[Par-reg] Parshat Devarim - shiur
Menachem Leibtag
tsc at bezeqint.net
Thu Jul 19 12:31:45 EDT 2007
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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PARSHAT DEVARIM
[shiur revised 5765]
Why are there so many details in Parshat Devarim that appear to
contradict what was written earlier in Chumash?
[For example, the story of: the "meraglim" (1:22-40 vs. Bamidbar
13:1-22), whose idea it was to appoint the judges (see 1:12-18 vs.
Shmot 18:13-26), and how we confronted Edom in the fortieth year (see
2:4-8 vs. Bamidbar 20:14-).
In contrast to the 'heretical' solutions offered by the 'bible
critics' - in the following shiur we suggest a very simple and logical
reason for these discrepancies - based on our understanding of the
overall theme and structure of Sefer Devarim, as discussed in our
introductory shiur.
Therefore, we must begin our shiur with a quick review of the
conclusions of that shiur - in order to understand the purpose of
Moshe Rabeinu's first speech, which comprises the bulk of Parshat
Devarim.
[If you didn't read that shiur, it is available on the web-site at
www.tanach.org/dvarim/dvarint.pdf.]
INTRODUCTION
In the first four chapters of Sefer Devarim, Moshe Rabeinu
delivers a speech to Bnei Yisrael, which serves as an introduction to
his 'speech of Mitzvot' - the main speech (chapters 5 thru 26).
In that 'main speech', Moshe teaches a complete set of laws that
Bnei Yisrael must keep as they conquer the Land, and establish their
nation. Even though Moshe first received (and taught) those laws
forty years earlier, he must teach them one last time, before his
death - as the new generation now prepares to enter the Land.
Our shiur will demonstrate how the first speech introduces the
main speech, which will then enable us to explain why its details may
differ from their parallel accounts in Sefer Shmot and Bamidbar.
We begin our study by noting how and where the first speech
begins.
THE OPENING LINE
In our introductory shiur, we explained how the first four psukim of
Parshat Devarim (1:1-4) serve as an intro to the entire book, and
hence introduce the main speech (that doesn't begin until chapter
five). It is specifically the fifth pasuk that introduces the first
speech:
"In Transjordan in Moav, - "ho'eel Moshe" - Moshe BEGAN explaining
this TORAH saying:." (See 1:5, and Rashi!)
[The phrase "ha'Torah ha'zot" refers to the main speech (that begins
in chapter five), as Sefer Devarim consistently uses the word "torah"
in this context - see 4:44, 17:18 and 27:3 & 8.]
Hence, the next pasuk begins the actual speech - with Moshe
telling Bnei Yisrael:
"Hashem spoke unto us in Chorev [=Har Sinai] saying: 'You have dwelt
long enough in this mountain; "turn you, and take your journey, and go
to the hill-country of the Amorites and unto all the places... the
land of the Canaanites,as far as the great river, the river Euphrates.
"
Behold, I am giving you the land: go in and possess it, which Hashem
swore unto your forefathers..." (see 1:6-8)
When Moshe begins his speech by retelling how Bnei Yisrael left Har
Sinai, it may appear that he is simply beginning a short historical
review of everything that happened during their journey in the desert.
However, as we read on, we'll see how the details that Moshe Rabeinu
recalls, relate directly to the topic of the main speech. Let's
explain why he begins with 'leaving Har Sinai'.
DEJA - VU
Recall that the mitzvot of the main speech were first given to Moshe
at Har Sinai, and they were taught at that time, because Bnei Yisrael
were supposed to travel from Har Sinai directly to the Land of Israel.
Now, it is forty years later, and the new generation is in a very
similar situation, i.e. ready to enter the land. Just as Moshe had
taught their parents' generation these laws at Har Sinai - now he is
teaching the new generation.
As the laws of the main speech relate to what Bnei Yisrael must do
when they enter the land, Moshe begins his speech by explaining to the
nation why forty years have passed since these laws were first given.
This neatly explains why the story of the spies emerges as the
primary topic of chapter one (see 1:19-45) - for that sin was the
principal reason for this forty year delay. [If Sefer Devarim was a
simply a review of Chumash, then there are many other stories that
Moshe should have mentioned beforehand!]
However, before Moshe retells the story of the spies, he inserts a
short 'digression' regarding the appointment of judges, as detailed
in 1:9-18, which at first glance appears to be superfluous.
Let's take a look at what this 'digression' includes; afterward we
will suggest a reason for its inclusion.
WHAT DO JUDGES HAVE TO DO WITH ALL THIS?
Review 1:6-22, noting how it would have made much more sense for
Moshe to go from 1:8 directly to 1:19 (please verify this on your
own). Nonetheless, this more logical flow is 'interrupted' by what
appears to be an unrelated statement:
"And I spoke unto you 'at that time', saying: 'I am not able to lead
by myself..." (1:9)
Moshe's statement, even though it sounds at first bit negative, does
not have to be understood as a complaint. In fact, the next two lines
come precisely to counter that impression:
"Hashem has multiplied you, and, behold, you are this day a multitdue
as the stars of heaven. Hashem, the God of your fathers, should make
you a thousand times so many and bless you, as He promised you!
(1:10-11)
[btw, note the parallels to Breishit 15:5-7!]
Moshe's inability to carry the burden of the entire nation stemmed
from their population growth, which Moshe now explains was the
fulfillment of a divine blessing.
In fact, based on the context of 1:6-8, the phrase "b'et ha'hi" [at
that time] in 1:9 must relate to the time when Bnei Yisrael first left
Har Sinai - as recorded in chapter 11 in Sefer Bamidbar. And sure
enough, we find almost that identical wording in a statement that
Moshe had made precisely 'at that time':
"lo uchal anochi l'vadi la'set et kol ha'am..." - I myself am not able
to lead this nation... (see Bamidbar 11:14!)
In response to Moshe's 'complaint', God commanded Moshe to share his
leadership with the 'seventy elders' (see Bamidbar 11:16-29). That
response is reflected in Moshe next statement in his speech in Sefer
Devarim, explaining how his burden of leadership was alleviated by the
appointment of judges, in a hierarchal system of leadership:
"How can I alone bear your cumbrance, and burden, and disputes?
[Therefore,] Get you, from each one of your tribes, wise men, and
understanding, and full of knowledge, and I will make them heads over
you... So I took the heads of your tribes, wise men, and full of
knowledge, and made them heads over you, captains of thousands, and
captains of hundreds, and captains of fifties, and captains of tens,
and officers, tribe by tribe. And I charged your judges at that time,
saying: 'Hear the causes between your brethren, and judge righteously
between a man and his brother, and the stranger that is with him...
and the case that is too hard, you shall bring unto me, and I will
hear it'. (See 1:12-17.)
[Note that even though this may sound like a similar account Parshat
Yitro (see Shmot 18:13-26), based on the context, the primary parallel
is to Bamidbar chapter 11. See also Ibn Ezra (and Rashi) in Shmot
18:13, who explain that this story of the appointment of judges
actually took place after the Torah was given, and hence, that chapter
is out of place. Note as well how Shmot 18:27 may be parallel to
Bamidbar 10:29-33!]
But what is the thematic importance of Moshe's discussion about the
appointment of these judges? Even if those events took place 'at that
same time' [see 1:9], these details don't appear to share any thematic
connection to the story of the spies, nor to the laws of main speech!
So why does Moshe mention it at all?
JUDGES AND/OR TEACHERS
The answer to this question lies in the next (and final) pasuk of
this 'digression':
"And I commanded you [the people] 'at that time' - et kol ha'DEVARIM -
all the things which you should do." (see 1:18)
Pay attention to the phrase "va'atzave etchem" - which must refer to
the people, and not the judges.
[You can prove this by simply comparing "v'atzave et shofteichem" in
1:16, to "v'atzave etchem" in 1:18!]
This short pasuk, even though it is often 'overlooked', connects
everything together. Moshe explains that at that time, i.e. after
appointing the judges, as Bnei Yisrael prepared to leave Har Sinai, he
had commanded the people in regard to all the - DEVARIM - which they
must do.
But what are those 'DEVARIM'?
Based on our introductory shiur, the answer should be obvious! These
are the same 'devarim' that:
* the opening pasuk of Sefer Devarim refers to (see 1:1)
* "v'hayu ha'devarim ha'eyleh" refers to (see 6:6)
* which are none other than the laws of the main speech of Sefer
Devarim! [See Ibn Ezra & Chizkuni on 1:18.]
This makes perfect sense, for that special set of laws (that require
constant repetition /"mishne Torah") relate to what Bnei Yisrael will
need to keep when they enter the land. Therefore, when Bnei Yisrael
first left Har Sinai forty years earlier, Moshe had taught the people
these laws - with the help of these judges; and now forty years later,
he reminds the people of those events, as he is about to teach them
those laws one last time.
As it is the responsibility of the appointed judges to assist with
the teaching of these laws (and their implementation /see 27:1-8!),
Moshe includes those events at the beginning of his introductory
speech.
Unfortunately, that generation failed. It is now Moshe's hope [and
goal], that this generation will fare much better.
As Moshe's introductory speech focuses on Bnei Yisrael's need to be
prepared for their conquest of the land, and their need to study the
relevant laws, it actually makes sense that he mentions the
appointment of judges first - for they will be the key towards the
success of this endeavor. [Note as well 16:18 in the main speech.]
Finally, this interpretation of the word "devarim" in 1:18, explains
why Moshe continues his speech by returning to their journey from
Chorev to Kadesh Barnea (see1:19). Based on our understanding that
1:2 describes how the laws of the main speech were taught and studied
during the eleven day journey from Chorev to Kadesh Barnea (see Ibn
Ezra), then the detail in 1:18-19 refer to this very same point!
WHERE'S YITRO?
This interpretation can also explain why Yitro himself is not
mentioned in this speech. Even though Devarim 1:15-17 may sound very
similar to Shmot 18:14-22, the purpose of Moshe's speech is not to
give a complete historical review of every event that transpired in
the desert. Instead, it focuses on this special set of laws that
Moshe is about to teach.
Therefore, there is no need to mention (at this time) whose original
idea it may have been to set up this hierarchal judicial system.
Instead, it is important to know that the judicial system that has
been set up is there to serve the people, and it will facilitate their
ability to establish themselves as God's nation in the land. [See
again 27:1-8, noting again the parallel to Bamidbar chapter 11.]
WHO SENT THE SPIES?
Moshe continues his speech with the story of the "meraglim" [the
spies]. As we explained, his purpose is to explain to the new
generation why the first generation failed, in hope that they will
fare better. Therefore, Moshe retells those events from that
perspective, blaming the people (more than their leaders) for the
failure of that generation - for he wants to make sure that the people
do not become fearful again (as their parents did).
Note how critical this point is; for if one understands Sefer Devarim
as a review of Chumash, then he is confronted with unachievable task
of resolving the obvious contradictions between these two accounts.
However, once it is understood that Moshe is telling over those events
as part of a 'pep-talk', it makes perfect sense that he emphasizes
only the details that are relevant to the theme of his speech.
For example, as leadership is an underlying theme is Sefer Bamidbar,
Parshat Shelach highlights the fault of the nation's leaders in those
events. In contrast, as Moshe is worried that the nation may 'chicken
out' once again, he will emphasize that generation's fear and lack of
faith & motivation.
[To ascertain what really happened would require a lot of 'detective'
work, but recording those events in their entirety was neither the
goal of Sefer Bamidbar nor Sefer Devarim!
You could compare this to twoTV cameras (one in the end zone and one
on the sideline) filming a football game. Even though each camera is
filming the same game, each one only shows the game for its own
angle.]
THE MAAPILIM
Moshe includes the story of the "maapilim" (see 1:40-45), for it
forms the conclusion of the "mergalim" incident. However that
specific story, and those that follow, may have been included for an
additional reason.
Moshe Rabeinu seems to be quite fearful (and rightly so) that the
nation may 'chicken out' once again. In fact, realistically speaking,
the people have some very good reasons to worry. Let's review them.
First of all, the last time they tried to conquer the land of Israel
(see Bamidbar 14:40-45), they suffered a whopping defeat. Now Moshe
may have explained that this was because God was not in their midst.
However, surely the skeptics among them may have retorted that the
very idea of conquering the land of Canaan was futile from the start
(see Bamidbar13:31-33).
Furthermore, only less than a year earlier, the entire Israelite
nation was challenged by the army of Edom, demanding that they not
dare trespass their land (see Bamidbar 20:14-21). Instead of
fighting, Moshe led them though a lengthy 'by-pass road'. Surely,
many of the 'right-wingers' among the people viewed this as a sign of
weakness. If they couldn't stand up to the threats of Edom, how could
they stand up to the threats of all the nations of Canaan!
Finally, it may look a little suspicious that Moshe's encouraging
words that the time has now come to conquer the land just so happens
to coincide with his announcement of retirement!
Any (or all) of the above reasons may have raised doubts among the
people. Therefore, in his opening speech, Moshe must allay these
fears by explaining the divine reason for those actions:
1) The 'maapllim' lost because God was not in their midst (see 1:42)
2) We didn't trespass Edom, for 'family' reasons (see 2:4-8)
3) We didn't trespass Moav for similar reasons (see 2:9-12)
4) We waited forty years because of "chet ha'mergalim (see 2:13-17)
5) We didn't' attack Amon for divine reasons as well (see 2:18-23)
To summarize, we have shown the underlying logic behind the flow of
topic in Moshe's opening speech (through at least the middle of
chapter two), by considering the purpose of that speech .
THE PEP-TALK
Let's show now how the next section of this speech forms a reasonable
continuation for this 'pep talk'.
In contrast to all the events that people may have viewed as a sign
of weakness, Moshe now goes into minute detail of how Bnei Yisrael
achieved remarkable success in their military campaign against Sichon
& Og (see 2:24 thru 3:20).
Note how in Moshe's account of the war against Sichon and Og, we find
many more details than were recorded in Sefer Bamidbar. The reason
why is simple, for that battle is Moshe's best proof (for this new
generation) that God is indeed capable of helping them, and hence -
'no need to fear'.
Even the settlement of the two and half tribes in Transjordan (see
3:12-20) is presented in a positive light, for it provides addition
support to Moshe's claim that it is indeed possible to successfully
conquer the mighty nations of Canaan. Moshe presents those events to
show that battle against Canaan has already begun, and thus far has
been quite successful! Crossing the Jordan, and entering the land
won't be something 'new', but rather a continuation of the task that
has already been partially fulfilled.
Simply note, how Moshe concludes this section of this speech with
these words of encouragement:
"And I commanded Yehoshua at that time, saying: 'Your own eyes have
seen all that Hashem has done unto these two kings; so shall the LORD
do unto all the kingdoms where you go. You shall not fear them; for
the LORD your God, He it is that fights for you." (see 3:21-22)
In case you didn't notice, we've already reached the conclusion of
Parshat Devarim.
In Parshat Ve'etchanan, Moshe will continue this speech, by
explaining why he himself will not be coming with them (once again,
for divine reasons/ see 3:23-27).
Iy"h we will continue this study of Moshe's opening speech next week.
Till then,
shabbat shalom
menachem
=====================
FOR FURTHER IYUN
1. Based on the shiur, attempt to explain the actual differences
between the Torah's account of "chet ha'meraglim" here in Sefer
Devarim and in Parshat Shelach.
2. Compare the account of the Bnei Yisrael's battle against Sichon and
Og here in contrast to the account in Parshat Chukat. Explain why the
account in Devarim lays more emphasis on the nature of these battles
as conquest.
3. Recall our study of 1:9, and the phrase "ba'et ha'hee":
"And I told you AT THAT TIME saying: 'I can no longer carry the burden
of leading you by MYSELF." (1:9)
Even though this may sound like Yitro's observation that Moshe is
working too hard (see Shmot 18:13-18), it can't be for two simple
reasons:
1) Moshe says that it was his own complaint.
2) The pasuk says "b'et ha'hee" - AT THAT TIME, i.e. the time that
they left Har Sinai on their journey to Eretz Canaan, and Yitro came
almost a year earlier (or at least some six months earlier, see Rashi
Shmot 18:13).
However, there is a much better source in Parshat B'haalotcha that
matches this pasuk not only chronologically, but also thematically and
textually! Recall that immediately after Bnei Yisrael left Har Sinai
(note Bamidbar 10:33-36), we encountered the sin of the "mitavim" (see
Bamidbar 11:1-10). Let's take a look now at Moshe's reaction to that
sin:
"And Moshe said to God: Why have you been so evil to me by putting the
BURDEN of leading this people ("masa ha'am") upon me! Did I give
birth to them. I MYSELF CAN NO LONGER CARRY THE BURDEN [to lead] this
nation for it is too much for me." (see 11:11-15)
Note how (1) this story takes place "ba'et ha'hee" - at this exact
time - as Bnei Yisrael leave Har Sinai on their journey. (2) Moshe
Rabeinu himself complains that he can no longer carry the burden of
their leadership; and (3) we find the identical Hebrew words "lo uchal
anochi L'VADI LA'SET et kol ha'am ha'zeh" (Bamidbar 11:14/ compare
Devarim 1:9)!
Furthermore, recall God's reaction to Moshe's complaint - He takes
from Moshe's spirit ["ruach"] and divides it among the seventy elders
of Israel, i.e. the nation's religious leadership. Thematically, this
fits in very nicely with Moshe's opening speech, for now (in Sefer
Devarim) we find Moshe's leadership being passed on to a new
generation of leaders. Furthermore, it is precisely the job of these
national leaders to teach and clarify the laws that Moshe will now
teach them in his main speech. As noted in 1:18:
"And I commanded you at that time - all of the DEVARIM that you must
do."
===========
A SUMMARY OF THE FIRST SPEECH
The following outline reviews the main points of the first speech.
It can serve as a review of this week's shiur, and preparation for
next week's shiur:
A) INTRO
1:1 5 Opening narrative explaining background of the main speech.
(what, when, where, etc.).
[the 'double introdcution']
B) FROM HAR SINAI TO ARVOT MOAV
The reason for the 40-year delay.
1:6 11 The original trip from Har Sinai to Eretz Yisrael,
(what should have happened back then, instead of now).
1:12 18 Moshe's leadership shared with the elders etc.
(they will help lead, judge, and teach the laws)
1:19 40 "Chet ha'Meraglim" the REASON why that generation
did not enter the Land, and why forty years have passed.
[Accented in this account is not to fear nations of Canaan like the
previous generation had feared them.]
2:1 23 The journey from Kadesh, around Har Seir until Nachal
Zared. The death of "Dor HaMidbar" (2:14 16)
Explaining why Edom, Moav & Amon were not trespassed.
[Edom, Moav, and Amon were not attacked due to a divine command and
NOT because Bnei Yisrael were not able to fight them!]
2:24 30 The challenge of Sichon to battle, God's involvement /2:30)
2:31 3:22 The war against Sichon, and Og King of Bashan,
Conquest of most of Transjordan,
Inheritance of Reuven and Gad, and Menashe', and their promise to
assist in the conquest of Canaan.
[Note God's assurance to assist the people, based on these events in
3:20 22.]
3:23 29 Moshe's final request to see the Land.
C) INTRODUCTION TO THE MITZVOT
4:1 24 General principles regarding mitzvot in forthcoming speech,
i.e. not to add or take away, their purpose to be a example for
other nations, not to worship God through any type of intermediary
after Moshe dies.
4:25 40 a 'mini tochacha',
your punishment should you not follow these forthcoming mitzvot, and
the eternal option to do 'teshuva'.
4:41 49 - A short narrative
explaining how Moshe designated the three cities of refuge in
Transjordan, followed by several introductory psukim for the
forthcoming main speech.]
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