[Par-reg] Parshat Veetchanan - shiur #1
Menachem Leibtag
tsc at bezeqint.net
Fri Aug 15 05:28:42 EDT 2008
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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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for PARSHAT VA-ETCHANAN & EKEV
The first two parshiot of 'kriyat shema'
surround us each and every day of our lives. In the
following shiur, as we begin our study of the main
speech of Sefer Devarim, we'll explain why these two
'parshiot' are so important,
[This shiur will also serve as a continuation to our
introductory shiur on Sefer Devarim, as it discusses in
greater detail the overall structure of the main
speech.]
INTRODUCTION
Our introductory shiur on Sefer Devarim
discussed how the first 26 chapters of Sefer Devarim
divide into two speeches:
1. The introductory speech (chapters 1-4);
- explaining why forty years have passed, followed by a
short 'pep-talk' to prepare the nation for their
conquest of the land, and the laws that they'll need to
keep.
2. The main speech (chapters 5-26);
- in which Moshe reviews the actual set of laws
(originally given at Har Sinai) that Bnei Yisrael must
keep as they establish their nation after they conquer
the Land, adding some 'rebuke' as he reviews them.
The following shiur will focus more directly on
the internal structure of this main speech, showing how
and why its commandments neatly divide into two distinct
sections:
SETTING THE FRAMEWORK
Recall how Moshe Rabbeinu began his main speech with
the story of how and when these mitzvot (which he is
about to teach) were first given (see 5:1-28). In that
story, we find an important detail that will help us
understand why this speech divides into two sections.
As you review that story, pay careful attention to
God's response to the people's request that Moshe should
teach them laws, instead of hearing them directly from
God:
"Go say to them: 'Return to your tents', but you [Moshe]
remain here with Me and I will transmit to you:
- the mitzva & the chukim u-mishpatim -
which you shall teach them..." (see 5:27-28).
Note the key phrases "ha-mitzva" & "chukim
u'mishpatim" in this pasuk. As we continue our study of
Sefer Devarim we will show how often these two phrases
are repeated, and how they will introduce the two key
sections of main speech:
A) - ha-mitzva [chapters 6 to 11]
B) - chukim & mishpatim [chapters 12-26]
To see how this develops, we must carefully follow
the continuation of Moshe's speech (from this point).
Now that Moshe has told the story of how he received
these laws, he is now ready to teach them, but first -
he interjects a few words of encouragement concerning
their importance:
" You shall keep [these laws] to do them as God has
commanded you....in all the way which God has commanded
you, in order that you may live and be well, and prolong
your days in the land which you shall possess"
(5:29-30).
At this point, Moshe is finally ready to 'tell over'
those laws which he received on Har Sinai, as he
explained in 5:28. Note Moshe's next remark:
"ve-zot ha-mitzva, ha-chukim ve-hamishpatim..."
"And this is the mitzva and the chukim u-mishpatim that
God had commanded me to teach you to observe on the land
which you are about to inherit" (6:1).
Compare this pausk with 5:28, noting how Moshe
refers once again to this very same phrase- 'ha-mitzva,
chukim & mishpatim'. Clearly, 6:1 serves as the
introduction [note the word 'zot'] to the mitzvot that
he will now teach.
Even though the mitzvot should begin in the next
pasuk, Moshe once again grabs this opportunity to
explain their importance:
"[Keep these laws] so that you will fear the Lord your
God, to keep all His statutes and commandments, which I
command you... so that your days may be prolonged. Hear
therefore, O Israel, and observe them - so that you will
prosper... as God has promised you - in the land flowing
with milk and honey" (see 6:2-3).
THE OPENING STATEMENT
With these introductory comments finally complete,
Moshe is now ready to begin the mitzvot themselves -
which begin with the famous pasuk of:
"shema Yisrael, Hashem Elokeinu, Hashem echad"
(6:4).
Now we can appreciate why this pasuk is so
important, for it serves as the opening statement that
begins that entire set of laws that continues through
chapter 26.
Even though we all know this pasuk by heart,
it's not so simple to translate - for it is not clear
whether it is making two points, i.e.
(1) Hashem is OUR God [and nobody else's]
(2) Hashem is ONE - i.e. He is the ONLY God
Or, if it is making only one point, that:
(1) Hashem WHO is our God - He is the ONLY God
The difference between these two translations is
immense. The first implies that 'our God' is the best;
sort of like - we have the true God, and every other
religion is wrong. The second implies that the God who
we have a special covenant with - He is the only God -
hence it becomes incumbent upon us to represent him
properly.
In the context of Sefer Devarim, the second
understanding makes much more sense - for this opening
statement of the law section is thematically linked to
Moshe Rabeinu's introductory statement - at the
beginning of this speech:
"Hashem Elokeinu karet imanu brit b'Chorev"
[Hashem, our God make a covenant with us at Mount
Horev /=Mount Sinai] (see 5:2)
Therefore, it makes sense that "Hashem Elokeinu"
(in 6:4) relates to that same theme. If so, then Moshe
is prefacing the laws that will follow with an important
statement explaining why it is so important for the
nation to keep these laws. The God with whom Am Yisrael
has joined in covenant [to represent Him as a nation] -
He is the only God - and hence, these laws must be kept
meticulously.
Recall as well that Moshe had made a similar
statement - relating to this same theme - earlier in his
first speech (in chapter four), when he explained their
underlying purpose:
"See [comprehend] that I am teaching you [in the speech
that will follow] chukim u-mishpatim that God had
commanded me to teach you to observe on the land which
you are about to inherit [compare with 6:1]
Observe them & keep them; for this is your wisdom
and your understanding in the eyes of other nations, so
that when they hear all these laws, shall say: 'Surely
this great nation is a wise and understanding people.'
For what great nation is there, that had God so close to
them, as Hashem our God when ever we call upon Him...
(see 4:5-8)
THE FIRST LAW
This most basic principle of faith and purpose -
of "Hashem Elokeinu Hashem Echad" - is followed by one
of the most important mitzvot - for it is a law that
relates to one's overall attitude toward serving God and
keeping His laws:
"And thou shalt love the Lord thy God with all your
heart, and all your soul... And these words [i.e. the
laws of the main speech] which I command thee this day,
shall be upon thy heart. And you shall teach them
repeatedly to your children, and speak about them..."
(see 6:5-7).
[Review 6:4-6, noting how they
introduced by 6:1-3.]
From this point on, we find a complete set of laws,
interspersed with many words of rebuke, which continue
all the way until the end of chapter 26.
[This overall structure was discussed in last week's
shiur, but it is recommended that you take a few minutes
to scan through chapters 6 thru 26 to verify this
point.]
THE TWO SECTIONS
These laws cover a ride range of topics; however, we
will now show how they divide into two distinct
sections. To explain why, let's return to the key
phrase, which was repeated in 5:28 and 6:1, that sets
the stage for this division.
"ve-zot ha-mitzva, ha-chukim ve-hamishpatim..."
"And this is the mitzva and the chukim u-mishpatim that
God had commanded me to teach you..." (6:1).
We posit that this entire speech divides into two
sections, corresponding to these two headers:
A) the Ha-mitzva section - chapters 6-11
[Parshiot Va-etchanan thru Ekev]
B) the Chukim & Mishpatim section - chapters
12-26
[Parshiot Re'eh, Shoftim, Ki Tetzeh, &
Ki Tavo]
To explain how this division works, let's start with
the unit that is easy to identify.
'HEADERS' & 'FOOTERS'
Towards the beginning of Parshat Re'eh, we find a
short introduction to a specific set of laws that is
clearly referred to as 'chukim u-mishpatim'. To verify
this, review these psukim:
"For you are about to pass over the Jordan to go in to
inherit the land which God is giving you... [There] you
shall observe to keep all these chukim & mishpatim that
I set before you this day" (see 11:31-32).
"These are the chukim & mishpatim that you are to keep
in the land which God gave to your forefathers..." (see
12:1).
As you review chapter 12, note how this opening
pasuk (12:1) introduces a lengthy list of laws that Bnei
Yisrael must keep upon entering the land - which
continues on all the way until the end of chapter 26!
To 'balance' this 'header', towards the end of the
speech we find another special pasuk that forms a very
appropriate summary (what we refer to as a 'footer') for
this entire unit:
"On this day, God is commanding you to keep these chukim
& mishpatim, keep them with all your heart... " (see
26:16).
[Again, if you have time, scan chapters 12 thru 26,
noting how there are no 'new headers' in the interim.
Note also how many parshiot begin with the word 'ki'
[when/if] and 'lo' [do not...], typical for a set of
laws (just as we found in the set of laws in Parshat
Mishpatim)!]
It was rather easy to identify this matching
'header' and 'footer' for the "chukim u-mishpatim"
section. Now, we must work 'backwards' to identify the
less obvious 'header' & 'footer' for the 'ha-mitzva'
section.
Let's start by taking a closer look at the pasuk
that opens the mitzvot of the main speech (as we
explained above, i.e. 6:4):
"Hear o Israel, the Lord is our God... and you shall
love God with all your heart and all your soul... and
these instructions which I 'metzaveh' [command] you
today, teach them to your children..." (see 6:4-6).
This paragraph certainly sounds like an
introduction to a set of mitzvot. But to understand
what makes this unit special, we consider its opening
commandment - to love God ['ahavat Hashem' / see 6:5].
Recall that the Torah refers to this unit as
"ha-mitzva" - which implies the mitzva - or possibly the
most important mitzva! [In Hebrew grammar, this type of
'heh' is known as 'heh ha-yedi'a' - which stresses the
word that follows.]
We posit that the Torah refers to the commandment of
'ahavat Hashem' as - ha-mitzva - for it is the [most
important] mitzvah.
Note as well how the phrase that follows the mitzva of
ahavat Hashem is: "ve-hayu ha-devarim ha-eileh asher
anochi metzaveh etchem..."]
Thus, we conclude that the 'header' for the
ha-mitzva section is 'shema Yisrael... ve-ahavta...';
now we must locate its 'footer'.
As we would expect to find the 'footer' before
the next section begins, let's take a look towards the
end of chapter 11.
At the conclusion of Parshat Ekev we find a very
'worthy candidate' for a closing pasuk for this section:
"If, then, you faithfully keep – ha-mitzva ha-zot - that
I command you, to love God... to follow His laws and to
attach yourselves to Him. Then I will help you conquer
the Land..." (see 11:22-25, noting its context!).
Here, not only do we find our key word –
ha-mitzva, but the same context as well in regard to
ahavat Hashem - loving God. Furthermore, this section
serves as an appropriate summary, for here the Torah
promises should Bnei Yisrael keep the proper attitude of
ahavat Hashem, then God will surely assist them with the
conquest of the Land.
[As you review 11:26-30, notice how these psukim form a
small 'buffer' between these two sections, as the chukim
u-mishpatim clearly begin with 11:31-32 which lead right
into 12:1. / Note as well how the chapter division seems
to have missed this rather obvious point.]
Up until now, we have found textual support for
dividing the mitzvot of the main speech into two
distinct sections. Now, we must find the primary theme
of each section by examining their contents.
SECTION #1 - HA-MITZVA: 'Ahavat Hashem'
The theme of the ha-mitzva section is quite easy
to identify, for its opening pasuk - as the famous pasuk
of 'Shma Yisrael' says it all:
"Shma Yisrael... and you shall love the Lord your God
with all your heart and soul... and these laws which I
"metzaveh" - command you this day..." (see 6:4-6).
Note how this general theme of 'to love God in
every walk of life' continues in each subsequent parshia
which follows.
For example:
* Upon conquering the land, you may inherit an
entire city with houses already built and vineyards
already planted, etc. Don't let this affluence cause
you to forget God... (6:10-15).
* When your children (who did not go through the
desert experience) will ask you why we have to keep all
these mitzvot, remind them and teach them about all the
events of Yetziat Mitzrayim... (6:20-25).
* When you conquer your enemy, don't intermarry!
etc. (7:1-5).
* If you become fearful of your enemy, don't
worry, remember what God did to Mitzrayim, He can help
you as well. (7:17-25).
* Don't act in a rebellious manner as your
forefathers did in the desert (see chapters 8-10).
* As Eretz Canaan does not have a constant water
source (like the Nile in Egypt), you will be dependent
on the rainfall in this new land. Therefore, recognize
that it is God who gives you rain (and not any other god
/ see 11:10-15).
In fact, when we examine this unit more
carefully, we find that these mitzvot simply apply this
theme of "ahavat Hashem" [the love of God] to the
various situations which will arise as Bnei Yisrael will
enter the land. To verify this, see 6:10,18;
7:1,13,16,22; 8:1,7; 9:1,4-6; 11:10-12,13-17, & 22-25!
Furthermore, note how the concluding parshia of
this section promises Bnei Yisrael with a reward, should
they indeed follow God with the proper attitude:
"If, then, you faithfully keep – ha-mitzva ha-zot - that
I command you, to love God.... to follow His laws...
then God will help you conquer these nations... every
foot step that you take will become your land [to its
widest borders]. No man shall stand up against you..."
(see 11:22-25).
This promise forms an appropriate conclusion to
this ha-mitzva section, as God promises Bnei Yisrael His
assistance in their conquest of the land, should they
indeed keep the proper attitude towards Him.
And for a finale, the final psukim of chapter 11
(see 11:26-30) conclude this section by promising a
blessing or a curse on the land, depending if Bnei
Yisrael will continue to keep this "ha'mitzvah", once
they settle the land.
[Note how the topic of this buffer section in 11:26-30
continues in chapter 27 (after the main speech is over);
iy"h, we'll deal with this structure in the shiur on
Parshat Ki Tavo.]
KRIYAT SHEMA
With this background, we can better appreciate
Chazal's choice of the first two parshiot of kriyat
shma.
Recall that the opening parshia of the Ha-mitzva
section was none other than the first parshia of kriyat
shema (6:4-9). Recall also that this section ended with
the 'concluding psukim' in 11:22-25.
With this in mind, note now how the 'parshia' which
precedes these finale psukim is none other than the
second parsha of kriyat shma - 've-haya im shamo'a...'.
[To verify this, review
11:10-22.]
In other words, the first two parshiot of kriyat
shma form the bookends of the ha-mitzva section, for it
begins with 'Shma Yisrael... ve-ahavta' (6:4-8) and ends
with 've-haya im shamo'a..' (11:13-21).
This could explain why Chazal chose that we read
both these parshiot to fulfill our daily obligation of
Torah study [which is based on 6:6 - 've-hayu ha-devarim
ha-eileh asher anochi metzaveh...'].
Based on this pasuk alone, one could conclude that
we are required to read the entire ha-mitzva section on
a daily basis. However, since this section is too
lengthy, it is sufficient if we recite only its opening
and closing parshiot. However, by reading these two
parshiot, it is as though we have read (and hopefully
internalized) all of the mitzvot included in this entire
section.
[The Mishna at the end of the seventh perek of Masechet
Sota arrives at a similar conclusion in regard to
reading Sefer Devarim at the Hakhel ceremony (see Sota
41a). There, instead of reading the entire speech, the
custom was to read the first parsha of Shema (6:4-8) and
then skip to the last parsha of Shema (11:13-21).]
SECTION # 2 - THE CHUKIM & MISHPATIM UNIT
Review once again the concluding psukim of chapter
11, noting the smooth transition from the mitzva section
- to the chukim u-mishpatim section, noting the key
phrases and theme:
"... Now that you are crossing the Jordan to inherit the
Land... keep these chukim & mishpatim that I am teaching
you today" (11:31-32).
With this transition, we flow right into the opening
pasuk of section # 2, which details these laws (see
12:1):
"These are the chukim & mishpatim that you are to keep
in the land which God gave to your forefathers..."
The many chapters which follow this opening
pasuk contain numerous laws that Bnei Yisrael must keep
upon entering the land. However, in contrast to the
laws relating to proper attitude in the ha-mitzva
section, the laws in Section #2 are more specific in
nature. For example, here we find laws concerning when
and where to build the permanent bet ha-mikdash (chapter
12), dietary laws (chapter 14), laws of 'aliya la-regel'
on the Holidays (chapter 16), laws about appointing
judges and political leaders (chapter 17), and a full
assortment of civil laws (see chapters 19-25). This
list continues until the end of chapter 26. [Recall,
that chapter 27 begins a new speech.]
As we should expect, this unit also contains a
very appropriate conclusion:
"God commands you today to keep these chukim &
mishpatim, keep them with all your heart and soul. You
have affirmed this day that the Lord is your God, that
you will walk in His ways...
The Lord has affirmed this day that you are, as He
promised, His am segula... and you shall be, as He
promised [at Har Sinai] a holy nation to the Lord your
God" (see 26:16-19).
[The shiurim to follow will discuss the nature of this
unit in greater detail.]
In summary, we have identified the two very
distinct sections of the main speech of Sefer Devarim
and explained the nature of their distinction:
(A) The Ha-mitzva section (chapters 6 thru 11)
contains several mitzvot and various rebukes that
encourage Bnei Yisrael to keep the proper attitude
toward God as they conquer the land.
(B) The Chukim & Mishpatim section (chapters 12
thru 26) contains an assortment of more specific laws
that Bnei Yisrael must follow once they inherit the
land.
Now, we can suggest a reason for this manner of
presentation.
THE PROPER BALANCE
So which section is more important? The
ha-mitzva section - which deals with proper attitude
[sort of like a musar sefer], or the chukim & mishpatim
section - which details the specific mitzvot that one
must keep [sort of like a Shulchan Aruch]?
[Any 'yeshiva bachur' faces this dilemma every time he
sets up his daily schedule. How much time to dedicate
to musar and how much time to halacha.]
The summary pasuk of Section #2 (quoted above)
alludes to the proper balance between them:
"This day, God commands you to keep these chukim &
mishpatim, and you should keep them with all your heart
and all your soul..." (26:16).
This 'finale' closes not only the chukim &
mishpatim section, but also beautifully relates it back
to the ha-mitzva section. These chukim u-mishpatim must
be kept with all your heart and soul - 'be-chol levavcha
u-vechol nafshecha'.
[Note once again the textual parallel between this
closing pasuk and the opening pasuk of the first
section:
"ve-ahavta et Hashem Elokecha - be-chol levavcha
u-vechol nafshecha" - and you shall love God with all
your heart and all your soul..." (see 6:5, compare with
26:16)].
This obvious parallel stresses how the specific
laws of the chukim u-mishpatim section must be kept with
the proper attitude of "ahavat Hashem", as explained in
the first section!
Only with the solid base of "ahavat Hashem" is
it possible to fulfill the more specific laws in the
proper manner. And only with a comprehensive set of
specific laws is it possible to maintain "ahavat Hashem"
as a daily way of life.
shabbat shalom,
menachem
==========================
FOR FURTHER IYUN
A. BACK TO HAR SINAI
To better appreciate this entire unit and its
concluding remarks, we must recall that the mitzvot of
this main speech should actually be considered an
integral part of Ma'amad Har Sinai. [Recall from last
week's shiur that God's original intention was to give
these mitzvot directly to Bnei Yisrael immediately after
the Ten Commandments!]
With this in mind, carefully read the final
psukim of the speech, noting their thematic (and
textual) parallel to the Torah's description of Ma'amad
Har Sinai in Sefer Shmot (especially Shmot 19:3-6).
Note how these psukim reflect the covenant made
between God and Bnei Yisrael at Har Sinai:
"... You have taken upon yourselves today that He will
be your God and that you will follow His ways and
laws...
- God has affirmed on this day that you will be His
special people- 'am segula'... as He spoke to you [at
Har Sinai (see Shmot 19:5-6)]. And to set you above all
nations to be His glory and Name (reputation)... that
you shall be an "am kadosh" as He spoke to you [at Har
Sinai]" (26:16-19).
Considering that these mitzvot are an integral
component of Ma'amad Har Sinai, it is only fitting that
Moshe concludes this speech by summarizing the most
basic elements and purpose of that covenant.
B. SOME 'ADDITIONS'
Go through the Ha-mitzva section of Sefer
Devarim (i.e. chapters 6-11) and try to determine which
parshiot were 'added' now by Moshe in the fortieth year
and which parshiot seem to be a word for word repeat of
what God had first commanded him on Har Sinai forty
years earlier.
1. Note that many mitzvot sound as though Moshe
Rabbeinu is speaking to Bnei Yisrael as they left Egypt,
and as though they themselves went out of Egypt and
witnessed the plagues etc.
Does the above distinction explain this?
See 6:16, why is 'masa' the only or best example of a
rebellion against God? When did this rebellion take
place? Wasn't here a more recent rebellion? (e.g. Mei
meriva...)
Compare 7:7-11 to 9:4-7, use the above observation to
explain the apparent discrepancy between these psukim.
Why is chapter 8 clearly an 'add on'? Does this 'add
on' fit in thematically to the main topic of the
Ha-mitzva section?
C. TWO TYPES OF 'YIR'A' - A mini-shiur
As we discussed in last week's shiur, chapter 5
details the events which took place at Ma'amad Har Sinai
when Bnei Yisrael were overcome with fear. In Sefer
Shmot (see 20:14-18), we find what appears to be a
parallel account of the same event.
Let's compare them.
We begin with the account in Sefer Devarim, when
Bnei Yisrael request that Moshe Rabbeinu act as an
intermediary immediately after the completion of the Ten
Commandments:
"Let us not die, then, for this fearsome fire will
consume us; if we hear the voice of God any longer, we
shall die! For what mortal ever heard the voice of the
living God speak out of the fire, as we did, and lived?
You go closer and hear all that Hashem says; then you
tell us everything that Hashem tells you, and we will
listen and do it" (5:22-24).
God concedes to this request [note the positive aspect
attributed to this fear]:
"I have heard the plea that this people made to you;
they did well to speak thus. May they always be of such
mind, to revere Me and follow all my Commandments..."
Sefer Shmot records a very similar incident that
took place immediately following the Ten Commandments,
which according to some commentators (see Ibn Ezra)
describes the same event:
"All the people saw the thunder and lightning..., and
when the people saw it, they fell back and stood at a
distance and asked Moshe: You speak to us and we will
listen, but let not God speak to us, less we die. Moshe
answered them: Be not afraid, for God has come only in
order to test you, and in order that the fear of Him may
be with you forever..." (Shmot 20:15-17).
Although Rashi and Ramban explain that this event
(in Shmot) took place either before or during the Ten
Commandments, for the purpose of this mini-shiur, we
will follow Ibn Ezra's shitta which understands that
both accounts describe the same event.
There is one major discrepancy between these two
accounts: In Sefer Shmot, Moshe is not pleased with this
fear, while in Sefer Devarim, God praises it!
It seems as though Moshe prefers that Bnei
Yisrael confront God directly during Ma'amad Har Sinai,
while God Himself endorses a more distanced
relationship. Could this discrepancy reflect a dispute
between Moshe and God regarding the value of fearing
God?
An understanding of the two forms of 'yir'at
Hashem' - the fear of God - can help us appreciate this
controversy.
TYPE I: Positive (or Constructive) Fear
When one recognizes God's infinite greatness,
even though he may be enthralled with the possibility of
encountering the Almighty, out of humility he feels that
it be improper to confront Him directly. This fear is
commendable, for it reflects an ideal balance between
possible closeness and necessary distance.
TYPE II: Negative Fear
On the other hand, a person not interested in
any relationship with God would view a divine encounter
such as Har Sinai as a nuisance, for it is meaningless
to him. Fearful of its inherent danger, he prefers
distance and limited responsibility. This type of fear
of God, like a 'child running away from school', can
ruin a relationship.
THE MACHLOKET
It seems that Moshe Rabbeinu, based on his
experience with Bnei Yisrael since the time of the
Exodus, is concerned that the people's fear stems from
the latter reason. Therefore, he is unhappy with Bnei
Yisrael's request that he act as their intermediary. He
encourages them to stay at Har Sinai.
God, on the other hand, aware of the nature of
man's haughtiness, stresses the positive aspect of this
fear. He agrees with Bnei Yisrael's request, sends them
to their tents, and gives the mitzvot to them thru Moshe
instead.
Nonetheless, when the mitzvot of the main speech
actually begin, we find a beautiful resolution of this
conflict.
Because God is indeed aware of Moshe's worry
that there is a danger of the distance caused by yir'at
Hashem, God chooses to begin the mitzvot, which He gives
via Moshe to Bnei Yisrael with the commandment of ahavat
Hashem - the love of God!
"Shema Yisrael... and you must love the Lord your God
with all your heart and with all your soul and with all
your might" (6:4-5).
To counter this potential danger of 'too much yir'a',
God begins with the mitzva of ahavat Hashem! The love
of God and the proper appreciation of His laws assure
that one's fear will strengthen his relationship, rather
than weaken it.
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