[Par-reg] for Parshat veetchanan
Menachem Leibtag
tsc at bezeqint.net
Tue Jul 28 12:39:49 EDT 2009
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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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