[Par-reg] Devarim - questions for self study

Mon Jul 12 12:48:45 EDT 2010

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THE TANACH STUDY CENTER  www.tanach.org

In Memory of Rabbi Abraham Leibtag

Questions for self study - by Menachem Leibtag

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for SEFER  DEVARIM

[The first battery of questions will deal with the book of
Devarim; questions on Parshat Devarim will follow.]

PART I - WHAT IS (or ISN'T) SEFER DEVARIM?      

INTRODUCTION -

      It is commonly understood that Sefer Devarim is a
review or repeat of Chumash, the following set of
questions will help you determine if this assumption is
indeed correct, while preparing you for your study of the
book.

      If indeed Sefer Devarim is a review of Chumash, then
we would certainly expect that it would review both the
main stories as well as the primary mitzvot that are found
in the books of Breishit, Shmot, Vayikra, and Bamidbar. 

      To ascertain if this is indeed true, let's review
the main topics of each book of Chumash, and see if they
are discussed anywhere in Sefer Devarim.

1.  In Sefer Breishit, we find the story of Creation, the
Flood and the story of the Avot, etc.  Are any of these
stories repeated in Sefer Devarim?  If so, which story and
where it is repeated? 

      Which stories are 'missing'? 

2.  In Sefer Shmot we find the stories of Moshe's birth,
the Ten Plagues, the Exodus, matan Torah, chet ha-egel,
and building the mishkan.  Can you find any of these
stories in Sefer Devarim?  If so, where?  

      Which stories in Shmot are definitely not in
Devarim? 

      What "mitzvot" are recorded in Sefer Shmot?  Are any
of them repeated in Sefer Devarim?

3.  Recall how the second half of Sefer Shmot discusses
the Mishkan in great detail (parshiot Teruma, Tetzaveh,
first half of Ki Tisa, Vayakhel & Pekudei).  Is any of
this detail repeated or summarized in Sefer Devarim?  If
so, where?

      Is the Mishkan itself ever mentioned in Sefer
Devarim?  Is the Bet ha'Mikdash and/or korbanot ever
referred to?

     If so, where? 

4. You may have noticed that stories of Matan Torah and
chet ha-egel are found in Sefer Devarim chapters 5 and 9
(respectively). In what context are these stories
presented in Sefer Devarim - as part of an ongoing review
of Bnei Yisrael's history?  If not, why are they recorded,
and why are some of the details different?

5.  Recall from Sefer Vayikra that it contains numerous
mitzvot, most of which deal with the mishkan and korbanot.
Are any of these mitzvot repeated in Sefer Devarim?  If
so, which mitzvot, in what context (and where)? 

      Are there any categories of mitzvot in Sefer Vayikra
that are not mentioned at all in Sefer Devarim?  If so,
can you explain why?

6.  Recall from our study of Sefer Bamidbar how it
contains both 'narrative' and 'mitzvot'.  While the
narrative focused on the story of Bnei Yisrael's journey
from Har Sinai towards Eretz Canaan [including the
preparation for that journey], most of its mitzvot seemed
to have 'belonged' in Sefer Vayikra. 

      To the best of your recollection, which stories from
Sefer Bamidbar are repeated in Sefer Devarim?  Are these
stories presented in an orderly fashion?  If so, where in
Sefer Devarim and in what context?

      Can you identify which stories are missing (and
why)?  For example, do we find a review of the stories of
Korach, Bil'am, and the "mei meriva" incident?  If so, are
they presented as part of a complete review, or are they
mentioned just in passing? 

7.  The story of the meraglim is indeed 'repeated' in
chapter one of Sefer Devarim.  Can you explain why
specifically that story receives so much detail and is one
of the first stories of Chumash to be repeated in Sefer
Devarim (even though it didn't take place until the second
year in the desert)? 

      The story of the conquest of Sichon & Og is also
quite detailed in Parshat Devarim (see chapters 2-3), more
so than in its original account in Sefer Bamidbar (see
21:21-35).  Can you explain why?  In your answer, relate
to the final psukim of Parshat Devarim (i.e. 3:20-22)! 

8.  Recall that Sefer Bamidbar also contained many mitzvot
(e.g. - sota, nazir, birkat kohanim, challa, tzitzit, para
aduma, tmidim u-musafim etc.).  Are any of those mitzvot
repeated in Sefer Devarim?  If so, where?  If not, can you
explain why they aren't? 

9.  Do we find any mitzvot in Sefer Devarim that were
never mentioned earlier in Chumash?  If so, name a few
examples. 

      If Sefer Devarim is indeed a review of Chumash,
would it make sense that it would contain mitzvot that
were never mentioned earlier? 

10.  Based on your answers to all the above questions,
would you still say that Sefer Devarim is a review or
repeat of Chumash? 

      If not, then what is it? 

      [In case you can't answer that question, it is
recommended that you continue with Part II.]

====

PART II - A BOOK OF SPEECHES

1.  If you have ample time, take a few minutes to browse
through Sefer Devarim, noting how most of the book is
written in the first person (i.e. as though Moshe himself
is talking).  Can you explain the reason for this style? 

      Do we find this style in any other Sefer of Chumash?

2.  Be sure that you understand the difference between
'first person' and 'third person'.  Then, go the beginning
of Sefer Devarim and start reading the first few psukim,
and determine if they are in first person or in third
person (and explain why).  

     Note that even though the Sefer begins in third
person, after several psukim we find a switch to 'first
person' - and that style continues for several chapters. 

      In what pasuk does this switch to first person
occur?  Can you explain why? 

      Until where does this 'first person' style continue?

      [If you give up, scan until [towards the] end of
chapter 4.]

      In case you didn't notice, you just identified a
speech, the first of many speeches found in Sefer Devarim.
Quickly scan these four chapters (i.e. 1:5-4:40) and see
if you can identify the main topic (or topics) of this
first speech? 

      Attempt as well to understand its flow of topic.

3.  Next, carefully read the opening psukim of chapter 5,
trying once again to identify a speech and if so, where it
begins.

     [This speech should be a bit easier to identify.] 

      Scan this speech that begins in 5:1 and attempt to
find where it ends (i.e. where is that next time that we
find that Chumash returns to 'third person' form).  As you
scan through this speech, looking for when it ends, see if
can identify its primary topic(s). 

[You will probably give up after a while, since this
speech continues on and on, all the way until the end of
chapter 26!  If you have ample time, try to verify this by
yourself.  If you have even more time, see if you can
identify any other speeches in the remainder of Sefer
Devarim (i.e. between chapters 27 and 34).  If you find a
section that is not another speech, see if you can
identify what it is, and how it relates to the rest of the
book.] 

4.  Review 4:41-49, noting how it forms a short narrative
(i.e. it's written in third person), the bridges between
the first speech in chapters 1 thru 4, and the next speech
that begins in chapter 5. 

     In what manner does this narrative relate to either
of these two speeches.  Be sure that you can explain
4:44-45.

     [The pasuk 4:44 should sound very familiar!]

     For an interesting explanation of the connection
between 4:44-45 and Devarim 1:1-5 (and Devarim 5:1-2), see
Ramban on Devarim 1:1.  You'll only understand this Ramban
if you first study these psukim in relation to these two
speeches.] 

5.  Now that we have determined that chapters 5 thru 26
form a long speech - we'll refer to it as the 'main
speech', as it will form the primary section of the entire
book.  To understand the purpose of this speech, we'll
need to take a careful look at its opening few lines.

     Carefully study 5:1 - the opening pasuk of this
speech - noting how it serves as an introduction.

     Based on this introductory pasuk, what should be the
primary topic of this lengthy speech?

     Then read 5:2-3, and try to understand how these two
psukim relate to the short introduction in 5:1.  [In other
words, how does the 'covenant at Sinai' relate to the
mitzvot that will be taught by Moshe Rabbeinu in his
speech?]

     Then read 5:4-5, and try to understand how these two
psukim relate to the short introduction in 5:1.  

     In your opinion, does the statement made in 5:4
contradict the statement made in 5:5?  If so, can you
resolve this contradiction?

6.  Note how a 'review' of the Ten Commandments follows
immediately afterward in 5:6-18; and how this review is
followed by a story in 5:19-31.  Be sure that you
understand how and why that story follows the Ten
Commandments, and how it relates to mitzvoth that will
follow in the main speech.  [Make sure that you understand
how 5:28 (and 6:1) relate to 5:1.]

      As you review the story in 5:19 thru 6:3, be sure to
note how this story records how and when an entire set of
mitzvot were once given (at Har Sinai) and how this story
relates to the main speech.  Be sure as well that you
understand why Moshe begins this 'main speech' with this
story?

7.  Review once again 5:27-28, noting how these psukim
relate directly to 6:1.  Also, as your review 5:28 thru
6:4, be sure that you understand when Moshe is quoting
from what happened forty years ago, and what he is stating
now [or adding on] in his present speech to the people. 

      Note again how 5:28 describes a set of mitzvot that
God gave Moshe to teach Bnei Yisrael.  When were these
mitzvot first given to Moshe Rabbeinu, and when (in your
opinion) did he first teach them to Bnei Yisrael?

     In your answer, relate to Shmot 34:29-32, noting the
context of those psukim.

8.  Review 6:1 once again, in its context.  Which mitzvot
does the word "v'zot" (in 6:1) refer to?  How does your
answer relate to what will now follow in the main speech?
[If you have time, browse thru chapters 6 thru 26 to
verify your answer.]

      Can you explain why this 'main speech' of Sefer
Devarim is commonly referred to as 'ne'um ha-mitzvot'? 

9.  Carefully review once again Shmot 34:27-33!

     Note how they describe how Moshe taught Bnei Yisrael
-"all of the laws that God had instructed him on Har
Sinai". 

     In your opinion, what specific laws does 34:32 refer
to?  [Note that the commentators offer various opinions.] 

     Does it make sense that Moshe, after he came down
from Har Sinai with the second luchot, would have taught
Bnei Yisrael all of the laws that God had given him on Har
Sinai?  [Was there any reason why he shouldn't?]

      Are all of those laws - i.e. that Moshe received on
Har Sinai and taught Bnei Yisrael when he descended -
recorded in Sefer Shmot?  If so, where? 

[In your answer, relate to Shmot 35:1-5, i.e. why Sefer
Shmot does record the laws of the mishkan.]

      If these mitzvot are not recorded in Sefer Shmot,
then where in Chumash are they recorded? 

      In your answer, relate to Devarim chapter five (and
the above questions), and the speech that it introduces. 

10.  Next, carefully study 6:1-8.  [Some of these psukim
should sound very familiar.]  Try your best to understand
how these psukim relate to chapter five (and the above
questions). 

      As you translate 6:6, explain what the word
'devarim' in the phrase 've-hayu ha-devarim ha-eileh'
refers to!  Relate to 5:1!

     How does this phrase - 've-hayu ha-devarim ha-eileh'
- relate to the story in chapter 5 and the mitzvot that
follow in chapters 6 thru 26?   [How does it relate to the
word "devarim" in 1:1?]

11. In 6:7, we all find the commandment of 've-shinantem
le-vanecha...'.  How did you translate the verb 'leshanen'
in this pasuk?  How is the meaning of leshanen different
than the verb 'lelamed' [to teach], as was used in 5:1,
5:28, and 6:1?  

      Based on the context of this pasuk, which mitzvot
require 'shinun' [repetition]?

      Based on this question, why do you think that Chazal
refer to this sefer as Mishneh Torah - because it contains
a repetition of laws, or because it contains laws that
require repetition? 

     Before you prepared these questions, how did you
understand the meaning of the name: "mishneh Torah"?
Based on these questions - how would you now translate the
phrase mishneh Torah? 

     Relate to the use of this phrase in Devarim 17:17-19!

      From what 'shoresh' does the word mishneh stem from?

        [Relate this to the meaning of mishneh as in
'mishnayot'.] 

12.  Now, read Devarim 1:1.  In the opening phrase 'eileh
ha-devarim' - what does the word 'devarim' refer to?
[Note how almost every commentator offers a different
opinion.]

     Can you relate the word devarim in 1:1 to the same
word in 6:6?  Can you relate this to this same word in
Shmot 34:27? 

     Be sure to note the explanations of Ibn Ezra and
Ramban on the meaning of Devarim in 1:1, and be sure you
understand how their conclusions relate to the above
questions.

13.  If indeed the phrase "eileh ha-devarim" refers to the
same "devarim" as in 6:6, how would this help you
understand the first several psukim in Sefer Devarim? 

      In other words, had Moshe ever taught these laws
before, and if so when (and where)?  If so, why was it
necessary to have taught these laws so many times? 

      Have these laws ever been recorded in Chumash
before?  Can you explain why they may not have been?

14.  Based on the above questions, what in your opinion is
the primary topic of Sefer Devarim, and what is the
purpose of this Sefer?  [Keep this question in mind as you
study the book!]

15. Review 27:1-4, simply to verify that this begins a new
section of the book, and hence, proving that the main
speech concluded at the end of chapter 26.

      If so, then 26:16-19 forms Moshe Rabeinu's
concluding words of this lengthy speech of "mitzvot" and
rebuke.  

      With this in mind, carefully study 26:19, while
comparing its content to Shmot 19:3-6 (and its context)
and to your study of these questions thus far.  Be sure
that you understand as well how 26:16 relates to 5:1.

      Based on this 'finale' of the main speech, answer
question 14 (above) once again!

16, If you have time, review 27:1-11, noting how the topic
of this commandment also relates to the content of the
main speech.  Attempt to explain why this 'ceremony' on
Har Eival is necessary, considering that forty years have
elapsed since Matan Torah.

      Note as well the primary topics in the remainder of
Sefer Devarim, and attempt to construct a very general
outline for the entire book.  As you study Sefer Devarim,
your outline should become more detailed; but it should
also help you understand how all the parts of this book
are thematically connected.

[Note:  This topic, i.e. how the main speech of Sefer
Devarim relates to the topic of the first speech  -
continues (in greater detail) in our questions for Parshat
Devarim  below. ]

==================

for PARSHAT DEVARIM

PART ONE - THE OPENING PSUKIM PARSHAT DEVARIM

1.  After completing the questions on Sefer Devarim, begin
your study of Parshat Devarim by noting once again how it
records a speech given by Moshe Rabeinu to the Bnei
Yisrael in the fortieth year.  In other words, verify how
the opening psukim (1:1-5) form the introduction to this
first speech, which continues from 1:6 thru 4:40.

2. As you review 1:1-5, note how 'cryptic' the first two
psukim of the book (1:1-2) appear to be.  Before you study
the various commentaries on these two psukim, try your
best to understand them on your own.  If possible, attempt
to relate them to your conclusions from the questions
above on Sefer Devarim. 

     Now, let's discuss the commentators.

3.  See Ramban and Ibn Ezra on Devarim 1:1 in regard to
the meaning of the word "devarim".      

   Are these two interpretations the same or different?

      If they are different, in what manner are they
similar?

      If they are similar, in what manner are they
different?

      How do these two opinions relate to the questions in
Part Two above?

4.  See Emek Davar [the Netziv] on Devarim 1:1.   How does
his interpretation relate to the above questions?    In
what manner is his interpretation different than Ramban &
Ibn Ezra?

5. Rashi, Ramban, Rashbam, Ibn Ezra, Seforno, and Chizkuni
all present different approaches to explain the flow of
topic in these two opening psukim.  First, read and
attempt to understand each 'parshan' on your own).
Afterward (or when you give up), continue below:  

A.  In the classic commentators, we find two basic
approaches that explain what these psukim are talking
about. 

     The first approach, advanced by Rashi & Seforno [also
by Chazal in the Sifri], understands that the phrase
'eileh ha-devarim' refers to Moshe Rabeinu's rebuke
['tochacha'] of Am Yisrael for their behavior in the
desert.  The fact that we have never heard of many of
these places is simply because these names reflect what
happened at each site (and not the real name of that
site). 

      The beauty and simplicity of Rashi's interpretation
is that he explains not only the meaning of each name, but
he also explains why the psukim are so ambiguous: 

      "lefichach satam et ha-devarim, ve-hizkiram be-remez
mipnei 

      kvodam shel yisrael..." 

      According to Rashi, the Torah intentionally made
this pasuk difficult to understand!  Even though this
pasuk rebukes Am Yisrael, it does it in sort of a hidden
way, so that only one who knows how to 'read between the
lines' understands the rebuke.  However, in a simple
reading of the text, it would go unnoticed - in order not
to publicly embarrass Am Yisrael. 

      See also Seforno, Tirgum Unkelos (who leaves his
normal style of literal translation for this pasuk), and
the first few lines of the Chizkuni. 

B.  The second approach, advanced by Ramban, Ibn Ezra, &
Rashbam, understands that the phrase "eileh ha-devarim"
refers to the mitzvot which are recorded later in the
Sefer; and hence has nothing to do with rebuke.  Then, the
obvious question is: what are all these places? 

      Rashbam understands that all of these places simply
describe one place, i.e. the place where these mitzvot are
now being said by Moshe to Bnei Yisrael in the 40th year.
The use of so many names is simply to pinpoint the exact
location.  He brings other examples in Chumash (like in
the beginning of Parshat Re'ay) where a location is
described in such a manner.  

[Thus according to Rashbam, Yam Suf must mean the Dead Sea
which is near Arvot Mo'av and not the Red Sea!]  

      In contrast to Rashbam, Ibn Ezra & Chizkuni explain
that each place describes a different site during Bnei
Yisrael's journey through the desert, and at each of these
various sites Moshe had already taught Bnei Yisrael these
mitzvot.  Now in the 40th year on the first day of the
eleventh month, he is going to teach these mitzvot one
last time at a national gathering at Arvot Mo'av - even
though he had already taught these laws to them in the
Midbar & Arava & "mul suf", etc. 

      Ramban agrees that "eileh ha-devarim" refers to the
mitzvot, but he doesn't explain why all of the different
places are listed and what happened at each.  At the end
of his peirush, he quotes the Sifri, similar to Rashi
(above) and Tirgum Unkelos  - explaining how the names of
these places reflect a certain rebuke.

     It seems that Ramban may be trying to combine both of
these approaches.  Surely, ha-devarim refers to the
mitzvot which follow, but the places which are mentioned
may be a subtle manner of tochacha.  Note also how Ramban
explains '11 days from Chorev...' as a type of tochacha. 

      In contrast, Ibn Ezra would disagree with Ramban's
explanation of '11 days from chorev...', as he suggests
that Moshe had taught these laws ["devarim"] to Bnei
Yisrael during their original eleven day journey from Har
Sinai to Kadesh Barnea, as they were marching to the land
of Israel - the site where these laws would need to be
fulfilled.  

      In your opinion, which of these interpretations
makes the most sense?

=============

PART TWO - THE FIRST SPEECH

1.  Recall our earlier discussion of how chapters 1 thru 4
form a speech (in contrast to Moshe Rabeinu's main speech
in Sefer Devarim that covers chapters 5 thru 26). 

     To help you understand what this speech is about, and
its purpose - scan its entire content, and attempt to
construct an outline.  In regard to chapter one, it would
be especially helpful if you would divide it into
paragraphs, giving a title to each one.

     See if you can follow the logic behind the flow of
topic in this speech. 

2.  As you review the primary topics of this speech, note
how chapter one begins with the story of how (and when)
Bnei Yisrael left Har Sinai to conquer the land and
continues with the story of the spies; followed by the
story of the conquest of Transjordan (in chapters 2 &3),
followed but what appears to be some words of guidance and
rebuke (in chapter four).

      Can you explain why Moshe chose to include
specifically these details of Jewish History, while
'skipping' many others?

     Based on its content, attempt to explain how and why
this speech can serve as a fitting introduction to the
mitzvot that Moshe plans to teach Bnei Yisrael in his main
speech.

3.  Clearly, 1:6-8, forms the opening 'paragraph' of
Moshe's speech.  Similarly, 1:12-17 clearly forms a
distinct paragraph. 

     Therefore, review 1:9-11 once again, and attempt to
determine if they form an independent topic, or do they
form the thematic introduction to 1:12-17 or conclusion of
1:6-8?

     Attempt to understand the flow of topic between these
three paragraphs!  [What event/time does "ba'et ha'hi"
refer to in 1:9?]

     Note as well the thematic and textual parallels
between to 1:6-11 and Breiishit chapter 15 [i.e. "brit
bein ha'btarim"].

[Note especially Breishit 15:4-8, 13-14, & 18; and the
repeated use of the word "yerusha", and how this covenant
with Avraham relates to theme of the rest of Chumash!]

     Attempt to explain the thematic connection between
that covenant, and Moshe's primary point in these opening
lines of his speech; while relating to what is about to
happen in a few months time.

4. As you review 1:12-18, note how some of these psukim
seem to 'ring a bell' from Parshat Yitro (i.e. Shmot
chapter 18).

      If so, be specific regarding which psukim relate to
Yitro.

     Is Yitro himself mentioned here in Sefer Devarim?  If
not, can you explain why isn't?

      Are there any other psukim here that remind you of
earlier passages in Chumash?  

      What does the phrase "ba'et ha'hi" refer to in 1:16?
Is the same time period or event that this phrase refers
to in 1:9?

[If / when you give up - see Bamidbar 11:1-20 (noting
especially 10-15)!]

     Use this parallel to Bamidbar 11:1-20 to answer the
above question!

5.  In your opinion, why does Moshe bring up the topic of
'judges' at this point in his speech?  Does this relate in
any manner to the mtizvot that he will teach in his main
speech?

6.  Carefully study 1:18!

      Who does "etchem" refer to in this pasuk, the judges
or the people?   Relate to 1:16 when you answer this
question!

      Once again, what time does "ba'et ha'hi" refer to in
1:18? When the judges were appointed, or when you left Har
Sinai?

      What does the word "devarim" refer to?  Does it
relate to the word "devarim" in 1:1 (and in 6:6)!  Relate
your answer to the controversy among the commentators in
regard to the meaning of the word "devarim" in 1:1 (see
questions above).

7. Note how 1:19-21 forms yet another paragraph, which
leads into the story of the spies in 1:22-45.  How do
these three psukim bridge between the first topic of the
speech re: the judges etc. and the story of the spies?

8.  Can you explain why the story of the spies become the
primary topic of chapter one?  How does it relate to the
main speech that begins in chapter 5, and its primary
topic?

9.  In chapters 2 & 3, Moshe Rabeinu explains in minute
detail why Bnei Yisrael did not fight Edom, Ammon & Mo'av
and how they did fight Sichon & Og (i.e. in much greater
detail than was recorded in Sefer Bamidbar (see chapter
20).  Can you explain how and why it is so important for
Bnei Yisrael to hear these details at this time?  [Note as
well 1:4!]

     How does this topic flow from the story of the spies,
and how does it relate to the primary theme of this
introductory speech?   

     In your answer, relate as well to why Moshe also
explains in detail how and why the 'ma'apilim' lost their
battle (1:41-45).

10.  Review 3:21-22, noting how this section concludes
with a mention of Yehoshua, and God's promise to help Bnei
Yisrael conquer the land.   Once again, relate this to the
primary theme of this speech.  [See also Chizkuni on
2:25!]

11. 3. On the web site [www.tanach.org] - there is a link
to an informative '3D' map of Israel, highlighting its key
cities and mountain ranges.  You can view it, or download
it at 

www.tanach.org/pics/map3Disr.gif.

      Use that map (or any map of Israel), to help you
follow the details of Bnei Yisrael's journeys and battles,
as described in Devarim chapters 2 & 3.

12.  The story of the spies in Sefer Devarim (see 1:22-45)
is in many ways similar, yet also in many ways different
that the parallel story in Sefer Bamidbar (see chapters
13-14).  After summarizing the primary differences between
these two accounts, attempt to resolve the reason for
those differences based on the primary theme of this
speech in Sefer Devarim 

in contrast to the underlying theme of leadership that
develops in Sefer Bamidbar.

      Note, that once the reader understands that the
purpose of  Sefer Devarim is not to provide a summary of
the events of Chumash, but rather it has its own theme and
purpose; it becomes much easier to resolve the
discrepancies between the historical accounts in Sefer
Devarim and how those events were recorded in Sefer Shmot
and Bamidbar.

                                    be-hatzlacha, 

                                    menachem   

1

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