[Par-reg] Devarim - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Sun Jul 31 05:23:14 EDT 2011
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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
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