[Par-reg] Sefer Devarim (and Parshat Devarim) - questions for self study
Menachem Leibtag
mleibtag at gmail.com
Mon Jul 16 08:18:38 EDT 2018
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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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