Date: Wed, 21 Jul 1999 10:30:40 +0300 From: Menachem Leibtag Subject: PARSHAT VA'ETCHANAN - shiur To: all@tanach.org, parsha@tanach.org, yhe-parsha.ml@vbm-torah.org Reply-to: tsc@bezeqint.net Priority: normal X-MIME-Autoconverted: from Quoted-printable to 8bit by acis.mc.yu.edu id DAA37142 Reply To: Menachem Leibtag Error-To: Listproc Error X-ListMember: cypess@ymail.yu.edu [all@tanach.org] *************************************************************** THE TANACH STUDY CENTER [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT VA'ETCHANAN [revised 5759] The first two parshiyot of "kriyat shma" surround us each and every day of our lives. Not only do we recite them at least twice daily, but they are also written on every door post (i.e. in every "mezuzah") and in the boxes of our "tfilin." What makes them so special? This week's shiur, which analyzes the overall structure of Mosheâs main speech in Sefer Devarim, will help us better appreciate the centrality and importance of these two parshiyot. INTRODUCTION / REVIEW Recall from last week's introductory shiur that the first 26 chapters of Sefer Devarim divide into two distinct speeches: A) An INTRODUCTORY speech (chapters 1->4), in which Moshe explains why forty years have passed from the time Bnei Yisrael SHOULD have entered the land; B) The MAIN speech (chapters 5->26), in which Moshe reviews the special set of mitzvot (originally given at Har Sinai) that the people must now observe, as they prepare to enter the Land of Israel. Whereas that shiur focused on 'introductions' [i.e. we studied chapter 5 which explained when and how these mitzvot were first given], this week's shiur focuses on the actual presentation of the mitzvot in the main body of Sefer Devarim. We will show how and why these mitzvot divide neatly into two distinct sections: A) The HA'MITZVA section, which focuses on the development and maintenance of a proper attitude and generally Godly lifestyle [a 'mussar sefer' of sorts]; B) The CHUKIM U'MISHPATIM section, which focuses more on specific mitzvot [sort of like a "shulchan aruch"]. First, we will explain the technical (i.e. textual) basis for this division, and then we will discuss its significance. SETTING THE FRAMEWORK Recall from our study of chapter five how Moshe Rabbeinu begins his main speech by explaining how and when the mitzvot of this speech were first given. Their story began in the aftermath of the Ten Commandments, when Bnei Yisrael requested to hear the remaining mitzvot from Moshe instead of directly from God (see 5:20-26 & last week's shiur). Those mitzvot which Moshe received at that time constitute the core of his main speech. Let's pay careful attention to the wording of God's positive response to the people's request, as it sets the framework for this entire set of mitzvot: "Go say to them: 'Return to your tents.' But you [Moshe] remain here with Me and I will give you the MITZVAH & the CHUKIM u'MISHPATIM which you shall teach them..." (5:27-28). Note the key words - (A) HA'MITZVAH and (B) CHUKIM & MISHPATIM - in this pasuk. Now, continue reading carefully for another three psukim, where Moshe repeats this key phrase once again - when he actually introduces those mitzvot: "And THIS is the MITZVAH and the CHUKIM u'MISHPATIM that God has commanded me to teach you to observe in the land..." (6:1). [Note that this introduction continues until 6:3, and the mitzvot themselves begin with "shma" in 6:4!] This key phrase sets the stage for the division of the entire speech into TWO sections, corresponding to these two headers: A) The MITZVAH section - chapters 6->11 [Parshiyot Va'etchanan and Ekev]; B) The CHUKIM & MISHPATIM section - chapters 12->26 [Parshiyot Re'eih, Shoftim, Ki-teze, & Ki-tavo]. 'HEADERS' & 'FOOTERS' To prove this division, we simply need to skip ahead to the beginning of chapter 12 (in Parshat Re'eih). Note how those psukim clearly introduce a new unit and thus form a 'header': "THESE are the CHUKIM & MISHPATIM that you are to keep in the land which God gave to your forefathers..." (12:1). As we would expect, this introductory pasuk is followed by a lengthy list of mitzvot to be observed upon entering the land. This list continues all the way through the end of chapter 26, where we find, expectedly, an appropriate summary pasuk (what we call a 'footer'): "God commands you today to keep these CHUKIM & MISHPATIM; keep them with all your heart... " (26:16). [Scan the chapters in between (if you don't believe me) to verify that there are no new 'headers' in the interim. Note also that many parshiyot begin with "ki" & "lo"!] Now that we have found the very obvious 'header' and 'footer' of the CHUKIM u'MISHPATIM section, we can proceed to identify the less obvious 'header' & 'footer' of the preceding chapters, the MITZVA section. Let's start by taking a closer look at the pasuk which introduces the mitzvot of the main speech (as we explained above) - 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 "M'TZAVEH" [command] you today, teach them to your children..." (6:4-6). Note how this phrase: "v'hayu ha'devarim ha'eileh asher anochi M'TZAVECHA hayom..." (6:6) [and THESE instructions that I command you today] introduces the mitzvot which follow. Thus, this pasuk could be considered the 'header' to the MITZVA section. Similarly, towards the end of this unit we find a very 'worthy candidate' for a closing pasuk: "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·" (11:22). Here, not only do we find our key word - HA'MITZVA, but from context it appears to be the conclusion (or the 'footer') of this entire section. [Later in the shiur we will explain the small set of psukim which form a 'buffer' between these two sections, i.e. 11:23-29.] Up until now, we have found textual support for dividing the mitzvot of the main speech into two distinct sections. Now, we must carefully examine the content of each section to identify its primary theme. SECTION #1 - HA'MITZVAH / "ahavat Hashem" The theme of the HA'MITZVA section is rather easy to identify, for its opening pasuk - the famous pasuk of "Shma Yisrael" - says it all: "SHMA YISRAEL... and you shall LOVE God with all your heart and soul... and these laws which I "M'TZAVEH" you..." (see 6:4-6). Note how this general theme of "to love God in every walk of life" continues in each subsequent parshiya : * Upon conquering the land, you may occupy an entire city with houses already built and vineyards already planted, etc. Don't let this affluence cause you to forget God... (see 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... (6:20-15). * When you conquer your enemy, don't intermarry, etc. (7:1-5). * If you become fearful of your enemy, don't worry, and remember what God did to Mitzrayim; He can help you against Canaan, as well... (7:17-25). * Don't act in a rebellious manner as your forefathers did in the desert (chapters 8->10). * As Eretz Canaan does not have a constant water source (as does the Nile in Egypt), you will be dependent entirely on rainfall. Therefore, recognize that it is God who gives you rain (and not any other god / see 11:10-15). This theme is so predominant in chapters 6->11 that its mitzvot appear redundant. Each parsha discusses, in one form or another, a different aspect of one's proper attitude towards God [what we call "ahavat Hashem"]. In fact, upon careful analysis we find that these mitzvot simply apply this theme of "ahavat Hashem" to the various situations which will arise once Bnei Yisrael 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, the concluding parshiya of this section promises Bnei Yisrael a reward should they indeed follow God with the proper attitude: "If, then, you faithfully keep HA'MITZVAH HA'ZOT that I command you, to LOVE God.... to follow His laws... then God will help you CONQUER these nations... every step you take will become your land [to its widest borders]... No man shall stand up against you... (see 11:22-25). This promise forms a most appropriate conclusion to this MITZVAH section. God promises BYisrael His assistance in their conquest of the land, should they maintain the proper attitude towards Him. And as 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 on whether Bnei Yisrael continue to uphold this MITZVAH (or not) once they settle the land. [Note how this 'mini-Tochacha' continues in chapter 27 (after the main speech is over). Iy"h, we'll deal with this structure in our shiur on Parshat Ki-Tavo.] KRIYAT SHMA With this background, we can better appreciate the unique status afforded to the first two parshiyot of "kriyat shma." Recall that the opening parsha of the MITZVAH section was none other than the FIRST parshiya of "kriyat shma" (6:4-9). As stated earlier, this section ended with the concluding psukim in 11:22-25. Now the parshiya that precedes these finale psukim is none other than the SECOND parshiya of "kriyat shma" - "v'haya im shamoa..." (see 11:13-21 to verify)! In other words, the first two parshiyot of "kriyat shma" form the BOOKENDS of the MITZVAH section, which begins with "Shma Yisrael... v'ahavta" (6:4-8) and ends with "v'haya im shamoa... " (11:13-21). This could explain why we read BOTH these parshiyot to fulfill our daily obligation of Torah study [which is based on 6:6 -"v'hayu ha'DEVARIM ha'eileh asher anochi M'TZAVECHA..."]. Theoretically, based on this pasuk, one should be required to read daily the entire MITZVAH section. However, since this section is too lengthy, we recite instead its opening and closing parshiyot. By reading these two parshiyot, we are considered as having read (and hopefully internalized) all the mitzvot in the MITZVAH section. [The Mishnah at the end of the seventh perek of Mesechet Sotah arrives at a similar conclusion regarding the reading of Sefer Devarim at the HAKHEL ceremony (see Sotah 41a). There, instead of reading the entire speech, the custom was to read the first parsha of SHMA (6:4-8) and then skip to the second parsha of SHMA (11:13-21).] SECTION #2 - THE CHUKIM & MISHPATIM UNIT As you read the conclusion of chapter 11, note the smooth transition from the MITZVA section to the CHUKIM u'MISHPATIM section. Try to identify 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). This transition leads us to the opening pasuk of SECTION #2, which details these laws: "THESE are the CHUKIM & MISHPATIM that you are to keep IN THE LAND which God gave to your forefathers..." (12:1). The many chapters that follow this introductory pasuk contain numerous laws that Bnei Yisrael must keep upon entering the land. However, these laws in Section #2 are much more specific than the laws discussed in the MITZVAH section. Those mitzvot related more to more general and overall approach to proper attitude. Let's cite several examples of the laws in section #2, reflective of their more specific nature: * Chapter 12 - laws relating to when and where to build the permanent Bet Ha'Mikdash * Chapter 14 - dietary laws * Chapter 16 - laws of "aliyah la'regel" on the Holidays * Chapter 17 - laws about appointing judges and political leaders * Chapters 19-25 - a full assortment of detailed, civil laws This list continues until the end of chapter 26. [Recall from last week that chapter 27 begins a new speech.] As we should expect, this unit also ends with an 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). [In the shiurim to follow, we will deal with the nature of the mitzvot of this unit in more 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'MITZVAH section (6->11) contains several mitzvot and general admonishment, so as to encourage Bnei Yisrael to keep the proper attitude and feelings towards God as they conquer and settle the land. B) The CHUKIM & MISHPATIM section presents a wide array of more specific laws that Bnei Yisrael must observe once they occupy the land. Now, we can suggest a reason for this manner of presentation. THE PROPER BALANCE Which section is more important - the MITZVAH section, which calls for a proper, overall attitude and spirit [sort of like a MUSAR sefer], or the CHUKIM & MISHPATIM section, which details specific mitzvot [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 that must maintained between these two areas of focus: "This day, God commands you to keep these CHUKIM and MISHPATIM, and you should keep them with ALL YOUR HEART and all your soul..." (26:16). This beautiful 'finale' closes not only the CHUKIM & MISHPATIM section, but also relates it back to the MITZVAH section. These "chukim u'mishpatim" must be kept WITH ALL YOUR HEART & SOUL - "b'chol l'vavcha u'vchol naf'shecha." Note the clear textual parallel between this closing pasuk and the opening pasuk of the first section: "V'ahavta et Hashem Elokecha - b'chol l'vavcha u'vchol nafshecha" - and you shall LOVE God with all your heart and all your soul..." (see 6:5; compare with 26:16). This obvious parallel emphasizes that these 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 after establishing a solid base of "ahavat Hashem" can one fulfill the specific laws in the proper manner. Conversely, 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. [Last week's shiur explained that God had originally intended to transmit these mitzvot directly to Bnei Yisrael immediately after the Ten Commandments!] With this in mind, carefully read the final psukim of the main speech, noting their thematic (and textual) parallel to the Torah's description of Ma'amad Har Sinai in Sefer Shmot (particularly Shmot 19:3-6). Note that these psukim reflect the covenant 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'MITZVAH section of Sefer Devarim (i.e. chapters 6->11) and try to determine which parshiyot were 'added' by Moshe now, in the fortieth year, and which seem to repeat verbatim God's initial instructions on Har Sinai forty years earlier. 1. Notice that Moshe Rabeinu often speaks to Bnei Yisrael as if they themselves had left Egypt and witnessed the plagues. Can this be explained by the above distinction? 3. See 6:16. Why is "masa" the only or best example of a rebellion against God? When did this rebellion occur? Wasn't there a more recent rebellion (e.g. Mei meriva...)? 4. Compare 7:7-11 to 9:4-7. Use the above observation to explain the appardiscrepancy between these psukim. 5. Why must have chapter 8 been 'added on?' Does this 'add-on' fit thematically to the main topic of the HA'MITZVAH section? C. TWO TYPES OF "YIRAH" - A mini-shiur As we discussed in last week's shiur, chapter 5 details the events of Ma'amad Har Sinai, when Bnei Yisrael were overcome by awe and fear. In Sefer Shmot (see 20:14-18), we find what appears to be a parallel account of the same event. Let's compare the two accounts. We begin with the account in Sefer Devarim, when immediately after the completion of the Ten Commandments Bnei Yisrael request that Moshe act as their intermediary: "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 His positive reaction to their 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 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 claim that this occurred either before or during the Ten Commandments, for the purpose of this mini-shiur we will follow Ibn Ezra's shita that equates both incidents, claiming that they are one and the same. There is one major discrepancy between these two accounts: Whereas in Sefer Shmot Moshe is somewhat dismayed by the people's fear, in Sefer Devarim, God responds with enthusiasm, wishing only that this fear would continue for all time! 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 "yirat Hashem" - the fear of God - can help us appreciate this controversy. TYPE I / positive (or constructive) fear When one recognizes God's infinite greatness, although he may be enchanted by the possibility of encountering the Almighty, he will also be struck by a sense of humility and his unworthiness to confront Him directly. This fear is both appropriate and commendable, as it reflects the ideal balance between possible closeness and necessary distance. TYPE II / negative fear On the other hand, a person uninterested in any relationship with God would view a divine encounter such as Har Sinai as a nuisance. 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 the possibility of a relationship with the Almighty. 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 phenomenon. Therefore, he is suspicious of Bnei Yisrael's retreat and request that he act as their intermediary. He therefore urges them to stay at Har Sinai. God, on the other hand, aware of man's tendency towards arrogance, stresses the positive aspect of this fear. He grants Bnei Yisrael's request, sends them to their tents, and transmits the mitzvot through Moshe instead. Nonetheless, when the mitzvot of the main speech actually begin, we find a beautiful resolution of this conflict. Sensitive to Moshe's concern of the distance potentially caused by "yirat Hashem," God begins the mitzvot He gives via Moshe with the commandment of "ahavat Hashem" - the love of God! "Shma 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 YIRA,' God begins with the mitzvah of AHAVAT HASHEM! The love of God and the proper appreciation of His laws assure that one's fear will strengthen his relationship with the Almighty, rather than diminish it. D. For a future-shiur: In chapter 4, at the conclusion of the Speech I, there appears a very detailed warning against making idols. Read 4:9-24 and take note of its context. 1. Why do you think these laws were included in the opening speech? (How do they relate to Moshe's imminent death?) [What happened last time Bnei Yisrael thought Moshe was dead?] 2. Read 4:15-20. List the examples of images which Moshe outlaws. Compare each one carefully to the first perek in Breishit! Can you find a connection? Is Moshe worried about "avoda zara" - worshipping other gods - or making an image of Hashem? Explain! 3. Note the extensive use of the word "tavnit" in these psukim. Relate it to the use of "tavnit" in Shmot 25:1-7. [These are the only times in Chumash that the word "tavnit" is used!] Is there anything in the Mishkan that could be considered a representation of God or His revelation? Does this image also relate to the story of Creation? (Relate to Breishit 3:24!) 4. Use your answers to questions 2, 3, & 4 to answer question #1 again. See also Rambam in Hilchot Avodah Zara 1:1. ********************************************************* To SUBSCRIBE or to UNSUBSCRIBE to this shiur: send e-mail to: lists@tanach.org with the following message in first line of TEXT: join all or leave all ********************************************************* Previous shiurim are available on the TSC WEBSITE: http://www.tanach.org *********************************************************** If you would like to support the TSC Project or dedicate a shiur, please e-mail: ml@tanach.org *********************************************************** Internet & e-mail list hosting for the TSC provided courtesy of: The Yerushalayim Network (http://www.yerushalayim.net) a Centennial Project of the Orthodox Union (http://www.ou.org) *********************************************************** Copyright (c) 1999 Menachem Leibtag. All rights reserved.