[Par-reg] Sefer/ Parshat Devarim - Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Aug 8 09:24:30 EDT 2005
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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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