[Par-reg] Parshat Devarim - shiur
Menachem Leibtag
tsc at bezeqint.net
Thu Aug 11 17:48:51 EDT 2005
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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PARSHAT DEVARIM
[shiur revised 5765]
Why are there so many details in Parshat Devarim that
appear to contradict what was written earlier in Chumash?
[For example, the story of: the "meraglim" (1:22-40 vs.
Bamidbar 13:1-22), whose idea it was to appoint the judges
(see 1:12-18 vs. Shmot 18:13-26), and how we confronted Edom
in the fortieth year (see 2:4-8 vs. Bamidbar 20:14-).
In contrast to the 'heretical' solutions offered by the
'bible critics' - in the following shiur we suggest a very
simple and logical reason for these discrepancies - based on
our understanding of the overall theme and structure of Sefer
Devarim, as discussed in our introductory shiur.
Therefore, we must begin our shiur with a quick review of
the conclusions of that shiur - in order to understand the
purpose of Moshe Rabeinu's first speech, which comprises the
bulk of Parshat Devarim.
[If you didn't read that shiur, it is available on the web-
site at www.tanach.org/dvarim/dvarint.pdf.]
INTRODUCTION
In the first four chapters of Sefer Devarim, Moshe Rabeinu
delivers a speech to Bnei Yisrael, which serves as an
introduction to his 'speech of Mitzvot' - the main speech
(chapters 5 thru 26).
In that 'main speech', Moshe teaches a complete set of
laws that Bnei Yisrael must keep as they conquer the Land, and
establish their nation. Even though Moshe first received (and
taught) those laws forty years earlier, he must teach them one
last time, before his death - as the new generation now
prepares to enter the Land.
Our shiur will demonstrate how the first speech introduces
the main speech, which will then enable us to explain why its
details may differ from their parallel accounts in Sefer Shmot
and Bamidbar.
We begin our study by noting how and where the first
speech begins.
THE OPENING LINE
In our introductory shiur, we explained how the first
four psukim of Parshat Devarim (1:1-4) serve as an intro to
the entire book, and hence introduce the main speech (that
doesn't begin until chapter five). It is specifically the
fifth pasuk that introduces the first speech:
"In Transjordan in Moav, - "ho'eel Moshe" - Moshe BEGAN
explaining this TORAH saying:." (See 1:5, and Rashi!)
[The phrase "ha'Torah ha'zot" refers to the main speech (that
begins in chapter five), as Sefer Devarim consistently uses
the word "torah" in this context - see 4:44, 17:18 and 27:3 &
8.]
Hence, the next pasuk begins the actual speech - with
Moshe telling Bnei Yisrael:
"Hashem spoke unto us in Chorev [=Har Sinai] saying: 'You have
dwelt long enough in this mountain; "turn you, and take your
journey, and go to the hill-country of the Amorites and unto
all the places... the land of the Canaanites,as far as the
great river, the river Euphrates. "
Behold, I am giving you the land: go in and possess
it, which Hashem swore unto your forefathers..." (see 1:6-8)
When Moshe begins his speech by retelling how Bnei
Yisrael left Har Sinai, it may appear that he is simply
beginning a short historical review of everything that
happened during their journey in the desert. However, as we
read on, we'll see how the details that Moshe Rabeinu recalls,
relate directly to the topic of the main speech. Let's
explain why he begins with 'leaving Har Sinai'.
DEJA - VU
Recall that the mitzvot of the main speech were first
given to Moshe at Har Sinai, and they were taught at that
time, because Bnei Yisrael were supposed to travel from Har
Sinai directly to the Land of Israel. Now, it is forty years
later, and the new generation is in a very similar situation,
i.e. ready to enter the land. Just as Moshe had taught their
parents' generation these laws at Har Sinai - now he is
teaching the new generation.
As the laws of the main speech relate to what Bnei
Yisrael must do when they enter the land, Moshe begins his
speech by explaining to the nation why forty years have passed
since these laws were first given.
This neatly explains why the story of the spies
emerges as the primary topic of chapter one (see 1:19-45) -
for that sin was the principal reason for this forty year
delay. [If Sefer Devarim was a simply a review of Chumash,
then there are many other stories that Moshe should have
mentioned beforehand!]
However, before Moshe retells the story of the spies,
he inserts a short 'digression' regarding the appointment of
judges, as detailed in 1:9-18, which at first glance appears
to be superfluous.
Let's take a look at what this 'digression' includes;
afterward we will suggest a reason for its inclusion.
WHAT DO JUDGES HAVE TO DO WITH ALL THIS?
Review 1:6-22, noting how it would have made much more
sense for Moshe to go from 1:8 directly to 1:19 (please verify
this on your own). Nonetheless, this more logical flow is
'interrupted' by what appears to be an unrelated statement:
"And I spoke unto you 'at that time', saying: 'I am not able
to lead by myself..." (1:9)
Moshe's statement, even though it sounds at first bit
negative, does not have to be understood as a complaint. In
fact, the next two lines come precisely to counter that
impression:
"Hashem has multiplied you, and, behold, you are this day a
multitdue as the stars of heaven. Hashem, the God of your
fathers, should make you a thousand times so many and bless
you, as He promised you! (1:10-11)
[btw, note the parallels to Breishit
15:5-7!]
Moshe's inability to carry the burden of the entire
nation stemmed from their population growth, which Moshe now
explains was the fulfillment of a divine blessing.
In fact, based on the context of 1:6-8, the phrase
"b'et ha'hi" [at that time] in 1:9 must relate to the time
when Bnei Yisrael first left Har Sinai - as recorded in
chapter 11 in Sefer Bamidbar. And sure enough, we find almost
that identical wording in a statement that Moshe had made
precisely 'at that time':
"lo uchal anochi l'vadi la'set et kol ha'am..." - I myself am
not able to lead this nation... (see Bamidbar 11:14!)
In response to Moshe's 'complaint', God commanded
Moshe to share his leadership with the 'seventy elders' (see
Bamidbar 11:16-29). That response is reflected in Moshe next
statement in his speech in Sefer Devarim, explaining how his
burden of leadership was alleviated by the appointment of
judges, in a hierarchal system of leadership:
"How can I alone bear your cumbrance, and burden, and
disputes? [Therefore,] Get you, from each one of your tribes,
wise men, and understanding, and full of knowledge, and I will
make them heads over you... So I took the heads of your
tribes, wise men, and full of knowledge, and made them heads
over you, captains of thousands, and captains of hundreds, and
captains of fifties, and captains of tens, and officers, tribe
by tribe. And I charged your judges at that time, saying:
'Hear the causes between your brethren, and judge righteously
between a man and his brother, and the stranger that is with
him... and the case that is too hard, you shall bring unto me,
and I will hear it'. (See 1:12-17.)
[Note that even though this may sound like a similar account
Parshat Yitro (see Shmot 18:13-26), based on the context, the
primary parallel is to Bamidbar chapter 11. See also Ibn Ezra
(and Rashi) in Shmot 18:13, who explain that this story of the
appointment of judges actually took place after the Torah was
given, and hence, that chapter is out of place. Note as well
how Shmot 18:27 may be parallel to Bamidbar 10:29-33!]
But what is the thematic importance of Moshe's
discussion about the appointment of these judges? Even if
those events took place 'at that same time' [see 1:9], these
details don't appear to share any thematic connection to the
story of the spies, nor to the laws of main speech! So why
does Moshe mention it at all?
JUDGES AND/OR TEACHERS
The answer to this question lies in the next (and
final) pasuk of this 'digression':
"And I commanded you [the people] 'at that time' - et kol
ha'DEVARIM - all the things which you should do." (see 1:18)
Pay attention to the phrase "va'atzave etchem" - which
must refer to the people, and not the judges.
[You can prove this by simply comparing "v'atzave et
shofteichem" in 1:16, to "v'atzave etchem" in 1:18!]
This short pasuk, even though it is often
'overlooked', connects everything together. Moshe explains
that at that time, i.e. after appointing the judges, as Bnei
Yisrael prepared to leave Har Sinai, he had commanded the
people in regard to all the - DEVARIM - which they must do.
But what are those 'DEVARIM'?
Based on our introductory shiur, the answer should be
obvious! These are the same 'devarim' that:
* the opening pasuk of Sefer Devarim refers to (see 1:1)
* "v'hayu ha'devarim ha'eyleh" refers to (see 6:6)
* which are none other than the laws of the main speech of
Sefer Devarim! [See Ibn Ezra & Chizkuni on 1:18.]
This makes perfect sense, for that special set of laws
(that require constant repetition /"mishne Torah") relate to
what Bnei Yisrael will need to keep when they enter the land.
Therefore, when Bnei Yisrael first left Har Sinai forty years
earlier, Moshe had taught the people these laws - with the
help of these judges; and now forty years later, he reminds
the people of those events, as he is about to teach them those
laws one last time.
As it is the responsibility of the appointed judges to
assist with the teaching of these laws (and their
implementation /see 27:1-8!), Moshe includes those events at
the beginning of his introductory speech.
Unfortunately, that generation failed. It is now
Moshe's hope [and goal], that this generation will fare much
better.
As Moshe's introductory speech focuses on Bnei
Yisrael's need to be prepared for their conquest of the land,
and their need to study the relevant laws, it actually makes
sense that he mentions the appointment of judges first - for
they will be the key towards the success of this endeavor.
[Note as well 16:18 in the main speech.]
Finally, this interpretation of the word "devarim" in
1:18, explains why Moshe continues his speech by returning to
their journey from Chorev to Kadesh Barnea (see1:19). Based
on our understanding that 1:2 describes how the laws of the
main speech were taught and studied during the eleven day
journey from Chorev to Kadesh Barnea (see Ibn Ezra), then the
detail in 1:18-19 refer to this very same point!
WHERE'S YITRO?
This interpretation can also explain why Yitro himself
is not mentioned in this speech. Even though Devarim 1:15-17
may sound very similar to Shmot 18:14-22, the purpose of
Moshe's speech is not to give a complete historical review of
every event that transpired in the desert. Instead, it
focuses on this special set of laws that Moshe is about to
teach.
Therefore, there is no need to mention (at this time)
whose original idea it may have been to set up this hierarchal
judicial system. Instead, it is important to know that the
judicial system that has been set up is there to serve the
people, and it will facilitate their ability to establish
themselves as God's nation in the land. [See again 27:1-8,
noting again the parallel to Bamidbar chapter 11.]
WHO SENT THE SPIES?
Moshe continues his speech with the story of the
"meraglim" [the spies]. As we explained, his purpose is to
explain to the new generation why the first generation failed,
in hope that they will fare better. Therefore, Moshe retells
those events from that perspective, blaming the people (more
than their leaders) for the failure of that generation - for
he wants to make sure that the people do not become fearful
again (as their parents did).
Note how critical this point is; for if one
understands Sefer Devarim as a review of Chumash, then he is
confronted with unachievable task of resolving the obvious
contradictions between these two accounts. However, once it
is understood that Moshe is telling over those events as part
of a 'pep-talk', it makes perfect sense that he emphasizes
only the details that are relevant to the theme of his speech.
For example, as leadership is an underlying theme is
Sefer Bamidbar, Parshat Shelach highlights the fault of the
nation's leaders in those events. In contrast, as Moshe is
worried that the nation may 'chicken out' once again, he will
emphasize that generation's fear and lack of faith &
motivation.
[To ascertain what really happened would require a lot of
'detective' work, but recording those events in their entirety
was neither the goal of Sefer Bamidbar nor Sefer Devarim!
You could compare this to twoTV cameras (one in the
end zone and one on the sideline) filming a football game.
Even though each camera is filming the same game, each one
only shows the game for its own angle.]
THE MAAPILIM
Moshe includes the story of the "maapilim" (see
1:40-45), for it forms the conclusion of the "mergalim"
incident. However that specific story, and those that follow,
may have been included for an additional reason.
Moshe Rabeinu seems to be quite fearful (and rightly
so) that the nation may 'chicken out' once again. In fact,
realistically speaking, the people have some very good reasons
to worry. Let's review them.
First of all, the last time they tried to conquer the
land of Israel (see Bamidbar 14:40-45), they suffered a
whopping defeat. Now Moshe may have explained that this was
because God was not in their midst. However, surely the
skeptics among them may have retorted that the very idea of
conquering the land of Canaan was futile from the start (see
Bamidbar13:31-33).
Furthermore, only less than a year earlier, the entire
Israelite nation was challenged by the army of Edom, demanding
that they not dare trespass their land (see Bamidbar
20:14-21). Instead of fighting, Moshe led them though a
lengthy 'by-pass road'. Surely, many of the 'right-wingers'
among the people viewed this as a sign of weakness. If they
couldn't stand up to the threats of Edom, how could they stand
up to the threats of all the nations of Canaan!
Finally, it may look a little suspicious that Moshe's
encouraging words that the time has now come to conquer the
land just so happens to coincide with his announcement of
retirement!
Any (or all) of the above reasons may have raised
doubts among the people. Therefore, in his opening speech,
Moshe must allay these fears by explaining the divine reason
for those actions:
1) The 'maapllim' lost because God was not in their midst (see
1:42)
2) We didn't trespass Edom, for 'family' reasons (see 2:4-8)
3) We didn't trespass Moav for similar reasons (see 2:9-12)
4) We waited forty years because of "chet ha'mergalim (see
2:13-17)
5) We didn't' attack Amon for divine reasons as well (see
2:18-23)
To summarize, we have shown the underlying logic
behind the flow of topic in Moshe's opening speech (through at
least the middle of chapter two), by considering the purpose
of that speech .
THE PEP-TALK
Let's show now how the next section of this speech
forms a reasonable continuation for this 'pep talk'.
In contrast to all the events that people may have
viewed as a sign of weakness, Moshe now goes into minute
detail of how Bnei Yisrael achieved remarkable success in
their military campaign against Sichon & Og (see 2:24 thru
3:20).
Note how in Moshe's account of the war against Sichon
and Og, we find many more details than were recorded in Sefer
Bamidbar. The reason why is simple, for that battle is
Moshe's best proof (for this new generation) that God is
indeed capable of helping them, and hence - 'no need to fear'.
Even the settlement of the two and half tribes in
Transjordan (see 3:12-20) is presented in a positive light,
for it provides addition support to Moshe's claim that it is
indeed possible to successfully conquer the mighty nations of
Canaan. Moshe presents those events to show that battle
against Canaan has already begun, and thus far has been quite
successful! Crossing the Jordan, and entering the land won't
be something 'new', but rather a continuation of the task that
has already been partially fulfilled.
Simply note, how Moshe concludes this section of this
speech with these words of encouragement:
"And I commanded Yehoshua at that time, saying: 'Your own
eyes have seen all that Hashem has done unto these two kings;
so shall the LORD do unto all the kingdoms where you go. You
shall not fear them; for the LORD your God, He it is that
fights for you." (see 3:21-22)
In case you didn't notice, we've already reached the
conclusion of Parshat Devarim.
In Parshat Ve'etchanan, Moshe will continue this
speech, by explaining why he himself will not be coming with
them (once again, for divine reasons/ see 3:23-27).
Iy"h we will continue this study of Moshe's opening
speech next week. Till then,
shabbat shalom
menachem
=====================
FOR FURTHER IYUN
1. Based on the shiur, attempt to explain the actual
differences between the Torah's account of "chet ha'meraglim"
here in Sefer Devarim and in Parshat Shelach.
2. Compare the account of the Bnei Yisrael's battle against
Sichon and Og here in contrast to the account in Parshat
Chukat. Explain why the account in Devarim lays more emphasis
on the nature of these battles as conquest.
3. Recall our study of 1:9, and the phrase "ba'et ha'hee":
"And I told you AT THAT TIME saying: 'I can no longer carry
the burden of leading you by MYSELF." (1:9)
Even though this may sound like Yitro's observation
that Moshe is working too hard (see Shmot 18:13-18), it can't
be for two simple reasons:
1) Moshe says that it was his own complaint.
2) The pasuk says "b'et ha'hee" - AT THAT TIME, i.e.
the time that they left Har Sinai on their journey to Eretz
Canaan, and Yitro came almost a year earlier (or at least some
six months earlier, see Rashi Shmot 18:13).
However, there is a much better source in Parshat
B'haalotcha that matches this pasuk not only chronologically,
but also thematically and textually! Recall that immediately
after Bnei Yisrael left Har Sinai (note Bamidbar 10:33-36), we
encountered the sin of the "mitavim" (see Bamidbar 11:1-10).
Let's take a look now at Moshe's reaction to that sin:
"And Moshe said to God: Why have you been so evil to me by
putting the BURDEN of leading this people ("masa ha'am") upon
me! Did I give birth to them. I MYSELF CAN NO LONGER CARRY
THE BURDEN [to lead] this nation for it is too much for me."
(see 11:11-15)
Note how (1) this story takes place "ba'et ha'hee" -
at this exact time - as Bnei Yisrael leave Har Sinai on their
journey. (2) Moshe Rabeinu himself complains that he can no
longer carry the burden of their leadership; and (3) we find
the identical Hebrew words "lo uchal anochi L'VADI LA'SET et
kol ha'am ha'zeh" (Bamidbar 11:14/ compare Devarim 1:9)!
Furthermore, recall God's reaction to Moshe's
complaint - He takes from Moshe's spirit ["ruach"] and divides
it among the seventy elders of Israel, i.e. the nation's
religious leadership. Thematically, this fits in very nicely
with Moshe's opening speech, for now (in Sefer Devarim) we
find Moshe's leadership being passed on to a new generation of
leaders. Furthermore, it is precisely the job of these
national leaders to teach and clarify the laws that Moshe will
now teach them in his main speech. As noted in 1:18:
"And I commanded you at that time - all of the DEVARIM that
you must do."
===========
A SUMMARY OF THE FIRST SPEECH
The following outline reviews the main points of the
first speech. It can serve as a review of this week's shiur,
and preparation for next week's shiur:
A) INTRO
1:1 5 Opening narrative explaining background of the main
speech. (what, when, where, etc.).
[the 'double introdcution']
B) FROM HAR SINAI TO ARVOT MOAV
The reason for the 40-year delay.
1:6 11 The original trip from Har Sinai to Eretz Yisrael,
(what should have happened back then, instead of now).
1:12 18 Moshe's leadership shared with the elders etc.
(they will help lead, judge, and teach the laws)
1:19 40 "Chet ha'Meraglim" the REASON why that generation
did not enter the Land, and why forty years have
passed.
[Accented in this account is not to fear nations of
Canaan like the previous generation had feared them.]
2:1 23 The journey from Kadesh, around Har Seir until Nachal
Zared. The death of "Dor HaMidbar" (2:14 16)
Explaining why Edom, Moav & Amon were not
trespassed.
[Edom, Moav, and Amon were not attacked due to a divine
command and NOT because Bnei Yisrael were not able to fight
them!]
2:24 30 The challenge of Sichon to battle, God's involvement
/2:30)
2:31 3:22 The war against Sichon, and Og King of Bashan,
Conquest of most of Transjordan,
Inheritance of Reuven and Gad, and Menashe', and their promise
to assist in the conquest of Canaan.
[Note God's assurance to assist the people, based on these
events in 3:20 22.]
3:23 29 Moshe's final request to see the Land.
C) INTRODUCTION TO THE MITZVOT
4:1 24 General principles regarding mitzvot in forthcoming
speech,
i.e. not to add or take away, their purpose to be a
example for other nations, not to worship God through any type
of intermediary after Moshe dies.
4:25 40 a 'mini tochacha',
your punishment should you not follow these
forthcoming mitzvot, and the eternal option to do 'teshuva'.
4:41 49 - A short narrative
explaining how Moshe designated the three cities of refuge in
Transjordan, followed by several introductory psukim for the
forthcoming main speech.]
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