[Par-reg] Parshat Veetchanan - shiur #2 [re: chapter 4]
Menachem Leibtag
tsc at bezeqint.net
Thu Aug 18 16:21:09 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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for PARSHAT VA-ETCHANAN - shiur #2
Understanding the speech in chapter four
Pretend that you were there! It's a great frame of mind
to put yourself in when reading Parshat Ve'etchanan, as it
will definitely help you 'put all of its pieces together'.
In the following shiur, that's exactly what we'll do;
i.e. by considering when, why, and where Moshe is giving his
speech - and pretending as though we were there - we will
follow its flow of topic in an attempt to better appreciate
its content.
INTRODUCTION
Last week's shiur discussed how the first 26 chapters of
Sefer Devarim divide into two speeches:
The introductory speech (chapters 1-4);
The speech of mitzvot (chapters 5-26);
In that 'main speech' (5-26), Moshe Rabeinu teaches the
special set of laws (originally given at Har Sinai) that
Bnei Yisrael must keep as they establish their nation in the
Promised Land; while the 'introductory speech' served as
both an explanation why forty years had passed since those
laws were first given, as well as a 'pep-talk' to encourage
the nation not to allow this new opportunity to fail.
In that shiur, we followed the first three chapters of
the introductory speech - and now we continue that
discussion, to explain the wide range of topics that Moshe
Rabeinu discusses in chapter 4.
LAWS ABOUT LAWS
Let's begin, by noting how the opening line of chapter
four relates directly to the main speech:
"And now, O Israel, listen to the 'chukim u'mishpatim'
which I teach you, to do them; that you shall live, and
go in and possess the land which the LORD, the God of
your fathers has given you." (4:1)
[Recall how the main speech begins with almost the
identical phrase - Listen all Israel to the 'chukim
u'mishpatim' that I'm telling you today..." (see 5:1).
Should you like further proof, compare 4:1 with 5:28-
6:3, see also our intro shiur to Sefer Devarim!]
In other words, the opening line in chapter four does not
introduce the laws that will follow in chapter four, rather
it refers to the lengthy set of laws that will follow in
chapters 5 thru 26. Instead, chapter four itself will
include a set of guidelines, warnings, and insights that
Moshe will now instruct Bnei Yisrael - to encourage them to
keep those laws that he intends to teach them in his main
speech.
Sounds a little complicated? It's really not. Just
follow the flow of topics in chapter four, and pretend that
you were standing there in Arvot Moav, listening to Moshe
Rabeinu at this critical time in Jewish history; as he is
about to teach as long set of laws before his death, and the
nation is about to enter the land (where they must keep
these laws).
For our first example, let's take a look at the next
pasuk in chapter four:
"You shall not add unto the word which I command you, nor
shall you diminish from it, to keep the commandments of
the LORD your God which I [am about to] command you."
(4:2)
Even though this is the famous law of "bal tosif" [not
to add to (or take away from) any of God's mitzvot] - it is
not just one law among a list of many others. Rather it is
a general principle that will relate to all the laws that
will follow in the main speech. In essence, Moshe is
telling the people, I'm about to teach you a lengthy set of
laws; but before we begin - a reminder that no individual
has the right to add or take away from them. This general
warning is followed by yet another:
"Your eyes have seen what Hashem did in Baal-peor; for
all the men that followed the Baal Peor, Hashem has
destroyed from your midst - But you who did cleave unto
God are alive - every one of you this day. (4:3-4)
In a rather indirect manner, Moshe reminds the nation
that it doesn't pay to disobey God, for only a short time
ago, those who did were smitten, while those who followed
God survived - and hence are still alive to hear this
speech!
[This also explains why Moshe had just mentioned (right
before he began this section of the speech) that Bnei
Yisrael were encamped in Arvot Moav "in the valley
opposite Beit Peor" (see 3:29).]
With this in mind, we continue our analysis of chapter
four, noting how the next section as well relates to the
mitzvot that will follow in the main speech.
OR LA'GOYIM - THE REASON FOR THESE MITZVOT
From a thematic perspective, the next set of psukim are
some of the most important in Chumash, for the they explain
how all mankind will benefit should Bnei Yisrael keep these
mitzvot (in their land) in the proper manner:
Behold, I am teaching you 'chukim u'mishpatim' - that God
has commanded me - to keep them in the land that you know
prepare to possess. Observe them and keep them; for this
is your wisdom and your understanding in the eyes of the
nations, that, when they hear all these laws, they will
conclude: 'Surely this great nation is a wise and
understanding people. - For what great nation is there, that
has God so close unto them, as Hashem is to us whenever we
call upon Him? And what great nation is this, that has
'chukim u'mishpatim' that are so righteous as all this law,
which I set before you this day!" (4:5-8)
This section provides us with conclusive proof that
chapter four serves as an introduction to the main speech.
Before actually teaching these laws [i.e. the 'chukim
u'mishpatim' of the main speech], Moshe Rabeinu first explains
why it is so important for Bnei Yisrael to keep them. They
are not only for your own good (see "l'maan tichyu" at end of
4:1), but they are also for the good of all mankind. This
explanation also ties in beautifully with our explanation (in
our shiurim on Sefer Breishit) for why God had originally
chosen Avraham Avinu - to bring a blessing for all mankind
(see Breishit 12:1-3 and 18:18-19). By diligently keeping the
laws of Sefer Devarim, Bnei Yisrael will become a 'model
nation', showing a behavior that other nations can learn from.
[See also Yeshayahu 2:1-5 and 42:5-6.]
REMEMBERING MOUNT SINAI
At this point in the speech (i.e. beginning with 4:9),
there appears to be a sudden change of topic:
"Only be careful... lest you forget the things that your
eyes saw... the day that you stood before Hashem at Chorev,
when God instructed me: 'Assemble the people, and I will
make them hear My words that they may learn to fear Me all
the days that they live upon the earth, and that they may
teach their children.' Then you came near and stood under
the mountain; the mountain burned with fire... (see 4:9-11)
For some reason, Moshe now reminds Bnei Yisrael of what
happened at Har Sinai, warning them not to forget what they
saw. But why should this special warning be included in these
introductory remarks that preface the main speech?
To answer this question, we must consider how the main
speech begins. Recall (from chapter five) how Moshe begins
that speech by explaining that the 'chukim u'mishpatim' (that
he is about to teach) were part of covenant with God (see 5:1-
3), and even though God had spoken its first 'ten
commandments' directly to Bnei Yisrael (see 5:4), the
remainder of these laws were given via Moshe, as the people
became fearful (see 5:5 & 5:20-28!).
With this in mind, let's read on in Moshe's speech in
chapter four, as he explains exactly why he has mentioned what
happened at Har Sinai, and we'll find a very similar detail:
"And God spoke unto you out of the midst of the fire; you
heard the voice of words, but you saw no form; only a voice.
And He declared unto you His covenant, which He commanded
you to perform, the ten statements; and He wrote them upon
two tables of stone. And then God commanded me at that time
to teach you the chukim u'mishpatim, so that you would keep
them in the land that you go over to possess" (see 4:12-14)
In other words, these details of what transpired at Har
Sinai, which Moshe talks about in chapter four, relate
directly to the main speech. Now, a different question arises.
If he discusses all these details in chapter five, why does he
include them as well in chapter four?
One could suggest an answer based on the psukim that
follow, by considering the unique situation that Moshe Rabeinu
now finds himself.
To do so, we must first study the next set of psukim, noting
the sudden transition of topic to idol worship:
"Take heed - for you saw no manner of form on the day that
the God spoke unto you in Chorev out of the midst of the
fire -- lest you deal corruptly, and make a graven image,
even the form of any figure, the likeness of male or female,
the likeness of any beast... (see 5:15-17)
This sudden transition seems rather strange. First of
all, what does idol worship have to do with what Bnei Yisrael
saw (or didn't see) at Har Sinai? Secondly, if this speech in
chapter four is of introductory nature, why include a specific
mitzvah such as idol worship - a law that will appear numerous
times in the main speech itself (see 6:14, 7:4-5, 8:19, 12:1-
3; 29-30 etc.).
To complicate matters, take a look for a minute at the
strange list of examples of 'forms' that Moshe warns them not
make:
the likeness of male or female,
the likeness of any beast that is on the earth,
the likeness of any winged fowl that fly in the heaven,
the likeness of any thing that creeps on the ground,
the likeness of any fish that is in the water under the
earth; ... lest you lift your eyes to heaven, and be drawn
to worship: the sun
the moon
the stars,
even all the host of heaven... (see 4:15-20)
First of all, why is Moshe 'giving them ideas' for what they
are not supposed to do? Secondly, it's quite obvious that
this 'list' is taken directly from the story of Creation in
chapter one of Sefer Breishit [note the opposite order, from
day 6, 5, & 4]!
Furthermore, what does any of this have to do with what Bnei
Yisrael didn't see at Har Sinai?
In the midst of all this, we find yet another sudden
change of topic, where Moshe mentions once again the fact that
he's not going with them into the Promised Land:
"But God was angered with me for your sakes, and swore that
I should not go over the Jordan, and that I should not go in
unto that good land, which Hashem has given you; for I must
die in this land, I must not go over the Jordan; but you are
to go over, and possess that good land." (4:21-22)
Then, immediately after interjecting this comment, Moshe
returns once again to the topic of idol worship, including one
final warning:
"Take heed, lest you forget the covenant of God, which He
made with you, and make a graven image, even the likeness of
any thing which Hashem has forbidden you. For Hashem is a
devouring fire, a zealous God." (see 4:23-24)
At first glance, the flow of topic in this entire section
- from 4:9 thru 4:24 - seems to be very disjoint, and totally
unrelated to the main speech that it is supposed to be
introducing.
To understand what's going on, we must consider once
again the current predicament that Bnei Yisrael now face.
IT'S HAPPENED BEFORE
Recall that this will be that last time that Moshe will
teach these laws to Bnei Yisrael. As he explains in this
speech over and over again, he won't be crossing the Jordan
River with them into the land - but this very fact creates a
new danger.
It is specifically because he has been the intermediary
to teach God's laws [since the Ten Commandments were given],
that Moshe is so worried of what will be once he passes on.
Undoubtedly, upon his death, the people would want to do
something special to remember him, to commemorate his memory
and legacy.
[Is that not what every nation does for its past leaders?]
In fact, that is exactly what happened forty years earlier,
when Moshe had left for some forty days and the people were
almost sure that he was gone forever (see Shmot 32:1).
Despite the positive aspect of a request to create some
'replacement' for Moshe, the negative result was the sin of
the 'golden calf'!
[Ssee Shmot 32:1-7 / note parallel "lech red ki SHICHET
amcha" with "pen TASHCHITOON v'asitem pesel..."). See also
our shiur on Parshat Ki-tisa, as well as the interpretations
of Ramban and Sefer ha'Kuzari re: Aaron's positive
intentions, even though it led to that sin.]
Once he ascends Har Nevo to die, the people will soon
realize that this time, he's not coming back. What will Bnei
Yisrael do upon Moshe's death? Is it not logical to assume
that someone would take an initiative to commemorate his
memory?
AVODA ZARA L'SHEM SHAMAYIM
Moshe Rabeinu has good reason to worry that the people
may want to make some image to remember their great leader,
but he also knows that the people are well aware that Second
Commandment forbids that they make any 'graven image'.
Therefore, he is worried that the people make look for a
'loophole' by assuming that even though a graven image of
another god is forbidden, nonetheless, an image taken from the
story of Creation would not fall under that category, and
hence may be permitted.
Possibly, they could choose from a wide range of images from
stories in Chumash that would serve as an eternal reminder
that Moshe had given them Torah that contains those stories.
[After all, in the Mishkan, the "keruvim" are used as a
symbol of God's presence. Are not the "keruvim" as well a
symbol from the story of Creation in the Torah, as the
protected the path to Gan Eden! (see Breishit 3:24)
With this 'fear' in mind, let's return to our study of
chapter four, to explain the flow of topic between each
section.
As Moshe will be emphasizing in his main speech that he will
be teaching God's laws, even though they were originally given
by God at Har Sinai (see 5:1-28) - his primary goal in the
section from 4:9-24 is to make sure that the people won't make
an image of any sort to 'commemorate' him as God's messenger.
Therefore, he begins with a quick review of what happened at
Har Sinai (4:9-14), warning 'not to forget' that they saw no
image of God, only his voice [and hence - they should make no
image to commemorate that event]. Nonetheless, after those
events, Moshe was commanded to continue to teach them God's
laws (4:14) - but unlike God Himself, Moshe they saw (and
heard). Hence in 4:15-20, Moshe warns the nation not to make
any image to remember Matan Torah - even using imagery from
the Creation story in the Bible!
This explains why Moshe then reminds the people once again
that he won't be going with them (4:21-22) - followed by one
final warning not to make any graven image [even with good
intentions] - for even that is considered a transgression of
the second Commandment (see 4:23-24).
AN ETERNAL COVENANT
In the final section of his speech (4:25-40), Moshe warns
that should Bnei Yisrael follow other gods, He will exile them
for their land:
"When you shall have children, and children's children, and
be living for along time in the land, and shall deal
corruptly, and make a graven image, even the form of any
thing....
I call heaven and earth to witness against you this day,
that you shall soon utterly perish from off the land....
And God will scatter you among the peoples...
And there you shall serve gods, the work of men's hands..."
(see 4:25-28)
Why should Moshe mention this possibility of Exile even
before they even enter the Land? Certainly, this doesn't seem
to be information that will encourage the people to conquer
the land!
If we consider once again the forthcoming topic of the
main speech, we can suggest an answer.
Recall that the laws of the main speech are part of a
covenant between God and His people (see 5:1-3). Even though
Moshe makes it quite clear that Bnei Yisrael cannot break
their side of the covenant; one may conclude that should Bnei
Yisrael sin to such a degree that God would exile them - that
Exile could be 'misunderstood' by the people that God has left
them for ever.
Hence, Moshe Rabeinu must explain in 4:29-31 that no
matter how severe their punishment may be, Bnei Yisrael will
remain forever God's nation, and ultimately He will return
them to the Promised Land (after they have done proper
repentance):
"Then you will seek Hashem and find Him, if you search after
Him with all thy heart and with all thy soul. In your
distress, when all these things will come, in the end of
days, you will return to Hashem and hearken unto His
voice... (see 4:29-31)
As God's purpose in choosing a special nation is eternal,
His covenant with them remains eternal as well.
LEARN FROM YOUR EXPERIENCE
Finally, in 4:32-39, Moshe summarizes all the great
wonders that the nation has witnessed since the Exodus, to
encourage them to solidify their belief in God - and properly
face the challenges that await them:
"For ask now of the days past... since the day that God
created man upon the earth, and from the one end of heaven
unto the other, whether there hath been any such thing as
this great thing is, or hath been heard like it?
* Did ever a people hear the voice of God speaking out of
the midst of the fire, as you have heard, and live?
* Has God ever taken a nation from the midst of another
nation, by trials, by signs, and by wonders, and by war,
and by a mighty hand, and by an outstretched arm...
* This was shown to you that you should know that Hashem,
He is God; there is none else beside Him.
* Out of heaven He made you hear His voice...
* And because He loved your fathers... he brought you out
of Egypt with His presence, with great power... to give
you their land for an inheritance, as it is this day;
Therefore, know this day, and lay it to your heart, that
Hashem, He is God in heaven above and upon the earth
beneath; there is none else." (see 4:32-39)
As this speech introduces the lengthy speech of laws that
will follow in chapter five, Moshe Rabeinu concludes this
preface with fitting reminder:
"And you shall keep [God's] laws and commandments which I
command you this day, that it will be good for you and your
children, and so that you may prolong your days upon the
land, which Hashem has given you, for ever." (see 4:40)
THE INTERLUDE
After completing this introductory speech, as an
'interlude' before the main speech begins, Moshe takes this
opportunity to designate the three cities of refuge in
Transjordan (see 4:41-43 and Rashi's commentary). Then the
Torah introduces the main speech with the famous pasuk of
"v'zot ha'Torah asher sam Moshe lifnei Bnei Yisrael..."
(4:44), which leads us directly into the main speech in
chapter five.
The deeper meaning of that phrase "v'zot ha'Torah", used
numerous times at key points in Sefer Devarim, will be
discussed iy"h in future shiur, till then;
shabbat shalom,
menachem
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