[Par-reg] For Veetchanan & Ekev
Menachem Leibtag
tsc at bezeqint.net
Fri Aug 19 09:47:49 EDT 2005
The TSC Shiurim for Parshat Ekev are dedicated by:
Vic Mellon and Dr. Chavee Lerer -
in honor of the Bat Mitzva of their daughter Yael Tzipporah
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
for PARSHAT VA-ETCHANAN & EKEV
The first two parshiot of 'kriyat shema' surround us
each and every day of our lives. In the following shiur, as
we begin our study of the main speech of Sefer Devarim, we'll
explain why these two 'parshiot' are so important,
[This shiur will also serve as a continuation to our
introductory shiur on Sefer Devarim, as it discusses in
greater detail the overall structure of the main speech.]
INTRODUCTION
Our introductory shiur on Sefer Devarim discussed how
the first 26 chapters of Sefer Devarim divide into two
speeches:
1. The introductory speech (chapters 1-4);
- explaining why forty years have passed, followed by a short
'pep-talk' to prepare the nation for their conquest of the
land, and the laws that they'll need to keep.
2. The main speech (chapters 5-26);
- in which Moshe reviews the actual set of laws (originally
given at Har Sinai) that Bnei Yisrael must keep as they
establish their nation after they conquer the Land, adding
some 'rebuke' as he reviews them.
The following shiur will focus more directly on the
internal structure of this main speech, showing how and why
its commandments neatly divide into two distinct sections:
SETTING THE FRAMEWORK
Recall how Moshe Rabbeinu began his main speech with the
story of how and when these mitzvot (which he is about to
teach) were first given (see 5:1-28). In that story, we find
an important detail that will help us understand why this
speech divides into two sections.
As you review that story, pay careful attention to God's
response to the people's request that Moshe should teach them
laws, instead of hearing them directly from God:
"Go say to them: 'Return to your tents', but you [Moshe]
remain here with Me and I will transmit to you:
- the mitzva & the chukim u-mishpatim -
which you shall teach them..." (see 5:27-28).
Note the key phrases "ha-mitzva" & "chukim
u'mishpatim" in this pasuk. As we continue our study of Sefer
Devarim we will show how often these two phrases are repeated,
and how they will introduce the two key sections of main
speech:
A) - ha-mitzva [chapters 6 to 11]
B) - chukim & mishpatim [chapters 12-26]
To see how this develops, we must carefully follow the
continuation of Moshe's speech (from this point).
Now that Moshe has told the story of how he received these
laws, he is now ready to teach them, but first - he interjects
a few words of encouragement concerning their importance:
" You shall keep [these laws] to do them as God has commanded
you....in all the way which God has commanded you, in order
that you may live and be well, and prolong your days in the
land which you shall possess" (5:29-30).
At this point, Moshe is finally ready to 'tell over' those
laws which he received on Har Sinai, as he explained in 5:28.
Note Moshe's next remark:
"ve-zot ha-mitzva, ha-chukim ve-hamishpatim..."
"And this is the mitzva and the chukim u-mishpatim that God
had commanded me to teach you to observe on the land which you
are about to inherit" (6:1).
Compare this pausk with 5:28, noting how Moshe refers
once again to this very same phrase- 'ha-mitzva, chukim &
mishpatim'. Clearly, 6:1 serves as the introduction [note the
word 'zot'] to the mitzvot that he will now teach.
Even though the mitzvot should begin in the next pasuk,
Moshe once again grabs this opportunity to explain their
importance:
"[Keep these laws] so that you will fear the Lord your God, to
keep all His statutes and commandments, which I command you...
so that your days may be prolonged. Hear therefore, O Israel,
and observe them - so that you will prosper... as God has
promised you - in the land flowing with milk and honey" (see
6:2-3).
THE OPENING STATEMENT
With these introductory comments finally complete, Moshe
is now ready to begin the mitzvot themselves - which begin
with the famous pasuk of:
"shema Yisrael, Hashem Elokeinu, Hashem echad" (6:4).
Now we can appreciate why this pasuk is so important,
for it serves as the opening statement that begins that entire
set of laws that continues through chapter 26.
Even though we all know this pasuk by heart, it's not
so simple to translate - for it is not clear whether it is
making two points, i.e.
(1) Hashem is OUR God [and nobody else's]
(2) Hashem is ONE - i.e. He is the ONLY God
Or, if it is making only one point, that:
(1) Hashem WHO is our God - He is the ONLY God
The difference between these two translations is
immense. The first implies that 'our God' is the best; sort
of like - we have the true God, and every other religion is
wrong. The second implies that the God who we have a special
covenant with - He is the only God - hence it becomes
incumbent upon us to represent him properly.
In the context of Sefer Devarim, the second understanding
makes much more sense - for this opening statement of the law
section is thematically linked to Moshe Rabeinu's introductory
statement - at the beginning of this speech:
"Hashem Elokeinu karet imanu brit b'Chorev"
[Hashem, our God make a covenant with us at Mount Horev
/=Mount Sinai] (see 5:2)
Therefore, it makes sense that "Hashem Elokeinu" (in
6:4) relates to that same theme. If so, then Moshe is
prefacing the laws that will follow with an important
statement explaining why it is so important for the nation to
keep these laws. The God with whom Am Yisrael has joined in
covenant [to represent Him as a nation] - He is the only God -
and hence, these laws must be kept meticulously.
Recall as well that Moshe had made a similar statement -
relating to this same theme - earlier in his first speech (in
chapter four), when he explained their underlying purpose:
"See [comprehend] that I am teaching you [in the speech that
will follow] chukim u-mishpatim that God had commanded me to
teach you to observe on the land which you are about to
inherit [compare with 6:1]
Observe them & keep them; for this is your wisdom and your
understanding in the eyes of other nations, so that when they
hear all these laws, shall say: 'Surely this great nation is a
wise and understanding people.' For what great nation is
there, that had God so close to them, as Hashem our God when
ever we call upon Him... (see 4:5-8)
THE FIRST LAW
This most basic principle of faith and purpose - of
"Hashem Elokeinu Hashem Echad" - is followed by one of the
most important mitzvot - for it is a law that relates to one's
overall attitude toward serving God and keeping His laws:
"And thou shalt love the Lord thy God with all your heart, and
all your soul... And these words [i.e. the laws of the main
speech] which I command thee this day, shall be upon thy
heart. And you shall teach them repeatedly to your children,
and speak about them..." (see 6:5-7).
[Review 6:4-6, noting how they introduced by
6:1-3.]
From this point on, we find a complete set of laws,
interspersed with many words of rebuke, which continue all the
way until the end of chapter 26.
[This overall structure was discussed in last week's shiur,
but it is recommended that you take a few minutes to scan
through chapters 6 thru 26 to verify this point.]
THE TWO SECTIONS
These laws cover a ride range of topics; however, we will
now show how they divide into two distinct sections. To
explain why, let's return to the key phrase, which was
repeated in 5:28 and 6:1, that sets the stage for this
division.
"ve-zot ha-mitzva, ha-chukim ve-hamishpatim..."
"And this is the mitzva and the chukim u-mishpatim that God
had commanded me to teach you..." (6:1).
We posit that this entire speech divides into two
sections, corresponding to these two headers:
A) the Ha-mitzva section - chapters 6-11
[Parshiot Va-etchanan thru Ekev]
B) the Chukim & Mishpatim section - chapters 12-26
[Parshiot Re'eh, Shoftim, Ki Tetzeh, & Ki
Tavo]
To explain how this division works, let's start with the
unit that is easy to identify.
'HEADERS' & 'FOOTERS'
Towards the beginning of Parshat Re'eh, we find a short
introduction to a specific set of laws that is clearly
referred to as 'chukim u-mishpatim'. To verify this, review
these psukim:
"For you are about to pass over the Jordan to go in to inherit
the land which God is giving you... [There] you shall observe
to keep all these chukim & mishpatim that I set before you
this day" (see 11:31-32).
"These are the chukim & mishpatim that you are to keep in the
land which God gave to your forefathers..." (see 12:1).
As you review chapter 12, note how this opening pasuk
(12:1) introduces a lengthy list of laws that Bnei Yisrael
must keep upon entering the land - which continues on all the
way until the end of chapter 26!
To 'balance' this 'header', towards the end of the speech
we find another special pasuk that forms a very appropriate
summary (what we refer to as a 'footer') for this entire unit:
"On this day, God is commanding you to keep these chukim &
mishpatim, keep them with all your heart... " (see 26:16).
[Again, if you have time, scan chapters 12 thru 26, noting how
there are no 'new headers' in the interim. Note also how many
parshiot begin with the word 'ki' [when/if] and 'lo' [do
not...], typical for a set of laws (just as we found in the
set of laws in Parshat Mishpatim)!]
It was rather easy to identify this matching 'header'
and 'footer' for the "chukim u-mishpatim" section. Now, we
must work 'backwards' to identify the less obvious 'header' &
'footer' for the 'ha-mitzva' section.
Let's start by taking a closer look at the pasuk that
opens the mitzvot of the main speech (as we explained above,
i.e. 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 'metzaveh' [command] you today, teach
them to your children..." (see 6:4-6).
This paragraph certainly sounds like an introduction
to a set of mitzvot. But to understand what makes this unit
special, we consider its opening commandment - to love God
['ahavat Hashem' / see 6:5].
Recall that the Torah refers to this unit as "ha-mitzva" -
which implies the mitzva - or possibly the most important
mitzva! [In Hebrew grammar, this type of 'heh' is known as
'heh ha-yedi'a' - which stresses the word that follows.]
We posit that the Torah refers to the commandment of
'ahavat Hashem' as - ha-mitzva - for it is the [most
important] mitzvah.
Note as well how the phrase that follows the mitzva of ahavat
Hashem is: "ve-hayu ha-devarim ha-eileh asher anochi metzaveh
etchem..."]
Thus, we conclude that the 'header' for the ha-mitzva
section is 'shema Yisrael... ve-ahavta...'; now we must locate
its 'footer'.
As we would expect to find the 'footer' before the
next section begins, let's take a look towards the end of
chapter 11.
At the conclusion of Parshat Ekev we find a very 'worthy
candidate' for a closing pasuk for this section:
"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. Then I will help you conquer the Land..."
(see 11:22-25, noting its context!).
Here, not only do we find our key word - ha-mitzva,
but the same context as well in regard to ahavat Hashem -
loving God. Furthermore, this section serves as an
appropriate summary, for here the Torah promises should Bnei
Yisrael keep the proper attitude of ahavat Hashem, then God
will surely assist them with the conquest of the Land.
[As you review 11:26-30, notice how these psukim form a small
'buffer' between these two sections, as the chukim u-mishpatim
clearly begin with 11:31-32 which lead right into 12:1. / Note
as well how the chapter division seems to have missed this
rather obvious point.]
Up until now, we have found textual support for
dividing the mitzvot of the main speech into two distinct
sections. Now, we must find the primary theme of each section
by examining their contents.
SECTION #1 - HA-MITZVA: 'Ahavat Hashem'
The theme of the ha-mitzva section is quite easy to
identify, for its opening pasuk - as the famous pasuk of 'Shma
Yisrael' says it all:
"Shma Yisrael... and you shall love the Lord your God with all
your heart and soul... and these laws which I "metzaveh" -
command you this day..." (see 6:4-6).
Note how this general theme of 'to love God in every
walk of life' continues in each subsequent parshia which
follows.
For example:
* Upon conquering the land, you may inherit an entire
city with houses already built and vineyards already planted,
etc. Don't let this affluence cause you to forget God...
(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... (6:20-25).
* When you conquer your enemy, don't intermarry! etc.
(7:1-5).
* If you become fearful of your enemy, don't worry,
remember what God did to Mitzrayim, He can help you as well.
(7:17-25).
* Don't act in a rebellious manner as your forefathers
did in the desert (see chapters 8-10).
* As Eretz Canaan does not have a constant water source
(like the Nile in Egypt), you will be dependent on the
rainfall in this new land. Therefore, recognize that it is
God who gives you rain (and not any other god / see 11:10-15).
In fact, when we examine this unit more carefully, we
find that these mitzvot simply apply this theme of "ahavat
Hashem" [the love of God] to the various situations which will
arise as Bnei Yisrael will 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, note how the concluding parshia of this
section promises Bnei Yisrael with a reward, should they
indeed follow God with the proper attitude:
"If, then, you faithfully keep - ha-mitzva ha-zot - that I
command you, to love God.... to follow His laws... then God
will help you conquer these nations... every foot step that
you take will become your land [to its widest borders]. No
man shall stand up against you..." (see 11:22-25).
This promise forms an appropriate conclusion to this
ha-mitzva section, as God promises Bnei Yisrael His assistance
in their conquest of the land, should they indeed keep the
proper attitude towards Him.
And for 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 if Bnei Yisrael will continue to
keep this "ha'mitzvah", once they settle the land.
[Note how the topic of this buffer section in 11:26-30
continues in chapter 27 (after the main speech is over); iy"h,
we'll deal with this structure in the shiur on Parshat Ki
Tavo.]
KRIYAT SHEMA
With this background, we can better appreciate
Chazal's choice of the first two parshiot of kriyat shma.
Recall that the opening parshia of the Ha-mitzva
section was none other than the first parshia of kriyat shema
(6:4-9). Recall also that this section ended with the
'concluding psukim' in 11:22-25.
With this in mind, note now how the 'parshia' which
precedes these finale psukim is none other than the second
parsha of kriyat shma - 've-haya im shamo'a...'. [To verify
this, review
11:10-22.]
In other words, the first two parshiot of kriyat shma
form the bookends of the ha-mitzva section, for it begins with
'Shma Yisrael... ve-ahavta' (6:4-8) and ends with 've-haya im
shamo'a..' (11:13-21).
This could explain why Chazal chose that we read both
these parshiot to fulfill our daily obligation of Torah study
[which is based on 6:6 - 've-hayu ha-devarim ha-eileh asher
anochi metzaveh...'].
Based on this pasuk alone, one could conclude that we are
required to read the entire ha-mitzva section on a daily
basis. However, since this section is too lengthy, it is
sufficient if we recite only its opening and closing parshiot.
However, by reading these two parshiot, it is as though we
have read (and hopefully internalized) all of the mitzvot
included in this entire section.
[The Mishna at the end of the seventh perek of Masechet Sota
arrives at a similar conclusion in regard to reading Sefer
Devarim at the Hakhel ceremony (see Sota 41a). There, instead
of reading the entire speech, the custom was to read the first
parsha of Shema (6:4-8) and then skip to the last parsha of
Shema (11:13-21).]
SECTION # 2 - THE CHUKIM & MISHPATIM UNIT
Review once again the concluding psukim of chapter 11,
noting the smooth transition from the mitzva section - to the
chukim u-mishpatim section, noting 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).
With this transition, we flow right into the opening pasuk
of section # 2, which details these laws (see 12:1):
"These are the chukim & mishpatim that you are to keep in the
land which God gave to your forefathers..."
The many chapters which follow this opening pasuk
contain numerous laws that Bnei Yisrael must keep upon
entering the land. However, in contrast to the laws relating
to proper attitude in the ha-mitzva section, the laws in
Section #2 are more specific in nature. For example, here we
find laws concerning when and where to build the permanent bet
ha-mikdash (chapter 12), dietary laws (chapter 14), laws of
'aliya la-regel' on the Holidays (chapter 16), laws about
appointing judges and political leaders (chapter 17), and a
full assortment of civil laws (see chapters 19-25). This
list continues until the end of chapter 26. [Recall, that
chapter 27 begins a new speech.]
As we should expect, this unit also contains a very
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).
[The shiurim to follow will discuss the nature of this unit in
greater 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-mitzva section (chapters 6 thru 11) contains
several mitzvot and various rebukes that encourage Bnei
Yisrael to keep the proper attitude toward God as they conquer
the land.
(B) The Chukim & Mishpatim section (chapters 12 thru 26)
contains an assortment of more specific laws that Bnei Yisrael
must follow once they inherit the land.
Now, we can suggest a reason for this manner of
presentation.
THE PROPER BALANCE
So which section is more important? The ha-mitzva
section - which deals with proper attitude [sort of like a
musar sefer], or the chukim & mishpatim section - which
details the specific mitzvot that one must keep [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 between them:
"This day, God commands you to keep these chukim & mishpatim,
and you should keep them with all your heart and all your
soul..." (26:16).
This 'finale' closes not only the chukim & mishpatim
section, but also beautifully relates it back to the ha-mitzva
section. These chukim u-mishpatim must be kept with all your
heart and soul - 'be-chol levavcha u-vechol nafshecha'.
[Note once again the textual parallel between this closing
pasuk and the opening pasuk of the first section:
"ve-ahavta et Hashem Elokecha - be-chol levavcha u-vechol
nafshecha" - and you shall love God with all your heart and
all your soul..." (see 6:5, compare with 26:16)].
This obvious parallel stresses how the 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 with the solid base of "ahavat Hashem" is it
possible to fulfill the more specific laws in the proper
manner. And 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. [Recall from last week's shiur that God's
original intention was to give these mitzvot directly to Bnei
Yisrael immediately after the Ten Commandments!]
With this in mind, carefully read the final psukim of
the speech, noting their thematic (and textual) parallel to
the Torah's description of Ma'amad Har Sinai in Sefer Shmot
(especially Shmot 19:3-6).
Note how these psukim reflect the covenant made
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-mitzva section of Sefer Devarim
(i.e. chapters 6-11) and try to determine which parshiot were
'added' now by Moshe in the fortieth year and which parshiot
seem to be a word for word repeat of what God had first
commanded him on Har Sinai forty years earlier.
1. Note that many mitzvot sound as though Moshe Rabbeinu is
speaking to Bnei Yisrael as they left Egypt, and as though
they themselves went out of Egypt and witnessed the plagues
etc.
Does the above distinction explain this?
See 6:16, why is 'masa' the only or best example of a
rebellion against God? When did this rebellion take place?
Wasn't here a more recent rebellion? (e.g. Mei meriva...)
Compare 7:7-11 to 9:4-7, use the above observation to explain
the apparent discrepancy between these psukim.
Why is chapter 8 clearly an 'add on'? Does this 'add on' fit
in thematically to the main topic of the Ha-mitzva section?
C. TWO TYPES OF 'YIR'A' - A mini-shiur
As we discussed in last week's shiur, chapter 5
details the events which took place at Ma'amad Har Sinai when
Bnei Yisrael were overcome with fear. In Sefer Shmot (see
20:14-18), we find what appears to be a parallel account of
the same event.
Let's compare them.
We begin with the account in Sefer Devarim, when Bnei
Yisrael request that Moshe Rabbeinu act as an intermediary
immediately after the completion of the Ten Commandments:
"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 the positive aspect
attributed to this 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 that took
place 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 explain that this event (in
Shmot) took place either before or during the Ten
Commandments, for the purpose of this mini-shiur, we will
follow Ibn Ezra's shitta which understands that both accounts
describe the same event.
There is one major discrepancy between these two
accounts: In Sefer Shmot, Moshe is not pleased with this fear,
while in Sefer Devarim, God praises it!
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 'yir'at Hashem' -
the fear of God - can help us appreciate this controversy.
TYPE I: Positive (or Constructive) Fear
When one recognizes God's infinite greatness, even
though he may be enthralled with the possibility of
encountering the Almighty, out of humility he feels that it be
improper to confront Him directly. This fear is commendable,
for it reflects an ideal balance between possible closeness
and necessary distance.
TYPE II: Negative Fear
On the other hand, a person not interested in any
relationship with God would view a divine encounter such as
Har Sinai as a nuisance, for it is meaningless to him.
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 a relationship.
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 reason.
Therefore, he is unhappy with Bnei Yisrael's request that he
act as their intermediary. He encourages them to stay at Har
Sinai.
God, on the other hand, aware of the nature of man's
haughtiness, stresses the positive aspect of this fear. He
agrees with Bnei Yisrael's request, sends them to their tents,
and gives the mitzvot to them thru Moshe instead.
Nonetheless, when the mitzvot of the main speech
actually begin, we find a beautiful resolution of this
conflict.
Because God is indeed aware of Moshe's worry that
there is a danger of the distance caused by yir'at Hashem, God
chooses to begin the mitzvot, which He gives via Moshe to Bnei
Yisrael with the commandment of ahavat Hashem - the love of
God!
"Shema 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 yir'a', God
begins with the mitzva of ahavat Hashem! The love of God and
the proper appreciation of His laws assure that one's fear
will strengthen his relationship, rather than weaken it.
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