[Par-reg] Parshat Ki-tavo -- shiur
Menachem Leibtag
tsc at bezeqint.net
Wed Sep 21 07:11:46 EDT 2005
*************************************************************
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 KI TAVO
Saying 'thank-you': Ask any mother - it's not enough to
'think' it - a child has to say it. For some reason, a verbal
declaration, be it of gratitude or regret, is of paramount
importance not only for the listener, but - even more so - for
the person who utters it.
In Parshat Ki Tavo, we find two such examples of
obligatory declarations, precisely where the main speech of
Sefer Devarim reaches its conclusion. In this week's shiur,
as we study the concluding section of the 'main speech,' we
attempt to explain why.
INTRODUCTION
As usual, we must begin our shiur with a quick review of
the three basic components of the main speech in Sefer
Devarim:
* Introduction - the events at Ma'amad Har Sinai (chap.5)
* The mitzva section - (chapters 6-11)
* The chukim u-mishpatim section - (chapters 12-26)
Our last several shiurim have focused on the mitzvot in
the chukim u-mishpatim section, which began in Parshat Re'eh
with the commandment to establish the National Center at ha-
makom asher yivchar Hashem, then continued in Parshat Shoftim
with mitzvot relating to national leadership and waging war,
and concluded with a wide variety of civil laws ('mitzvot bein
adam le-chavero") in Parshat Ki Tetzeh.
Now, in Parshat Ki Tavo, we find:
A) Two final mitzvot, which conclude the chukim &
mishpatim section;
B) Moshe Rabbeinu's concluding remarks (26:16-19);
C) A special ceremony to take place on Har Eival (chapter
27);
D) The 'Tochacha' - a lengthy rebuke (in chapter 28).
Off this backdrop, we will discuss these topics in three
"mini-shiurim" into which our shiur will be divided.
PART I - THE TWO LAST MITZVOT OF THE MAIN SPEECH
Review the opening section of Parshat Ki Tavo (26:1-15),
noting how it contains two mitzvot:
1) MIKRA BIKKURIM (26:1-11)
A special declaration made upon the presentation of one's
first fruits.
2) VIDDUI MA'ASER (26:12-15)
A special declaration recited once every three years, when
'ma'aser sheni' [the second tithe] is given to the poor
(rather than eating that tithe at the 'makom asher yivchar
Hashem').
Then, review the next short 'parshia' (26:26-19), noting
once again how it forms the concluding remarks of the 'main
speech'.
[To verify this point, simply review the opening psukim of
chapter 27, noting how they are written in third person
narrative, and hence form the beginning of a new section.]
Based on this short analysis, it becomes quite clear that
these two mitzvot were specially chosen to conclude the chukim
& mishpatim section of the main speech of Sefer Devarim. In
our shiur, we will attempt to explain why.
WHERE THEY 'REALLY' BELONG!
Before we discuss what is special about these two
mitzvot, we must first take into consideration that both of
them should have been recorded earlier in the speech, back in
Parshat Re'eh. Let's explain why.
Recall how Parshat Re'eh discussed numerous mitzvot
relating to "ha-makom asher yivchar Hashem" (note how that
phrase appears over fifteen times in that Parsha and in the
beginning of Parshat Shoftim, see 12:5,11,14,18,21,26; 14:23;
15:20; 16:2,6,7,11,15,16; and 17:8). Afterward, that phrase
doesn't appear again until the mitzva of bikkurim at the end
of the speech (see 26:1-2)!
Furthermore, back in Parshat Re'eh, we already found laws
relating to bringing other produce to "ha-makom asher yivchar
Hashem" (see 14:22-23). Hence, it certainly would have made
more sense to record the laws of bikkurim back in Parshat
Re'eh.
[In fact, if we compare this to the pattern established in
Parshat Mishpatim (see Shmot 23:14-19, especially 23:19),
then the mitzva of mikra bikkurim should have been recorded
in Devarim chapter 16 (in Parshat Re'eh), together with (or
immediately after) the laws of shalosh regalim (compare
Devarim 16:9-12 with Shmot 23:14-19).]
Similarly, the laws of "viddui ma'aser" also should have
been recorded in Parshat Re'eh, for the simple reason that
it's where we find all the other laws pertaining to the three
year cylce of "ma'aser sheni" (see14:22-29).
Yet for some reason, Sefer Devarim prefers to 'uproot'
these mitzvot from where they seem to 'belong' in Parshat
Re'eh, and records them instead in Parshat Ki-tavo to form the
finale of the entire speech.
MATCHING BOOKENDS
One could suggest that the relocation of these mitzvot
yields a chiastic structure for the entire chukim u-mishpatim
section of the main speech. In other words, the mitzvot of
ha-
makom asher yivchar Hashem serve as 'bookends' for the entire
chukim u-mishpatim section (chapters 12-26), as it both begins
and ends with mitzvot relating to this theme.
[In a previous shiur, we offered a similar explanation for
the structure of the earlier mitzva section of Moshe's main
speech. We suggested that the parshiyot of shma and ve-haya
im shamo'a serve as 'bookends' for this section (i.e.
chapters 6-11), thus emphasizing the section's overall
theme, 'ahavat Hashem' (see shiur on Parshat Va-etchanan).]
Nonetheless, a more basic question remains: i.e. Why were
specifically these two mitzvot - mikra bikkurim and viddui
ma'aser - selected (over all the others) to form this closing
'bookend'?
To answer this question, we must show how both of these
mitzvot relate to thanking God for the Land of Israel - the
very land that has emerged as a primary theme at key points in
the main speech.
To support this, let's begin by simply noting how both
"mikra bikkurim" and "viddui maser" contain declarations of
gratitude for the 'fertile land' granted by God to the nation
of Israel:
1. MIKRA BIKKURIM
"You shall then recite: ...and God brought us to this
place and gave us this land, a land flowing with milk and
honey. Therefore, I now bring my first fruits of the soil
which You have given me" (26:9-10).
2. VIDDUI MA'ASER
"When you set aside your ma'aser...you shall declare
before Hashem: I have [fulfilled all my obligations]...
Look down from heaven and bless Your people Israel and the
soil You have given us, a land flowing with milk and
honey, as You swore to our fathers" (26:12-15).
Note as well how both declarations thank God not only for
the Land but also recall His covenant with the Avot [the
forefathers], which included God's original promise of the
Land to their offspring.
Even though this connection between the land and God's
covenant is stated explicitly only in regard to "viddui
ma'aser" (see quote above / 26:15), it is also alluded to in
mikra bikkurim, albeit more subtly, as that proclamation
reflects thanksgiving for God's fulfillment of his covenant at
'brit bein ha-btarim' - when the land was promised to
Avraham's offspring (see Breishit 15:18 / also compare
Breishit 15:13-16 w/ Devarim 26:5-8!.
[See Further Iyun section for a more complete
explanation.]
However, the most explicit connection between the laws of
this speech (from chapter 5 thru 26) and the land of Israel is
found in Moshe Rabeinu's introduction to these laws. Recall
the beginning of his speech, as he re-told the story of how
and when these laws were first given to him by God. In that
intro Moshe stated explicitly:
"And these are the mitzva, chukim u-mishpatim that God has
commanded me to impart to you, to be observed in the land
that you are about to enter and conquer..." (6:1).
[See also 5:28 and our introductory shiur to Sefer
Devarim.]
In other words, the primary purpose of the main speech was
to teach Bnei Yisrael the various laws which they must keep
and follow as they conquer the land and establish their
nation.
Based on these observations, on could suggest that Sefer
Devarim intentionally 'saved' these two 'declarations' for the
conclusion of the main speech - because both of these mitzvot
relate to the need for Am Yisrael to recognize why God has
given them the land of Israel. Hence, it becomes most
appropriate that the final mitzvot of this speech include
expressions of gratitude to God for the land He has given us.
In this sense, one could understand the mitzva of mikra
bikkurim in a slightly different light. Instead of viewing
this mitzva as a yearly thanksgiving to God for our fruits, it
should be viewed instead as a yearly thanksgiving to God for
the Land of Israel. In other words, the purpose of "mikra
bikkurim" is first and foremost to thank God for the Land and
our covenant with Him; while bringing a sampling of our first
fruits should be viewed as a 'token of our appreciation'! [To
verify this, carefully read 26:3-8 once again.]
[This may also explain why we quote mikra bikkurim in the
Haggada on Pesach as part of the mitzva of retelling the
story of Yetziat Mitzrayim and thanking God for His
fulfillment of brit bein ha-btarim. Whereas the primary
purpose of this mitzva is to thank God for fulfilling His
covenant, this declaration is appropriate as well for
maggid, in which we thank God for His fulfillment of brit
bein ha-btarim. (See Shmot 13:8 and compare with Devarim
26:3, noting the use of 've-higgadeti' in both contexts!)]
Recalling God's covenant with the Avot serves another
purpose, as well. The farmer not only thanks God for
fulfilling His promise to our forefathers, but also reminds
himself of the reason why God gave us the land - to become a
great nation to represent Him before the eyes of the nations
of the world. [See Breishit 12:1-3 and our shiur on Parshat
Lech Lecha.]
As such, these declarations are significant in that they
emphasize the reason for keeping all the mitzvot of the main
speech in Sefer Devarim - that Bnei Yisrael become an 'am
kadosh' (a holy nation), a model for all nations to follow.
[See Devarim 4:5-8.]
PART II / THE FINALE - MOSHE'S CONCLUDING REMARKS
This same theme continues in Moshe Rabbeinu's concluding
remarks of the main speech (which follow these two mitzvot):
"On this day, God commands you to observe these chukim u-
mishpatim... God has affirmed this day that you are His
'am segula' (treasured nation) and He will set you high
above all the nations, that you shall be, as He promised,
a 'goy kadosh' (a holy nation)..." (see 26:16-19)
Moshe concludes the main speech by reiterating the
primary purpose behind keeping these mitzvot: that Am Yisrael
becomes an am kadosh, a holy nation, worthy of representing
God.
BACK TO HAR SINAI
Moshe's concluding remarks also feature a striking
parallel to God's original charge to Bnei Yisrael at Har
Sinai. Recall that when Bnei Yisrael first arrive at Har
Sinai, God summons Moshe to the mountain and proposes a
special covenant with Bnei Yisrael:
"And now, if you will listen to my voice and keep my
covenant, then you shall become for Me a 'segula' amongst
all the nations...and you shall be for Me a kingdom of
priests and a goy kadosh..." (Shmot 19:5-6).
This proposal, which actually forms the prelude to the
Ten Commandments, explains the central function of Matan Torah
- that Am Yisrael will become a "goy kadosh" - a nation set
aside [designated] to represent God.
Now, at the conclusion of the main speech - in which
Moshe Rabbeinu repeats those mitzvot which were originally
given at Har Sinai (immediately after the dibrot - see our
introductory shiur to Sefer Devarim) - this very same theme
must be re-iterated:
"And God has affirmed this day that you are, as He promised
you [at Har Sinai!], His am segula who shall observe all of
His commandments, and that He will set you, in fame and
renown and glory, high above all the nations that He has
made; and that you shall be, as He promised [at Har
Sinai!], a goy kadosh..." (26:18-19).
Moshe's concluding remarks thus appropriately close his
presentation of the mitzvot that will facilitate Bnei
Yisrael's development into a am segula and an am kadosh, just
as He had originally promised at Har Sinai!
THE PROPER BALANCE
Moshe's concluding remarks also beautifully tie together
the two sections of the main speech. Recall that the mitzva
section, whose primary topic is ahavat Hashem, opened with the
commandment to love God - 'be-chol levavcha u-vechol
nafshecha' - with all your heart and soul. Now, at the
conclusion of the chukim u-mishpatim section, Moshe explains
how these two sections relate to one other:
"The Lord your God commands you this day to keep these
chukim u-mishpatim; observe them faithfully - 'be-chol
levavcha u-vechol nafshecha' - with all your heart and with
all your soul..." (26:16).
In other words, the numerous specific mitzvot recorded in
the chukim u-mishpatim section must be observed with the
proper attitude, as explained in the mitzva section. Thus,
Moshe's speech has come full circle. The general values of
faith and love of God outlined in the mitzva section must
combine with the practical, day-to-day details and guidelines
of the chukim u-mishpatim section, to form a mode of behavior
capable of producing God's special nation in His special land.
PART III - THE COVENANT AT ARVOT MO'AV AND HAR EIVAL
The thematic and textual parallel to Ma'amad Har Sinai at
the conclusion of the main speech continues in the next
parshia as well:
"Moshe and the elders charged the people, saying: Observe
everything that I command you today... for when you cross
the Jordan, you must erect large stones and coat them with
plaster [in order that] you shall write on them all the
words of this Torah [the mitzvot of Sefer Devarim]... erect
these stones on Har Eival... And you shall build there a
mizbeiach... (note parallel to Shmot 20:22), and you shall
offer upon it olot and shlamim..." (Devarim 27:1-8).
You might recall that an almost identical ceremony was
conducted some forty years earlier, at Ma'amad Har Sinai,
immediately after Moshe taught Bnei Yisrael the laws he was
taught after the Ten Commandments:
"And Moshe came [down from Har Sinai] and told the people
all of God's commandments and the mishpatim... Moshe then
wrote down all of God's commandments. Then, he woke up
early in the morning and built a mizbeiach at the foot of
the mountain and erected twelve large stones... and they
offered olot and shlamim..." (Shmot 24:3-8).
Furthermore, the requirement that a tochacha be read as
part of the ceremony on Har Eival (see Devarim 27:11-28:69)
parallels the tochacha delivered at Har Sinai (Vayikra 26:3-
46, see also 25:1).
Thus, this ceremony on Har Eival, which consists of the
writing and teaching of the mitzvot of Sefer Devarim, the
construction of a mizbeiach and offering of olot and shlamim,
parallels the covenantal ceremony at Ma'amad Har Sinai, when
Bnei Yisrael proclaimed 'na'aseh ve-nishma' (see Shmot
24:3-11).
The reason behind this parallel is simple. As this
generation (which stands on the brink of entry into the Land
to fulfill these mitzvot) was not present at the original
ceremony, a new ceremony is required for the new generation to
reaffirm their commitment to the covenant.
This ceremony will take place on Har Eival, where Bnei
Yisrael will gather to 'relive' the experience of Har Sinai by
studying the mitzvot of Sefer Devarim, which will guide them
towards the establishment of their new nation.
TODAY
It is not often in our history that a generation is
granted the opportunity to fulfill a destiny originally
intended for an earlier generation. Aware of the immense
potential latent in such an opportunity, Moshe encourages the
new generation in the desert to rise to the challenge of
establishing an am kadosh in the Promised Land, as God had
originally planned for their parents.
Although this challenge by Moshe Rabbeinu to Am Yisrael
is some three thousand years old, it takes on additional
significance today, as our own generation has been granted the
opportunity to fulfill this very same destiny, a privilege
that had remained but a dream for so many years.
shabbat shalom,
menachem
===========================
FOR FURTHER IYUN
A. Carefully compare the declaration in mikra bikkurim with
God's covenant with Avraham Avinu at brit bein ha-btarim
(Breishit 15), the original covenant with Avraham, which
includes God's promise of the Land to his offspring.
Pay particular attention to Breishit 15:7-21 and relate
these psukim to Devarim 1:7-11, Moshe's opening remarks in his
introductory speech. Note the use of the word 'yerusha'
and/or shoresh y.r.sh. in both contexts, and specifically 've-
rishta' in 26:1!
Also, note the historical process described in Breishit
15:13-16 and how it relates to 26:5-8. Relate this as well to
Shemot 6:2-8.
Finally, see the dispute among the mefarshim as to whom
the introduction to mikra bikkurim - 'Arami oved avi' refers.
See Rashi and the Haggada, as opposed to Ibn Ezra, Chizkuni
and Seforno - these are the two most common interpretations.
Then look at Rashbam's peirush (which appears as well in the
commentary of Rabbenu Yosef Bechor Shor). Explain why
Rashbam's explanation fits best into our reading of mikra
bikkurim. If 'arami' does refer to Lavan, could we still
associate 'arami oved avi' with brit bein ha-btarim? Compare
Breishit 15:13 and 31:40-42. See also 'Da'at Mikra' on
Breishit 15:13 and the Netziv's peirush ('He'amek Davar') on
Dvarim 26:5.
B. Regarding the importance of a verbal declaration, see
Rashbam on 26:13 and Sefer Hachinuch on both mikra bikkurim
and viddui ma'aser.
C. In terms of the connection between viddui ma'aser and the
bet hamikdash: Several Rishonim maintain that viddui ma'aser
must take place in the bet hamikdash - see Sefer Hachinuch,
Tosfot Sota 33a 'birkat' and Ra'avad Hilchot Ma'aser Sheni
11:4. How would the other Rishonim (Rambam and others)
explain the clause 'lifnei Hashem Elokecha' in 26:13?
D. Many people have questioned why the declaration after
distributing ma'aser is called viddui ma'aser - the
"confession" of ma'aser. The expression viddui usually has to
do with confession of wrongdoing. Here, the individual does
just the opposite - he declares, "I have done everything You
have commanded me." Why, then, do Chazal refer to this
declaration as viddui? See Rashi and Metzudat David in Divrei
Hayamim II 30:22 who translate the word 'mitvadim' as
'expressing gratitude'. (See the two versions of the Targum
there, as well.) Relate this to viddui ma'aser and the above
shiur.
D. How many stones are taken from the Yarden in Sefer
Yehoshua (4:1-10)? What is done with these stones?
How does this relate to Shmot 24:3-10?
What other parallels exist between Sefer Yehoshua and the
generation of Yetziat Mitzrayim?
As you answer this question, pay particular attention to
chapters 3 & 5 in Sefer Yehoshua!
See Yehoshua 8:30-35. Is this the fulfillment of the
mitzva in Devarim 27:1-11? Why is this mitzva performed only
after the battle against Ha-Ai? [Or is it? Three opinions
exist as to when this ceremony actually took place. See Sota
36a (quoting the Tosefta) that Bnei Yisrael performed this
ceremony immediately upon crossing the Yarden, as opposed to
Rabbi Yishmael's view in Yerushalmi Sota 7:3, that this
occurred only after the 14 years of 'kibbush ve-chiluk'
(conquest and settlement). In 'pshat,' of course, this
ceremony occurred after the war with Ha-Ai, and this is the
shitta of Abarbanel and the Malbim.]
E. If the blessings and curses of Har Grizim and Har Eival
serve as a reenactment of Ma'amad Har Sinai, then we would
perhaps expect the blessings / curses to correspond to the Ten
Commandments. While some of them are more obvious than
others, it might just work. Let's give it a try:
1) "Cursed be anyone who makes a sculptured or molten
image. " A clear parallel to the first two dibrot
('Anochi' and 'lo yihyeh lecha').
2) "Cursed be he who insults his father or mother" -
honoring parents.
3) "Cursed be he who moves is fellow countryman's
landmark" - stealing (see Rashi here).
4) "Cursed be he who misdirects a blind person on his way"
- a bit more tricky. Rashi explains this as referring to
intentionally misleading someone with bad advice, which
seems to relate to Rashi's interpretation of 'lifnei iver'
- see Vayikra 19:14. There, Rashi explains the case as
involving one who persuades another to sell property in
order to acquire it himself. If so, then this curse may
correspond to 'lo tachmod', excessive desire for the
property of others.
5) "Cursed be he who subverts the rights of the stranger,
the orphan and the widow." Take a careful look at the
Torah's presentation of the mitzva of Shabbat in Shmot
23:12, and consider the role played by Yetziat Mitzrayim as
a basis for this mitzva (Dvarim 5:15) and Seforno there in
Shmot and in Dvarim 5:12. See if this curse could thus
correspond to at least one element of the fourth
commandment - Shabbat.
6) "Cursed be he who lies with his father's wife" who lies
with any animal" who lies with his sister" who lies with
his mother-in-law" - 'lo tin'af'.
7) "Cursed be he who strikes down his fellow countryman in
secret" - 'lo tirtzach'.
8) "Cursed be he who accepts a bribe" - "lo ta'aneh be-
re'acha" (dishonesty in the courtroom).
9) "Cursed be he who will not uphold the terms of this
Torah" See Rashi's comment that this curse constitutes
an oath to keep the Torah, perhaps corresponding to 'lo
tisa'.
F. The ceremony at Har Grizim & Har Eival may have served
another purpose, beyond the reenactment of Ma'amad Har Sinai.
Note the geographic location of these mountains as described
in Parshat Re'eh (Dvarim 11:30) and compare closely with
Breishit 12:6. Now see Rashi there in Breishit, as well as
the next pasuk (12:7 - note especially the mizbeiach!!).
Explain why this parallel takes on particular significance
according to the view of the Gemara in Sota cited above (in
B). [See also Da'at Mikra on Yehoshua, introduction to 8:30-
35.] Is this necessarily a different explanation from the one
presented in the shiur?
G. A note regarding methodology: Throughout our series on
Parshat Ha'shavua, we have seen numerous examples of how a
specific parsha can be better understood by studying not only
its content but also its location within the framework of an
entire Sefer. Use the above shiur on Parshat Ki Tavo to
support this approach.
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