Dvarim Answers

Devarim 5719

Alef.

1.  RaMBaN notes that the typical introductions that are found throughout the Tora when Mitzvot are introduced, i.e.,

וידבר ה' אל משה לאמר צו את בני ישראל

דבר אל בני ישראל ואמרת אליה' מצוה פלונית

are absent in Devarim. RaMBaN posits that this demonstrates that all of the Mitzvot have been given previously at Sinai or at the Tent of Meeting, with the contents of Devarim constituting repetitions and clarifications of Mitzvot “already on the books”.

2.  Multiple warnings concerning the prohibition against idolatry in Devarim are to be found in the following verses that simply mention the concept of “other gods”:[1]

דברים פרק ד (כח) וַעֲבַדְתֶּם שָׁם אֱלֹהִים מַעֲשֵׂה יְדֵי אָדָם עֵץ וָאֶבֶן אֲשֶׁר לֹא יִרְאוּן וְלֹא יִשְׁמְעוּן וְלֹא יֹאכְלוּן וְלֹא יְרִיחֻן:

שם פרק ה ( ז) לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי:

שם פרק ו (יד) לֹא תֵלְכוּן אַחֲרֵי אֱלֹהִים אֲחֵרִים מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבוֹתֵיכֶם:

שם פרק ז (ד) כִּי יָסִיר אֶת בִּנְךָ מֵאַחֲרַי וְעָבְדוּ אֱלֹהִים אֲחֵרִים וְחָרָה אַף יְקֹוָק בָּכֶם וְהִשְׁמִידְךָ מַהֵר:

שם פרק ח (יט) וְהָיָה אִם שָׁכֹחַ תִּשְׁכַּח אֶת יְקֹוָק אֱלֹהֶיךָ וְהָלַכְתָּ אַחֲרֵי אֱלֹהִים אֲחֵרִים וַעֲבַדְתָּם וְהִשְׁתַּחֲוִיתָ לָהֶם הַעִדֹתִי בָכֶם הַיּוֹם כִּי אָבֹד תֹּאבֵדוּן:

שם פרק יא (טז) הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם:

               (כח) וְהַקְּלָלָה אִם לֹא תִשְׁמְעוּ אֶל מִצְוֹת יְקֹוָק אֱלֹהֵיכֶם וְסַרְתֶּם מִן הַדֶּרֶךְ אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יְדַעְתֶּם: ס

שם פרק יג (ג) וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יְדַעְתָּם וְנָעָבְדֵם:

               (ז) כִּי יְסִיתְךָ אָחִיךָ בֶן אִמֶּךָ אוֹ בִנְךָ אוֹ בִתְּךָ אוֹ אֵשֶׁת חֵיקֶךָ אוֹ רֵעֲךָ אֲשֶׁר כְּנַפְשְׁךָ בַּסֵּתֶר לֵאמֹר נֵלְכָה וְנַעַבְדָה אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ:

              (יד) יָצְאוּ אֲנָשִׁים בְּנֵי בְלִיַּעַל מִקִּרְבֶּךָ וַיַּדִּיחוּ אֶת יֹשְׁבֵי עִירָם לֵאמֹר נֵלְכָה וְנַעַבְדָה אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יְדַעְתֶּם:

שם פרק יז (ג) וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא צִוִּיתִי:

שם פרק יח (כ) אַךְ הַנָּבִיא אֲשֶׁר יָזִיד לְדַבֵּר דָּבָר בִּשְׁמִי אֵת אֲשֶׁר לֹא צִוִּיתִיו לְדַבֵּר וַאֲשֶׁר יְדַבֵּר בְּשֵׁם אֱלֹהִים אֲחֵרִים וּמֵת הַנָּבִיא הַהוּא:

שם פרק כח (יד) וְלֹא תָסוּר מִכָּל הַדְּבָרִים אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם יָמִין וּשְׂמֹאול לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם: ס

               (לו) יוֹלֵךְ יְקֹוָק אֹתְךָ וְאֶת מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל גּוֹי אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן:

              (סד) וֶהֱפִיצְךָ יְקֹוָק בְּכָל הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן:

שם פרק כט (כה) וַיֵּלְכוּ וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחֲווּ לָהֶם אֱלֹהִים אֲשֶׁר לֹא יְדָעוּם וְלֹא חָלַק לָהֶם:

שם פרק לא (יח) וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא עַל כָּל הָרָעָה אֲשֶׁר עָשָׂה כִּי פָנָה אֶל אֱלֹהִים אֲחֵרִים:

                (כ) כִּי אֲבִיאֶנּוּ אֶל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתָיו זָבַת חָלָב וּדְבַשׁ וְאָכַל וְשָׂבַע וְדָשֵׁן וּפָנָה אֶל אֱלֹהִים אֲחֵרִים וַעֲבָדוּם וְנִאֲצוּנִי וְהֵפֵר אֶת בְּרִיתִי:

שם פרק לב (יז) יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַּ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם:

               (לט) רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל:

3.  The transition point from warnings to the explication of Mitzvot takes place in my opinion at Devarim 12:1—

דברים פרק יב (א) אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תִּשְׁמְרוּן לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר נָתַן יְקֹוָק אֱלֹקי אֲבֹתֶיךָ לְךָ לְרִשְׁתָּהּ כָּל הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל הָאֲדָמָה:[2]

4.  Verses that Nechama suggests might contradict RaMBaN’s assertion regarding the absence of Mitzvot in Devarim dealing with Kohanim and Korbanot:

דברים פרק טז (ד) וְלֹא יֵרָאֶה לְךָ שְׂאֹר בְּכָל גְּבֻלְךָ שִׁבְעַת יָמִים וְלֹא יָלִין מִן הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב בַּיּוֹם הָרִאשׁוֹן לַבֹּקֶר:

Even if the Korban Pesach is sacrificed properly, the people who will be consuming it have to make sure that no Chametz is around and that the sacrifice is eaten before it turns into Notar.

שם פרק יז (א) לֹא תִזְבַּח לַיקֹוָק אֱלֹקיךָ שׁוֹר וָשֶׂה אֲשֶׁר יִהְיֶה בוֹ מוּם כֹּל דָּבָר רָע כִּי תוֹעֲבַת יְקֹוָק אֱלֹקיךָ הוּא: ס

While the Kohen is enjoined from offering a blemished sacrifice, the people are warned not to present such a sacrifice to the Kohanim in the Tabernacle/Temple.

שם פרק כד (ח) הִשָּׁמֶר בְּנֶגַע הַצָּרַעַת לִשְׁמֹר מְאֹד וְלַעֲשׂוֹת כְּכֹל אֲשֶׁר יוֹרוּ אֶתְכֶם הַכֹּהֲנִים הַלְוִיִּם כַּאֲשֶׁר צִוִּיתִם תִּשְׁמְרוּ לַעֲשׂוֹת:

While the Kohanim are the ones who will determine whether or not a certain condition qualifies as Tzora’at, the people are the ones who have to carry out the directives that the Kohanim give them.

5.  Based upon the statement in Devarim Chapt. 1:

דברים פרק א

(לד) וַיִּשְׁמַע יְקֹוָק אֶת קוֹל דִּבְרֵיכֶם וַיִּקְצֹף וַיִּשָּׁבַע לֵאמֹר:

(לה) אִם יִרְאֶה אִישׁ בָּאֲנָשִׁים הָאֵלֶּה הַדּוֹר הָרָע הַזֶּה אֵת הָאָרֶץ הַטּוֹבָה אֲשֶׁר נִשְׁבַּעְתִּי לָתֵת לַאֲבֹתֵיכֶם:

the assumption is that review of Mitzvot would be necessary for the generations that will be replacing those dying in the desert. However, tradition has it that since the tribe of Levi, which includes the Kohanim, did not participate in the sin of the Meraglim, neither in terms of sending a representative spy or in complaining about the spies’ report, the decree did not apply to them and they survived the desert wanderings. If that was the case, then there was no necessity to review Commandments that they heard when these Mitzvot were originally given.

Beit.

1.  RaMBaN: The antecedent of “אלה הדברים” are the Mitzvot that are to be found in the book of Devarim.

Beiur: The Mitzvot that have been mentioned throughout the preceding books of the Tora, Shemot, VaYikra and BaMidbar.

2. As in the case of Beraishit 41:51 “And Joseph called the name of the first-born Manasseh: (saying) 'for God hath made me forget all my toil, and all my father's house,'” so too in the case of the introduction to Moshe’s explicating the Mitzvot beginning with Devarim 1:6 “The LORD our God spoke unto us in Horeb, saying: 'Ye have dwelt long enough in this mountain” it is understood that it is as if the Tora stated: And Moshe said, “Ye have dwelt…” (Once the “Leimor” at the end of 1:5 is attached to 5:6 ff., there is no “Leimor” for the introduction, so it has to be understood as if it is explicitly stated.)

3.  This is a reference to the sins, culminating in the sin of the spies that caused the original plan for leading the people directly into the land of Israel to be shelved and replaced with forty years of wandering in order that the generation of the Exodus die out in the desert (with the exception of the tribe of Levi.)

4.  Devarim 4:44 “And this is the law which Moses set before the children of Israel;” is the means by which the Tora returns to 1:5 where it was stated that Moshe explicated the laws of the Tora. Since everything between 1:6 and 4:43 was part of the introduction, the theme had to be reintroduced. 4:46 reintroduces the location; 5:1 notes that Moshe’s words were delivered in the presence of all of Israel. Since these verses are the actual continuation of something begun at the beginning of Devarim 1, RaMBaN makes the connection in his commentary on Devarim 1 rather than waiting until the end of Devarim 4.

5.  Another example is in Shemot 6. Immediately after verse 13 in which the Tora says that HaShem Gave Moshe and Aharon instructions about how to deal with Pharoah and Bnai Yisrael, a list of generations is mentioned in order to understand to whom Moshe and Aharon are related. Once that geneology is completed in v. 26, v. 27 repeats the contents of verse 13 in order to pick up the story line.

6.  The beginning of Devarim (1:1) already stated that the encampment was located on the far side of the Jordan. So why repeat this fact again in 4:46? Since this was the land that had been taken from Sichon, one might think that it already was considered as if they had entered the land of Israel—the land of Sichon consisting of part of the inheritance of Reuven, Gad and ½ of Menashe. (This is also perhaps why Moshe pleaded with God to allow him to enter Canaan “all the way” as indicated at the beginning of VeEtchanan [Devarim 3:23 ff.], since he had been involved in the beginning of the conquest of the “land”  perhaps the decree against him could be revoked. God Informed Moshe otherwise.) Consequently, the insistence is that the people had not as yet actually entered Canaan proper and that is why Moshe valedictory address takes place at this point.

Gimel.

1.  RaDaK: the Jews don’t appreciate how HaShem has Done all manner of goodness on their behalves.

R. Eliezer MiBalgantzi: the Jews are unprepared to submit to Divine Service (fulfillment of Mitzvot) despite all that HaShem has Done for them.

2.  It would seem to me that RaDaK is closer to Ibn Ezra’s view. Both Ibn Ezra and RaDaK emphasize what is understood and appreciated, rather than what is done as a result.

Daled.

1.  RaShI: Each word or phrase has a separate connotation and there is no redundancy.

      Ibn Ezra: Dibra Tora B’Lashon Bnai Adam. Particularly when it comes to poetry, the form in which much of prophetic literature appears, there is repetition of the same concept in different forms, without additional meaning being attached to each iteration.

2.  The support for RaShI would be that if this is material that is at the least Divinely Inspired, then there is a reasonable expectation that each aspect of the Revelation would contain something different and significant to be learned. In this case, the contrast between the Shor and the Chamor, rubs in just how “clueless” the Jewish people are. If after even the “dumbest” of animals “gets it”, one would expect that human beings would at least be comparable to the donkey. Consequently, the Jewish people are that much more culpable for their lack of appreciation.

     With respect to Ibn Ezra, while TaNaCh contains material reflecting different levels of intensity with respect to Revelation, nevertheless people have to understand the material. Sometimes reiteration is necessary to drive home a point. On the other hand, in order not to be repetitious to the point where the listener is no longer interested in listening, variations are in order. Nevertheless, the bottom line of the examples of both the ox and the donkey is that whereas they do not  act like “ingrates” vis-à-vis the consideration that has been shown them, the same cannot be said for the Jewish people.

3.  According to RaShI, the term “Yisrael” is associated with theological and intellectual recognition, while “Ami” suggests experiential dimensions. “Yisrael” is connected by RaShI with HaShem Revealing Mitzvot, i.e., Tora. “Ami” on the other hand is reflected in HaShem having Taken the Jews out of Egypt and Fed them the Man.

 

4

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[1] Many additional verses refer to idols, idolatrous practices and the pernicious influence of idol-worshipping peoples.

[2] Some Mitzvot are cited before this point, e.g., the Ten Commandments in Devarim 5. RaMBaN sees this as where Moshe begins to explicate the Commandments. However, it seems to me that rather than explicating those particular Commandments, the listing of the Dibrot are still part of the rebukes whereby Moshe is telling the people that they have to recall what has happened to them until this point, including the Giving of the Tora at Sinai.