PARSHAT DEVARIM
Did you ever attempt to translate the opening psukim of Sefer Devarim, or follow the flow of events in chapter one? If you did, you surely encountered numerous difficulties. In the following shiur, we will apply our conclusions from our introductory shiur to Sefer Devarim (sent our yesterday) to explain these difficult psukim in Parshat Devarim.
LOTS OF QUESTIONS
Let's take a look at the opening psukim (one pasuk at a time), noting the obvious difficulties:
"These are the DEVARIM that Moshe spoke to Bnei Yisrael in Transjordan, in the desert, in the Arava, opposite Suf, between Paraan and Tofel, and Di-zahav."
First of all, what does the word DEVARIM refer to?
The entire Sefer? The first speech? All the speeches?
Secondly, what is this long list of places?
Even though Transjordan ["ever ha'yarden"] makes sense, for Bnei Yisrael are now encamped there (see 1:5), the remainder of the list - "bamidbar, b'arava, mul suf, bein paran u'tofel is engimatic.
Are these many places? One place? What happened there?
The next pasuk is even more enigmatic!
"Eleven days from Chorev, via Mount Seir, until Kadesh Barnea.": (1:2)
This isn't even a complete sentence. What does it describe? What does it have to do with the previous pasuk?
The next pasuk appears to be quite 'normal':
And it came to pass in the fortieth year on the first day of the eleventh month, Moshe spoke to Bnei Yisrael in accordance with the instructions that God had given him for them. [after he had defeated Sichon…] (1:3-4)
This third pasuk seems to form an introduction to Moshe's speech. But this only strengthens our questions on the first two psukim. Why doesn't the Sefer just begin with the third pasuk?
The fifth pasuk clearly introduces the first speech:
"In Transjordan in Moav, Moshe began explaining this TORAH saying:…" (1:5)
But once again, what does the phrase 'THIS TORAH' ["ha'Torah ha'zot"] refer to?
The entire Torah? Just Sefer Devarim? Just this speech?
Indeed, one who never studied Sefer Devarim should find himself terribly confused when reading these psukim. However, based on our overview of Sefer Devarim in our introductory shiur, it is possible to suggest a very simple explanation (that will find support in Ibn Ezra and Ramban as well).
A SUPER INTRO
Recall how the main speech (i.e. "ne'um ha'mitzvot"/ chapters 5->26) forms the focal point of Sefer Devarim. This main speech includes the lengthy set of mtizvot that Bnei Yisrael must fulfill as they enter the Land of Israel. These mitzvot are so important that Bnei Yisrael are instructed to constantly repeat them [=MISHNEH TORAH], and these mitzvot had already been taught to Bnei Yisrael numerous times before - first and foremost when Moshe Rabeinu came down from Har Sinai with the second luchot (Shmot 34:32).
With this background, we can suggest that "ayleh ha'devarim" simply refers to the MAIN SPEECH of Sefer Devarim, and thus the first pasuk of the Sefer introduces this main speech! In fact, recall that this very same phrase is found in that main speech at the precise point where these mitzvot are introduced:
"Va'hayu ha'DEVARIM ha'EYLAH asher anochi m'tzaveh…" (see 6:6!) [You say this every day in kiryat shma!]
If these assumptions are correct, then the first two psukim of Sefer Devarim can be understood as follows:
"These are the DEVARIM [i.e. the mitzvot of the main speech] that Moshe delivered in Arvot Moav, [this very same speech HAD ALREADY been delivered earlier in] the MIDBAR, and ARAVA, opposite SUF, between Paran and Tofel, and at Di-zahav. [Furthermore, these mitzvot were also taught by Moshe to Bnei Yisrael during] the eleven day journey from Har Chorev to Kadesh Barnea".
This explanation fits in beautifully with Ibn Ezra's & Ramban's interpretation of the word "devarim" in the first pasuk of Sefer Devarim. Both Ibn Ezra and Ramban explain that "devarim" refers specifically to the MIZVOT that Moshe will teach LATER on in the main speech.
[Note that Ramban explains that these "devarim" begin with the Ten commandments (listed in chapter 5), while Ibn Ezra explains that they begin with the CHUKIM & MISHPATIM in Parshat Reah (see 12:1). The reason for this machloket will become apparent in next week's shiur. In contrast, Rashi explains that "devarim" refers to the 'rebuke' of Am Yisrael that Moshe delivers throughout the entire sefer. (In our shiur on Parshat Ekev we'll explain why.)]
In a similar manner, this interpretation can help us explain the 'strange' list of places that the Torah mentions in the psukim that follow.
"bamidbar, b'arava, mul suf, bein paran.... 11 days from Chorev... till Kadesh Barnea.": (see 1:1-3)
In other words, these 'devarim" - that will be detailed in the main speech - HAD ALREADY BEEN TOLD by Moshe to Bnei Yisrael in the "midbar" and in the "arava" and by "yam suf" and at "paraan", etc. AND during their eleven day journey from Har Sinai to Kadesh Barnea. [See Ibn Ezra inside!]
Recall, that had Bnei Yisrael not sinned with the "meraglim", then this 11 day journey would have been their final preparation before conquering the land! Therefore, Moshe made sure to teach and review these important laws several times during their eleven-day journey from Har Sinai, until they reached Kadesh Barnea and sent the meraglim. [Again, see Ibn Ezra inside.]
But now, in the fortieth year on the first day of the eleventh month, Moshe gathers the people in Arvot Moav to repeat these mitzvot ONE LAST TIME:
"And in the fortieth year, on the first day of the eleventh month, Moshe spoke (and taught) these mitzvot..." (1:3-4)
In this manner, the first four psukim of Sefer Devarim actually form the introduction to the main speech (chapters 5->26). However, before Moshe begins that main speech, he first makes an introductory speech that is introduced by 1:5 and continues until 4:40, which we shall now discuss.
WHY FORTY YEARS HAVE PASSED
Before Moshe teaches the laws of the main speech, he must first explain to Bnei Yisrael WHY forty years have passed since the time when these mitzvot were first given. Therefore, in his introductory speech, he reminds (and rebukes) Bnei Yisrael concerning what went wrong the first time (e.g. see story of the meraglim in 1:22-45), in hope that it won't happen again. At the same time, he must also infuse Bnei Yisrael with the necessary confidence to conquer the Land, assuring the people that this time the conquest will succeed (see chapters 2->3).
This interpretation may explain the use of the Hebrew word "ho'eel" in the pasuk that introduces this first speech:
"In Transjordan in the land of Moav - "ho'eel Moshe" - Moshe BEGAN to explain this TORAH saying..." (1:5 - See Rashi!)
In this manner, Moshe's first speech INTRODUCES the main speech by explaining why forty years have passed since these mitzvot were first given.
Note that the word TORAH in this pasuk refers to the mitzvot that are to follow in the main speech. We find the same use of this word at the end of chapter 4 in the Torah's own introduction to the main speech:
"v'ZOT ha'TORAH asher sam Moshe" - and this (i.e. the forthcoming main speech)- is the TORAH that Moshe taught before Bnei Yisrael..." (Devarim 4:44, see Rashi/ & Ramban on 1:1-3)
AN OVERVIEW OF THE FIRST SPEECH
Recognizing this purpose of the first speech, let's briefly review its order and content. Note that in addition to introducing the main speech, Moshe Rabeinu not only explains what went wrong forty years ago, he also wants to make sure that something similar won't happen again! For example, he takes the war against Sichon and Og as an example that indeed God is capable of helping them in battle, and hence there is nothing to fear. Furthermore, he explains to Bnei Yisrael that the reason why they had to circle around the lands of Edom, Moav, and Amon, and dared not engage them in battle was NOT because of fear, but rather due to a divine command that those nations are entitled to keep those areas as their own inheritance.
WHY YITRO?
Moshe's first speech begins exactly as we would expect, by telling Bnei Yisrael how God had told them forty years earlier that it was time to leave Har Sinai and proceed to conquer the land (see 1:6-8). Now the new generation stands in a very similar situation, as they too prepare to conquer the land. It also makes sense why Moshe recalls the events of chet ha'meraglim (1:19-45), for that was the primary reason why the first generation did not enter the land. But why does Moshe first mention his frustration with the first generation (1:9 & 1:12), and how he appointed the judges (see 1:13-18)? Furthermore, this story seems to be a review of Yitro's advice. But if this is so, why isn't Yitro himself mentioned?
To answer these questions, we must first take a closer look to determine more precisely what Moshe is quoting in 1:9:
"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 Canann, 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. Note 1:18:
"And I commanded you at that time - all of the DEVARIM that you must do."
It was faulty leadership that led to the failure of the last generation. Moshe Rabeinu retells these events to the new generation, be wants to encourage them to make sure that it should not happen again!
Surely, those leaders were appointed according to the guidelines set up in Parshat Yitro. [See Devarim 1:15-17 / compare Shmot 18:21-23 - note especially the end of 18:23!] However, the primary topic now is the transition of leadership from Moshe Rabeinu to the new generation and their responsibility to teach the laws (as detailed in Sefer Devarim).
With this background, Moshe then continues his speech with the story of the "meraglim", this time from the perspective of the people's behavior. [This explains why the details of this account are a bit different than the account in Sefer Bamidbar.] He wants to make sure that similar fears of battle will not resurface at this time.
SUMMARY
The following outline reviews the main points of the first speech, as explained in the above shiur:
A) INTRO
1:1?5 Opening narrative explaining background of the main speech.
(what, when, where, etc.).
B) FROM HAR SINAI TO ARVOT MOAV
Explaining the reason for the 40-year delay.
1:6?11 The original trip from Har Sinai to Eretz Yisrael,
(what should have happened 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?16 The journey from Kadesh, around Har Seir until Nachal
Zared. The death of "Dor HaMidbar" (2:14?16)
2:17?30 The journey through Moav and Amon, passing Nachal Arnon
(challenging Sichon to war, God's involvement /2:30)
[Edom, Moav, and Amon were not attacked due to a divine command and NOT because Bnei Yisrael were not able to fight them!]
2:31?3:22 The war against Sichon, and Og King of Bashan,
Conquest of most of Transjordan,
Inheritance of Reuven and Gad, and their 'condition'
[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 is a short narrative explaining that at this gathering Moshe designated the three cities of refuge in Transjordan, followed by several introductory psukim for the forthcoming main speech.]
In summary, we have shown how Moshe Rabeinu's opening speech serves as an introduction to his main speech. Iy"h, in next week's shiur we will show how the main speech neatly divides into two distinct and significant sections.
FOR FURTHER IYUN
1. Carefully read Ramban's introduction to Sefer Devarim, and relate it to the above shiur. See also the explanations of Chizkuni, Ibn Ezra, and Rashi on the first psukim of the parsha.
2. Based on the shiur, attempt to explain the differences between the Torah's account of "chet ha'meraglim" here in Sefer Devarim and in Parshat Shlach.
3. Based on the shiur, can you offer an explanation why the laws
of the Mishkan are not included in Sefer Devarim, while certain mitzvot relating to the Mikdash ("hamakom asher yivchar Hashem") are recorded? Relate to the need of a temporary Mishkan had Bnei Yisrael not sinned at chet ha'egel.
4. Compare the account of the Bnei Yisrael's battle against Sichon and Og here in contrast to the account in Parshat Chukat. Which account emphasizes the nature of these battles as conquest. Can you explain why?
Note also how Sefer Devarim tells the story of WHY Bnei Yisrael did not find Moav and Amon. Why is it important that Moshe emphasize this point at this time?
For more articles by Rav Menachem Leibtag, visit his web site, www.tanach.org
