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Parashat Ki Tavo
Rav Menachem Leibtag |
1. QUESTIONS FOR PREPARATION
2. SHIUR ON PARASHAT KI TAVOH
3. QUESTIONS FOR FURTHER IYUN
PARSHAT KI TAVOH
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
SHEM HASHEM
1. It is a very common practice to say (or write) HASHEM instead of
saying His Name. In this week's Parsha, Chumash itself uses this word
when it refers to God. Can you find that pasuk? [Hint, it's in the
tochacha (towards the end).]
Attempt to explain the importance of this pasuk, and how it relates
to a primary theme in Chumash.
2. In case you didn't find that pasuk, see 28:58. Review that pasuk and
explain what "sefer" is being referred to, and where that "sefer"
discusses "YIRAH".
Note how this pasuk relates as well to 28:59-62. Can you explain
the significance of the phrase "kochvei ha'shamayim" in 28:62?
Relate to Devarim 1:6-10 and Breishit 15:5 and 22:17.
THE 'FINALE' & BRIT SINAI
3. Review 26:16-19, noting how these psukim form the conclusion of the
main speech of Sefer Devarim (that began in chapter 5). How do (and why
should) these psukim relate back to Ma'amad Har Sinai?
In what manner do these psukim echo the covenant described in Shmot
19:4-6? Note both thematic and textual parallels.
4. Note the phrase "l'tehilla l'SHEM u'l'iferret" in 26:19. In your
opinion, whose SHEM [name/reputation] does this word refer to: Am
Yisrael or God Himself?
Relate this pasuk to the Torah description of the garments of the
Kohen Gadol as described in Shmot 28:2! Whose "tiferret" [glory] does
28:2 refer to?
To 'help' you answer this question, read Yirmiyahu 13:1-11, noting
especially the phrase "l'SHEM v'l'tehilla' v'tiferret" and its context
in 13:11!
To strengthen this point, see also Yirmiyahu 33:7-9.
Finally, see David ha'melech's charge to his son Shlomo regarding
the Mikdash in I Divrei Ha'aymim 22:5-7, and then his speech to Bnei
Yisrael regarding the Mikdash in I Divrei ha'yamim 29:10-13!
[In case you didn't recognize them, you say these last four psukim
every day in psukei d'zimra! Hopefully, now you'll understand them
a little bit better.]
Be sure to relate these psukim in Divrei Ha'yamim to the theme of
"ha'makom asher yivchar Hashem" in main speech of Sefer Devarim, and
its connection to the concluding psukim in 26:16-19.
[Note as well Yeshayahu 66:12-14.]
A COMMANDMENT FOR YEHOSHUA
5. Review Yehoshua 8:30-35, and compare that ceremony to the
instructions that were first given in Devarim 27:1-9. In your opinion,
did Yehoshua properly fulfill this commandment?
THE CURSES ON HAR EIVAL
6. In the list of 'curses' described in 27:15-26 we find many
references to earlier parshiot in Chumash. [For example, compare 27:17
to Devarim 19:14.]
What other parallels can you find?
Can you discern a clear pattern? [If so, please write me.]
See Ibn Ezra's commentary on this unit, noting how he relates to
transgressions that are known only to he who transgresses.
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. Carefully read the first ten psukim of the Parsha (26:1-10). In your
opinion (based on these psukim), is the purpose of the mitzvah of
BIKURIM to thank God for our first fruits, OR are we 'using' our first
fruits to thank God for giving us the Land?
In your answer, try to explain the reason for each line of "mikra
bikurim" from 26:5 thru 26:9.
Can you explain the necessity to mention God's covenant with the
Avot in 26:3 and how this relates to 26:5-7?
Finally, review Breishit 15:13-20, noting its context in 15:1-13.
Be sure to relate to this parallel in your answer to the above
questions.
2. Note the opening phrase "HIGAD'TI ha'yom l'Hashem elokecha" (26:3)
that one must pronounce when he presents his BIKURIM, and its relation
to 26:5-7. Compare these psukim to Shmot 13:8 and its context!
Based on this comparison (and you answer to question #1 above), can
you explain why we quote specifically these psukim in the MAGID section
of the HAGGADA? [See TSC Shiur on MAGID.]
3. Review the conclusion of chapter 26 and the first few psukim of
chapter 27, noting the change from first person (in chapter 26) to
third person in 27:1! [Recall our explanation that this change
indicates that the main speech which began in chapter 5 finishes here
at the end of chapter 26.
Now, carefully read 26:16-19. Explain how and why specifically
these psukim 'concludes' the main speech of Sefer Devarim.
Then, carefully compare these psukim (26:16-19) with Shmot 19:3-6.
[Recall that Shmot 19 introduces Ma'amad Har Sinai.]
Based on the setting of the main speech of Sefer Devarim (see
introductory shiur), what is the significance of this parallel?
Relate this to the purpose of the mitzvot of Sefer Devarim.
4. What is the purpose of the ceremony that is to take place at Har
Eival (as explained in 27:1-8). How does this ceremony relate to the
main speech? [What was written down and taught at that ceremony?]
Similarly, how does the TOCHACHA (which follows in chapter 28)
relate to the main speech? [Relate to 28:1 and 28:15.] In other words,
why does it come AFTER the main speech, and AFTER the commandment to
conduct a ceremony at Har Eival (in chapter 27)?
5. Return now to chapter 26.
Note that the theme of HA'MAKOM ASHER YIVCHAR HASHEM, that was
developed in chapters 12->17, returns in 26:2!
In your opinion, would it not have been more logical for the Torah
to have included this mitzvah within that section? Note also that
26:12-15 [the law of VIDDUY MAASER] may actually belong in chapter 14!
[Compare with 14:28-29.]
Can you relate this to the fact that these two mitzvot are found
at the conclusion of the main speech?
[Could this be considered a 'chiastic structure'?]
6. In what way are these two mitzvot - MIKRA BIKURIM & VIDDUY MAASROT
similar? In what manner are they different? [Relate to when and where
they are declared (and the fact that they include a declaration!]
In what way to they relate to the covenant between God and Bnei
Yisrael (with the Avot, and at Har Sinai)?
7. In chapter 27, we find the instructions for the organization of a
national gathering that is to take place on Har Eival (after Bnei
Yisrael cross into Eretz Canaan). First, review the details of this
ceremony (see 27:1-8), and then compare it to the ceremony that took
place at Ma'amad Har Sinai, as detailed in Shmot 24:3-10.
What is similar, and what is different?
Can you explain the reason for (and significance) of this parallel?
8. Next, compare this ceremony to the HAKHEL ceremony that is to take
place once every seven years (see Devarim 31:9-13).
What is similar and what is different?
Can you find a parallel for the "olot u'shlamim" as well?
[Relate to the "korbanot" offered on the succot holiday!]
[Can this help you understand the reason for HAKHEL?]
9. How do these two mitzvot (i.e. the ceremony at Har Eival and the
mitzvah of HAKHEL) and their parallel to Har Sinai relate to the nature
of the main speech of Sefer Devarim (chapters 5-26)?
Relate to 27:3! [Relate also to when the mitzvot of Sefer Devarim
were first given as explained in 5:21-28/ (and our introductory
shiur on Sefer Devarim.)]
PART III - PARSHANUT
THE 'WRITING ON THE ROCKS'
1. In 27:1, Moshe commands Bnei Yisrael to "keep this entire MITZVAH
that I am commanding your today".
In your opinion, according to pshat, what MITZVAH is Moshe Rabeinu
referring to: 1) the mitzvot of the main speech;
or 2) the mitzvah which follows (i.e. 27:2-4)?
[In other words, is it going backwards or forwards?]
Now, see Ibn Ezra and Ramban!
What is the reason for this dispute?
2. Next, see 27:3. Note that Bnei Yisrael are instructed to write down
"et kol divrei ha'TORAH ha'zot...". In your opinion, what specifically
does the word TORAH in this pasuk referring to?
* to the entire TORAH (all five books)?
* just Sefer Devarim? [Relate to 1:5 and 4:44.]
* or, just the "brachot u'klalot" in 27:11-26/ and/or chp.28?
Again, see Ibn Ezra & Ramban (his entire pirush to this pasuk!)
Finally, see 27:8. What is the pirush of TORAH in this pasuk?
See Rashbam (his explanation of what was written).
3. In your opinion, what does "be'er heitev" mean (see 27:8)?
See Rashi & Ibn Ezra.
In your opinion, which pirush is "pshat", and which is "drash?
Can you suggest a reason for this "drash"?
Relate to 26:16-19 & Shmot 19:5-6 (& Breishit chap.10).
[try also Breishit 12:1-3!]
THE CEREMONY AT HAR EIVAL
4. Note that we find TWELVE curses in 27:15-26. Can you explain why
there are specifically twelve? Relate to the number of tribes who
witness these curses in 27:11-14.
Then see Rashbam's pirush on 27:15.
5. Note as well how the tribes are divided into two groups of six each
in 27:11-3. Can you find any logic in this division? If so, how does it
relate to the blessing and curse?
See Ibn Ezra and Chizkuni on 27:12.
CHAPTER 29
6. Note how chapter 29 begins a new topic (and narrative). Considering
the location of the chapter in Sefer Devarim, what is problematic about
the opening pasuk?
See Ramban on 29:1. What difficulty does his commentary deal with?
See Ibn Ezra on 29:1. What difficulty does he deal with. Why does
he relate this pasuk to Parshat Nitzavim?
7. Review 29:3. What is difficult about the phrase "at ha'yom hazeh"?
Attempt to explain the meaning of this pasuk, based on its context.
See Rashi. What question was bothering him? Note that he provides
two answers. Do they both answer the same question? What is the
difference between these two answers? Can both be correct?
Next, see Ibn Ezra. In what manner is his interpretation of this
pasuk totally different than Rashi's?
See also Seforno. Is his pirush similar to Ibn Ezra or Rashi's?
[See also Rasag, and answer this same question.]
Finally see Chizkuni. Can you explain what he means by "and this
day is included" and what this implies?
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 very significant for the person who 'hears' it, but even more so for the person who 'declares' it.
In Parshat Ki-Tavo, we find two such examples of obligatory declarations - and precisely where Moshe Rabeinu's main speech (which we've been following in just about every shiur these last few weeks) reaches its conclusion!
In this week's shiur, in our study of 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 Moshe Rabeinu's main speech:
* Introduction - the events at Ma'amad Har Sinai (chap. 5)
* The MITZVAH section - (chapters 6-11)
* The CHUKIM u'MISHPATIM section - (chapters 12-26)
In the past three shiurim we have been following the progression of the mitzvot in the CHUKIM u'MISHPATIM section. Recall how this section began (in Parshat Re'ay) with the commandment to establish the National Center at HA'MAKOM ASHER YIVCHAR HASHEM, continued in Parshat Shoftim with mitzvot relating to national leadership and laws concerning war (and murder), followed by a wide variety of civil laws (i.e. "mitzvot bein adam l'chaveiro") in Parshat Ki-teyze.
Now, in Parshat Ki-Tavo, we find:
A) Two final mitzvot which form the conclusion of the CHUKIM & MISHPATIM section;
B) Moshe Rabeinu's concluding remarks (26:16-19);
C) The commandment to perform a special ceremony on Har Eival;
D) The "Tochacha".
Taking this background into consideration, our shiur will consist of three 'mini-shiurim' which discuss these four topics.
PART I - THE TWO LAST MITZVOT OF THE MAIN SPEECH
Before we begin, review the opening psukim of chapter 27, noting how they are written in third person, and hence form the beginning of a new section. Then, working backwards, note how 26:16-19 form the concluding remarks of the 'main speech', and finally, how 26:1-15 (the opening section of Parshat Ki-Tavo) contains two mitzvot:
1) MIKRA BIKURIM (26:1-11)
A special declaration made when one presents his first fruits.
2) VIDUY MA'ASER (26:12-15)
A special declaration which must be said at the conclusion of the year in which "maaser sheni" [the second 10% tithe] is given to the poor (i.e. once every three years).
Now we must explain why specifically these two mitzvot were chosen to conclude the CHUKIM & MISHPATIM section of the main speech.
WHERE THEY 'REALLY' BELONG!
When considering the overall structure of the CHUKIM & MISHPATIM section (as explained in the review above), it appears that both of these two mitzvot should have been recorded in Parshat Re'ay. Let's explain why.
Recall that the primary topic of Parshat Re'ay was HA'MAKOM ASHER YIVCHAR HASHEM. Clearly, the mitzva of MIKRA BIKURIM should have been included together with the other mitzvot relating to this topic for the Torah tells us explicitly that MIKRA BIKURIM must be recited BA'MAKOM ASHER YIVCHAR HASHEM (see 26:2-3)!
[In fact, if we compare this to the pattern set in Parshat Mishpatim (see Shmot 23:14-19, especially 23:19), then the mitzva of MIKRA BIKURIM should have been recorded in chapter 16, together with (or immediately after) the laws of Shalosh Regalim (compare Devarim 16:9-12 w/Shmot 23:14-19).]
In a similar manner, the mitzva of VIDUY MA'ASER certainly should have been recorded in Parshat Re'ay as well. Considering that all of the other laws of "ma'aser sheni" are first introduced in Parshat Re'ay (see 14:22-29), the Torah should have included the laws of VIDUY MA'ASER in that same section.
However, for some reason, Sefer Devarim prefers to take these mitzvot from Parshat Re'ay and saves them for the finale of the entire speech.
MATCHING BOOKENDS
One could suggest that the location of these mitzvot at the conclusion of the speech creates a chiastic type structure. In other words, the mitzvot of HA'MAKOM ASHER YIVCHAR HASHEM serve as 'bookends' for the entire CHUKIM u'MISHPATIM section (chapters 12-26), for it begins AND ends with mitzvot that discuss this theme.
[In a similar manner we explained previously that the parshiot of SHMA and V'HAYA IM SHMO'AH serve as 'bookends' for the MITZVAH section of the main speech (i.e. chapters 6-11), in order to emphasize its overall theme of "ahavat Hashem" (see shiur on Parshat V'etchanan).]
However, we must still explain why SPECIFICALLY these two mitzvot - MIKRA BIKURIM and VIDUY MA'ASER - are chosen (over the others) to form this closing 'bookend'.
One could suggest that these two mitzvot are chosen for they each include a declaration in which we thank God for giving us the LAND!
1. MIKRA BIKURIM
"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. VIDUY MA'ASER
"When you set a side your MA'ASER... you shall declare before Hashem: I have [fulfilled all of 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 that in both declarations not only do we thank God for the Land, but we also recall His covenant with the Avot. [In VIDUY MA'ASER this is explicit (see 26:15). In MIKRA BIKURIM this is implicit, for it clearly relates back to Brit Bein Ha'btarim.] [See a more complete explanation in the Further Iyun Section.]
The Torah's choice of these two mitzvot fits nicely with primary theme of the main speech as well. Recall from 5:28 & 6:1 that the primary purpose of the main speech was to teach Bnei Yisrael the various laws which they must keep when they enter the LAND:
"And THIS is the MITZVAH, 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.]
As this is the PURPOSE of the speech, it is only appropriate that the final mitzvot include a declaration in which we thank God for the LAND which He has given us! In fact, if we look at the mitzvah of MIKRA BIKURIM carefully (read 26:3-8 once again), we are not thanking God for our fruits, rather, we are 'using' our first fruits IN ORDER to thank God for the LAND!
[This may also explain why we quote MIKRA BIKURIM in the HAGADA of Pesach to fulfill our obligation to retell the story of Yetziat Mitzraim and thank God for His fulfillment of Brit Bein Ha'Btarim. Since the primary purpose of this mitzvah is to thank God for fulfilling His covenant, then the same declaration is appropriate for MAGID as well, for that section, we thank God for His fulfillment of Brit Bein Ha'Btarim. (See Shmot 13:8/ compare Devarim 26:3, in regard to the use of "v'HIGAD'TI" in both!)]
This interpretation also helps us understand why each of these two declarations relate to God's covenant with the Avot concerning the Promised Land. By recalling that covenant, not only do we thank God for fulfilling His promise to our forefathers, we also remind ourselves of the reason WHY he gave us the land, i.e. to become a great nation which will represent Him. [See Breishit 12:1-3 and shiur on Parshat Lech Lcha.]
As such, these declarations are significant for they emphasize the reason for keeping ALL of the mitzvot of the main speech in Sefer Devarim, i.e. to help 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 Rabeinu'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 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 for keeping these mitzvot - in order that Am Yisrael become an AM KADOSH - a holy nation, worthy to represent God.
BACK TO HAR SINAI
Moshe's concluding remarks also include 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 an 'AM KADOSH'"... (Shmot 19:5-6)
This proposal, which actually forms the prelude to the Ten Commandments, explains the primary purpose of Matan Torah - that Am Yisrael become a GOY KADOSH to represent God.
Now, at the conclusion of the main speech, in which Moshe Rabeinu repeats those mitzvot which were ORIGINALLY GIVEN AT HAR SINAI (immediately after the dibrot - see introductory shiur), we find this very same theme repeated:
"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!] an AM KADOSH..." (26:18-19)
Moshe's concluding remarks are quite appropriate, for the purpose of the mitzvot, which he has just completed teaching Bnei Yisrael, are to help Bnei Yisrael become a SEGULA and an AM KADOSH; just as He had originally promised them at Har Sinai!
THE PROPER BALANCE
Moshe's concluding remarks also beautifully tie together the two main sections of the main speech. Recall that the MITZVAH section, whose primary topic is "ahavat Hashem", opened with the commandment to love God - "bchol lvavcha uvchol nafshecha" - with all one's heart and with all one's soul. Now, at the conclusion of the CHUKIM u'MISHPATIM section, Moshe explains how these two sections relate to each other:
"The Lord your God commands you this day to keep these CHUKIM u'MISHPATIM; observe them faithfully - "b'chol l'vavcha u'v'chol naf'shecha" - with all your heart and with all your soul..." (26:16)
The numerous specific mitzvot which are recorded in the CHUKIM u'MISHPATIM section must be kept with the proper attitude, as explained in the MITZVAH section.
PART III - THE COVENANT AT ARVOT MOAV AND HAR EIVAL
The above thematic and textual parallel to "Ma'amad Har Sinai" at the conclusion of the main speech continues in the parsha which follows immediately afterward:
"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 Dvarim]... erect these stones on Har Eival... And you shall build there a MIZBAYACH... (note parallel to Shmot 20:22), and you shall offer upon it OLOT and SHLAMIM... (Devarim 27:1-8)
Recall how an almost identical ceremony took place some forty years earlier at Ma'amad Har Sinai, immediately after Moshe teaches Bnei Yisrael the laws which God gave him 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 MIZBAYACH at the foot of the mountain and erected twelve large stones... and they offered OLOT and SHLAMIM... " (Shmot 24:3-8)
Likewise, there is a "tochacha" which is to be read at that ceremony (see Devarim 27:11-28:69) on Har Eival, just as there was a "tochacha" which was read at Har Sinai (Vayikra 26:3-46, see also 25:1).
Thus, this ceremony which Bnei Yisrael must perform on Har Eival, which includes writing down and teaching the mitzvot of Sefer Devarim, building a MIZBAYACH, and offering OLOT and SHLAMIM, parallels the covenantal ceremony which took place at Ma'amad Har Sinai when Bnei Yisrael proclaimed "na'aseh v'nishma (see Shmot 24:3?11).
The reason for this parallel is quite simple: Because this generation (which is about to enter the Land and fulfill these mitzvot) was not present at the original ceremony, a NEW ceremony is required in which the new generation can re-affirm their commitment to their covenant with God.
This ceremony will take place on Har Eival, where Bnei Yisrael will 're-live' the experience of Har Sinai by studying the mitzvot of Sefer Devarim which will guide them as they establish their new nation.
TODAY
It is not often in our history that one generation is given an opportunity to fulfill a destiny which was originally planned for an earlier generation. Aware of this potential, Moshe encourages the new generation in the desert to rise to the challenge of setting up an AM KADOSH in the Promised Land, as God had originally planned for the generation of their parents.
Although this challenge by Moshe Rabeinu to Am Yisrael is some three thousand years old, it takes on additional significance today, as our own generation has been given the potential to fulfill this very same destiny.
QUESTIONS FOR FURTHER IYUN
A. Carefully compare the declaration in MIKRA BIKURIM to God's covenant with Avraham Avinu at Brit Bein Ha'Btarim" (Breishit chapter 15), the original covenant which God made with him which includes God's promise of the Land to his offspring.
See especially Breishit 15:7?21. Relate also to Dvarim 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. Note also "v'rishta" in 26:1!
Finally, note the historical process described in Breishit 15:13-16, and how it relates to 26:5-8.
B. Note in Sefer Yehoshua (4:1-10), how many stones are taken from the Yarden. What is done with these stones?
How does this relate to Shmot 24:3-10?
See Yehoshua 8:30-35. Is this the fulfillment of the mitzvah in Devarim 27:1-11? Why is this mitzvah only performed after the battle against Ha'Ai?
What other parallels are there in Sefer Yehoshua to the generation of Yetziat Mitzraim?
Relate especially to chapters 3 & 5 in Sefer Yehoshua!
C. Note on methodology: In our series on Parshat ha'shavuah 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.
D. Regarding the importance in making a verbal declaration, see Rashbam on 26:13.
For more articles by Rav Menachem Leibtag, visit his web site, www.tanach.org
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