Saturday 22nd July 2023 4th Av 5783
PARASHAT DEVARIM Herschel
Deuteronomy 1:1-3:22; Isaiah 1:1-27; Acts 9:1-22-Matt 24:1-22
This Shabbat, we commence with the final book of Torah.
Devarim 1:1-3
These are the words - אֵ֣לֶּה הַדְּבָרִ֗ים - eileh hadevarim - which Moses spoke to all Israel on this side of the Jordan in the wilderness,
As per usual, the parasha and the entire book derives it name from the opening verse. The Hebrew word for ‘words’ is ‘devarim’. And so, the parasha is called Parashat Devarim (words) and this final book of Torah is also called Devarim. There are also other names for this book:
1) Mishneh Torah - repetition of the Torah - because it is Moses' review of the
history of the Jewish people with moral instruction and last minute advice.
2) Deuteronomy - this name compromises 2 Greek words: Deutero- second
and Nomos - law.
A BRIEF OVERVIEW OF DEUTERONOMY
· Devarim as Moshe’s last will and testament.
The entire Book of Deuteronomy was spoken by Moses during the final five weeks of his life. Therefore, one could justifiably view this book as Moshe’s last will and testament to the people he had shepherded for so long. He encourages and rebukes them because he loves them.
· Devarim is different from the previous 4 books of Torah
Deuteronomy retells much of the material we are already familiar with, but in the retelling, sometimes the details are different or the emphasis changed. Even the Ten Commandments appear in two slightly different forms. One could even consider Deuteronomy to be a 'midrash' - a commentary - on the prior four books. However, this is not entirely accurate because much of its content is new; over half the laws enumerated here do not appear elsewhere. In fact, of the 200 laws contained in this book, 70 are completely new. What Moses does is review teachings that are relevant to Israel’s new life in the Land.
The medieval sage, Nachmanides, did a comparative survey of the commandments included in Deuteronomy and the type of instructions omitted in this final book of Torah. The results are interesting:
a) Moses does not mention any of the instructions pertaining to the priestly
code i.e. their duties regarding the Tabernacle services.
b) None of the regulations that deal with the necessity for ritual purity and
ritual purification are mentioned again.
In Pesachim 65a in the oral tradition, we read ‘the cohanim are efficient’. In other words, the instructions were in place and being practiced precisely according to the words handed down at Sinai. There was no need to repeat the laws regarding the duties of the priests in the same way that the new covenant does not repeat the laws concerning tithing, for example. The priests did not need be reminded about their duties; neither should we need be reminded about the need to support our spiritual home regularly and consistently.
However, to the new generation who were about to cross over the Jordan River, Moses repeats the relevant instructions, sometimes amplifying and expounding on what had already been said.
· Devarim differs from the other 4 legislative books in that the bulk of material is related by Moshe in the 1st person.
There is the absence of the stereotypical “vayedabeir Adonai el Moshe’ – ‘And, HaShem spoke to Moses saying’. Instead, Moses himself instructs this 2nd generation about what will be required in order for them to enter in and take possession of the Land promised to their forefathers by G-d.
· Devarim as covenant
The entire book of Deuteronomy must be understood and interpreted in the light of comparative Near Eastern treaties or covenants. These ancient covenantal documents established the relationships between kings and their subjects.
Here, Moses chiefly focuses on the relationship between HaShem and his elect people. And, every instruction that Israel failed to uphold was not only a violation of the terms of the treaty, but also, it was a direct affront to the sovereignty of the divine Ruler, putting the entire society at great risk.
All treaties of that period have similar structures;
there is a preamble or introduction to the covenant or treaty,
a retrospective look at history,
the covenant conditions or terms are stipulated,
the covenant document itself is repeated including the blessings associated with obedience and the curses associated with disobedience to the covenant terms;
there is a conclusion, and the duration or the period in which the treaty is in force, is stated. In the case of G-d’s covenants, they are forever!
· Devarim as Moshe’s rebuke of Israel
In our parasha, Moses warns Israel that if their parents who directly experienced G-d’s mighty miracles, sinned again and again, how much more should they walk circumspectly with HaShem as He led them into the Promised Land. Moses wanted the people to understand the importance of heeding his words and not relying on their righteousness or their own strength to guarantee their future success.
He began, therefore, by chastising them for the sins that had caused them harm and had not yet been forgiven [at least, not completely]; namely,
the sin of the spies that had caused them to languish in the Wilderness for forty years, and
the sin at the rock that prevented Moses from entering the Land.
But in order not to embarrass and offend his listeners, Moses did not mention these sins explicitly; instead, he alluded to them by using place names or other veiled references (see Rashi; Onkelos). Rashi, Onkelos, and many others teach that the "place names" in verses 1 and 2 are code words for sins committed by Israel.
But it is also a reminder that a rebuke is a sign of caring and love.
Rev 3:19-20
19 Those whom I love I rebuke and discipline. So be earnest, and repent.
20 Here I am! I stand at the door and knock. If anyone hears my voice and
opens the door, I will come in and eat with him, and he with me.
Prov 12:1
1 To learn, you must love discipline; it is stupid to hate correction.
To rebuke the sheep he shepherded for so long, must also been difficult for Moses. How do you think he felt when he had to deliver this rebuke? Nevertheless, learning from the Patriarchs and prompted by the Spirit, he fulfilled his mandate.
Rashi explains that he did so "because of the honour of Israel". Even though the Jewish people warranted the rebuke, to explicitly mention their sins would have been too much of a disgrace to them and Moses did not want to leave this with them at the end of his life.
Rav Chaim Shmuelevitz derives an important lesson about rebuke from Rashi's explanation. He writes, "We learn from here how much it is incumbent upon the one who rebukes to worry about and be concerned for the honour of the person being rebuked." This infers that when one rebukes another person, one does so in humility. The motivation is to speak the truth in love without diminishing that person and without pride being present!
We would do well to study, learn and apply these principles in our own lives.
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