“Dvarim” is the book of Deuteronomy and lends
its name to our Parasha. “These are the words which Moses
spoke to all Israel beyond
the Jordan
In 1:5 we read: “On the other side of the
Jordan Moses began explaining this law,” but more literally it says that Moshe
was “willing to undertake” (“ho’eel” of the root y.a.l, yod,
alef, lamed) to expound – “ba’er” - this Torah,” thus summing up
the essence of this fifth book of the Pentateuch. The Theological Wordbook of the Old Testament
sheds more light on “ho’eel”: “The primary meaning of this root is ‘to make a
volitional decision to commence a given activity…’ This volitional decision to begin an act
clearly indicates the function of one’s mind to initiate… The verb concentrates
on the volitional element rather than upon emotional or motivational factors.
It stresses the voluntary act of the individual’s will to engage in a given
enterprise, not what may have brought him to that decision… Theologically this
verb strongly supports the concept of man’s freewill, for man can make
decisions to initiate any given action (within human control), but God holds
him responsible for that volitional decision.”[1] Moshe is therefore exercising
his will, resolving to “ba’er” (expound) the Torah to the People of Yisrael.
“Ba’er” (b.a.r. bet, alef, resh) is to “make
distinct, declare, make plain,” and shares its root with
“be’er” which is a “well or cistern.” Although it is not
altogether certain whether there is an etymological connection between “making
plain” and “well,” the fact that the word for “eye” and for “water spring” is
one and the same in Hebrew (“ayin”), indicates that while water is connected to
the act of seeing, it may also be related to ‘understanding,’ which is another form
of ‘seeing.’ By expounding on YHVH’s words, Moshe was certainly providing the
Israelites with clear, thirst-quenching, well-drawn living water in the dry
desert.
The passage comprising of verses 1:9-33 is
characterized by a repeated term, one that we have encountered time and again,
particularly in Bamidbar (Numbers). In fact, there is also a Parasha named after
this tem (Num. 4:21-7), and that is the verb “nasso,” to “carry,
lift, bear a burden.” From Moshe’s speech we learn how heavy of a
burden this people was for him at times, although the One who had truly carried
and cared for them was their Elohim (compare 1:9,12, which is Moshe’s retort,
to verse 31, where the Father’s heart toward His people is depicted). When
Moshe stresses just judgment (in 1: 17) he says: “You shall not respect persons
in judgment…” which in Hebrew is, “you shall not acknowledge, or know, or
recognize [anyone’s] face in judgment,” as “recognizing” one person above
another does away with impartiality, which is indispensable for meting out
justice. The term “recognize a face,” as it is presented here,
appears many times in a different form, albeit with the same meaning as “carrying
or lifting of a face” [“noseh panim”], such as in Vayikra (Leviticus)
19:15, when reference is made to not being impartial to the poor. Yet for all
the usage of the theme of “carrying” in this passage, when reference is made to
the ‘carrying out’ of justice (in 1:17, as mentioned above), this common idiom
of “to carry/lift a face” (that is, being partial) is strangely omitted.
Recently we have been noticing that the word
used for “tribe/s” has been “ma’teh”
(“rod”), in contrast to the more common word ”shevet” (sh.v.t, shin,
vet, tet, which also means “rod, staff, club, scepter”
and also a live branch). The “rod and staff [which] will comfort me” (of
Psalm 23:4) are, respectively, “shevet” and “mish’e’net” (which is a staff specifically
for leaning on). In chapter 1 the references to the tribes (vv 13, 15) are couched
in the term “shevet.” The “shevet” is
also the rod that if a father spares, may earn him the reputation of one who
hates his son (ref. Prov. 13:24). The usage of “shevet,” which refers to
didactic reproof (as preparation before entering the land and starting out a
new life), is therefore quite appropriate in this 5th book of the
Pentateuch!
One of the lessons Moshe wishes to draw from,
is the story of the spies. “Why did he not also refer to the sin of the Golden
Calf? “Why did he select the sin of the spies and omit all the other historical
experiences?” These are questions posed by Nechama Leibowitz. She then goes on
to cite Hoffman who, “illuminatingly points out that Moses wishes to refer to
an exactly parallel situation. The children of Israel Israel
The spies’
story truly serves to illustrate accurately the Israelites’ skepticism. In 1:22
we read: “And you came near to me, every one of you, and said, let us send men
before us, and they shall search out the land for us…” It is significant that the
request for a surveillance report of the land by “every one of you… coming [or
drawing] near” is interpreted as lack of faith. (This, in
contrast to the original story in Parashat Sh’lach Le’cha, Bamidbar – Numbers: 13:1-2;
32:8, where YHVH is presented as being the originator of the plan). Another
“drawing near” is mentioned in the next Parasha, when Moshe recalls the scene
at Chorev (Horeb). “And it happened, when you heard the voice out of the midst
of the darkness, while the mountain burned with fire, you came near
to me, all the rulers of your tribes, and your elders, and you said… If we hear
the voice of YHVH your Elohim any more, then we shall die. For who of all flesh
that has heard the voice of the living Elohim speaking out of the midst of the
fire, as we have, and has lived? You go near and
hear all that YHVH our Elohim may say, and you shall speak to us all
that YHVH our Elohim may speak to you” (5:23-27, italics added). We see that at
the time of the giving of the Torah, the elders and leaders of Yisrael had a
real concern about “drawing near” to YHVH, and instead “drew near” to Moshe and
asked him to act on their behalf. If this was the leaders’ attitude, it
is no wonder that some time later the entire nation (“every one of you”)
displayed a similar apprehension regarding YHVH’s promises, which is why that
whole generation was condemned to die in the wilderness.
Moshe goes
on to recount the sad episode, all those years back, in the course of which the
ones who had previously displayed unbelief later insisted on “going up and
fighting” the enemy (1:41) against YHVH’s wishes (as if to make up for their
former attitude). YHVH declared, therefore, that they would be “struck” before
their enemies (ref. v. 42). The word used for “struck” is “tinagfu”
of the root n.g.f (noon, gimmel, fey). “Negef” and “mage’fa” mean
“plague or pestilence,” and are usually divinely ordained for the
purpose of discipline, such as in the case before us. In Bamidbar (Numbers) 16:46,47 we read about
the plague (“magefa”) which followed the rebellion of Korach and his band. Later,
in 25:8,9, mention is made of the “magefa” that plagued the Israelites in the
wake of the Baal Pe’or episode and the daughters of Mo’av, whereas in Sh’mot
(Exodus) 12:13, it was the Egyptians who were “struck” while the Israelites
remained untouched. Back to our chronology here as recounted by Moshe: In spite
of YHVH’s warning, Yisrael “rebelled and … acted proudly and went up into the
hills” (1: 43). “Acting
proudly” reads here (va)taz’du" (root z.d., zayin, dalet).
Back in B’resheet (Genesis) 25,
in Parashat Toldot, Ya’acov was seen “cooking a stew,”
which in Hebrew is “va'ya'zed na'zid." We learned there that although “stew” is
“nazid,” the root "zed” (z.d. zayin, dalet again) also means “pride,
rebellion or presumptuousness.” Thus, Ya'acov was cooking up a
non-too healthy stew for his brother (Gen. 25:29), while his progeny’s conduct even
surpassed the behavior of their progenitor.
The ensuing
result of this failed attempt to go to battle is reported in 1:44: “And
the Amorites who lived in that hill country came out to meet you and they
chased you, as the bees do, and drove you back from Seir to Hormah.” In Shmot (Exodus) 23:28 it says: “And I will
send hornets before you which shall drive out the Hivite, the Canaanite, and
the Hittite before you.” However, because of disobedience and rebellion the
Israelites incurred defeat and were chased by so many (proverbial) bees, being
“driven back” all the way from Se’ir and Chorma. The latter happens to stem from the root
ch.r.m (chet, resh, mem), rendered “cherem” which in this case means “destruction.”
In Bamidbar (Numbers) 21:1-3, we read:
“And king Arad the Canaanite… heard that Israel had come… and he fought against Israel Israel Israel
In chapter 2 of the Parasha, Moshe reviews some
geographical and historical facts. As part of preparing the young Israelites
for their relocation, he wants them to have a geographical and historical
orientation and perspective. This
is particularly true in 2:9-12, 18-23. Some of the names of the peoples
mentioned are rather revealing. In 2:10 we read about the “Eimeem” (Emims). “Eima”
is “fear, dread or horror” (for example, in the Covenant Between
the Torn Pieces it says: “… and behold a terror – “eima” – of great darkness”,
Gen. 15:12). These “Eimim” are compared to the Anakim (2:11), who are
the giants described by the spies (Num. 13:28). Following them, mention
is made of the “Rfa’eem.” The root r.f.a. (resh, fey, alef) is used several
times to describe the dead, or dwellers of She’ol. In Yisha’yahu (Isaiah) 14:9 we read: “Sheol
from beneath is excited over you to meet you when you come; It arouses for you
the spirits of the dead (“rfa’eem”)….” The Rfa’eem were also considered among
the giants (and are mentioned in B’resheet 14:5). Here, according to 2:20, the
giants were also called “Zam’zumeem,” and lived in the land that was
“considered the land of the Rfa’eem” (literal translation). This latter fact
may have rendered that land as the “land of the dead,”
perhaps subtly hinting that YHVH will “begin to put your dread and your fear on
the face of the people under all the heavens, who will hear your fame, and will
tremble and writhe because of you” (2:25). Appropriately, the Parasha ends with
the following: “Do not fear them for YHVH your Elohim, He shall fight
for you” (3:22).
Before concluding, let us examine a leitmotif that
reoccurs a number of times in our Parasha and is first seen in 1:8 (and then in
1:21): “See, I have placed the land before you go in and possess
[“r’shu” – wrest it by impoverishing its present residents] the land which YHVH
swore to give to your fathers… and to their seed after them” (italics added). Last
week we examined briefly “yerusha,” one of the words for inheritance, which is
rooted in the verb “resh,” used here by YHVH in its imperative form. YHVH
declares that He has already “given/placed” – “natati” -
the land before His people, but that first it was incumbent upon them to do two
things. First, they had to “see.” That is, they had to realize, by exercising
faith, what that their heavenly Father had already accomplished. Secondly, they
had to go and take/wrest the land, based upon the former realization and
premise, and act, again, in faith. In 2:9 YHVH, likewise, declares that He “has
given Ar (Mo’av) to the sons of Lot as a
possession” [“yerusha” – the same term He uses for Yisrael’s inheritance or
possession). However, in this case, even though He has “given” – natan, again -
them their land, “before them” is significantly missing. Thus, although YHVH is
sovereign over all peoples, He is notably treating His own in an exceptional
manner. In 2:31, YHVH declares again to His people (literal translation): “See,
I have begun to give/place – “natati” – Sihon and his land over to you. Impoverishing
begin to impoverish his land.” In the case of Sichon and his people, Yisrael’s
Elohim also announces that it is He who has “hardened his [Sichon’s] spirit and
made his heart obstinate” (2:30), having mercy on whom He will, and hardening
[the heart of] whom He desires (ref. Rom.
While YHVH is totally sovereign and controls all people
groups, He places certain expectations upon Yisrael, who are to apply their
conscious will (as we saw Moshe doing at the beginning of the Parasha) and act
volitionally in faith and obedience to their Maker and King, with the Land of
Promise being a venue for such actions.
1.
Theological
Wordbook of the Old Testament, Vol. 1, ed. R. Laird Harris,
Moody
Press, Chicago, 1980
2.
New Studies in Devarim, Nechama
Leibowitz, trans. Aryeh Newman.
Eliner Library, Department for Torah Education and Culture in
the
Diaspora. Hemed Books Inc., Brooklyn , N.Y.
