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 - the
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 1:9-33 employs a number of times the familiar verb “nasso,” to
“carry, lift, bear a burden,” which has been used particularly
in Bamidbar (Numbers), with even a Parasha by that name (Num. 4:21-27). 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 1:31, where the Father’s heart
toward His people is portrayed). 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” (ha’ker
panim), as “recognizing” one person above another does away with impartiality
which is indispensable for meting out justice. Thus, one is not to prefer one’s
relatives, friends or associates over strangers. “Recognize a face” - as presented
here – appears I other places as “carry a face” (having the same meaning as the
former), such as in Vayikra (Leviticus) 19:15, regarding the prohibition to
show partiality to the poor. Yet in spite of the usage of the theme of
“carrying” in our passage (see vs. 9, 12, 31), where reference is made to the
‘carrying out’ of justice (in 1:17, as mentioned above), the common idiom of
“to carry/lift a face” (that is, being partial) is strangely omitted, and
instead the above-mentioned “recognizing a face” is the idiom of choice.
Recently
we have been noticing that the word used for “tribe/s” has been
“ma’the/matot” (“rod/rods”), 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 (vs 13, 15) are couched in the term “shevet.” “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!
Continuing
in chapter 1, we see that one of the lessons that Moshe wishes to draw from is
the story of the spies (v. 22ff). “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, recalling that the ones who had displayed unbelief,
insisted later to go up and fight the
enemy (ref. 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 Vayikra 25:8,9, mention was 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” (Deut. 1: 43). “[you] acted proudly”
reads here (va)taz’du" (root 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" (v. 29). 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, and according to the present passage his
progeny’s conduct even surpassed their forefather’s.
The ensuing result of this failed attempt to
go to battle is reported in Dvarim 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 the king of Arad
the Canaanite… heard that Israel
had come… and he fought against Israel Israel Israel
Chapter
2 contains Moshe’s reviews of 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, or regarded as the Anakim (Deut. 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). 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 italics added).
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 occurs 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 (lit. “to your faces”) 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). This repeated
declaration is preceded, in verse 7, by the imperative “p’nu” (turn) which
stems from the same root as “face” (see also 1:40, 2:1, 8). It seems that
before YHVH will “give/place” the land before His people, they are
required to make a “turn.” Last week we examined briefly “yerusha” as 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 (1:20, 21, 39), but that
it was incumbent upon them to do their duty. First, they had to “turn” and then
“see.” That is, they had to realize, by exercising faith, what 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 2:5, 2:9, 2:19, respectively, YHVH likewise declares that He ‘has given Mout
Seir to Esau as a possession” and “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), and the same regarding the Amonites. However, “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 whom He wills He
hardens” (ref. Rom.
Thus, as just mentioned, while
YHVH is totally sovereign and controls all people groups, we notice that He
places certain expectations upon Yisrael, who are to apply their conscious will
(like Moshe, 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.
2 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.
Hebrew Tools for Everyday
Use
Our Parasha affords us a very common word –
davar – which in Modern Hebrew is not used for “word”, but is very commonly
used for… “thing”. “Close” or “near” – karov – is also available to us for use.
Sometime ago we used the same word – karov and krovim plural – for “relatives”,
now we will examine its other usage. And finally, “to give” – natan – is
another useful word for you to be familiar with.
This thing is near/close
Ha’davar ha’zeh karov
These things are near/close (lit. the things the these are close/near)
Ha’dvarim ha’e’lu krovim
Please (you, male/female) bring near to me the thing (literal
translation)
Be’va’kasha
karev/karvi eli et ha’davar
He gave her the thing
Hu natan la et ha’davar
She gave to him the things
He natna lo et ha’dvarim
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