“Dvarim”
is the book of Deuteronomy and lends its name to our Parasha. “These are the words which Moses spoke to all
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. Referring to this summary as… “expounding the Torah” lends (once again) a broader meaning to this term. 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] This is not the first time that the verb “ho’eel” is ‘attached’ to Moshe. After having rescued Re’u’el’s (Yitro) daughters at the well and accepting their father’s invitation, it says that “Moses was content – va’yo’el – to live with the man, and he gave Zipporah his daughter to Moses” (Ex. 2:21. Another example is found in 1st Samuel 12;22, where for “ho’eel” the translation is “pleased” – although not totally accurate.)
Back to the present. Moshe is 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 in 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 in 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” used in the present passage (see 1: 9, 12, 31), when
‘carrying out’ justice is mentioned (in the above-mentioned 1:17), this common
idiom of “carrying/lifting a face” (that is, being partial) is strangely
omitted, and instead “recognizing a face” is the idiom of choice.
Recently
we have been noticing that the word used for “tribe/s” has been
“ma’teh/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! ("I will make you pass under the rod..." in Ezekiel
20:37, where “shevet” is used, is a key verse regarding Yisrael’s restoration.)
But what is so striking about this monologue to the younger generation,
many of whom would not have participated in the events which Moshe is
mentioning, is that he is addressing his audience in second person as though all
of them had been responsible and had participated in those events. Perhaps he
is using this, at this particular juncture, as another educational tool (may be
even with the view of its relevance to future generations).
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
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 (in the above quote) 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 initiator 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 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)
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
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). But these descriptions of
the vanquishing of the former dwellers of the lands of Seir (
Before
concluding, let us examine a leitmotif which is repeated 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 2:5,9,19, respectively, YHVH likewise declares that He “has
given Mount 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.
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 the 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.,
