Here is the summary of this week's parsha - Devarim.
You can also find a d'var Torah by me here: http://rabbisedley.com/?q=sed/devarim
and a translation of a section of Tosefet Bracha on the parsha here: http://rabbisedley.com/tos/devarim
Have a great week.
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Summary of Devarim
The book of Devarim (Deuteronomy) contains Moshe's final words to the nation before they enter into the Land of Israel. Most of the book contains a review of the laws that they had already received from G-d until this point. Moshe begins by summarising their sojourns in the desert. He hints to the sins that the Jews had committed throughout their journey, by listing the place names where those sins occurred.
Moshe retells how he was unable to provide for the nation alone, and G-d commanded that he appoint leaders over the people, to provide judgement and leadership on a local level. He reminds the people of the sin of the spies, how they listened to the evil report that the spies brought back when they scouted out the Land of Israel and they refused to trust G-d and enter into it. Only Yehoshua bin Nun and Calev ben Yephuneh remained from that generation to enter into the land, because they remained firm in their faith.
The Israelites had wandered through the desert for another 38 years. Finally they journeyed towards the land of Se'ir, but the children of Esav refused to let them pass through their country. G-d also commanded that the Israelites not wage war on the Moavites, and they had to journey around their country also.
As the Jews approached the Land of Israel, Sichon and Og led out armies to battle against them. With the help of G-d the Israelites defeated them and conquered their lands. The tribes of Reuven and Gad asked to remain on the East side of the Jordan river and claim their inheritance there, where they saw there was good pasture land because they had large flocks and herds of animals. Moshe gave them this land on the condition that they enter with the other tribes into Israel and help them conquer the land before returning home to their families and their inheritance.
Showing posts with label devarim. Show all posts
Showing posts with label devarim. Show all posts
Sunday, August 03, 2008
Friday, July 20, 2007
Tosefet Bracha - Devarim
BEGINNINGS ARE IMPORTANT
“In the wilderness, in the plain” (1: 1)
Rashi explains (in the beginning of this verse) that these are the places that Israel angered G-d. Out of respect for Israel he didn’t list the sins themselves, but hinted to them by mentioning the place names where they occurred.
This seems difficult. In the continuation of the book of Devarim Moshe lists all the sins explicitly with all the details. for example in parshat Ekev (9: 7) “Remember how you angered G-d and made for yourselves a golden calf” It also says there “You would anger G-d”. In our parsha it states “Remember the incident of the spies”. Moshe wasn’t concerned in those cases about their honour.
Perhaps we can explain Rasbi’s intent based on what he wrote in parshat Beha’alotecha (Bamidbar 9: 1) regarding Pesach Sheni. “The book of Bamidbar should have begun with this incident (because it happened in the first month, whereas the beginning of Bamidbar is the second month). However, because it alludes to the disgrace of the Jews (since in the entire forty years in the wilderness this was the only time they did the Pesach sacrifice – see Tosefot Kiddushin 37b s.v. ho’il for an explanation of this), the Torah did not want to begin the book with it, out of respect for the book.
It is clear from here that the main objection is only at the beginning of a book, out of respect for the book, but in the continuation of the book there is no issue. Thus we can explain that the Torah only needed to allude to the sins at the beginning of the book, because it did not wish to begin with the disgrace of Israel, and therefore had to only hint to them. However, later in the book, there is no problem with stating the sins explicitly.
With this chidush we can also understand the Talmud in the beginning of Pesachim (3a). There it explains that a person should always speak using clean and respectable language, and they learn this from the language in the Torah in parshat Noach. It says there (Berieshis 7: 5) “From the animals that are pure and form the animals that are not pure even though the Torah could have used fewer words and simply written ‘the impure animals’. This is because ‘impure’ is not dignified language. Rashi explains that even though the Torah uses the word ‘impure’ several times, here the Torah changed its language to teach us that we should always try and use clean language.
Rashi’s explanation requires elaboration. Based on what we have said above, that being particular about clean and decent language is only the at the beginning of a book. This verse in Noach is the first time that the concepts of pure and impure appear, therefore the Torah wrote it using clean language, as the first time.
Also there in Pesachim it says; It was taught in the house of Rabbi Yishmael that a person should always speak with clean language. It explains there that for this reason the Mishna uses the word ‘ohr’ (light) to mean evening (in the evening of the fourteenth) rather than the word ‘lail’, because ‘light’ is a nicer way of saying it than ‘night’, which is language of darkness an depression, like we find in creation ‘He called the darkness ‘night’.” And also in Tehillim (104: 20) “Darkness comes and it is night”.
However later in the gemara (7b) it uses that word explicitly – ‘It was taught in the house of Rabbi Yishmael that on the night of the fourteenth we check for chametz…’. It seems as though the house of Rabbi Yishmael are contradicting themselves, first they say that we must use nice language – ‘light’ instead of ‘night’, and then they themselves use the word ‘night’ of the fourteenth. How can we reconcile these two?
The explanation is that when one learns in depth in the middle of a book, there is no obligation to use the nicest language (provided, of course, that it is not crass or foul language), since the mind is involved in learning deeply, and is not able to think of nice words. However at the beginning of a book, at the beginning of the first Mishna, it is required. Out of honour for the beginning of the book it is appropriate to search for the best language – ‘light’ of the fourteenth. But when the house of Rabbi Yishmael were involved in the intricacies of the halacha, they were not particular on their language and used ‘night’ of the fourteenth.
If goes without saying that if it is possible to do both – to learn in depth and use good language, certainly that is the best. That is the basis of the proof there from the language of ‘riding’ and ‘sitting’ regarding a zav and zava. The Mishna uses ‘sitting’ instead of ‘riding’ when speaking about a zava because it is better language to say ‘sitting’ regarding a female.
“In the wilderness, in the plain” (1: 1)
Rashi explains (in the beginning of this verse) that these are the places that Israel angered G-d. Out of respect for Israel he didn’t list the sins themselves, but hinted to them by mentioning the place names where they occurred.
This seems difficult. In the continuation of the book of Devarim Moshe lists all the sins explicitly with all the details. for example in parshat Ekev (9: 7) “Remember how you angered G-d and made for yourselves a golden calf” It also says there “You would anger G-d”. In our parsha it states “Remember the incident of the spies”. Moshe wasn’t concerned in those cases about their honour.
Perhaps we can explain Rasbi’s intent based on what he wrote in parshat Beha’alotecha (Bamidbar 9: 1) regarding Pesach Sheni. “The book of Bamidbar should have begun with this incident (because it happened in the first month, whereas the beginning of Bamidbar is the second month). However, because it alludes to the disgrace of the Jews (since in the entire forty years in the wilderness this was the only time they did the Pesach sacrifice – see Tosefot Kiddushin 37b s.v. ho’il for an explanation of this), the Torah did not want to begin the book with it, out of respect for the book.
It is clear from here that the main objection is only at the beginning of a book, out of respect for the book, but in the continuation of the book there is no issue. Thus we can explain that the Torah only needed to allude to the sins at the beginning of the book, because it did not wish to begin with the disgrace of Israel, and therefore had to only hint to them. However, later in the book, there is no problem with stating the sins explicitly.
With this chidush we can also understand the Talmud in the beginning of Pesachim (3a). There it explains that a person should always speak using clean and respectable language, and they learn this from the language in the Torah in parshat Noach. It says there (Berieshis 7: 5) “From the animals that are pure and form the animals that are not pure even though the Torah could have used fewer words and simply written ‘the impure animals’. This is because ‘impure’ is not dignified language. Rashi explains that even though the Torah uses the word ‘impure’ several times, here the Torah changed its language to teach us that we should always try and use clean language.
Rashi’s explanation requires elaboration. Based on what we have said above, that being particular about clean and decent language is only the at the beginning of a book. This verse in Noach is the first time that the concepts of pure and impure appear, therefore the Torah wrote it using clean language, as the first time.
Also there in Pesachim it says; It was taught in the house of Rabbi Yishmael that a person should always speak with clean language. It explains there that for this reason the Mishna uses the word ‘ohr’ (light) to mean evening (in the evening of the fourteenth) rather than the word ‘lail’, because ‘light’ is a nicer way of saying it than ‘night’, which is language of darkness an depression, like we find in creation ‘He called the darkness ‘night’.” And also in Tehillim (104: 20) “Darkness comes and it is night”.
However later in the gemara (7b) it uses that word explicitly – ‘It was taught in the house of Rabbi Yishmael that on the night of the fourteenth we check for chametz…’. It seems as though the house of Rabbi Yishmael are contradicting themselves, first they say that we must use nice language – ‘light’ instead of ‘night’, and then they themselves use the word ‘night’ of the fourteenth. How can we reconcile these two?
The explanation is that when one learns in depth in the middle of a book, there is no obligation to use the nicest language (provided, of course, that it is not crass or foul language), since the mind is involved in learning deeply, and is not able to think of nice words. However at the beginning of a book, at the beginning of the first Mishna, it is required. Out of honour for the beginning of the book it is appropriate to search for the best language – ‘light’ of the fourteenth. But when the house of Rabbi Yishmael were involved in the intricacies of the halacha, they were not particular on their language and used ‘night’ of the fourteenth.
If goes without saying that if it is possible to do both – to learn in depth and use good language, certainly that is the best. That is the basis of the proof there from the language of ‘riding’ and ‘sitting’ regarding a zav and zava. The Mishna uses ‘sitting’ instead of ‘riding’ when speaking about a zava because it is better language to say ‘sitting’ regarding a female.
Sunday, July 15, 2007
Parshat Devarim (Rabbi Sedley)
"These are the words that Moshe spoke to all of Israel ..." (Deuteronomy 1; 1). In the last few days of his life Moshe gathered the entire nation and spoke to them. Rashi and Onkelos explain that all of the place names in the opening verse are references to sins that the nation had committed. Moshe was chastising the people before his death, reminding them of their past iniquities, and the punishments that they suffered as a consequence. The Torah stresses that everyone gathered to hear his final words. For Moshe to speak to the entire assembled nation, of more than 600,000 men, as well as women and children, without a microphone or PA system was clearly miraculous. Since G-d only performs open miracles when absolutely necessary, why was this event worthy of such a miracle?
The Talmud (Eruvin 54b) lists the order in which Moshe explained the laws of the Torah to the nation. Moshe heard the commandments from G-d, then called Aharon to him, and repeated them to him. Aharon then stood to the left of Moshe, Aharon's sons entered, and Moshe repeated the Torah to them and Aharon. Aharon's sons moved to the side, the elders of the community entered, and Moshe again taught the Torah to all of them. The elders moved to the side, and Moshe repeated the laws again to the rest of the people. Then Moshe left, and Aharon repeated the commandments he had just heard from Moshe. After he left his sons repeated it, then the elders told it to the others. Finally everyone left and taught the laws to the rest of the nation. Thus each person heard the laws four times, and taught it at least once. Why was this system not also sufficient for the rebuke which Moshe delivered?
Rashi (ibid.) answers that had Moshe only rebuked some of the people directly, those who were not present would have said, "You heard all that from Moshe and didn't answer him back? You should have excused our behaviour in such and such a manner. If we had been there we would have justified ourselves." Therefore Moshe gathered everyone and said to them: "You are all here. If anyone has excuses for these sins, let them speak now."
Amongst the sins to which Moshe alluded as he reprimanded the nation were the building of the Golden Calf, and the incident of the spies. These are sins for which that generation suffered, and that we are still suffering the consequences to this day. Our mourning on Tisha B'Av is as much for the rebellion of the nation who refused to enter the Land of Israel, as it is for the destruction of the Temple, which was also decreed at that time. How could there be any excuse for crimes for which the verdict is so clearly 'guilty'?
Actually, Moshe himself found excuses for the nation, which prevented them from total and immediate destruction. He prayed to G-d after the Golden Calf, and said that the reason they had been tempted to build an idol was because of all the gold that G-d had given them as they left Egypt. The consequence of sudden prosperity is rebellion against G-d, as the verse states: Jeshurun (Israel) became fat and kicked and deserted G-d ..." (Deuteronomy 32; 15). Thus when Moshe alludes to that sin in this week's Torah reading, he calls it Di Zahav (overabundance of gold).
According to Rashi, Moshe alludes to the incident of the spies through the place name Paran. Perhaps this word also hints to the nation's possible excuse. The Talmud (Shabbat 89b) explains that Paran is another name for Mount Sinai, because there they multiplied and became great ('Paran' is related to 'Puru' meaning increase). The main reason that the people did not want to enter Israel is so that they could remain with Moshe in the desert, learn gin Torah directly from him, and thus becoming a spiritually great nation. After the tremendous 'highs' of Sinai, G-d could not expect them to give up that lifestyle and enter Israel.
This is why Moshe assembled the entire nation. He knew as well as they did that any behaviour can be justified with an excuse. However, an excuse is not a valid reason for escaping the consequences. The people knew that their actions were wrong. Had Moshe not rebuked them all at once, some would have deluded themselves that they were justified in their sins. This is worse than the sin itself, because this allows a person to continue to sin with impunity. The Talmud (Eruvin 19a) states that anyone who falls for the excuses of the evil inclination will fall into Gehinom. Therefore, Moshe gathered everybody together, and reminded them of their sins, and showed them the feebleness of their excuses, so that nobody would be able to come later and justify their sins.
The Talmud (Eruvin 54b) lists the order in which Moshe explained the laws of the Torah to the nation. Moshe heard the commandments from G-d, then called Aharon to him, and repeated them to him. Aharon then stood to the left of Moshe, Aharon's sons entered, and Moshe repeated the Torah to them and Aharon. Aharon's sons moved to the side, the elders of the community entered, and Moshe again taught the Torah to all of them. The elders moved to the side, and Moshe repeated the laws again to the rest of the people. Then Moshe left, and Aharon repeated the commandments he had just heard from Moshe. After he left his sons repeated it, then the elders told it to the others. Finally everyone left and taught the laws to the rest of the nation. Thus each person heard the laws four times, and taught it at least once. Why was this system not also sufficient for the rebuke which Moshe delivered?
Rashi (ibid.) answers that had Moshe only rebuked some of the people directly, those who were not present would have said, "You heard all that from Moshe and didn't answer him back? You should have excused our behaviour in such and such a manner. If we had been there we would have justified ourselves." Therefore Moshe gathered everyone and said to them: "You are all here. If anyone has excuses for these sins, let them speak now."
Amongst the sins to which Moshe alluded as he reprimanded the nation were the building of the Golden Calf, and the incident of the spies. These are sins for which that generation suffered, and that we are still suffering the consequences to this day. Our mourning on Tisha B'Av is as much for the rebellion of the nation who refused to enter the Land of Israel, as it is for the destruction of the Temple, which was also decreed at that time. How could there be any excuse for crimes for which the verdict is so clearly 'guilty'?
Actually, Moshe himself found excuses for the nation, which prevented them from total and immediate destruction. He prayed to G-d after the Golden Calf, and said that the reason they had been tempted to build an idol was because of all the gold that G-d had given them as they left Egypt. The consequence of sudden prosperity is rebellion against G-d, as the verse states: Jeshurun (Israel) became fat and kicked and deserted G-d ..." (Deuteronomy 32; 15). Thus when Moshe alludes to that sin in this week's Torah reading, he calls it Di Zahav (overabundance of gold).
According to Rashi, Moshe alludes to the incident of the spies through the place name Paran. Perhaps this word also hints to the nation's possible excuse. The Talmud (Shabbat 89b) explains that Paran is another name for Mount Sinai, because there they multiplied and became great ('Paran' is related to 'Puru' meaning increase). The main reason that the people did not want to enter Israel is so that they could remain with Moshe in the desert, learn gin Torah directly from him, and thus becoming a spiritually great nation. After the tremendous 'highs' of Sinai, G-d could not expect them to give up that lifestyle and enter Israel.
This is why Moshe assembled the entire nation. He knew as well as they did that any behaviour can be justified with an excuse. However, an excuse is not a valid reason for escaping the consequences. The people knew that their actions were wrong. Had Moshe not rebuked them all at once, some would have deluded themselves that they were justified in their sins. This is worse than the sin itself, because this allows a person to continue to sin with impunity. The Talmud (Eruvin 19a) states that anyone who falls for the excuses of the evil inclination will fall into Gehinom. Therefore, Moshe gathered everybody together, and reminded them of their sins, and showed them the feebleness of their excuses, so that nobody would be able to come later and justify their sins.
Devarim Summary
The book of Devarim (Deuteronomy) contains Moshe's final words to the nation before they enter into the Land of Israel. Most of the book contains a review of the laws that they had already received from G-d until this point. Moshe begins by summarising their sojourns in the desert. He hints to the sins that the Jews had committed throughout their journey, by listing the place names where those sins occurred.
Moshe retells how he was unable to provide for the nation alone, and G-d commanded that he appoint leaders over the people, to provide judgement and leadership on a local level. He reminds the people of the sin of the spies, how they listened to the evil report that the spies brought back when they scouted out the Land of Israel and they refused to trust G-d and enter into it. Only Yehoshua bin Nun and Calev ben Yephuneh remained from that generation to enter into the land, because they remained firm in their faith.
The Israelites had wandered through the desert for another 38 years. Finally they journeyed towards the land of Se'ir, but the children of Esav refused to let them pass through their country. G-d also commanded that the Israelites not wage war on the Moavites, and they had to journey around their country also.
As the Jews approached the Land of Israel, Sichon and Og led out armies to battle against them. With the help of G-d the Israelites defeated them and conquered their lands. The tribes of Reuven and Gad asked to remain on the East side of the Jordan river and claim their inheritance there, where they saw there was good pasture land because they had large flocks and herds of animals. Moshe gave them this land on the condition that they enter with the other tribes into Israel and help them conquer the land before returning home to their families and their inheritance.
Moshe retells how he was unable to provide for the nation alone, and G-d commanded that he appoint leaders over the people, to provide judgement and leadership on a local level. He reminds the people of the sin of the spies, how they listened to the evil report that the spies brought back when they scouted out the Land of Israel and they refused to trust G-d and enter into it. Only Yehoshua bin Nun and Calev ben Yephuneh remained from that generation to enter into the land, because they remained firm in their faith.
The Israelites had wandered through the desert for another 38 years. Finally they journeyed towards the land of Se'ir, but the children of Esav refused to let them pass through their country. G-d also commanded that the Israelites not wage war on the Moavites, and they had to journey around their country also.
As the Jews approached the Land of Israel, Sichon and Og led out armies to battle against them. With the help of G-d the Israelites defeated them and conquered their lands. The tribes of Reuven and Gad asked to remain on the East side of the Jordan river and claim their inheritance there, where they saw there was good pasture land because they had large flocks and herds of animals. Moshe gave them this land on the condition that they enter with the other tribes into Israel and help them conquer the land before returning home to their families and their inheritance.
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