Teaching Sefer Debarim Teacher s Guide

Transcription

1 תוכנית לימודים לחומש ספר דברים חוברת למורה Teaching Sefer Debarim Teacher s Guide Intended for Yeshiva High Schools Lesson plans and discussion topics, accompanied by worksheets and review charts ready for printing at Richard Hidary

2 Contents Introduction ספר דברים Unit 1 Introductions to Lesson 1 Names of Book... 6 Lesson 2 Introduction to Sefer Debarim as a Collection of Speeches... 9 Unit 2 Perek 1:1-4:40 Moshe s First Speech Lesson 3 Introduction to Moshe s Speech פרק א Lesson 4 - Structure of Lesson 5 Appointing Judges 1: Lesson 6 Sending Spies 1: פרקים ב -ג to פרק א Lesson 7 Comparing Lesson 8 Structure of Perakim לא תספו 1-4 Lesson 9 Perek 4 Pesukim Lesson 10 Perek 4 Pasuk 6 Wise Nation Lesson 11 - Perek 4:25-40 Tish a Be ab Reading Lesson 12 Perek 4:41-43 Cities of Refuge Unit 3 Moshe s Second Speech Ten Commandments Lesson 13 Chapter 5 Introduction to the Ten Commandments Lesson 14 Structure of the Ten Commandments Lesson 15 The Ten Commandments Unit 4 Mitzvah Section שמע ישראל ה ' א-להינו ה' אחד - 16 Lesson Lesson 17 Shema Paragraph Lesson 18 Where did והיה אם שמע Go? והיה אם שמע Compared With שמע 19 Lesson Lesson 20 - Between the Bookends 6:10 11: Unit 5 Hukim Section Lesson 21 Perek 12: Centralized Sacrifice Lesson 22 Perek 12:20-28 Eating Meat Outside the Bet hamikdash Lesson 23 Perek 12:29 13:19: Bad Influences Lesson 24 Perek 14: Behavior for a Holy Nation Lesson 25 Perek 14:22-15:23 Helping the Needy Lesson 26 Perek 15: Firstborn Animals Lesson 27 Perek 16:1-17 Holidays Lesson 28 Structure of Hukim Section - Summary Unit 6 Mishpatim Section Lesson 29 Branches of Government - 16:18 18: Lesson 30 Structure of Mishpatim Section Perakim Lesson 31 Perek 24 - Compassion for the Poor Lesson 32 - Perek 22 - Concern for Animals Lesson 33 Perek 23 - Slavery Lesson 34 Perek 21 Vicarious Punishment and Ben Sorer Umoreh Lesson 35 Perek 19 Cities of Refuge Lesson 36 Perek 20 Ethics of War Lesson 37 Perek 26 - Bikurim Recitation Unit 7 - Conclusions

3 Lesson 38 Perek 27 - Berit Reaffirmation Ceremony Lesson 39 Perakim Blessings and Curses Ceremony Lessson 40 Perakim Repentance Lesson 41 Perakim Shirat Ha azinu Lesson 42 Perakim Blessings to Tribes References

4 Introduction Curriculum Goals: 1. To make Sefer Dabarim relevant and inspiring to students lives by bringing out the ethical and halakhic principles embedded in the Sefer. 2. To pay close attention to Debarim s structure and to place each of its sections within the structure. This helps students understand and remember the book as a whole as well as appreciate the importance of each section. Using a Tanakh Shalem will facilitate this goal. 3. To help students distinguish between peshat and derash. 4. To include all those elements from tradition Jewish day school education that are important for cultural literacy. 5. To help students gain skills so that they can learn Humash and Rishonim on their own. 6. To encourage group work, student participation, use of multimedia maps, charts, diagrams, Powerpoint, and other modern techniques of teaching without lecturing. Sefer Debarim contains many of the most important principles of faith and action in the entire Torah. It is the address by Moshe Rabbenu to the entire nation about to enter the Land. As such, it contains all of the timeless messages that are essential for every descendant of those Israelites. It is our job as teachers to bring all of the grandeur of that momentous occasion to our students. The goal of this project is to provide, at the least, a helpful reference tool for teachers preparing their own lessons and, at the most, an outline which each teacher can tailor to fit his/her needs. This guide is not meant to be a substitute for research and planning lessons by the teacher because every classroom has its own requirements and each teacher must bring together his/her own background, skills, and interests to the class. Lesson plans can and should be deleted, added to, or modified. To this end, student handouts contain no reference to lesson numbers or page numbers so that they can be used selectively. Parts of Each Lesson Plan: Each lesson in the curriculum may have the following sections: Objective The primary goals for this lesson. This should help you focus on the essential message and skills that students should receive from this lesson and be responsible to remember on a test. Background Each lesson assumes a certain amount of familiarity with the text and its structure. Often, a lesson will assume the point of view of a certain commentator over another or will prefer one way of breaking up sections over another. It is important to be aware of these assumptions and to relay them to the students when necessary. Activity This is the meat and potatoes of the lesson. This section will include worksheets, activities, and discussion topics that you should use for this lesson. Of course, these are only suggestions and you should feel free to edit the worksheets and tailor the activities to suit the needs of your class. 4

5 Further Readings Articles, books, or web sites related to the ideas of this lesson in case you want to delve further into them. This curriculum assumes that all students come to class with a קורן) תנ " ך שלם is preferred.מקראות גדולות and a (פרשיות פתוחות וסתומות because it retains the Students should have a basic understanding of the words in each section before delving deeper into their significance and other questions it may raise. You may wish to get the class involved by going around the room and letting each student read and explain one pasuk. Alternatively, since all of דברים is a speech, you can assign each section/chapter to a different student to present in front of the class. The student should volunteer or be given his part a couple of days before you learn that section in class so that he/she can prepare it. Then, the student has to reenact Moshe s delivery of that speech to Israel. Ask them to think about the key words that need special emphasis or intonation and make this presentation part of their grade. This will benefit presenter who will knowing that section well, perhaps even by heart. It will also benefit the class to hear the words preached to them so that they can imagine what kind of impression the words would have made on Bnei Yisrael. 5

6 ספר דברים Unit 1 Introductions to Lesson 1 Names of Book Objective: Students should be able to list the three names used in Tanakh and Rabbinic sources to refer to Sefer Debarim and be able to explain the meaning and significance of each name. Activity: 1. Ask: What is this book called? They will answer Debarim. Ask: Where does this name comes from? From the first words of the book. The official name for the book is ספר אלה הדברים but we call it דברים as a shorthand. Every book of Humash is named in this way and in fact we know from many ancient near eastern texts that this was a common way to name a book in those days. The name literally means The book of words/speeches. In this sense, it is a very apt name for the contents of the book as well which is a transcription of Moshe s speeches before his death. 2. Do Now: Look up Joshua 8:31 and its context. What does ספר תורת משה refer to? (Hint: Look up Debarim 27:5 and context.) Look up 2 Kings 14:6 and compare it with Debarim 24:16. What does ספר תורת משה mean? Can you explain this name? Give out source sheet: Names of Sefer ספר תורת משה References to Sefer Debarim As in Nevi im Rishonim This type of box indicates that its contents should be written on the blackboard. 1. דברים פרק כז (ד) ו ה י ה בּ ע ב ר כ ם א ת ה יּ ר דּ ן תּ ק ימוּ א ת ה א ב נ ים ה א לּ ה א שׁ ר אָנ כ י מ צ וּ ה א ת כ ם ה יּוֹם בּ ה ר ע יב ל ו שׂ ד תּ אוֹת ם בּ שּׂ יד: (ה) וּב נ ית שּׁ ם מ ז בּ ח ל יד ו ד א -ל ה יך מ ז בּ ח א ב נ ים ל א ת נ יף ע ל יה ם בּ ר ז ל: (ו) א ב נ ים שׁ ל מוֹת תּ ב נ ה א ת מ ז בּ ח י ד ו ד א -ל ה יך ו ה ע ל ית ע ל יו עוֹל ת ל יד ו ד א -ל ה יך : (ז) ו ז ב ח תּ שׁ ל מ ים ו אָכ ל תּ שּׁ ם ו שׂ מ ח תּ ל פ נ י י ד ו ד א -ל ה יך : (ח) ו כ ת ב תּ ע ל ה א ב נ ים א ת כּ ל דּ ב ר י ה תּוֹר ה ה זּ את בּ א ר ה יט ב: יהושע פרק ח (ל) אָז י ב נ ה י הוֹשׁ ע מ ז בּ ח ל יד ו ד א -ל ה י י שׂ ר א ל בּ ה ר ע יב ל: (לא) כּ א שׁ ר צ וּ ה מ שׁ ה ע ב ד י ד ו ד א ת בּ נ י י שׂ ר א ל כּ כּ תוּב בּ ס פ ר תּוֹר ת מ שׁ ה מ ז בּ ח א ב נ ים שׁ ל מוֹת א שׁ ר ל א ה נ יף ע ל יה ן בּ ר ז ל ו יּ ע לוּ ע ל יו ע לוֹת ל יד ו ד ו יּ ז בּ חוּ שׁ ל מ ים: (לב) ו יּ כ תּ ב שׁ ם ע ל ה א ב נ ים א ת מ שׁ נ ה תּוֹר ת מ שׁ ה א שׁ ר כּ ת ב ל פ נ י בּ נ י י שׂ ר א ל: 2. דברים פרק כד:טז ל א יוּמ תוּ אָבוֹת ע ל בּ נ ים וּב נ ים ל א יוּמ תוּ ע ל אָבוֹת א ישׁ בּ ח ט אוֹ יוּמ תוּ: מלכים ב פרק יד:ו ו א ת בּ נ י ה מּ כּ ים ל א ה מ ית כּ כּ תוּב בּ ס פ ר תּוֹר ת מ שׁ ה א שׁ ר צ וּ ה י ד ו ד ל אמ ר ל א יוּמ תוּ אָבוֹת ע ל בּ נ ים וּב נ ים ל א יוּמ תוּ ע ל אָבוֹת כּ י א ם א ישׁ בּ ח ט אוֹ > ימות> יוּמ ת : 3. אברבנאל ענין הספר הזה ואמתתו הוא שמשה רבנו אמר הדברים האלה וביאר המצות שנזכרו פה לישראל לצורך פרידתו ורצה הקב"ה אחרי שהשלים לאמרם לישראל שיכתב בספר התורה כל זה כפי מה שאמרו משה ואולי הוסיף בהם הגבורה טעמים ודברים בזמן הכתיבה. 4. בבלי מגילה לא: בתעניות ברכות וקללות ואין מפסיקין בקללות. מנא הני מילי? אמר רב חייא בר גמדא אמר רבי אסי: דאמר קרא (משלי ג') מוסר ה' בני אל תמאס. ריש לקיש אמר: לפי שאין אומרים ברכה על הפורענות. אלא היכי עביד? תנא: כשהוא מתחיל - מתחיל בפסוק שלפניהם, וכשהוא מסיים - מסיים בפסוק שלאחריהן. אמר אביי: לא שנו אלא בקללות שבתורת כהנים, אבל קללות שבמשנה תורה - פוסק. מאי טעמא? הללו - בלשון רבים אמורות, ומשה מפי הגבורה אמרן. והללו - בלשון יחיד אמורות, ומשה מפי עצמו אמרן. ON FAST DAYS [THE PORTION OF] BLESSINGS AND CURSES IS READ, AND THERE MUST BE NO BREAK IN [THE READING OF] THE CURSES. Whence is this rule derived? R. Hiyya b. Gamda replied in the name of R. Assi: Because Scripture says, My son, despise not the chastening of the Lord. Resh Lakish said: It is because a blessing should not be said for chastisement. How then is the reader to do? A Tanna taught: He commences his reading with a verse before them and concludes it with a verse after them. Said Abaye: This rule was laid down only for the curses in Leviticus, but in the curses in Deuteronomy a break may be made. What is the reason? In the former Israel are addressed in the plural number and Moses uttered them on behalf of the Almighty; in the latter Israel are addressed in the singular, and Moses uttered them in his own name. This type of shadowed box indicates that this document can be found as a separate file on the web site or CD. L01 Names of Sefer - Source Sheet.doc 6

7 ספר תורת In both of these cases we see Nevi im Rishonim referring to a law in In both cases we find this law word for word in Sefer Debarim. The Nevi im never.משה refer to the books of Torah by the names we commonly use for them. Rather, they refer to Debarim as Sefer Torat Moshe. Why did the Nevi im think only of Debarim as Moshe s teaching if he wrote all five books? Because Debarim contains mostly Moshe s own speeches. Of all the five books, Debarim is the most personally connected to Moshe. We can prove this from the following three observations: a. The first four books refer to Moshe in third person while Sefer Torah Moshe refers to Moshe in first person. Compare וידבר ה ' אלי לאמר in Debarim 2:17 to the usual וידבר ה ' אל משה לאמר used almost 100 times in the first four books. b. While in the first four books Moshe is usually repeating something told to him by Hashem, Debarim never says that these words were dictated to Moshe by Hashem. Abarbanel even says that Moshe composed these speeches by himself and only afterwards did Hashem command him to write down the speech and make it part of Humash. See source 3. c. Bavli Megilah 31b brings the opinion of Abaye that one may not call more that one person up to the Torah when reading the curses of Vayikra but one may split up the curses of Debarim. The reason given is that Moshe uttered the curses of Debarim in his own name. See source In source 4, we find a third name for Sefer Debarim used by Hazal תורה.משנה This phrase is also used in Debarim 17:18. What does this name mean and why is it called that? This means the repetition of the Torah. This reflects the idea that Debarim is a repetition of Torah. Moshe here reviews some of the most important laws and ideas for the second generation that they will need as they go into Israel. (See Ibn Ezra on Debarim 1:5.) The modern English name Deuteronomy comes from the Greek Septuagint name which is.משנה תורה nothing other than a translation of the Hebrew In class exercise. Go through each of the first four books from memory and see which stories and laws they have in common with Sefer Debarim. Write the results on the board as you go: Sefer Breishit - Sefer Debarim makes almost no mention of any of its stories: not the Creation, the Flood, the Avot, or the brothers. Sefer Shmot - We find only a few details of the Exodus & no details of the Mishkan. We do however find the story of Ma'amad Har Sinai & Chet Ha'egel. Some of the laws in Mishpatim are also found in Debarim. Sefer Vayikra - Debarim makes almost no mention of any of its Mitzvot. Sefer Bamidbar - Although some of its stories are mentioned, e.g. the Meraglim and defeating Sichon & Og, none of its Mitzvot are recorded. In fact, if we look through the contents of the first four book, relatively little is repeated here. Furthermore, there are many additions in Debarim not found in the other 7

8 books and some of the laws which are repeated provide different details than those given on the other books. משנה תורה is certainly not a summary of the first four books. Rather, Moshe gives a new perspective on some laws they have learned already or emphasizes ones that are most important. He may also be giving laws that he had received earlier but had not yet taught Bnei Yisrael, perhaps because they were not yet relevant. Most of the stories in Beresheet and Shemot were probably already well known and so Moshe did not have to repeat them. Moshe only repeats what needs emphasizing or updating. For example, in chapters 1-3 Moshe will repeat the commandment given to the first generation to go and inherit the land. This must be repeated because it was never fulfilled by the first generation and so the responsibility now falls on the second generation. An example of a law not mentioned previously are laws that dictate the behavior of a king. This law was not relevant to the first generation. An example of an updated law are all those related the expansion of the land like eating non-sacrificial meat and setting up extra cities of refuge. (See further in the commentary of S. R. Hirsch on Debarim 1:3.) In sum, these three names set up for us a basic question about Sefer Debarim. The first name - ספר אלה הדברים - hints at the basic structure of the book as we will see in the next lesson is a collection of speeches. The other two names are reflective of two different aspects of the content of the Sefer. On the one hand this is Moshe s book and it presents Moshe s personal reflections and advice to this new generation. A new message for a new generation whom Moshe doesn t want to make the same mistakes as the first.ספר תורת משה generation. Therefore it is called On the other hand, much of the speech is a repetition of laws found in the first four books; it is a תורה.משנה But if Moshe is repeating them then he is probably also emphasizing some aspect of it that was not obvious beforehand. So the speech is a combination of old and new. It repeats information from the first four books but Moshe adds a new perspective on them relevant to the second generation. In this sense Moshe Rabbenu is the quintessential Rabbi applying the eternal messages of the Torah he received at Har Sinai and Ohel Mo ed with the needs of the new generation standing before him. In a sense, the second generation represents us every generation after the first who did not directly experience Har Sinai and must learn the laws from our teachers. We are as much Moshe s audience as are the members of Bnei Yisrael standing before him. Let s hear what he has to say. 8

9 Lesson 2 Introduction to Sefer Debarim as a Collection of Speeches Objective: To introduce Sefer Debarim as a collection of Moshe s speeches given in year 40. By tracing the third person references to Moshe throughout Sefer Debarim, we will see that that the Sefer is made up of a series of speeches. Activities: (1 period) Ask class to skim through the Sefer and name every time Moshe s name in written from Perek 1 to Perek 27. (This can also be prepared for homework. See L02a Introduction - Homework Preparation.doc.) Write the occurrences on the board. You may need to give them hints to skip certain perakim. This should be the result: א:א,ג,ה ד:מא,מד,מה,מו, ה:א Next, group the occurrences that occur in the same paragraph together. Read these two paragraphs and show how each paragraph in which Moshe s name is mentioned introduces a speech. Naturally, Moshe never mentions his own name within his speech. Now the class is ready to see the broad structure of the Sefer: א:א-ה speech Introduction to Moshe s first א:ו-ד:מ - Speech Moshe s First ד:מא-מג -? ד:מד-ה:א Speech Introduction to Moshe s Second ה:א-כו:יט Speech Moshe s Second From the length of the two speeches one can see that the second speech is the main one and contains the essential messages of Sefer Debarim. Do not discuss ד :מא-מג at this point since it stands out from the structure. In the coming lessons, we will look for the internal structure of each speech. In case the class in curious about the rest of the Sefer you can give them a preview: Additional Option A (1 period) Read Ramban s introduction to Sefer Debarim. כז-לב Ceremony Berit Renewal לג-לד Death Moshe s Additional Option B (1 period) If you were Moshe s speech writer and had to write an introduction to the review of the laws what would you write? Remember that this is a new generation in the fortieth year who were not present at Har Sinai. Look through the first 5 chapters and pick out what you think is the primary point. 9

10 Summary Sheets: Introduction to Sefer Debarim Occurences of משה in Sefer Debarim דברים פרק א פסוק א א לּ ה ה דּ ב ר ים א שׁ ר דּ בּ ר מ שׁ ה א ל כּ ל י שׂ ר א ל בּ ע ב ר ה יּ ר דּ ן בּ מּ ד בּ ר בּ ע ר ב ה מוֹל סוּף בּ ין פּ אר ן וּב ין תּ פ ל ו ל ב ן ו ח צ ר ת ו ד י ז ה ב: 2. דברים פרק א פסוק ג ו י ה י בּ אַר בּ ע ים שׁ נ ה בּ ע שׁ תּ י ע שׂ ר ח ד שׁ בּ א ח ד ל ח ד שׁ דּ בּ ר מ שׁ ה א ל בּ נ י י שׂ ר א ל כּ כ ל א שׁ ר צ וּ ה י ד ו ד א תוֹ א ל ה ם: 3. דברים פרק א פסוק ה בּ ע ב ר ה יּ ר דּ ן בּ א ר ץ מוֹאָב הוֹא יל מ שׁ ה בּ א ר א ת ה תּוֹר ה ה זּ את ל אמ ר: 4. דברים פרק ד פסוק מא אָז י ב דּ יל מ שׁ ה שׁ ל שׁ ע ר ים בּ ע ב ר ה יּ ר דּ ן מ ז ר ח ה שׁ מ שׁ: 5. דברים פרק ד פסוק מד ו ז את ה תּוֹר ה א שׁ ר שׂ ם מ שׁ ה ל פ נ י בּ נ י י שׂ ר א ל: 6. דברים פרק ד פסוק מה א לּ ה ה ע ד ת ו ה ח קּ ים ו ה מּ שׁ פּ ט ים א שׁ ר דּ בּ ר מ שׁ ה א ל בּ נ י י שׂ ר א ל בּ צ את ם מ מּ צ ר י ם: 7. דברים פרק ד פסוק מו בּ ע ב ר ה יּ ר דּ ן בּ גּ י א מוּל בּ ית פּ עוֹר בּ א ר ץ ס יח ן מ ל ך ה א מ ר י א שׁ ר יוֹשׁ ב בּ ח שׁ בּוֹן א שׁ ר ה כּ ה מ שׁ ה וּב נ י י שׂ ר א ל בּ צ את ם מ מּ צ ר י ם: 8. דברים פרק ה פסוק א ו יּ ק ר א מ שׁ ה א ל כּ ל י שׂ ר א ל ו יּ אמ ר א ל ה ם שׁ מ ע י שׂ ר א ל א ת ה ח קּ ים ו א ת ה מּ שׁ פּ ט ים א שׁ ר אָנ כ י דּ ב ר בּ אָז נ יכ ם ה יּוֹם וּל מ ד תּ ם א ת ם וּשׁ מ ר תּ ם ל ע שׂ ת ם: Structure of Sefer Debarim א:א-ה speech Introduction to Moshe s first א:ו-ד:מ - Speech Moshe s First ד:מא-מג -? ד:מד-ה:א Speech Introduction to Moshe s Second ה:א-כו:יט Speech Moshe s Second כז-לב Ceremony Berit Renewal לג-לד Death Moshe s L02b Introduction - Moshe - Source Sheet 10

11 ספר דברים Structure of א:א-ה Introduction to Moshe s First Speech א:ו-ד:מ נאום ההיסטורי The Historical Speech ד:מא-מג ערי מקלט - Cities Fugitive ד:מד-ה:א Speech Introduction to Moshe s Second פרקים ה-כו נאום המצוות The Mitzvot Speech כז-לב נאום הברית Berit Renewal Ceremony לג-לד Death Moshe s L02c Introduction - Structure - Summary Sheet 11

12 Unit 2 Perek 1:1-4:40 Moshe s First Speech Lesson 3 Introduction to Moshe s Speech Objective: For students to understand the first five pesukim according to Ramban and Rashi. Background: These pesukim form an introduction to Sefer Debarim, or to the second speech (Ramban). This introduction presents the historical setting for the speech, where and when it was given. The first two pesukim are particularly difficult because it is not clear how each phrase connects to the next and many of the places mentioned are not familiar. Students should first figure out a peshat explanation along the lines of Ramban and Ibn Ezra. Then they should be introduced to Rashi s allegorical approach. Activity: (3 periods) 1. Review the basic chronology of BneiYisrael s travels from יציאת מצרים until their.ערבות מואב arrival at 2. Ask students to write down answers to the following questions which you write on the board: Where are BneiYisrael at the end of Sefer Bemidbar? See Bemidbar 36:13..פרק א פסוקים א -ה Read Where does Moshe give this speech? When does Moshe give this speech? Ask a few students what they wrote down. They will probably come up with a few different answers based on which pasuk they focused on. Explain that there seems to be at least three different locations named for this speech: א. ב. ג. עבר הירדן 40 This is where they are in year במדבר בערבה מול סוף wilderness, somewhere in the more specifically, in Arabah near Suf בין פארן ובין תפל ולבן וחצרות ודי זהב places A place that is between all of these Read parts of Ibn Ezra or Ramban inside or explain their interpretations outside the text. Ibn Ezra and Ramban suggest that the speech (the entire second speech according to Ramban, perakim according to Ibn Ezra) was repeated in each of these places. (See source sheet L03a Perek 1 Rishonim on First Pasuk.doc.) The present speech was already given to the first generation in those places and is being repeated here for the next generation. Since they were not at Sinai and did not participate in the covenant they now have to reenact the covenant. 3. Look for these places on a large map. Or, have a few concordances in the room. Split up into groups. One person looks up the places in concordance, another tries to locate them on a map. 12

13 ב( The conclusion of this exercise should show that some of these places are difficult to locate on a map and also do not occur anywhere else in Tanakh. (Notice that the places we can identify go from North to South from current speech backwards in time to Sinai.) פארן is mentioned in Bemidbar 12:16. תפל is not mentioned elsewhere. לבן may be equivalent to לבנה in Bemidbar 33:20. חצרות is found in Bemidbar 11:35. די זהב is not mentioned elsewhere. Now students should be ready to read Rashi who says that because some of the places mentioned do not occur anywhere else in Tanakh, they must be allegories referring to some of Bnei Yisrael s sins during the forty years. For Rashi on pasuk 2 it is not necessary to get into the details of the travel. Students should focus only on the beginning and end of this dibbur. ( אחד עשר יום מחורב - אמר להם משה ראו מה גרמתם, אין לכם דרך קצרה מחורב לקדש ברנע כדרך הר שעיר ואף הואמהלךאחד עשר יום...ובשבילשקלקלתם הסב אתכם סביבות הר שעיר ארבעים שנה:.אונקלוס Next, read אלין פתגמיא דמליל משה עם כל ישראל בעברא דירדנא אוכח יתהון על דחבו במדברא ועל דארגיזו במישרא לקביל ים סוף בפארן אתפלו על מנא ובחצרות ארגיזו על בשרא ועל דעבדו עיגל דדהב: Notice that he does not translate word for word but rather inserts the Midrash into the.אונקלוס translation. In fact, Rashi often follows the interpretation of Quiz match up or fill-in place name with associated sin. 4. Mini-lesson on rebuke and criticism Teenagers receive lots of overt and hidden criticism from their parents, teachers, and friends and in turn sometimes give criticism to their friends, siblings, and, once in a while, even teachers. Have a discussion on the following points: How does it feel to be criticized? Does it matter who is criticizing you? Does it matter how they say it? When do you feel a need to criticize others? What s the difference between criticism, poking fun, and putting down? Use these Midrashim to bring out your message: Perek 1 Introduction to Moshe s Speech Midrashim on Debarim Perek 1 Giving and Taking Criticism דברים רבה פרשה א:ד ד"א אלה הדברים, א"ר אחא ב"ר חנינא ראויות היו התוכחות לומר מפי בלעם והברכות מפי משה אלא אילו הוכיחם בלעם היו ישראל אומרים שונא מוכיחנו ואילו ברכם משה היו אומות העולם אומרים אוהבן ברכן אמר הקב"ה יוכיחן משה שאוהבן ויברכן בלעם ששונאן כדי שיתבררו הברכות והתוכחות ביד ישראל. דברים רבה פרשה א:ט ד"א אלה הדברים רבנין אמרין אמר לו הקב"ה למשה הואיל וקיבלו עליהן תוכחותיך צריך אתה לברכן, מיד חזר וברכן מנין שנאמר ה' אלהיכם הרבה וגו', ומנין שכל המקבל תוכחה זוכה לברכה שכן שלמה מפרש (משלי כד) ולמוכיחים ינעם ועליהם תבא ברכת טוב. L03b Perek 1 - Criticism - Source Sheet.doc (4 pages) 13

14 In the discussion, students may bring up the difference between receiving criticism from someone who loves you and from someone who is looking to deride. As the first Midrash shows, one should only take to heart criticism from a loved one. Also, one should refrain from giving criticism out of hate. The second Midrash shows that criticism should always be joined with a complement and also gives them a preview of the next few pesukim. To show that you practice what you preach use this as an opportunity to invite comments and criticisms about your lessons. It s important that students be able to submit comments anonymously. Either set up a suggestion box or regularly (weekly, monthly) give out a feedback form. Further Reading: See Rabbi Tawil s Shabbat Table Talks on Parashat Debarim about giving criticism. A copy is included in the file of the source sheet above or go to: 14

15 פרק א Lesson 4 - Structure of Objective: Students should be able to find the structure of א.פרק They should realize that Moshe gives a historical review of Bnei Yisrael s travels but inserts two digressions into important events that occurred during those travels. Activity: (1 period) Worksheet: The Structure of Debarim Perek 1 Worksheet 1. What does Hashem command Bnei Yisrael to do in pesukim 6-8? 2. Scan the Perek to see where this command is fulfilled. Which part of the commandment is fulfilled? 3. Identify the two major narratives recounted in this chapter. What are they about? 4. Prepare a structure of this Perek based on the above 3 questions. L04 Perek 1 - Judges - Worksheet.doc Hashem commands Bnei Yisrael to (1) leave Horeb and go to Har ha-emori which refers to the southern border of Israel at קדש ברנע (this is indicated in pasuk 19-20), and (2) to continue into the land and inherit all of it. Pasuk 7 is important for understanding the geography of Israel. It lists from East to West all of the major regions: ערבה is the Jordan ובחוף south, is the ובנגב lowlands, is the ובשפלה range, is the central mountain בהר valley, commandment, is the Mediterranean coast. Before Bnei Yisrael can fulfill the הים however, Moshe must appoint judges in order to properly lead the people since their population has grown since year 2. Once that is accomplished, they fulfill the first part of the commandment (pesukim 19-20). Before completing the commandment, however, they send spies, become afraid to continue, and are punished. Pasuk 46 ends the chapter by stating that they had to remain at קדש ברנע and that generation was never able to fulfill the complete commandment. The next two lessons will deal with the two digressions in.פרק א Summary Blackboard and Sheet: 15

16 ו( ז( ח( א: א-ה ספר דברים Structure of Introduction to Moshe s First Speech ד:מא-מג ערי מקלט - Cities Fugitive ד:מד-ה:א Speech Introduction to Moshe s Second.פרק א Structure of Command to travel from Sinai to Israel Appointing Judges Partial fulfillment of command in p 6-8. Arrive at Kadesh Barnea. Further command to go inherit the land Spies Remain in Kadesh Barnea and never completely fulfill the commandment ו-ח ט-יח יט כ-כא כב-מה מו פרק א Structure of א:ו-ד:מ נאום ההיסטורי The Historical Speech פרקים ה-כו נאום המצוות The Mitzvot Speech כז-לב נאום הברית Berit Renewal Ceremony לג- לד Moshe s Death א:א-ה Introduction to Historical Speech 1. Command to leave from Sinai and travel to Har ha-emori at southern border of Israel, ( י ד ו ד א ל ה ינוּ דּ בּ ר א ל ינוּ בּ ח ר ב ל אמ ר ר ב ל כ ם שׁ ב ת בּ ה ר ה זּ ה: ( פּ נוּ וּס עוּ ל כ ם וּב אוּ ה ר ה א מ ר י 2. and to continue to inherit all of the land ו א ל כּ ל שׁ כ נ יו בּ ע ר ב ה ב ה ר וּב שּׁ פ ל ה וּב נּ ג ב וּב חוֹף ה יּ ם א ר ץ ה כּ נ ע נ י ו ה לּ ב נוֹן ע ד ה נּ ה ר ה גּ ד ל נ ה ר פּ ר ת: ( ר א ה נ תתּ י ל פ נ יכ ם א ת ה אָר ץ בּ אוּ וּר שׁוּ א ת ה אָר ץ א שׁ ר נ שׁ בּ ע י ד ו ד ל א ב ת יכ ם ל אַב ר ה ם ל י צ ח ק וּל י ע ק ב ל ת ת ל ה ם וּל ז ר ע ם אַח ר יה ם: ט- יח Appointing Judges ה בוּ ל כ ם א נ שׁ ים ח כ מ ים וּנ ב נ ים ו יד ע ים ל שׁ ב ט יכ ם ו א שׂ ימ ם בּ ר אשׁ יכ ם 1. Fulfillment of first part of command (יט) ו נּ סּ ע מ ח ר ב ו נּ ל ך א ת כּ ל ה מּ ד בּ ר ה גּ דוֹל ו ה נּוֹר א ה הוּא א שׁ ר ר א ית ם דּ ר ך ה ר ה א מ ר י כּ א שׁ ר צ וּ ה י ד ו ד א ל ה ינוּ א ת נוּ ו נּ ב א ע ד ק ד שׁ בּ ר נ ע: (כ) ו א מ ר א ל כ ם בּ את ם ע ד ה ר ה א מ ר י א שׁ ר י ד ו ד א ל ה ינוּ נ ת ן ל נוּ: 2. Repetition of second part of command (כא) ר א ה נ ת ן י ד ו ד א ל ה י ך ל פ נ י ך א ת ה אָר ץ ע ל ה ר שׁ כּ א שׁ ר דּ בּ ר י ד ו ד א ל הי א ב ת י ך ל ך אַל תּ יר א ו אַל תּ ח ת: כב-מה Spies נ שׁ ל ח ה א נ שׁ ים ל פ נ ינוּ ו י ח פּ רוּ ל נוּ א ת ה אָר ץ 2. Failure to fulfill second part of command (מו) ו תּ שׁ בוּ ב ק ד שׁ י מ ים ר בּ ים כּ יּ מ ים א שׁ ר י שׁ ב תּ ם: L04 Perek 1 - Structure - Summary Sheet.doc 16

17 Lesson 5 Appointing Judges 1:9-18 Objective: 1. To start thinking about structure: how each section fits in the whole. 2. To appreciate that Debarim is not a word for word repetition of the rest of Humash but rather a speech which uses historical events to deliver a message. 3. To understand that the Jewish people represent both a nation and a religion and therefore requires many layers of leadership. 4. To develop the skill of comparing many parallel texts and find their similarities and differences. Background: Only four pesukim into Moshe s first speech, we already encounter a digression concerning the appointment of judges. This is the first major event that Moshe chooses to discuss. Why is it so important to this introduction? The answer may be found by comparing this story with Shemot 18 and Bemidbar 11. Ramban and Abarbanel address the contradictions between Debarim and Shemot but this lesson does not use their approach. Instead, we show that Debarim is a conflation of two stories concerning both the judicial leadership (Shemot) and the spiritual leadership (Bemidbar). Therefore Moshe here reminds Bnei Yisrael of being not only just but also holy. This also serves as a good introduction to studying Torah in general. As Americans, we are brought up with a strong sense of social justice and morality. However, the secular world lacks the spiritual goal of having consciousness of God and living in a sanctified manner. We learn humash not only to know right and wrong, reward and punishment, but also to be inspired by the prophetic messages of the Torah. Notes on Peshat: tangent. occurs frequently in Dt 1-11 (2:34, 3:4, 18) and usually introduces a בעת ההיא 9. Here too it interrupts the story of the journey from Horeb which only resumes in pasuk

18 Activity: (2-3 periods) 1. Have students fill out this worksheet in small groups. Worksheet for Debarim 1: Appointing Judges 1. What is this digression doing here? Why do you think it is important for Moshe to bring up this event? (Opinion question. There is no one right answer so just give it your best shot.) 2. Moshe, in this final speech, reminds Bnei Yisrael of many incidents that happened before. Where are we told about the appointing of judges in the first four sefarim of the humash? (If you don t know then just continue.) A. Read Debarim 1:6-18 and answer the following questions. Cite the pasuk in Debarim where you found the answer. 3. When are the judges appointed? Before or after Matan Torah? 4. Whose idea is it to appoint them? 5. What are the qualifications to be a judge? B. Read Shemot 18: For each question, cite the pasuk that proves your answer and compare with what it says in Debarim. 6. When are the judges appointed? Before or after Matan Torah? 7. Whose idea is it to appoint them? 8. What are the qualifications to be a judge? 9. What other similarities or differences do you notice between Shemot and Debarim? 10. Can you give an explanation for any of the differences? Why would Moshe change the details of the story? C. Now look at Bemidbar 11:4-34 (especially 11-17) and answer the same questions as above. 11. When are the judges appointed? Before or after Matan Torah? 12. Whose idea is it to appoint them? 13. What are the qualifications to be a judge? 14. What other similarities or differences do you notice? 15. Can you give an explanation for any of the differences? Why would Moshe change the details of the story? 16. What is the difference between Shemot and Bemidbar. If Moshe already has a system of judges, why can t they help him with the Bemidbar complaints? L05 Perek 1 - Judges - Worksheet.doc Answer Key: 1. Don t go into this at the beginning. The answer will become clear in the end. This question is first just so that we keep it in mind. 2. Shemot 18 and Bemidbar After pasuk Seemingly Moshe s own idea but not mentioned explicitly pasuk Intelligent, wise, and wellknown (respected) pasuk Before. Matan Torah is in next chapter. (This answer is according to order of chapters - Ramban, not according to Ibn Ezra.) 7. Yitro pasuk Capable men, who fear God, trustworthy men who hate bribes This question is only meant to encourage students who finish more quickly to continue analyzing. There are many other differences but they will not be addressed in this lesson. 10. Ramban and Abarbanel suggest possible explanations. 11. After this story takes place while wandering the dessert. 12. Hashem pasuk Elders whom are known as elders and officers pasuk see 9 above. 15. Rishonim don t compare this story with the others but see what students come up with. 16. Bemidbar leaders fulfill a different purpose than Shemot judges. Judges of Shemot teach the law and decide court cases. Elders in Bemidbar bring prophetic inspiration to the people. Debarim recalls the importance of both types of leadership. 18

19 ח( ספרדבר ים Structure of א :א-ה ט ) Introduction t o Moshe s Fir st Speech א:ו- ד: מ נאוםה יה סוטרי Th ehist oricals peec h ד: מא-מג ערי מקלט - ities Fugitive C ד : מד-ה: א Speech Introduc tion to Moshe s Second פרקים ה- כו נא ום המצוות Th e Mit zv ot Speech כז-לב נאום הברית Berit Renewal Ceremony לגל-ד Death Moshe s 2. Review answers and give out this summary chart of textual comparisons: א פרק Structure of א : א-ה Introduction to Historical Speech Appointing Judges: Devarim 1 Compared to Shemot 18 and Bemidbar Command to leave from Sinai and travel to Har ha-emori at southern border of Israel, ו( ( י ד ו דא ל ה ינוּ דּ בּ ר א ל ינוּ בּ ח ר ב ל אמ רר ב ל כ ם שׁ ב ת בּ ה רה זּ ה : ז( ( פּ נוּ וּס עוּ ל כ םוּב אוּ ה ר ה א מ ר י 2. and to continue to inherit all of the land ו א ל כּ ל שׁ כ נ יו בּ ע ר ב ה ב ה ר וּב שּׁ פ ל הוּב נּ ג ב וּב חוֹף ה יּ ם א ר ץה כּ נ ע נ י ו ה לּ ב נוֹן ע ד ה נּ ה ר ה גּ ד לנ ה רפּ ר ת: ( ר א הנ תתּ י ל פ נ יכ ם א ת ה אָר ץ בּ אוּ וּר שׁוּ א תה אָר ץ א שׁ ר נ שׁ בּ ע י ד ו ד ל א ב ת יכ ם ל אַב ר ה םל י צ ח ק וּל י ע ק ב ל ת ת ל ה ם וּל ז ר ע ם אַח ר יה ם: ט- יח Appointing Judges ה בוּ ל כ ם א נ שׁ ים ח כ מ ים וּנ ב נ ים ו יד ע ים ל שׁ ב ט יכ ם ו א שׂ ימ ם בּ ר אשׁ יכ ם 1. Fulfillment of first part of command (יט) ו נּ סּ ע מ ח ר ב ו נּ ל ך א ת כּ ל ה מּ ד בּ רה גּ דוֹלו ה נּוֹר א ה הוּא א שׁ ר ר א ית םדּ ר ך ה רה א מ ר יכּ א שׁ ר צ וּ ה י ד ו ד א ל ה ינוּ א ת נוּו נּ ב א עד ק ד שׁ בּ ר נ ע: (כ) ו א מ ר א ל כ ם בּ את ם ע דה ר ה א מ ר יא שׁ ר י ד ו ד א ל ה ינוּ נ ת ן ל נוּ: 2. Repetition of second part of command (כא) ר א הנ ת ן י ד ו ד א ל ה י ך ל פ נ י ך א ת ה אָר ץ ע ל ה ר שׁ כּ א שׁ רדּ בּ ר י ד ו ד א ל הי א ב ת י ך ל ך אַלתּ יר א ו אַל תּ ח ת: כב-מה Spies נ שׁ ל ח ה א נ שׁ ים ל פ נ ינוּ ו י ח פּ רוּ ל נוּ א ת ה אָר ץ 2. Failure to fulfill second part of command (מו) ו תּ שׁ בוּב ק ד שׁי מ ים ר בּ ים כּ יּ מ ים א שׁ ר י שׁ ב תּ ם: במדבר פרק יא שמות פרק יח דברים פרק א Prophetic Leadership + Judicial Leadership = Summary of Both Together ( ו א מ ר א ל כ ם בּ ע ת ה ה וא (יד) ו יּ ר א ח ת ן מ שׁ ה א ת כּ ל (יא) ו יּ אמ ר מ שׁ ה א ל י ד ו ד ל אמ ר ל א אוּכ ל ל ב דּ י שׂ א ת א שׁ ר הוּא ע שׂ ה ל ע ם ו יּ אמ ר מ ה ל מ ה ה ר ע ת ל ע ב דּ ך ו למּ ה ל א ה דּ ב ר ה זּ ה א שׁ ר אַתּ ה ע שׂ ה ל ע ם מ צ ת י ח ן בּ ע ינ י ך ל שׂוּם א ת מ שּׂ א א ת כ ם: (י) י ד ו ד א ל ה יכ ם ה ר בּ ה א ת כ ם מ דּוּע אַתּ ה יוֹשׁ ב ל ב דּ ך ו כ ל ה ע ם כּ ל ה ע ם ה זּ ה ע ל י: ו ה נּ כ ם ה יּוֹם כּ כוֹכ ב י ה שּׁ מ י ם ל ר ב: נ צּ ב ע ל י ך מ ן בּ ק ר ע ד ע ר ב: (יב) ה אָנ כ י ה ר ית י א ת כּ ל ה ע ם (יא) י ד ו ד א ל ה י א בוֹת כ ם י ס ף (טו) ו יּ אמ ר מ שׁ ה ל ח ת נוֹ כּ י ה זּ ה א ם אָנ כ י י ל ד תּ יהוּ כּ י ת אמ ר ע ל יכ ם כּ כ ם א ל ף פּ ע מ ים ו יב ר ך י ב א א ל י ה ע ם ל ד ר שׁ א ל ה ים: א ל י שׂ א הוּ ב ח יק ך כּ א שׁ ר י שּׂ א (טז) כּ י י ה י ה ל ה ם דּ ב ר בּ א א ל י ה א מ ן א ת ה יּ נ ק ע ל ה א ד מ ה א שׁ ר א ת כ ם כּ א שׁ ר דּ בּר ל כ ם: (יב) א יכ ה א שּׂ א ל ב דּ י ט ר ח כ ם ו שׁ פ ט תּ י בּ ין א ישׁ וּב ין ר ע הוּ נ שׁ בּ ע תּ ל א ב ת יו: ו הוֹד ע תּ י א ת ח קּ י ה א ל ה ים ו א ת (יג) מ אַי ן ל י בּ שׂ ר ל ת ת ל כ ל וּמ שּׂ א כ ם ו ר יב כ ם: ה ע ם ה זּ ה כּ י י ב כּוּ ע ל י ל אמ ר תּ נ ה תּוֹר ת יו: (יז) ו יּ אמ ר ח ת ן מ שׁ ה א ל יו ל א לּ נוּ ב שׂ ר ו נ אכ ל ה: טוֹב ה דּ ב ר א שׁ ר אַתּ ה ע שׂ ה: (יד) ל א אוּכ ל אָנ כ י ל ב דּ י (יח) נ ב ל תּ בּ ל גּ ם אַתּ ה גּ ם ל שׂ את א ת כּ ל ה ע ם ה זּ ה כּ י כ ב ד ה ע ם ה זּ ה א שׁ ר ע מּ ך כּ י כ ב ד מ מּ ך מ מּ נּ י: ה דּ ב ר ל א תוּכ ל ע שׂ הוּ ל ב דּ ך: (טו) ו א ם כּ כ ה אַ תּ ע שׂ ה לּ י ה ר ג נ י נ א ה ר ג א ם מ צ את י ח ן בּ ע ינ יך ו אַל א ר א ה בּ ר ע ת י: פ (יג) ה בוּ ל כ ם א נ שׁ ים ח כ מ ים (יט) ע תּ ה שׁ מ ע בּ ק ל י א יע צ ך (טז) ו יּ אמ ר י ד ו ד א ל מ שׁ ה וּנ ב נ ים ו יד ע ים ל שׁ ב ט יכ ם ו א שׂ ימ ם ו יה י א ל ה ים ע מּ ך ה י ה אַתּ ה ל ע ם א ס פ ה לּ י שׁ ב ע ים א ישׁ מ זּ ק נ י מוּל ה א ל ה ים ו ה ב א ת אַתּ ה א ת י שׂ ר א ל א שׁ ר י ד ע תּ כּ י ה ם ז ק נ י בּ ר אשׁ יכ ם: ה ע ם ו שׁ ט ר יו ו ל ק ח תּ א ת ם א ל (יד) ו תּ ע נוּ א ת י ו תּ אמ רוּ טוֹב ה דּ ב ר ים א ל ה א ל ה ים: (כ) ו ה ז ה ר תּ ה א ת ה ם א ת א ה ל מוֹע ד ו ה ת י צּ בוּ שׁ ם ע מּ ך: ה דּ ב ר א שׁ ר דּ בּ ר תּ ל ע שׂוֹת: (טו) ו א קּ ח א ת ר אשׁ י שׁ ב ט יכ ם ה ח קּ ים ו א ת ה תּוֹר ת ו הוֹד ע תּ (יז) ו י ר ד תּ י ו ד בּ ר תּ י ע מּ ך שׁ ם א נ שׁ ים ח כ מ ים ו יד ע ים ו א תּ ן א ת ם ל ה ם א ת ה דּ ר ך י ל כוּ ב הּ ו א ת ו אָצ ל תּ י מ ן ה רוּ ח א שׁ ר ע ל י ך ו שׂ מ תּ י ע ל יה ם ו נ שׂ אוּ א תּ ך ר אשׁ ים ע ל יכ ם שׂ ר י א ל פ ים ו שׂ ר י ה מּ ע שׂ ה א שׁ ר י ע שׂוּן: מ אוֹת ו שׂ ר י ח מ שּׁ ים ו שׂ ר י ע שׂ ר ת (כא) ו אַתּ ה ת ח ז ה מ כּ ל ה ע ם בּ מ שּׂ א ה ע ם ו ל א ת שּׂ א אַתּ ה אַנ שׁ י ח י ל י ר א י א ל ה ים אַנ שׁ י ל ב דּ ך : ו שׁ ט ר ים ל שׁ ב ט יכ ם: (טז) ו א צ וּ ה א ת שׁ פ ט יכ ם בּ ע ת א מ ת שׂ נ א י ב צ ע ו שׂ מ תּ ע ל ה ם ה ה וא ל אמ ר שׁ מ ע בּ ין א ח יכ ם שׂ ר י א ל פ ים שׂ ר י מ אוֹת שׂ ר י וּשׁ פ ט תּ ם צ ד ק בּ ין א ישׁ וּב ין אָח יו ח מ שּׁ ים ו שׂ ר י ע שׂ ר ת: (כב) ו שׁ פ טוּ א ת ה ע ם בּ כ ל ע ת וּב ין גּ רוֹ: (יז) ל א ת כּ ירוּ פ נ ים בּ מּ שׁ פּ ט ו ה י ה כּ ל ה דּ בר ה גּ ד ל י ב יאוּ א ל י ך כּ קּ ט ן כּ גּ ד ל תּ שׁ מ עוּן ל א ת גוּרוּ ו כ ל ה דּ ב ר ה קּ ט ן י שׁ פּ טוּ ה ם מ פּ נ י א ישׁ כּ י ה מּ שׁ פּ ט ל אל ה ים ו ה ק ל מ ע ל י ך ו נ שׂ אוּ א תּ ך: הוּא ו ה דּ ב ר א שׁ ר י ק שׁ ה מ כּ ם (כג) א ם א ת ה דּ ב ר ה זּ ה תּ ע שׂ ה ו צ וּ ך א ל ה ים ו י כ ל תּ ע מ ד ו ג ם כּ ל תּ ק ר בוּן א ל י וּשׁ מ ע תּ יו: (יח) ו א צ וּ ה א ת כ ם בּ ע ת ה ה וא ה ע ם ה זּ ה ע ל מ ק מוֹ י ב א ב שׁ לוֹם: א ת כּ ל ה דּ ב ר ים א שׁ ר תּ ע שׂוּן: (כד) ו יּ שׁ מ ע מ שׁ ה ל קוֹל ח ת נוֹ ו יּ ע שׂ כּ ל א שׁ ר אָמ ר: L05 Perek 1 - Judges - Summary Chart.doc 19

20 This example also serves as a good example into the concept of history in Debarim. Notice how Moshe here joins together two separate incidents. The important point here is not to record the details of exactly what happened at each time but rather to summarize what is necessary to deliver this lesson about the importance to all kinds of leadership. Especially since Moshe is about to die, he reassures the people that they are in good hands. Summary Blackboard: Why does Moshe talk about Appointing Judges here? To reassure them that even though he will die, they will be in good hands. To remind them how numerous they are. Hashem has already fulfilled part of His promise in Gen 15:5. To remind them that they already had military leaders (v 15) ready to take them into Israel. The first generation had no excuse to fail and this generation still has proper leadership to help fulfill God s commandment to enter the land. Foreshadows a primary goal of all the laws to follow to ensure social justice. Remind them of their goals both as a political entity (Ex 18) and as a holy nation (Num 11). Discussion: Are there any times when you feel holy? Are there times when you feel you want to grow spiritually? Who do you look to for spiritual leadership? In the absence of prophets today what can we do to find inspired guidance? (Learn the words of the prophets like Debarim.) Quiz: דברים א שמות יח במדבר יא When are the judges appointed before?מתן תורה or after Whose idea is it to appoint them? What are the qualification to be a judge? L05 Perek 1 - Judges - Quiz.doc 20

21 Lesson 6 Sending Spies 1:22-45 Objective: Students should appreciate how questions about the details of a text can be answered by looking at the context. Students should be able to compare the story of sending spies as recorded in Bemidbar and Debarim, list three differences, and reconcile the differences historically and literarily. One of the most important messages of this speech is to encourage the nation to go into the land and fight. The previous generation was not brave enough and Moshe s fear was that the new generation would again be too scared to fight. This section together with the next two chapters are all designed to address this fear. Activity: (3 periods) Sending Spies For each question, write the answer in your own words and cite the pasuk where you found the answer: 1. Read Devarim 1: Whose idea was it to send the spies? 2. What was the purpose for sending the spies? What kind of information were they supposed to report on? 3. What was their report? 4. Read Bemidbar 13:1-33. Whose idea was it to send the spies? 5. What was the purpose for sending the spies? What kind of information were they supposed to report on? 6. What was their report? 7. Can you think of a solution to any of the differences between Debarim and Bemidbar? 8. Read this Rashi. How does he reconcile questions 1 and 4? רש"י במדבר פרק יג שלח לך - לדעתך, אני איני מצוה לך, אם תרצה שלח, לפי שבאו ישראל ואמרו (דברים א, כב) נשלחה אנשים לפנינו, כמה שנאמר (שם) ותקרבון אלי כלכם וגו', ומשה נמלך בשכינה. 9. Is it a sin to send spies at all? Should Bne Yisrael have just trusted? See Bemidbar 21:32 Yohoshua 2:1, and Devarim 1: What is Moshe s overall purpose in quoting the story of the spies? How may that motivation have effected which details of the story he chose to emphasize? L06 Perek 1 - Spies - Worksheet.doc 21

22 ג( ב( (א ד( ה( ו( ז( ח( ט( י( ל( כ( מ( ל( Sending Spies - Summary Table במדבר פרק יג ( ו י ד בּ ר י ד וד א ל מ שׁ ה לּ אמ ר: ( שׁ ל ח ל ך א נ שׁ ים ו י ת רוּ א ת א ר ץ כּ נ ע ן א שׁ ר א נ י נ ת ן ל ב נ י י שׂ ר א ל א ישׁ א ח ד א ישׁ א ח ד ל מ טּ ה א ב ת יו תּ שׁ ל חוּ כּ ל נ שׂ יא ב ה ם: ( ו יּ שׁ ל ח א ת ם מ שׁ ה מ מּ ד בּ ר פּ אר ן ע ל פּ י י ד ו ד כּ לּ ם א נ שׁ ים ר אשׁ י ב נ י י שׂ ר א ל ה מּ ה: ( ו א לּ ה שׁ מוֹת ם ל מ טּ ה ר אוּב ן שׁ מּוּ ע בּ ן ז כּוּר: ( ל מ טּ ה שׁ מ עוֹן שׁ פ ט בּ ן חוֹר י: ( ל מ טּ ה י הוּד ה כּ ל ב בּ ן י פ נּ ה: ( ל מ טּ ה י שּׂ שכ ר י ג אָל בּ ן יוֹס ף: ( ל מ טּ ה א פ ר י ם הוֹשׁ ע בּ ן נוּן: ( ל מ טּ ה ב נ י מ ן פּ ל ט י בּ ן ר פוּא: ( ל מ טּ ה ז בוּל ן גּ דּ יא ל בּ ן סוֹד י: (יא) ל מ טּ ה יוֹס ף ל מ טּ ה מ נ שּׁ ה גּ דּ י בּ ן סוּס י: (יב) ל מ טּ ה דן ע מּ יא ל בּ ן גּ מ לּ י: (יג) ל מ טּ ה אָשׁ ר ס תוּר בּ ן מ יכ א ל: (יד) ל מ טּ ה נ פ תּ ל י נ ח בּ י בּ ן ו פ ס י: (טו) ל מ טּ ה ג ד גּ אוּא ל בּ ן מ כ י: (טז) א לּ ה שׁ מוֹת ה א נ שׁ ים א שׁ ר שׁ ל ח מ שׁ ה ל תוּר א ת ה אָר ץ ו יּ ק ר א מ שׁ ה ל הוֹשׁ ע בּ ן נוּן י הוֹשׁ ע: (יז) ו יּ שׁ ל ח א ת ם מ שׁ ה ל תוּר א ת א ר ץ כּ נ ע ן ו יּ אמ ר א ל ה ם ע לוּ ז ה בּ נּ ג ב ו ע ל ית ם א ת ה ה ר: (יח) וּר א ית ם א ת ה אָר ץ מ ה ה וא ו א ת ה ע ם ה יּ שׁ ב ע ל י ה ה ח ז ק הוּא ה רפ ה ה מ ע ט הוּא א ם ר ב: (יט) וּמ ה ה אָר ץ א שׁ ר הוּא י שׁ ב בּ הּ ה טוֹב ה ה וא א ם ר ע ה וּמ ה ה ע ר ים א שׁ ר הוּא יוֹשׁ ב בּ ה נּ ה ה בּ מ ח נ ים א ם בּ מ ב צ ר ים: ( וּמ ה ה אָר ץ ה שּׁ מ נ ה ה וא א ם ר ז ה ה י שׁ בּ הּ ע ץ א םאַי ן ו ה ת ח זּ ק תּ ם וּל ק ח תּ ם מ פּ ר י ה אָר ץ ו ה יּ מ ים י מ י בּ כּוּר י ע נ ב ים: (כא) ו יּ ע לוּ ו יּ ת רוּ א ת ה אָר ץ מ מּ ד בּ ר צ ן ע ד ר ח ב ל ב א ח מ ת: (כב) ו יּ ע לוּ ב נּ ג ב ו יּ ב א ע ד ח ב רוֹן ו שׁ ם א ח ימ ן שׁ שׁ י ו ת ל מ י י ל יד י ה ע נ ק ו ח ב רוֹן שׁ ב ע שׁ נ ים נ ב נ ת ה ל פ נ י צ ע ן מ צ ר י ם: (כג) ו יּ ב אוּ ע ד נ ח ל א שׁ כּ ל ו יּ כ ר תוּ מ שּׁ ם ז מוֹר ה ו א שׁ כּוֹל ע נ ב ים א ח ד ו יּ שּׂ א הוּ ב מּוֹט בּ שׁ נ י ם וּמ ן ה ר מּ נ ים וּמ ן ה תּ א נ ים: (כד) ל מּ קוֹם ה הוּא ק ר א נ ח ל א שׁ כּוֹל ע ל א דוֹת ה א שׁ כּוֹל א שׁ ר כּ ר תוּ מ שּׁ ם בּ נ י י שׂ ר א ל: (כה) ו יּ שׁ בוּ מ תּוּר ה אָר ץ מ קּ ץ אַר בּ ע ים יוֹם: (כו) ו יּ ל כוּ ו יּ ב אוּ א ל מ שׁ ה ו א ל אַה ר ן ו א ל כּ ל ע ד ת בּ נ י י שׂ ר א ל א ל מ ד בּ ר פּ אר ן ק ד שׁ ה ו יּ שׁ יבוּ אוֹת ם דּ ב ר ו א ת כּ ל ה ע ד ה ו יּ ר אוּם א ת פּ ר י ה אָר ץ: (כז) ו י ס פּ רוּ לוֹ ו יּ אמ רוּ בּ אנוּ א ל ה אָר ץ א שׁ ר שׁ ל ח תּ נוּ ו ג ם ז ב ת ח ל ב וּד ב שׁ ה וא ו ז ה פּ ר י הּ: (כח) א פ ס כּ י ע ז ה ע ם ה יּ שׁ ב בּ אָר ץ ו ה ע ר ים בּ צ רוֹת גּ ד ל ת מ א ד ו ג ם י ל ד י ה ע נ ק ר א ינוּ שׁ ם: (כט) ע מ ל ק יוֹשׁ ב בּ א ר ץ ה נּ ג ב ו ה ח תּ י ו ה י בוּס י ו ה א מ ר י יוֹשׁ ב בּ ה ר ו ה כּ נ ע נ י י שׁ ב ע ל ה יּ ם ו ע ל י ד ה יּר דּ ן: ( ו יּ ה ס כּ ל ב א ת ה ע ם א ל מ שׁ ה ו יּ אמ ר ע ל ה נ ע ל ה ו י ר שׁ נוּ א ת הּ כּ י י כוֹל נוּכ ל ל הּ: (לא) ו ה א נ שׁ ים א שׁ ר ע לוּ ע מּוֹ אָמ רוּ ל א נוּכ ל ל ע לוֹת א ל ה ע ם כּ י ח ז ק הוּא מ מּ נּוּ: (לב) ו יּוֹצ יאוּ דּבּ ת ה אָר ץ א שׁ ר תּ רוּ א ת הּ א ל בּ נ י י שׂ ר א ל ל אמ ר ה אָר ץ א שׁ ר ע ב ר נוּ ב הּ ל תוּר א ת הּ א ר ץ א כ ל ת יוֹשׁ ב י ה ה וא ו כ ל ה ע ם א שׁ ר ר א ינוּ ב תוֹכ הּאַנ שׁ י מ דּוֹת: (לג) ו שׁ ם ר א ינוּ א ת ה נּ פ יל ים בּ נ י ע נ ק מ ן ה נּ פ ל ים ו נּ ה י ב ע ינ ינוּ כּ ח ג ב ים ו כ ן ה י ינוּ בּ ע ינ יה ם: דברים פרק א (כא) ר א ה נ ת ן י ד ו ד א ל ה י ך ל פ נ י ך א ת ה אָר ץ ע ל ה ר שׁ כּ א שׁ ר דּ בּ ר י ד ו ד א ל ה י א ב ת י ך ל ך אַל תּ יר א ו אַל תּ ח ת: (כב) ו תּ ק ר בוּן א ל י כּ לּ כ ם ו תּ אמ רוּ נ שׁ ל ח ה א נ שׁ ים ל פ נ ינוּ ו י ח פּ רוּ ל נוּ א ת ה אָר ץ ו י שׁ בוּ א ת נוּ דּ ב ר א ת ה דּ ר ך א שׁ ר נ ע ל ה בּ הּ ו א ת ה ע ר ים א שׁ ר נ ב א א ל יה ן: (כג) ו יּ יט ב בּ ע ינ י ה דּ ב ר ו א קּ ח מ כּ ם שׁ נ ים ע שׂ ר א נ שׁ ים א ישׁ א ח ד לשּׁ ב ט: (כד) ו יּ פ נוּ ו יּ ע לוּ ה ה ר ה ו יּ ב אוּ ע ד נ ח ל א שׁ כּ ל ו י ר גּ לוּ א ת הּ: (כה) ו יּ ק חוּ ב י ד ם מ פּ ר י ה אָר ץ ו יּוֹר דוּ א ל ינוּ ו יּ שׁ בוּ א ת נוּ ד ב ר ו יּ אמ רוּ טוֹב ה ה אָר ץ א שׁ ר י ד ו ד א ל ה ינוּ נ ת ן לנוּ: (כו) ו ל א א ב ית ם ל ע ל ת ו תּ מ רוּ א ת פּ י י ד ו ד א ל ה יכ ם: (כז) ו תּ ר ג נוּ ב אָה ל יכ ם ו תּ אמ רוּ בּ שׂ נ אַת י ד ו ד א ת נוּ הוֹצ יאָנוּ מ א ר ץ מ צ ר י ם ל ת ת א ת נוּ בּ י ד ה א מ ר י ל ה שׁ מ יד נוּ: (כח) אָנ ה א נ ח נוּ ע ל ים אַח ינוּ ה מ סּוּ א ת ל ב ב נוּ ל אמ ר ע ם גּ דוֹל ו ר ם מ מּ נּוּ ע ר ים גּ ד ל ת וּב צוּר ת בּ שּׁ מ י ם ו ג ם בּ נ י ע נ ק ים ר א ינוּ שׁ ם: (כט) ו א מ ר א ל כ ם ל א ת ע ר צוּן ו ל א ת יר אוּן מ ה ם: ( י ד ו ד א ל ה יכ ם ה ה ל ך לפ נ יכ ם הוּא י לּ ח ם ל כ ם כּ כ ל א שׁ ר ע שׂ ה א תּ כ ם בּ מ צ ר י ם ל ע ינ יכ ם: (לא) וּב מּ ד בּ ר א שׁ ר ר א י ת א שׁ ר נ שׂ א ך י ד ו ד א ל ה י ך כּ א שׁ ר י שּׂ א א ישׁ א ת בּ נוֹ בּ כ ל ה דּ ר ך א שׁ ר ה ל כ תּ ם ע ד בּ א כ ם ע ד ה מּ קוֹם ה זּ ה: (לב) וּב דּ ב ר ה זּ ה א ינ כ ם מ א מ ינ ם בּ יד ו ד א ל ה יכ ם: (לג) ה ה ל ך ל פ נ יכ ם בּ דּ ר ך ל תוּר ל כ ם מ קוֹם ל ח נ ת כ ם בּ א שׁ ל י ל ה ל ר א ת כ ם בּ דּ ר ך א שׁ ר תּ ל כוּ ב הּ וּב ע נ ן יוֹמ ם: (לד) ו יּ שׁ מ ע י ד וד א ת קוֹל דּ ב ר יכ ם ו יּ ק צ ף ו יּ שּׁ ב ע ל אמ ר: (לה) א ם י ר א ה א ישׁ בּ א נ שׁ ים ה א לּ ה ה דּוֹר ה ר ע ה זּ ה א ת ה אָר ץ ה טּוֹב ה א שׁ ר נ שׁ בּ ע תּ י ל ת ת ל א ב ת יכ ם: (לו) זוּל ת י כּ ל ב בּ ן י פ נּ ה הוּא י ר א נּ ה ו לוֹ א תּן א ת ה אָר ץ א שׁ ר דּ ר ך בּ הּ וּל ב נ יו י ע ן א שׁ ר מ לּ א אַח ר י י ד ו ד: (לז) גּ ם בּ י ה ת אַנּ ף י ד ו ד בּ ג ל ל כ ם ל אמ ר גּ ם אַתּ ה ל א ת ב א שׁ ם: (לח) י הוֹשׁ ע בּ ן נוּן ה ע מ ד ל פ נ י ך הוּא י ב א שׁ מּ ה א תוֹ ח זּ ק כּי הוּא י נ ח ל נּ ה א ת י שׂ ר א ל: (לט) ו ט פּ כ ם א שׁ ר א מ ר תּ ם ל ב ז י ה י ה וּב נ יכ ם א שׁ ר ל א י ד עוּ ה יּוֹם טוֹב ו ר ע ה מּ ה י ב אוּ שׁ מּ ה ו ל ה ם א תּ נ נּ ה ו ה ם י יר שׁוּ ה: ( ו אַתּ ם פּ נוּ ל כ ם וּס עוּ ה מּ ד בּ ר ה דּר ך י ם סוּף: (מא) ו תּ ע נוּ ו תּ אמ רוּ א ל י ח ט אנוּ ל יד ו ד א נ ח נוּ נ ע ל ה ו נ ל ח מ נוּ כּ כ ל א שׁ ר צ וּ נוּ י ד ו ד א ל ה ינוּ ו תּ ח גּ רוּ א ישׁ א ת כּ ל י מ ל ח מ תּוֹ ו תּ ה ינוּ ל ע ל ת ה ה ר ה: (מב) ו יּ אמ ר י ד ו ד א ל י א מ ר ל ה ם ל א ת ע לוּ ו ל א ת לּ ח מוּ כּ י א ינ נּ י בּ ק ר בּ כ ם ו ל א תּ נּ ג פוּ ל פ נ יא י ב יכ ם: (מג) ו א ד בּ ר א ל יכ ם ו ל א שׁ מ ע תּ ם ו תּ מ רוּ א ת פּ י י ד ו ד ו תּ ז דוּ ו תּ ע לוּ ה ה ר ה: (מד) ו יּ צ א ה א מ ר י ה יּ שׁ ב בּ הר ה הוּא ל ק ר את כ ם ו יּ ר דּ פוּ א ת כ ם כּ א שׁ ר תּ ע שׂ ינ ה ה דּ ב ר ים ו יּ כּ תוּ א ת כ ם בּ שׂ ע יר ע ד ח ר מ ה: (מה) ו תּ שׁ בוּ ו תּ ב כּוּ ל פ נ י י ד ו ד ו ל א שׁ מ ע י ד ו ד בּ ק ל כ ם ו ל א ה א ז ין א ל יכ ם: L06 Perek 1 - Spies - Summary Sheet.doc 22

23 Answers: 1. BneiYisrael, pasuk Choose military strategy strictly a practical military mission, pasuk They brought fruit and said the land was good agriculturally, pasuk 23. Note that no mention is made of the results of the military mission they were assigned. This is the first hint that Debarim is not a complete story. 4. Hashem, pesukim 1-3. Note that although Rashi understands לך as meaning for your own sake implying that Hashem disagreed, this is not the peshat. Grammatically, לך is simply a part of the verb form indicating its subject. 5. The land agriculture, people and cities, military strength, pesukim This is not just a practical military mission but also a fact finding one perhaps meant to encourage the people with promises of a rich land. If you want to really concretize this difference try showing them a copy of the US national budget (L06 Perek 1 - Spies - US Budget.doc) and ask them to choose which agency or agencies would have sent the spies in each story. You can also use this budget for Lesson 5 by asking which agency those leaders belonged to and which agency is the US missing (Dept. of Prophecy). 6. The land is good but the cities and people are formidable, pesukim So far they didn t sin, they just told the truth. The problem comes in when the ten spies go beyond the factual report and give their own fears and exaggerate the negative aspects. 7. It s important to give students a chance to think for themselves if only so that they appreciate your answer. 8. Both stories happened in sequence: first BneiYisrael asked and then Hashem agreed. While Rashi, based on Sota 34b, implies that Hashem only agreed as a bediabad, Ibn Ezra does not necessarily take the request as a negative. An insightful understanding into how one event can be attributed to both God and man is found in Rabbi Shamah s commentary on Shelah Lekha, Part I. See powerpoint slide for this lesson. See also Guide of the Perplexed II: No, it is not a sin to send spies סומכים על הנס.אין Moshe has sent spies in the past, he thinks it s a good idea to do so here, and Joshua will successfully send spies in the future. Therefore the sin of the people was that they let themselves be intimidated and didn t trust that God will help them win the war. 10. Moshe has two primary purposes in retelling the story. One is to give background information about the present situation: why didn t our ancestors go into Israel and why Moshe can t go with them. Second this is Moshe s pep-talk to make sure that BneiYisrael will not make the same mistake as their parents but will have courage to go to war. This understanding helps explain why Moshe picked out only certain details of the story and ignored others. From Judaic Seminar by Rabbi Ralph Tawil: The most glaring difference between the story of the spies in Numbers 13 and that in Deuteronomy 1 is the source of the idea to send spies. According to Numbers it is God who commands the sending of the spies, whereas in Deuteronomy it is the people. Likewise the mission of the spies is different in Numbers and in Deuteronomy; the Numbers account containing the instruction to find out whether the land was good or not, a directive absent from the Debarim narrative. In addition, the report of the spies is different in both stories. There are other differences in the subsequent events, but it is the difference in the report that most clearly shows how the original story is being used by Moshe to teach a lesson. The original report in Numbers 13 contains two basic parts: 1) The land is good 2) the people are strong and the cities are big and fortified. When Moshe retells this story he says: 23

24 "and they took in their hands of the fruit of the land and they brought it down to us, and they told us that the `good is the land which YHWH our God gives us.'" (Debarim 1:25) This, however, is only half of their report. The section of the report which speaks about the strength of the people and their cities is omitted, even though Moshe knows about it as we see in Debarim 1:28 ("Our brothers have melted our hearts saying: `They are a greater and more exalted nation than us with great cities fortified to the sky...'") If Moshe knew this part of the report why did he not include it in the original report in Debarim 1:25? Clearly he is retelling the story in this way to teach them a lesson. It is possible that Moshe wants to point out to the people how wrong they were for not going into the land even though they received a good report. Had he included the negative part of the report initially the new generation would have justified the people's refusal to go into the land. They might have seen the people's reluctance as legitimate, a mistake Moshe wanted to prevent from recurring. That is why he only tells half the report at first-- to fully lay the blame on the people for not listening to the good report. (1:26 "and you did not feel like going up, and you rebelled against the word of God.") This explanation could also be used for who decided to send the spies. It was the people's idea originally and not God's. The people do not trust God when he says he has given the land to them, they have to see for themselves. (1:21) It is clear, then, that Deuteronomy is repetition with a didactic purpose, presenting Moshe, before his death, learning and teaching the lessons of history to the Israelites, in order to prevent repetition of the mistakes of the past. See further discussion of differences between the two contexts at Nehama Leibowitz, Devarim 2. This chart can be given out as review or can be given out blank as a quiz. Whose idea was it to send spies? What was their mission? What was their report? במדבר יג דברים א Resolution It was people s idea originally which ה' בני ישראל Hashem agreed to. Moshe emphasizes the people s role to lay the blame on their lack of courage. The mission included both parts but Moshe only mentions practical military part to emphasize that the spies were only to tell them which Agriculture and Military way to go and not whether or not to Military go. They sinned when they gave their own opinion about whether to go since that was not part of their mission. Good Agriculture Difficult to Conquer Good Agriculture Moshe left out the bad part of the report in order not give an excuse to the previous generation and not to scare the present generation. L06 Perek 1 - Spies - Summary Chart.doc 24

25 Whose idea was it to send spies? Resolution דברים א במדבר יג What was their mission? What was their report? L06 Perek 1 - Spies - Quiz.doc Discussion: 1. Talk about how important it is to read between the lines in order to find out what someone s real intention is. This is an important skill to have in all school subjects and areas of life. Perhaps bring in a newspaper article and show how its headline, pictures, and structure twist a story to give a certain message. 2. Often we know the right thing to do but lack the courage to pursue it. Ask the class to think of an example of this from their own lives or, if they are too shy, choose a common problem like cheating, smoking, peer pressure Discuss how one s decision about how to act has a lot to do with how one interprets the situation, i.e. which details do you emphasize. Don t think about how you might be left out if you don t follow the crowd. Instead trust that everyone will look up to you for doing the right thing. Other Topics: On the subject of why Moshe did not enter the land and the seeming contradiction between דברים א : לז and כ : יב,במדבר the commentary of Abarbanel on the Debarim passage is especially insightful and fits well with the pesukim. 25

26 א ) ז( ו( ב( ג( ג( ב( פרקים ב -ג to פרק א Lesson 7 Comparing Objective: To show that פרקים ב -ג are parallel to פרק א and explain why. Background: Chapter 2 jumps from the first year to the thirty eight year. The following exercise will show the students that the two sections open and close with similar phrases showing that they are parallel to each other. Notice how Hashem s command to the first generation to leave Har Sinai is similar to His command to the second generation to leave Har Se ir. The second generation must reenact the actions of the first and go into the land after staying in one place for a long time and receiving instruction. The revelation at Har Sinai is therefore parallel to Moshe s speech in Debarim. This will help explain the review of the עשרת הדברות in the second speech. (In Sefer Yehoshua there are also many parallels between the generations. Both see the sea split, undergo circumcision, perform the Pesah sacrifice, set up stones, and send spies.) Activity: (1-2 periods) Comparing Perek 1 to Perakim 2-3 The first speech of Sefer Debarim is made up of two parts: Perek 1 reviews the history of the first generation in Year 1. Perakim 2-3 reviews the history of the second generation in year 38. Compare the opening and closing words of these two sections. ב with those in Perek א Fill in the missing words and then compare the words in Perek and note the words that are similar and different. Try to explain why these similarities/differences occur. דברים פרק ב-ג דברים פרק א Year this chapter ( י ד ו ד א ל ה ינוּ דּ בּ ר א ל ינוּ בּ ח ר ב ל אמ ר ( וּב אוּ ה ר ה א מ ר י ו א ל כּ ל שׁ כ נ יו (כא) ר א ה נ ת ן י ד ו ד א ל ה י ך ל פ נ יך א ת ה אָר ץ כּ א שׁ ר דּ בּ ר י ד ו ד א ל ה י א ב ת י ך ל ך אַל תּ יר א ו אַל תּ ח ת: (כז) ו תּ ר ג נוּ ב אָה ל יכ ם ו תּ אמ רוּ בּ שׂ נ אַת י ד ו ד א ת נוּ הוֹצ יאָנוּ מ א ר ץ מ צ ר י ם פרק ב: ( ו יּ אמ ר י ד ו ד א ל י ל אמ ר: ( פרק ב (כד) קוּמוּ סּ עוּ וע ב רוּ א ת נ ח ל אַר נ ן ר א ה נ ת תּ י ב י ד ך א ת ס יח ן מ ל ך ח שׁ בּוֹן ה א מ ר י ו א ת אַר צוֹ ו ה ת גּ ר בּוֹ מ ל ח מ ה: פרק ב (כה) ה יּוֹם ה זּ ה תּ ח ת כּ ל ה שּׁ מ י ם א שׁ ר י שׁ מ עוּן שׁ מ ע ך ו ר ג זוּ ו ח לוּ מ פּ ני ך: פרק ב (לב) הוּא ו כ ל ע מּוֹ ל מּ ל ח מ ה י ה צ ה: (לג) ו יּ תּ נ הוּ י ד ו ד א ל ה ינוּ ל פ נ ינוּ ו א ת <בנו> בּ נ יו ו א ת כּ ל ע מּוֹ: פרק ג ( ו נּ פ ן ו נּ ע ל דּ ר ך ה בּ שׁ ן הוּ א ו כ ל ע מּוֹ ל מּ ל ח מ ה א ד ר ע י: ( ו יּ אמ ר י ד ו ד א ל י אַל תּ יר א א תוֹ כּ י ב י ד ך נ ת תּ י א תוֹ ו א ת כּ ל ע מּוֹ ו א ת אַר צוֹ ו ע שׂ י ת לּוֹ כּ א שׁ ר ע שׂ י ת ל ס יח ן מ ל ך ה א מ ר י א שׁ ר יוֹשׁ ב בּ ח שׁ בּוֹן: ( ו יּ תּ ן י ד ו ד א ל ה ינוּ בּ י ד נוּ גּ ם א ת עוֹג מ ל ך ה בּ שׁ ן ו א ת כּ ל ע מּוֹ ע ד בּ ל תּ י ה שׁ א יר לוֹ שׂ ר יד: פרק ג (כט) בּ גּ י א מוּל בּ ית פּ עוֹר: (מד) ו יּ ר דּ פוּ א ת כ ם כּ א שׁ ר תּ ע שׂ ינ ה ה דּ ב ר ים ח ר מ ה: בּ שׂ ע יר ע ד (מו) ב ק ד שׁ י מ ים ר בּ ים כּ יּ מ ים א שׁ ר י שׁ ב תּ ם: takes place Opening Words God s command to go inherit the land uses the same words in both years. In year 2, Bne Yisrael misjudges God s intentions. Moshe tells them God s true intentions in year 38. War and its results Closing Words L07 Perek Comparison - Worksheet.doc 26

27 ז( ו( ב( ג( א ) ב( ג( Review Chart: Comparing Perek 1 with Perakim 2-3 דברים פרק ב-ג דברים פרק א Year 38 Year 2 Year this chapter Takes place ( Opening Words י ד ו ד א ל הינוּ דּ בּ ר א ל ינוּ פרק ב: God s command to leave בּ ח ר ב ל אמ ר ר ב ל כ ם שׁ ב ת בּ ה ר ( ו יּ אמ ר י ד ו ד א ל י ל אמ ר: ( ר ב ל כ ם ס ב א ת ה ה ר ה זּ ה ה זּ ה: a mountain and travel to ( פּ נוּ וּס עוּ ל כ ם וּב אוּ ה ר פּ נוּ ל כ ם צ פ נ ה: Israel uses the same words ה א מ ר י ו א ל כּ ל שׁ כ נ יו in years 2 and 38. Notice that הר in each case refers to a different place. God s command to go (כא) ר א ה נ ת ן י ד ו ד א ל ה י ך פרק ב inherit the land uses the ל פ נ יך א ת ה אָר ץ ע ל ה ר שׁ כּ א שׁ ר (כד) קוּמוּ סּ עוּ ו ע ב רוּ א ת נ ח ל דּ בּ ר י ד ו ד א ל ה י א ב ת י ך ל ך אַל אַר נ ן ר א ה נ ת תּ י ב י ד ך א ת ס יח ן same words in both years. מ ל ך ח שׁ בּוֹן ה א מ ר י ו א ת אַר צוֹ תּ יר א ו אַל תּ ח ת: ה ח ל ר שׁ ו ה ת גּ ר בּוֹ מ ל ח מ ה: פרק ב In year 2, Bne Yisrael misjudges God s (כז) ו תּ ר ג נוּ ב אָה ל יכ ם ו תּ אמ רוּ (כה) ה יּוֹם ה זּ ה אָח ל תּ ת פּ ח דּ ך intentions. Moshe tells בּ שׂ נ אַת י ד ו ד א ת נוּ הוֹצ יאָנוּ מ א ר ץ ו י ר אָת ך על פּ נ י ה ע מּ ים תּ ח ת כּ ל מ צ ר י ם ל ת ת א ת נוּ בּ י ד ה א מ ר י ה שּׁ מ י ם א שׁ ר י שׁ מ עוּן שׁ מ ע ך ו ר ג זוּ ו ח לוּ מ פּ נ י ך: them God s true intentions ל ה שׁ מ יד נוּ: in year 38. In both years the Emori go (מד) ו יּ צ א ה א מ ר י ה יּ שׁ ב בּ ה ר פרק ב out to fight Israel. In year ה הוּא ל ק ר את כ ם ו יּ ר דּ פוּ א ת כ ם (לב) ו יּ צ א ס יח ן ל ק ר את נוּ הוּא כּ א שׁ ר תּ ע שׂ ינ ה ה דּ ב ר ים ו יּ כּ תוּ ו כ ל ע מּוֹ ל מּ ל ח מ ה י ה צ ה: 2 the Emori crushed (לג) ו יּ תּ נ הוּ י ד ו ד א ל ה ינוּ א ת כ ם בּ שׂ ע יר ע ד ח ר מ ה: ל פ נ ינוּ ו נּ ך א תוֹ ו א ת <בנו> בּ נ יו Israel. In year 38 Israel ו א ת כּ ל ע מּוֹ: crushed them. פרק ג ( ו נּ פ ן ו נּ ע ל דּ ר ך ה בּ שׁ ן ו יּ צ א עוֹג מ ל ך ה בּ שׁ ן ל ק ר את נוּ הוּא ו כ ל ע מּוֹ ל מּ ל ח מ ה א ד ר ע י: ( ו יּ אמ ר י ד ו ד א ל י אַל תּ יר א א תוֹ כּ י ב י ד ך נ ת תּי א תוֹ ו א ת כּ ל ע מּוֹ ו א ת אַר צוֹ ו ע שׂ י ת לּוֹ כּ א שׁ ר ע שׂ ית ל ס יח ן מ ל ך ה א מ ר י א שׁ ר יוֹשׁ ב בּ ח שׁ בּוֹן: ( ו יּ תּ ן י ד ו ד א ל ה ינוּ בּ י ד נוּ גּ ם א ת עוֹג מ ל ך ה בּ שׁ ן ו א ת כּ ל ע מּוֹ ו נּ כּ הוּ ע ד בּ ל תּ י השׁ א יר לוֹ שׂ ר יד: Closing Words (מו) ו תּ שׁ בוּ ב ק ד שׁ י מ ים ר בּ ים פרק ג (כט) ו נּ שׁ ב בּ גּ י א מוּל בּ ית פּ עוֹר: In both cases they כּ יּ מ ים א שׁ ר י שׁ ב תּ ם: remained at a certain place after these battles. In year 2, however, it is for many years while in year 38 it is only for a short time while they prepare to enter the land. L07 Perek Comparison - Summary Chart.doc Further Reading: Nehama Leibowitz, Introduction, quotes Hoffman on the comparison between chapters and also other insights from Abarbanel and Rashi. 27

28 Lesson 8 Structure of Perakim 2-3 Objective: To find the structure of perakim 2-3, and figure out the purpose they serve within the context of Moshe s first speech. Notes on Peshat: 2:24 In this pasuk Hashem commands Moshe to battle Sihon but in pasuk 26 Moshe tries to first make peace. Ramban explains that pasuk 24 actually occurred after the peace envoy. Pasuk 24 is therefore written in hindsight, after the failed peace negotiation and the war. See how Midrash Tanhuma (quoted in Nehama Leibowitz below) solves this problem. Activity: (3 periods) 1. Handout worksheet for students to fill out in class in pairs. Structure of Perkaim 2-3: Worksheet The second part of the historical speech lists the lands which בני ישראל had to go through in order to get where they are. Fill in the chart below based on Perakim 2-3. Do they fight? Name of Land Structure Pesukim ב:ב-ח שעיר L08 Perek Structure - Worksheet.doc 2. Review worksheet and show each territory on a map. A projector or a big map is suggested. 28

29 Structure of Perakim 2-3: Summary Chart The second part of the speech lists the lands which בני ישראל had to go through in order to get where they are. Fill in the chart below based on Perakim 2-3. Do they fight? Name of Land Structure Pesukim ב: ב-ח שעיר לא ט-טז מואב לא יז-כג עמון לא כד-לז סחון כן ג: א-יא עג כן L08 Perek Structure - Summary Chart.doc פרקים א-ג Map of Bne Yisrael s travels in L08 Perek Structure - Map.doc 29

30 3. Discuss Why are these travels and battles included in Moshe s first speech? It is not simply a historical review to explain how they got to מואב.ערבות Since these travels happened only within the past few weeks, everyone present would remember them very well. Rather, Moshe brings up the first three territories with whom Bnei Yisrael do not fight in order to remind them that they may not take any territory that God gave to other nations. Just as Hashem has given territory to those nations and protects them, so to Hashem will give Bnei Yisrael their territory if Bnei Yisrael is willing to fight for it. Also, Moshe points out that Seir, Moab, and Amon themselves conquered their territories from giant people who lived there previously proving that if those nations could conquer giant people then so can Bnei Yisrael. Moshe then reminds Bnei Yisrael of the last two territories which Bnei Yisrael do conquer to give them confidence that they can win and must trust that Hashem will help them conquer Israel (3:21-22). This, together with a reminder about the sin of the spies, all come together to form the central message of this speech: after Moshe dies, Bnei Yisrael must have the courage to battle for and inherit the land of Israel. Why is Moshe s prayer to enter the land included in this speech? 1. Moshe hopes that Hashem might reconsider after Moshe successfully led the conquest of the Transjordan. 2. Moshe wants to make sure nobody thinks that the reason he is not going into Israel is because he is afraid. Moshe explains that he entreated God to allow him to enter but God did not accept. We can learn an important lesson from this passage about prayer. Sometimes we pray for things and do not get answered. We should remember, though, that even Moshe s request was not granted. Prayer is not a magic formula. God may hear a prayer but still not grant it. Further Discussions: A. Og Melekh HaBashan is the subject of many colorful Midrashim. But, what is the peshat of Debarim 3:11? The pasuk says that his bed was 9 x 4 amot by the standard cubit (as opposed to a royal cubit). A cubit is the length from an average man s (see Ibn Ezra) elbow to the tip of his middle finger, about 1½ feet. That would make Og s bed 13½ x 6 feet. Ask the class: How tall do you think Og was? For homework have them look up how big the tallest man recorded in the Guinness Book of World Records is. Compare this to Goliath (1 Sam 17:4). B. See Nehama Leibowitz, Devarim 3, about the importance of pursuing peace even if it contradict s Hashem s orders! The Midrash that she cites is quoted in the summary sheet after the summary chart. Compare the Midrash s explanation to that of Ramban on 2:24. Use this as a point of departure to discuss the different views on the modern question of land for peace in Israel. 30

31 לא תספו 1-4 Lesson 9 Perek 4 Pesukim Background: Perek 4 concludes the first speech and includes many different topics which Moshe repeats to Bnei Yisrael. While students should read through the whole perek, there are a few important points worth spending more time on. This lesson and the next two will elaborate on certain topics. Objective: To discuss the various interpretations and reasons for the law that one must not add anything to the Torah. This is an important basis for students understanding of how halakha works. This discussion will hopefully be followed up in a halakha class. This class is meant only to set up a theoretical framework to understand derabanan laws. On the one hand, Rabbis must make fences to protect the Torah. On the other hand they must be careful not to make laws that are too burdensome for people to follow. Rabbis must also make sure that people don t take upon themselves harmful or idolatrous laws in the name of Judaism (ex. amulets, charms, astrology). Pasuk 1 Moshe encourages Bnei Yisrael to follow the laws in order that they should live and inherit the land. (Rav Kook explains that to live is not just physical living but also means being spiritually alive. See Nehama Leibowitz, Vaethanan 1, p. 47.) Pasuk 2 - Do not add What does this mean? It seems obvious that one should not remove any laws, but why can t one add laws? Read source 1 in the source sheet handout. You can retell this Aggadah outside the text to save time. This Midrash shows the dangers of adding laws to the Torah. People might not follow all of the new laws and then they will come to transgress even the Torah laws because they won t know how to distinguish between the old and the new. Yet, Avot 1:1 also teach סייג לתורה.עשו How were the Rabbis allowed to add fences and gezerot to the Torah? Read Rambam Mamrim 2:9 (source 2 on the source sheet). Pasuk 3 - In the last pasuk of perek 3, Moshe makes a point of saying that Bnei Yisrael had settled מול בית פעור.בגיא This is the place where the events of Bemidbar 25:1-9 occurred. In this pasuk, Moshe again refers to the events at that place as an example of what could happen if Bnei Yisrael do not follow the laws. What is the relationship between this pasuk and the previous one? What does not adding laws have to do with idolatry? This semichut may teach us another danger in adding new laws. Someone might add laws that are related to idolatry or are harmful in some other way. If one sticks to the Torah laws then one is guaranteed to be safe. A proof for this connection is that Debarim 13:1, which repeats the prohibition against adding laws, also follows laws against idolatry (12:29-31). Pasuk 4 emphasized that only those who did not sin at Pe or are alive today. This repeats the message of Pasuk 1 and closes this section. 31

32 ח ) Perek 4 Do Not Add ל א ת ס פוּ ע ל ה דּ ב ר א שׁ ר אָנ כ י מ צ וּ ה א ת כ ם ו ל א ת ג ר עוּ מ מּ נּוּ (דברים פרק ד:ב) 1. אבות דרבי נתן נוסחא א פרק א ד"ה איזהו סייג איזהו סייג שעשה אדם הראשון לדבריו הרי הוא אומר ויצו ה' אלהים על האדם לאמר מכל עץ הגן אכול תאכל ומעץ הדעת טוב ורע לא תאכל ממנו כי ביום אכלך ממנו מות תמות (בראשית ב' י"ז) לא רצה אדם הראשון לומר לחוה כדרך שא"ל הקב"ה אלא כך אמר לה ומפרי העץ אשר בתוך הגן אמר אלהים לא תאכלו ממנו ולא תגעו בו פן תמותון (שם ג' ג') באותה שעה היה נחש הרשע נוטל עצה בלבו אמר הואיל ואיני יכול להכשיל את האדם אלך ואכשיל את חוה הלך וישב אצלה והרבה שיחה עמה אמר לה אם לנגיעה את אומרת צוה עלינו הקב"ה הריני נוגע בו ואיני מת אף את אם תגעי בו אי את מתה. מה עשה הנחש הרשע באותה שעה עמד ונגע באילן בידיו וברגליו והרתיעו עד שנשרו פירותיו לארץ...ושוב אמר לה אם לאכילה את אומרת צוה עלינו הקדוש ברוך הוא הריני אוכל ממנו ואיני מת ואף את תאכלי [ממנו] ואי את מתה. מה אמרה חוה בדעתה כל הדברים שפקדני רבי מתחלה שקר הם. לפי שאין חוה קוראה לאדם הראשון מתחלה אלא רבי. מיד נטלה ואכלה ונתנה לאדם ואכל שנאמר ותרא האשה כי טוב העץ למאכל וכי תאוה הוא לעינים. 2. רמב"ם הלכות ממרים פרק ב:ט הואיל ויש לבית דין לגזור ולאסור דבר המותר ויעמוד איסורו לדורות וכן יש להן להתיר איסורי תורה לפי שעה מהו זה שהזהירה תורה לא תוסיף עליו ולא תגרע ממנו, שלא להוסיף על דברי תורה ולא לגרוע מהן ולקבוע הדבר לעולם בדבר שהוא מן התורה בין בתורה שבכתב בין בתורה שבעל פה, כיצד הרי כתוב בתורה לא תבשל גדי בחלב אמו מפי השמועה למדו שזה הכתוב אסר לבשל ולאכול בשר בחלב, בין בשר בהמה בין בשר חיה אבל בשר העוף מותר בחלב מן התורה, אם יבוא בית דין ויתיר בשר חיה בחלב הרי זה גורע, ואם יאסור בשר העוף ויאמר שהוא בכלל הגדי והוא אסור מן התורה הרי זה מוסיף, אבל אם אמר בשר העוף מותר מן התורה ואנו נאסור אותו ונודיע לעם שהוא גזרה שלא יבא מן הדבר חובה ויאמרו העוף מותר מפני שלא נתפרש כך החיה מותרת שהרי לא נתפרשה, ויבא אחר לומר אף בשר בהמה מותרת חוץ מן העז, ויבא אחר לומר אף בשר העז מותר בחלב פרה או הכבשה שלא נאמר אלא אמו שהיא מינו, ויבא אחר לומר אף בחלב העז שאינה אמו מותר שלא נאמר אלא אמו, לפיכך נאסור כל בשר בחלב אפילו בשר עוף, אין זה מוסיף אלא עושה סייג לתורה וכן כל כיוצא בזה. L09 Perek 4 - Adding Laws - Source Sheet.doc Practical Application: Many Jews have the custom of kaparot to kill a chicken before Yom Kippur as atonement. Rav Yosef Karo quotes a controversy about this custom. Many Rabbis endorse the custom as a symbol of our atonement. However, Ramban prohibits it because it is based on non-jewish idolatrous practice: בית יוסף אורח חיים סימן תרה והרשב"א כתב בתשובה "א סי' שצא) בענין הכפרה שעושין לנערים בערב יום הכפורים מנהג זה פשוט בעירנו ואף על פי ששמעתי מפי אנשים הגונים מאשכנז שכל רבני ארצם עושים כן וגם שמעתי שנשאל רבינו האי ואמר שכן נהגו עם כל זה מנעתי המנהג הזה מעירנו וכתוב בארחות חיים (הל' ערב יוה"כ אות א) שהרמב"ן אוסרו משום דרכי האמורי: Ask the class to discuss what their family s custom is and whether they think this custom falls into the category of Do not add laws that may be harmful. 32

33 Lesson 10 Perek 4 Pasuk 6 Wise Nation Background: Moshe here tries to encourage Bnei Yisrael to keep the Torah by explaining that the laws of the Torah are something they can be proud of in front of all the other nations. If you keep the Torah then everyone else will honor you for your great wisdom. Rambam made this pasuk into a cornerstone of his philosophy. This is a good example of how one seemingly innocuous pasuk can inspire an entire system of thought. Objective: To appreciate how this one pasuk has profound impact on the Rambam s thought concerning reasons for mizvot, and understanding midrashim. Rambam felt it was important to make a good impression upon other nations. Since all people agree with reason and honor that which promotes goodness, Rambam felt it necessary to explain that all mitzvot and aggadoth can be explained through reason and universal values. Students can learn two important lessons from this: (1) As a Jew, we should always seek to make a good impression on other people. (2) We should always use reason to understand the Torah. If something does not make sense then we should continue searching until it does. Activity: Discuss the following points: What does Hilul Hashem mean? What does Kiddush Hashem mean? What are examples of ways in which we can cause Kiddush Hashem? Why is it important to make a good impression on others? Why can t we just do what we think is right and disregard other people s opinions? Rambam applies the concept of Kiddush Hashem even on a national level. Our Torah, both its commandments and stories, should make a good impression on non-jews. Handout source sheet. Source 1 presents Rambam s opinion that all mitzvot, even hukim, have reasons. This is not the time to get into what all those reasons are, but this is just an important principle to keep in mind. After reading source 2 discuss what Rambam presents as the proper way to understand Midrashim. 33

34 Perek 4 Wise Nation Rambam s Use of Debarim 4:6 וּשׁ מ ר תּ ם ו ע שׂ ית ם כּ י ה וא ח כ מ ת כ ם וּב ינ ת כ ם ל ע ינ י ה ע מּ ים א שׁ ר י שׁ מ עוּן א ת כּ ל ה ח קּ ים ה א לּ ה ו אָמ רוּ ר ק ע ם ח כ ם ו נ בוֹן ה גּוֹי ה גּ דוֹל ה זּ ה: 1. On Reasons for the Mizvot The Guide of the Perplexed III:31 The sole object of the Torah is to benefit us. Thus we explained the verse, for our good always, that He might preserve us alive as it is this day (Debarim 6:24). Again, which shall hear all those statutes [hukim], and say, surely this great nation is a wise and understanding people (Debarim 4:6). He thus says that even every one of these statutes [hukim] convinces all nations of the wisdom and understanding it includes. But if no reason could be found for these statutes, if they produced no advantage and removed no evil, why then should he who believes in them and follows them be wise, reasonable, and so excellent as to raise the admiration of all nations? But the truth is undoubtedly as we have said, that every one of the 613 precepts serves to inculcate some truth, to remove some erroneous opinion, to establish proper relations in society, to diminish evil, to train in good opinions, moral, and social conduct. 2. On Interpreting Midrashim Introduction to Perek Helek You must know that the words of the sages are differently interpreted by three groups of people. The first group is the largest one. I have observed them, read their books and heard about them. They accept the teachings of the sages in their simple literal sense and do not think that these teachings contain any hidden meaning at all. They believe that all sorts of impossible things must be. They hold such opinions because they have not understood science and are far from having acquired knowledge...they understand the teachings of the sages only in their literal sense, in spite of the fact that some of their teachings, when taken literally, seem so fantastic and irrational that if one were to repeat them literally, even to the uneducated, let alone to sophisticated scholars, their amazement would prompt them to ask how anyone in the world could believe such things true, much less edifying. The members of this group are poor in knowledge. One can only regret their folly. Their very effort to honor and to exalt the sages in accordance with their own meager understanding actually humiliates them. As God lives, this group destroys the glory of the the Torah and extinguishes its light, for they make the Torah of God say the opposite of what it intended. For He said in His perfect torah, The nations who hear of these statues shall say: Surely this great nations is a wise and understanding people (Debarim 4:6). But this group expounds the laws and the teachings of our sages in such a way that when the other peoples hear them they say that this little people is foolish and shameful. L10 Perek 4 - Wise Nation - Source Sheet.doc Further Reading: Isidore Twersky, Introduction to the Code of Maimonides (New Haven: Yale University Press, 1980), For the full quotation of source 2 see Isidore Twersky, A Maimonides Reader (New York: Behrman House, 1972),

35 Lesson 11 - Perek 4:25-40 Tish a Be ab Reading Background: In this last section of Moshe s first speech, Moshe uses two different tactics to encourage Bnei Yisrael to follow Hashem. He starts with a warning of the punishment that will come about if Bnei Yisrael anger Hashem. But, Moshe then ends on a positive note by pointing out all the great acts Hashem has done for Bnei Yisrael out of his love for them which should inspire Bnei Yisrael to follow the Mizvot. Objective: To find structure of this section, capture the central message based on the structure, and appreciate why we read this portion on Tish a Be ab. Activity: A. For an advanced class, ask them to read through 4:25-40, break it down into sections, label each section, and present the results in an outline form. For a class with less experience preparing outlines, have them complete the table in the worksheet. Tish a Be ab Reading Read through the end of Moshe s first speech 4: As you read fill in the table below to find the structure of this section. Contents Pesukim, Perek 4 Negative Warning - Sin 25- Punishment Repentance Positive Inspiration - 40 What is the central message of the Negative Warning part? (Is it really so negative after all?) What is the central message of the Positive Inspiration part? Why do you think this section was chosen as the morning Torah reading for Tish a Be ab? Here is the source from the Gemara for our custom to read these pesukim on Tish a Be ab. Notice that the Tannaim had different opinions about what to read and it was only during the time of the Abaye, the Amora, that our custom became accepted. תלמוד בבלי מסכת מגילה דף לא עמוד ב בתשעה באב גופיה מאי מפטרינן? אמר רב: (ישעיהו א') איכה היתה לזונה, מקרא מאי? 1. תניא. אחרים אומרים: (ויקרא כו:יד) ואם לא תשמעו לי, 2. רבי נתן בר יוסף אומר: ) במדבר יד:יב) עד אנה ינאצני העם הזה, ויש אומרים: ) במדבר יד:כו) עד מתי לעדה הרעה הזאת. 3. אמר אביי: האידנא נהוג עלמא למיקרי ) דברים ד') כי תוליד בנים, ומפטירין (ירמיהו ח') אסף אסיפם. Look up the pesukim suggested by the Tannaim for the Torah reading and look at their contexts. Does the portion that we read contain the same message just in different words or is it a fundamentally different message? How does this background help you understand why this section way chosen? Rambam codified this custom for all generations: רמב"ם הלכות תפילה ונשיאת כפים פרק יג הלכה יח בתשעה באב קורין בשחרית כי תוליד בנים ומפטירין אסף אסיפם נאם יי' L11 Perek 4 - Tisha Beab - Worksheet.doc 35

36 מ ) Summary Outline of Tish a Be ab Reading Negative Warning.I Sin.a (כה) כּ י תוֹל יד בּ נ ים וּב נ י ב נ ים ו נוֹשׁ נ תּ ם בּ אָר ץ ו ה שׁ ח תּ ם ו ע שׂ ית ם פּ ס ל תּ מוּנ ת כּ ל ו ע שׂ ית ם ה ר ע בּ ע ינ י י ד ו ד א ל ה י ך ל ה כ ע יסוֹ: Punishment.b (כו) ה ע יד ת י ב כ ם ה יּוֹם א ת ה שּׁ מ י ם ו א ת ה אָר ץ כּ י אָב ד תּ אב דוּן מ ה ר מ ע ל ה אָר ץ א שׁ ר אַתּ ם ע ב ר ים א ת ה יּ ר דּ ן שׁ מּ ה ל ר שׁ תּ הּ ל א ת א ר יכ ן י מ ים ע ל י ה כּ י ה שּׁ מ ד תּ שּׁ מ דוּן: (כז) ו ה פ יץ י ד ו ד א ת כ ם בּ ע מּ ים ו נ שׁ אַר תּ ם מ ת י מ ס פּ ר בּ גּוֹי ם א שׁ ר י נ ה ג י ד ו ד א ת כ ם שׁ מּ ה: (כח) ו ע ב ד תּ ם שׁ ם א ל ה ים מ ע שׂ ה י ד י אָד ם ע ץ ו א ב ן א שׁ ר ל א י ר אוּן ו ל א י שׁ מ עוּן ו ל א י אכ לוּן ו ל א י ר יח ן: Repentance.c (כט) וּב קּ שׁ תּ ם מ שּׁ ם א ת י ד ו ד א ל ה י ך וּמ צ א ת כּ י ת ד ר שׁ נּוּ בּ כ ל ל ב ב ך וּב כ ל נ פ שׁ ך: (ל) בּ צּ ר ל ך וּמ צ אוּ ך כּ ל ה דּ ב ר ים ה א לּ ה בּ אַח ר ית ה יּ מ ים ו שׁ ב תּ ע ד י ד ו ד א ל ה י ך ו שׁ מ ע תּ בּ ק לוֹ: (לא) כּ י א ל ר חוּם י ד ו ד א ל ה י ך ל א י ר פּ ך ו ל א י שׁ ח ית ך ו ל א י שׁ כּ ח א ת בּ ר ית א ב ת י ך א שׁ ר נ שׁ בּ ע ל ה ם: Positive Inspiration.II (לב) כּ י שׁ אַל נ א ל י מ ים ר אשׁ נ ים א שׁ ר ה יוּ ל פ נ י ך ל מ ן ה יּוֹם א שׁר בּ ר א א ל ה ים אָד ם ע ל ה אָר ץ וּל מ ק צ ה ה שּׁ מ י ם ו ע ד ק צ ה ה שּׁ מ י ם ה נ ה י ה כּ דּ ב ר ה גּ דוֹל ה זּ ה אוֹ ה נ שׁ מ ע כּ מ הוּ: (לג) ה שׁ מ ע ע ם קוֹל א ל ה ים מ ד בּ ר מ תּוֹ ך ה א שׁ כּ א שׁ ר שׁ מ ע תּ אַתּ ה ו יּ ח י: (לד) אוֹ ה נ סּ ה א ל ה ים ל בוֹא ל ק ח ת לוֹ גוֹי מ קּ ר ב גּוֹי בּ מ סּ ת בּ א ת ת וּב מוֹפ ת ים וּב מ ל ח מ ה וּב י ד ח ז ק ה וּב ז רוֹע נ טוּי ה וּב מוֹר א ים גּ ד ל ים כּ כ ל א שׁ ר ע שׂ ה ל כ ם י ד ו ד א ל ה יכ ם בּ מ צ ר י ם ל ע ינ י ך: (לה) אַתּ ה ה ר א ת ל ד ע ת כּ י י ד ו ד הוּא ה א ל ה ים א ין עוֹד מ ל ב דּוֹ: (לו) מ ן ה שּׁ מ י ם ה שׁ מ יע ך א ת ק לוֹ ל י סּ ר ךּ ו ע ל ה אָר ץ ה ר א ך א ת א שּׁוֹ ה גּ דוֹל ה וּד ב ר יו שׁ מ ע תּ מ תּוֹ ך ה א שׁ: (לז) ו ת ח ת כּ י אָה ב א ת אב ת י ך ו יּ ב ח ר בּ ז ר עוֹ אַח ר יו ו יּוֹצ א ך בּ פ נ יו בּ כ חוֹ ה גּ ד ל מ מּ צ ר י ם: (לח) ל הוֹר ישׁ גּוֹי ם גּ ד ל ים ו ע צ מ ים מ מּ ך מ פּ נ י ך ל ה ב יא ך ל ת ת ל ך א ת אַר צ ם נ ח ל ה כּ יּוֹם ה זּ ה: (לט) ו י ד ע תּ ה יּוֹם ו השׁ ב ת א ל ל ב ב ך כּ י י ד ו ד הוּא ה א ל ה ים בּ שּׁ מ י ם מ מּ ע ל ו ע ל ה אָר ץ מ תּ ח ת א ין עוֹד: ( ו שׁ מ ר תּ א ת ח קּ יו ו א ת מ צ וֹת יו א שׁ ר אָנ כ י מ צ וּ ך ה יּוֹם א שׁ ר י יט ב ל ך וּל ב נ י ך אַח ר י ך וּל מ ע ן תּ א ר י ך י מ ים ע ל ה א ד מ ה א שׁ ר י ד ו ד א ל ה י ך נ ת ן ל ך כּ ל ה יּ מ ים: פ L11 Perek 4 - Tisha Beab Summary Sheet.doc The central message of the Negative Warning section is that there is always hope. Even when Bnei Yisrael are in the depths of despair, exiled from their land, oppressed by the nations, we can be assured that Hashem remembers the covenant and will save us if only we seek Him out. This section does not dwell on the punishments but rather on the positive message that we can always repent. The central message of the next section is to remind Bnei Yisrael of the great miracles that Hashem did for them. This should inspire them to want to follow His mitzvot. The overall message of the entire reading can be summarized as follows: Don t despair when things are bad. Think about how Hashem saved our nation during hard times in the past. Repent and trust that things will get better. It seems that the Rabbis chose this as the reading for Tish a Be ab because they did not want us to dwell only on the negative. Thinking only of our past suffering can lead to depression and a desire to just give up. Rather, the Rabbis wanted to give the nation hope that they should still stick to the Torah and look forward to better times. This is confirmed by analyzing the Gemara that provides the source for our custom. The other opinions in the Baraita suggest readings which focus on the negative. 36

37 Leviticus 26:14-41 is a horrific list of punishments that can make the reader cringe. Only the very end, 42-45, offers a glimpse of hope. The major focus there is to instill fear of punishment, whereas the focus of our reading is to provide hope. Numbers 14 is about the punishment Bnei Yisrael receives after the sin of the spies. The first opinion suggests reading the pesukim where Hashem wishes to wipe out the entire nation except Moshe. The second opinion suggests reading the compromise punishment that the entire generation will die in the desert. Once again these suggestions focus on the fearful punishments as opposed to our custom which offers hope and ends with positive inspiration. Add to this that Tish a Be ab is considered a holiday and we don t say Tahanun: שולחן ערוך אורח חיים סימן תקנט סעיף ד אין אומרים תחנון (ולא סליחות) (הגהות אשירי) בת"ב, ואין נופלים על פניהםמשום דמקרימועד. הגה: וקורין בתורה כי תוליד בנים, ומפטירין בירמיה אסוףאסיפם. B. Point out other pesukim that are part of the prayers. Pesukim 35 and 44 are also part of the prayers. Sepharadim sing them when taking out the Sefer Torah on Shabbat. Pasuk 39 is at the end of `alenu. C. The placement of pasuk 28 in the punishment section, even though it looks like it is part of the sin, has generated many creative solutions by the Rishonim. See Nehama Leibowitz, Vaethanan 2, for an explication of Abarbanel s explanation and its implications. 37

38 Pasuk 28 Pasuk 28 looks like it is part of the sin. However, if it is part of the sin, why is placed after the punishment in and not before it? Many Rishonim have dealt with this questions and their answers are very interesting. They all use the same strategy which is to explain that this pasuk is actually part of the punishment. 1. אונקלוס ותפלחון תמן לעממיא פלחי טעותא עובד ידי אנשא אעא ואבנא דלא חזן ולא שמעין ולא אכלין ולא מריחין: רש"י דברים פרק ד (כח) ועבדתם שם אלהים - כתרגומו. משאתם עובדים לעובדיהם כאלו אתם עובדים להם: There you will serve gods [The proper explanation is] like the translation [of Onkelos]. Since you are serving their [the idols ] worshipers, it is as if you are worshiping them [the idols]. 2. רמב"ן ועבדתם שם אלהים - משאתם עובדים לעובדיהם אתם עובדים להם, לשון רש"י. וכבר פירשתי סודו כי היושב בחוצה לארץ כאלו עובד עבודה זרה, There you will serve gods Since you are serving their worshipers it is as if you are worshipping them these are words of Rashi. But I have already explained its secret that one who dwells outside of Israel it is as if he worships idolatry. 3. Abarbanel As a result of their terrible sufferings, many Jews (so Holy Writ foretells) will be brought to forced conversion, worshipping idols but knowing full well that they are made of wood and stone. Their idolatry will be committed just to escape death It is not mentioned here as a part of their sin but as the punishment for their misdeeds. This would constitute the climax of their sufferings to be inwardly aware of the true faith and have to pay lip service to idols The phrase from thence (משם) you will seek goes back to the previous statement: And there (שם) you shall serve gods. While in that situation of worshipping other gods, in the midst of those sufferings and persecution, you shall seek the Lord and still remain loyal to Him. He reassured them that they would find Him: if they would seek Him with all their heart and soul. How appropriate is that phrase: With all you heart and soul! Those Marranos (forced apostates) are unable to practice the observances of Judaism. Indeed their seeking of God can be in their hearts and souls alone! Exercise: For each of these three Rishinim, try to summarize in one sentence how each deals with seeming misplacement of pasuk 28. L11 Perek 4 - Tisha Beab Source Sheet.doc This pasuk presents idolators as believing that the idols themselves are gods and makes fun of such a view. Indeed, it is difficult for us to imagine how anyone could believe such an absurdity. It seems that at least the more educated idolaters thought the gods had a separate existence but that their spirit dwelt in the idols. The masses, however, lost sight of the distinction between the deity and the statue. See JPS Commentary and Encyclopedia Judaica, Idolatry, for more details on the character of idolatry in the Ancient Near East. This marks the end of Moshe s first speech. This is a good time to stop and review. Project: Students should prepare a review sheet of all sections and how they fit into the general message of the first speech 38

39 Lesson 12 Perek 4:41-43 Cities of Refuge Background: This paragraph is the only section presented in a narrator s voice from 1:6 until 26:19. This is not part of Moshe s speech but rather is presented, like stories in the other four books of the Torah, from a third person narrator s perspective. Activity: Review the concept of cities of refuge as punishment for unintentional manslaughter. Ask: What is so important about these cities of refuge that we need to interrupt the flow of Moshe s two speeches to be informed that he established these cities? Make sure students understand why this paragraph sticks out from the surrounding speeches. Let them try to think of answers on their own. Debarim Rabbah provides several interesting and creative answers to this question. Answer #1 - Write the following quote on the board: He who has eaten of the dish knows how it tastes. - Midrash Debarim Rabbah. Ask students if anyone can figure out how this quote answers the question. Moshe knows what it feels like to be pursued by someone who wants to take revenge for a homicide. Moshe s very first action was to kill an Egyptian who was beating a Jew. (Although this was not accidental homicide, Moshe was justified in killing the Egyptian under those circumstances.) Pharaoh wished to take revenge by killing Moshe but Moshe was saved by running away. Moshe s last action parallels his first. As his final act before dying, Moshe acknowledges how his life was saved way back and provides the same kindness for others by building cities of refuge to save the lives of accidental killers. Answer #2 Ask: What is the definition of addiction? Here s Mirriam Webster s definition: ad dic tion: compulsive need for and use of a habit-forming substance characterized by tolerance and by well-defined physiological symptoms upon withdrawal. Ask: What kinds of things are people generally addicted to? Drugs, smoking, alcohol, money, sex, television... Now read this Midrash: 39

40 Addicted to Good: Moshe s Last Actions - Cities of Refuge מדרש דברים רבה פרשה ב:כו אז יבדיל משה זש"ה (קהלת ה :ט ( אוהב כסף לא ישבע כסף. אין אנו יודעים שאין אדם ממלא את נפשו מהו בכסף? A. רבנן אמרי אלו תלמידי חכמים שאוהבין דברי תורה שנמשלו בכסף שנא' ) משלי טז:טז) וקנות בינה נבחר מכסף א"ר נחמן מי שאוהב תורה אינו שבע תורה... B. ד"א אוהב כסף א"ר יצחק מי שהוא אוהב מצות אינו שבע מן המצות כיצד? את מוצא שני גדולי עולם דוד ומשה ולא שבעו, 1. דוד אע"פ שא"ל הקב"ה (דברי הימים ב ו :ט ( רק אתה לא תבנה לי את הבית הזה היה דוד אומר לעצמו וכי מפני שאמר לי הקב"ה אתה לא תבנה לי הבית אני יושב?, מה עשה? זירז את עצמו והתקין כל צרכיו עד שלא מת מנין שנאמר (דברי הימים א כב:יד) והנה בעניי הכינותי לבית אלהי, 2. וכן משה אע"פ שאמר לו הקב"ה כי לא תעבור את הירדן הזה אמר משה אני עובר מן העולם ואיני מפריש להם ערי מקלט מיד אז יבדיל משה. Midrash Devarim Rabbah 2:26 THEN MOSES SEPARATED. This bears out what Scripture says, He who loves silver will never be satisfied with silver (Kohelet 5:9). Don t we already know that people are never be satisfied? What then is the force of the words, With silver? A. The Rabbis said: This verse refers to scholars who love the words of the Torah which is compared to silver, as it is said, To acquire knowledge is better than silver (Mishle 16:16). Rabbi Nahman said: He who loves Torah can never have enough Torah B. Another explanation: He who loves silver Rabbi Yizhak said: He who loves the mizvot can never have enough of them. How so? You find that two great people of the world, David and Moses, could never have enough of them. 1. Although God said to David, You shall not build this house for me (Divrei hayamim 2 6:9), yet David said to himself, Just because the Holy One, blessed be He, said You will not build this house for me, can I sit still? What did he do? Before he died, he busied himself with the preparation of all the necessary materials for [the Temple] before he died, as it is said, Now, behold, in my suffering I have prepared for the house of the Lord (Divrei hayamim 1 22:14). 2. And so it was too with Moses. Although God had said to him, You shall not go over this Jordan (Devarim 3:27), yet Moses immediately exclaimed, Shall I then depart this world without setting aside cities of refuge? Therefore, THEN MOSES SEPARATED. L12 Perek 4 - Cities of Refuge - Source Sheet.doc The Midrash says that you can be addicted not only to harmful things, but also to learning Torah and doing Mitzvot. So, addiction in itself is not a bad thing; it just depends to what you re addicted. Has anyone in the class ever felt addicted to a good thing? How does this answer the question about why we are told about Moshe designating the cities of refuge? Moshe was addicted to doing good. Moshe loved to lead the nation and wanted to do as much as he could. He felt bad that he would not be able to settle the people in the land so he wanted to at least start by settling cities of refuge on the East bank..לא עליך המלאכא לגמור ולא אתה בן חורין ליבטל ממנה- Moral 1 Moral 2 Doing good deeds can become addictive once you get into it. For homework: Each student should print up a Chief Rabbi s Warning label to be placed on addictive actions. For example, this label should be placed on every Humash: Chief Rabbi s Warning: Research has shown that Humash contains extremely powerful ideas. Learning may decrease immaturity and may impregnate your mind with complex thoughts. Studying by teenagers may result in curiosity about many important questions which will can lead to even more studying. 40

41 Unit 3 Moshe s Second Speech Ten Commandments Lesson 13 Chapter 5 Introduction to the Ten Commandments Background: Moshe now recalls the giving of the Ten Commandments at Har Sinai. Before repeating the commandments, Moshe gives a short introduction in pesukim 2-5. Objective: For students to think about why we follow the Torah. Why do we have to accept the Mitzvoth just because our ancestors did many generations ago? Activity: 1. Ask students to reenact this speech. Students should recognize the break between the first seven words of pasuk 1, which are part of the narration, and the rest of the chapter, which are the words of Moshe himself. Choose two students: one to be the narrator and the other to be Moshe. Ask the narrator to begin at 4:44 and stop where appropriate at which point Moshe begins and continues until pasuk 6. They should figure out which words to say and the class should correct them if they make a mistake. Tell the class that they are also part of the reenactment as the new generation of Bnei Yisrael. Remind them that only those who were under twenty years old at Ma amad Har Sinai would still be alive today. 2. Break down the structure of the Perek: 4:44-5:1a - Narrator s Introduction to Moshe s Second Speech 5:1b and on Moshe s Second Speech 5: 1b - 5 Introduction to Ten Commandments 6 18 The Ten Commandments 3. Ask class: Did you notice anything strange about the beginning of Moshe s speech? Moshe speaks to the people as if they themselves were at Har Sinai, accepted the Berit, and heard God speak. But actually it was their parents for the most part. This is relevant to another questions which students often ask: Why must we today follow the Torah? Since we weren t at Sinai and never accepted the Berit upon ourselves why are we bound by it? See if students have any suggestions. It seems that both of these questions have the same answer. Give students an analogy of a corporation. If the original founders make decisions about the company, then those who run the company in the next generation are still bound by those decisions. Once a corporation signs a contract, all future members must adhere to the rules of that contract. Many German and Austrian companies are now paying reparations to Holocaust victims even though nobody now working in those companies were working there during WWII. Bnei Yisrael similarly is a corporate entity. The essence of a Berit is that it applies not just to one person but to his children as well. That s why the symbol of the Berit the 41

42 Berit Milah is on the reproductive organ. That s also why the Torah stresses the importance of teaching Torah to one s children. The second generation of Bnei Yisrael weren t actually at Har Sinai but it is as if they were there since their parents told them about it and have made decisions that effect all future members of the nation. This idea is expressed in the Passover Haggadah: In every generation one must view (show) oneself as if he personally came out of Egypt It was not only our ancestors that the Holy One, Blessed be He, redeemed, but us, too, with them. 4. Discuss other reasons why we learn and follow the Torah: Torah gives us direction in life. It helps us decide between right and wrong. To keep up the traditions that our parents and grandparents have taught us. It makes our lives meaningful. We become part of a worldwide community of people who share a common history and set of beliefs and practices. It enhances family life. It s inspiring and rewarding etc What Mitzvoth, events, or teachings of the Torah do students like the most? Perhaps you can better explain those Mitzvoth that students find difficult. 42

43 Lesson 14 Structure of the Ten Commandments Background: The Ten Commandments are the central tenants from which all of Judaism flows. As we will see, the rest of Moshe s second speech is an elaboration of the ten commandments. Objective: For students to have a good working understanding of the structure of the Ten Commandments including their break down and order. Since this is the only part of Tanakh with two sets of Ta amim (Trop), this is a good opportunity to discuss the origin and function of Ta amim in general and their doubled appearance here as they relate to the structure of the Ten Commandments. Activity: 1. Explain that there are two sets of Ta amim for the Ten Commandments: טעם עליון and (For an overview of the Ta amim see Encyclopedia Judaica s.v. Masoretic.טעם תחתון Accents and Masora. ) Chumashim usually print טעם תחתון and place another copy of these pesukim with טעם עליון in the back of the Chumash. Help students locate both sets of Ta amim in their Tanakhs/Chumashim or photocopy it for them. Explain the different ;טעם עליון customs about which one we read in synagogue. Sepharadim always read with Ashkenazim use טעם תחתון when reading parashat hashavuah but טעם עליון on Shavuot. 2. Break class into small groups and ask them to analyze and compare the two sets of Ta amim. They should try to answer these questions: Which set of Ta amim makes more sense? What is the purpose of the Ta amim? How do you break down the pesukim into ten commandments? follows the usual system of Ta amim which try to break the words up into טעם תחתון logical sentences of standard length. טעם עליון breaks up the words so that each commandment, whether long or short, takes up exactly one pasuk (except the first two which are combined into one pasuk following the famous midrash that those two were spoken directly by Hashem). 3. Stay in small groups and list the ten commandments using one or two words for each. Students should try to figure if they are in any particular order and what logic governs their arrangement. As is well known, the first four are between man and God, the last five are between man and man, and the fifth acts as kind of transition between the two. Like God, parents are responsible for your creation and are figures of higher authority. At the same time they are also human. Within these two halves, logic moves from most severe to least severe. Belief that God exists is the most fundamental concept. The prohibition of idolatry is just a corollary to that belief. False swearing and the Sabbath are ritual acts that are directly implied by belief in one God whose name is holy and who created the world. Within the second half, murder is the ultimate sin. Adultery is less severe but still an irrevocable act. Stealing is unjust but can be returned. Acting as a false witness can pervert justice for those in a court case but is more indirect than stealing yourself. Finally, jealousy is not so much an act but a mindset which can lead to evil deeds but which, by itself, does not cause measurable harm. 43

44 Lesson 15 The Ten Commandments Objective: For students to think about the meaning and relevance of each commandment so that they can apply them to their own lives. This is an important exercise in itself and also serves as a good introduction to the rest of Sefer Debarim which will continue to elaborate on each commandment. Activity: Go through each commandment and discuss the following: What is the definition of this commandment? How does one fulfill it? What are some situations in our daily lives in which this commandment applies? What can we do to improve observance of it? Have someone read the first commandment. Write these question on the board and have students write up answer for them. After they have thought about open the floor for discussion. Repeat this process for each commandment. Discussion Points: 1. After trying to do the assignment for the first commandment, students will quickly realize the difficulty here. The first commandment does not actually command anything. The first commandments requires not action but belief. Philosophers have asked, how can one be commanded to believe something? You can do something, whether you understand it or not, but how can you force yourself to believe something? In fact, Hasdai Crescas and Abarbanel say that pasuk 6 is only an introduction to the ten commandments and is not itself a Mitzvah (See quotations in Nehama Leibowitz, Yitro 2). Rambam, however, disagrees and does count this as a Mitzvah. Rambam says that one can come to knowledge of God by looking at nature and through philosophic speculation. See how Rambam defines this Mitzvah. Rambam prescribes a step by step guide of how to come to love and fear God. How would Crescas and Abarbanel count the ten commandments if they don t include the first? (The second commandment can be split into two: 6a about believing in other gods, and 7-9 about creating and worshipping idols.) 44

45 The First Commandment אָנ כ י י ד ו ד א-ל ה יך א שׁ ר הוֹצ את י ך מ א ר ץ מ צ ר י ם מ בּ ית ע ב ד ים 1. Hasdai Crescas (Spain, ) He who includes among the list of positive precepts belief in the existence of God falls into a common error. The very character of the term Mitzvah indicated, by definition, that it can only apply to matters governed by freewill and choice. But faith in the existence of God is one of those things which are not governed by free will and choice. Consequently the term Mitzvah can not apply to it. 2. Abarbanel (Spain, ) The phrase I am the Lord your God does not constitute a commandment neither dogmatic nor practical, but is merely a preface to the subsequent commandments and injunctions, a declaration making known to Bnei Yisrael Who was addressing them. 3. Rambam, Mishneh Torah Hilchot Yesodei hatorah 1:1,6; 2:10 The most fundamental of fundamentals and the pillar of all sciences is to know that there is a first being bringing into existence all existing things, and that all that exists on heaven and earth and between them exists only through the truth of His existence The knowledge of this concept constitutes a positive precept, as it is said: I am the Lord your God (Deut 5:6) And what is the way that will lead to the love of Him and the fear of Him? When a person contemplates His great and wondrous works and creatures and from them obtains a glimpse of His wisdom which is incomparable and infinite, he will straightway love Him, praise Him, glorify Him, and long with an exceeding longing to know His great Name; even as David said, My soul thirsts for God, for the living God (Ps 42:3). And when he ponders these matters, he will recoil frightened, and realize that he is a small creature, lowly and obscure, endowed with slight and slender intelligence, standing in the presence of Him who is perfect in knowledge. And so David said, When I consider Your heavens, the work of Your fingers, what is man that You are mindful of him? (Ps 8:4-5) Observe the Universe and then you will realize Him who spoke and the world was. L15 Perek 5 - First Commandment - Source Sheet.doc 2. The second commandment forbids creating and worshipping idols. Idol worship is now almost extinct and it is hard for us to imagine what it was like. Why do you think someone would worship idols and create mythologies about many different gods? (They did this partly to explain the world around them, but modern science has filled this void for us.) They did this also because they needed an escape for the problems of everyday life. They sought control over the forces of nature through magic, which didn t work but perhaps at least made them feel like they had some control over their lives. (Some people still read their horoscopes and go to fortunetellers.) What do people turn to nowadays to get away from their problems? What has replaced idols in our times? Perhaps drugs, alcohol, gambling You can also think of idolatry as anything that distracts you from God and Mitzvot, like materialism (See Isaac Arama). The Talmud compares many different sins to idolatry such as not giving charity, honoring the wicked, leaving Israel, destroying property, obeying one s desires, not celebrating holidays, haughtiness, lying, and anger. What do all of these have in common? (A lack of proper focus on what s important, a lack of awareness of the Torah s values, placing our own desires above worshipping Hashem.) 45

46 The Second Commandment ל א י ה י ה ל ך א ל ה ים א ח ר ים ע ל פּ נ י: ל א ת ע שׂ ה ל ך פ ס ל כּ ל תּ מוּנ ה א שׁ ר בּ שּׁ מ י ם מ מּ ע ל ו א שׁ ר בּ אָר ץ מ תּ ח ת ו א שׁ ר בּ מּ י ם מ תּ ח ת ל אָר ץ: ל א ת שׁ תּ ח ו ה ל ה ם ו ל א ת ע ב ד ם כּ י אָנ כ י י ד ו ד א ל ה י ך א ל ק נּ א פּ ק ד ע וֹן אָבוֹת ע ל בּ נ ים ו ע ל שׁ לּ שׁ ים ו ע ל ר בּ ע ים ל שׂ נ אָי: ו ע שׂ ה ח ס ד ל א ל פ ים ל א ה ב י וּל שׁ מ ר י מ צ וֹת י: ע"ז שנ' רק השמר לך פן כאילו עובד 1. תוספתא מסכתפאה פרק ד הלכה כ אמ' ר' יהושע בן קרחה מניין שכל המעלים עיניו מן הצדקה אנשים בני בליעל מה בליעל האמור להלן ע"ז יהיה דבר עם לבבך בליעל לאמר ולהלן הוא או' יצאו אף בליעל האמור כאן ע"ז 2. תוספתא מסכת עבודה זרה פרק ו הלכה טז דבר אחר כצרור אבן במרגמה כשם שזורק אבן למרקוליס הרי זה עובד עבודה זרה כך כל המכבד את הרשע הרי הוא כאילו עובד עבודה זרה: 3. תוספתא מסכת עבודה זרה פרק ד הלכה ה כל המניח את הארץ בשעת שלום ויוצא לחוצה לארץ כאילו עובדעבודה זרה 4. אבות דרבי נתן נוסחא ב פרק ד ד"ה והעמידו תלמידים המשבר את כליו והקורע את בגדיו כאילו עובד ע"ז שהיום אומר לו יצרו שבר את כליך וקרע כסותך ולמחר הוא אומר לו לך ועבוד ע"ז והוא שומע לו: 5. תלמוד ירושלמי מסכת נדרים פרק ט דף מא טור ב /ה"א אמר רבי ינאי כל השומע ליצרו כאילו עובד עבודה זרה מאי טעמא לאל נכר זר שבקרבך אל תמליכהו עליך לא יהיה בך אל זר ולא תשתחוה 6. תלמוד בבלי מסכת פסחים דף קיח עמוד א ואמר רב ששת משום רבי אלעזר בן עזריה: כל המבזה את המועדות - כאילו שנאמר (שמות לד) אלהי מסכה לא תעשה לך וכתיב בתריה את חג המצות תשמר. עובד עבודה זרה, 7. תלמוד בבלי מסכת סוטה דף ד עמוד ב א"ר יוחנן משום ר"ש בן יוחי: כל אדם שיש בו גסות הרוח - כאילו עובד עבודת כוכבים, כתי' הכא: (משלי טז) תועבת ה' כל גבה לב, וכתיב התם: (דברים ז) ולא תביא תועבה אל ביתך. 8. תלמוד בבלי מסכת סנהדרין דף צב עמוד א ױואמר רבי אלעזר: כל המחליף בדיבורו - כאילו עובד עבודה זרה, בעיניו כמתעתע, וכתיב התם (ירמיהו י') הבל המה מעשה תעתעים. כתיב הכא (בראשית כ"ז) והייתי 9. אוצר המדרשים (אייזנשטיין) עמוד רע ד"ה פרק חמשה עשר כל הכועס כאילו עובד ע"ז, שכך היא אומנתו של יצר הרע היום אומר לך עשה כך ולמחר יאמר לך עבוד ע"ז. 10. Isaac Arama (Spain, ) Under the category of idolatry we must include a form which is particularly virulent today the devoting of all energies and thoughts to the accumulation of wealth and achievement of worldly success. These are the mighty gods on which they rely, to which they pay allegiance and for which they repudiate the Lord on high and forsake His Torah, leaving it deserted and forlorn in a remote corner. This is the very essence of idolatry. L15 Perek 5 - Second Commandment Source Sheet.doc 3. The third commandment, in peshat, applies to swearing with God s name. The Rabbis have extended it to saying God s name anytime outside the context of learning or prayer. (See Hakham Ovadia Yosef in יחוה דעת ג : יג who recommends saying Hashem s name when quoting pesukim.) What is the reason for this law? If something is very special then you only use it on special occasions (like sterling silverware, lehavdil). By not pronouncing God s name we recognize that He is holy and that we cannot fully understand His nature. 4. Why keep Shabbat? This is the only one of the ten commandments for which the Torah spells out the reason (or goal). Look up the reason in Debarim and compare it with the reason given in Shemot. Which one do you relate to more, the cosmic (to commemorate creation) or the social justice (so that all people and animals can rest from work)? What does this teach us about the dignity of all living beings? How should we treat employees, housekeepers, or younger siblings? 46

47 5. A. Why should we honor our parents? See Sefer hahinuch. B. What is included in honor? How does one fulfill it? The Gemara gives a list, but is it supposed to be exhaustive? C. Is there ever a time when one does not have to listen to what they say? What if honoring our parents will make us lose money or be ashamed? See stories in Bavli Kiddushin 31a-b. What if we sincerely and thoughtfully disagree with our parents opinions or decisions? Does it matter how old we are or what kind of issue it is? How can we maintain honor even when we do disagree or argue with our parents? (Just because you disagree doesn t mean honor goes out the window. You must show respect even while arguing. Your parents want what s best for you. If you disagree about a lifedecision, be patient and explain to them the reason for your choice. They may eventually see your point of view, and by talking to them you just might also learn something from their wisdom.) The Fifth Commandment כּ בּ ד א ת אָב י ך ו א ת א מּ ך כּ א שׁ ר צ וּ ך י ד ו ד א-ל ה יך ל מ ע ן י א ר יכ ן י מ י ך וּל מ ע ן י יט ב ל ך ע ל ה א ד מ ה א שׁ ר י ד ו ד א-ל ה יך נ ת ן ל ך: A. The Reason: Sefer hahinuch, Mitzvah 33 משרשי מצוה זו, שראוי לו לאדם שיכיר ויגמול חסד למי שעשה עמו טובה, ולא יהיה נבל ומתנכר וכפוי טובה, שזו מידה רעה ומאוסה בתכלית לפני אלהים ואנשים. ושיתן אל לבו כי האב והאם הם סיבת היותו בעולם, ועל כן באמת ראוי לו לעשות להם כל כבוד וכל תועלת שיוכל, כי הם הביאוהו לעולם, גם יגעו בו כמה יגיעות בקטנותו. The source of this commandment is that it is proper for one to recognize and show kindness to whoever has done him a favor and one should not be an ingrate for that is a bad and very disgusting trait before God and men. One should take to heart that his father and mother are the cause of his being in the words and because of that it is truly fitting for him to give any honor and help that he can for they brought him into the world and toiled for him many times during his childhood. B. The Definition Bavli Kiddushin 31b Our Rabbis taught: What is fear and what is honor? Fear means that he [the son] must neither stand in his [the father's] place nor sit in his place, nor contradict his words, nor tip the scales against him. Honor" means that he must give him food and drink, clothe and cover him, lead him in and out. C. The Limits Bavli Kiddushin 31a-b 1. Money - It was propounded of R. Ulla: How far does the honor of parents [extend]? He replied: Go forth and see what a certain heathen, Dama son of Nethinah by name, did in Askelon. The Sages once desired merchandise from him, in which there was six-hundred-thousand [gold denarii] profit, but the key was lying under his father, and so he did not trouble him. Rab Judah said in Samuel's name: R. Eliezer was asked: How far does the honour of parents [extend]? Said he, Go forth and see what a certain heathen, Dama son of Nethinah by name, did in Askelon. The Sages sought jewels for the ephod, at a profit of six-hundred-thousand [gold denarii] R. Kahana taught: at a profit of eight-hundred-thousand but as the key was lying under his father's pillow, he did not trouble him. The following year the Holy One, blessed be He, gave him his reward. A red heifer was born to him in his herd. When the Sages of Israel went to him [to buy it], he said to them, I know you, that [even] if I asked you for all the money in the world you would pay me. But I ask of you only the money which I lost through my father's honor. 2. Embarrassment - When R. Dimi came, he said: He [Dama son of Nethinah] was once wearing a gold embroidered silken cloak and sitting among Roman nobles, when his mother came, tore it off from him, struck him on the head, and spat in his face, yet he did not shame her. 3. Physical Work - R. Tarfon had a mother for whom, whenever she wished to mount into bed, he would bend down to let her ascend; (and when she wished to descend, she stepped down upon him). He went and boasted thereof in the school. Said they to him, You have not yet reached half the honour [due]: has she then thrown a purse before you into the sea without your shaming her? When R. Joseph heard his mother's footsteps he would say: I will arise before the approaching Shechinah. L15 Perek 5 - Fifth Commandment Source Sheet.doc 47

48 6. We don t go around killing people so this one seems not to be so relevant. However, this commandment does have many corollaries. For example, if we don t save someone s life when we have the opportunity, although we are not guilty of murder, we do share responsibility (Vayikra 19:16). Our taxes do help needy, sick, and starving people around the world. But that help doesn t get to everyone. Part of this commandment may be to learn about poor countries around the world and support foreign policy which addresses their needs. Another corollary involves actions that the Gemara compares with murder such as not visiting the sick, not borrowing or lending money, and embarrassing others. The Sixth Commandment ל א תּ ר צ ח 1. תלמוד בבלי מסכת נדרים דף מ עמוד א יצא ר' עקיבא ודרש: כל מי שאין מבקר חולים - כאילו שופך דמים. כי אתא רב המבקר את החולה - גורם לו שיחיה, וכל שאינו מבקר את החולה - גורם לו שימות. כל אמר: דימי 2. תלמוד בבלי מסכת סוטה דף מו עמוד ב אמר רבי יוחנן משום רבי מאיר: כל שאינו מלוה ומתלוה - כאילו שופך דמים 3. תלמוד בבלי מסכת בבא מציעא דף נח עמוד ב תני תנא קמיה דרב נחמן בר יצחק: כל המלבין פני חבירו שפיר קא אמרת, דחזינא ליה דאזיל סומקא ואתי חוורא. ברבים כאילו שופך דמים. - אמר ליה: 4. תלמוד בבלי מסכת סנהדרין דף לה עמוד א אמר רבי אלעזר אמר רבי יצחק: כל תענית שמלינין בו את הצדקה - 5. מדרש משלי (בובר) פרשה א ד"ה [טז] כי רגליהם ללמדך שכל מי שעובד ע"ז כאילו שופךדם. כאילו שופך דמים 6. אוצר המדרשים (אייזנשטיין) עמוד רע ד"ה פרק תשעה עשר לעולם ישתדל אדם לכסות סוד חבירו ואל יגלהו שכל המגלה סוד כאילו שופך דמים שנאמר רכיל בעמך ולא תעמד על דם רעך לא תלך L15 Perek 5 - Sixth Commandment - Source Sheet.doc 7. While high school students are not yet confronted with adultery per se, they are constantly being tested regarding sexual conduct. Have a discussion about the problems of premarital sex, the laws of Negiah, pornography, and modesty. Judaism defines clear boundaries between proper and improper sexual relationships. Talk about why those boundaries are so important. 8. Most of us probably don t even know any outright shoplifters, robbers, or muggers. But there are other ways in which we take what doesn t belong to us. For example, keeping a found item, keeping extra change from a cashier, downloading software or songs that are copyright protected, copying from a book without giving a citation, damaging school or public property, etc. 48

49 9. We are not often called to testify in court, but we do often cast judgments about others in our everyday conversation. A false or degrading comment can cause real harm to others. See Abarbanel and Avraham ben harambam. 10. This commandment is exceptional because it does not proscribe an action but an emotion. Do we have control over our emotions? Most people in America would probably say that desires, especially for sex, are natural and uncontrollable. But Ibn Ezra presents a different view. The Ninth Commandment ו ל א ת ע נ ה ב ר ע ך ע ד שׁ ו א: Abarbanel This includes, besides bearing false witness, one who mocks his fellowman, slanders and denigrates him, insults him publicly, and the like. Avraham ben harambam These ten commandments which contain the roots of the whole Torah mirror all the 613 precepts from the ninth commandment lo ta aneh branch out the prohibition of falsehood, the admonition to tell the truth, not to pervert justice, to respect persons, not to take bribes, to appoint judges, the laws of testimony and so on. The Tenth Commandment ו ל א ת ח מ ד א שׁ ת ר ע ך ו ל א ת ת אַוּ ה בּ ית ר ע ך שׂ ד הוּ ו ע ב דּוֹ ו א מ תוֹ שׁוֹרוֹ ו ח מ רוֹ ו כ ל א שׁ ר ל ר ע ך: Ibn Ezra Many people will be puzzled by this command (not to covet). Is it conceivable that there should exist a man who does not at some time or another covet a beautiful object? Let me now give you a parable. A country yokel in his right senses will not covet in his heart to possess a beautiful princess since he knows that this is impossible just the same as he will not seriously desire to have wings like a bird. For this reason, the thinking person will neither desire nor covet. Since he know that the Almighty has forbidden him his neighbor s wife, such a course of action will be even further from his mind than from that of the country yokel in regard to the princess. He will therefore rejoice in his portion and not turn his attention to coveting and desiring things not belonging to him. Knowing that the Almighty does not wish to give it to him, he will realize that he can not take it by force or through his designs. L15 Perek 5 - Ninth & Tenth Commandments - Source Sheet.doc We see from this exercise how the Ten Commandments are relevant to our everyday lives because they have so many corollaries. The Rabbis have taught that all 613 commandments can be derived from the Ten Commandments. We will see that the rest of Sefer Debarim is in fact an expansion of the Ten Commandments. 49

50 Unit 4 Mitzvah Section שמע ישראל ה ' א-להינו ה' אחד - 16 Lesson Background: This pasuk is a good opportunity to explain the meanings and uses of God s names. Since we don t want to keep pronouncing God s name in this discussion, it s important to talk about pronunciation first. God is most often represented by the letters Yod Heh Vav Heh. We don t know exactly how this name used to be pronounced, but after the destruction of the first Bet hamikdash, Jews stopped pronouncing this name and said Adonai instead. Since we want to avoid even pronouncing Adonai outside the context of a pasuk, whenever we say Hashem we mean Yod Heh Vav Heh as opposed to Elohim. Activity: Explain that right after the Ten Commandments comes a narrative section about awesomeness of מעמד הר סיני from 5:19 until the end of the perek. The rest of Moshe s second speech will be an extended explication of each of the Ten Commandments. The Shema pasuk is a restatement of the First Commandment. This lesson will consist of a discussion about meaning of the Shema pasuk starting with each element and them putting them together to form one idea. Ask: What is the difference between the word Hashem and Elokenu. Are they exact synonyms, if so why do we need two names for God? For the meaning of YHVH ask students to look Shemot 3:13-15: (יג) ו יּ אמ ר מ שׁ ה א ל ה א -ל ה ים ה נּ ה אָנ כ י ב א א ל בּ נ י י שׂ ר א ל ו אָמ ר תּ י ל ה ם א -ל ה י א בוֹת יכ ם שׁ ל ח נ י א ל יכ ם ו אָמ רוּ ל י מ ה שּׁ מוֹ מ ה א מ ר א ל ה ם: (יד) ו יּ אמ ר א -ל ה ים א ל מ שׁ ה א ה י ה א שׁ ר א ה י ה ו יּ אמ ר כּ ה ת אמ ר ל ב נ י י שׂ ר א ל א ה י ה שׁ ל ח נ י א ל יכ ם: (טו) ו יּ אמ ר עוֹד א -ל ה ים א ל מ שׁ ה כּ ה ת אמ ר א ל בּ נ י י שׂ ר א ל י ד ו ד א -ל ה י א ב ת יכ ם א -ל ה י אַב ר ה ם א - ל ה י י צ ח ק ו א-ל ה י י ע ק ב שׁ ל ח נ י א ל יכ ם ז ה שּׁ מ י ל ע ל ם ו ז ה ז כ ר י ל ד ר דּ ר: When Moshe asks for God s name to tell Bnei Yisrael, God answers I will be what I will be I will be send me to you. In the very next pasuk the same idea is repeated but now God says YHVH sent me to you this is my name forever. Hashem is God s personal name; it is a proper noun. Pasuk 14 shows us that the etymology of God s personal name is from the root,הוה to be. God s personal name can roughly be translates as Being or Existence. For the meaning of Elohim ask students to look up Debarim 5:6: אָנ כ י י ד ו ד א -ל ה יך א שׁ ר הוֹצ את יך מ א ר ץ מ צ ר י ם מ בּ ית ע ב ד ים ל א י ה י ה ל ך א-ל ה ים א ח ר ים ע ל פּ נ י: Elohim just means gods (El is the singular form) and can refer to Hashem as in I am Hashem your God or to false gods אחרים.אלחים This is not God s name but simply a common noun that has the same meaning as god in English or Allah in Arabic. (For an explanation of why the plural is used to refer to Hashem see Encyclopedia Judaica, s.v. God, names of. ) Ask: What does ידוד א- להינו usually mean? 50

51 Hashem Elokenu usually means: Hashem, our God. It is a noun with an appositive like Joe, our class president. This is what this phrase means most of the time in Tanakh, for example י ד ו ד א -ל ה ינוּ כּ ר ת ע מּ נוּ בּ ר ית בּ ח ר ב (Dt.(5:2,20,23 Ask: Does this meaning fit into the Shemah pasuk? Why is it problematic? ידוד No. It would be difficult to understand it this way because the pasuk then repeats which would be superfluous. Hear oh Israel, Hashem, who is our God, Hashem is one. It would have been better to leave out the second Hashem. Ask: Can you think of another interpretation? is a complete sentence (missing a verb which is allowed in Hebrew) meaning ידוד א-להינו.דברי הימים ב ' יג :י YHVH is our God. This meaning is also used in Ask: What does the second half of the sentence teach? as: is a second sentence that can be translated ידוד אחד a. YHVH is one (a unity). This interpretation as a philosophical statement was used by the medieval Jewish philosophers like Rambam. b. YHVH alone. While the first half says YHVH is our God it still leaves open the possibility that we believe in other gods also. Therefore the second half says that YHVH alone is our God. (Rashbam) We have now introduced students to the two most common referents to God. They should keep in mind their meanings whenever reading Tanakh or Tefilah. We have given a solid understanding of one of the most important pesukim in the Torah. Whenever we pray we should have the kavvanah that YHVH (God s personal name) is our God and YHVH is also a unity and is the only God. However, we need to go one step further. Students can go through high school, learn about a multitude of ideas and halakhot, but still not give adequate thought to the most fundamental questions that form the basis of Judaism. Students may be afraid to ask questions about God. However, if they cannot articulate the content and reason for their belief, then there is little chance that such belief will remain meaningful to them later on. The Rambam argues that many people who say they believe in God actually don t because they cannot define what they believe in or have a false conception of what God means. Ask: Why is this pasuk so important? Why have the Rabbis taught us to cover our eyes for special concentration only for this pasuk and no other part of the prayers? Why is this pasuk recited by martyrs before their deaths? What is the significance of the belief in only one God? (Students will probably also ask the more difficult question, How do we know God exist? However, we should explain to them that this is not a meaningful question until one defines what the word God means. That definition can go a long way to help answer the question of existence.) The following conceptions of God are all found within the Jewish tradition: 1. The first hint about God s nature comes in Beresheet that man is created in God s image. Of course, when we say that man is created in the image of God this does not mean a physical image. God, as opposed to what movies show us, is not a 51

52 man with a white beard and deep voice. Any attempts to ascribe human qualities to the Infinite should be eschewed as shallow and appropriate only for small children. Instead, Rambam, with Aristotle, finds the common denominator between God and man in knowledge. God is pure Intellect, the repository and source of all true ideas, thought thinking about itself. 2. As seen above implied by God s name, Hashem means existence. When we first think of existence we at first only think of physical objects which we can see and feel. However, there are many things we believe to exist that are not physical such as love, emotions, energy, ideas, ethical values These don t exist in any place or time but are still very real to us. When we think of our own existence and or everything in the world around us, we have an intuitive sense that there is some meaning behind the madness of evolution. The terms Supreme Being, Creator, or Rambam s First Principle all relate to God as the source or force behind all existence. 3. God is also called הרחמן or רחמנא meaning Merciful One. The English word God also probably comes from the same root as the word good. The Rabbis teach us to imitate God s character traits, Just as He is Merciful and Giving, so to you should be merciful and giving (Mekhilta Beshalah, 3, א- לי.(זה Where does our sense of right and wrong come from? Is it all subjective like our favorite icecream flavors? Most of us believe in goodness as an absolute moral value. That belief calls for a belief in God as the source of ethics and as the definition of goodness. In the words of Dostoyevsky, If God does not exist, everything is permissible. (According to this definition, modern Americans and Europeans who think they are atheists but who believe in goodness actually do believe in God, they just don t know it!) 4. When we pray to God using the terms אבינו Our Father, or מלכנו Our King we express our belief in a personal God who thinks about us, cares for our needs, responds to our prayers, and commands us to act with devotion and righteousness. connotes a more מלך implies an intimate one-on-one loving relationship while אב impersonal awe-inspiring Commander. Blessings contain both aspects: The first half, Blessed are You our God, uses the second person as if God stands right before us. The second half, King of the universe, who, switches to third person as if God is high above. To get a better perspective of how Bnei Yisrael would have understood this pasuk when they heard it, we must look at their contextual background. During those times, all near Eastern people believed in polytheism the existence of many gods who procreate, fight, eat sacrifices given to them by humans... Polytheism is inconsistent with all of the above conceptions of God. 1. They thought only kings were gods - that s what gave kings their authority - but nobody else. The Torah teaches that all people are created in God s image and therefore all equal. 2. They thought that older gods give birth to younger gods. That means that gods do not have necessary existence and so cannot be the force behind creation itself. 3. Their gods fight about what is right and wrong. If I do an action that is good for one god it can be bad for another one. There is no absolute morals in polytheism (or in atheism, for that matter). Only belief in one God can guarantee a stable standard of ethics. 4. Their gods did not care too much about humans. They were interested in 52

53 competing with other gods. They only were nice to humans who fed them sacrifices. Belief in one God who is unconditionally concerned about all creations in the world, like a father to his children, replaced those ancient fetishes. Therefore, when we say Shema, we are at the same time affirming our belief in an entire set of values including equality of all people, a sense of order in the cosmos, absolute goodness, and a meaningful human existence. At the same time, we reject magical superstition, disorder, evil, and racism. Of course, God transcends the definitions given here. Students in the class may want to express other ways of relating to God and they should be encouraged to continue thinking about these ideas and feel free to discuss them with the class. 53

54 Lesson 17 Shema Paragraph Objective: Students should have a good understanding of the structure and content of the first paragraph of Keriat Shema as well as this paragraph s relationship to the Ten Commandments and its placement in the prayers. Activity: 1. Ask students to read through the שמע paragraph and summarize each verse in a few words. Go around the room and have students read what they wrote while you write it on the board. a. God is one. b. Love (be loyal to) God. c. Place these words on your heart. d. Teach them to the children all the time. e. Place them on your hands and eyes. f. Write them on your doorposts. 2. Ask: Notice that c says הדברים האלה.והיו To what does these words refer? שמע The possibilities are: (1) to a and b, (2) to the ten commandments, or (3) to the paragraph itself. It is interesting that we write this entire paragraph in Tefillin and Mezuzot, understanding these words self-referentially like (3). The Rabbis also derive the requirement to recite this paragraph twice a day from the words when you lie down and when you wake up (See argument between Hillel and Shamai in source sheet). Archaeologists have found ancient Tefillin and Mezuzot at Qumran that do in fact also have the ten commandments in them which assumes possibility (2). However, the Rabbis may have discontinued this practice when people began to emphasize the ten commandments to the exclusion of everything else. The ten commandments also used to be part of the prayers but was taken out for the same reason (See source sheet). והיו Nevertheless, it is proper to keep the ten commandments in mind when reciting.הדברים האלה 3. The list on the board can now be broken into two. a and b tell us directly what to believe. c f are then instructions about how to make those beliefs (as well as the values of the ten commandments) part of our lives. We must think about them everywhere, all the time, and teach them to our children so that they continue for all generations. קבלת על מלכות (= Hashem In the prayers, Keriat Shema is a kind of pledge of allegiance to paragraph which directly אמת ואמונה paragraph or אמת ויציב This is confirmed by.(שמים follows. After reciting Shema, we affirm the words to be true and binding upon us. 4. You may want to review some of the Laws of reciting Keriat Shema at this point. See source sheet. 54

55 The Shema Paragraph Source Sheet 1. משנה מסכת ברכות פרק א משנה ג בית שמאי אומרים בערב כל אדם יטו ויקראו ובבוקר יעמדו שנאמר (דברים ו) ובשכבך ובקומך ובית הלל אומרים כל אדם קורא כדרכו שנאמר (דברים ו) ובלכתך בדרך אם כן למה נאמר ובשכבך ובקומך בשעה שבני אדם שוכבים ובשעה שבני אדם עומדים אמר ר' טרפון אני הייתי בא בדרך והטיתי לקרות כדברי ב"ש וסכנתי בעצמי מפני הלסטים אמרו לו כדי היית לחוב בעצמך שעברת על דברי ב"ה: 2. תלמודבבלימסכת ברכות דף יב עמוד א וקורין עשרת הדברות שמע והיה אם שמוע ויאמר אמת ויציב ועבודה וברכת כהנים. אמר רב יהודה אמר שמואל: אף בגבולין בקשו לקרות כן, אלא שכבר בטלום מפני תרעומת המינין. תניא נמי הכי, רבי נתן אומר: בגבולין בקשו לקרות כן, אלא שכבר בטלום מפני תרעומת המינין. רבה בר בר חנה סבר למקבעינהו בסורא, אמר ליה רב חסדא: כבר בטלום מפני תרעומת המינין. אמימר סבר למקבעינהו בנהרדעא, אמר ליה רב אשי: כבר בטלום מפני תרעומת המינין. They recited the Ten Commandments, the Shema, the sections "And it shall come to pass if you diligently listen", and "And the Lord said", "True and firm", the Abodah, and the priestly benediction. Rab Judah said in the name of Samuel: Outside the Temple also people wanted to do the same, but they were stopped on account of the insinuations of the Minim. Similarly it has been taught: R. Nathan says, They sought to do the same outside the Temple, but it had long been abolished on account of the insinuations of the Minim. Rabbah b. Bar Hanah had an idea of instituting this in Sura, but R. Hisda said to him, It had long been abolished on account of the insinuations of the Minim. Amemar had an idea of instituting it in Nehardea, but R. Ashi said to him, It had long been abolished on account of the insinuations of the Minim. 3. שולחן ערוך אורח חיים סימן ס סעיף ה הקורא את שמע ולא כוון לבו בפסוק ראשון שהוא שמע ישראל, לא יצא ידי חובתו. והשאר, אם לא כוון לבו אפילו היה קורא בתורה, או מגיה הפרשיות האלו בעונת קריאת שמע, יצא, והוא שכוון לבו בפסוק ראשון. שולחן ערוך אורח חיים סימן סא סעיף א יקרא קריאת שמע בכוונה, באימה, ביראה, ברתת וזיע. סעיף ב אשר אנכי מצוך היום (דברים ו, ו) היינו לומר: בכל יום יהיו בעיניך כחדשים, ולא כמי שכבר שמע אותו הרבה פעמים שאינו חביב אצלו. סעיף ד נוהגין לקרות פסוק ראשון בקול רם, כדי לעורר הכוונה. סעיף ה נוהגין ליתן ידיהם על פניהם בקריאת פסוק ראשון, כדי שלא יסתכל בדבר אחר שמונעו מלכוין. L17 Perek 6 - Shema - Source Sheet.doc 55

56 Lesson 18 Where did והיה אם שמע Go? Background: Students say Keriat Shema every day but probably don t realize that the three paragraphs are not back to back in the Torah but come in different places. Activity: Ask: Where is the והיה אם שמע paragraph? See if any students can find it themselves. It will be a surprise to them to find they are not adjacent. This curiosity may help them pay attention to this lesson. Ask: Why did the Rabbis choose these two paragraphs to make up Keriat Shema out of all of Sefer Debarim? In order to answer this question we must look at the structure of Moshe s second speech. After the Ten Commandments, Moshe recalls that Hashem told him to stay behind so that Hashem could teach him המצוה והחקים והמשפטים (5:28). Moshe now retells these וזאת המצוה והחקים והמשפטים אשר צוה ה ' א-להיכם ללמד אתכם Yisrael commandments to Bnei (6:1). These three terms seem to be keywords each referring to a different category of commandment.?משפט and,חוק,מצוה terms: Ask: What is the difference is between the three The word מצוה literally means a commandment and implies something one does in devotion to his Commander. This includes loving Hashem and being committed to the Berit. The word חוק literally means to inscribe in stone or to legislate. This category includes religious rituals such as kashrut, sacrifices, and holidays. The word משפט means justice or fairness. This includes civil laws which are necessary for the well-being of society and are readily understood by human reason. Now compare 6:1 to 12:1. Both Pesukim are introductions to sections of the speech. But notice that המצוה is missing in 12:1. It therefore seems that the מצוה section ended in Perek 11 and Perakim 12 and on will start a new section. דברים פרק ו:א ו ז את ה מּ צ ו ה ה ח קּ ים ו ה מּ שׁ פּ ט ים א שׁ ר ע ב ר ים שׁ מּ ה ל ר שׁ תּ הּ: דברים פרק יב:א א לּ ה ה ח קּ ים ו ה מּ שׁ פּ ט ים א שׁ ר תּ שׁ מ רוּן ה יּ מ ים א שׁ ר אַתּ ם ח יּ ים ע ל ה א ד מ ה: צ וּ ה י ד ו ד א ל ה יכ ם ל ל מּ ד א ת כ ם ל ע שׂוֹת בּ אָר ץ א שׁ ר אַתּ ם לע שׂוֹת בּ אָר ץ א שׁ ר נ ת ן י ד ו ד א ל ה י א ב ת י ך ל ך ל ר שׁ תּ הּ כּ ל In fact, a quick scan of chapters 6 to 26 shows that 6 to 11 focus on devotion to Hashem and motivation to keep the Berit, while 12 to 26 are full of ritual and civil laws. Therefore, 6:1 introduced all three coming sections, while 12:1 introduces the remaining two sections. Ask: Look back at the Ten Commandments. Which of them are,מצוות which are חוקים and?משפטים which are 56

57 The first two are מצוות because they are direct commands from Hashem about how to and how not to worship Him. The next two are ritualistic how to swear and the Sabbath. Honoring parents has elements of both a ritual law and a civil law. The rest are all civil laws. Therefore, the structure of Moshe s second speech parallels the Ten Commandments. Ask: Locate the first paragraph of the מצוה section. The שמע paragraph. Now lets jump to the end of the מצוה section. The last thing we find are blessings and curses (11:26-32). Blessings and curses always come at the end of a section. Notice that after the first two commandments in the Ten Commandments also comes a promise of מצוה is then the end of the ראה reward and punishment (5:9-10). The section right before section which is the והיה אם שמוע paragraph. Although there is second paragraph (22-25), that one deals with immediate reward and punishment relating to conquering the land whereas the first והיה paragraph is more relevant to future generations and so it is better suited for the daily Tefillah. We can now understand why we recite these two paragraphs in particular. They are the opening and closing of the מצוה section. We should really read the entire section, but once we study what is in between, we can read the beginning and end, which summarize the most important points, and keep the rest of the section in mind. Structure of Moshe s Second Speech Perakim 5-26 A. The Ten Commandments 5:1-5 Introduction to Ten Commandments 5:6-18 The Ten Commandments 5:19-30 Experience of Har Sinai B. Elaboration of the Ten Commandments 6:1 3 Introduction to Moshe s Elaboration of the Ten Commandments section מצוה 11:25 6:4 6:4 9 Opening Section שמע ישראל Paragraph 6:10-11:12 Body of מצוה section 11:13 25 Closing Section והיה אם שמע Paragraph 11:26 32 Blessings and Curses section חוקים 16:17 12:1 section משפטים 16:18-26:19 Elaboration Ten Commandments Section 6:4-11:25 I & II מצוות 11: :9-10 Blessings & Curses 12:1-16:17 III, IV, & V חוקים 16:18-26:19 VI - X משפטים L18 Perek Structure - Summary Chart.doc 57

58 והיה אם שמע Compared With שמע 19 Lesson Objective: For students to realize how the והיה אם שמע paragraph repeats and expands the paragraph. It also adds statements about reward and punishment because it ואהבת concludes a section. Activity: A. Hand out this chart for students to fill-in. Let them work in pairs so that one student can look at Debarim 6 while the other looks at Debarim 11. והיה אם שמע Compared With ואהבת Directions: 1. Open your Tanakh to Devarim 6:5-9, the ואהבת paragraph. Try to find words and ideas that are similar to the והיה paragraph in the middle column below. Copy each pasuk from Devarim 6 into the box on the right-hand column which best parallels the phrases in the middle column. Leave a box blank if there is nothing similar. 2. Now underline words and phrases in the right and middle columns which are exactly the same and circle words which are slightly different. 3. In the left column, describe how the middle column differs from the left-hand column. What does והיה add, delete, and change? דברים ו:ה-ט דברים יא Describe the Change (יג) ו ה י ה א ם שׁ מ ע תּ שׁ מ עוּ א ל מ צ וֹת י א שׁ ר אָנ כ י מ צ וּ ה א ת כ ם ה יּוֹם ל אַה ב ה א ת ה ' א -ל ה יכ ם וּל ע ב דוֹ בּ כ ל ל ב ב כ ם וּב כ ל נ פ שׁ כ ם: (יד) ו נ ת תּ י מ ט ר אַר צ כ ם בּ ע תּוֹ יוֹר ה וּמ ל קוֹשׁ ו אָס פ תּ ד ג נ ך ו ת ירשׁ ך ו י צ ה ר ך : (טו) ו נ ת תּ י ע שׂ ב בּ שׂ ד ך ל ב ה מ תּ ך ו אָכ ל תּ ו שׂ ב ע תּ : (טז) ה שּׁ מ רוּ ל כ ם פּ ן י פ תּ ה ל ב ב כ ם ו ס ר תּ ם ו ע ב ד תּ ם א ל ה ים א ח ר ים ו ה שׁ תּ ח ו ית ם ל ה ם: (יז)ו ח ר ה אַף ה' בּ כ ם ו ע צ ר א ת ה שּׁ מ י ם ו ל א י ה י ה מ ט ר ו ה א ד מ ה ל א ת תּ ן א ת י בוּל הּ ו א ב ד תּ ם מ ה ר ה מ ע ל ה אָר ץ ה טּ ב ה א שׁ ר ה' נ ת ן ל כ ם: (יח) ו שׂ מ תּ ם א ת דּ ב ר י א לּ ה ע ל ל ב ב כ ם ו ע ל נ פ שׁ כ ם וּק שׁ ר תּ ם א ת ם ל אוֹת ע ל י ד כ ם ו ה יוּ ל טוֹט פ ת בּ ין ע ינ יכ ם: (יט) ו ל מּ ד תּ ם א ת ם א ת בּ נ יכ ם ל ד בּ ר בּ ם בּ שׁ ב תּ ך בּ ב ית ך וּב ל כ תּ ך ב דּ ר ך וּב שׁ כ בּ ך וּב קוּמ ך : (כ) וּכ ת ב תּ ם ע ל מ זוּזוֹת בּ ית ך וּב שׁ ע ר יך : (כא) ל מ ע ן י ר בּוּ י מ יכ ם ו ימ י ב נ יכ ם ע ל ה א ד מ ה א שׁ ר נ שׁ בּ ע ה' ל א ב ת יכ ם ל ת ת ל ה ם כּ ימ י ה שּׁ מ י ם ע ל ה אָר ץ: L19 Perek 11 - Vehaya - Worksheet.doc 58

59 B. Go over answers, line by line: 13 - Pasuk 11 begins with a conditional statement, if you listen to my commandments This is connected with the introduction of reward and punishment below. are made plural. While the first paragraph was addressed to each נפשך and לבבך בכל whole. individual, the second paragraph repeats the same message to the nation as a One intensifying word.לעבדו added, is missing but instead another verb is מאדך substitutes another The next four pesukim are all about reward for keeping the Mizvot and punishment for not doing so. Notice that this is not individual reward but national reward regarding rain in Israel. As mentioned in the previous lesson, the Mizvot section is followed by a statement of Blessings and Curses. This last paragraph of the Mizvot section already begins the idea of Blessings and Curses by introducing reward and punishment for loyalty or disloyalty to Hashem. 18a - ועל נפשכם is added for emphasis. The verb ושמתם replaced והיו as a more active and intense verb which implies greater responsibility. 18b parallels 6:8 only making it plural. 19 Who is the subject of the verb?דבר In 6:7 The father is speaking about them. In 11:19, the father is to teach them to his children so that they will speak about them. This is a more intense level of teaching. This high level of teaching insures that the next generation will in turn teach it to their children and so on. The Talmud capsulizes this idea in the statement: הכי קאמר רחמנא: אגמירובנייכותורהכי היכידליגרסו בהו (Berachot 13b). 20 An exact repeat. 21 A statement of reward, again at a national level. C. Summarize the changes: 1. Plural is used instead of singular (11:13, 18). The opening paragraph addressed each individual while the closing paragraph includes the nation as a whole. We have to each individually recognize Hashem before becoming a nation of believers. 2. Intensifications (11:13, 18, 19). Similar to a parallelism in Biblical poetry where the second half of a sentence repeats and emphasizes the first, the closing paragraph of the Mizvot section puts further emphasis on some aspects of the opening paragraph s message. 3. Introduces Reward and Punishment as a transition to next chapter. (11:14-17, 21). 59

60 והיה אם שמע Compared With ואהבת דברים ו דברים יא p. 6 How p. 11 intensifies (ה) ו אָה ב תּ א ת ה ' א ל ה יך (יג) ו ה י ה א ם שׁ מ ע תּ שׁ מ עוּ א ל מ צ וֹת י Becomes plural addressed בּ כ ל ל ב ב ך וּב כ ל נ פ שׁ ך א שׁ ר אָנ כ י מ צ וּ ה א ת כ ם ה יּוֹם ל אַה ב ה first to each individual and then the nation as a whole. א ת ה ' א ל ה יכ ם וּל ע ב דוֹ בּ כ ל ל ב ב כ ם וּב כ ל מ א ד ך : וּב כ ל נ פ שׁ כ ם: as בכל מאדך replaces לעבדו an intensifier. (יד) ו נ ת תּ י מ ט ר אַר צ כ ם בּ ע תּוֹ יוֹר ה Introduces reward and וּמ ל קוֹשׁ ו אָס פ תּ ד ג נ ך ו ת ירשׁ ך ו י צ ה ר ך : conclude punishment to this covenantal section. (טו) ו נ ת תּ י ע שׂ ב בּ שׂ ד ך ל ב ה מ תּ ך ו אָכ ל תּ ו שׂ ב ע תּ : (טז) ה שּׁ מ רוּ ל כ ם פּ ן י פ תּ ה ל ב ב כ ם ו ס ר תּ ם ו ע ב ד תּ ם א ל ה ים א ח ר ים ו ה שׁ תּ ח ו ית ם ל ה ם: (יז) ו ח ר ה אַף ה' בּ כ ם ו ע צ ר א ת ה שּׁ מ י ם ו ל א י ה י ה מ ט ר ו ה א ד מ ה ל א ת תּ ן א ת י בוּל הּ ו א ב ד תּ ם מ ה ר ה מ ע ל ה אָר ץ (ו) ו ה יוּ ה דּ ב ר ים ה א לּ ה א שׁ ר אָנ כ י מ צ וּ ך ה יּוֹם ע ל ל ב ב ך : (ז) ו שׁ נּ נ תּ ם ל ב נ י ך וד בּ ר תּ בּ ם בּ שׁ ב תּ ך בּ ב ית ך וּב ל כ תּ ך ב דּ ר ך וּב שׁ כ בּ ך וּב קוּמ ך : ה טּ ב ה א שׁ ר ה' נ ת ן ל כ ם: (יח) ו שׂ מ תּ ם א ת דּ ב ר י א לּ ה ע ל ל ב ב כ ם ו ע ל נ פ שׁ כ ם וּק שׁ ר תּ ם א ת ם ל אוֹת ע ל י ד כ ם ו ה יוּ ל טוֹט פ ת בּ ין ע ינ יכ ם: (יט) ו ל מּ ד תּ ם א ת ם א ת בּ נ יכ ם ל ד בּ ר בּ ם בּ שׁ ב תּ ך בּ ב ית ך וּב ל כ תּ ך ב דּ ר ך וּב שׁ כ בּ ך וּב קוּמ ך : implies more active ושמתם ועל.והיו responsibility than added. is נפשכם Parallels p. 8 but in plural. instructs the ודברת בם father to speak about Torah. The והיה paragraph pushes this obligation to the child: teach them to your children so that they will speak about them. This implies a more intense level of teaching: teach so well that they will know it on their own. ע ל ל אוֹת וּק שׁ ר תּ ם ח( ( בּ ין ל ט ט פ ת י ד ך ו ה יוּ ע ינ יך : (כ)וּכ ת ב תּ ם ע ל מ זוּזוֹת בּ ית ך וּב שׁ ע ר יך : מ ז זוֹת ט( ( וּכ ת ב תּ ם ע ל בּ ית ך וּב שׁ ע ר י ך: (כא) ל מ ע ן י ר בּוּ י מ יכ ם ו ימ י ב נ יכ ם ע ל above. Reward added as ה א ד מ ה א שׁ ר נ שׁ בּ ע ה' ל א ב ת יכ ם ל ת ת ל ה ם כּ ימ י ה שּׁ מ י ם ע ל ה אָר ץ: L19 Perek 11 - Vehaya - Summary Chart.doc 60

61 Lesson 20 - Between the Bookends 6:10 11:25 Objective: For students to analyze the Mitzvah section, list its major themes and show how they all relate to the first two commandments. Activity: Split the class into 13 pairs/groups (combine sections if the class is small). Assign each group one of the following sections. Ask them to study that section and fill out the worksheet. When they are done have each group present their findings to the rest of the class. a) 6:10-15 b) 6:16-19 c) 6:20-25 e) 7:1-11 f) 7:12-16 g) 7:17-26 h) 8:1-10 i) 8:11-20 j) 9:1-6 k) 9:6-29 l) 10:1-11 m) 10:12-22 n) 11:

62 Your assigned paragraph: The Mitzvah Section Read your assigned paragraph carefully then answer the following questions. Prepare to present your findings with the rest of the class. 1. How would you best characterize the contents of your section: A. Commandments B. Mussar 2. Summarize the basic message of the paragraph in a sentence. 3. How does this message relate to the first two commandments? Are there any words in your paragraph that are similar to words or phrases use in the first two commandments? L20 Perek Contents - Worksheet.doc The answer to question 1 for all groups should be B. Mussar. Once students realize this pattern explain that the Mitzvah section is an expansion of the first two commandments. As such, this section will not prescribe any specific action but is rather series of encouragements to be faithful to God, not forget Him, and follow all of His commandments. a) 6: Mussar 2. Don t get too comfortable in the land and forget God. 3. The first commandment was to recognize God. This paragraph says to avoid the opposite, forgetting God, at a time when you become settled and don t think you need His help any longer. Pasuk 14 then summarizes the second commandment not to go after other gods. The phrases אשר הוציאך מארץ מצרים מבית עבדים (pasuk (12 and א- ל קנא (pasuk 15) are identical to phrases in the ten commandments. b) 6: Mussar 2. Don t test God, rather do good. 3. When Bnei Yisrael tested God at Masah they asked, Is Hashem in our midst or not? (Shemot 17:7) indicating a lack of faith required by the first commandment. c) 6:

63 1. Mussar 2. Teach next generation to keep laws because Hashem saved us from slavery. 3. The pasuk עבדים היינו which begins the Hagaddah of Pesah talks about Hashem s role as taking out of Egypt, just as the first commandment does. Hashem gave us commandments for our own good so we will prosper in Israel. e) 7:1-11 kill all inhabitants 1. Mussar (with some commandments) 2. Don t be influenced by the pagan culture in Israel. 3. This extends the second commandment not to worship other gods as do the natives of Israel. The commandment to destroy altars and not marry local nationalities are all שמר הברית practical ways to avoid transgressing the second commandment. The words (pasuk 9) echo similar words in the ten commandments והחסד לאהביו ולשמרי מצותו לאלף דור (5:10). f) 7:12-16 reward 1. Mussar 2. Reward for keeping commandments. 3. Keeping the commandments is how we serve Hashem and fulfill the first commandment. This paragraph says that if we do so, Hashem will keep his side of the is also used in the ten חסד he promised the forefathers. The word חסד and fulfill the ברית commandments to describe reward. This paragraph is an expansion of that word giving details about what it means. The last verse says תעבד אלהיהם,לא repeating the second commandment. g) 7: Mussar (and a commandment to destroy idols.) 2. Don t be afraid of the enemy nations in Israel. 3. The detailed description of all the miracles Hashem did when taking us out of Egypt (pesukim 18-19) expands on the אשר הוצאתיך מארץ מצרים in the first commandment. The instruction to destroy idols (pesukim 25-26) is the practical application of the second commandment. h) 8: Mussar 2. Hashem cares always looks out for our best. 3. The description of how Hashem took care of us in the desert develops the theme of Hashem rescuing Bnei Yisrael from Egypt mentioned in the ten commandments. Point out that ואכלת ושבעת וברכת is the source for the requirement to recite Birkat Hamazon. i) 8: Mussar 2. Don t forget Hashem once you get comfortable. 63

64 3. This section warns us against a common trap when we receive everything we need and forget who gave it to us. This would violate the first commandment. The end presents the unhappy consequences of violating the second commandment. Note how the last words of pasuk 20 parallel the opening words of this chapter thus forming an envelope around this passage. j) 9: Mussar 2. God will help you win only because the nations in Israel are evil. 3. Even though the enemy is large and scary, we should trust that Hashem will help us fight. This trust is proceeds from internalizing the first commandment. k) 9: Mussar 2. Historical review of provocations and how Moshe saved Bnei Yisrael. 3. This list of all the times Bnei Yisrael did not fulfill the first two commandments and how Moshe had to save the nation each time should encourage us to learn from our mistakes. l) 10: Mussar (History with a sermonic point.) 2. Description of the creation of the second Luchot and their placement in the Aron. 3. In order to remember the ten commandments for all times, we need a new written copy and need to store it in the Aron and carry it with us. Point out that pasuk 17 is the source for the praise formula found in the first Beracha of.הא- ל הגדל הגבר והנורא Amida the m) 10:12-22 Basic Requirements 1. Mussar 2. Fear and love Hashem. 3. A grand explication of what it means to fulfill the first commandment which includes, fear, love, worship בכל לבבך ובכל נפשך - recalling the Shema, and taking care of the stranger. n) 11:1 11:12 1. Mussar 2. You have seen Hashem s miracles and can rely on Him to provide rain in Israel. 3. Unlike Egypt which has rivers, Israel relies on rain for their fields which requires Bnei Yisrael to trust that Hashem will provide them rain a corollary of the first commandment. 64

65 Unit 5 Hukim Section Lesson 21 Perek 12: Centralized Sacrifice Objective: To appreciate the need for and significance of this Perek s legislation for centralized sacrifice. To see how this perek fits into the structure of the Hukim section. Background: Recall the structure set forth in lesson 16 and again compare 12:1 with 6:1 noticing that the word מצות is dropped since that section has come to a close. This is the opening of the Hukim section which includes the third, forth, and fifth commandments. Activity: 1. Give students a picture of what Bnei Yisrael are about to do. They are going to take over a country that is filled with polytheism, paganism, and child sacrifice. Moshe already warned them many times in the Mitzvah section not to worship other gods. Assuming that message has been properly received, the biggest threat Bnei Yisrael now faces is that they will borrow the practices of the pagans to worship Hashem. The most horrific example is that just like the Canaanites practice child sacrifice to their gods, Bnei Yisrael might think that is what Hashem wants and sacrifice their children to Hashem! Also, the pagans needed many worship sites for each of their gods. If Bnei Yisrael simply take over the pagan worship sites and use them all to worship Hashem, there is a danger that they too will revert to polytheism. This perek requires that Bnei Yisrael take drastic measures to make sure this doesn t happen. If you were leading Bnei Yisrael at this time, what ideas would you have to make sure they don t worship Hashem using pagan practices? 2. After discussing the historical problem and possible solutions begin reading the perek. The first measure (Pesukim 2-3) is to destroy all Canaanite altars. The reason for this is given in pasuk 4, Do not worship Hashem your God in like manner. This destruction is not only to make sure Bnei Yisrael not use altars for other gods. Hashem does not want Bnei Yisrael to worship Himself with these altars either. 3. The continuation of the chapter offers an alternative to the pagan system which is completely revolutionary. Imagine if all the Rabbis decided to close down every synagogue in the city except for one. How would that affect the Jewish community? (The leadership would be more centralized and more powerful, the community would have more unity ) 4. Read pesukim Once Bnei Yisrael get settled in the land, all sacrifices must take place at only one place which will eventually be the Jerusalem Bet hamikdash. Since all pagan temples are to be destroyed and no temple except the one in Jerusalem may be built, there is no possibility of anyone performing idolatry or human sacrifice. This also gives the central leadership strong control over worship to make sure Bnei Yisrael does not revert to paganism. Since it could be difficult for people to come to the temple except 65

66 during holidays, they would have to use prayer and study, which were allowed anywhere, as forms of worship instead of sacrifices. [Rambam emphasizes the last reason for centralized worship in the Guide of the Perplexed III:32. He explains that Hashem does not actually need animal sacrifices at all and would prefer a purer form of worship such as prayer/meditation. However, since Bnei Yisrael were so used to animal sacrifices, they could not conceive of worshiping Hashem without them. Hashem therefore allowed them to perform some sacrifices but greatly limited the number of them by banning all altars except for one.] Now that we understand the contents of this chapter, let us step back and see how it fits into the structure. As the first chapter of the Hukim section, we expect to find here something to do with the third commandment, not to take Hashem s name in vain. In fact the Perek begins with a law to destroy all pagan altars that sounds like the second commandment. What is the reason for the third commandment not to use Hashem s name in inappropriate contexts? The idea is one may not take something holy and use it in an unholy way. This same idea applies to centralized sacrifice. We are afraid that Bnei Yisrael would sacrifice animals, which are holy, but do it in a pagan way thereby desecrating its holiness. Therefore, just as one should only use Hashem s name properly, such as in a true oath required by a court or in special prayers, so too this Perek requires that sacrifices only be performed under the supervision of the central Bet hamikdash which would insure that no polytheism or child sacrifice would be allowed. In sum, this entire chapter is an expanded application of the third commandment. 66

67 Lesson 22 Perek 12:20-28 Eating Meat Outside the Bet hamikdash Objective: To demonstrate how the Torah uses repetition as a device to refer to something mentioned previously and expand upon it. Background: The rest of parashat Re eh consists of a series of paragraphs which refer back to the centralization of worship section and expands upon various parts of it. This section picks up on the law of eating meat for someone who lives far from the Bet hamikdash. Activity: Go back and read pesukim Then read pesukim Eating Meat Outside the Bet Mikdash שחיטת חולין Expanded Repetition (יב:כ) כּ י י ר ח יב י ה ו ה א ל ה יך א ת גּ ב ל ך כּ א שׁ ר דּ בּ ר ל ך ו אָמ ר תּ א כ ל ה ב שׂ ר כּ י ת אַוּ ה נ פ שׁ ך ל א כ ל בּ שׂ ר בּ כ ל אַוּ ת נ פ שׁ ך תּ אכ ל בּ שׂ ר: (כא) כּ י י ר ח ק מ מּ ך ה מּ קוֹם א שׁ ר י ב ח ר י ה ו ה א ל ה יך ל שׂוּם שׁ מוֹ שׁ ם ו ז ב ח תּ מ בּ ק ר ך וּ מצּ אנ ך א שׁ ר נ ת ן י ה ו ה ל ך כּ א שׁ ר צ וּ ית ך ו אָכ ל תּ בּ שׁ ע ר י ך בּ כ ל אַוּ ת נ פ שׁ ך : (כב) אַך כּ א שׁ ר י אָכ ל א ת ה צּ ב י ו א ת ה אַיּ ל כּ ן תּ אכ ל נּוּ ה טּ מ א ו ה טּ הוֹר י ח דּ ו י אכ ל נּוּ: (כג) ר ק ח ז ק ל ב ל תּ י א כ ל ה דּ ם כּ י ה דּ ם הוּא ה נּ פ שׁ ו ל א ת אכ ל ה נּ פ שׁ ע ם ה בּ שׂ ר: (כד) ל א תּ אכ ל נּוּ ע ל ה אָר ץ תּ שׁ פּ כ נּוּ כּ מּ י ם: Original (יב:טו) ר ק בּ כ ל אַוּ ת נ פ שׁ ך תּ ז בּ ח ו אָכ ל תּ ב שׂ ר כּ ב ר כּ ת י ה ו ה א ל ה י ך א שׁ ר נ ת ן ל ך בּ כ ל שׁ ע ר י ך ה טּ מ א ו ה טּ הוֹר י אכ ל נּוּ כּ צּ ב י ו כ אַיּ ל: (טז) ר ק ה דּ ם ל א ת אכ לוּ ע ל ה אָר ץ תּ שׁ פּ כ נּוּ כּ מּ י ם: L22 Perek 12 - Eating Meat - Source Sheet.doc These two laws look strikingly similar. We wonder why almost the exact same law is repeated word for word within just a few pesukim. First let us learn the contents of this law and then we try to figure out why it is repeated. The new law of centralized worship presented in the previous lesson could present a future problem. The law in the desert, according to Vayikra 17:1-4 (See Ramban there), was that if anyone wanted to slaughter an animal to eat it, he had to bring it to Ohel Mo ed, sacrifice part of it, and only then were they allowed to eat the rest. This law worked well in the desert when all Bnei Yisrael were in one camp. However, now that Bnei Yisrael will be spread throughout the country, and since they could only sacrifice in Jerusalem, this law would require them to travel to Jerusalem anytime they wanted to eat meat which would be very difficult. 67

68 Now read pesukim From now on, if someone lived far away from the Jerusalem Bet hamikdash, they no longer are required to bring a sacrifice just to eat meat. They may now slaughter the animal in any place as long as they don t eat the blood which symbolizes its life. This had always been the law for deer and gazelle, since those animals are not fit for sacrifice. Now all animals can be eaten בחולין as well. The humra of centralized sacrifice requires a kula of being allowed to eat non-sacrificial meat. One important limitation on the allowance to eat animals without bringing a sacrifice is that one may still not eat its blood. When all animals were sacrificed, the slaughterer was very aware about the seriousness of his action which involved taking a life because of all the detailed rituals concerning the sacrifice. One of the most important steps in bringing a sacrifice was collecting the blood and sprinkling it on the Mizbeah. Now that people are allowed to slaughter animals without making it a sacrifice, there is a danger that they will take their right to kill animals for granted and not realize the severity of such action. Therefore, the Torah commands to spill the blood, which symbolizes the life, onto the ground so that we recognize that we have just taken a life. Why is this law repeated twice? Rashi (on pasuk 15) had this question and explains that since eating meat voluntarily outside Jerusalem is already addressed in pasuk 20, pasuk 15 must refer to another case. Pasuk 15 therefore teaches that if a sacrifice becomes pasul and is redeemed then it can be eaten by anybody in any place. This explanation is difficult in peshat, however, because there is no mention of such a circumstance in this chapter. Rather, following Ibn Ezra (on pasuk 20-21), this section (pesukim 20-28) picks up on a law only hinted to in pesukim but now repeats it goes into more detail. In the previous section concerning centralized worship, the Torah wanted to get all the major points into one paragraph without going on tangents. But since this new law has such far-reaching consequences, the Torah uses the next few chapters to elaborate on various other laws effected by this law but only briefly mentioned. This structure is similar to the world wide web where there is one home page containing the most important information and many links from there to pages which expand on the details. Another analogy is to the brain where each neuron is connected to many others to create a complex network of connections. Similarly, key phrases in the first section connect to similar phrases in the next sections such that the later sections comment upon the earlier ones. In fact, the entire book of Debarim is built around such a structure so that the main page, or central neurons, are the ten commandments, and each commandment is then elaborated upon in its own section. As a class project, have students create a WWW simulation of this chapter and continue adding to it as they learn the next chapters. 68

69 Lesson 23 Perek 12:29 13:19: Bad Influences Objective: משפטים To find the structure of this section and show how it fits into the structure of the section as an expansion of part of the third commandment elaboration concerning centralized worship. Background: The previous lessons showed how the section concerning eating meat outside the Bet hamikdash picked up on and expanded one part of the section before that dealing with centralized worship. The section covered in this lesson picks up on yet another part of the centralized worship section the introduction to it. Activity: A. Introduction 1. Reread 12: Now read 12:29-13:1. 3. Ask: Do you notice any similarities? The phrase לא תעשה כן לה ' א-לקיך is repeated (pesukim 4 and 31). Both paragraphs explain that we should not worship Hashem in the same way the Canaanites worshiped their gods. 4. Ask: The opening of perek 12 commanded to destroy their altars and idols so that we will not come to use them ourselves. What does the closing paragraph add to this? While the opening paragraph only warned not to use Canaanite altars and idols, the closing paragraph generalizes this warning not to worship their gods at all. We must be careful not to be influenced by them. Then pasuk 31 gives a reason why this is so important. Hashem hates the way they worship their gods because they sacrifice their children. Hashem already made clear to Abraham that he does not want child sacrifice when He stopped Abraham from going through with Akedat Yizhak. The rest of Perek 13 contains further elaborations on this same idea of not being influenced to worship idolatry. B. Group-work 1. Using a Tanakh Shalem, have students pair up and find the structure of perek 13 by searching for the setumot. They should write down the pesukim belonging to each paragraph. 2. Then give out the worksheet. The pairs should read each paragraph and write a few word summary of each paragraph in the appropriate box on the worksheet. Instruct students to just move on if they have trouble answering all three questions within each box. 69

70 Warnings Not to Follow Bad Influences As an Expansion of 12:1-4 on Destroying Alters For each box below, read the appropriate pesukim and write a short summary of them. In your summary, be sure to include (a) what the problem is, (b) who is causing the problem, and (c) what their punishment is. Underline points that are similar in two or more boxes. What is the common denominator of all the sections? יב:א-ד לשבר מזבחות ופסילי עבודה זרה. "לא תעשון כן לה' א-להיכם" יב:כט-יג:א יג:ב-ו יג:ז-יב יג:יג-יט L23 Perek 13 - Bad Influences - Worksheet.doc C. Discussion Ask :What do the four paragraphs from 12:29-13:19 have in common with each other? What do they all have in common with the opening of perek 12? This entire section warns to stay away from bad influences. In the first paragraph the bad influences are the Canaanites themselves. In the next two paragraphs the evil influence comes from a false prophet or a family member. The last paragraph prevents anyone from being influenced by an evil city by commanding to destroy the city and leave it as an everlasting symbol. This whole section is an elaboration of the requirement to destroy altars so that Bnei Yisrael doesn t worship in the same way the Canaanites did. Warnings Not to Follow Bad Influences As an Expansion of 12:1-4 on Destroying Alters יב:א-ד לשבר מזבחות ופסילי עבודה זרה. "לא תעשון כן לה' א-להיכם" יב:כט-יג:א יג:ב-ו יג:ז-יב יג:יג-יט לא תלך אחרי הכנענים לעבוד עבודה זרה "לא תעשה כן לה' א-לקיך" אלא "וירשת אותם." לא תלך אחרי נביא שקר לעבד עבודה זרה אלא תהרג אותו. לא תלך אחרי משפחה או חבר לעבוד עבודה זרה אלא תהרג אותו. לא תלך אחרי עיר שלם לעבד עבודה זרה אתם אלא הכהו ושרפהו ותניחנו כתל עולם. ` L23 Perek 13 - Bad Influences - Summary Sheet.doc 70

71 Lesson 24 Perek 14: Behavior for a Holy Nation Fifth Commandment Objective: For students to see how the contents of this chapter elaborate the fifth commandment and, at the same time, also picks up on the previously discussed subjects of centralized worship and eating animals outside the Bet hamikdash. Activity: 1. Break the class into small groups. Each group should scan the perek and break down its structure based on paragraphs and subject matter. Make an outline of the structure. If students will have trouble making an outline themselves then hand out the worksheet so they have a framework to start with. Perek 14:1-21 Structure Outline: A. 1-2: No pagan mourning rituals 2 Holy Nation B. 3-21: 4-8 Animals 4-6 Kosher 7-8 Tameh Notes: 1. Compare the structure of section B with that of Vayikra 11. Notice how they are almost exactly the same. 2. Notice how each of the two sections ends with the same phrase. The two sections have a common theme that they instruct concerning behavior befitting a nation holy to Hashem. (ב) כּ י ע ם ק דוֹשׁ אַתּ ה ל יה ו ה א ל ה יך וּב ך בּ ח ר י ה ו ה ל ה יוֹת לוֹ ל ע ם ס ג לּ ה מ כּ ל ה ע מּ ים א שׁ ר ע ל פּ נ י ה א ד מ ה: (כא) ל א ת אכ לוּ כ ל נ ב ל ה ל גּ ר א שׁ ר בּ שׁ ע ר יך תּ תּ נ נּ ה ו א כ ל הּ אוֹ מ כ ר ל נ כ ר י כּ י ע ם ק דוֹשׁ אַתּ ה ל יה ו ה א ל ה יך ל א ת ב שּׁ ל גּ ד י בּ ח ל ב א מּוֹ: L24 Perek 14 - Holy Nation - Worksheet.doc Then give out the summary sheet and review responses. 71

72 Outline: A. 1-2: No pagan mourning rituals 2 Holy Nation B. 3-21: Kosher and non-kosher Species 4-8 Animals 4-6 Kosher 7-8 Tameh 9-10 Fish 9 Kosher 10 Tameh Birds 11 Kosher Tameh Flying Insects 19 Tameh 20 Kosher 21 Holy Nation Perek 14:1-21 Structure Notes: 1. Compare the structure of section B with that of Vayikra Notice how sections A and B both end with the same phrase. The two sections have a common theme that they instruct concerning behavior befitting a nation holy to Hashem. (ב) כּ י ע ם ק דוֹשׁ אַתּ ה ל יה ו ה א ל ה יך וּב ך בּ ח ר י ה ו ה ל ה יוֹת לוֹ ל ע ם ס ג לּ ה מ כּ ל ה ע מּ ים א שׁ ר ע ל פּ נ י ה א ד מ ה: (כא) ל א ת אכ לוּ כ ל נ ב ל ה ל גּ ר א שׁ ר בּ שׁ ע ר יך תּ תּ נ נּ ה ו א כ ל הּ אוֹ מ כ ר ל נ כ ר י כּ י ע ם ק דוֹשׁ אַתּ ה ל יה ו ה א ל ה יך ל א ת ב שּׁ ל גּ ד י בּ ח ל ב א מּוֹ: L24 Perek 14 - Holy Nation - Summary Sheet.doc These two topics are connected with the phrase for you are a people consecrated to Hashem your God. Any behavior that is not befitting a holy nation is prohibited to Israel. The first example given is not recognizing human dignity by mutilating the body. The second example prohibits eating disgusting creatures since what we eat effects who we are. 2. Why are these laws situated here? The chapter is introduced by a unique expression in the Torah You are children of Hashem your God. Knowing that the entire second speech of Debarim is a detailed explication of the ten commandments, it is likely that this phrase extends the fifth commandment of honoring parents to honoring Hashem - the third partner in creating life. Since we are children of Hashem, we too are holy. By not mutilating the body that Hashem has given us and by not defiling the body with tameh usually predatory creatures, we recognize that we are holy because we are created by Hashem in His image. In the ten commandments honoring parents comes after the Sabbath law because honoring parents borders on a בין אדם לחבירו law and should be adjacent to the second five commandments. However, the expansion of commandment five precedes that of commandment four which will come later. This is because once honoring parents is applied to honoring Hashem, it loses its בין אדם לחבירו quality and therefore should be close to the first three commandments. Besides the connection to the fifth commandment, the list of kosher and tameh animals may connect back to 12:20-28 which discussed eating meat outside the Bet hamikdash. Once the possibility of eating meat without bringing a sacrifice is brought up, we then need to know which animals we are allowed to eat since that list includes some animals that may not be sacrificed. 72

73 Lesson 25 Perek 14:22-15:23 Helping the Needy Objective: For students to understand how each of the laws in this section fits into the structure of the second speech and how they all have a common theme. Activity: 1. Instructions for students: Pair up with a neighbor, read from 14:22-15:23, and list the various topics covered. While reading, think about why are these laws here? What is their connection to the previous context and what do they have in common with each other? Look for repeating phrases. After 10 minutes, call on one pair to tell what the first section is about and where it ends. Do the same for each section. Write the correct answers on the board but leave space for the next step Ma aser Sheni Ma aser Ani 15:1-6 Remission of debts in seventh year 7-11: Don t refuse loans Time limits on slavery 2. See if anyone has any suggestions for what these laws have in common and where they fit in to the structure. Show students that the previous section about kosher animals ends with an ethical coda to give non-kosher animals away to non-jewish immigrants so that they can eat it. The first section about Ma aser Sheni similarly ends with an ethical coda to leave the leftovers for the poor Levites. The Ma aser Ani section ends with both an ethical coda and a motivational phrase Hashem will bless you in everything you do if you keep this law. All of the rest of the sections similarly end with a motivational section. Now go back and expand the above outline by breaking each section down into subsections making sure to mark off the law itself from the ethical or motivational endings. 14:21 End of kosher animals Ethical coda Ma aser Sheni Basic law Law for someone who lives far 27 Ethical coda Ma aser Ani 28 Basic law 73

74 29 Ethical coda and motivation 15:1-11 Remission of debts in seventh year 1-3 Basic law to forgive debt 4-6 Motivation 7-9: Don t refuse loans Motivation Time limits on slavery 12-14a Basic law 14b-15 Motivation Extending slavery 18 Motivation The following handout is an excerpt of only the ethical and motivational pesukim. Notice all of the repeated words and phrases. The stranger and Levite within your gates connects the laws of kosher animals with the two laws about Ma aser. The promise of Hashem s blessing in turn connects Ma aser with the following laws about debts, loans, and slavery. 74

75 Perek 14:22-15:23 Helping the Needy Outline and Repeating Codas 14:3-21 Kosher animals 21 Ethical coda (כא) ל א ת אכ לוּ כ ל נ ב ל ה ל גּ ר א שׁ ר בּ שׁ ע ר י ך תּ תּ נ נּ ה ו א כ ל הּ אוֹ מ כ ר ל נ כ ר י כּ י ע ם ק דוֹשׁ אַתּ ה ל י -ה ו ה א -ל ה יך ל א ת ב שּׁ ל גּ ד י בּ ח ל ב א מּוֹ: Ma aser Sheni 22-24: Basic law 25-26: Law for someone who lives far 27 Ethical coda Ma aser Ani 28 Basic law (כז) ו ה לּ ו י א שׁ ר בּ שׁ ע ר י ך ל א ת ע ז ב נּוּ כּ י א ין לוֹ ח ל ק ו נ ח ל ה ע מּ ך : 29 Ethical and motivational coda (כט) וּב א ה לּ ו י כּ י א ין לוֹ ח ל ק ו נ ח ל ה ע מּ ך ו ה גּ ר ו ה יּ תוֹם ו ה אַל מ נ ה א שׁ ר בּ שׁ ע ר י ך ו אָכ לוּ ו שׂ ב עוּ ל מ ע ן י ב ר כ ך י -ה ו ה א -ל ה יך בּ כ ל מ ע שׂ ה י ד ך א שׁ ר תּ ע שׂ ה: 15:1-11 Remission of debts in seventh year 1-3 Basic law to forgive debt 4-6 Motivational coda (ד) א פ ס כּ י ל א י ה י ה בּ ך א ב יוֹן כּ י ב ר ך י ב ר כ ך י -ה ו ה בּ אָר ץ א שׁ ר י -ה ו ה א -ל ה יך נ ת ן ל ך נ ח ל ה ל ר שׁ תּ הּ: 7-9: Don t refuse loans Motivational coda (י) נ תוֹן תּ תּ ן לוֹ ו ל א י ר ע ל ב ב ך בּ ת תּ ך לוֹ כּ י בּ ג ל ל ה דּ ב ר ה זּ ה י ב ר כ ך י -ה ו ה א -ל ה יך בּ כ ל מ ע שׂ ך וּב כ ל מ שׁ ל ח י ד ך : Time limits on slavery 12-14a Basic law 14b-15 Motivation (יד) ה ע נ יק תּ ע נ יק לוֹ מ צּ אנ ך וּמ גּ ר נ ך וּמ יּ ק ב ך א שׁ ר בּ ר כ ך י -ה ו ה א -ל ה יך תּ תּ ן לוֹ: Extending slavery 18 Motivational coda (יח) ל א י ק שׁ ה ב ע ינ ך בּ שׁ לּ ח ך א תוֹ ח פ שׁ י מ ע מּ ך כּ י מ שׁ נ ה שׂ כ ר שׂ כ יר ע ב ד ך שׁ שׁ שׁ נ ים וּב ר כ ך י -ה ו ה א -ל ה יך בּ כ ל א שׁ ר תּ ע שׂ ה: L25 Perek 15 - Helping the Needy - Summary Sheet.doc 3. Now discuss the contents of each section (a) to get a basic understanding of each law, (b) to notice how each section does not simply state the law but also provides motivation to convince people why they should follow the law, (c) to trace the themes running through the sections. The connecting phrases above serve to emphasize the single theme that runs throughout this entire section, which is concern for the poor. Ma aser Sheni can be eaten by anybody (not necessarily Kohanim, unlike Ma aser Rishon) but must be eaten in Jerusalem. For those who live far from Jerusalem, they may redeem a tenth of their produce for money and buy food with that money once they get to Jerusalem. Such a person would probably make an annual pilgrimage to Jerusalem with his family for a 75

76 week or two. This means he must consume one tenth of his produce in only a couple of weeks. Since there is sure to be surplus, pasuk 27 reminds the owner to share it with the Levites who were in need of support since they did not own land. The next paragraph also deals with ma aser, but this one is completely directed to helping the poor. While this applies only every third year, it must be given entirely to the Levi, immigrant, orphan, and widow all people who are not able to sustain themselves in an agricultural society. Since it is difficult for a person to give away such a large amount of his produce, pasuk 29 assures the owner that Hashem will bless such action with future abundance of crops. Besides direct charity, the Torah here also speaks about loans. Typically a loan would be necessary for a farmer who had a bad crop and needs a loan to buy seeds and supplies for next year s crop. This is not a loan for venture capital but more like personal charity to help the farmer get back on his feet. Periodic forgiving loans gives the poor class a chance to get out of their rut so that there is not such a divide between the rich and poor. The Torah recognizes that the law of forgiving debts might cause some rich people to refuse giving loans in the first place, especially as the seventh year approaches. The law therefore commands the rich to open their hands to give loans. He should not feel badly about losing that money because Hashem gave it to him in the first place for such a purpose. The law of slavery is similar to the law of Shemitah. The Torah wants to make sure every Jew has a chance to be free. Even if someone comes upon hard times and must sell himself into slavery, he gets a second chance after a few years. Just like we don t want a permanent poor class we don t want lifelong slaves in Jewish society. Both debts and slaves are released in the seventh year only the former uses objective years based on a set calendar while the latter is counted separately for each person. Upon leaving, the master must also give him provisions to that he can get along on his own. Again, realizing that giving up a slave is difficult for a master, the Torah provides motivation to remember the evils of slavery in Egypt and to appreciate the six years of cheap labor that he did receive. In sum, the Ma aser law picks up on one detail of kashrut laws that shows concern for the needy and sparks an entire section on the topic. However, besides connecting with the ethical coda of the laws of kosher animals, Ma aser also appears here for another, more fundamental, reason. Chapter 12 already mentioned Ma aser as part of its centralization of all sacrifices. 12:11 says that one must bring to Jerusalem all of your olahs, sacrifices, Ma aser, Terumah, and all donations. Now that people have to bring Ma aser Sheni to be eaten in Jerusalem, those who live far away will have great difficulty transporting that much produce such a long distance. Perek 14 now explains how to solve that problem by redeeming the produce for money. Once Ma aser Sheni is mentioned, the Torah continues on a tangent to Ma aser Ani and other laws for the benefit of the needy. The connection to chapter 12 is continued in the next section about first born. Discussion Topic: This could be a good time to have a discussion about charity. See Shabbat Table Talks on Parahsat Re eh (L25 Perek 15 - Helping the Needy - Table Talks.doc) by Rabbi Ralph Tawil for helpful discussion points. 76

77 Lesson 26 Perek 15: Firstborn Animals Objective: Students will examine an example of a contradiction in a law between Debarim and Bemidbar and think about two different ways of resolving it. Activity: 1. Read pesukim. What are the two cases discussed? What to do with a healthy first-born animal, and what to do if it gets a blemish. 2. What is the law in the first case? One must not let the animal work the land because it is separated for God. Instead it must be brought to Jerusalem and eaten there as a sacrifice. 3. What is the law in the second case? If the animal has a blemish then it can be eaten like all non-sacrificial meat in any place excluding the blood. 4. Why does this law appear here? This is the last elaboration of chapter 12 s law of centralization. Pasuk 20 emphasizes that it can only be eaten in the Bet hamikdash. A blemished animal which may be eaten is just like any other non-sacrificial meat. Pesukim of this chapter therefore quote 12:15-16 which legalize eating meat outside the Bet HaMikdash and require one to spill out the blood.. 5. Optional. Read Bemidbar 18: Also look at 18:1 to see that this entire chapter is directed to Aharon and his children the Kohanim. במדבר פרק יח (יז) אַך בּ כוֹר שׁוֹר אוֹ ב כוֹר כּ שׂ ב אוֹ ב כוֹר ע ז ל א ת פ דּ ה ק ד שׁ ה ם א ת דּ מ ם תּ ז ר ק ע ל ה מּ ז בּ ח ו א ת ח ל בּ ם תּ ק ט יר א שּׁ ה ל ר י ח נ יח ח ל יד ו ד: (יח) וּב שׂ ר ם י ה י ה לּ ך כּ ח ז ה ה תּ נוּפ ה וּכ שׁוֹק ה יּ מ ין ל ך י ה י ה: According to Bemidbar only the Kohen may eat from the firstborn after it is sacrificed. Debarim, however, does not mention Kohanim. Rashi explains that Debarim also is speaking only to the Kohen: רש"י דברים פרק טו (כ) לפני ה' אלהיך תאכלנו - לכהן הוא אומר, שכבר מצינו שהוא ממתנות כהונה אחד תם ואחד בעלמום, שנאמר (במדבר יח, יח) ובשרם יהיה לך וגו': However, since pasuk 19 is surely directed at the owner, since he is responsible to make sure it does not work, it is only logical that pasuk 20 is also directed at the owner. Another explanation is that when the law of centralization changed, other laws that are connected with it also changed. When there were many altars in every village, there were many more Kohanim who needed to be supported. Now that the local sanctuaries are closed, the owner has an obligation to visit the Bet HaMikdash and has an opportunity to take part himself in this religious experience. 77

78 ד( ב( ג( ה( ו( ז( ח( ט( י( Lesson 27 Perek 16:1-17 Holidays Activity: 1. Skim the Perek until pasuk 17 and break down its structure. 1-8 Pesah 9-12 Shavuot Sukkot Notice that there is a parasha break between each commandment. Between Pesah and Shavuot there is only a setumah (indent) which is less of a break than the petuchah (new line) between Shavuot and Sukkot. Can you explain why? Because Pesah and Shavuot are more closely connected with each other. Shavuot does not have its own date but is rather dependent on the date of Pesah. Both holidays celebrate the spring grain harvest: Pesah being right before it and Shavuot right after. Sukkot is a completely separate holiday celebrating the time when the new grain is stored away for the winter. 2. Now go back and read it carefully. Look for any phrases familiar to you from previous Perakim. This handout highlights all the phrases that are repeated in this section and also appear in previous chapters. Phrases Connecting Debarim 16 to Previous Perakim דברים פרק טז Pesah.I ) א ( שׁ מוֹר א ת ח ד שׁ ה אָב יב ו ע שׂ י ת פּ ס ח ל יד ו ד א ל ה י ך כּ י בּ ח ד שׁ ה אָב יב הוֹצ יא ך י ד ו ד א ל ה י ך מ מּ צ ר י ם ל י ל ה : ( ו ז ב ח תּ פּ ס ח ל יד וד א ל ה י ך צ אן וּב ק ר בּ מּ קוֹם א שׁ ר י ב ח ר י ד ו ד ל שׁ כּ ן שׁ מוֹ שׁ ם: (= 12:11) ( ל א ת אכ ל ע ל יו ח מ ץ שׁ ב ע ת י מ ים תּ אכ ל ע ל יו מ צּוֹת ל ח ם ע נ י כּ י ב ח פּ זוֹן י צ א ת מ א ר ץ מ צ ר י ם ל מ ע ן תּ ז כּ ר א ת יוֹם צ את ך מא ר ץ מ צ ר י ם כּ ל י מ י ח יּ י ך: ( ו ל א י ר א ה ל ך שׂ א ר בּ כ ל גּ ב ל ך שׁ ב ע ת י מ ים ו ל א י ל ין מ ן ה בּ שׂ ר א שׁ ר תּ ז בּ ח בּ ע ר ב בּ יּוֹם ה ר אשׁוֹן ל בּ ק ר: ( ל א תוּכ ל ל ז בּ ח א ת ה פּ ס ח בּ אַח ד שׁ ע ר י ך א שׁר י ד ו ד א ל ה י ך נ ת ן ל ך: ( כּ י א ם א ל ה מּ קוֹם א שׁ ר י ב ח ר י ד ו ד א ל ה י ך ל שׁ כּ ן שׁ מוֹ שׁ ם תּ ז בּ ח א ת ה פּ ס ח בּ ע ר ב כּ בוֹא ה שּׁ מ שׁ מוֹע ד צ את ך מ מּ צ ר י ם: ( וּב שּׁ ל תּ ו אָכ ל תּ בּ מּ קוֹם א שׁ ר יב ח ר י ד ו ד א ל ה י ך בּוֹ וּפ נ י ת ב בּ ק ר ו ה ל כ תּ ל א ה ל י ך: ( שׁ שׁ ת י מ ים תּ אכ ל מ צּוֹת וּב יּוֹם ה שּׁ ב יע י ע צ ר ת ל יד ו ד א ל ה י ך ל א ת ע שׂ ה מ ל אכ ה: ס Shavuot.II שׁ ב ע ה שׁ ב ע ת תּ ס פּ ר ל ך מ ה ח ל ח רמ שׁ בּ קּ מ ה תּ ח ל ל ס פּ ר שׁ ב ע ה שׁ ב עוֹת: ( ו ע שׂ ית ח ג שׁ ב עוֹת ל יד ו ד א ל ה י ך מ סּ ת נ ד ב ת י ד ך א שׁ ר תּ תּ ן כּ א שׁ ר י ב ר כ ך י ד ו ד א ל ה י ך: = (14:29) ( ו שׂ מ ח תּ ל פ נ י י ד ו ד א ל ה י ך אַתּ ה וּב נ ך וּב תּ ך ו ע ב דּ ך ו א מ ת ך ו ה לּ ו י א שׁ ר בּ שׁ ע ר י ך ו ה גּ ר ו ה יּ תוֹם (יא) ו ה אַל מ נ ה א שׁ ר בּ ק ר בּ ך =(12:18) בּ מּ קוֹם א שׁ ר י ב ח ר י ד ו ד א ל ה י ך ל שׁ כּ ן שׁ מוֹ שׁ ם: ו ז כ ר תּ כּ י ע ב ד ה י י ת בּ מ צ ר י ם ו שׁמ ר תּ ו ע שׂ י ת א ת ה ח קּ ים ה א לּ ה: פ (יב) Sukkot.III ה סּ כּ ת תּע שׂ ה ל ך שׁ ב ע ת י מ ים בּ אָס פּ ך מ גּ ר נ ך וּמ יּ ק ב ך: ח ג (יג) ו שׂ מ ח תּ בּ ח גּ ך אַתּ ה וּב נ ך וּב תּ ך ו ע ב דּ ך ו א מ ת ך ו ה לּ ו י וה גּ ר ו ה יּ תוֹם ו ה אַל מ נ ה א שׁ ר בּ שׁ ע ר י ך: (יד) שׁ ב ע ת י מ ים תּ ח ג ל יד ו ד א ל ה י ך בּ מּ קוֹם א שׁ ר י ב ח ר י ד ו ד כּ י י ב ר כ ך י ד ו ד א ל ה י ך בּ כ ל תּ בוּאָת ך (טו) וּב כ ל מ ע שׂ ה י ד י ך ו ה י י ת אַ ך שׂ מ ח: שׁ לוֹשׁ פּ ע מ ים בּ שּׁ נ ה י ר א ה כ ל ז כוּר ך א ת פּ נ י י ד ו ד א ל ה י ך בּ מּ קוֹם א שׁ ר י ב ח ר בּ ח ג ה מּ צּוֹת וּב ח ג (טז) ה שּׁ ב עוֹת וּב ח ג ה סּ כּוֹת ו ל א י ר א ה א ת פּ נ י י ד ו ד ר יק ם: א ישׁ כּ מ תּ נ ת י דוֹ כּ ב ר כּ ת י ד וד א ל ה י ך א שׁ ר נ ת ן ל ך: ס (יז) Color Key for themes: Centralization, Helping Needy, Blessing from Hashem L27 Perek 16 - Holidays - Summary Sheet.doc 78

79 The theme of centralized sacrifices (yellow) runs from Perek 12 until here. Any law that involves sacrifices is effected by the centralization of the Bet HaMikdash and therefore all of these laws, including the pilgrimage holidays, must be reviewed with this in mind. The theme of sharing with one s family members, slaves, and the poor (green) also runs from Perek 14 and continues into the upcoming Mishpatim section. Together with the ethical duty to help the less fortunate comes a promise of blessing (purple) to encourage the landowner to be generous. 3. a. Can you explain why Moshe decides to talk about the holidays at this point in his speech? What does it connect to? b. If everything in the second speech connects to one of the ten commandments, which commandment is most closely associated with the holidays? a. This section continues to elaborate on the ramifications of having only one centralized Bet HaMikdash. It also continues the themes of helping the needy from the previous chapters. b. The celebration of special times is connected to the fourth commandment of Shabbat. The connection between Shabbat and the holidays is explicit in Vayikra 23. Also, holidays share with Shabbat the symbolic number seven: Pesah is seven days long (pesukim 4, 8), Shavuot is 7 x 7 days later (pasuk 9), Sukkot is seven days (pesukim 13, 15). This elaboration of the fourth commandment concludes the Hukim section. 79

80 Lesson 28 Structure of Hukim Section - Summary Objective: This is a good point to review the entire Hukim section. It is also a good time for a midterm since we have covered half of Sefer Debarim. By focusing on the structure of each chapter and of each major section, we have been able to better identify the themes and key points of each part of Moshe s speech. Students should be able to identify each section and summarize the key points. Activity: Present the chart below and go through each box and each arrow. Go around the room and let each student explain one arrow describing how the target box connects with the source. Students should realize at the end that what at first appeared to be a random selection of different topics is actually part of a very complex web of connections. Each section makes connections to the immediately surrounding sections as well as to the larger framework of expansions upon the ten commandments and expansions upon those expansions. There remain a few questions about the order of topics which students may ask about: a. Why is eating meat explained before elaborating on bad influences in the beginning of chapter 12? b. Why is Ma aser and Firstborn laws from chapter 12 expanded after the commandment 5 elaboration and not within the commandment 3 section? c. Why is Commandment 5 expanded before commandment 4? a. Eating Meat Outside the temple is a great innovation here which requires immediate attention. It is so important that it is already mostly explained within the first paragraph. b. Ma aser is after commandment 5 laws for several reasons: 1) it connects with the end of kashrut laws. 2) the seventh year of Shemitah and slaves connect with the upcoming expansion on Shabbat laws, 3) to keep a general progression from ben adam lamakom to ben adam lehaveiro in keeping with the order of the ten commandments. c. This reasoning also explains why commandment 5, whose elaboration is no longer honoring human parents but God, is moved before the Sabbath which has a strong humanitarian element. The next part of the speech will focus on ben adam lehaveiro as a series of expansions on the second half of the ten commandments. L28 Perek Hukim Structure - Summary Chart.doc 80

81 Command ment 3 Hashem s name in Vain 12 Centralization of Worship: 2-3 Destroy Altars 4-14 One Bet Mikdash for all Sacrifices Outside Meat 17 Maaser First-born Sharing 12:20-28 Eating Meat Outside Temple 12:29-13:19 Bad Influences Hukim Section: Command ments :1-16:17 Command ment 4 Shabbat 14 Hashem s Children Holy Nation 1-2 Mutilating Body 3-20 Kosher Animals 21: Give to Ger Command ment 5 Honoring Parents 14:22-15:18 Helping the Needy 14:22-29 Ma aser 15:1-11 Loans 15: Slavery 15:19-23 Firstborn 16 :1-17 Holidays Color Key for themes: Centralization, Helping Needy 81

82 Unit 6 Mishpatim Section Lesson 29 Branches of Government - 16:18 18:22 Objective: Students should be able to locate the laws relating to the four branches of leadership, understand how these laws are one of the Torah s innovations still applicable today, and explain the main features of each group. Activity: A. Before expanding on the five commandments called Mishpatim (6-10), Moshe first introduces the requirement to appoint judges and explains what their duties are. The first step towards maintaining a law abiding civil society is to establish courts. This is so basic that it is even one of the בני נח.מצות The discussion of judges is interrupted by a couple of laws about Abodah Zarah. Once Moshe discusses judges, he continues on a tangent to speak about the other leadership groups: kings, prophets and priests. These chapters can also be seen as another expansion of the fifth commandment. Just as one must honor parental authorities so too they must respect their leaders. This section therefore acts as a good transition from the Hukim section to the Mishpatim section. In pairs, students should read through this section and prepare an outline defining where discussion of each leadership group begins and ends. When they are done, write the outline on the board. 16:18 17:13 Judges except 16:21-17:7 Avodah Zara 17:14 17:20 Kings 18:1 18:8 Kohanim 18:9 18:22 Nevi im There are a number of key words that reappear within these sections. These phrases serve to link each paragraph to the next. See highlighted words in the summary sheet. The word from/within your brothers (pink highlight) appears in the sections of the kings, Kohanim, and prophets but with a slight change. Anyone can be a king or a prophet as long as they are not foreigners (just as the U.S. president must be native born). Kohanim, however, can only be from the priestly family. The phrase in the Kohen section emphasizes this differentiation by explaining that Kohanim cannot hold land with their brothers. The phrase God chose (yellow) appears in sections of the judges, kings and kohanim but also with different meanings. For judges, it locates the supreme court at the place which God will choose. This links back to the theme of centralized worship that ran through the Hukim section. In the king section, God s choosing refers to the king himself. The Kohanim section uses both meanings: the kohanim are themselves chosen by God and they serve at the place chosen by God. 82

83 Four Leadership Groups Judges.1 (טז:יח) שׁ פ ט ים ו שׁ ט ר ים תּ תּ ן ל ך בּ כ ל שׁ ע ר יך א שׁ ר י ה ו ה א ל ה יך נ ת ן ל ך ל שׁ ב ט יך ו שׁ פ טוּ א ת ה ע ם מ שׁ פּ ט צ ד ק: (יט) ל א ת טּ ה מ שׁ פּ ט ל א ת כּ יר פּ נ ים ו ל א ת קּ ח שׁ ח ד כּ י ה שּׁ ח ד י ע וּ ר ע ינ י ח כ מ ים ו יס לּ ף דּ ב ר י צ דּ יק ם: (כ) צ ד ק צ ד ק תּ ר דּ ף ל מ ע ן תּ ח י ה ו י ר שׁ תּ א ת ה אָר ץ א שׁ ר י ה ו ה א ל ה יך נ ת ן ל ך : (כא) ל א ת טּ ע ל ך א שׁ ר ה כּ ל ע ץ א צ ל מ ז בּ ח י ה ו ה א ל ה יך א שׁ ר תּ ע שׂ ה לּ ך : (כב) ו ל א ת ק ים ל ך מ צּ ב ה א שׁ ר שׂ נ א י ה ו ה א ל ה יך : (יז:א) ל א ת ז בּ ח ל יה ו ה א ל ה יך שׁוֹר ו שׂ ה א שׁ ר י ה י ה בוֹ מוּם כּ ל דּ ב ר ר ע כּ י תוֹע ב ת י ה ו ה א ל ה יך הוּא: (ב) כּ י י מּ צ א ב ק ר בּ ך בּ אַח ד שׁ ע ר יך א שׁ ר י ה ו ה א ל ה יך נ ת ן ל ך א ישׁ אוֹ א שּׁ ה א שׁ ר י ע שׂ ה א ת ה ר ע בּ ע ינ י י ה ו ה א ל ה יך ל ע ב ר בּ ר יתוֹ: (ג) ו יּ ל ך ו יּ ע ב ד א ל ה ים א ח ר ים ו יּ שׁ תּ חוּ ל ה ם ו ל שּׁ מ שׁ אוֹ ל יּ ר ח אוֹ ל כ ל צ ב א ה שּׁ מ י ם א שׁ ר ל א צ וּ ית י: (ד) ו ה גּ ד ל ך ו שׁ מ ע תּ ו ד ר שׁ תּ ה יט ב ו ה נּ ה א מ ת נ כוֹן ה דּ ב ר נ ע שׂ ת ה ה תּוֹע ב ה ה זּ את בּ י שׂ ר א ל: (ה) ו הוֹצ את א ת ה א ישׁ ה הוּא אוֹ א ת ה א שּׁ ה ה ה וא א שׁ ר ע שׂוּ א ת ה דּ ב ר ה ר ע ה זּ ה א ל שׁ ע ר יך א ת ה א ישׁ אוֹ א ת ה א שּׁ ה וּס ק ל תּ ם בּ א ב נ ים ו מ תוּ: (ו) ע ל פּ י שׁ נ י ם ע ד ים אוֹ שׁ לשׁ ה ע ד ים יוּמ ת ה מּ ת ל א יוּמ ת ע ל פּ י ע ד א ח ד: (ז) י ד ה ע ד ים תּ ה י ה בּוֹ ב ר אשׁ נ ה ל ה מ יתוֹ ו י ד כּ ל ה ע ם בּ אַח ר נ ה וּב ע ר תּ ה ר ע מ קּ ר בּ ך : (ח) כּ י י פּ ל א מ מּ ך ד ב ר ל מּ שׁ פּ ט בּ ין דּ ם ל ד ם בּ ין דּ ין ל ד ין וּב ין נ ג ע ל נ ג ע דּ ב ר י ר יב ת בּ שׁ ע ר יך ו ק מ תּ ו ע ל ית א ל ה מּ קוֹם א שׁ ר י ב ח ר י ה ו ה א ל ה יך בּוֹ: (ט) וּב את א ל ה כּ ה נ ים ה ל ו יּ ם ו א ל ה שּׁ פ ט א שׁ ר י ה י ה בּ יּ מ ים ה ה ם ו ד ר שׁ תּ ו ה גּ ידוּ ל ך א ת דּ ב ר ה מּ שׁ פּ ט: (י) ו ע שׂ ית ע ל פּ י ה דּ ב ר א שׁ ר י גּ ידוּ ל ך מ ן ה מּ קוֹם ה הוּא א שׁ ר י ב ח ר י ה ו ה ו שׁ מ ר תּ ל ע שׂוֹת כּ כ ל א שׁ ר יוֹרוּך : (יא) ע ל פּ י ה תּוֹר ה א שׁ ר יוֹרוּך ו ע ל ה מּ שׁ פּ ט א שׁ ר י אמ רוּ ל ך תּ ע שׂ ה ל א ת סוּר מ ן ה דּ ב ר א שׁ ר י גּ ידוּ ל ך י מ ין וּשׂ מ אל: (יב) ו ה א ישׁ א שׁ ר י ע שׂ ה ב ז דוֹן ל ב ל תּ י שׁ מ ע א ל ה כּ ה ן ה ע מ ד ל שׁ ר ת שׁ ם א ת י ה ו ה א ל ה יך אוֹ א ל ה שּׁ פ ט וּמ ת ה א ישׁ ה הוּא וּב ע ר תּ ה ר ע מ יּ שׂ ר א ל: (יג) ו כ ל ה ע ם י שׁ מ עוּ ו י ר אוּ ו ל א י ז ידוּן עוֹד: Kings.2 (יד) כּ י ת ב א א ל ה אָר ץ א שׁ ר י ה ו ה א ל ה יך נ ת ן ל ך ו יר שׁ תּ הּ ו י שׁ ב תּ ה בּ הּ ו אָמ ר תּ אָשׂ ימ ה ע ל י מ ל ך כּ כ ל ה גּוֹי ם א שׁ ר ס ב יב ת י: (טו) שׂוֹם תּ שׂ ים ע ל יך מ ל ך א שׁ ר י ב ח ר י ה ו ה א ל ה יך בּוֹ מ קּ ר ב אַח י ך תּ שׂ ים ע ל יך מ ל ך ל א תוּכ ל ל ת ת ע ל י ך א ישׁ נ כ ר י א שׁ ר ל א אָח יך הוּא: (טז) ר ק ל א י ר בּ ה לּוֹ סוּס ים ו ל א י שׁ יב א ת ה ע ם מ צ ר י מ ה ל מ ע ן ה ר בּוֹת סוּס ו יה ו ה אָמ ר ל כ ם ל א ת ס פוּן ל שׁוּב בּ דּ ר ך ה זּ ה עוֹד: (יז) ו ל א י ר בּ ה לּוֹ נ שׁ ים ו ל א י סוּר ל ב בוֹ ו כ ס ף ו ז ה ב ל א י ר בּ ה לּוֹ מ א ד: (יח) ו ה י ה כ שׁ ב תּוֹ ע ל כּ סּ א מ מ ל כ תּוֹ ו כ ת ב לוֹ א ת מ שׁ נ ה ה תּוֹר ה ה זּ את ע ל ס פ ר מ לּ פ נ י ה כּ ה נ ים ה ל ו יּ ם: (יט) ו ה י ת ה ע מּוֹ ו ק ר א בוֹ כּ ל י מ י ח יּ יו ל מ ע ן י ל מ ד ל י ר אָה א ת י ה ו ה א ל ה יו ל שׁ מ ר א ת כּ ל דּ ב ר י ה תּוֹר ה ה זּ את ו א ת ה ח קּ ים ה א לּ ה ל ע שׂת ם: (כ) ל ב ל תּ י רוּם ל ב בוֹ מ א ח יו וּל ב ל תּ י סוּר מ ן ה מּ צ ו ה י מ ין וּשׂ מ אול ל מ ע ן י א ר יך י מ ים ע ל מ מ ל כ תּוֹ הוּא וּב נ יו בּ ק ר ב י שׂ ר א ל: Kohanim.3 (יח:א) ל א י ה י ה ל כּ ה נ ים ה ל ו יּ ם כּ ל שׁ ב ט ל ו י ח ל ק ו נ ח ל ה ע ם י שׂ ר א ל א שּׁ י י ה ו ה ו נ ח ל תוֹ י אכ לוּן: L29 Perek Leadership Groups - Summary Sheet.doc B. This entire section lays out the leadership structure detailing the responsibilities of each branch. While in most other ancient societies the king had absolute rule, in Israel he is just one part of a bigger system. This allows for a system of checks and balances which is a most important principle of modern democracies. Another significant innovation is that Moshe presents the responsibilities of the leaders to all the people. In other ancient governments, as in modern totalitarian regimes, the conduct of the government is kept secret. The Torah presents a more democratic model where the public is knowledgeable about these laws and can therefore protest the abuses of the authority. C. 1. Judges Why is there a section about Abodah Zara in the middle of laws about judges? This section lists four kinds of Avodah Zarah. One may not place an Asherah tree near the altar (16:21), nor a stone pillar (22). One may not sacrifice an animal which has a blemish (17:1). One may not worship the heavenly bodies (2-3). If someone is reported to have committed one of these sins, then the courts must take action, investigate, and punish only on the testimony of two witnesses. This excludes two other possibilities: that 83

84 we leave it in God s hands to punish him, or that the public punishes the person themselves. This section is included within the judges section to teach us that the judges are responsible not only for civil law, as we would expect, but also for judging religious law. Investigation and proof requirements for religious offences must be as rigorous as those for criminal offences. The next parasha explains that if a lower court cannot decide a case then it goes to the supreme court in Jerusalem. Once Jerusalem becomes the center of worship it also becomes the seat of the judicial branch. Interestingly, the supreme court is made up of both judges and Kohanim (9). This central court decides laws for the entire nation thus ensuring a unified set of laws for all. 2. Kings Pasuk 15 commands the nation to appoint a king. Rambam counts this as one of the 613 Mitzvot. See source 1. למנות מלך: לכתחילה או בדיעבד? 1. ספר המצוות לרמב"ם מצותעשה קעג והמצוה הקע"ג היא שצונו למנות עלינו מלך מישראל יקבץ כל אומתינו וינהיגנו. והוא אמרו ית' (שם יז) שום תשים עליך מלך. 2. תוספתא מסכת סנהדרין פרק ד הלכה ה A. ר' יהודה אומ' שלש מצוות נצטוו ישראל בביאתן לארץ נצטוו למנות להן מלך ולבנות להן בית הבחירה ולהכרית זרעו של עמלק אם כן למה נענשו בימי שמואל אלא לפי שהקדימו עליהן B ר. ' נהוראי אומ' לא נאמרה פרשה זו אלא מפני התרעומות שנ' ואמרת אשימה עלי מלך C. ר' אלעזר בר' יוסי אומ' זקנים שאלו כהלכה שנ' תנה לנו מלך לשפטינו אבל עמי הארץ חזרו וקילקלו שנ' והיינו גם אנחנו ככל הגוים ושפטנו מלכינו ויצ' לפ' ונלחם וגומ': A. Israel was commanded to implement three mizvot on their entry into the Land. They were commanded to appoint themselves a king, to build a sanctuary, and cut off the seed of Amalek. Such being the case why were they punished in the days of Samuel? Because their request was premature. B. R. Nehorai said: This chapter was only recorded in anticipation of their future murmurings, as it is written: and they shall say, I will set a king over me. C. R. Eliezer son of R. Yose said: The elders request was in order as it is written: Give us a king to judge us, but the common people added an improper rider, as it is said: That we may be also like other nations. 3. Abarbanel The Torah wishes to forecast how Bnei Yisrael would display their ingratitude for all the Divine help they had received, in facilitating their conquest and settlement of the land, by asking for a king. They did not make such a request because they stood in need of one, but simply to ape the practices of the surrounding nations. In fact, during the period of conquest and settling down, when it could be argued that a king was necessary to lead the people to battle and institute order, they did not make such a request. After they had settled down to an ordered existence, and a king was obviously no necessity, they asked for one reason only: to be like all the nations that are about me. In such an event, God commanded that they should not elect a king as they wanted, but you shall set over yourselves a king whom God shall choose. In short, the mizvah was merely a permissive one, not an absolute command. If you must have a king then this is how you must go about it Once the people have given expression to this desire, unworthy as it is, it can be implemented, and, indeed must only be implemented, in the manner prescribed in the Torah, and in no other. L29 Perek 18 - Kings - Source Sheet.doc 84

85 Students should now read 1 Samuel 8 in small groups. Discuss the following questions: Why do the people want a king? What is Shemuel s reaction? What is Hashem s reaction? Why does Shemuel discourage it? Does the story in Shemuel fit the commandment in Debarim? In fact, the tension between Debarim and Shemuel is already present within the first two pesukim of Debarim. While pasuk 15 sounds like an absolute command, pasuk 14 makes it a conditional and even adds a negative association with a request for a king. Is Israel supposed to be a monarchy as an ideal, as a simple reading of pasuk 15 would indicate, or is a king looked down upon as copying other nations and not relying on God, as pasuk 14 and Shemuel indicate? This important question is the subject of a Tannaitic controversy in the Tosefta. See source 2. According to the first and last opinions, Israel must have a king as an ideal. The problem in Shemuel was the time (they should have waited until after Shemuel died) or the way they asked for it (so that they can copy foreign nations). According to the middle opinion or R. Nehorai it would have been best never to have a king at all. Pasuk 14 anticipates the improper request Bnei Yisrael will make in the future. According to R. Nehorai it would be best if Israel never had a king but if they insist on it, then the king s powers must be greatly limited by the rules set forth in this section. Abarbanel expands on this point of view. Discuss: Do you think that modern Israel should be a monarchy? If so, how would it work? if not, what would be your ideal form of government? 4. Prophet This section discusses the difference between sorcerers or false prophets and true prophets. People always want to know about the future and they turn to various channels to tap into the supernatural realm. Even today one can find fortune tellers, horoscopes, magicians, and witch doctors of various sorts. The Torah commands us to rid the land of Israel of all such people in the strongest possible terms. Why are we prohibited from using sorcery? There are two possibilities: a. Because sorcery works but Hashem does not want us to rely upon them but rather to have a more direct connection with Him. b. Because sorcery does not work and we should not do foolish things. Have a discussion about what kinds of modern methods of fortune-telling might fall into this category and why they should be prohibited (psychic hotline, magazine horoscopes, astrology ). Rambam has a very strong opinion about this issue. 85

86 Rambam s View On Magic רמב"ם משנה תורה הלכות עבודת כוכבים פרק יא הלכה טז ודברים האלו כולן דברי שקר וכזב הן והם שהטעו בהן עובדי כוכבים הקדמונים לגויי הארצות כדי שינהגו אחריהן, ואין ראוי לישראל שהם חכמים מחוכמים להמשך בהבלים אלו ולא להעלות על לב שיש תועלת בהן, שנאמר כי לא נחש ביעקב ולא קסם בישראל (במדבר כג:כג), ונאמר כי הגוים האלה אשר אתה יורש אותםאל מעוננים ואל קוסמים ישמעו ואתה לא כן וגו' (דברים יח: יד). כל המאמין בדברים האלו וכיוצא בהן ומחשב בלבו שהן אמת ודבר חכמה אבל התורה אסרתן אינן אלא מן הסכלים ומחסרי הדעת ובכלל הנשים והקטנים שאין דעתן שלימה, אבל בעלי החכמה ותמימי הדעת ידעו בראיות ברורות שכל אלו הדברים שאסרה תורה אינם דברי חכמה אלא תהו והבל שנמשכו בהן חסרי הדעת ונטשו כל דרכי האמת בגללן, ומפני זה אמרה תורה כשהזהירה על כל אלו ההבלים תמים תהיה עם ה' אלהיך (דברים יח;יג). Rambam, Misheh Torah, Laws of Idolatry 11:16 These practices are all lies and falsehoods. The ancient pagans used them to mislead the ignorant masses into being guided by them. It is not fitting for Jews, as people of intelligence and intellect, to continue to subscribe to these vanities and to imagine that there is any benefit in them as it is stated, For there is no enchantment with Jacob, neither is there any divination with Israel. And it is stated, Those nations that you are about to dispossess do indeed resort to soothsayers and augers; to you, however, Hashem your God has not assigned the like. All who give credence to any of these things and imagine that they are true but only forbidden by the Torah, are nothing but fools and weak-minded, or belong to the category of women 1 and children whose understanding is imperfect. But scholars and enlightened thinkers are convinced that all these things prohibited by the Torah are not matters of wisdom, but mumbo-jumbo by which the gullible are misled, and for the sake of which they abandon always of truth. Therefore, the Torah, in admonishing to beware of these vanities, declares: You shall be whole-hearted with Hashem your God. רמב"ן דברים פרק יח ועתה דע והבן בעניני הכשפים, כי הבורא יתברך כאשר ברא הכל מאין עשה העליונים מנהיגי התחתונים אשר למטה מהן, ונתן כח הארץ וכל אשר עליה בכוכבים ובמזלות לפי הנהגתם ומבטם בהם כאשר הוא מנוסה בחכמת האיצטגנינות, ועשה עוד על הכוכבים והמזלות מנהיגים מלאכים ושרים שהם נפש להם... ורבים יתחסדו בנחשים לומר שאין בהם אמת כלל, כי מי יגיד לעורב ולעגור מה יהיה. ואנחנו לא נוכל להכחיש דברים יתפרסמו לעיני רואים. ורבותינו גם כן יודו בהם... וכאשר כלל הכתוב המעוננים והקוסמים עם התועבות הנזכרות, חזר ופירש (בפסוק יד) הגוים האלה אשר אתה יורש אותם אל מעוננים ואל קוסמים ישמעו כי חכמתם לדעת הבאות, ואתה לא כן נתן לך ה' אלהיך - יאמר הנה אסר לך השם המעשים האלה הנזכרים בעבור שהם תועבות לפניו ובגללם הוריש הגוים ההם מפניך. 1 In those days women were not given any education. L29 Perek 18 - Magic - Source Sheet.doc Instead of turning to magic, Hashem promises to send prophets to lead the nation. After Moshe dies, Hashem will raise up other prophets like Moshe (18:15,18). Christians and Muslims have used these pesukim to prove that God will send another prophet who will give a new set of laws like Moshe. However, this interpretation has two problems. a. They misinterpret the singular נביא to mean that there will be one specific prophet in the future who will give a new law like Moshe. However, singular nouns in Tanakh are often used collectively to refer to an entire group or series. Similarly, the singular noun מלך in 17:14-15 does not mean there will only be one king but rather it refers to the succession of all kings. Also, הלוי in 18:6 refers to any and all Levites. b. The pasuk later on says explicitly, Never again did there arise in Israel a prophet like Moses whom Hashem singled our face to face (34:10). Therefore, when this chapter says Hashem will raise a prophet like Moshe, this is only meant in the sense that the future prophets will also be a spokesmen for Hashem, but not that they will be on the same level. 86

87 Lesson 30 Structure of Mishpatim Section Perakim Objective: For students to connect each law in this section to one of the commandments and then try to figure out their order. They will be introduced again to the principle of association of ideas and get practice looking for associations of different types. Background: Since there are so many laws in this section, time does not allow a thorough study of each one and so in future lessons, only selected laws will be discussed in-depth. This lesson will provide an opportunity to at least read, process, and become somewhat familiar with every law in the section. We have seen that the beginning of the Mishpatim section is actually another expansion of Commandment 5. So, the expansion of Commandment 6 actuallt begins with Perek 19. Based on what we have seen in the Hukim section we would expect an expansion of each of the last five commandments in order, allowing for digressions, expansions on expansions, and multiple expansions of a commandment in different places. We will find all of these elements in the Mishpatim section with one important exception. Commandments 9 and 10 do not have their own separate section of elaboration. This is because they are so similar to commandments 6-8. Remember that there were different ways to split the commandments into ten, one of them being based on the parashiot setumot. In this break down, Commandment 10 has two parts: 10a don t covet your friend s wife; 10b don t covet his property. These two are exactly parallel to the commandments not to commit adultery or steal, respectively. Any action that would be considered adulterous in some form would also violate coveting, and similarly with stealing. Commandment 9, not to lie, is also related to the others since lying in court can cause the innocent defendant to either be killed or lose money wrongfully, depending on the type of case. Therefore, commandments 6 and 9 are expounded in one section; commandments 7 and 10a in the next; and commandments 8 and 10b in the last. Activity: 1. Give out the worksheet and have students fill it out in pairs. Since this worksheet may take more than one class, you may want to assign only half of it, review that part, and continue with the rest in the next session. Students don t all have to have exactly the same answers but they should be more or less the same. The discussion about where each one goes is more important than an exact categorization. 87

88 Structure of Mishpatim Section: Perekim 19 to 26 Read the pesukim for each case in the Mishpatim section. Give a title to that paragraph. Then indicate which commandment this case relates to, if any. For example, case 1 is an extension of commandment 5, so write a 5 in the Honor Parents column. If a case relates to more than one commandment then indicate all connections. If a connection is only indirect or unsure then write the number in parenthesis. Case # Pesukim Topic Honor Parents Killing Adultery Stealing False Witness Covet Wife Covet Property a 10b 1 16:18-18:22 Four Leadership Groups : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : :12-15 L30 Perek Mishpatim Structure - Worksheet.xls 2. See if students can find any pattern. They should be able to notice the cluster of Commandment 6 laws at the beginning, 7 in the middle, and 8 at the end. Explain how Commandments 9, 10a, and 10b, are expanded together with 6, 7, and 8, respectively. Now circle any laws that seem out of place. See if anyone has any ideas why there are many laws in the wrong section. Remind them of the principle of association that was used to connect some of the laws in the Hukim section. A 88

89 Structure of Mishpatim Section: Perek 19 to 26 Case # Pesukim Topic Honor Parents Killing Adultery Stealing False Witness Covet Wife Covet Property a 10b 1 16:18-18:22 Four Leadership Groups :1-13 Asylum Cities :14 Boundary Markers 8 10b 4 19:15-21 Witnesses [6] :1-20 War :1-9 Unknown Killer :10-14 Captive Girl [6] 7 [10a] 8 21:15-17 Hated Son [7] :18-21 Rebelios Son 5 [6] 10 21:22-23 Hanging [5] :1-3 Retrun Lost Item :4 Help Animal [6] 13 22:5 Cross-dressing :6-7 Nest :8-9 Fence :10-11 Kilaim [7] 17 22:12 Gedilim [7] [10a] 18 22:13-21 Betulim 7 [9] 19 22:22 Adultery-married 7 10a 20 22:23-27 Engaged 7 10a 21 22:28-29 Not Engaged :1 Stepmother 7 10a 23 23:2 Crushed Privates [7] 24 23:3 Mamzer :4-9 Foreign nations [7] 26 23:10-15 Holy Camp :16-17 Runnaway Slave [8] 28 23:18-19 Prostitute :20-21 Interest :22-24 Vows :25-26 Friends Fields 8 10b 32 24:1-4 Divorce 7 [10a] 33 24:5 New Wife :6 Millstone [6] :7 Kidnapping [6] :8-9 Leprosy [6] 37 24:10-13 Collateral 8 10b 38 24:14-15 Timely Wages :16 Transgenerational Punishment :17-18 Justice-Collateral :19-22 Poor :1-3 Limit on Flogging :4 Muzzle Ox :5-10 Yibbim [6] :11-12 Intervention in Fight [7] 46 25:13-16 Honest Weights :17-19 Amalek :1-11 First Fruit :12-15 Tithe 8 L30 Perek Mishpatim Structure - Summary Chart.xls 3. Now go back and analyze each paragraph that does not seem to fit in the text. For each one, give the class a chance to find the associative link. Some of them are quite apparent but you may need to drop hints for the others. The goal is not for students to memorize every link, but rather to get a good sense for how these links work. The process of looking for the links will also force them to read each section very carefully which is a goal itself. The following is a color-coded text summarizing all of the word links in this chapter. 89

90 Order of Laws in Mishpatim Section: Debarim = ו ל א ת ע נ ה ב ר ע ך ע ד שׁ ו א: = ו ל א ת ח מ ד א שׁ ת ר ע ך = ו ל א ת ת אַוּ ה בּ ית ר ע ך שׂ ד הוּ ו ע ב דּוֹ ו א מ תוֹ שׁוֹרוֹ ו ח מ רוֹ ו כ ל א שׁ ר ל ר ע ך : 6&9 ל א ת ר צ ח 7&10a ו ל א ת נ אָף 8&10b ו ל א ת ג נ ב Killing.9&6 (1 Homicide ט יא כּ י-י כ ר ית ידוד א-להיך, א ת-ה גּוֹי ם, א שׁ ר ידוד א-להיך, נ ת ן ל ך א ת-אַר צ ם; ו יר שׁ תּ ם, ו י שׁ ב תּ ב ע ר יה ם וּב ב תּ יה ם. ב שׁ לוֹשׁ ע ר ים, תּ ב דּ יל ל ך : בּ תוֹך אַר צ ך --א שׁ ר ידוד א-להיך, נ ת ן ל ך ל ר שׁ תּ הּ. ג תּ כ ין ל ך, ה דּ ר ך, ו שׁ לּ שׁ תּ א ת- גּ בוּל אַר צ ך, א שׁ ר י נ ח יל ך ידוד א-להיך ; ו ה י ה, ל נוּס שׁ מּ ה כּ ל-ר צ ח. ד ו ז ה דּ ב ר ה ר צ ח, א שׁ ר-י נוּס שׁ מּ ה ו ח י: א שׁ ר י כּ ה א ת-ר ע הוּ בּ ב ל י-ד ע ת, ו הוּא ל א-שׂ נ א לוֹ מ תּ מ ל שׁ ל שׁ ם. ה ו א שׁ ר י ב א א ת-ר ע הוּ ב יּ ע ר, ל ח ט ב ע צ ים, ו נ דּ ח ה י דוֹ ב גּ ר ז ן ל כ ר ת ה ע ץ, ו נ שׁ ל ה בּ ר ז ל מ ן-ה ע ץ וּמ צ א א ת-ר ע הוּ ו מ ת: הוּא, י נוּס א ל-אַח ת ה ע ר ים-ה א לּ ה--ו ח י. ו פּ ן-י ר דּ ף גּ א ל ה דּ ם אַח ר י ה ר צ ח, כּ י-י ח ם ל ב בוֹ, ו ה שּׂ יגוֹ כּ י-י ר בּ ה ה דּ ר ך, ו ה כּ הוּ נ פ שׁ; ו לוֹ, א ין מ שׁ פּ ט-מ ו ת, כּ י ל א שׂ נ א הוּא לוֹ, מ תּ מוֹל שׁ ל שׁוֹם. ז ע ל-כּ ן אָנ כ י מ צ וּ ך, ל אמ ר: שׁ ל שׁ ע ר ים, תּ ב דּ יל ל ך. ח ו א ם-י ר ח יב ידוד א-להיך, א ת- גּ ב ל ך, כּ א שׁ ר נ שׁ בּ ע, ל א ב ת יך ; ו נ ת ן ל ך א ת-כּ ל-ה אָר ץ, א שׁ ר דּ בּ ר ל ת ת ל א ב ת יך. ט כּ י-ת שׁ מ ר א ת-כּ ל-ה מּ צ ו ה ה זּ את ל ע שׂ ת הּ, א שׁ ר אָנ כ י מ צ וּ ך ה יּוֹם, ל אַה ב ה א ת-ידוד א-להיך ו ל ל כ ת בּ ד ר כ יו, כּ ל-ה יּ מ ים--ו י ס פ תּ ל ך עוֹד שׁ ל שׁ ע ר ים, ע ל ה שּׁ ל שׁ ה א לּ ה. י ו ל א י שּׁ פ ך, דּ ם נ ק י, בּ ק ר ב אַר צ ך, א שׁ ר ידוד א-להיך נ ת ן ל ך נ ח ל ה; ו ה י ה ע ל יך, דּ מ ים. {פ} יא ו כ י-י ה י ה א ישׁ, שׂ נ א ל ר ע הוּ, ו אָר ב לוֹ ו ק ם ע ל יו, ו ה כּ הוּ נ פ שׁ ו מ ת; ו נ ס, א ל-אַח ת ה ע ר ים ה א ל. יב ו שׁ ל חוּ ז ק נ י ע ירוֹ, ו ל ק חוּ א תוֹ מ שּׁ ם; ו נ ת נוּ א תוֹ, בּ י ד גּ א ל ה דּ ם--ו מ ת. יג ל א-ת חוֹס ע ינ ך, ע ל יו; וּב ע ר תּ ד ם-ה נּ ק י מ יּ שׂ ר א ל, ו טוֹב ל ך. {ס} יד ל א ת סּ יג גּ בוּל ר ע ך, א שׁ ר גּ ב לוּ ר אשׁ נ ים--בּ נ ח ל ת ך, א שׁ ר תּ נ ח ל, בּ אָר ץ, א שׁ ר ידוד א-להיך נ ת ן ל ך ל ר שׁ תּ הּ. {ס} 1 טו ל א-י קוּם ע ד א ח ד בּ א ישׁ, ל כ ל-ע ו ן וּל כ ל-ח טּ את, בּ כ ל-ח ט א, א שׁ ר י ח ט א: ע ל-פּ י שׁ נ י ע ד ים, אוֹ ע ל-פּ י שׁ ל שׁ ה-ע ד ים--י קוּם דּ ב ר. טז כּ י-י קוּם ע ד-ח מ ס, בּ א ישׁ, ל ע נוֹת בּוֹ, ס ר ה. יז ו ע מ דוּ שׁ נ י-ה א נ שׁ ים א שׁ ר- ל ה ם ה ר יב, ל פ נ י יד וד, ל פ נ י ה כּ ה נ ים ו ה שּׁ פ ט ים, א שׁ ר י ה יוּ בּ יּ מ ים ה ה ם. יח ו ד ר שׁוּ ה שּׁ פ ט ים, ה יט ב; ו ה נּ ה ע ד-שׁ ק ר ה ע ד, שׁ ק ר ע נ ה ב אָח יו. יט ו ע שׂ ית ם לוֹ, כּ א שׁ ר ז מ ם ל ע שׂוֹת ל אָח יו; וּב ע ר תּ ה ר ע, מ קּ ר בּ ך. כ ו הנּ שׁ אָר ים, י שׁ מ עוּ ו י ר אוּ; ו ל א-י ס פוּ ל ע שׂוֹת עוֹד, כּ דּ ב ר ה ר ע ה זּ ה--בּ ק ר בּ ך. כא ו ל א ת חוֹס, ע ינ ך : נ פ שׁ בּ נ פ שׁ, ע י ן בּ ע י ן שׁ ן בּ שׁ ן, י ד בּ י ד, ר ג ל בּ ר ג ל. {ס} War (2 כ א כּ י-ת צ א ל מּ ל ח מ ה ע ל-א יב ך, ו ר א י ת סוּס ו ר כ ב ע ם ר ב מ מּ ך --ל א ת יר א, מ ה ם: כּ י-ידוד א-להיך ע מּ ך, ה מּ ע ל ך מ א ר ץ מ צ ר י ם. ב ו ה י ה, כּ ק ר ב כ ם א ל-ה מּ ל ח מ ה; ו נ גּ שׁ ה כּ ה ן, ו ד בּ ר א ל-ה ע ם. ג ו אָמ ר א ל ה ם שׁ מ ע י שׂ ר א ל, אַתּ ם ק ר ב ים ה יּוֹם ל מּ ל ח מ ה ע ל-א י ב יכ ם; אַל-י ר ך ל ב ב כ ם, אַל-תּ יר אוּ ו אַל-תּ ח פּ זוּ ו אַל- תּ ע ר צוּ--מ פּ נ יה ם. ד כּ י ידוד א-להיכ ם, ה ה ל ך ע מּ כ ם--ל ה לּ ח ם ל כ ם ע ם-א י ב יכ ם, ל הוֹשׁ יע א ת כ ם. ה ו ד בּ רוּ ה שּׁ ט ר ים, א ל- הע ם ל אמ ר, מ י-ה א ישׁ א שׁ ר בּ נ ה ב י ת-ח ד שׁ ו ל א ח נ כוֹ, י ל ך ו י שׁ ב ל ב יתוֹ: פּ ן-י מוּת, בּ מּ ל ח מ ה, ו א ישׁ אַח ר, י ח נ כ נּוּ. ו וּמ י-ה א ישׁ א שׁ ר-נ ט ע כּ ר ם, ו ל א ח לּ לוֹ--י ל ך, ו י שׁ ב ל ב יתוֹ: פּ ן-י מוּת, בּ מּ ל ח מ ה, ו א ישׁ אַח ר, י ח לּ ל נּוּ. ז וּמ י-ה א ישׁ א שׁ ר-א ר שׂ א שּׁ ה, ו ל א ל ק ח הּ--י ל ך, ו י שׁ ב ל ב יתוֹ: פּ ן-י מוּת, בּ מּ ל ח מ ה, ו א ישׁ אַח ר, י קּ ח נּ ה. ח ו י ס פוּ ה שּׁ ט ר ים, ל ד בּ ר א ל-ה ע ם, ו אָמ רוּ מ י-ה א ישׁ ה יּ ר א ו ר ך ה לּ ב ב, י ל ך ו י שׁ ב ל ב יתוֹ; ו ל א י מּ ס א ת-ל ב ב א ח יו, כּ ל ב בוֹ. ט ו ה י ה כּ כ לּ ת ה שּׁ ט ר ים, ל ד בּ ר א ל-ה ע ם; וּפ ק דוּ שׂ ר י צ ב אוֹת, בּ ר אשׁ ה ע ם. {ס} י כּ י-ת ק ר ב א ל-ע יר, ל ה לּ ח ם ע ל י ה--ו ק ר את א ל יה, ל שׁ לוֹם. יא ו ה י ה א ם-שׁ לוֹם תּ ע נ ך, וּפ ת ח ה ל ך : ו ה י ה כּ ל-ה ע ם ה נּ מ צ א-ב הּ, י ה יוּ ל ך ל מ ס--ו ע ב דוּך. יב ו א ם-ל א ת שׁ ל ים ע מּ ך, ו ע שׂ ת ה ע מּ ך מ ל ח מ ה--ו צ ר תּ, 1 The law requiring two witnesses is also connected to the law of asylum cities in Num 35:30. There is much discussion there as well of the borders of Israel and of each tribe (Num 34) and the importance of not letting one tribe take from the land of another (Num 36). L30 Perek Mishpatim Structure - Summary Sheet.doc (5 pages) 90

91 A Detailed Explanation of the Placement of Each Law in the Mishpatim Section: Expansion of Commandments 6 and 9 - Killing 1) The first two perakim of the Mishpatim section discuss the four leadership groups. The first group is the judges who are directly responsible for applying the laws. Kings, priests, and prophets are then discussed both as a tangent to the first type of leadership and also because all are necessary for maintaining a just and stable society. This entire section is an introduction to the specific laws to follow and at the same time also expands Commandment 5 just as one must honor parents one must also respect other types of authority. 2-3) The first law of the Mishpatim section is about the asylum city and the difference between the unintentional and intentional killers. This expands commandment 6. This law mentions the borders גבל - of the land for each asylum city (19:3,8). Using the - גבול marker principle of association of ideas, the next law is about changing the border to encroach on a neighbor s land. This is properly a commandment 8 law (and 10b since any stealing is also coveting a field) but is placed here because of the same word is repeated from the previous section. 4) The next case prohibits being a false witness which places into the commandment 9 category. In the most extreme case, a false witness can wrongfully cause the defendant to be killed בנפש.נפש (For example, in 1 Kings 21 Izebel has two people testify against Nabot and have him killed.) In such a case, it would also constitute indirect murder commandment 6. This commandment is places here because can be an extension of.ובערת הרעץ / דם נקי and לא תחוס עינך commandment 6, and because it shares the phrases This is the only substantial extension of commandment 9 in the entire Mishpatim section so perhaps we should consider 6 and 9 as a pair which are treated together. This would explain why there is no separate expansion of commandment 9 after commandment 8. The law requiring two witnesses is also connected to the law of asylum cities in Num 35:30. There is much discussion there as well of the borders of Israel and of each tribe (Num 34) and the importance of not letting one tribe take from the land of another (Num 36). 5) All three paragraphs in Perek 20 deal with war and proceed in chronological order. The first is about what the soldiers are told before the war, the second is about whether or not to offer peace just before the battle begins, and the third is about how to treat the trees during battle. A fourth paragraph about war is case 7 which legislated behavior after the war. Permission to go to war is an exception to the commandment not to murder and so all this is under commandment ) The case of the unknown killer is clearly a variation of a murder case and belongs in this section. One reason it interrupts the four cases of war and precedes the captive woman law is because of an interesting word connection between אדמה and שדה in 21:1 and האדם and השדה in 20:19. The captive women case is here because it is part of the laws of war. However, it also falls under commandments 7 and 10a since she may even be married. The connection to commandment 7 may be another reason to place it after the unknown killer so that the captive women case will be closer to the adultery section. 8) The hated son case by itself is an example of stealing by withholding from the son of the hated wife what is rightfully his as the first-born. There is also a hint of adultery in this unhappy polygamous marriage. This case connects to the end of the previous case 91

92 which mentioned the case where the soldier does not like the captive woman just as this husband does not like one wife. 9-10) The rebellious son is the classic violation of commandment 5 but is placed here because of the opening words כי יהיה לאיש which it shares with the previous case as well as the next case (and 19:11). This is also related to commandment 6 since the son is killed by the townspeople. Next comes a law about how to treat someone who is killed by the court and hung on display. The connection to commandment 6 is apparent and there is also an allusion to the explanation of commandment 5 given in Debarim 14 which connects human dignity with our status as God s children ) Next comes a law about a lost animal that strayed off the path.נדחים This is properly a commandment 8 law but is here because the word נדחים has the same meaning as סורר from 21:18. These two words are interchangeable as seen is their usage in 4:19, 30:17 which both use the first and 11:16, 11:28 which both use the second in the same context. This is followed by another law about animals. In both cases, there is a chance that the animal could die if not helped and so there is an indirect connection to commandment 6. In fact, this case uses the word נפלים which in an upcoming case (22:8) refers to falling off a roof to one s death. Also, these two laws foreshadow the case of the birds nest which is more closely connected to commandment 6. 13) Any sexual impropriety falls nearest to commandment 7, including cross-dressing. This law is placed here because of the mention of clothing here שמלת and in the last-but- (22:3). לשמלתו one case 14) Next comes another animal law of taking young birds together with the mother. The phrase למען ייטב לך והארכת ימים reminds us of commandment 5 to respect the mother child relationship. But, the phrase לא תקח האם על הבנים makes it sound like we are going to destroy both of them (as the phrase is used in Gen 32:11). This law would then be similar to Lev 22:28 and could be classified as a commandment 6 law relating to cruel killing of animals. 15) The final law in the commandment 6 section is a clear case of taking responsibility to תבנה prevent someone from falling to his death because of your negligence. The words earlier in this section (20:5). There are many other בנה בית חדש remind us of בית חדש phrases as well that connect various laws in this section that are not adjacent as shown in the color coded text. Expansion of Comanments 7 and 10a Adultery, Coveting Wife 16-17) Prohibited mixtures of plants and animals are similar to the prohibited mixing of people involved in adulterous relationships. Gedilim also extends commandment 7 as the ו ל א ת ת רוּ אַח ר י ל ב ב כ ם ו אַח ר י ע ינ יכ ם א שׁ ר אַתּ ם ז נ ים emphasizes, parallel in Numbers 15:39 27:20. seems to have a sexual connotation as in Deut 23:1 and כנף The word.אַח ר יה ם Since this law requires a safeguard for modesty it falls under 10a as well. Violation of 10a is a first step leading to violation of 7, just as violation of 10b leads to violation of 8. Therefore, any law that acts as a precautionary safeguard for sexual impropriety can fall under commandment 10a ) The next four cases form a unit which directly address different variations of adulterous relationships. In the first, a man claims his new wife has had previous experience. This also relates to commandment 9 if it is a false accusation. The next three move from most severe to least severe: classic adultery with a married woman, adultery with an engaged women, and sex with a single women. 92

93 22-25) Just as adultery is a prohibited relationship, the next few laws list other prohibited relationships, specifically with a stepmother, one with crushed privates, Mamzer, and Ammonites. Connected with the last is a prohibition not to hate Edomites and Egyptians who one may marry after three generations. 26) This law requires the army camp to be holy, keeping away from all evil things. Purifying oneself from nocturnal emission and keeping the camp clean of excrement. The paragraph ends with יראה בך ערות דבר.לא This probably alludes to the licentious behavior usually common in most armies and clearly connects to commandment 7 which can include all sexually inappropriate behavior. 27) The case of the runaway slave does not fit neatly into any category but might be a derivative of commandment 8 since this is an exception to the law of returning a lost item. The reason for the placement of this law here is not clear. Perhaps after detailing all of the things one must keep out of the camp, the runaway slave comes an example of someone one must keep inside, ישב בקרבך,עמך and not kicked out ) The prohibition of prostitution clearly falls under commandment 7. The next law prohibiting interest on a loan properly belongs to commandment 8 since charging interest is like taking what is not yours. But it is placed here because the word,נשך literally bite, connects to the mention of,כלב dog (a euphemism for homosexual prostitution), in the previous section. The next law of paying pledges to the Bet HaMikdash, another example of stealing by not paying what you owe, also picks up on the prostitution section where one may not pay pledges with money received for prostitution. The next laws about taking limited stalks from a friend s field are also a commandment 8 extension but are placed here because of the similarity between their openings כי תבא and the openings of previous laws לא יבא (2,3,4,11) and לא תביא (19). These three cases (29-31) are all commandment 8 laws that somehow relate to case 28. This group of commandment 8 laws at the end of the commandment 7 section begins a transition to the next section ) The last two laws in the commandment 7 section deal with remarriage and treatment of a new wife and both begin with the same words, יקח איש.כי The first provides another sexual prohibition. The section dealing with sexual improprieties artfully ends with a presentation of the ideal happy marriage. Extension of Commandments 8 and 10b Stealing and Coveting Property 34-36) The first law of this section prohibits taking a millstone, the basis of one s livelihood, as collateral. This directly relates to commandment 8 since this constitutes wrongly taking what belongs to someone else. It also indirectly relates to commandment נפש indicates. The word נפש 6 since the person can die if he has no livelihood, as the word prompts the next law about kidnapping an extreme form of stealing that also borders on killing since one is taking a person and not just property. The reason for the placement of the next law about leprosy is not apparent. Leprosy is compared to death in Num 12:12 and so it may be a third case in this sub-group of laws that border on death. Also, this is זכור - remember the first of four laws in the stealing section that command to something about Egypt. Rashi explains that this is a hint to Lashon Hara which at least helps place the law into the realm of אדם לחבירו.בין Perhaps there is a further connection between invasion of privacy caused by Lashon Hara and invasion of privacy in the next law not to enter a debtor s house ) After multiple digressions, the next law returns to the subject of taking collateral which opened this section. This and the next case about timely payment of wages both 93

94 fall squarely into commandment 8. They both use sunset as a time limit and the second mentions נפש once again. The next law prohibits improper punishment by killing one person for the sins of another an extension of commandment 6. It is placed here because the mention of the word חטא at the end of v 15 prompts another with the same.איש בחטאו יומת word 40-41) Once again, after multiple digressions, the next law returns to the subject of taking collateral. The laws through the end of this chapter require special care for the poor, not taking the clothing of a widow as collateral, and giving grain to the poor. In both cases we are reminded to remember being slaves in Egypt. Withholding charity is an extension of stealing ) The limit on flogging is closest to commandment 6 since over-flogging can cause death. This law may be related to the hitting of the olive-trees in v 20. The next law not to muzzle an ox extends commandment 8 since the animal deserves to eat while he works. The law of Yibbim is a case where one is allowed and even obligated to take his sister-inlaw as a wife and so is an exception to commandment 7. It also relates to commandment 6 because by refusing to perform Yibbim, he allows the brother s name to be erased. It is placed in this section because of the word connections to the flogging case both have and is placed here יחדו as well as אחיו The next case also mentions.אחיך and ונגשה/ונגשו even though it is indirectly a commandment 7 law since someone else s wife intervenes in a fight by grabbing his privates ) Honest weights is an obvious case of commandment 7. Wiping the remembrance ולא brother connects to wiping the name of the deceased תמחה את זכר Amalek of in v 6. The last sentence of the previous law says that God hates all ימחה שמו unrighteousness and Amalek is the quintessential example of unrighteousness. Withholding from a priest, Levi, or poor person, the first fruit and tithe which the Torah legislates should be given to them would be an act of stealing and another extension of commandment 8. The final words of the landowner in v 15 ארץ זבת חלב ודבש - parallel the same words in the opening of the Mitzvot section in 6:3 thus forming an envelope around the entire elaboration of the Decalogue. 4. Discuss how the order of laws in Debarim is different than what we would expect from a modern textbook. Why does the Torah use this method? a. Even though the Torah was written down, most people did not have access to a Torah scroll either because they were illiterate or because it was very expensive to own one. Therefore, the Torah was often learned by heart. These associative links parallel the way our brains remember information and so they serve as mnemonic devices. This method or arrangement was widespread in the ancient world and is also found in the Mishnah and Talmud. b. Many of the stronger associations also create subsections around a theme (such as laws concerning animals in 22:1-10) other than the ten commandments; this allows more flexibility to have independent thematic units without disrupting the overall structure of expansion of the ten commandments. 94

95 Lesson 31 Perek 24 - Compassion for the Poor Background: Now that we have analyzed the structure of the laws in the Mishpatim section, we will move on to analyze their content. In general, civil laws are necessary to protect the vulnerable elements of society from being taken advantage of. The Mishpatim section covers many different subjects but there are a few themes that are common to many of the laws. By identifying these themes and analyzing all of the laws that relate to that theme we can get a good sense for the kind of society envisioned in this law code. Activity: Option 1: Review the laws relating to the poor in Perakim Then ask students to go down the list of laws in the Mishpatim section as outlined in the chart of the previous lesson and pick out which ones relate to the poor. Then read each of these laws together in class. Option 2: Give students a writing assignment to be done in-class or as homework. The assignment is to gather and summarize all the laws in Debarim that relate to giving to the poor. The results should look something like the following: There are many laws instituted to protect the poor. Certain classes of people are singled out repeatedly throughout Debarim as common examples of poor people such as יתום ואלמנה land, who does not own לוי support, who as an immigrant has no family,גר the who don t have a father and husband to make money and who cannot easily work themselves. We already saw the requirements in Perek 14 to give the נבלה to the גר and to share Ma aser Sheni with the לוי and give Ma aser Ani to the poor. Perek 15 instructs us to extend loans to the poor and to release those loans them in the seventh year. Perek 16 then reminds us to invite the various classed of poor to celebrate with us during the holidays. The first law in the Mishpatim section to relate directly to the poor is in 23:20-21 which prohibits lending to a fellow Jew with interest. The next few laws about having concern for the poor also have to do with loans and relate to the collateral that may be taken for the loan. 24:6 orders the creditor not to take the millstone of the poor as collateral because it is necessary for preparing food and therefore taking it away would threaten his life. Hazal expand this law to include any item used for preparing food (Mishnah Baba Metzia 9:13). 24:10-11 explain that the creditor may not enter the house of the poor man to take a pledge but must remain outside and wait until the poor man brings it to him. This law shows respect for the poor man s right to privacy and dignity. 24:12-13 instruct the creditor that if he takes the poor person s night garment, then it must be returned to him by nightfall. 24:17 similarly prohibits taking any garment of a widow as collateral. All of these laws limiting the rights of the creditor to press the debtor to pay are meant to teach us that upholding the dignity of the poor person is a supreme value. Employers must pay their poor workers before sunset for that day s work (24:14-15). Living in a subsistence economy, the worker will need that day s earnings to buy food for that night. We see clearly Debarim s emphasis on the poor by comparing this 95

96 law with Vayikra 19:13 which gives the same law for all laborers. Finally, the farmer must leave for the poor an overlooked sheafs, olives, and grapes (24:19-22). In summary, the Torah envisions a society which is concerned not only for the lives of the poor by giving them produce and loans but is even careful not to humiliate the needy but rather give them charity while respecting their basic needs, their privacy, and their dignity. Compare this with the ten levels of charity in Rambam s Mishneh Torah (Zear im, Hilchot Matanot Aniim ch 10). Show how Rambam s code expands and amplifies the goals set forth in the Torah by emphasizing not only what one gives but how one gives. רמב"ם הלכות מתנות עניים פרק י הלכה ג - כל המעלים עיניו מן הצדקה הרי זה נקרא בליעל כמו שנקרא עובד עכו"ם בליעל, ובעכו"ם הוא אומר יצאו אנשים בני בליעל ובמעלים עיניו מן הצדקה הוא אומר השמר לך פן יהיה דבר עם לבבך בליעל, ונקרא רשע שנאמר ורחמי רשעים אכזרי, ונקרא חוטא שנאמר וקרא עליך אל ה' והיה בך חטא, והקב"ה קרוב לשועת עניים שנאמר שועת עניים אתה תשמע, לפיכך צריך להזהר בצעקתם שהריברית כרותה להם שנאמר והיה כי יצעק אלי ושמעתי כי חנון אני. הלכה ד - כל הנותן צדקה לעני בסבר פנים רעות ופניו כבושות בקרקע אפילו נתן לו אלף זהובים אבד זכותו והפסידה, אלא נותן לו בסבר פנים יפות ובשמחה ומתאונן עמו על צרתו שנאמר אם לא בכיתי לקשה יום עגמה נפשי לאביון, ומדבר לודברי תחנונים ונחומים שנאמר ולב אלמנה ארנין. הלכה ה - שאל העני ממך ואין בידך כלום ליתן לו פייסהו בדברים, ואסור לגעור בעני או להגביה קולו עליו בצעקה, מפני שלבו נשבר ונדכא והרי הוא אומר לב נשבר ונדכה אלהים לא תבזה, ואומר להחיות רוח שפלים ולהחיות לב נדכאים, ואוי למי שהכלים את העני אוי לו, אלא יהיה לו כאב בין ברחמים בין בדברים שנאמר אב אנכי לאביונים. הלכה ו - הכופה אחרים ליתן צדקה ומעשה אותן שכרו גדול משכר הנותן שנאמר והיה מעשה הצדקה שלום, ועל גבאי צדקה וכיוצא בהםאומר ומצדיקי הרבים ככוכבים. הלכה ז - שמנה מעלות יש בצדקה זו למעלה מזו, מעלה גדולה שאין למעלה ממנה זה המחזיק ביד ישראל שמך ונותן לו מתנה או הלואה או עושה עמו שותפות או ממציא לו מלאכה כדי לחזק את ידו עד שלא יצטרך לבריות לשאול, ועל זה נאמר והחזקת בו גר ותושב וחי עמך כלומר החזק בו עד שלא יפול ויצטרך. הלכה ח - פחות מזה הנותן צדקה לעניים ולא ידע למי נתן ולא ידע העני ממי לקח, שהרי זו מצוה לשמה, כגון לשכת חשאים שהיתה במקדש, שהיו הצדיקים נותנין בה בחשאי והעניים בני טובים מתפרנסין ממנה בחשאי, וקרוב לזה הנותן לתוך קופה של צדקה, ולא יתן אדם לתוך קופה של צדקה אלא אם כן יודע שהממונה נאמן וחכם ויודע להנהיג כשורה כר' חנניה בן תרדיון. הלכה ט - פחות מזה שידע הנותן למי יתן ולא ידע העני ממי לקח, כגון גדולי החכמים שהיו הולכין בסתר ומשליכין המעות בפתחי העניים, וכזה ראוי לעשות ומעלה טובה היא אם אין הממונין בצדקה נוהגין כשורה. הלכה י - פחות מזה שידע העני ממי נטל ולא ידע הנותן, כגון גדולי החכמים שהיו צוררים המעות בסדיניהן ומפשילין לאחוריהן ובאין העניים ונוטלין כדי שלא יהיה להן בושה. הלכה יא - פחות מזה שיתן לו בידו קודם שישאל. הלכה יב - פחות מזה שיתן לו אחר שישאל. הלכה יג - פחות מזה שיתן לו פחות מן הראוי בסבר פנים יפות. הלכה יד - פחות מזה שיתן לו בעצב. L31 Perek 24 - Concern for the Poor - Source Sheet.doc Additional Discussion: Find a current events story about the welfare system in the U.S. or in Israel and discuss how well it fits with the ideals of the Torah. 96

97 Lesson 32 - Perek 22 - Concern for Animals Background: We have seen that there are a number of laws in the Mishpatim section showing concern for the poor. There are also a few laws which have in common a concern for animals. Activity: 1. Read 22:6-7. Discuss possible reasons for this law. Students should be able to come up with the two basic possibilities: either to prevent cruelty to animals or to train ourselves not to act cruelly. In the second possibility we are not concerned about the animal s feelings but rather afraid that if we treat animals that way we will come to treat humans badly as well. Now read sources in source sheet and show how these two possibilities are a point of disagreement between Rambam and Ramban. Sending Away the Mother Bird Maimonides, Guide of the Perplexed III:48 Since the desire of procuring food necessitates the killing of animals, the Torah commands that this should be done as painlessly as possible. It is not allowed to torment the animal the animal by slitting the throat in a clumsy manner, by stabbing or by cutting of a limb while the animal is alive. It is also prohibited to kill an animal with its young on the same day to prevent people from killing the two together in such a manner that the young is slain in the sight of the mother for the suffering of animals under such circumstances is very great and does not differ from that of man since a mother s love and tenderness for her child is not consequent upon reason, but upon the activity of the imaginative faculty, which is found in most animals just as it is found in man. In most cases this will lead to people leaving everything alone, for what may be taken is in most cases not fit to be eaten. If the law takes into consideration these pains of the soul in the case of beasts and birds, what will be the case with regards to the individuals of the human species as a whole? Nachmanides on Debarim 22:6-7 כי יקרא קן צפור לפניך - גם זו מצוה מבוארת מן אותו ואת בנו לא תשחטו ביום אחד (ויקרא כב כח). כי הטעם בשניהם לבלתי היות לנו לב אכזרי ולא נרחם, או שלא יתיר הכתוב לעשות השחתה לעקור המין אע"פ שהתיר השחיטה במין ההוא, והנה ההורג האם והבנים ביום אחד או לוקח אותם בהיות להם דרור לעוף כאלו יכרית המין ההוא... אין רחמיו מגיעין בבעלי הנפש הבהמית למנוע אותנו מלעשות בהם צרכנו, שאם כן היה אוסר השחיטה, אבל טעם המניעה ללמד אותנו מדת הרחמנות ושלא נתאכזר. כי האכזריות תתפשט בנפש האדם, כידוע בטבחים שוחטי השורים הגדולים והחמורים שהם אנשי דמים זובחי אדם אכזרים מאד, ומפני זה אמרו (קידושין פב א) טוב שבטבחים שותפו של עמלק. והנה המצות האלה בבהמה ובעוף אינן רחמנות עליהם. This Mitzvah is also explained based on the law Do not slaughter an animal and its child on the same day (Lev 22:28). The reason for both is so that we don t develop a cruel heart to the point that we don t have mercy. Alternatively, the verse does not allow us to slaughter and uproot the species even if it allows slaughter of part of the species. The one who kills the mother and the child on the same day or takes them together is similar to making the species extinct The Almighty s does not pity the animal to the point that we are prevented from using them for our needs. Otherwise He would have forbidden us their slaughter. the reason however for the prohibition is to teach us compassion and the avoidance of cruelty. Butchers and slaughterers become hardened to suffering by their occupation These precepts of not slaughtering the mother and young on the same day and sending away the mother are not inspired by feelings of consideration for their suffering but are decrees to inculcate humanity in us. L32 Perek 22 - Concern for Animals - Source Sheet 1.doc 97

98 2. Read 22:10 What is the reason for this law? Rambam says this law is a fence around the general law of Kilaim if one is allowed to make the animals plow together then the farmer will come to mate them. Sefer Hinuch argues that the reason for this law is צער בעלי חיים explaining that animals like to be with their own species. Ibn Ezra explains that this law is to protect the animals since an ox is stronger than a donkey and if they are forced to work together the donkey will become exhausted or stumble. ל א ת ח ר שׁ בּ שׁוֹר וּב ח מ ר י ח דּ ו (דברים כב:י) ספר החינוך מצוה תקנ שורש המצוה כתב הרמב"ם ז"ל שהוא משורש איסור הרבעת הבהמה כלאים, כי דרך עובדי אדמה להביא הצמד ברפת אחת ושמה ירכיב אותם, ושורש איסור הרבעה כתבתיו במקומו בסדר קדושים תהיו [מצוה רמ"ד]. ואחר רשות אדוני הרב הנזכר והודאה על דברו הטוב, אענה אף אני חלקי ואומר כי מטעמי מצוה זו ענין צער בעלי חיים שהוא אסור מן התורה, וידוע שיש למיני הבהמות ולעופות דאגה גדולה לשכון עם שאינם מינן וכל שכן לעשות עמהן מלאכה, וכמו שאנו רואים בעינינו באותן שאינם תחת ידינו כי כל עוף למינו ישכון, וכל הבהמות ושאר המינין גם כן ידבקו לעולם במיניהן. וכל חכם לב מזה יקח מוסר שלא למנות שני אנשים לעולם בדבר מכל הדברים שיהיו רחוקים בטבעם ומשונים בהנהגתם כמו צדיק ורשע והנקלה בנכבד, שאם הקפידה התורה על הצער שיש בזה לבעלי חיים שאינם בני שכל, כל שכן בבני אדם אשר להם נפש משכלת לדעת יוצרם. אבן עזרא דברים פרק כב והשם חמל על כל מעשיו, כי אין כח החמור ככח השור. L32 Perek 22 - Concern for Animals - Source Sheet 2.doc 3. Read 22:4 What is the reason for this law? When the animal s load falls over it takes two people to put it back in place without having to repack everything from scratch. This law helps the owner as well as the animal which will have trouble lifting an unbalanced load. 4. Read 25:4 What is the reason for this law? This law prohibits a farmer from muzzling an ox while it is working. A farmer is likely to do so in order to prevent the ox from wasting time or from eating from the grain. But this law teaches that the animal should be allowed to eat from what it produces. Additional Discussion: We see a few examples of the Torah s concern for animals. Hazal generalized these laws into the law of בעלי חיים.צער Living in an urban society, we don t have regular contact with animals. However, there are many things we do that can have an effect on animlas. For example, have a discussion about what veal is and whether it falls under the prohibition of בעלי חיים.צער For facts about veal farming visit 98

99 Lesson 33 Perek 23 - Slavery Background: The laws we learned in the previous two lessons are straightforward and easy to comprehend. Everyone with common sense can appreciate the need to protect the poor and to prevent harm to animals. However, some laws are more difficult for us to understand such as slavery, Ben Sorer umoreh, מקלט,עיר and some of the war regulations. In order to better appreciate these laws it is helpful to read the law codes of other societies in the ancient Near East. The most famous of these is the Hammurabi Code. Activity: 1. Ask students to discuss some of the laws in the Mishpatim section that they do not understand or that do not seem ethical. You may want to refresh their memories by listing a few different laws. See if anyone has any ideas about why certain laws might seem strange to us but actually do make sense upon closer analysis. Make sure to spend a few minutes discussing laws of slavery. The American experience has taught us well about the evils of slavery yet the Torah allows it. Any ideas? 2. Introduce students to the Hammurabi code. Discuss its discovery, where and when it was written, what it contains, and why it is significant. In 1901, French archaeologists discovered an eight foot tall black pillar in the city Susa in modern Iran. The pillar is inscribed with 4000 lines of cuneiform script in the Akkadian language which modern scholars have been able to translate. The text is a copy of a list of about 300 laws promulgated by King Hammurabi of Babylon around 1800BCE. Some identify Hammurabi with Amraphel mentioned in Beresheet 14:1 (not similarity of consonants). This is significant because we now have a list of laws that predates Matan Torah. By comparing these laws with those of the Torah we can better appreciate what the Torah changed and improved. A complete text of the code can easily be found on the web (just search for Hammurabi in Google). 3. Have students fill out this worksheet in class. They may need some hints to find the parallel pesukim. Parallel Laws Between Hammurabi and Debarim For each citation from the Hmmubari Code below, look for a parallel law in the Mishpatim section of Sefer Debarim. Indicate in which ways the laws are similar or different. Death Penalty 3. If a citizen commits perjury before the city assembly in a case involving the death penalty, then the sentence is death. 14. If a citizen kidnaps and sells a member of another citizen s household into slavery, then the sentence is death. Monetary Law 94. If bankers use a light scale to measure the grain or the silver that they lend and a heavy scale to measure the grain or the silver that they collect then they shall forfeit their investment. Slavery 15. If a citizen helps state slaves or household salves to escape then the sentence is death. 16. If a citizen harbors slaves who have run away from the state or from a household, and if the citizen disobeys a court order to extradite them, then the sentence is death. 17. If anyone finds runaway male or female slaves in the open country and bring them to their masters, the master of the slaves shall pay him two shekels of silver. 18. If the slave will not give the name of the master, the finder shall bring him to the palace; a further investigation must follow, and the slave shall be returned to his master. 19. If he hold the slaves in his house, and they are caught there, he shall be put to death. 20. If the slave that he caught runs away from him, then he shall swear to the owners of the slave, and he is free of all blame If a slave say to his master: "You are not my master," if they convict him his master shall cut off his ear. Vicarious Punishment 229 If a builder builds a house for some one, and does not construct it properly, and the house which he built fall in and kill its owner, then that builder shall be put to death If it kill the son of the owner the son of that builder shall be put to death. L33 Perek 23 - Slavery - Hammurabi Parallels - Worksheet.doc 99

100 Parallel Laws Between Hammurabi and Debarim Death Penalty 3. If a citizen commits perjury before the city assembly in a case involving the death penalty, then the sentence is death. דברים פרק יט (טז) כּ י י קוּם ע ד ח מ ס בּ א ישׁ ל ע נוֹת בּוֹ ס ר ה: (יז) ו ע מ דוּ שׁ נ י ה א נ שׁ ים א שׁ ר ל ה ם ה ר יב ל פ נ י י ד ו ד ל פ נ י ה כּ ה נ ים ו ה שּׁ פ ט ים א שׁ ר י ה יוּ בּ יּ מ ים ה ה ם: (יח) ו ד ר שׁוּ ה שּׁ פ ט ים ה יט ב ו ה נּ ה ע ד שׁ ק ר ה ע ד שׁ ק ר ע נ ה ב אָח יו: (יט) ו ע שׂ ית ם לוֹ כּ א שׁר ז מ ם ל ע שׂוֹת ל אָח יו וּב ע ר תּ ה ר ע מ קּ ר בּ ך: (כ) ו ה נּ שׁ אָר ים י שׁ מ עוּ ו י ר אוּ ו ל א י ס פוּ ל ע שׂוֹת עוֹד כּ דּ ב ר ה ר ע ה זּ ה בּ ק ר בּ ך: (כא) ו ל א ת חוֹס ע ינ ך נ פ שׁ בּ נ פ שׁ ע י ן בּ ע י ן שׁ ן בּ שׁ ן י ד בּ י ד ר גל בּ ר ג ל: 14. If a citizen kidnaps and sells a member of another citizen s household into slavery, then the sentence is death. דברים פרק כד:ז כּ י י מּ צ א א ישׁ גּ נ ב נ פ שׁ מ א ח יו מ בּ נ י י שׂ ר א ל ו ה ת ע מּ ר בּוֹ וּמ כ רוֹ וּמ ת ה גּ נּ ב ההוּא וּב ע ר תּ ה ר ע מ קּ ר בּ ך: Monetary Law 94. If bankers use a light scale to measure the grain or the silver that they lend and a heavy scale to measure the grain or the silver that they collect then they shall forfeit their investment. דברים פרק כה (יג) ל א י ה י ה ל ך בּ כ יס ך א ב ן ו אָב ן גּ דוֹל ה וּק ט נּ ה: (יד) ל א י ה י ה ל ך בּ ב ית ך א יפ ה ו א יפ ה גּ דוֹל ה וּק ט נּ ה: (טו) א ב ן שׁ ל מ ה ו צ ד ק י ה י ה לּ ך א יפ ה שׁ ל מ ה ו צ ד ק י ה י ה לּ ך ל מ ע ן ל ך : י א ר יכוּ י מ י ך ע ל ה א ד מ ה א שׁ ר י ד ו ד א ל ה י ך נ ת ן Slavery 15. If a citizen helps state slaves or household salves to escape then the sentence is death. 16. If a citizen harbors slaves who have run away from the state or from a household, and if the citizen disobeys a court order to extradite them, then the sentence is death. 17. If anyone finds runaway male or female slaves in the open country and bring them to their masters, the master of the slaves shall pay him two shekels of silver. 18. If the slave will not give the name of the master, the finder shall bring him to the palace; a further investigation must follow, and the slave shall be returned to his master. 19. If he hold the slaves in his house, and they are caught there, he shall be put to death. 20. If the slave that he caught runs away from him, then he shall swear to the owners of the slave, and he is free of all blame. דברים פרק כג (טז) ל א ת ס גּ יר ע ב ד א ל א ד נ יו א שׁ ר י נּ צ ל א ל י ך מ ע ם א ד נ יו: (יז) ע מּ ך ישׁ ב בּ ק ר בּ ך בּ מּ קוֹם א שׁ ר י ב ח ר בּ אַח ד שׁ ע ר י ך בּ טּוֹב לוֹ ל א תּוֹנ נּוּ: 282. If a slave say to his master: "You are not my master," if they convict him his master shall cut off his ear. דברים פרק טו (טז) ו ה י ה כּ י י אמ ר א ל י ך ל א א צ א מ ע מּ ך כּ י א ה ב ך ו א ת בּ ית ך כּ י טוֹב לוֹ ע מּ ך: (יז) ו ל ק ח תּ א ת ה מּ ר צ ע ו נ ת תּ ה ב אָז נוֹ וּב דּ ל ת ו ה י ה ל ך ע ב ד עוֹל ם ו אַף ל א מ ת ך תּ ע שׂ ה כּ ן: Vicarious Punishment 229 If a builder builds a house for someone, and does not construct it properly, and the house which he built fall in and kill its owner, then that builder shall be put to death If it kill the son of the owner the son of that builder shall be put to death. דברים פרק כד (טז) ל א יוּמ תוּ אָבוֹת ע ל בּ נ ים וּב נ ים ל א יוּמ תוּ ע ל אָבוֹת א ישׁ בּ ח ט אוֹ יוּמ תוּ: L33 Perek 23 - Slavery - Hammurabi Parallels - Summary Sheet.doc 100

101 4. Go through each example and discuss the similarities and differences. The two parallels relating to the death penalty show much similarity between these two law codes. The Torah requires two witnesses, while Hammurabi only one, and the Torah elaborates more but the basic law is the same. The second law is the same almost word for word. However, these two similarities are not representative of a general similarity between the two law codes regarding the death penalty. The Hammurabi code awards the death penalty even in many cases of theft which has no parallel in the Torah. The Hammurabi code also differs significantly from the Torah in its use of trial by ordeal (the suspect is thrown into the river and if he/she survives then he/she is innocent) and various types of corporeal punishment. The Hammurabi code also assumes a society of three classes (aristocrats, middle class, and slaves) and legislates different laws for each class. The Torah very rarely uses ordeal or corporeal punishment and emphasizes one law for all. The Hammurabi codes provides a penalty for using false measures. The Torah, however, goes beyond this and gives a categorical prohibition to even own false measures so that one will never be tempted to use them. The laws concerning slavery are significantly different. The Hammurabi code requires that a runaway slave be returned to the master and if anyone helps a slave hide in his house then that person is put to death. The Torah requires exactly the opposite. One is prohibited from returning a runaway slave and must instead be given shelter within the city. Next, the Hammurabi code requires that a slave s ear be cut off if he denies being a slave. The Torah, on the other hand, requires piercing the ear (certainly less gruesome) if the slave insists on remaining a slave after his term. Again these laws are exactly the opposite. Babylonian law punishes the slave for trying to be free; the Torah punishes him for deciding to remain a slave. The Tosefta brings out this point in explaining why the ear is pierced in this case: תוספתאמסכתבבאקמא פרק ז הלכה ה ורצע אדניו את אזנו במרצע וכי מה נשתנה אזן לרצע מכל איברין לפי ששמעה מהר סיני כי לי בני ישראל עבדים ופרק ממנו עול שמים והמליך עליו עול בשר ודם לפיכך אמ' הכת' תבוא אזן ותרצע שלא שמרה מה ששמעה. All Jews are slaves to God and so we have nobody else has the right to enslave a Jew. (The Torah s laws about treatment of non-jewish slaves are also a great improvement over other laws codes but that is not directly relevant here.) Basically, the Torah is against slavery. It encourages slaves to run away and discourages them from remaining slaves. But if the Torah is against slavery, then why allow it in the first place? We must remember that in ancient society, where there was no welfare system or bankruptcy laws like we have today, if a person became very poor it could be beneficial to the person to sell himself into slavery so that he could repay debt and have his basic needs taken care of by his master at least temporarily. We see that Sefer Debarim thinks of slavery as a temporary measure to help a person get back on his feet because after his six year term as slave, the master must provide him with a severance package to help him get started on his own (see 15:12-18). The Torah is against slavery but also recognizes that in the structure of ancient society, slavery was necessary in certain cases. Instead of abolishing slavery right away, which would cause harm to some very poor people who could benefit from it, the Torah instead redefines the status of a slave to be more like a worker. He is not hired for life, he gets severance pay, he must be treated well, and cannot be returned if he escapes. 101

102 The final comparison relating to vicarious punishment will be discussed in the next lesson. Additional Discussion: It has taken the civilized world a very long time to catch up with the advanced ethics of the Torah. As recently as 1850, U.S. Congress passed the Fugitive Slave Law. Only four congressmen voted against the measure. The law stated that in future any federal marshal who did not arrest an alleged runaway slave could be fined $1,000. People suspected of being a runaway slave could be arrested without warrant and turned over to a claimant on nothing more than his sworn testimony of ownership. A suspected black slave could not ask for a jury trial nor testify on his or her behalf. Any person aiding a runaway slave by providing shelter, food or any other form of assistance was liable to six months' imprisonment and a $1,000 fine. Those officers capturing a fugitive slave were entitled to a fee and this encouraged some officers to kidnap free black people and sell them to slave-owners. Even today, some people don t recognize that all men are created equal and in the image of God. They justify exploitation of certain groups of people based on race or nationality or use derogatory language to dehumanize others. Discuss examples from current events. 102

103 ה( ו( Lesson 34 Perek 21 Vicarious Punishment and Ben Sorer Umoreh Background: The law of the rebellious son seems problematic to the modern sensibility. In fact, Hazal also wouldn t accept it at face value. This lesson will show how placing this law into its cultural context can help explain its motivation. Activity: 1. Review some of the differences between the Hammurabi Code and Sefer Debarim from the previous lesson. Perhaps the most striking difference is the last case of vicarious punishment. The Torah s proclamation that one can only be punished for his own sins is obvious to us today when the spirit of individualism runs deep. But it was not always obvious. 2. Can anyone justify or explain the assumptions behind the Babylonian law? In ancient times, the family, rather than the individual, was the primary unit in society. The patriarch of the family would make all decisions for his clan such that the father owned his children and could do with them as he pleased. Such a law was widespread in early Roman society and was known as patria potestas. Here is the Encyclopedia Britannica entry for this term: (Latin: power of a father ), in Roman family law, power that the male head of a family exercised over his children and his more remote descendants in the male line, whatever their age, as well as over those brought into the family by adoption. This power meant originally not only that he had control over the persons of his children, amounting even to aright to inflict capital punishment, but that he alone had any rights in private law. Thus, acquisitions of a child became the property of the father. The father might allow a child (as he might a slave) certain property to treat as his own, but in the eye of the law it continued to belong to the father. In fact, we even find traces of this conception in Israel during the times of the Abot. Yehudah orders execution of Tamar without a trial (Gen 38:24) and Reuben tells Ya akob you may kill my two sons if I don t return Benjamin to you (Gen 42:37). Together with the worldview that allows fathers to kill children also comes the assumption that if the father sins, then he along with his entire clan can be viewed as a unit and punished all together. This is the assumption behind the Hammurabi code which rules that the most appropriate punishment for causing the death of one person s son is to kill the killer s son. Debarim 24:16 directly responds to this ancient concept by declaring in absolute terms that children shall not be put to death for the sins of their fathers. Seforno points out that it was the custom of ancient kings to punish anyone guilty of treason by killing not only him but also his children so that they will not try to take revenge. This pasuk would also prohibit a Jewish king from copying that ancient custom. In fact, we read that when the servants of Yoash king of Yehudah assassinated him, Amaziah the son of Yoash only took revenge on the guilty servants and not on their children because of this pasuk. מלכים ב פרק יד ( ו י ה י כּ א שׁ ר ח ז ק ה ה מּ מ ל כ ה בּ י דוֹ ו יּ ך א ת ע ב ד יו ה מּ כּ ים א ת ה מּ ל ך אָב יו: ( ו א ת בּ נ י ה מּ כּ ים ל א ה מ ית כּ כּ תוּב בּס פ ר תּוֹר ת מ שׁ ה א שׁ ר צ וּ ה י ד ו ד ל אמ ר ל א יוּמ תוּ אָבוֹת ע ל בּ נ ים וּב נ ים ל א יוּמ תוּ ע ל אָבוֹת כּ י א ם א ישׁ בּ ח ט אוֹ <ימות> יוּמ ת : 103

104 3. We are now in a better position to understand the law of the rebellious son. How can the Torah allow a child, no matter how disobedient, to be killed? In many ancient societies, parents could physically punish their children for disobedience without having to consult any court. The Torah seeks to limit the power of the parents over the children by requiring them to bring the child to the elders of the town so that they can decide the case. Parents are not authorized to take matters into their own hands. The Torah here does not recognize their absolute right to do with their children as they please but rather protects the rights of the child against abusive parents. The elders, who are more level headed than the parents, will always find a reason not to kill the child. Hazal define the various requirements necessary in order to convict the child so strictly that it is impossible for them all to be fulfilled. R. Yehudah, for example, requires that the father and mother be exactly alike in voice, looks, and height. See L34 Perek 21 - Ben Sorer Umoreh in Talmud - Source Sheet.doc for more examples. This in effect legislates the law out of existence as the Talmud says: Just because he ate a large portion of meat and drank half a log of Italian wine, may his father and mother take him out to be stoned? The correct interpretation is that there never was a case בן סוֹרר וּמוֹרה לא היה - be of the Wayward and Rebellious Son [put to death] and there never will The reason it was written in Scripture is that one may study it and receive.ו לא עתיד ל היוֹת benefit. (Sanhedrin 71a) The common denominator to all laws discussed in this lesson is that each individual, even children, has a right to life and justice. Nobody can be punished for the sins of another and parents do not have a right to do whatever they want with their children. Additional Discussion: Debarim 24:16 seems to contradict 5:9 which says that God visits the sins of the fathers on the children for three and four generations. Ibn Ezra explains that the text the fathers shall not be put to death for the children is a command to Israel; the passage visiting the sins of the fathers on the children refers to the Visitor Himself. In other words, human courts can never make a judgment to punish one person for the sins of another. However, we still wonder why God should punish innocent children for deeds of their fathers. Luzzato (see quote in Nehama Leibowitz, p. 241) explains that part of the natural world is that children suffer from bad decisions made by their parents. Children often take on the bad habits of their parents such as alcoholism or domestic violence. Children of broken families suffer while growing up and also have trouble with relationships as adults. Discuss examples from current events or from students experience. [An alternative explanation can be found in Makkot 24a which states that Yehezke el משה אמר: (שמות ל"ד) פוקד עון אבות על בנים, בא יחזקאל Moshe: cancelled the law of [וביטלה: (יחזקאל י"ח) הנפש החוטאת היא תמות. 104

105 Lesson 35 Perek 19 Cities of Refuge Background: Moshe s speech marks Bnei Yisrael s transition from a clan, a group of family tribes, to a nation. While a clan is headed by elders, usually the oldest male of each family unit, who make all decisions, a nation requires an official government, a standing army, and a judiciary. The institution of the four leadership groups we saw above (Lesson 29) puts these changes into action. Many of the laws which Moshe promulgates in this speech are meant to update the old clan-based system of law to a less arbitrary and more ethical system which is controlled by the central judiciary. We saw in the previous lesson that parents may no longer mete out capital punishment to their children themselves. In this lesson we will se how the Torah seeks to eliminate the blood feud. Activity: 1. Look up 2 Sam 2:23 and context where Abner kills Asa el. Then look up 3:27-28 where Yo ab, Asa el s brother, kills Abner to revenge the blood of Asa el. 2. Now give out and read these two news articles about blood vengeance in Albania and in Brooklyn: Albania: Blood Feuds -- 'Blood For Blood' From By Jolyon Naegele In Albania, one of Europe's poorest countries, the centuries-old tradition of blood vengeance has seen a resurgence over the past decade. The law-and-order vacuum created by the collapse of communism has sent many Albanians back to the oral common laws of their tribal roots -- laws that include the right to murder to avenge an earlier killing. Tirana, 12 October 2001 (RFE/RL) -- In a broad valley in northern Albania circled by mountains, a medieval hilltop fortress, and a NATO radar station, Ndoc Kapsari and his wife Gjovana take turns standing guard on the roof of the garage where they live. Armed with a hunting rifle, they scan the surrounding cornfields and vineyards for any sign that someone may be coming to kill them. The Kapsaris have lived this way for 10 years. Blamed for a fatal accident that both Ndoc and police investigators say was none of his doing, he and his wife have become the permanent target of a family seeking "gjakmarrja," or blood vengeance. Forced into a life of complete isolation, Ndoc Kapsari describes himself as "the most unfortunate man in the world." He isn't alone. There are an estimated 2,800 Albanian families living in self-imposed isolation, trying to avoid becoming victims of blood vengeance. In the years since the collapse of communism, Albania has seen law and order crumble in many parts of the country, replaced by the ancient social codes of the "kanun," the unwritten customary laws used by centuries of Albanian tribes to determine everything from standards of dress to marriage to the resolution of disputes. The renewed interest in the kanun has been especially strong in the north of the country, where Albanians maintain close ties with their extended families, clans, and tribes. But even in the capital Tirana, at least three published versions of the kanun are widely available in book kiosks. Ismet Elezi is a professor of law in Tirana. He says the kanun may date back as far as 2,000 years to the Illyrians, widely believed to be the ancestors of today's Albanians. Today there are three main versions of the code in northern Albania -- the Kanun of Lek Dukagjini, the Kanun of Skanderbeg (named after two medieval Albanian heroes), and the Kanun of the Mountains. Passed orally from generation to generation for centuries, the kanuns were not transcribed until between the mid-19th and mid-20th centuries. Now, Elezi says, the current lack of state control and distinct laws has sent many Albanians back to the kanun and its guidelines on blood vengeance. "The kanun sanctions the principle of blood for blood, which means the murderer must be killed." But Elezi adds that despite the kanun's sanction of blood vengeance, it is strict in its rules on how such revenge can be carried out. For example, the kanun firmly prohibits the retribution killing of women, children, and the elderly. It also limits the types of weapons that can be used, as well as the period of isolation that male relatives of a revenge killer must undergo. In the past, male family members were isolated for a week after a blood killing took place. Now, Elezi says, entire families are forced into isolation for months and even years at a time. "Isolation was a phenomenon thought to be a manner of resolution to the extent that those involved in blood vengeance [otherwise] had no security for their lives and nowhere to L35 Perek 19 - Cities of Refuge - Current Events.doc 105

106 3. Explain that this common law of blood vengeance was widespread in the ancient world. The Torah law legislating cities of refuge seeks to wipe out this primitive custom. In this old system, a close family member has an obligation to avenge the blood of the dead relative by killing the person who caused his death. The problem is that this allows people to take punishment into their own hands instead of the hands of the courts. Blood vengeance does not distinguish between accidentally killing and purposeful murder. Therefore, as in the case in Albania, someone can be killed simply because he made a mistake. Also, the relative will not always thoroughly check if the person he blames is in fact guilty or not. A court is necessary to objectively decide if someone is really guilty and if it is manslaughter or murder. Rambam explains in many contexts that it is impossible to change the mindset of a people right away. If the Torah would have simply prohibited all blood vengeance from the start, Bnei Yisrael would not have been able to keep the law. Therefore, the Torah allows the גאל הדם to kill the unintentional killer, but also provides for the unintentional killer a city of refuge where he may not be harmed. The Torah also distinguishes between accidental homicide (pesukim 1-10) and premeditated murder (11-13). In the case of murder, the Torah allows the גאל הדם to kill the murderer, but only after the court finds him guilty. We see the Torah slowly limiting the custom of blood vengeance in favor of a national court system. Relate this law to the examples above from Sefer Shemuel and from current events and discuss. While western countries no longer practice blood vengeance, many less developed countries do. Additionally, even modern people who have a relative killed feel the urge to take revenge into their own hands. The Torah s message is as relevant as ever. For more details on this subject, see Nehama Leibowitz (Shoftim 5) and Rabbi Shamah s sheet on Parashat Mas e Part II. 106

107 Lesson 36 Perek 20 Ethics of War Background: Perek 20 contains a collection of laws relating to war. These would be particularly relevant to Moshe s audience. Some of these laws seem to be unethical to a modern ear. However, by looking at all the laws in the collection, and considering the ancient near eastern context, we will try to understand the rational and meaning of these laws as best we can. Activity: 1. Introduction It is useful to have in mind the spectrum of possible opinions in the area of war ethics before studying this Perek. Start off with a discussion on some of the most important and controversial topics that have come up in recent history of warfare: a. Should there be a draft? If so, who should be exempt? b. How much negotiation must a nation do before one declares war? c. Is a surprise attack ethical or must you always give warning and a chance for surrender? d. Should nuclear weapons ever be used? e. When is torture allowed, if ever? f. How careful does an army have to be to avoid civilian casualties? g. How should prisoners of war be treated? Bring examples from recent wars involving Israel or the U.S. As the discussion gets going, write Realism and Pacifism on the top right and left of the board. Explain that there are two schools of thought in ethics of war. One is called pacifism which believes war is always, or almost always, unjustifiable and must be minimized. The other group is called realism and believes that once one decides that a cause is worth fighting for, then all s fair in love and war. Pacifists will always try to minimize damage done on all sides while realists encourage whatever is necessary to win the war. Then, for each topic discussed, make a note on the board of what each exreme viewpoint would say about that topic. You can even split the class into two groups and have each group defend one position as best they can. Pacifism Realism Volunteer army Draft as many people as possible Negotiate as much a possible Give them one chance Always warn before attack Surprise is an important strategy which can be used anytime Never use nuclear weapons Use them if necessary You must put your soldiers in danger in Kill anyone you need to if it will help order to avoid civilian casualties achieve the goal Torture is never allowed Torture is allowed if prisoner may have Prisoners of war must be granted human rights helpful information Prisoners of war have no rights 107

108 2. Prepare outline of various topics in Perek 20: 1-9 Preparing for War Exemptions Calling for Peace/Conduct in War Fruit Trees We will now discuss each of these three sections in turn. 3. List the people who are exempt from the draft. 1. Anyone who built a house but has not begun to live in it. 2. Anyone who planted a vineyard but has never eaten from it. 3. Anyone who betrothed a wife but has not yet married her. 4. Whoever is afraid or soft-hearted. Note that there is no dispensation for the rich, as was customary in many societies. Does this law fit into the pacifist or realist camp? The Torah offers a compromise position. On the one hand there is a draft in order to recruit a large army. On the other hand, people who are afraid or who are about to celebrate a lifetime milestone are exempt. These exemptions serve to affirm life and deglamorize war. 4. Ask students to pair up and make a flow chart representing how Yehoshua will decide how to treat each nation he encounters. Walk around the room and see which students understood the chapter like Rashi and which like Rambam. Let one of each explain his reasoning. Then make available the review sheet with these charts: According to Rashi: Ethics of War Perek 20:10-18 Who is the enemy? Foreign Nation Do they agree to peace? Yes Become forced laborers According to Rambam: No Kill the men 7 Nations in Israel Kill everyone, No chance for peace Do they agree to peace? Yes Become forced laborers No Who is the enemy Foreign nation Kill men 7 Nations in Israel Kill everyone L36 Perek 20 - Ethics of War - Summary Chart.doc 108

109 Discuss whether this fits into realism or pacifism. Although there is a possibility for peace with foreign nations, and according to the Rambam, even with local nations, even that peace means complete subjugation. Is this ethical? How does it compare to modern standards? What is the reason for these harsh laws (see pasuk 20)? The Sifri says that in this case, if the reason doesn t apply then neither does the law. That is, if any of these nations repents then they are not killed because they then no longer pose a spiritual threat: ספרי דברים פיסקא רב למען אשר לא ילמדו אתכם לעשות, מלמד שאם עושים תשובה אין נהרגים. Other sources indicate that these harsh measures were in fact never carried out literally. Shemot 23:28-31 promises that God will chase out the nations of Israel and he will do it over many years so that the land does not remain empty and get taken over by animals. This sounds very different from a blitz war that wipes out all its inhabitants. In sum, this law is not as harsh as it seems on first reading. The original law does not apply to nations which repent and agree to make peace. Furthermore, even this tempered law was never actually carried out. Shemot offers expelling instead of killing and a review of the history according to Yehoshua and Shoftim shows that many nations remained in the land and that only a handful of cities were completely destroyed. (See Rabbi Shamah s sheet - for specific examples.) Perhaps the Debarim law s purpose, like much of the persuasive language in this Sefer, was meant to rally Bnei Yisrael to action more than to be carried out literally. 5. Fruit Trees Why would a besieging army want to cut down the nearby fruit trees? The city relies on these fruit trees for food every year. The besieging army would cut them down in order to demoralize the enemy and induce them to surrender. It would take many years to grow new trees Why can t we do this? It sounds like an effective tactic! Pasuk 19 offers one reason: Are trees of the field human to withdraw from you into the besieged city? A literal reading of this pasuk indicates that the reason for this law is because we should have compassion on anything God created which did no wrong to deserve destruction. If this is the case for fruit trees, how much more so must an army be careful not to kill innocent civilians? Another reason which relates to the enemy people themselves rather than the trees is that we have to think about the long term future of the city. For example, the U.S. bombing of oil fields, electricity plants, and water lines, caused long delays in reconstructing Iraqi cities. This teaches us that there are certain values that are more important than winning a war easily. This law fits into the pacifist view. Hazal derive from this specific law a general prohibition to destroy anything which benefits people. See Rambam on review sheet: 109

110 בל תשחית Trees Destroying Fruit רמב"ם הלכותמלכים פרק ו הלכה ח - אין קוצצין אילני מאכל שחוץ למדינה ואין מונעין מהם אמת המים כדי שייבשו, שנאמר לא תשחית את עצה, וכל הקוצץ לוקה, ולא במצור בלבד אלא בכל מקום כל הקוצץ אילן מאכל דרך השחתה לוקה, אבל קוצצין אותו אם היה מזיק אילנות אחרים, או מפני שמזיק בשדה אחרים, או מפני שדמיו יקרים, לא אסרה תורה אלא דרך השחתה. הלכה י - ולא האילנות בלבד, אלא כל המשבר כלים, וקורע בגדים, והורס בנין, וסותם מעין, ומאבד מאכלות דרך השחתה, עובר בלא תשחית. One may not cut down fruit-bearing trees outside the besieged city not divert from them the water pipe so as to make them wither as it is stated: you shall not destroy its trees. Whoever cuts them down is liable to lashes. But this does not apply merely to the case of a siege, but in all cases. Whoever cuts down a fruit-bearing tree in a destructive manner is liable to lashes. but it may be cut down if it damages other trees or causes harm to neighboring fields of because it is worth a lot of money. The Torah only forbade willful destruction. This is the case not only with trees, but whoever breaks utensils, tears garments, demolishes a building, stoops up a well and willfully destroys food violates the prohibition of you shall not destroy. L36 Perek 20 - Ethics of War - Summary Chart.doc. 6. Modern times Even though some of these laws seem harsh when compared to modern codes of ethics like the Geneva conventions, we must remember two important points. First, the Geneva conventions are barely ever actually followed. Second, the Torah presents the first code of war ethics ever written as far as we know. The Torah, as usual, tried to be very practical giving laws that people can really keep while striving to raise them to higher ethical standard. Further Discussion: A discussion about wiping Amalek is also relevant to this discussion. See Nehama Leibowitz (Ki Teze 7) who explains that Amalek against whom the Almighty declared eternal war is not any more an ethnic or racial concept but is the archetype of the wanton aggressor who smites the weak and defenseless in every generation (p. 253). 110

111 א ) ה ) (ט (ח ה ) ה ) Lesson 37 Perek 26 - Bikurim Recitation Background: The Torah requires that the farmer who brings Bikurim must recite a paragraph of thanks to God. This paragraph is so interesting and inspiring because it provides a short history of the Jewish nation and God s role in shaping that history. Even though we don t bring Bikurim today, recitation of this paragraph still continues in the Passover Haggadah. Activity: 1. Give out worksheet and have students find the proper place to put quotation marks. There should be two sets of quotations one in v 3 and the other spanning verses 5 to 10. This exercise will make them see the basic steps of this ritual. מקרא ביכורים This paragraph describes how a farmer is to bring of the first fruit to the Beit Mikdahs and recite a statement of appreciation. Read the following pesukim and place quotation marks around the what the farmer is supposed to say. דברים פרקכו ( ו ה י ה כּ י ת בוֹא א ל ה אָר ץ א שׁ ר י ד ו ד א ל ה י ך נ ת ן ל ך נ ח ל ה ו יר שׁ תּ הּ ו י שׁ ב תּ בּ הּ: (ב) ו ל ק ח תּ מ ר אשׁ ית כּ ל פּ ר י ה א ד מ ה א שׁ ר תּ ב יא מ אַר צ ך א שׁ ר י ד ו ד א ל ה י ך נ ת ן ל ך ו שׂ מ תּ ב טּ נ א ו ה ל כ תּ א ל ה מּ קוֹם א שׁ ר י ב ח ר י ד ו ד א ל ה י ך ל שׁ כּ ן שׁ מוֹ שׁ ם: (ג) וּב את א ל ה כּ ה ן א שׁ ר י ה י ה בּ יּ מ ים ה ה ם ו אָמ ר תּ א ל יו ה גּ ד תּ י ה יּוֹם ל יד ו ד א ל ה י ך כּ י ב את י א ל ה אָר ץ א שׁ ר נ שׁ בּ ע י ד ו ד ל א ב ת ינוּ ל תת ל נוּ: (ד) ו ל ק ח ה כּ ה ן ה טּ נ א מ יּ ד ך ו ה נּ יחוֹ ל פ נ י מ ז בּ ח י ד ו ד א ל ה י ך: ( ו ע נ ית ו אָמ ר תּל פ נ י י ד ו ד א ל ה י ך א ר מּ י א ב ד אָב י ו יּ ר ד מ צ ר י מ ה ו יּ ג ר שׁ ם בּ מ ת י מ ע ט ו י ה י שׁ ם ל גוֹי גּ דוֹל ע צוּם ו ר ב: (ו) ו יּ ר עוּ א ת נוּ ה מּ צ ר ים ו י ע נּוּנוּ ו יּ תּ נוּ ע ל ינוּ ע ב ד ה ק שׁ ה: (ז) ו נּ צ ע ק א ל י ד ו ד א ל ה י א ב ת ינוּ ו יּ שׁ מ ע י ד ו ד א ת ק ל נוּ ו יּ ר א א ת ע נ י נוּ ו א ת ע מ ל נוּ ו א ת ל ח צ נוּ: ( ו יּוֹצ א נוּ יד ו ד מ מּ צ ר י ם בּ י ד ח ז ק ה וּב ז ר ע נ טוּי ה וּב מ ר א גּ ד ל וּב א תוֹת וּב מ פ ת ים: ( ו י ב א נוּ א ל ה מּ קוֹם ה זּ ה ו יּ תּ ן ל נוּ א ת ה אָר ץ ה זּ את א ר ץ ז ב ת ח ל ב וּד ב שׁ: (י) ו ע תּ ה ה נּ ה ה ב את י א ת ר אשׁ ית פּ ר י ה א דמ ה א שׁ ר נ ת תּ ה לּ י י ד ו ד ו ה נּ ח תּוֹ ל פ נ י י ד ו ד א ל ה י ך ו ה שׁ תּ ח ו י ת ל פ נ י י ד ו ד א ל ה י ך: (יא) ו שׂ מ ח תּ ב כ ל ה טּוֹב א שׁ ר נ ת ןל ך י ד ו ד א ל ה י ך וּל ב ית ך אַתּ ה ו ה לּ ו י ו ה גּ ר א שׁ ר בּ ק ר בּ ך: ס ארמי אבד אבי אונקלוס ( ותתיב ותימר קדם יי אלהך לבן ארמאה בעא לאבדא [לאובדא] ית אבא ונחת למצרים ודר תמן בעם זעיר והוה תמן לעםרב תקיף וסגי: רש"י ארמי אבד אבי - מזכיר חסדי המקום ארמי אובד אבי, לבן בקש לעקור את הכל, כשרדף אחר יעקב. ובשביל שחשב לעשות, חשב לו המקום כאלו עשה, שאומות העולם חושב להם הקב"ה מחשבה [רעה] כמעשה: אבן עזרא אובד אבי - מלת אובד מהפעלים שאינם יוצאים, ואילו היה ארמי על לבן, היה הכתוב אומר מאביד או מאבד. ועוד, מה טעם לאמר ' לבן בקש להאביד אבי', וירד מצרימה? ולבן לא סבב לרדת אל מצרים. והקרוב, ש ארמי הוא יעקב. כאילו אמר הכתוב: כאשר היה אבי בארם, היה אובד, והטעם - עני בלא ממון. וכן תנו שכר לאובד (משלי לא, ו). והעד: ישתה וישכח רישו (שם שם, ז). והנה הוא ארמי אובד היה אבי, והטעם, כי לא ירשתי הארץ מאבי כי עני היה כאשר בא אל ארם. רשב"ם ( ארמי אובד אבי - אבי אברהם ארמי היה, אובד וגולה מארץ ארם. כדכת' לך לך מארצך, וכדכת' ויהי כאשר התעו אותי אלהים מבית אבי. לשון אובד ותועה אחד הם באדם הגולה כדכת' תעיתי כשה אובד בקש עבדך, צאן אובדות היו עמי רועיהם התעום. כלומר מארץ נכריה באו אבותינו לארץ הזאת ונתנה הקב"ה לנו: My father Abraham was an Armamen, wandering and exiled from the land of Aram, as it is written: Go forth from your land, and and it came to pass when God caused me to wander from my father s house (Gen 20:13) I wandered afar like a lost (oved) sheet (Psalm 119:176). My people were lost sheep, their shepherds had caused them to err (Jeremiah 50:6). In other words, our fathers came from a strange land to this country and God gave it to us. L37 Perek 26 - Bikurim Recitation - Worksheet.doc 111

112 (ט (ח ה ) 2. Reenact the scene. Have one student bring a basket of fruit and have another act as the kohen. The desk can be the Mizbeah. 3. Does this text sound familiar? It is a major part of the Passover Haggadah. Why does the farmer recite the Haggadah when he brings fruit? (This is a trick question.) The Haggadah, of course, borrowed from this recitation because it is short and to the point and would have been a well known text even to the uneducated farmer. If you are teaching this close to the time of Pesah you can review with the students how the Haggadah comes from Mishnah Pesahim Perek 10. Mishnah 4 instructs us to expound from ארמי אבד אבי until the end of the section. In fact, if we look at the Haggadah, a major section of it takes these pesukim and expounds each word (yellow hightlight), often connecting the word with a relevant pasuk from Shemot. מתחיל בגנות ומסיים בשבח ודורש מארמי אובד אבי עד שיגמור כל הפרשה כולה (משנה פסחים י:ד) דברים פרקכו ( ו ע נ ית ו אָמ ר תּ ל פ נ י י ד ו ד א ל ה י ך "א ר מּ י א ב ד אָב י ו יּ ר ד מ צ ר י מ ה ו יּ ג ר שׁ ם בּ מ ת י מ ע ט ו י ה י שׁ ם ל גוֹי גּדוֹל ע צוּם ו ר ב: (ו) ו יּ ר עוּ א ת נוּ ה מּ צ ר ים ו י ע נּוּנוּ ו יּ תּ נוּ ע ל ינוּ ע ב ד ה ק שׁ ה: (ז) ו נּ צ ע ק א ל י ד ו ד א ל ה י א ב ת ינוּ ו יּ שׁ מ ע י ד ו ד א ת ק ל נוּ ו יּ ר א א ת ע נ י נוּ ו א ת ע מ ל נוּ ו א ת ל ח צ נוּ: ( ו יּוֹצ א נוּ י ד ו ד מ מּ צ ר י ם בּ י ד ח ז ק ה וּב ז ר ע נ טוּי ה וּב מ ר א גּ ד ל וּב א תוֹת וּב מ פ ת ים: ( ו י ב א נוּ א ל ה מּ קוֹם ה זּ ה ו יּ תּ ן ל נוּ א ת ה אָר ץ ה זּ את א ר ץ ז ב ת ח ל ב וּד ב שׁ: (י) ו ע תּ ה ה נּ ה ה ב את י את ר אשׁ ית פּ ר י ה א ד מ ה א שׁ ר נ ת תּ ה לּ י י ד ו ד" צא ולמד מה בקש לבן הארמי לעשות ליעקב אבינו, שפרעה הרשע לא גזר אלא על הזכרים ולבן בקש לעקור את הכל, שנאמר (דברים כ"ו) ארמי אובד אבי. וירד מצרימה ויגר שם, מלמד שלא ירד להשתקע אלא לגור שם שנאמר (בראשית מ"ז) ויאמרו אל פרעה לגור בארץ באנו כי אין מרעה לצאן אשר לעבדיך כי כבד הרעב בארץ כנען ועתה ישבו נא עבדיך בארץ גשן. במתי מעט, כמו שנאמר (דברים י') בשבעים נפש ירדו אבותיך מצרימה ועתה שמך ה' אלהיך ככוכבי השמים לרוב. ויהי שם לגוי, מלמד שהיו ישראל מצויינין שם, גדול ועצום כמו שנאמר (שמות א') ובני ישראל פרו וישרצו וירבו ויעצמו במאד מאד ותמלא הארץ אותם. ורב, כמו שנאמר (יחזקאל ט"ז) רבבה כצמח השדה נתתיך ותרבי ותגדלי ותבאי בעדי עדיים שדים נכונו ושערך צמח ואת ערום ועריה. וירעו אותנו המצרים, כמו שנאמר (שמות א') הבה נתחכמה לו פן ירבה והיה כי תקראנה מלחמה ונוסף גם הוא על שונאינו ונלחם בנו ועלה מן הארץ. ויענונו, כמו שנאמר וישימו עליו שרי מסים למען ענותו בסבלותם ויבן ערי מסכנות לפרעה את פיתום ואת רעמסס. יתנו עלינו עבודה קשה, כמו שנאמר ויעבידו מצרים את בני ישראל בפרך. ונצעק אל ה' אלהי אבותינו, כמו שנאמר (שמות ב') ויהי בימים הרבים ההם וימת מלך מצרים ויאנחו בני ישראל מן העבודה ויזעקו ותעל שועתם אל האלהים מן העבודה. וישמע ה' את קולנו, כמו שנאמר וישמע אלהים את נאקתם ויזכור אלהים את בריתו את אברהם את יצחק ואת יעקב. וירא את עניינו, זו פרישות דרך ארץ, כמו שנאמר וירא אלהים את בני ישראל וידע אלהים.ואת עמלינו, אלו הבנים, כמו שנאמר כל הבן הילוד היאורה תשליכוהו וכל הבת תחיון, ואת לחצינו, זה הדוחק כמו שנאמר (שמות ג') וגם ראיתי את הלחץ אשר מצרים לוחצים אותם. ויוציאנו ה' ממצרים, לא על ידי מלאך לא על ידי שרף ולא על ידי שליח אלא הקדוש ברוך הוא בכבודו, שנאמר (שמות י"ב) ועברתי בארץ מצרים בלילה הזה והכיתי כל בכור בארץ מצרים מאדם ועד בהמה ובכל אלהי מצרים אעשה שפטים אני ה'. ביד חזקה, זה הדבר, כמו שנאמר (שמות ט') הנה יד ה' הויה במקנך אשר בשדה בסוסים בחמורים בגמלים בבקר ובצאן דבר כבד מאד. ובזרוע נטויה, זו החרב כמו שנאמר (דברי הימים א' כ"א) וחרבו שלופה בידו נטויה על ירושלם. ובמורא גדול, זו גלוי שכינה, כמו שנאמר (דברים ד') או הנסה אלהים לבא לקחת לו גוי מקרב גוי במסות באותות ובמופתים ובמלחמה וביד חזקה ובזרוע נטויה ובמוראים גדולים ככל אשר עשה לכם ה' אלהיכם במצרים לעיניך.ובאותות, זה המטה, כמו שנאמר (שמות ד) ואת המטה הזה תקח בידך אשר תעשה בו את האותות. ובמופתים, זה הדם, כמו שנאמר (יואל ג') ונתתי מופתים בשמים ובארץ, דם ואש ותמרות עשן. דבר אחר, ביד חזקה שתים, ובזרוע נטויה שתים, ובמורא גדול שתים, ובאותות שתים, ובמופתים שתים. L37 Perek 26 - Bikurim Recitation - Source Sheet.doc 112

113 The Mishnah says we should continue until the end. Do we? No. We stop at pasuk 8. Why? Because pasuk 9-10 say that God has brought us into the land. These pesukim could not be said anymore after the exile. 4. The opening words ארמי אבד אבי (note the alliteration) have been interpreted in very different ways by the Haggadah, Onkelos and Rashi on the on hand, and Ibn Ezra, Rashbam, and Seforno on the other. The first group says ארמי refers to Laban who wanted to destroy Jacob. The second group says ארמי is either Abraham who came from Aram (Rashbam) or Jacob who lived in Aram for twenty years (Ibn Ezra and Seforno). These patriarchs were אבד meaning either poor (Ibn Ezra) or wandering (Rashbam and Seforno). The translation that best fits the context is, My father (Jacob) was a wandering Aramean. This is meant to contrast with the situation at the end of the statement where the farmer is not wandering but settled in the promised land. If the opinion of the first group does not fit well into context, then why did the Haggadah choose that interpretation? Perhaps the point of the Haggadah is to elaborate on other times when Jews suffered and wants to remind of our first persecution under the hand of Laban. The next law of recitation for Ma aser ends the Mishpatim section. Pesukim are Moshe s conclusion to the entire Mizvot speech. They state the mutual obligation which is at the core of the Berit between Hashem and Bnei Yisrael. 113

114 Unit 7 - Conclusions Lesson 38 Perek 27 - Berit Reaffirmation Ceremony Background: This chapter describes an elaborate ceremony which Bnei Yisrael must perform upon crossing the Jordan. The purpose of the ceremony is for Bnei Yisrael to reaffirm their commitment to the Berit and promise to do their part by fulfilling the Mitzvot. The details of the ceremony are familiar from similar ceremonies in the Torah as well as in the ancient Near East. Activity: 1. Read Beresheet 31:43-54 and describe the ceremony performed by Ya akov upon making a treaty with Lavan. 1. Set up stone pillar 2. Offer sacrifice (54) ate and drank (46) 2. Now read Shemot 24:3-11 and describe the ceremony performed right after Ma amad Har Sinai. 1. Moshe wrote down God s words 2. Built alter with 12 pillars, offered sacrifices (pasuk 8 emphasizes that the blood symbolizes the Berit), ate and drank (end of pasuk 11) 3. Read Sefer haberit 3. Ask students to read through Debarim Perek 27 and make a list of the basic parts of the ceremony it describes. 1. Set up large stones and write the Torah on them 2. Build an alter, offer sacrifices, and eat 3. Read blessings and curses What elements do these three ceremonies have in common? Why are these ceremonies similar? All of these ceremonies involve setting up pillars, offering sacrifices, and eating from those sacrifices. The ceremonies in Shemot and Debarim also share writing down words and reading them out loud. All of these are deal-making ceremonies. The first one is between two people while the second and third are between Bnei Yisrael and Hashem. In order to impress upon the people that they are making a serious and long-lasting commitment, they must perform the commonly practiced ceremonies that initiate any covenant relationship. What ceremonies to we do today that are similar? After an important business deal or after a wedding ceremony we are also accustomed to have the parties involved share a festive meal. Both of these agreements also involve 114

115 writing stipulations, having witnesses, and sometimes reading the contract out loud (like reciting the ketubah). Advanced Discussion: We see that Moshe commands Bnei Yisrael to perform covenant-affirmation rituals upon their entering Israel. These rituals were used throughout the ancient Near East whenever two people or two nations wanted to make a deal with each other. This understanding leads us to another amazing discovery that helps us understand the structure and meaning of Sefer Debarim. Archeologists in recent decades have dug up copies of treaty contracts in the Middle East dating from Biblical times. These are contracts between one king (suzerain) and his colonies (vassals) demanding that the vassals be loyal to the king. After analyzing many such documents scholars notices that they all share certain basic elements which are: 1. Identification of Treaty Maker 2. Historical Introduction 3. Stipulations or Demands 4. Deposit of Treaty 5. List of Divine Witnesses 6. Curses and Blessings Here are example citations one such document made between Ramses II of Egypt and the king of Hatti written in 1280BCE: Treaty Between Egypt and Hatti in 1280BCE 1. Identification of Treaty Maker These are the words of the Sun Mursillis, the great king, the king of Hatti-land, the valiant, the favorite of the storm-god, the son of Suppilumiumas, the great king 2. Historical Introduction Aziras, your grandfather, and Du-Teshub, your father, remained loyal to me as their lord Since your father had mentioned to me your name with great praise, I sought after you and put you in the place of your father. 3. Stipulations or Demands If anyone utters a word unfriendly to the king of the Hatti-land before you; Duppt- Tessub, you shall not withhold his name from the king. 4. Deposit of Treaty A duplicate of this treaty has been deposited before the sun-goddess or Arinna In the Mitanni land, a duplicate has been deposited before Teashub At regular intervals they shall read it in the presence of the king of the Mitanni land and in the presence of the sons of the Hurri land. 5. List of Witnesses We have called the gods to be present, to listen, and to serve as witnesses: the sun goddess of Arinna the sun-god, the lord of heaven, the storm-god, the lord of the Hattiland the mountains, the rivers, the Tigris and Euphrates, heaven and earth, the winds and clouds. 6. Curses and Blessings Should Duppi-Teshob not honor these words of the treaty and oath, may these gods of the oath destroy Duppi-Teshub together with his person, his wife, his grandson, his house, his land But if he honors these words may these gods of the oath protect him with his person, his wife, his son, his grandson, his house and his country. Treaty Format in Ten Commandments 1. Identification of Treaty Maker אָנ כ י י -ה ו ה א ל ה יך 2. Historical Introduction א שׁ ר הוֹצ את יך מ א ר ץ מ צ ר י ם מ בּ ית ע ב ד ים: 3. Stipulations or Demands ל א י ה י ה ל ך א ל ה ים א ח ר ים ע ל פּ נ י...ו כ ל א שׁ ר ל ר ע ך 4. Curses and Blessings כּ י אָנ כ י י -ה ו ה א ל ה יך א ל ק נּ א פּ ק ד ע וֹן אָבוֹת ע ל בּ נ ים ו ע ל שׁ לּ שׁ ים ו ע ל ר בּ ע ים ל שׂנ אָי: ו ע שׂ ה ח ס ד ל א ל פ ים ל א ה ב י וּל שׁ מ ר י מ צ וֹת י...ל מ ע ן י א ר יכ ן י מ יך וּל מ ע ן י יט ב ל ך ע ל ה א ד מ ה א שׁ ר י -ה ו ה א ל ה יך נ ת ן ל ך : L38 Perek 27 - Covenant Format - Source Sheet.doc 115

116 If we look carefully at the ten commandments we see that they too contain the first four elements of the treaty structure. The ten commandments looks like a widespread covenant contract only with a significant change; this is the first time we know of when such a covenant was used between a nation and God. The Torah uses the formula that Bnei Yisrael would immediately recognize as a covenant document in order to emphasize that just as a vassal can only be loyal to one king, so too Bnei Yisrael is to be loyal to only one God. The other elements not found in the ten commandments are found at the end of Debarim. In fact, the entire Sefer Debarim is structured as an expanded covenant document. Moshe s first historical speech would make up the historical introduction and Moshe s second Mitzvot speech would be a long elaboration of Hashems s demands for His nation. The last three elements are completed in the last few chapters of Sefer Debarim as can be seen in this chart: Covenant Format Ten Commandments Sefer Debarim 1. Identification of Treaty I am the Lord your Maker God 5:6 2. Historical Introduction who took you out of Egypt 5:6 Moshe s First Speech 3. Demands The commandments Moshe s Second Speech 4. Deposit of Treaty tablets placed in ark 10:5 Scroll placed besides the ark 31: Witnesses Heaven and Earth 30:19, 31:28, 32:1 6. Curses and Blessings I am a jealous God 27:11-28:68 5:8 In sum, Sefer Debarim is written as a contract between Hashem and Bnei Yisrael. It contains all of the elements that would be expected in such a contract. This goes hand in hand with the formal covenant ceremony Bnei Yisrael is to performed upon entering Israel. 116

117 Lesson 39 Perakim Blessings and Curses Ceremony Activity: 1. Act out the blessing and curses ceremony. There are many opinions in the Rishonim about how exactly the ceremony was performed, where the tribes stood, and who said what. The following script is based on the opinion of Ibn Ezra. Provide copies of the script and assign roles to each student. Script for Blessing and Curses Ceremony דברים פרק כז-כח Leviim should stand at the front and center of the room. Shimon, Levi, Yehudah, Yissachar, Yosef, and Binyamin should stand on one side of the room while Reuben, Gad, Asher, Zebulun, Dan, and Naftali should stand at the other. One person representing Yehoshua will act as the director and make sure everything is done correctly. לויים: כל השבטים: לויים: כל השבטים: לויים: כל השבטים: לויים: כל השבטים: לויים: כל השבטים: לויים: כל השבטים: לויים: כל השבטים: לויים: כל השבטים: לויים: כל השבטים: לויים: כל השבטים: לויים: כל השבטים: לויים: כל השבטים: אָרוּר ה א ישׁ א שׁ ר י ע שׂ ה פ ס ל וּמ סּ כ ה תּוֹע ב ת י ד ו ד מ ע שׂ ה י ד י ח ר שׁ ו שׂ ם בּ סּ ת ר אָמ ן אָרוּר מ ק ל ה אָב יו ו א מּוֹ אָמ ן אָרוּר מ סּ יג גּ בוּל ר ע הוּ אָמ ן אָרוּר מ שׁ גּ ה ע וּ ר בּ דּ ר ך אָמ ן אָרוּר מ טּ ה מ שׁ פּ ט גּ ר י תוֹם ו אַל מ נ ה אָמ ן אָרוּר שׁ כ ב ע ם א שׁ ת אָב יו כּ י ג לּ ה כּ נ ף אָב יו אָמ ן אָרוּר שׁ כ ב ע ם כּ ל בּ ה מ ה אָמ ן אָרוּר שׁ כ ב ע ם א ח תוֹ בּ ת אָב יו אוֹ ב ת א מּוֹ אָמ ן אָרוּר שׁ כ ב ע ם ח ת נ תּוֹ אָמ ן אָרוּר מ כּ ה ר ע הוּ בּ סּ ת ר אָמ ן אָרוּר ל ק ח שׁ ח ד ל ה כּוֹת נ פ שׁ דּ ם נ ק י אָמ ן אָרוּר א שׁ ר ל א י ק ים א ת דּ ב ר י ה תּוֹר ה ה זּ את ל ע שׂוֹת אוֹת ם אָמ ן שׁ מ עוֹן ו ל ו י שמעון: לוי: יהודה: יששכר: יוסף: בנימין: ר אוּב ן גּ ד ו אָשׁ ר ראובן: גד: אשר: זבולן: דן: נפתלי: ו יהוּד ה ו י שּׂ שכ ר ו יוֹס ף וּב נ י מ ן: ו ה י ה א ם שׁ מוֹ ע תּ שׁ מ ע בּ קוֹל י ד ו ד א-ל ה יך ל שׁ מ ר ל ע שׂוֹת א ת כּ ל מ צ וֹת יו וּנ ת נ ך י ד ו ד א -ל ה יך ע ל יוֹן ע ל כּ ל גּוֹי י ה אָר ץ: וּב אוּ ע ל י ך כּ ל ה בּ ר כוֹת ה א לּ ה ו ה שּׂ יג ך כּ י ת שׁ מ ע בּ קוֹל י ד ו ד א-ל ה יך : בּ רוּ ך אַתּ ה בּ ע יר וּב רוּ ך אַתּ ה בּ שּׂ ד ה: בּ רוּ ך פּ ר י ב ט נ ך וּפ ר י אַד מ ת ך וּפ ר י ב ה מ תּ ך שׁ ג ר א ל פ י ך ו ע שׁ תּ רוֹת צ אנ ך: בּ רוּך ט נ א ך וּמ שׁ אַר תּ ך: בּ רוּ ך אַתּ ה בּ ב א ך וּב רוּ ך אַתּ ה בּ צ את ך: וּז בוּל ן דּ ן ו נ פ תּ ל י: ו ה י ה א ם ל א ת שׁ מ ע בּ קוֹל י ד ו ד א-ל ה יך ע ל יך כּ ל ה קּ ל לוֹת ה א לּ ה ו ה שּׂ יגוּ ך: אָרוּר אַתּ ה בּ ע יר ו אָרוּר אַתּ ה בּ שּׂ ד ה: אָרוּר ט נ א ך וּמ שׁ אַר תּ ך: אָרוּר פּ ר י ב ט נ ך וּפ ר י אַד מ ת ך שׁ ג ר א ל פ י ך ו ע שׁ תּ ר ת צ אנ ך: אָרוּר אַתּ ה בּ ב א ך ו אָרוּר אַתּ ה בּ צ את ך: ל שׁ מ ר ל ע שׂוֹת א ת כּ ל מ צ וֹת יו ו ח קּ ת יו וּב אוּ L39 Perek 28 - Blessings and Curses - Script.doc 117

118 Further Discussion: In the last few chapters of Sefer Debarim, Moshe wants to motivate current and future generations of Bnei Yisrael to keep the commandments. One way he accomplishes this is by promising reward and threatening punishment for compliance and noncompliance. What kind of reward and punishment do we find in Perakim 27-28? Physical reward and punishment on a collective level. What other kinds of motivation do we learn from Hazal? Hazal emphasize spiritual reward and punishment on the individual level in olam haba. What is the highest level of motivation for keeping Mitzvot? Pirke Abot (1:3) teaches: אנטיגנוס איש סוכו קבל משמעון הצדיק הוא היה אומר אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס אלא הוו כעבדים המשמשין את הרב שלא על מנת לקבל פרס ויהי מורא שמים עליכם: Rambam gives an analogy. If a teacher wants to teach a small child Torah, he will motivate him with candy. But this is not a great reason for learning. Eventually, one hopes that the child will come to love Torah and want to learn it without any promise of reward. So too, Moshe and Hazal promise reward and punishment to motivate people who do not yet understand the true value of Mitzvot to keep them. But the goal is always to follow Torah for its own sake because we love our tradition and because Mizvot direct our lives on a proper path. See Rambam in his Introduction to Perek Helek for further elaboration. 118

119 Lessson 40 Perakim Repentance Background: Parashat Nissabim is always scheduled to be read on Shabbat Shubah because it includes the most extended statement on Teshubah in the Torah. Perek 30 challenges our usual conception of the relationship between man and God which thinks of God as the absolute giver of law which man must observe or else. Instead of this king-subject model, Perek 30 reflects a man and God as two partners in a dynamic relationship. Pesukim 1-10 place the burden of repentance on both Bnei Yisrael and Hashem. Pauk 12 is then interpreted by Hazal to mean that once the law was given to man at Har Sinai, it is in the hands of the Rabbis to interpret it. We are partners with God in legislating halakha. This idea of a partnership is the essence quality of the Berit. Activity: 1. Review the contents of Perek 29 and prepare an outline of its major sections. 1-8 The wonderful deed God did for Israel 9-14 All members of Israel including future generations are part of the covenant Temptation and justification to perform evil God s punishment 2. Perek 29 ends off on a very depressing note adding further description of punishment after a whole chapter of horrific punishments in Perek 28. At this point, Bnei Yisrael could get very depressed and give up on even trying to keep the covenant because it is too difficult and the punishment is too great. Perek 30 now comes to add some positive reinforcement to the previous negative messages. Here is an outline of this Perek: 1-10 Repentance is always possible You can do it Choose life 3. Now read through 30:1-10 carefully and ask students to look for the key word any שוב word that comes up many times. They should be able to notice words with the root occur often eight times to be exact. Next, go through each verbal occurrence of this root and take notice of the subject of the verb who is returning? The results of this exercise are summarized in the following colored text. The first two pesukim describe Israel returning to Hashem. The next five pesukim state that Hashem will return Israel to its land, purify them, and punish their enemies. Pasuk 8 once again commands Israel to repent further. Pasuk 9 in turn promises that Hashem will again provide for our needs with abundance. Pasuk 10 ends with the important qualification that good only happens if we repent. Teshuvah here is not represented as a one sided action but rather as a mutual action done by both Bnei Yisrael and Hashem. Each of our actions is reciprocated by Hashem just as our turning away from Him caused him to hide His face. The covenant implies a twosided dynamic relationship in which both sides must contribute to make it work or else 119

120 both sides suffer. This idea is beautifully summarized in the midrash in Megilah 29a quoted on the source sheet. פרק ל תשובה של בני ישראל ושל ה' (ל:א) ו ה י ה כ י י ב אוּ ע ל יך כּ ל ה דּ ב ר ים ה א לּ ה ה בּ ר כ ה ו ה קּ ל ל ה א שׁ ר נ ת תּ י ל פ נ י ך ו ה שׁ ב ת א ל ל ב ב ך בּ כ ל ה גּוֹי ם א שׁ ר ה דּ יח ך י ה ו ה א ל ה יך שׁ מּ ה: (ב) ו שׁ ב תּ ע ד י ה ו ה א ל ה יך ו שׁ מ ע תּ ב ק לוֹ כּ כ ל א שׁ ר אָנ כ י מ צ וּ ך ה יּוֹם אַתּ ה וּב נ יך בּ כ ל ל ב ב ך וּב כ ל נ פ שׁ ך : (ג) ו שׁ ב י ה ו ה א ל ה יך א ת שׁ בוּת ך ו ר ח מ ך ו שׁ ב ו ק בּ צ ך מ כּ ל ה ע מּ ים א שׁ ר ה פ יצ ך י ה ו ה א ל ה יך שׁמּ ה: (ד) א ם י ה י ה נ דּ ח ך בּ ק צ ה ה שּׁ מ י ם מ שּׁ ם י ק בּ צ ך י ה ו ה א ל ה יך וּמ שּׁ ם י קּ ח ך : (ה) ו ה ב יא ך י ה ו ה א ל ה יך א ל ה אָר ץ א שׁ ר י ר שׁוּ א ב ת יך ו יר שׁ תּ הּ ו ה יט ב ך ו ה ר בּ ך מ א ב ת יך : (ו) וּמ ל י ה ו ה א ל ה יך א ת ל ב ב ך ו א ת ל ב ב ז ר ע ך ל אַה ב ה א ת י ה ו ה א ל ה יך בּ כ ל ל ב ב ך וּב כ ל נ פ שׁ ך ל מ ע ן ח יּ יך : (ז) ו נ ת ן י ה ו ה א ל ה יך א ת כּ ל ה אָלוֹת ה א לּ ה ע ל א י ב יך ו ע ל שׂנ א יך א שׁ ר ר ד פוּך : (ח) ו אַתּ ה ת שׁוּב ו שׁ מ ע תּ בּ קוֹל י ה ו ה ו ע שׂ ית א ת כּ ל מ צ וֹת יו א שׁ ר אָנ כ י מ צ וּ ך ה יּוֹם: (ט) ו הוֹת יר ך י ה ו ה א ל ה יך בּ כ ל מ ע שׂ ה י ד ך בּ פ ר י ב ט נ ך וּב פ ר י ב ה מ תּ ך וּב פ ר י אַד מ ת ך ל ט ב ה כּ י ל שׂוּשׂ ע ל יך ל טוֹב כּ א שׁ ר שׂ שׂ ע ל א ב ת יך : י שׁוּב י ה ו ה (י) כּ י ת שׁ מ ע בּ קוֹל י ה ו ה א ל ה יך ל שׁ מ ר מ צ וֹת יו ו ח קּ ת יו ה כּ תוּב ה בּ ס פ ר ה תּוֹר ה ה זּ ה כּ י א ל ה יך בּ כ ל ל ב ב ך וּב כ ל נ פ שׁ ך : ת שׁוּב א ל י ה ו ה Key: Blue text represents action on the part of Israel and black text represents action on the part of Hashem. Occurrences of the root שות are highlighted in yellow. מגילה כט. תניא, רבי שמעון בן יוחי אומר: בוא וראה כמה חביבין ישראל לפני הקדוש ברוך הוא. שבכל מקום שגלו - שכינה עמהן. גלו למצרים - שכינה עמהן, שנאמר: ) שמואל א' ב) הנגלה נגליתי לבית אביך בהיותם במצרים וגו', גלו לבבל - שכינה עמהן, שנאמר: ) ישעיהו מ"ג) למענכם שלחתי בבלה. ואף כשהן עתידין ליגאל שכינה עמהן, שנאמר: (דברים ל') ושב ה' אלהיך את שבותך, והשיב לא נאמר אלא ושב, מלמד שהקדוש ברוך הוא שב עמהן מבין הגליות. L40 Perek 30 - Repentance - Source Sheet.doc 4. The peshat of the next section, and pasuk 12 in particular, is that the commandments of the Torah are not too difficult to keep but are accessible. Hazal, however, derive from here a very important principle about legislation of halakha. In order to keep halakha up to date with new situations that come up in every generation, the majority of Rabbis have they authority to interpret Torah as they see proper. Read this famous Talmudic story with the class and discuss its ramifications. 120

121 Not in Heaven בבא מציעא נט תנן התם: חתכו חוליות ונתן חול בין חוליא לחוליא, רבי אליעזר מטהר וחכמים מטמאין. וזה הוא תנור של עכנאי. מאי עכנאי? אמר רב יהודה אמר שמואל: שהקיפו דברים כעכנא זו, וטמאוהו. תנא: באותו היום השיב רבי אליעזר כל תשובות שבעולם ולא קיבלו הימנו. - אמר להם: אם הלכה כמותי - חרוב זה יוכיח. נעקר חרוב ממקומו מאה אמה, ואמרי לה: ארבע מאות אמה: אמרו לו: אין מביאין ראיה מן החרוב. - חזר ואמר להם: אם הלכה כמותי - אמת המים יוכיחו. חזרו אמת המים לאחוריהם. אמרו לו: אין מביאין ראיה מאמת המים. - חזר ואמר להם: אם הלכה כמותי - כותלי בית המדרש יוכיחו. הטו כותלי בית המדרש ליפול. גער בהם רבי יהושע (תנא 2), אמר להם: אם תלמידי חכמים מנצחים זה את זה בהלכה - אתם מה טיבכם [לכם]? לא נפלו מפני כבודו של רבי יהושע, ולא זקפו מפני כבודו של רבי אליעזר, ועדין מטין ועומדין. - חזר ואמר להם: אם הלכה כמותי - מן השמים יוכיחו. יצאתה בת קול ואמרה: מה לכם אצל רבי אליעזר שהלכה כמותו בכל מקום! עמד רבי יהושע על רגליו ואמר: לא בשמים היא. - מאי (דברים ל') לא בשמים היא? - אמר רבי ירמיה (א"י- 3): שכבר נתנה תורה מהר סיני, אין אנו משגיחי ן בבת קול, שכבר כתבת בהר סיני בתורה (שמות כ"ג) אחרי רבים להטת. אשכחיה רבי נתן (תנא 4) לאליהו, אמר ליה: מאי עביד קודשא בריך הוא בההיא שעתא? - אמר ליה: קא חייך ואמר נצחוני בני, נצחוני בני. We learnt elsewhere: If he cut it into separate tiles, placing sand between each tile: R. Eliezer declared it clean, and the Sages declared it unclean and this was the oven of Aknai. Why [the oven of] Aknai? Said Rab Judah in Samuel's name: [It means] that they encompassed it with arguments as a snake, and proved it unclean. It has been taught: On that day R. Eliezer brought forward every imaginable argument, but they did not accept them. Said he to them: If the halachah agrees with me, let this carob-tree prove it! Thereupon the carob-tree was torn a hundred cubits out of its place others affirm, four hundred cubits. No proof can be brought from a carob-tree, they retorted. Again he said to them: If the halachah agrees with me, let the stream of water prove it! Whereupon the stream of water flowed backwards No proof can be brought from a stream of water, they rejoined. Again he urged: If the halachah agrees with me, let the walls of the schoolhouse prove it, whereupon the walls inclined to fall. But R. Joshua rebuked them, saying: When scholars are engaged in a halachic dispute, what have ye to interfere? Hence they did not fall, in honor of R. Joshua, nor did they resume the upright, in honor of R. Eliezer; and they are still standing thus inclined. Again he said to them: If the halachah agrees with me, let it be proved from Heaven! Whereupon a Heavenly Voice cried out: Why do you dispute with R. Eliezer, seeing that in all matters the halachah agrees with him! But R. Joshua arose and exclaimed: It is not in heaven. What did he mean by this? Said R. Jeremiah: That the Torah had already been given at Mount Sinai; we pay no attention to a Heavenly Voice, because You have long since written in the Torah at Mount Sinai, After the majority must one incline. R. Nathan met Elijah and asked him: What did the Holy One, Blessed be He, do in that hour? He laughed [with joy], he replied, saying, My sons have defeated Me, My sons have defeated Me. L40 Perek 30 - Not in Heaven - Source Sheet.doc 121

122 Lesson 41 Perakim Shirat Ha azinu Objective: Shirat Ha azinu is a beautiful poem about God s justice and the future of Bnei Yisrael. While it does use many difficult words and phrases, its basic message is not hard to understand. The goal of this lesson is for students to be able to summarize its contents and also appreciate its poetic qualities. Activity: 1. In the previous few Perakim, Moseh was concerned with giving mussar to his generation in order to encourage them to keep the Torah. Now he needs to take care of a few practical matters that will ensure the continuity of the Torah. Have students read through Perek 31 and list these actions. 1. Chooses Yehoshua to be his successor 2. Writes down the Torah and presents it to the Kohanim to place in the Ark 3. Commands Hakhel which is a mini recreation of Har Sinai for every generation 4. Teaches them the poem of Ha azinu as a witness What does it mean that the poem will be a witness? Moshe is afraid that when Hashem punishes Bnei Yisrael and sends them into exile then they will think that Hashem has simply left them completely (see p 31:17). Moshe wants them to know that Hashem is only temporarily hiding His face because Bnei Yisrael sinned (see pasuk 18) and Bnei Yisrael can hope for a better future. A poem is easy to memorize and to teach future generations of children. Therefore, Hashem commands Moshe to summarize this message in a poem and teach it to Bnei Yisrael. Then, if and when bad things happen to them, they will remember the poem which will testify that their punishment was predicted long ago and that they should have faith in Hashem. 2. Point out the special layout of Ha azinu. Shirat Ha azinu, like other poems in Tanakh, is written in a special format in the Torah as can be seen in most Humashim. Each pasuk is make up of either two or four parallel phrases, or colons. The colon in the right column begins an idea and the colon in the left column completes a parallelism. For example in the first pasuk, Listen heaven and let me speak is parallel to Let the earth hear my words. Does this pattern follow throughout the whole poem? No. The pattern works until pasuk 14 where we have a five colon verse. From then on, each pasuk begins with the left column and continues on the next line. The pattern only get back to normal after pasuk 39 which is a second five colon verse. Why is the normal pattern broken? In order to explain this strange pattern, we first have to analyze the structure of this poem. 3. Go through the Perek pasuk by pasuk explaining difficult phrases and pointing out the various kinds of parallelism. After each section, summarize the contents and write an outline on the board: 1-3 Introduction 4-6 Thesis God is Just 122

123 7-14 God Loves Israel and Took Care of Her But Israel Sinned So God Punishes Israel But Limits Punishment So Enemies Won t Take Credit Then God Takes Revenge on Enemies God Rebukes Israel Conclusion God Promises Revenge We see that the point at which the structure of the poem goes off center is at pasuk 15 which is also the pasuk which begins to describe Bnei Yisrael s sin. The poem s structure remains out of kilter throughout Israel s sinning, God s punishment, and God s revenge on the enemies. All of this violence is a result of Israel s sinning and represents a state of affairs which is not ideal. Finally God rebukes Israel and proclaims his omnipotence. At this point God reconciles with Israel and the poem can get back on track. We see that form coincides with content. When we keep the covenant everything then everything is in place, but breaking the covenant destroys order in the world. The form of the poem beautifully represents order in the world. Show students how the poem is laid out in the Allepo Codex - L41 Perek 32 - Aleppo Codex.pdf. Structure of Shirat Ha azinu ו ת שׁ מ ע ה אָר ץ, א מ ר י-פ י. תּ זּ ל כּ טּ ל א מ ר ת י, ו כ ר ב יב ים ע ל י-ע שׂ ב. ה בוּ ג ד ל, ל אל ה ינוּ. Introduction א ה א ז ינוּ ה שּׁ מ י ם, ו א ד בּ ר ה; ב י ע ר ף כּ מּ ט ר ל ק ח י, כּ שׂ ע יר ם ע ל י-ד שׁ א, ג כּ י שׁ ם י הו ה, א קר א: Thesis God is Just ד ה צּוּר תּ מ ים פּ ע לוֹ, כּ י כ ל-דּ ר כ יו מ שׁ פּ ט: צ דּ יק ו י שׁ ר הוּא. א ל א מוּנ ה ו א ין ע ו ל, דּוֹר ע קּ שׁ, וּפ ת ל תּ ל. ה שׁ ח ת לוֹ ל א, בּ נ יו מוּמ ם: ע ם נ ב ל, ו ל א ח כ ם: ו ה ל י הו ה, תּ ג מלוּ-ז את-- הוּא ע שׂ ך ו י כ נ נ ך. ה לוֹא-הוּא אָב יך קּ נ ך, Proof from History God Loves Israel and Took Care of Her ז ז כ ר י מוֹת עוֹל ם, בּ ינוּ שׁ נוֹת דּ ר-ו ד ר; שׁ אַל אָב יך ו י גּ ד ך, ז ק נ יך ו י אמ רוּ ל ך. בּ ה פ ר ידוֹ בּ נ י אָד ם; ח בּ ה נ ח ל ע ל יוֹן גּוֹי ם, ל מ ס פּ ר בּ נ י י שׂ ר א ל. י צּ ב גּ ב ל ת ע מּ ים, י ע ק ב, ח ב ל נ ח ל תוֹ. ט כּ י ח ל ק י הו ה, ע מּוֹ: וּב ת הוּ י ל ל י שׁ מ ן; י י מ צ א הוּ בּ א ר ץ מ ד בּ ר, י צּ ר נ הוּ, כּ א ישׁוֹן ע ינוֹ. י ס ב ב נ הוּ, י בוֹנ נ הוּ-- יא כּ נ שׁ ר י ע יר ק נּוֹ, ע ל-גּוֹז ל יו י ר ח ף; י פ ר שׂ כּ נ פ יו י קּ ח הוּ, י שּׂ א הוּ ע ל-א ב ר תוֹ. ו א ין ע מּוֹ, א ל נ כ ר. יב י הו ה, בּ ד ד י נ ח נּוּ; יג י ר כּ ב הוּ ע ל-במותי (בּ מת י) אָר ץ, ו יּ אכ ל תּ נוּב ת שׂ ד י; ו שׁ מ ן מ ח ל מ ישׁ צוּר. ו יּ נ ק הוּ ד ב שׁ מ סּ ל ע, יד ח מ אַת בּ ק ר ו ח ל ב צ אן, ע ם-ח ל ב כּ ר ים ו א יל ים ע ם-ח ל ב, כּ ל יוֹת ח טּ ה; בּ נ י-ב שׁ ן ו ע תּוּד ים, ו ד ם-ע נ ב, תּ שׁ תּ ה-ח מ ר. Israel Sinned טו ו יּ שׁ מ ן י שׁ רוּן ו יּ ב ע ט, (Poem goes off center) ו יּ טּ שׁ א לוֹהּ ע שׂ הוּ, שׁ מ נ תּ ע ב ית כּ שׂ ית ; טז י ק נ א הוּ, בּ ז ר ים; ו י נ בּ ל צוּר י שׁ ע תוֹ. יז י ז בּ חוּ, ל שּׁ ד ים ל א א ל הּ -- בּ תוֹע ב ת, י כ ע יס הוּ. ח ד שׁ ים מ קּ ר ב בּ אוּ, א ל ה ים, ל א י ד עוּם; יח צוּר י ל ד ך, תּ שׁי; ל א שׂ ע רוּם א ב ת יכ ם. ו תּ שׁ כּ ח, א ל מ ח ל ל ך. God Punishes Israel יט ו יּ ר א י הו ה, ו יּ נ אָץ, כ ו יּ א מר, אַס תּ יר ה פ נ י מ ה ם-- מ כּ ע ס בּ נ יו, וּב נ ת יו. כּ י דוֹר תּ ה פּ כ ת ה מּ ה, א ר א ה, מ ה אַח ר ית ם: כא ה ם ק נ אוּנ י ב ל א-א ל, בּ נ ים ל א-א מ ן בּ ם. ו א נ י אַק נ יא ם בּ ל א-ע ם, כּ ע סוּנ י בּ ה ב ל יה ם; כב כּ י-א שׁ ק ד ח ה ב אַפּ י, בּ גוֹי נ ב ל אַכ ע יס ם. ו תּ יק ד ע ד-שׁ אוֹל תּ ח תּ ית; ו תּ אכ ל א ר ץ ו יב ל הּ, L41 Perek 32 - Haazinu - Structure.doc (2 pages) Lesson 42 Perakim Blessings to Tribes 123

124 Background: There are many difficult words and phrases in this chapter. It may be impractical to analyze every pasuk in depth, but students should be able to at least get a general idea of what each blessing is about. Questions about the order of the blessing is a good way to arouse curiosity about the contents of each blessing. Activity: 1. Do Now: Ask students to scan Perek 33 and write down the names of each of the tribes in the order that they are blessed by Moshe. Then write the name of each tribe s mother and position of birth next to the name. Give one example. THE ORDER OF THE TRIBES SHEVET MOTHER POSITION OF BIRTH Reuven Leah 1 Yehuda Leah 4 Levi Leah 3 Binyamin Rachel 12 Yosef Rachel 11 Zevulun Leah 10 Yissachar Leah 9 Gad Zilpa 7 Dan Bilha 5 Naftali Bilha 6 Asher Zilpa 8 What is missing and why are they in this order? Shimon is missing from the list. There is some sense of order in that first the children of the wives, Leah and Rachel, are blessed and then come the children of the shefachot, Zilpa and Bilha. Besides that, there is no other obvious ordering principle. Position of Birth may dictate that Reuben goes first but that principle does not follow through. In order to understand why Shimon is missing and why they are in this order we will have to see what is included in the contents of these blessings. 2. What are the blessings about? Go through each of the blessings and try to get at least a general sense of their contents. Reuben May Reuben live and not die and his count should be a [significant] number. We can infer from this blessing that Reuben s population was decreasing and was in danger of dying out. However, there is no indication that they were decreasing in numbers in the censuses in Bemidbar 1 and 26. Therefore, these blessing seem to anticipate a future time period when Reuben, located on the east bank of the Jordan, would become weak. This insight, that Moshe s blessings anticipate a future state of affairs, can help explain why Shimon is absent. We see that Shimon s numbers decreases more than half in the Bemidbar 26 census. Then we read in Yehoshua 19:1 that Shimon s allotment lay inside the portion of Yehudah. It seems that they were too few in number to have an independent territory and so they are annexed by the strong tribe of Yehudah. Yehudah Hear, Hashem, the [battle] cry of Yehudah and restore him to his people. Make his hands strong and help him against his enemies. This is a blessing that Yehudah 124

125 should be successful in the upcoming battles. Remember that Yehudah led the nation into battle in Shoftim 1. Levi has a long blessing covering his use of Urim vetumim, his faithfulness, strong principles, role as teachers, performance of sacrificial service. The blessing ends with a wish that they should conquer their enemies. Even though Levi did not take part in the military, they presumably helped behind the scenes. Binyamin is blessed with security. There is also a hint here to the Bet HaMikdash being within the territory of Binyamin in that Hashem rests securely besides him and lies between his shoulders. Yosef, representing the tribes of Ephraim and Menasheh, is blessed with bountiful crop. The blessing ends with a prayer that their troops will gore enemy nations to the ends of the earth like a bull or an ox. Zebulun and Yissachar are blessed together since they are neighbors and had a strong alliance. The opening blessing rejoice in your going out refers to success in going out to war according to Ibn Ezra. The rest of the blessing wishes success in fishing and other maritime resources. Gad is blessed with a large population, success in war, and choice land. The choice land refers to Gad s choosing land on the east side of the Jordan. Dan is compared to a lion s offspring, a metaphor for military might. His territory is mentioned as Bashan, a biblical name for the Golan. Naftali is blessed with fertile territory sated with favor and full of Hashem s blessing. Asher is blessed with fertility, especially oil, and the security of iron locks, important for a border territory. 3. Having concluded this survey of the blessings do you see any recurring themes? The most prominent themes are success in war (Yehuda, Levi, Yosef, Dan), security from enemies (Binyamin, Aher) and fertile land (Yosef, Zebulun, Yissachar, Gad, Naftali, Asher). The conclusion of the blessings (26-29) also emphasizes these same themes. (Reuben does not receive these blessings because it was struggling for existence. Levi does not get a blessing for land because it had no territory but instead gets an extended spiritual blessing.) We see that the blessings are focused on conquering, maintaining, and living off the land each tribe in his allotted territory. Now that we see how closely the blessings are related to the tribal territories we can better understand their order. 125

126 Map of Territories for Each Tribe L42 Perek 33 - Blessings to Tribes - Map.doc Show a map of the tribal allotments and ask again about the order of the blessings. Reuven is blessed first because he is first to take his portion in the Transjordan. Gad also takes his portion at this time but the division between matriarchs and shefachot takes precedence. In fact, Gad is the first tribe mentioned in the shefachot section even though he is not the oldest. After Reuben comes Yehudah who is the first to conquer his territory within Israel. Levi did not receive a portion of land but instead got a spiritual inheritance Hashem is their nachalah. Geographically, it is the Bet HaMikdash which most 126