Insights into Deuteronomy

Rabbi Yosef Edelstein
of the
Savannah Kollel

Parshas Devarim/Tisha B'Av
July 31st-August 1st, 1998  9 Av, 5758

This Shabbos, we begin reading the book of Devarim.    Our Sages termed the book, Mishneh Torah, for although a few mitzvos are introduced for the first time here, it is chiefly a review of what has already been taught.  Here are Moshe's masterful "Final Lectures," delivered in the last five weeks of his life to the generation about to enter the Land of Israel, recorded for posterity at the behest of Hashem. 

As Ramban explains in his introduction to the book, their purpose was to further elucidate certain points of the mitzvos, and to provide earnest, sometimes severe admonition, especially regarding all forms of idolatry.  Because the Kohanim were particularly zealous in performing their duties, Moshe did not need to review the laws of korbanos (offerings), or of priestly purity, which comprise much of the book of Vayikra.

Ramban goes on to point out that Moshe did not launch straight in to a review of the Torah's laws.  Rather, he opened with words of rebuke, recounting the various transgressions of the Jewish people in the Wilderness.  (Rashi explains that the place names in the first verse are actually veiled references to these transgressions.)  A good part of this week's parsha, in fact, is devoted to a lengthy account of the sin of the Spies, which was the direct cause of the decree to wander in the Midbar for 40 years.

Moshe's purpose in reviewing their recent past was not only to reprimand the Jewish people, Ramban explains, but also to encourage them.  By showing them how Hashem had constantly dealt with them in a merciful way, Moshe hoped to strengthen them in their clinging unto Him.  Hashem's forgiveness, we see, is meant to be more than just a happy reprieve from past wrongdoings; it is supposed to be a positive aid to His future service, a spur to greater heights of yiras Hashem (awe of G-d).  Ramban quotes a well-known verse from Psalms 130 to support this idea:   "Because with You is forgiveness, in order that You be feared."  A fresh--and beautiful--way of understanding these words: the true purpose of G-d's forgiveness is to help us fear Him.

And just how does it do that?  Although Ramban doesn't elaborate, the simple meaning, perhaps, is that Hashem's mercy will inspire us with gratitude, and lead us to want to increase our awe of Him.  We will more graciously accept the yoke of Heaven (and more of that yoke!) on ourselves after we experience G-d's forgiveness. 

Malbim explains somewhat differently in his commentary on Psalms: a human being who wants to be feared will not forgive transgression, since a person's ability to inspire fear depends solely on his actually carrying out punishment.   The fear of Hashem, on the other hand, rests on a recognition of His inherent greatness, and this is actually revealed by His act of forgiveness, since He thereby shows that our sins do not cause the slightest blemish to His honor--so exalted is He above human actions and calculations.  His forgiveness does not weaken His position; it proves and confirms His lofty status.

     I'll make a confession (Tisha b'Av is in a few days, so I might as well start early): I've probably said the verse mentioned above a few hundred times, and yet, I never really understood it in this way...or really stopped to think deeply about it at all.  I'm grateful to the Ramban for opening my eyes.

Since this is our first time on the Net after a rather long hiatus, it's rather appropriate to close by saying that I hope we can have such revelations every week from here on in. It's good to be back. GOOD SHABBOS!!  (And may we see the complete rebuilding of Jerusalem speedily, in our
days...)

Insights Into Genesis
Insights Into Exodus

Rabbi Yosef Edelstein is Director of the Savannah Kollel/ Savannah Torah Education Project. Phone: 355-0157;
fax: 354-9923; e-mail address: Yosef18@aol.com

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