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DEVARIM
5765-2005
"The Book of Deuteronomy–Mishneh Torah
and the Purpose of Repetition"
Rabbi
Ephraim Buchwald
This
week's parasha, parashat D'varim, marks the commencement
of the fifth book of the Pentateuch, Deuteronomy.
It is essentially a repetition of many laws and
narratives that are already recorded in the four
previous books of the Torah, and, therefore, the
final book of the Torah is appropriately known in
rabbinic literature as Mishneh Torah (repeat
or second Torah). Even its Greek name, "Deuteronomy,"
underscores its repetitiveness. The book of Deuteronomy
consists of a record of Moses's final words to the
people, his reproof of the nation, and much detail
regarding the reward that awaits them for their
faithfulness or punishment for their lack of faithfulness.
Throughout
the book of Deuteronomy are found expansions or
elaborations on quite a few mitzvot that had been
already mentioned in the first four books of the
Torah. So for instance, the Ten Commandments are
repeated in parashat Va'etchanan (Deuteronomy 5).
However, many entirely new mitzvot are also mentioned.
Almost 1/3 of all the 613 mitzvot, according to
the count of the Rambam (Maimonides, the great Jewish
philosopher, codifier and physician, 1135-1204),
are found in the book of Deuteronomy.
The
Ramban, Nachmanides (Rabbi Moshe ben Nachman, 1194-1270,
Spanish Torah commentator), in his introduction
to the Book of Deuteronomy, writes that we find
in this book that Moses teaches the people about
specific mitzvot that the people will need when
they enter the Promised Land. Despite this emphasis,
the book of Deuteronomy, generally doesn't mention
the many laws that apply specifically to the Priests,
such as the laws of sacrifice and purity. Nachmanides
further notes that Deuteronomy also introduces new
mitzvot that were not mentioned previously, such
as the laws of defamation and divorce, as well as
the law regarding false witnesses who have fabricated
their testimony (zomamim).
Accordingly,
the book of Deuteronomy serves four distinct purposes:
1. to clarify and expand previously mentioned mitzvot
2. to expand on and emphasize previous biblical
narratives 3. to pronounce ethical lessons and warnings
regarding reward and punishment 4. to introduce
new laws.
Let
us now explore these four purposes a bit more in
depth.
Clarification
of previously mentioned mitzvot:
In
Exodus 22:25 the Torah states that if a person lends
money to a neighbor and exacts a pledge of "clothes"
in return for a loan, the creditor must return those
clothes so that the borrower will have what to wear
during the day. Only at night may the creditor hold
the debtor's clothes. Obviously, as Rashi (Rabbi Shlomo
Yitzchaki, 1040-1105, foremost commentator on the
Bible) notes, the context in Exodus must refer to
"day clothes." But, what if the pledge that
was given were "night clothes"? Consequently,
we are informed in Deuteronomy 24:13, "V'sha'chav
b'sal'ma'toh,"-- and he shall sleep in his
clothes. This new verse from Deuteronomy serves to
clarify the fact that if the creditor takes "night
clothes" as a pledge, they must be returned each
night.
Similarly, in Exodus 21:1, scripture states that a
Hebrew servant goes free after six years of service.
If he comes in alone, he shall go out alone. Is it
possible that after all those years of service the
servant leaves empty-handed? Therefore, we are taught
in Deuteronomy 15:13-14, "Lo t'shal'cheh'noo
ray'kam. Ha'ah'nayk ta'ah'nik lo," He shall
not be sent out empty-handed! In fact, the master
must grant him a gift of his flocks, his wheat and
his wine.
Emphasizing
previous narratives and expanding on details:
At times we find that the book of Deuteronomy repeats
a particular incident that had been previously recorded
in the Torah. Most often we find new information
in the repetition that expands upon the narrative
or provides additional details for the sake of emphasis
and edification. For example, in Numbers 14 we learn
of the incident of the spies and are told that the
people complained to Moses, asking him why is he
bringing them to the land of Canaan where they will
die by the sword at the hands of the Canaanites.
In Deuteronomy 1:27 we learn that their complaint
was far more offensive: "B'sin'aht Hashem
oh'tah'noo ho'tzee'ah'noo may'eretz Mitzrayim,"
The people are quoted in Deuteronomy as saying that
the entire purpose of the exodus from Egypt was
so that G-d could deliver us into the hands of the
Amorites and to destroy us, because G-d hates
us so profoundly!
A
second example may be found in the Torah's description
of Israel's battle with Og, King of Bashan, recorded
in Numbers 21:33. There, it simply states that King
Og went out toward the people of Israel. But in
Deuteronomy 3:11, a fearsome picture of Og's stature
and power is provided. "Hee'nay ar'so er'es
bar'zel," behold his bed is an iron bed...nine
cubits its length, and four cubits its width. Now
that the text in Deuteronomy has informed us of
the true power of Og, the immensity of the salvation
is much amplified. This important new detail teaches
the people the wonders of G-d's might and His absolute
devotion to His people.
Words
of reproof regarding reward and punishment:
Throughout
the book of Deuteronomy, frequent reference is made
to accountability. Deuteronomy 8:6: "V'sha'mar'tah
et mitzvot Hashem Eh'lo'kecha," and you should
observe the commandments of the Lord, your G-d, to
go in his path and to revere him.... Deuteronomy 8:11,
take heed not to forget the Lord, your G-d. Again,
in Deuteronomy 8:19: And it shall come to pass, if
you forget the Lord, your G-d...you shall be surely
destroyed. Deuteronomy 11:8-9: And you shall observe
all the commandments...and you will inherit the land...so
that your days shall be lengthened on the land.
The
book of Deuteronomy introduces some significant new
mitzvot:
The
following laws are introduced in the book of Deuteronomy
for the first time: laws of divorce, Deuteronomy 24:1-4;
laws regarding the future kings of Israel, Deuteronomy
17:14-20; laws regarding the defamation of a would-be
wife, Deuteronomy 22:13-21; the law of conspiring
witnesses, Deuteronomy 19:15-21.
Only
at the very end of the book of Deuteronomy does
the saga of the Jewish people, begun in the previous
books, resume. Moses's farewell to the people, the
appointment of Joshua as the new leader, Moses's
blessing of the people and his passing, mark the
conclusion of the book of Deuteronomy, and provide
the lead-in to the book of Joshua and the history
of the people in the land of Israel.
The
emotional description of the death of Moses that
is found at the end of Deuteronomy, serves as a
poignant conclusion to the world's most important
book.
Pleases
remember: Tisha B'Av this year is observed on Saturday
night and Sunday, August 13-14, 2005. Have a meaningful
fast.
May
you be blessed.
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