Shabbat Hazon - D'varim

Deuteronomy 1:1−3:22

Love And Land

The love between God and the Children of Israel is most strongly expressed in the Land of Israel.

By Rabbi Ari Jacobson on MyJewishLearning.com; The following article is reprinted with permission from the Orthodox Union.

Whereas the first one-and-a-half books of the Torah are devoted to the conception and birth of the Jewish nation, and the next two-and-a-half books describe the mitzvot ma’asiot--specific, practical behaviors--the book of D'varim stands as the “heart” of the Torah.

Though D'varim does contain several new mitzvot (commandments), as well as ample history, it stands out for its focus on a reciprocal relationship of love between Hashem and his chosen nation:

“You shall love Hashem your God.”

“You shall cleave to him.”

“You are children of Hashem your G-d.”

“You have chosen Hashem, and Hashem has chosen you.”

It is no coincidence, then, that D'varimaddresses the nation on the East bank of the Jordan River, poised to enter the Promised Land, where this unique relationship will manifest itself most acutely.

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Masei

Numbers 33:1-36:13

The Limits Of Power And Conquest

The book of Numbers, full of bloodshed and division, ends with a call for unity and a discussion of the sanctity of life.

By Rabbi Avraham Fischer. The following article is reprinted with permission from the Orthodox Union.

The journey to the land of Canaan has been long and arduous.

But, at long last, the conquest of the land is underway. Now, at the end of the journeys there are five utterances, which Hashem directs to Moshe, instructing the Children of Israel how to take possession of their land:

33:50-56--to dispossess all the inhabitants of the land and destroy all idolatry.

34:1-15--the boundaries of the land are described.

34:16-29--the tribal representatives who will help divide the land are listed.

35:1-8--the command to set aside cities for the tribe of Levi, who will not receive a regular portion in the land.

35:9-34--the cities of refuge for the unintentional murderer are designated, and the laws of murder and manslaughter are set forth.

Abrabanel (Don Yitzchak Abrabanel, 1437-1508) says that Moshe is thereby comforted: Although he will not lead the Children of Israel into the land, the conquest in its entirety is dependent upon the Divine utterances he will teach.

At first glance, it would seem that the cities of refuge are discussed here because six of the Levite cities were cities of refuge. Then, it is appropriate that the fuller discussion of the laws of murder and manslaughter follows. Still, the effect of concluding with these topics is unsettling.

Why end the tumultuous book of Bamidbar--indeed, why prepare for entry into the land--on this note? Of the many commandments that are particular to the land of Israel, why "sign off" with the cities of refuge? Are there not more uplifting commandments to be dealt with than bloodshed? And, are there not other commandments more specifically land-of-Israel-oriented than murder?

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Mattot

Numbers 30:2-32:42

Compassionate Conquest

The war against Midian teaches that when Israel does fight wars, they must fight with compassion and a minimum of casualties.

By Rabbi Avraham Fischer. The following article is reprinted with permission from the Orthodox Union.

In Moshe's final days he is commanded to attack the Midianites.

This was the nation that had tempted the people of Israel to horrible sins of immorality and idolatry, such that Hashem struck them with a plague that took the lives of 24,000 Israelites.

And Hashem spoke to Moshe, saying, "Carry out the vengeance of the Children of Israel against the Midianites; afterward you shall be gathered to your people."

And Moshe spoke to the people, saying, "Detach men for the army from you, and they shall be against Midian to bring Hashem's vengeance against Midian. A thousand from each tribe, for all the tribes of Israel shall you send to the army."

Then, out of the thousands of Israel, 1,000 from each tribe were handed over, 12,000 men deployed for the army. And Moshe sent them forth, 1,000 from each tribe to the army, they and Pinhas the son of Elazar the priest to the army, and the holy vessels and the trumpets for blowing in his hand. And they warred against Midian as Hashem had commanded Moshe and they killed every male (B'midbar 31:1-7).

This war is both "the vengeance of the Children of Israel" and "Hashem's vengeance." Clearly, Midian is to be punished for leading Israel to sin against Hashem, and for arousing Hashem's anger against His beloved people of Israel.

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Pinchas

Numbers 25:10-30:1

A Count Of Love

The census that occurs immediately after the plague for the sin with Midian reassures the Children of Israel that they are still God's partners in the covenant.

By Rabbi Reuven Spolter. The following article is reprinted with permission from the Orthodox Union.

After outlining the reward that Pinhas was to receive for his zealotry, God commands Moshe to attack and punish the nation of Midyan for enticing the Jewish people to sin and for causing the plague that nearly consumed them.

Yet, immediately following this command, the Torah abruptly changes direction, stopping in mid-sentence to begin a new count of the people.

Several questions arise from this strange turn in the text. Why does the Torah end the story of the strife with Midyan so abruptly? What is the function of the new census? And why is it connected to (and then disconnected from) the story of Pinhas?

The answer to these questions lies in the curious language Moshe and Elazar utilize when initiating God’s command to count every male above age 20. Moshe and Elazar say, “Take the sum of the people from 20 years old and upward, as the Lord commanded Moshe and children of Israel who went forth from the Land of Egypt.” (26:4) After the miraculous excitement of the Exodus and the glorious revelation at Sinai, the nation of Israel suffered setbacks of ever-increasing magnitude, culminating in the punishment following the sin of the meraglim (spies), when God banished every male over age 20 from entering the Promised Land.

After 40 long years of wandering in the desert, the people were understandably full of doubt. Would God retain His relationship with them or instead move on? Would He maintain the closeness that began at Sinai or would He view the descendants of the original Am Hanivchar (chosen people) with disdain?

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