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(ט) אַתֶּ֨ם נִצָּבִ֤ים הַיּוֹם֙ כֻּלְּכֶ֔ם לִפְנֵ֖י יְהֹוָ֣ה אֱלֹהֵיכֶ֑ם רָאשֵׁיכֶ֣ם שִׁבְטֵיכֶ֗ם זִקְנֵיכֶם֙ וְשֹׁ֣טְרֵיכֶ֔ם כֹּ֖ל אִ֥ישׁ יִשְׂרָאֵֽל׃ (י) טַפְּכֶ֣ם נְשֵׁיכֶ֔ם וְגֵ֣רְךָ֔ אֲשֶׁ֖ר בְּקֶ֣רֶב מַחֲנֶ֑יךָ מֵחֹטֵ֣ב עֵצֶ֔יךָ עַ֖ד שֹׁאֵ֥ב מֵימֶֽיךָ׃
(9) You stand this day, all of you, before your God יהוה —your tribal heads, your elders, and your officials, every householder in Israel, (10) your children, your wives, even the stranger within your camp, from woodchopper to waterdrawer—
Dr. Avivah Zornberg, The Beginning of Desire, p. 33
“The people of Sinai affirm their ability to stand face to face with God. But what seems a static position is exposed, in a midrash quoted by Rashi, as a fulcrum of desire and fear, a point of equilibrium in the eye of the storm: ‘And all the people saw the voices…and they moved backwards and they stood at a distance (Exodus 20:15): they were rebelled to the rear a distance of twelve miles – that is the whole length of the camp. Then the angels came and helped them forward again.’ If this happened at each of the Ten Commandments, the people are imagined as traveling 240 miles in order to stand in place! The ebb and flow, the awe and the passion, are contained within a human ‘stance,’ that allows them to hold ground… the people stand as human beings do, aware of tensions and countertensions. And, of course, they ‘fall’ very soon after…The Talmud makes an extraordinary observation about the paradoxes of ‘standing’: No man stands on the words of Torah, unless he has stumbled over them. To discover firm standing ground, it is necessary to explore, to stumble, even to fall, certainly to survive the chaotic vibrations of a world that refuses to be. For how can one stand at all, if one does not know the tremor? … To stand in the presence of God is not, then, to be static: it is a kind of dance, invisible to the naked eye. Neither rigidity nor chaos is God’s desire of man.”
Note: "A person does not understand statements of Torah unless he stumbles in them." Gittin 43a:15
“The people of Sinai affirm their ability to stand face to face with God. But what seems a static position is exposed, in a midrash quoted by Rashi, as a fulcrum of desire and fear, a point of equilibrium in the eye of the storm: ‘And all the people saw the voices…and they moved backwards and they stood at a distance (Exodus 20:15): they were rebelled to the rear a distance of twelve miles – that is the whole length of the camp. Then the angels came and helped them forward again.’ If this happened at each of the Ten Commandments, the people are imagined as traveling 240 miles in order to stand in place! The ebb and flow, the awe and the passion, are contained within a human ‘stance,’ that allows them to hold ground… the people stand as human beings do, aware of tensions and countertensions. And, of course, they ‘fall’ very soon after…The Talmud makes an extraordinary observation about the paradoxes of ‘standing’: No man stands on the words of Torah, unless he has stumbled over them. To discover firm standing ground, it is necessary to explore, to stumble, even to fall, certainly to survive the chaotic vibrations of a world that refuses to be. For how can one stand at all, if one does not know the tremor? … To stand in the presence of God is not, then, to be static: it is a kind of dance, invisible to the naked eye. Neither rigidity nor chaos is God’s desire of man.”
Note: "A person does not understand statements of Torah unless he stumbles in them." Gittin 43a:15
M. C. Berkowitz, The Torah: A Women’s Commentary, p. 383
Our parashah opens with, ‘You are standing this day, nitzavim [inclusive plural, ‘all of you’], before the Lord your God (29: 9)’ What clues does the word nitzavim give us about the essence of the people’s attitude as they stood in preparation to hear Moses’ parting words? An intratextual answer (from elsewhere within the Torah) proves fascinating. When Miriam stood by the river to see what would become of her baby brother, Moses, the Torah says, “vatetatzav Miriam” (Ex 2:4). J.H. Hertz comments that this means Miriam not just “stood by” but “took her stand.” Vatetatzav and nitzavim share the root y-tz-v, meaning “firmly planted, unshakeable, committed.
Our parashah opens with, ‘You are standing this day, nitzavim [inclusive plural, ‘all of you’], before the Lord your God (29: 9)’ What clues does the word nitzavim give us about the essence of the people’s attitude as they stood in preparation to hear Moses’ parting words? An intratextual answer (from elsewhere within the Torah) proves fascinating. When Miriam stood by the river to see what would become of her baby brother, Moses, the Torah says, “vatetatzav Miriam” (Ex 2:4). J.H. Hertz comments that this means Miriam not just “stood by” but “took her stand.” Vatetatzav and nitzavim share the root y-tz-v, meaning “firmly planted, unshakeable, committed.
(א) רָאשֵׁיכֶם שִׁבְטֵיכֶם. אַף עַל פִּי שֶׁמִּנִּיתִי לָכֶם רָאשִׁים זְקֵנִים וְשׁוֹטְרִים, כֻּלְּכֶם שָׁוִין לְפָנַי, שֶׁנֶּאֱמַר: וְכָל אִישׁ יִשְׂרָאֵל. דָּבָר אַחֵר, כֻּלְּכֶם עֲרֵבִים זֶה בָּזֶה. אֲפִלּוּ צַדִּיק אֶחָד בֵּינֵיכֶם, כֻּלְּכֶם עוֹמְדִים בִּזְכוּתוֹ. וְלֹא אַתֶּם בִּלְבַד, אֶלָּא אֲפִלּוּ צַדִּיק אֶחָד בֵּינֵיכֶם, כָּל הָעוֹלָם כֻּלּוֹ בִּזְכוּתוֹ עוֹמֵד, שֶׁנֶּאֱמַר: וְצַדִּיק יְסוֹד עוֹלָם (משלי י, כה).
(1) (Deut. 29:9:) “Your tribal leaders, [your elders, and your law officers].” Although I have appointed for you heads, judges, elders, and law officers, you shall all be equal before me, since it is stated (ibid., cont.), “every person in Israel.” Another interpretation (of Deut. 29:9): All of you are responsible for each other. Even though there is [only] one righteous person among you, you all shall survive (literally, stand) through his merit; and not only you, but the whole world in toto, as stated (in Prov. 10:25), “but a righteous person is the foundation for the world.”
R'Barukh of Madzibozh (the grandson and successor of the Baal Shem Tov), cited in Etz Hayim, p. 1165
"all of you" - The whole of the community is greater than the sum of its parts. Each individual Israelite may be flawed and imperfect, but when all of them join together, the strengths and good qualities of each are reinforced and magnified. This also teaches that no one should say, 'It is not my responsibility.' Everyone must do his or her share.
"all of you" - The whole of the community is greater than the sum of its parts. Each individual Israelite may be flawed and imperfect, but when all of them join together, the strengths and good qualities of each are reinforced and magnified. This also teaches that no one should say, 'It is not my responsibility.' Everyone must do his or her share.
(יג) וְלֹ֥א אִתְּכֶ֖ם לְבַדְּכֶ֑ם אָנֹכִ֗י כֹּרֵת֙ אֶת־הַבְּרִ֣ית הַזֹּ֔את וְאֶת־הָאָלָ֖ה הַזֹּֽאת׃ (יד) כִּי֩ אֶת־אֲשֶׁ֨ר יֶשְׁנ֜וֹ פֹּ֗ה עִמָּ֙נוּ֙ עֹמֵ֣ד הַיּ֔וֹם לִפְנֵ֖י יְהֹוָ֣ה אֱלֹהֵ֑ינוּ וְאֵ֨ת אֲשֶׁ֥ר אֵינֶ֛נּוּ פֹּ֖ה עִמָּ֥נוּ הַיּֽוֹם׃
(13) I make this covenant, with its sanctions, not with you alone, (14) but both with those who are standing here with us this day before our God יהוה and with those who are not with us here this day.
Shemot Rabbah 28:6
(6) Another explanation: "And God said all of these things, saying" - Rabbi Yitzchak said, What the prophets were to prophesy in the future in each generation, they received from Mount Sinai. As Moshe said to Israel (Deuteronomy 29:14), "But with those here with us standing today and with those not here with us today." It does not say [at the end of the verse], "with us standing today," but rather, "with us today"; these are the souls that will be created in the future, who do not have substance, about whom "standing" is not mentioned. For even though they did not exist at that time, each one received that which was his. And so [too], it states (Malachi 1:1), "The burden that God spoke to Israel by ['in the hand of'] Malachi" - it does not state, "in the days of Malachi," but rather "in the hand of Malachi," as the prophecy was already in his hand from Mount Sinai, but until that time, he was not given permission to prophesy. Likewise Yeshayahu said (Isaiah 48:16), "from the time it was, was I there." Yeshayahu said, "From the time the Torah was given at Sinai, I was there and received this prophecy, except [only] 'now did God send me and His spirit'" - until now, he was not given permission to prophesy. And it was not only of the prophets who receive their prophecy from Sinai, but also the sages who arise in each generation - each of them received what was his from Sinai. And so [too] it states (Deuteronomy 5:19), "These things did the Lord speak to your entire congregation, [...] a great voice and it did not cease": Rabbi Yochanan said, "One voice was split into seven voices and they were divided into seventy languages"; Rabbi Shimon ben Lakish said, "From it prophesied all of the prophets who arose." The Sages said that it did not have an echo.
(6) Another explanation: "And God said all of these things, saying" - Rabbi Yitzchak said, What the prophets were to prophesy in the future in each generation, they received from Mount Sinai. As Moshe said to Israel (Deuteronomy 29:14), "But with those here with us standing today and with those not here with us today." It does not say [at the end of the verse], "with us standing today," but rather, "with us today"; these are the souls that will be created in the future, who do not have substance, about whom "standing" is not mentioned. For even though they did not exist at that time, each one received that which was his. And so [too], it states (Malachi 1:1), "The burden that God spoke to Israel by ['in the hand of'] Malachi" - it does not state, "in the days of Malachi," but rather "in the hand of Malachi," as the prophecy was already in his hand from Mount Sinai, but until that time, he was not given permission to prophesy. Likewise Yeshayahu said (Isaiah 48:16), "from the time it was, was I there." Yeshayahu said, "From the time the Torah was given at Sinai, I was there and received this prophecy, except [only] 'now did God send me and His spirit'" - until now, he was not given permission to prophesy. And it was not only of the prophets who receive their prophecy from Sinai, but also the sages who arise in each generation - each of them received what was his from Sinai. And so [too] it states (Deuteronomy 5:19), "These things did the Lord speak to your entire congregation, [...] a great voice and it did not cease": Rabbi Yochanan said, "One voice was split into seven voices and they were divided into seventy languages"; Rabbi Shimon ben Lakish said, "From it prophesied all of the prophets who arose." The Sages said that it did not have an echo.
(כח) הַנִּ֨סְתָּרֹ֔ת לַיהֹוָ֖ה אֱלֹהֵ֑ינוּ וְהַנִּגְלֹ֞ת לָ֤ׄנׄוּׄ וּׄלְׄבָׄנֵ֙ׄיׄנׄוּ֙ׄ עַׄד־עוֹלָ֔ם לַעֲשׂ֕וֹת אֶת־כׇּל־דִּבְרֵ֖י הַתּוֹרָ֥ה הַזֹּֽאת׃ {ס}
(28) Concealed acts concern our God יהוה; but with overt acts, it is for us and our children ever to apply all the provisions of this Teaching.
Rabbi Bradley Shavit Artson, The Bedside Torah, p. 335
External behavior is the limit of what human beings can see, measure, and judge. But that which underlies the behavior and is ultimately hidden from our view belongs to God. A person can keep kosher and still treat others with cruelty. Someone can pray three times a day and still feel angry and bitter. Conversely, someone can never pray at all and focus all of his or her attention on good deed, but perform these deeds to feed an insatiable ego. The meaning of behavior is invisible to any outsider. And it is the meaning of the act - not just the act itself - that makes a 'pleasing odor before the Lord.'
External behavior is the limit of what human beings can see, measure, and judge. But that which underlies the behavior and is ultimately hidden from our view belongs to God. A person can keep kosher and still treat others with cruelty. Someone can pray three times a day and still feel angry and bitter. Conversely, someone can never pray at all and focus all of his or her attention on good deed, but perform these deeds to feed an insatiable ego. The meaning of behavior is invisible to any outsider. And it is the meaning of the act - not just the act itself - that makes a 'pleasing odor before the Lord.'
J.P. Morgan, when asked 'what makes a good banker?' answered: 'The fear of God.'
תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: בּוֹא וּרְאֵה כַּמָּה חֲבִיבִין יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁבְּכָל מָקוֹם שֶׁגָּלוּ — שְׁכִינָה עִמָּהֶן. גָּלוּ לְמִצְרַיִם — שְׁכִינָה עִמָּהֶן, שֶׁנֶּאֱמַר: ״הַנִּגְלֹה נִגְלֵיתִי לְבֵית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם וְגוֹ׳״. גָּלוּ לְבָבֶל — שְׁכִינָה עִמָּהֶן, שֶׁנֶּאֱמַר: ״לְמַעַנְכֶם שֻׁלַּחְתִּי בָבֶלָה״. וְאַף כְּשֶׁהֵן עֲתִידִין לִיגָּאֵל — שְׁכִינָה עִמָּהֶן, שֶׁנֶּאֱמַר: ״וְשָׁב ה׳ אֱלֹהֶיךָ אֶת שְׁבוּתְךָ״. ״וְהֵשִׁיב״ לֹא נֶאֱמַר, אֶלָּא ״וְשָׁב״. מְלַמֵּד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא שָׁב עִמָּהֶן מִבֵּין הַגָּלִיּוֹת.
§ It is taught in a baraita: Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence went with them. They were exiled to Egypt, and the Divine Presence went with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” (I Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: “For your sake I have sent to Babylonia” (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” (Deuteronomy 30:3). It does not state: He will bring back, i.e., He will cause the Jewish people to return, but rather it says: “He will return,” which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.
(א) וְהָיָה֩ כִֽי־יָבֹ֨אוּ עָלֶ֜יךָ כׇּל־הַדְּבָרִ֣ים הָאֵ֗לֶּה הַבְּרָכָה֙ וְהַקְּלָלָ֔ה אֲשֶׁ֥ר נָתַ֖תִּי לְפָנֶ֑יךָ וַהֲשֵׁבֹתָ֙ אֶל־לְבָבֶ֔ךָ בְּכׇ֨ל־הַגּוֹיִ֔ם אֲשֶׁ֧ר הִדִּיחֲךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה׃ (ב) וְשַׁבְתָּ֞ עַד־יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ וְשָׁמַעְתָּ֣ בְקֹל֔וֹ כְּכֹ֛ל אֲשֶׁר־אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם אַתָּ֣ה וּבָנֶ֔יךָ בְּכׇל־לְבָבְךָ֖ וּבְכׇל־נַפְשֶֽׁךָ׃ (ג) וְשָׁ֨ב יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֶת־שְׁבוּתְךָ֖ וְרִחֲמֶ֑ךָ וְשָׁ֗ב וְקִבֶּצְךָ֙ מִכׇּל־הָ֣עַמִּ֔ים אֲשֶׁ֧ר הֱפִֽיצְךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה׃
(1) When all these things befall you—the blessing and the curse that I have set before you—and you take them to heart amidst the various nations to which your God יהוה has banished you, (2) and you return to your God יהוה, and you and your children heed God’s command with all your heart and soul, just as I enjoin upon you this day, (3) then your God יהוה will restore your fortunes and take you back in love. [God] will bring you together again from all the peoples where your God יהוה has scattered you.
(ח) וְאַתָּ֣ה תָשׁ֔וּב וְשָׁמַעְתָּ֖ בְּק֣וֹל יְהֹוָ֑ה וְעָשִׂ֙יתָ֙ אֶת־כׇּל־מִצְוֺתָ֔יו אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם׃ (ט) וְהוֹתִֽירְךָ֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ בְּכֹ֣ל ׀ מַעֲשֵׂ֣ה יָדֶ֗ךָ בִּפְרִ֨י בִטְנְךָ֜ וּבִפְרִ֧י בְהֶמְתְּךָ֛ וּבִפְרִ֥י אַדְמָתְךָ֖ לְטֹבָ֑ה כִּ֣י ׀ יָשׁ֣וּב יְהֹוָ֗ה לָשׂ֤וּשׂ עָלֶ֙יךָ֙ לְט֔וֹב כַּאֲשֶׁר־שָׂ֖שׂ עַל־אֲבֹתֶֽיךָ׃ (י) כִּ֣י תִשְׁמַ֗ע בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר מִצְוֺתָיו֙ וְחֻקֹּתָ֔יו הַכְּתוּבָ֕ה בְּסֵ֥פֶר הַתּוֹרָ֖ה הַזֶּ֑ה כִּ֤י תָשׁוּב֙ אֶל־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכׇל־לְבָבְךָ֖ וּבְכׇל־נַפְשֶֽׁךָ׃ {ס}
(8) You, however, will again heed יהוה and obey all the divine commandments that I enjoin upon you this day. (9) And your God יהוה will grant you abounding prosperity in all your undertakings, in your issue from the womb, the offspring of your cattle, and your produce from the soil. For יהוה will again delight in your well-being as in that of your ancestors, (10) since you will be heeding your God יהוה and keeping the divine commandments and laws that are recorded in this book of the Teaching—once you return to your God יהוה with all your heart and soul.
Nehama Leibowitz, Studies in Devarim, p. 311, 312, 313
"The word 'return' [שׁ֣וּב] in various forms occurs seven times in the first paragraph of Chapter 30...The word that continually recurs in our chapter, with various connotations, constitutes, indeed, the keyword of the passage underlining the theme of Teshuvah - Repentance [Return]...Just as the key word of the first ten verses of the chapter was shuv 'return,' we find that the word hayyim 'life' constitutes the motif of the six last verses.
"The word 'return' [שׁ֣וּב] in various forms occurs seven times in the first paragraph of Chapter 30...The word that continually recurs in our chapter, with various connotations, constitutes, indeed, the keyword of the passage underlining the theme of Teshuvah - Repentance [Return]...Just as the key word of the first ten verses of the chapter was shuv 'return,' we find that the word hayyim 'life' constitutes the motif of the six last verses.
Sforno on Deuteronomy 30:8
(1) ואתה תשוב, not from the root שוב to return, but from the root ישב, i.e. you will sit at ease, undisturbed.
(1) ואתה תשוב, not from the root שוב to return, but from the root ישב, i.e. you will sit at ease, undisturbed.
(ו) וּמָ֨ל יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֶת־לְבָבְךָ֖ וְאֶת־לְבַ֣ב זַרְעֶ֑ךָ לְאַהֲבָ֞ה אֶת־יְהֹוָ֧ה אֱלֹהֶ֛יךָ בְּכׇל־לְבָבְךָ֥ וּבְכׇל־נַפְשְׁךָ֖ לְמַ֥עַן חַיֶּֽיךָ׃
(6) Then your God יהוה will open up [lit, circumcise] your heart and the hearts of your offspring—to love your God יהוה with all your heart and soul, in order that you may live.
(כו) וְנָתַתִּ֤י לָכֶם֙ לֵ֣ב חָדָ֔שׁ וְר֥וּחַ חֲדָשָׁ֖ה אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וַהֲסִ֨רֹתִ֜י אֶת־לֵ֤ב הָאֶ֙בֶן֙ מִבְּשַׂרְכֶ֔ם וְנָתַתִּ֥י לָכֶ֖ם לֵ֥ב בָּשָֽׂר׃ (כז) וְאֶת־רוּחִ֖י אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וְעָשִׂ֗יתִי אֵ֤ת אֲשֶׁר־בְּחֻקַּי֙ תֵּלֵ֔כוּ וּמִשְׁפָּטַ֥י תִּשְׁמְר֖וּ וַעֲשִׂיתֶֽם׃
(26) And I will give you a new heart and put a new spirit into you: I will remove the heart of stone from your body and give you a heart of flesh; (27) and I will put My spirit into you. Thus I will cause you to follow My laws and faithfully to observe My rules.
Richard Eliot Friedman, Commentary on the Torah, p 658
Earlier, Moses directs the people to circumcise their hearts themselves, but now he speaks of God circumcising their hearts for them. The difference is that now he is speaking of a future condition: the people will have violated the covenant, suffered the curses, and turned their back to God; and God, in response, will bring them back and then will circumcise their hearts. This in turn will enable them to love the deity with all their hearts and souls – which Moses had commanded them to do earlier as well. The divine-human relationship is pictured as mutual. Humans require the experience of being away from their God, on their own. And then, more experienced, more understanding, having suffered and grown, humans look to God anew. And then the new encounter with the divine transforms them. (emphasis mine)
Earlier, Moses directs the people to circumcise their hearts themselves, but now he speaks of God circumcising their hearts for them. The difference is that now he is speaking of a future condition: the people will have violated the covenant, suffered the curses, and turned their back to God; and God, in response, will bring them back and then will circumcise their hearts. This in turn will enable them to love the deity with all their hearts and souls – which Moses had commanded them to do earlier as well. The divine-human relationship is pictured as mutual. Humans require the experience of being away from their God, on their own. And then, more experienced, more understanding, having suffered and grown, humans look to God anew. And then the new encounter with the divine transforms them. (emphasis mine)
The Torah: A Women’s Commentary, p 1225
The metaphor of the circumcised heart exemplifies the profound internal transformation of each and every person. God needs to act upon the heart, where recognition of the sin develops and where full obedience and devotion reside, in a circumcision-like procedure to ensure the permanency of this change…[it is a] divine action of grace, or maybe of compulsion.
The metaphor of the circumcised heart exemplifies the profound internal transformation of each and every person. God needs to act upon the heart, where recognition of the sin develops and where full obedience and devotion reside, in a circumcision-like procedure to ensure the permanency of this change…[it is a] divine action of grace, or maybe of compulsion.
Rabbi Alan Lew, z'l, This is Real and You Are Completely Unprepared, p. 191
Every year, just before Yom Kippur, I make a concerted effort to speak out the shadowy contents of my heart to another human being…I know these things as well as I know the back of my hand. I have thought these thoughts a thousand times before. Still, to get them out makes a tremendous difference.
Every year, just before Yom Kippur, I make a concerted effort to speak out the shadowy contents of my heart to another human being…I know these things as well as I know the back of my hand. I have thought these thoughts a thousand times before. Still, to get them out makes a tremendous difference.
Dr. Avivah Zornberg, The Particulars of Rapture, p. 311
For hearing is a function of the heart, as in Solomon’s prayer: “Give your servant a hearing heart.”
For hearing is a function of the heart, as in Solomon’s prayer: “Give your servant a hearing heart.”
(יב) לֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲלֶה־לָּ֤נוּ הַשָּׁמַ֙יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יג) וְלֹא־מֵעֵ֥בֶר לַיָּ֖ם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲבׇר־לָ֜נוּ אֶל־עֵ֤בֶר הַיָּם֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יד) כִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִֽלְבָבְךָ֖ לַעֲשֹׂתֽוֹ׃ {ס}
(12) It is not in the heavens, that you should say, “Who among us can go up to the heavens and get it for us and impart it to us, that we may observe it?” (13) Neither is it beyond the sea, that you should say, “Who among us can cross to the other side of the sea and get it for us and impart it to us, that we may observe it?” (14) No, the thing is very close to you, in your mouth and in your heart, to observe it.
Nehama Leibowitz, Studies in Devarim, p. 325
'It is not in heaven' emphasises the facility and feasibility of Torah affording therefore no excuse for neglect. It also implies the heavy responsibility devolving on the students and scholars of the Torah. Since it is not in heaven, man can no longer rely on heavenly guidance but must interpret it and it it himself with his own resources. The Torah is not the property of a privileged cast of priests and initiates. It is not in heaven but in our midst. It is the duty of all to study, teach, and practice its tenets.
'It is not in heaven' emphasises the facility and feasibility of Torah affording therefore no excuse for neglect. It also implies the heavy responsibility devolving on the students and scholars of the Torah. Since it is not in heaven, man can no longer rely on heavenly guidance but must interpret it and it it himself with his own resources. The Torah is not the property of a privileged cast of priests and initiates. It is not in heaven but in our midst. It is the duty of all to study, teach, and practice its tenets.
Bava Metzia 59b
And this is known as the oven of akhnai. The Gemara asks: What is the relevance of akhnai, a snake, in this context? Rav Yehuda said that Shmuel said: It is characterized in that manner due to the fact that the Rabbis surrounded it with their statements like this snake, which often forms a coil when at rest, and deemed it impure. The Sages taught: On that day, when they discussed this matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him. After failing to convince the Rabbis logically, Rabbi Eliezer said to them: If the halakha is in accordance with my opinion, this carob tree will prove it. The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. The Rabbis said to him: One does not cite halakhic proof from the carob tree. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the stream will prove it. The water in the stream turned backward and began flowing in the opposite direction. They said to him: One does not cite halakhic proof from a stream. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute? The Gemara relates: The walls did not fall because of the deference due Rabbi Yehoshua, but they did not straighten because of the deference due Rabbi Eliezer, and they still remain leaning. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion? Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.
And this is known as the oven of akhnai. The Gemara asks: What is the relevance of akhnai, a snake, in this context? Rav Yehuda said that Shmuel said: It is characterized in that manner due to the fact that the Rabbis surrounded it with their statements like this snake, which often forms a coil when at rest, and deemed it impure. The Sages taught: On that day, when they discussed this matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him. After failing to convince the Rabbis logically, Rabbi Eliezer said to them: If the halakha is in accordance with my opinion, this carob tree will prove it. The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. The Rabbis said to him: One does not cite halakhic proof from the carob tree. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the stream will prove it. The water in the stream turned backward and began flowing in the opposite direction. They said to him: One does not cite halakhic proof from a stream. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute? The Gemara relates: The walls did not fall because of the deference due Rabbi Yehoshua, but they did not straighten because of the deference due Rabbi Eliezer, and they still remain leaning. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion? Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.
Sefer Ha-Aggadah, 211: 47
Rabban Yohanan ben Zakkai said to [his disciples]: Go into the world and observe the right course a man should steadfastly follow. R. Eliezer came back and said: Be generous with your means. R. Joshua said: Be a good friend. R. Yose said: Be a good neighbor. R. Simeon said: Consider the consequences of your actions. R. Eleazar said: Cultivate an unselfish heart. Rabban Yohanan said to them: I prefer what Eleazar said to what you have said, because his definition includes all of yours.
Rabban Yohanan ben Zakkai said to [his disciples]: Go into the world and observe the right course a man should steadfastly follow. R. Eliezer came back and said: Be generous with your means. R. Joshua said: Be a good friend. R. Yose said: Be a good neighbor. R. Simeon said: Consider the consequences of your actions. R. Eleazar said: Cultivate an unselfish heart. Rabban Yohanan said to them: I prefer what Eleazar said to what you have said, because his definition includes all of yours.
Bekhor Shor, Deuteronomy 30:14, translated in Michael Carasik, The Commentator's Bible, p. 204
Something that is in the mouth but not the heart is meaningless, and something that is in the heart but does not prompt speech or action is not worth that much.
Something that is in the mouth but not the heart is meaningless, and something that is in the heart but does not prompt speech or action is not worth that much.
Shefa Gold, Torah Journeys, p 70-71
There is a story about some jealous angels who are asked to hide the spark of the Divine in the world. ‘Let’s put it atop the highest mountain,’ offers one. ‘No,’ says another. “The Human is very ambitious; he will find it there.’ ‘Well then, let bury it beneath the deepest sea.’ ‘That won’t work either,’ another chimes in. ‘The Human is very resourceful. She will even find it there.’ After a moment’s thought the wisest angel says, ‘I know. Put it inside the human heart. They will never look there.’ And so the spark of God is hidden in the heart of the Pharaoh where we are kept out by the heaviness that has accumulated, by the hardness that we meant for our protection.
There is a story about some jealous angels who are asked to hide the spark of the Divine in the world. ‘Let’s put it atop the highest mountain,’ offers one. ‘No,’ says another. “The Human is very ambitious; he will find it there.’ ‘Well then, let bury it beneath the deepest sea.’ ‘That won’t work either,’ another chimes in. ‘The Human is very resourceful. She will even find it there.’ After a moment’s thought the wisest angel says, ‘I know. Put it inside the human heart. They will never look there.’ And so the spark of God is hidden in the heart of the Pharaoh where we are kept out by the heaviness that has accumulated, by the hardness that we meant for our protection.
Eruvin 54a
When does a man have joy? When an answer related to Torah study is in his mouth. Another version: When does a man have joy in the answer of his mouth? When he experiences the fulfillment of: A word in due season, how good it is, i.e., when he knows when and how to address each issue. Rabbi Yitzḥak said that this idea is derived from here: “But the matter is very near to you, in your mouth and in your heart, that you may do it” (Deuteronomy 30:14). When is it very near to you? When it is in your mouth and in your heart, that you may do it, i.e., when you articulate your Torah study. Rava said that this idea is actually derived from here: “You have given him his heart’s desire, and have not withheld the request of his lips, Selah” (Psalms 21:3). When have You given him his heart’s desire? When You have not withheld the request of his lips, Selah, i.e., when he converses in words of Torah.
When does a man have joy? When an answer related to Torah study is in his mouth. Another version: When does a man have joy in the answer of his mouth? When he experiences the fulfillment of: A word in due season, how good it is, i.e., when he knows when and how to address each issue. Rabbi Yitzḥak said that this idea is derived from here: “But the matter is very near to you, in your mouth and in your heart, that you may do it” (Deuteronomy 30:14). When is it very near to you? When it is in your mouth and in your heart, that you may do it, i.e., when you articulate your Torah study. Rava said that this idea is actually derived from here: “You have given him his heart’s desire, and have not withheld the request of his lips, Selah” (Psalms 21:3). When have You given him his heart’s desire? When You have not withheld the request of his lips, Selah, i.e., when he converses in words of Torah.
Sefer Ha-Aggadah, p. 563:252, citing Midrash Tanhuma, Re'eh 3
A parable of an old man seated on a highway from which there branched two roads, [one full of thorns at the beginning but level at the end], and the other level at the beginning but full of thorns at the end. So he sat at the fork of the road and cautioned passersby, saying, 'Even though the beginning of this road is full of thorns, follow it, for it will turn level in the end.' Whoever sensibly heeded the old man and followed that road did get a bit weary at first, to be sure, but went on in peace and arrived in peace. Those who did not heed the old man set out on the other road and stumbled in the end. Sot it was with Moses, who explicitly said to Israel, 'Behold the way of life and the way of death, the blessing and the curse. 'Therefor choose life, that thou mayest live...'' (Deut. 30: 19)
A parable of an old man seated on a highway from which there branched two roads, [one full of thorns at the beginning but level at the end], and the other level at the beginning but full of thorns at the end. So he sat at the fork of the road and cautioned passersby, saying, 'Even though the beginning of this road is full of thorns, follow it, for it will turn level in the end.' Whoever sensibly heeded the old man and followed that road did get a bit weary at first, to be sure, but went on in peace and arrived in peace. Those who did not heed the old man set out on the other road and stumbled in the end. Sot it was with Moses, who explicitly said to Israel, 'Behold the way of life and the way of death, the blessing and the curse. 'Therefor choose life, that thou mayest live...'' (Deut. 30: 19)
Sefer Ha-Aggadah, p. 606:362, citing Palestinian Talmud Tractate Peah 1:1, 15c
Sages of the school of Rabbi Ishmael taught: 'Choose life' (Deut 30:19) means: choose a craft.
Sages of the school of Rabbi Ishmael taught: 'Choose life' (Deut 30:19) means: choose a craft.
Sefer Ha-Aggadah, p. 238:177, citing Berakhot 61b
If we are fearful when we sit and study the Torah, of which it is written, 'For that is thy life and the length of thy days' (Deut. 30:20), how much more fearful ought we be should we cease the study of words of Torah!
If we are fearful when we sit and study the Torah, of which it is written, 'For that is thy life and the length of thy days' (Deut. 30:20), how much more fearful ought we be should we cease the study of words of Torah!
תַּנְיָא לְאַהֲבָה אֶת ה׳ אֱלֹהֶיךָ לִשְׁמוֹעַ בְּקֹלוֹ וּלְדׇבְקָה בוֹ שֶׁלֹּא יֹאמַר אָדָם אֶקְרָא שֶׁיִּקְרָאוּנִי חָכָם אֶשְׁנֶה שֶׁיִּקְרָאוּנִי רַבִּי אֲשַׁנֵּן שֶׁאֶהְיֶה זָקֵן וְאֵשֵׁב בִּישִׁיבָה אֶלָּא לְמַד מֵאַהֲבָה וְסוֹף הַכָּבוֹד לָבֹא שֶׁנֶּאֱמַר קׇשְׁרֵם עַל אֶצְבְּעֹתֶיךָ כׇּתְבֵם עַל לוּחַ לִבֶּךָ וְאוֹמֵר דְּרָכֶיהָ דַרְכֵי נוֹעַם וְאוֹמֵר עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר
Apropos the story of Rabbi Tarfon’s regret for gaining personal benefit from his status as a Torah scholar, the Gemara cites similar teachings. It is taught in a baraita: The verse states: “To love the Lord your God, to listen to His voice, and to cleave to Him” (Deuteronomy 30:20). This verse indicates that a person should not say: I will read the written Torah so that they will call me a Sage; I will study Mishna so that they will call me Rabbi; I will review my studies so that I will be an Elder and will sit in the academy. Rather, learn out of love, as the verse states: “To love the Lord your God.” And the honor will eventually come of its own accord, as it is stated: “Bind them upon your fingers; write them on the tablet of your heart” (Proverbs 7:3), and it states: “Its ways are ways of pleasantness, and all its paths are peace” (Proverbs 3:17), and it states: “It is a tree of life to those who grasp it; happy is everyone who holds it fast” (Proverbs 3:17). Consequently, one who studies in order to master Torah for its own sake, as reflected in the verse “bind them upon your fingers,” will eventually merit pleasantness, peace, and happiness.
חִזְק֣וּ וְאִמְצ֔וּ אַל־תִּֽירְא֥וּ וְאַל־תַּעַרְצ֖וּ מִפְּנֵיהֶ֑ם כִּ֣י ׀ יְהֹוָ֣ה אֱלֹהֶ֗יךָ ה֚וּא הַהֹלֵ֣ךְ עִמָּ֔ךְ לֹ֥א יַרְפְּךָ֖ וְלֹ֥א יַעַזְבֶֽךָּ׃ {ס} וַיִּקְרָ֨א מֹשֶׁ֜ה לִיהוֹשֻׁ֗עַ וַיֹּ֨אמֶר אֵלָ֜יו לְעֵינֵ֣י כׇל־יִשְׂרָאֵל֮ חֲזַ֣ק וֶאֱמָץ֒ כִּ֣י אַתָּ֗ה תָּבוֹא֙ אֶת־הָעָ֣ם הַזֶּ֔ה אֶל־הָאָ֕רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהֹוָ֛ה לַאֲבֹתָ֖ם לָתֵ֣ת לָהֶ֑ם וְאַתָּ֖ה תַּנְחִילֶ֥נָּה אוֹתָֽם׃ וַיהֹוָ֞ה ה֣וּא ׀ הַהֹלֵ֣ךְ לְפָנֶ֗יךָ ה֚וּא יִהְיֶ֣ה עִמָּ֔ךְ לֹ֥א יַרְפְּךָ֖ וְלֹ֣א יַעַזְבֶ֑ךָּ לֹ֥א תִירָ֖א וְלֹ֥א תֵחָֽת׃
Be strong and resolute, be not in fear or in dread of them; for it is indeed your God יהוה who marches with you: [God] will not fail you or forsake you. Then Moses called Joshua and said to him in the sight of all Israel: “Be strong and resolute, for it is you who shall go with this people into the land that יהוה swore to their fathers to give them, and it is you who shall apportion it to them. And it is indeed יהוה who will go before you. [God] will be with you—and will not fail you or forsake you. Fear not and be not dismayed!”
וַיְצַ֞ו אֶת־יְהוֹשֻׁ֣עַ בִּן־נ֗וּן וַיֹּ֘אמֶר֮ חֲזַ֣ק וֶאֱמָץ֒ כִּ֣י אַתָּ֗ה תָּבִיא֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־הָאָ֖רֶץ אֲשֶׁר־נִשְׁבַּ֣עְתִּי לָהֶ֑ם וְאָנֹכִ֖י אֶהְיֶ֥ה עִמָּֽךְ׃
And [God] charged Joshua son of Nun: “Be strong and resolute: for you shall bring the Israelites into the land that I promised them on oath, and I will be with you.”
וְהָ֨אֲנָשִׁ֜ים אֲשֶׁר־עָל֤וּ עִמּוֹ֙ אָֽמְר֔וּ לֹ֥א נוּכַ֖ל לַעֲל֣וֹת אֶל־הָעָ֑ם כִּֽי־חָזָ֥ק ה֖וּא מִמֶּֽנּוּ׃
But the other men who had gone up with him said, “We cannot attack that people, for it is stronger than we.”
וִיהוֹשֻׁ֣עַ בִּן־נ֗וּן וְכָלֵב֙ בֶּן־יְפֻנֶּ֔ה מִן־הַתָּרִ֖ים אֶת־הָאָ֑רֶץ קָרְע֖וּ בִּגְדֵיהֶֽם׃ וַיֹּ֣אמְר֔וּ אֶל־כׇּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵאמֹ֑ר הָאָ֗רֶץ אֲשֶׁ֨ר עָבַ֤רְנוּ בָהּ֙ לָת֣וּר אֹתָ֔הּ טוֹבָ֥ה הָאָ֖רֶץ מְאֹ֥ד מְאֹֽד׃ אִם־חָפֵ֥ץ בָּ֙נוּ֙ יְהֹוָ֔ה וְהֵבִ֤יא אֹתָ֙נוּ֙ אֶל־הָאָ֣רֶץ הַזֹּ֔את וּנְתָנָ֖הּ לָ֑נוּ אֶ֕רֶץ אֲשֶׁר־הִ֛וא זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃ אַ֣ךְ בַּיהֹוָה֮ אַל־תִּמְרֹ֒דוּ֒ וְאַתֶּ֗ם אַל־תִּֽירְאוּ֙ אֶת־עַ֣ם הָאָ֔רֶץ כִּ֥י לַחְמֵ֖נוּ הֵ֑ם סָ֣ר צִלָּ֧ם מֵעֲלֵיהֶ֛ם וַֽיהֹוָ֥ה אִתָּ֖נוּ אַל־תִּירָאֻֽם׃ וַיֹּֽאמְרוּ֙ כׇּל־הָ֣עֵדָ֔ה לִרְגּ֥וֹם אֹתָ֖ם בָּאֲבָנִ֑ים וּכְב֣וֹד יְהֹוָ֗ה נִרְאָה֙ בְּאֹ֣הֶל מוֹעֵ֔ד אֶֽל־כׇּל־בְּנֵ֖י יִשְׂרָאֵֽל׃ {פ}
And Joshua son of Nun and Caleb son of Jephunneh, of those who had scouted the land, rent their clothes and exhorted the whole Israelite community: “The land that we traversed and scouted is an exceedingly good land. If pleased with us, יהוה will bring us into that land, a land that flows with milk and honey, and give it to us; only you must not rebel against יהוה. Have no fear then of the people of the country, for they are our prey: their protection has departed from them, but יהוה is with us. Have no fear of them!” As the whole community threatened to pelt them with stones, the Presence of יהוה appeared in the Tent of Meeting to all the Israelites.
Dr. Avivah Zornberg, Bewilderments, p 119
The narrative of the Spies, with its tragic aftermaths...is the critical point, the great failure, that radically changes the future history of the people..not only the future but the past too, is reconfigured: the promise of the Exodus will have to be reinterpreted.
The narrative of the Spies, with its tragic aftermaths...is the critical point, the great failure, that radically changes the future history of the people..not only the future but the past too, is reconfigured: the promise of the Exodus will have to be reinterpreted.
Dr. Avivah Zornberg, Bewilderments, p 121
Fear in a situation of war is a rational emotion...But the reaction that the Spies arouse in the people is not entirely rational. The people weep all night, they wish they had died in Egypt, 'or else in this wilderness' (Num 14:2). Evidently, they would prefer to be dead than to face the danger of death. They both fear death and wish for it, deciding to return to Egypt, the very site of death.
Fear in a situation of war is a rational emotion...But the reaction that the Spies arouse in the people is not entirely rational. The people weep all night, they wish they had died in Egypt, 'or else in this wilderness' (Num 14:2). Evidently, they would prefer to be dead than to face the danger of death. They both fear death and wish for it, deciding to return to Egypt, the very site of death.
וְשָׁ֣ם רָאִ֗ינוּ אֶת־הַנְּפִילִ֛ים בְּנֵ֥י עֲנָ֖ק מִן־הַנְּפִלִ֑ים וַנְּהִ֤י בְעֵינֵ֙ינוּ֙ כַּֽחֲגָבִ֔ים וְכֵ֥ן הָיִ֖ינוּ בְּעֵינֵיהֶֽם׃
we saw the Nephilim there—the Anakites are part of the Nephilim—and we looked like grasshoppers to ourselves, and so we must have looked to them.”
Midrash Tanhuma, Shelach 7
When the spies saw them they were afraid. Immediately they went and said (in vs. 31), “for they are stronger than we (which can also be read as, than He).” Resh Laqish said, “They compared them to the Above. Because of this transgression harsh decrees were issued against them.” What does the Holy One, blessed be He, say to Jeremiah? “Go, say to them, ‘You do not know what you have brought out from your mouth, as stated (in Jer. 11:16), “with the sound of a great tumult you have lit fire to it, and you have broken its boughs.” What did you cause to yourselves “with the sound of a great tumult” that you said, “you have lit fire to it.” “You will carry your sins one day for each year”’” (Numbers 14:34). They said (in Numb. 13:33), “And in our own eyes we were like grasshoppers.” The Holy One, blessed be He, said, “I forgave them for that [remark]; but I was exacting [when they said] (ibid., cont.), ‘And so we were in their eyes.’ Who would say that you were not like angels in their eyes? Do you know what I made you in their eyes?”
When the spies saw them they were afraid. Immediately they went and said (in vs. 31), “for they are stronger than we (which can also be read as, than He).” Resh Laqish said, “They compared them to the Above. Because of this transgression harsh decrees were issued against them.” What does the Holy One, blessed be He, say to Jeremiah? “Go, say to them, ‘You do not know what you have brought out from your mouth, as stated (in Jer. 11:16), “with the sound of a great tumult you have lit fire to it, and you have broken its boughs.” What did you cause to yourselves “with the sound of a great tumult” that you said, “you have lit fire to it.” “You will carry your sins one day for each year”’” (Numbers 14:34). They said (in Numb. 13:33), “And in our own eyes we were like grasshoppers.” The Holy One, blessed be He, said, “I forgave them for that [remark]; but I was exacting [when they said] (ibid., cont.), ‘And so we were in their eyes.’ Who would say that you were not like angels in their eyes? Do you know what I made you in their eyes?”
Louis Ginzberg, Legends of the Jews, p. 1088-1089, citing various sources
Before the Sons of Moses lay a tract of land bordered by the sea on three sides. For their complete protection God made the river Sambation to flow on the fourth side...In the land of the Sons of Moses there are none but clean animals, an in every respect the inhabitants lead a holy and pure life, worthy of their ancestor Moses...The Sons of Moses live peaceably and enjoy prosperity as equals through their common Jewish faith. They have need of neither prince nor judge, for they know not strife and litigation. Each works for the welfare of the community, and each takes from the common store only what will satisfy his needs. Their houses are built of equal height, that non one may deem himself above his neighbor...Even at night their doors stand wide open, for they have naught to fear from thieves, nor are wild animals known in their land. They all attain a good old age. The son never dies before the father. When a death occurs, there is rejoicing, because the departed is known to have entered into life everlasting in loyalty to his faith. The birth of a child, on the other hand, calls forth mourning, for who can tell whether the being ushered into the world will be pious and faithful?*
Before the Sons of Moses lay a tract of land bordered by the sea on three sides. For their complete protection God made the river Sambation to flow on the fourth side...In the land of the Sons of Moses there are none but clean animals, an in every respect the inhabitants lead a holy and pure life, worthy of their ancestor Moses...The Sons of Moses live peaceably and enjoy prosperity as equals through their common Jewish faith. They have need of neither prince nor judge, for they know not strife and litigation. Each works for the welfare of the community, and each takes from the common store only what will satisfy his needs. Their houses are built of equal height, that non one may deem himself above his neighbor...Even at night their doors stand wide open, for they have naught to fear from thieves, nor are wild animals known in their land. They all attain a good old age. The son never dies before the father. When a death occurs, there is rejoicing, because the departed is known to have entered into life everlasting in loyalty to his faith. The birth of a child, on the other hand, calls forth mourning, for who can tell whether the being ushered into the world will be pious and faithful?*
וַיִּכְתֹּ֣ב מֹשֶׁה֮ אֶת־הַתּוֹרָ֣ה הַזֹּאת֒ וַֽיִּתְּנָ֗הּ אֶל־הַכֹּֽהֲנִים֙ בְּנֵ֣י לֵוִ֔י הַנֹּ֣שְׂאִ֔ים אֶת־אֲר֖וֹן בְּרִ֣ית יְהֹוָ֑ה וְאֶל־כׇּל־זִקְנֵ֖י יִשְׂרָאֵֽל׃ וַיְצַ֥ו מֹשֶׁ֖ה אוֹתָ֣ם לֵאמֹ֑ר מִקֵּ֣ץ ׀ שֶׁ֣בַע שָׁנִ֗ים בְּמֹעֵ֛ד שְׁנַ֥ת הַשְּׁמִטָּ֖ה בְּחַ֥ג הַסֻּכּֽוֹת׃ בְּב֣וֹא כׇל־יִשְׂרָאֵ֗ל לֵֽרָאוֹת֙ אֶת־פְּנֵי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בַּמָּק֖וֹם אֲשֶׁ֣ר יִבְחָ֑ר תִּקְרָ֞א אֶת־הַתּוֹרָ֥ה הַזֹּ֛את נֶ֥גֶד כׇּל־יִשְׂרָאֵ֖ל בְּאׇזְנֵיהֶֽם׃ הַקְהֵ֣ל אֶת־הָעָ֗ם הָֽאֲנָשִׁ֤ים וְהַנָּשִׁים֙ וְהַטַּ֔ף וְגֵרְךָ֖ אֲשֶׁ֣ר בִּשְׁעָרֶ֑יךָ לְמַ֨עַן יִשְׁמְע֜וּ וּלְמַ֣עַן יִלְמְד֗וּ וְיָֽרְאוּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֵיכֶ֔ם וְשָֽׁמְר֣וּ לַעֲשׂ֔וֹת אֶת־כׇּל־דִּבְרֵ֖י הַתּוֹרָ֥ה הַזֹּֽאת׃ וּבְנֵיהֶ֞ם אֲשֶׁ֣ר לֹא־יָדְע֗וּ יִשְׁמְעוּ֙ וְלָ֣מְד֔וּ לְיִרְאָ֖ה אֶת־יְהֹוָ֣ה אֱלֹהֵיכֶ֑ם כׇּל־הַיָּמִ֗ים אֲשֶׁ֨ר אַתֶּ֤ם חַיִּים֙ עַל־הָ֣אֲדָמָ֔ה אֲשֶׁ֨ר אַתֶּ֜ם עֹבְרִ֧ים אֶת־הַיַּרְדֵּ֛ן שָׁ֖מָּה לְרִשְׁתָּֽהּ׃ {פ}
Moses wrote down this Teaching and gave it to the priests, sons of Levi, who carried the Ark of יהוה’s Covenant, and to all the elders of Israel. And Moses instructed them as follows: Every seventh year, the year set for remission, at the Feast of Booths, when all Israel comes to appear before your God יהוה in the place that [God] will choose, you shall read this Teaching aloud in the presence of all Israel. Gather the people—men, women, children, and the strangers in your communities—that they may hear and so learn to revere your God יהוה and to observe faithfully every word of this Teaching. Their children, too, who have not had the experience, shall hear and learn to revere your God יהוה as long as they live in the land that you are about to cross the Jordan to possess.
The JPS Torah Commentary: Deuteronomy, Jeffrey A. Tigay, p. 291
Now that Moses has finished expounding the Teaching...he writes it down and arranges for its regular public reading so that the people may be reminded regularly of its contents and future generations may learn it. These were steps of far-reaching significance. The writing of the Teaching was part of the process that eventually led to the creation of sacred Scripture - that is, the Bible - which is the heart of Judaism. The public reading of the Teaching is part of the 'democratic' character of biblical religion, which addresses its teachings and demands to all its adherents, with few distinctions between priests and laity, and calls for universal education of the citizenry in law and religion.
Now that Moses has finished expounding the Teaching...he writes it down and arranges for its regular public reading so that the people may be reminded regularly of its contents and future generations may learn it. These were steps of far-reaching significance. The writing of the Teaching was part of the process that eventually led to the creation of sacred Scripture - that is, the Bible - which is the heart of Judaism. The public reading of the Teaching is part of the 'democratic' character of biblical religion, which addresses its teachings and demands to all its adherents, with few distinctions between priests and laity, and calls for universal education of the citizenry in law and religion.
Ibn Ezra, in Michael Carasik, The Commentator's Torah, p. 211
Write down this poem. The verb is plural; it was a commandment not only for Moses to write it down, but also for everyone who knew how to write. Teach it. Explain the more difficult aspects to them. Put it in their mouths. Let them repeat it so that they will know it by heart.
Write down this poem. The verb is plural; it was a commandment not only for Moses to write it down, but also for everyone who knew how to write. Teach it. Explain the more difficult aspects to them. Put it in their mouths. Let them repeat it so that they will know it by heart.
מִכָּאן אָמַר רַבִּי אֱלִיעֶזֶר: חַיָּיב אָדָם לִשְׁנוֹת לְתַלְמִידוֹ אַרְבָּעָה פְּעָמִים. וְקַל וָחוֹמֶר, וּמָה אַהֲרֹן שֶׁלָּמַד מִפִּי מֹשֶׁה, וּמֹשֶׁה מִפִּי הַגְּבוּרָה — כָּךְ, הֶדְיוֹט מִפִּי הֶדְיוֹט — עַל אַחַת כַּמָּה וְכַמָּה. רַבִּי עֲקִיבָא אוֹמֵר: מִנַּיִן שֶׁחַיָּיב אָדָם לִשְׁנוֹת לְתַלְמִידוֹ עַד שֶׁיִּלְמָדֶנּוּ — שֶׁנֶּאֱמַר: ״וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל״, וּמִנַּיִן עַד שֶׁתְּהֵא סְדוּרָה בְּפִיהֶם — שֶׁנֶּאֱמַר: ״שִׂימָהּ בְּפִיהֶם״,
From here Rabbi Eliezer said: A person is obligated to teach his student his lesson four times. And it follows by way of an a fortiori inference: If Aaron, who learned from Moses himself, and Moses had received the Torah directly from the mouth of the Almighty, needed this regimen; an ordinary student learning from the mouth of an ordinary teacher, how much more so must he review his studies four times. Rabbi Akiva says: From where do we derive that a person is obligated to teach his student until he learns the material and understands it? As it is stated: “Now therefore write this song for you, and teach it to the children of Israel; put it in their mouths, that this song may be a witness for me against the children of Israel” (Deuteronomy 31:19). This verse indicates that one must teach Torah to others. And from where do we derive that one must teach his students until the material is organized in their mouths? As it is stated: “Put it in their mouths,” so that they should be capable of teaching it to others.
Rabbi Shai Held, The Heart of Torah, p. 277
For the Torah it is important not just that all Israel be present for the hak'hel ceremony, but that they be there together, in a state of fellowship. Israel's covenant is, of course, about serving God, but it also is about the creation of a loving and just community. The Torah commands worship, but it also insists on deep and abiding interpersonal connection.
For the Torah it is important not just that all Israel be present for the hak'hel ceremony, but that they be there together, in a state of fellowship. Israel's covenant is, of course, about serving God, but it also is about the creation of a loving and just community. The Torah commands worship, but it also insists on deep and abiding interpersonal connection.
Torah, Barbara D. Holender, on Deut 31: 11-14
in The Torah: A Women's Commentary,
Even when you hold it in your arms,
you have not grasped it.
Wrapped and turned it up on itself
the scroll says, Not yet.
Even when you take them into your eyes,
you have not seen them; elegant
in their crowns the letter stand aloof.
Even when you taste them on your mouth
and roll them on your tongue
or bite the sharp unyielding strokes
they say, Not yet.
And when the sounds pour from your throat
and reach deep into your lungs for breath,
even then the words say, Not quite.
But when your heart knows its own hunger
and your mind seized and shaken,
and in the narrow space between the lines
your soul builds its nest,
Now, says Torah, now
you begin to understand.
in The Torah: A Women's Commentary,
Even when you hold it in your arms,
you have not grasped it.
Wrapped and turned it up on itself
the scroll says, Not yet.
Even when you take them into your eyes,
you have not seen them; elegant
in their crowns the letter stand aloof.
Even when you taste them on your mouth
and roll them on your tongue
or bite the sharp unyielding strokes
they say, Not yet.
And when the sounds pour from your throat
and reach deep into your lungs for breath,
even then the words say, Not quite.
But when your heart knows its own hunger
and your mind seized and shaken,
and in the narrow space between the lines
your soul builds its nest,
Now, says Torah, now
you begin to understand.
וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה הִנְּךָ֥ שֹׁכֵ֖ב עִם־אֲבֹתֶ֑יךָ וְקָם֩ הָעָ֨ם הַזֶּ֜ה וְזָנָ֣ה ׀ אַחֲרֵ֣י ׀ אֱלֹהֵ֣י נֵכַר־הָאָ֗רֶץ אֲשֶׁ֨ר ה֤וּא בָא־שָׁ֙מָּה֙ בְּקִרְבּ֔וֹ וַעֲזָבַ֕נִי וְהֵפֵר֙ אֶת־בְּרִיתִ֔י אֲשֶׁ֥ר כָּרַ֖תִּי אִתּֽוֹ׃ וְחָרָ֣ה אַפִּ֣י ב֣וֹ בַיּוֹם־הַ֠ה֠וּא וַעֲזַבְתִּ֞ים וְהִסְתַּרְתִּ֨י פָנַ֤י מֵהֶם֙ וְהָיָ֣ה לֶאֱכֹ֔ל וּמְצָאֻ֛הוּ רָע֥וֹת רַבּ֖וֹת וְצָר֑וֹת וְאָמַר֙ בַּיּ֣וֹם הַה֔וּא הֲלֹ֗א עַ֣ל כִּי־אֵ֤ין אֱלֹהַי֙ בְּקִרְבִּ֔י מְצָא֖וּנִי הָרָע֥וֹת הָאֵֽלֶּה׃ וְאָנֹכִ֗י הַסְתֵּ֨ר אַסְתִּ֤יר פָּנַי֙ בַּיּ֣וֹם הַה֔וּא עַ֥ל כׇּל־הָרָעָ֖ה אֲשֶׁ֣ר עָשָׂ֑ה כִּ֣י פָנָ֔ה אֶל־אֱלֹהִ֖ים אֲחֵרִֽים׃
יהוה said to Moses: You are soon to lie with your ancestors. This people will thereupon go astray after the alien gods in their midst, in the land that they are about to enter; they will forsake Me and break My covenant that I made with them. Then My anger will flare up against them, and I will abandon them and hide My countenance from them. They shall be ready prey; and many evils and troubles shall befall them. And they shall say on that day, “Surely it is because our God is not in our midst that these evils have befallen us.” Yet I will keep My countenance hidden on that day, because of all the evil they have done in turning to other gods.
Richard Eliott Friedman, Commentary on the Torah, p. 661
These words [hester panim] here predict a time when God will become hidden. It is more frightening than divine punishment...The Tanakh's story moves from a time of extraordinary divine involvement - creation, flood, personal contact, splitting sea, hearing God's voice at Sinai - to a time when humans are left on their own...The prediction at the end of the Torah comes true at the end of the Tanakh. Humans are left not knowing whether God exists or not.
These words [hester panim] here predict a time when God will become hidden. It is more frightening than divine punishment...The Tanakh's story moves from a time of extraordinary divine involvement - creation, flood, personal contact, splitting sea, hearing God's voice at Sinai - to a time when humans are left on their own...The prediction at the end of the Torah comes true at the end of the Tanakh. Humans are left not knowing whether God exists or not.
יְבָרֶכְךָ֥ יְהֹוָ֖ה וְיִשְׁמְרֶֽךָ׃ {ס} יָאֵ֨ר יְהֹוָ֧ה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ {ס} יִשָּׂ֨א יְהֹוָ֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃ {ס}
יהוה bless you and protect you!
יהוה deal kindly and graciously with you!
יהוה bestow [divine] favor upon you and grant you peace!
יהוה deal kindly and graciously with you!
יהוה bestow [divine] favor upon you and grant you peace!
כִּֽי־אֲבִיאֶ֜נּוּ אֶֽל־הָאֲדָמָ֣ה ׀ אֲשֶׁר־נִשְׁבַּ֣עְתִּי לַאֲבֹתָ֗יו זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ וְאָכַ֥ל וְשָׂבַ֖ע וְדָשֵׁ֑ן וּפָנָ֞ה אֶל־אֱלֹהִ֤ים אֲחֵרִים֙ וַעֲבָד֔וּם וְנִ֣אֲצ֔וּנִי וְהֵפֵ֖ר אֶת־בְּרִיתִֽי׃
When I bring them into the land flowing with milk and honey that I promised on oath to their fathers, and they eat their fill and grow fat and turn to other gods and serve them, spurning Me and breaking My covenant,
אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: מָשָׁל לְאָדָם אֶחָד שֶׁהָיָה לוֹ בֵּן. הִרְחִיצוֹ וְסָכוֹ, וְהֶאֱכִילוֹ וְהִשְׁקָהוּ, וְתָלָה לוֹ כִּיס עַל צַוָּארוֹ, וְהוֹשִׁיבוֹ עַל פֶּתַח שֶׁל זוֹנוֹת. מַה יַּעֲשֶׂה אוֹתוֹ הַבֵּן שֶׁלֹּא יֶחֱטָא?! אָמַר רַב אַחָא בְּרֵיהּ דְּרַב הוּנָא אָמַר רַב שֵׁשֶׁת: הַיְינוּ דְּאָמְרִי אִינָשֵׁי: מְלֵי כְּרֵסֵיהּ זְנֵי בִּישֵׁי. שֶׁנֶּאֱמַר: ״כְּמַרְעִיתָם וַיִּשְׂבָּעוּ שָׂבְעוּ וַיָּרׇם לִבָּם עַל כֵּן שְׁכֵחוּנִי״. רַב נַחְמָן אָמַר: מֵהָכָא: ״וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת ה׳״. וְרַבָּנַן אָמְרִי, מֵהָכָא: ״וְאָכַל וְשָׂבַע וְדָשֵׁן וּפָנָה״.
The Gemara offers another analogy: Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: This is comparable to a person who had a son; he bathed him and anointed him with oil, fed him and gave him drink, and hung a purse of money around his neck. Then, he brought his son to the entrance of a brothel. What could the son do to avoid sinning? On a similar note, Rav Aḥa, son of Rav Huna, said that Rav Sheshet said: That is what people say in a popular maxim: Filling his stomach is a type of sin, as it is stated: “When they were fed and became full they were sated, and their hearts were lifted and they have forgotten Me” (Hosea 13:6). Rav Naḥman said: This principle is derived not from the verse in Hosea, but from here: “And your heart is lifted and you forget the Lord” (Deuteronomy 8:14). And the Rabbis say that this principle is derived from here: “And they will have eaten and been sated and fattened, and they will turn to other gods” (Deuteronomy 31:20).
וַיְהִ֣י ׀ כְּכַלּ֣וֹת מֹשֶׁ֗ה לִכְתֹּ֛ב אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את עַל־סֵ֑פֶר עַ֖ד תֻּמָּֽם׃ וַיְצַ֤ו מֹשֶׁה֙ אֶת־הַלְוִיִּ֔ם נֹ֥שְׂאֵ֛י אֲר֥וֹן בְּרִית־יְהֹוָ֖ה לֵאמֹֽר׃ לָקֹ֗חַ אֵ֣ת סֵ֤פֶר הַתּוֹרָה֙ הַזֶּ֔ה וְשַׂמְתֶּ֣ם אֹת֔וֹ מִצַּ֛ד אֲר֥וֹן בְּרִית־יְהֹוָ֖ה אֱלֹהֵיכֶ֑ם וְהָיָה־שָׁ֥ם בְּךָ֖ לְעֵֽד׃
When Moses had put down in writing the words of this Teaching to the very end, Moses charged the Levites who carried the Ark of the Covenant of יהוה, saying: Take this book of Teaching and place it beside the Ark of the Covenant of your God יהוה, and let it remain there as a witness against you.
כִּ֣י אָנֹכִ֤י יָדַ֙עְתִּי֙ אֶֽת־מֶרְיְךָ֔ וְאֶֽת־עׇרְפְּךָ֖ הַקָּשֶׁ֑ה הֵ֣ן בְּעוֹדֶ֩נִּי֩ חַ֨י עִמָּכֶ֜ם הַיּ֗וֹם מַמְרִ֤ים הֱיִתֶם֙ עִם־יְהֹוָ֔ה וְאַ֖ף כִּי־אַחֲרֵ֥י מוֹתִֽי׃ הַקְהִ֧ילוּ אֵלַ֛י אֶת־כׇּל־זִקְנֵ֥י שִׁבְטֵיכֶ֖ם וְשֹׁטְרֵיכֶ֑ם וַאֲדַבְּרָ֣ה בְאׇזְנֵיהֶ֗ם אֵ֚ת הַדְּבָרִ֣ים הָאֵ֔לֶּה וְאָעִ֣ידָה בָּ֔ם אֶת־הַשָּׁמַ֖יִם וְאֶת־הָאָֽרֶץ׃ כִּ֣י יָדַ֗עְתִּי אַחֲרֵ֤י מוֹתִי֙ כִּֽי־הַשְׁחֵ֣ת תַּשְׁחִת֔וּן וְסַרְתֶּ֣ם מִן־הַדֶּ֔רֶךְ אֲשֶׁ֥ר צִוִּ֖יתִי אֶתְכֶ֑ם וְקָרָ֨את אֶתְכֶ֤ם הָרָעָה֙ בְּאַחֲרִ֣ית הַיָּמִ֔ים כִּֽי־תַעֲשׂ֤וּ אֶת־הָרַע֙ בְּעֵינֵ֣י יְהֹוָ֔ה לְהַכְעִיס֖וֹ בְּמַעֲשֵׂ֥ה יְדֵיכֶֽם׃
Well I know how defiant and stiffnecked you are: even now, while I am still alive in your midst, you have been defiant toward יהוה; how much more, then, when I am dead! Gather to me all the elders of your tribes and your officials, that I may speak all these words to them and that I may call heaven and earth to witness against them. For I know that, when I am dead, you will act wickedly and turn away from the path that I enjoined upon you, and that in time to come misfortune will befall you for having done evil in the sight of יהוה, whom you vexed by your deeds.