Deuteronomy Va-et'chanan

Va-et’chanan
Deuteronomy 3:23 – 7:11

I. Summary

A. Va-et’chanan = “I (Moses) pleaded” (with the Eternal … to see the good land on the other side of the Jordan)

B. oses pleads with God to let Moses enter the Promised Land with the people, but God once more refuses his request. (Deut. 3:23–29)

C. Moses orders the Israelites to pay attention and follow the laws given by God completely in order to be worthy of the land they are about to receive. Moses warns the Israelites that if they “act wickedly”, they shall be “utterly wiped out”. (Deut. 4:1–40)

D. Moses sets aside specific areas of the land to serve as cities of refuge. (Deut. 4:41–43)

E. Moses calls on Israelites to study and observe laws and rules proclaimed by Moses (first of several references to Sh’ma ... “Hear O Israel”). Moses recalls the covenant at Sinai and sets out the Decalogue (not exactly the same as Ten Commandments in Exodus 20:1-18). Once again, the people are told to heed God’s commandments. (Deut. 5:1–30)

F. Moses speaks all the words of the Sh’ma and commands Israel to show their love for God and keep God’s laws and ordinances. Moses warns the Israelites again about worshipping other gods (Deut. 6:1–25)

G. Moses tells the Israelites how to deal with nations they conquer (Deut. 7:1-11), i.e. “doom them to destruction, do not intermarry with them, tear down their altars and … consign their images to the fire”. He warns them that if the conquered nations turn the Israelites away from God, then “the Eternal’s anger will blaze forth against you and promptly wipe you out”. (Deut. 7:4) For emphasis (apparently), Moses reminds the Israelites that God “instantly requites (avenges) with destruction those who reject God – never slow with those who reject, but requiting them instantly”. (Deut. 7:10)

II. Commentary (Plaut, various websites, Jewish Study Bible, prior Hevreh discussions)

A. Hearing v. seeing - Consider the primacy of hearing over seeing (“Hear O Israel”) and the enduring power of instructions heard and spoken, in contrast to the fleeting nature of the visual world. Moses fears that visual observation, even of common natural phenomena, can lead one to the mistaken belief that some power besides God is involved in the governance and maintenance of the cosmos. And so he teaches Israel to depend less on what it can see than on what it can hear. Even when retelling the story of the Revelation at Sinai, Moses downplays its memorable visual spectacle—the mountain engulfed in smoke and flame—and focuses instead on what Israel heard there. Only the words you hear originate in heaven, he insists; what you see is hopelessly earthbound (Deuteronomy 4:36).

B. “Enough for you” (Deut 3:26) – God’s impatience with Moses echoes God’s prior impatience with Israelites (Deut 1:6 – “Long enough you have stayed at this mountain” and Deut. 2:3 – “Long enough you have swung around this high country”).

C. Change in role of Moses - Moses is no longer the great intermediary between God and the people of Israel. After many examples of Moses' selflessness as a heroic leader, Moses now pleads with God to allow his entry into the Promised Land which arguably is a moment of selfishness. (Deut. 3:23-28)

D. Did God forgive Moses’ sin? – No, because of the public nature of the sin (failing to heed God’s command to speak to the rock to receive water from it rather than striking it), Moses’ act affected not only him, but also the entire community of Israel … it was the potential effect that his lack of obedience could have on all the populous that made Moses’ act so sinful. Contra, Yes, when Moses asked, “Let me cross over and see” and God complied in part by allowing Moses to “Go up and see” Promised Land; however, some say God’s answer to Moses’ prayer was God telling Moses to “Give Joshua his instructions, and imbue him with strength and courage …” Moses’ comfort was to know that someone else would continue what Moses had begun.

E. Free will – Deut 5:26 = proof text for free will in that Moses reports that God hopes Israel would always revere Eternal and divine commandments, i.e. implication that God does not know if Israelites will obey the words of God (contra, God always knows how people will exercise their free will). How do we explain God exercising a free will and making choices that don’t square with human concepts of justice?

F. Following laws completely - "You shall not add anything to what I command you or take anything away from it." (Deut. 4:2) "It will be therefore to our merit before Adonai our God to observe faithfully this whole Instruction, as God has commanded us." (Deut. 6:25) Consider the impossibility and impracticality of an individual following every Law as it is written all of the time. Contra, strict constructionist view intended to be limited to requirement to worship single God. Also, Moses’ words were intended to diminish any impression that Deuteronomy revised earlier laws and traditions.

G. Alternative interpretations of Sabbath reference in Ten Commandments - Exodus 20:8 says “zachor / remember” the Sabbath v. Deuteronomy says “shamor / observe" the Sabbath (Deut 5:12). Both setting Sabbath apart as holy time and action in refraining from certain activities are required.

H. Sh’ma (Deut. 6:4) – Typically seen as an assertion of monotheism but that view is anachronistic. In context of ancient Israel, Sh’ma served as proclamation of exclusive loyalty to Yhvh (but not deny existence of other gods). Monotheism became norm at time of Second Temple when Sh’ma also became central to liturgy through rabbinic interpretation to recite Sh’ma twice daily and recognized as legally binding oath to carry out requirements of Torah.

I. Sh’ma’s Adonai v. Elohim - Two names for God appear in Sh’ma -Adonai and Elohim. Adonai refers to God's merciful, compassionate side (stands for what ought to be) whereas Elohim (creates the world and all its dangers) indicates God's stern, judgmental aspect. Both views of God are necessary. We need to be reminded of nature's power, the law of consequences, and the omnipotence of our Creator. But we also need the hope and inspiration of Adonai.

J. Sh’ma’s “You shall love the Lord your God…." (Deut. 6:4-9) – 1) Can love be commanded? 2) How does one love God? … attention to mitzvot? … doing Godly deeds?). 3) Love and fear motivate us to do God’s will , but of the two, according to the Rabbis, love is superior. Note sources of full Sh’ma - Deuteronomy 6:4–9, Deuteronomy 11:13–21, and Numbers 15:37–41.

K. Sh’ma’s “bind them as a sign on your hand and … on your forehead” – Basis of tefillin on arm and forehead. Contra, Septuagint views law as metaphorical only (though “on the doorposts” always viewed literally).

III. Lessons for today

A. Dictates of Decalogue (Deut 5:6-18) – Specific commandments. Sets out requirements and prohibitions, i.e. substantive law.

B. Dictates of Sh’ma (Deut 6:4) – Sets out required motivation for following commandments, i.e. just following laws is not enough … awareness of laws must be continuous and grounded in deeply accepted faith in God.

(Revised 7/28/09)