Parashat Vaetchanan / פרשת ואתחנן
- Thu, 26 July 2018 = 14th of Av, 5778
- י״ד בְּאָב תשע״ח
Deuteronomy 5:19-6:3 (15 p'sukim)
19 “These words Adonai spoke to all your assembly on the mountain from the midst of the fire, the cloud and the fog, with a great voice. He added no more. He wrote them on two tablets of stone and gave them to me.
Live and Prolong Your Days
20 “As soon as you heard the voice from the midst of the darkness, while the mountain was blazing with fire, you came near to me—all the heads of your tribes and your elders. 21 Then you said, ‘Adonai our God has just shown us His glory and His greatness, and we have heard His voice from the midst of the fire. This day we have seen that God speaks with man, and yet he keeps on living. 22 Now then, why should we die? For this great fire will consume us! If we hear the voice of Adonai our God any more, then we will die. 23 For who is there of all flesh who has heard the voice of the living God speaking from the midst of the fire, as we have, and lived? 24 You go near and hear all that Adonai our God says. Then you tell us all what Adonai our God tells you, and we will hear it and do it.’
25 “Adonai heard the tone of your words when you spoke to me, and Adonai said to me, ‘I have heard the tone of the words that this people has spoken to you—they have done well in all they have spoken. 26 If only there were such a heart in them to fear Me and keep all My mitzvot always, so that it might go well with them and with their children forever! 27 Go say to them, “Return to your tents.” 28 But as for you, stand here by Me, and I will tell you the whole commandment—both the statutes and the ordinances that you are to teach them. And they will do them in the land I am giving them to possess.’
29 “So you must take care to do as Adonai your God has commanded you—do not turn aside to the right or to the left. 30 You are to walk in all the way that Adonai your God has commanded you, so that you may live and it may be well with you and you may prolong your days in the land that you will possess.
6 “Now this is the commandment, the statutes and ordinances that Adonai your God commanded to teach you to do in the land you are crossing over to possess— 2 so that you might fear Adonai your God, to keep all His statutes and mitzvot that I am commanding you and your son and your son’s son all the days of your life, and so that you may prolong your days. 3 Hear, therefore, O Israel, and take care to do this, so that it may go well with you and you may increase mightily, as Adonai the God of your fathers has promised you, in a land flowing with milk and honey.
19 וְלֹ֖֣א תִּֿגְנֹֽ֔ב׃ ס
20 וְלֹֽא־תַעֲנֶ֥ה בְרֵֽעֲךָ֖ עֵ֥ד שָֽׁוְא׃ ס
21 וְלֹ֥א תַחְמֹ֖ד אֵ֣שֶׁת רֵעֶ֑ךָ ס וְלֹ֨א תִתְאַוֶּ֜ה בֵּ֣ית רֵעֶ֗ךָ שָׂדֵ֜הוּ וְעַבְדּ֤וֹ וַאֲמָתוֹ֙ שׁוֹר֣וֹ וַחֲמֹר֔וֹ וְכֹ֖ל אֲשֶׁ֥ר לְרֵעֶֽךָ׃ ס
22 אֶֽת־הַדְּבָרִ֣ים הָאֵ֡לֶּה דִּבֶּר֩ יְהוָ֨ה אֶל־כָּל־קְהַלְכֶ֜ם בָּהָ֗ר מִתּ֤וֹךְ הָאֵשׁ֙ הֶֽעָנָ֣ן וְהָֽעֲרָפֶ֔ל ק֥וֹל גָּד֖וֹל וְלֹ֣א יָסָ֑ף וַֽיִּכְתְּבֵ֗ם עַל־שְׁנֵי֙ לֻחֹ֣ת אֲבָנִ֔ים וַֽיִּתְּנֵ֖ם אֵלָֽי׃
23 וַיְהִ֗י כְּשָׁמְעֲכֶ֤ם אֶת־הַקּוֹל֙ מִתּ֣וֹךְ הַחֹ֔שֶׁךְ וְהָהָ֖ר בֹּעֵ֣ר בָּאֵ֑שׁ וַתִּקְרְב֣וּן אֵלַ֔י כָּל־רָאשֵׁ֥י שִׁבְטֵיכֶ֖ם וְזִקְנֵיכֶֽם׃
24 וַתֹּאמְר֗וּ הֵ֣ן הֶרְאָ֜נוּ יְהוָ֤ה אֱלֹהֵ֙ינוּ֙ אֶת־כְּבֹד֣וֹ וְאֶת־גָּדְל֔וֹ וְאֶת־קֹל֥וֹ שָׁמַ֖עְנוּ מִתּ֣וֹךְ הָאֵ֑שׁ הַיּ֤וֹם הַזֶּה֙ רָאִ֔ינוּ כִּֽי־יְדַבֵּ֧ר אֱלֹהִ֛ים אֶת־הָֽאָדָ֖ם וָחָֽי׃
25 וְעַתָּה֙ לָ֣מָּה נָמ֔וּת כִּ֣י תֹֽאכְלֵ֔נוּ הָאֵ֥שׁ הַגְּדֹלָ֖ה הַזֹּ֑את אִם־יֹסְפִ֣ים׀ אֲנַ֗חְנוּ לִ֠שְׁמֹעַ אֶת־ק֨וֹל יְהוָ֧ה אֱלֹהֵ֛ינוּ ע֖וֹד וָמָֽתְנוּ׃
26 כִּ֣י מִ֣י כָל־בָּשָׂ֡ר אֲשֶׁ֣ר שָׁמַ֣ע קוֹל֩ אֱלֹהִ֨ים חַיִּ֜ים מְדַבֵּ֧ר מִתּוֹךְ־הָאֵ֛שׁ כָּמֹ֖נוּ וַיֶּֽחִי׃
27 קְרַ֤ב אַתָּה֙ וּֽשֲׁמָ֔ע אֵ֛ת כָּל־אֲשֶׁ֥ר יֹאמַ֖ר יְהוָ֣ה אֱלֹהֵ֑ינוּ וְאַ֣תְּ׀ תְּדַבֵּ֣ר אֵלֵ֗ינוּ אֵת֩ כָּל־אֲשֶׁ֨ר יְדַבֵּ֜ר יְהוָ֧ה אֱלֹהֵ֛ינוּ אֵלֶ֖יךָ וְשָׁמַ֥עְנוּ וְעָשִֽׂינוּ׃
28 וַיִּשְׁמַ֤ע יְהוָה֙ אֶת־ק֣וֹל דִּבְרֵיכֶ֔ם בְּדַבֶּרְכֶ֖ם אֵלָ֑י וַיֹּ֨אמֶר יְהוָ֜ה אֵלַ֗י שָׁ֠מַעְתִּי אֶת־ק֨וֹל דִּבְרֵ֜י הָעָ֤ם הַזֶּה֙ אֲשֶׁ֣ר דִּבְּר֣וּ אֵלֶ֔יךָ הֵיטִ֖יבוּ כָּל־אֲשֶׁ֥ר דִּבֵּֽרוּ׃
29 מִֽי־יִתֵּ֡ן וְהָיָה֩ לְבָבָ֨ם זֶ֜ה לָהֶ֗ם לְיִרְאָ֥ה אֹתִ֛י וְלִשְׁמֹ֥ר אֶת־כָּל־מִצְוֺתַ֖י כָּל־הַיָּמִ֑ים לְמַ֨עַן יִיטַ֥ב לָהֶ֛ם וְלִבְנֵיהֶ֖ם לְעֹלָֽם׃
30 לֵ֖ךְ אֱמֹ֣ר לָהֶ֑ם שׁ֥וּבוּ לָכֶ֖ם לְאָהֳלֵיכֶֽם׃
31 וְאַתָּ֗ה פֹּה֮ עֲמֹ֣ד עִמָּדִי֒ וַאֲדַבְּרָ֣ה אֵלֶ֗יךָ אֵ֧ת כָּל־הַמִּצְוָ֛ה וְהַחֻקִּ֥ים וְהַמִּשְׁפָּטִ֖ים אֲשֶׁ֣ר תְּלַמְּדֵ֑ם וְעָשׂ֣וּ בָאָ֔רֶץ אֲשֶׁ֧ר אָנֹכִ֛י נֹתֵ֥ן לָהֶ֖ם לְרִשְׁתָּֽהּ׃
32 וּשְׁמַרְתֶּ֣ם לַעֲשׂ֔וֹת כַּאֲשֶׁ֥ר צִוָּ֛ה יְהוָ֥ה אֱלֹהֵיכֶ֖ם אֶתְכֶ֑ם לֹ֥א תָסֻ֖רוּ יָמִ֥ין וּשְׂמֹֽאל׃
33 בְּכָל־הַדֶּ֗רֶךְ אֲשֶׁ֨ר צִוָּ֜ה יְהוָ֧ה אֱלֹהֵיכֶ֛ם אֶתְכֶ֖ם תֵּלֵ֑כוּ לְמַ֤עַן תִּֽחְיוּן֙ וְט֣וֹב לָכֶ֔ם וְהַאֲרַכְתֶּ֣ם יָמִ֔ים בָּאָ֖רֶץ אֲשֶׁ֥ר תִּֽירָשֽׁוּן׃
6 וְזֹ֣את הַמִּצְוָ֗ה הַֽחֻקִּים֙ וְהַמִּשְׁפָּטִ֔ים אֲשֶׁ֥ר צִוָּ֛ה יְהוָ֥ה אֱלֹהֵיכֶ֖ם לְלַמֵּ֣ד אֶתְכֶ֑ם לַעֲשׂ֣וֹת בָּאָ֔רֶץ אֲשֶׁ֥ר אַתֶּ֛ם עֹבְרִ֥ים שָׁ֖מָּה לְרִשְׁתָּֽהּ׃
2 לְמַ֨עַן תִּירָ֜א אֶת־יְהוָ֣ה אֱלֹהֶ֗יךָ לִ֠שְׁמֹר אֶת־כָּל־חֻקֹּתָ֣יו וּמִצְוֺתָיו֮ אֲשֶׁ֣ר אָנֹכִ֣י מְצַוֶּךָ֒ אַתָּה֙ וּבִנְךָ֣ וּבֶן־בִּנְךָ֔ כֹּ֖ל יְמֵ֣י חַיֶּ֑יךָ וּלְמַ֖עַן יַאֲרִכֻ֥ן יָמֶֽיךָ׃
3 וְשָׁמַעְתָּ֤ יִשְׂרָאֵל֙ וְשָׁמַרְתָּ֣ לַעֲשׂ֔וֹת אֲשֶׁר֙ יִיטַ֣ב לְךָ֔ וַאֲשֶׁ֥ר תִּרְבּ֖וּן מְאֹ֑ד כַּאֲשֶׁר֩ דִּבֶּ֨ר יְהוָ֜ה אֱלֹהֵ֤י אֲבֹתֶ֙יךָ֙ לָ֔ךְ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃ פ
Today, Franz Delitzsch elucidates the pesukim quite eloquently: "Deuteronomy 5:24-27 contain a rhetorical, and at the same time really a more exact, account of the events described in Exodus 20:18-20 (15-17). ואתּ (Deuteronomy 5:24), a contraction of ואתּה , as in Numbers 11:15 (cf. Ewald , §184, a .). Adonai's reply to the words of the people (Deuteronomy 5:28-31) is passed over in Ex 20. God approved of what the people said, because it sprang from a consciousness of the unworthiness of any sinner to come into the presence of the holy God; and He added, “ Would that there were always this heart in them to fear Me,” i.e., would that they were always of the same mind to fear Me and keep all My commandments, that it might be well with them and their children for ever. He then directed the people to return to their tents, and appointed Moses as the mediator, to whom He would address all the law, that he might teach it to the people (cf. Deuteronomy 4:5). Having been thus entreated by the people to take the office of mediator, and appointed to that office by the Lord, Moses could very well bring his account of these events to a close (Deuteronomy 5:32, Deuteronomy 5:33), by exhorting them to observe carefully all the commandments of the Lord, and not to turn aside to the right hand or to the left, i.e., not to depart in any way from the mode of life pointed out in the commandments (cf. Deuteronomy 17:11, Deuteronomy 17:20; Deuteronomy 28:14; Joshua 1:7, etc.), that it might be well with them, etc. (cf. Deuteronomy 4:40). וטוב , perfect with ו rel. instead of the imperfect.
What stands out the most is how obvious it is that Moshe was appointed as "Mediator". This is remarkable in the sense that today, Rabbinic Judaism denies any need at all for any "mediator" between God and man. Throughout Tanakh (old test.), all of the prophets that succeeded Moshe were all "mediators" of some kind. They heard the D'var Elohim and transmitted them to the people.
Moshe himself even said in the Torah:
Deuteronomy 18:15 Tree of Life Version (TLV)
“Adonai your God will raise up for you a prophet like me from your midst—from your brothers. To him you must listen.Shaliach Shaul rhetorically asks:
Galatians 3:19-22 Tree of Life Version (TLV)
Then why the Torah? It was added because of wrongdoings until the Seed would come—to whom the promise had been made. It was arranged through angels by the hand of an intermediary. 20 Now an intermediary is not for one party alone—but God is one. 21 Then is the Torah against the promises of God? May it never be! For if a law had been given that could impart life, certainly righteousness would have been based on law. 22 But the Scripture has locked up the whole world under sin, so that the promise based on trust in Messiah Yeshua might be given to those who trust.
Interestingly, Shaul points out that the Torah was not given so that mankind could inherit Eternal Life by their own works of righteousness. Even today's Pesukim show this fact to be true!
Adonai Himself says: 26 If only there were such a heart in them to fear Me and keep all My mitzvot always, so that it might go well with them and with their children forever!
The Torah was never intended to pave a way for man to merit his own righteousness. God knows that it is the heart that is sick - and the Torah, no matter how observant we are, is powerless to circumcise the heart of man from the yetzer hara! Hence, the necessity of the Brit Chadasha (New Covenant); Jeremiah foretold that it would be made with the House of Israel (Jer. 31). Whereas the first covenant was broken by us and our fathers, God made a way to change our hearts:
Jeremiah 31:31 not like the covenant
I made with their fathers
in the day I took them by the hand
to bring them out of the land of Egypt.
For they broke My covenant,
though I was a husband to them.”
it is a declaration of Adonai.
32 “But this is the covenant I will make with the house of Israel after those days”
—it is a declaration of Adonai—
“I will put My Torah within them.
Yes, I will write it on their heart.
I will be their God
and they will be My people.
Yes indeed, Moshe was the mediator of the First Covenant; and God saw fit to send us the prophets of Israel as mediators foretelling of the coming promise of a New Covenant that would go beyond what the Torah was powerless to do: "to change our hearts".
Hebrews 8:6 Tree of Life Version (TLV)
But now Yeshua has obtained a more excellent ministry, insofar as He is the mediator of a better covenant which has been enacted on better promises.
Blessed are You, Lord our God, King of the Universe who has given Messiah Yeshua, and the Devarim of the Brit Chadasha. Amen.
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