[Commentary from our excellent source book: Pentateuch and Haftorahs, ed. Dr. J.H. Hertz; translation is EF/Everett Fox, The Five Books of Moses.–Admin1.]
Deuteronomy/Davarim 10
RESULTS OF MOSES’ INTERVENTION
The grant of the Second Tables; the institution of the priestly and Levitical services; and the permission to march onward and take possession of Canaan.
1 At that time YHVH said to me: Carve yourself two tablets of stone, like the first-ones, and come up to me, on the mountain, and make yourself a coffer of wood.
at that time. After Moses had succeeded in averting destruction from the people.
2 I will write on the tablets the words that were on the tablets, the first-ones, that you smashed, and you are to put them in the coffer.3 So I made a coffer of acacia wood, I carved out two tablets of stone, like the first-ones, and I went up, on the mountain, the two tablets in my arms.
so I made an ark. ‘So I had an ark made,’ by Bezalel; Exod. XXV,10, ‘thou shalt overlay it with pure gold,’ i.e. have it overlaid.
Some of the Midrashim, followed by Rashi are of the opinion that there were two Arks–a temporary Ark made by Moses on receipt of the Tables, and the permanent one prepared later by Bezalel.
4 And he wrote on the tablets according to the first writing, the Ten Words that YHVH spoke to you on the mountain, from the midst of the fire, on the day of the Assembly, and YHVH gave them to me.5 Now when I faced about and came down the mountain, I put the tablets in the coffer that I had made, and they have remained there, as YHVH had commanded me.
put the tables in the ark. I Kings, VIII,9. According to a Rabbinic tradition, Moses also deposited in the Ark the fragments of the First Tables that had been broken. ‘One should learn from this, to show respect to a scholar who has forgotten his learning through age, sorrow or illness’ (Talmud). We must respect the aged, though they be broken by years and trouble.
6-9. The mention of the Ark leads Moses to refer to the appointment of the Levites, who were to have it in their charge.
6 And the Children of Israel marched from the Wells of the Children of Ya’akan to Mosera; there Aharon died, and he was buried there; so El’azar his son served-as-priest in his stead.children of Israel journeyed. This and the succeeding v. interrupt the narrative, and may be regarded as a gloss added by Moses when he wrote down the Discourse. In num. XXXIII,31, we find the stations named in a different order, with the variation in nomenclature that is not infrequent in Scripture. A probable explanation is that the Israelites, after journeying in a southern direction to the land of Edom, had to turn sharply to the north and retrace their steps for a short distance.
there Aaron died. By there must be understood the last-mentioned place; viz. Moserah. As it is unthinkable that, in regard to an important event like the death of Aaron, there should be a divergence in the accounts, Moserah must be thought of as at the foot of Mount Hor mentioned in Num. XX,22, and would indicate the exact spot from which Aaron ascended the mountain.
7 From there they marched to Gudgoda, from Gudgoda to Yotvata, a land of streams of water.8 At that time YHVH separated the tribe of Levi to carry the coffer of YHVH’S covenant, to stand before the presence of YHVH, to attend on him and to give-blessing in his name, until this day.
at that time. Of the sin of the Golden Calf and its sequel. The tribe of Levi had held aloof from the rest of the people (Exod. XXXII,26), and, as a reward for their faithfulness, they were appointed to the sacred charge of the Sanctuary.
separated. Better, set apart.
to bear the Ark. One of the functions of the Levites was to assist the priests in carrying the Ark.
to stand before the LORD. To minister unto Him in offering sacrifice. This duty was reserved for the priests alone; Num. III,10.
to bless in His name. To pronounce the Priestly Benediction, Num. VI,23.
9 Therefore Levi did not have an inheritable portion along with his brothers; YHVH is his inheritance, as YHVH your God promised him.wherefore. ‘Without any question, the whole tribe of Levi is here set apart for holy, i.e. priestly duties. But it does not at all follow from this, that each single member of the tribe could at will perform each and everyone of these functions, without any gradation or distribution of functions among these servants of God’ (Dillmann).
hath no portion. See Num. XVIII,20. When the Land was divided among the tribes, no part was allotted to the tribe of Levi. both priests and Levites. Their whole time being required for the work of the Sanctuary, they would not be able to attend to the care of the soil.
the LORD is his inheritance. This phrase is like that of the Psalmist (XVI,5). ‘O LORD, the portion of mine inheritance’ (Ibn Ezra). The Targum understands it to mean: ‘what God will give them; viz. the portions of the sacrifices that shall be the inheritance of the tribe of Levi.
spoke unto him. See Num. XVII,20. Although the words are there addressed to Aaron and his sons, i.e. to the priests, they clearly apply to the tribe of Levi generally.
10 Now I stood on the mountain like the days, the first-ones, forty days and forty nights, and YHVH hearkened to me also on that occasion- YHVH did not consent to bring-ruin upon you.I stayed in the mount. This and the succeeding v. are a continuation of IX,18,19. Moses stayed two periods of forty days on the Mount after the sin of the Golden Calf–the first time, to intercede for the people (alluded to in IX,18,25); the second time, for the purpose of receiving the Tables; Exod. XXXIV,28.
11 YHVH said to me: Arise, go on the march before the people, so that they may enter and take-possession-of the land about which I swore to their fathers, to give them.arise. As Leader of Israel, to bring Israel to Canaan. The forgiveness of Israel’s sin is complete.
X,12-XI,32. THE SECOND DISCOURSE OF MOSES: CONCLUDING PORTION
Final review of all the reasons for, and results of, obedience to God.
Image from thebiblein365.blogspot.com
and now. i.e. in conclusion. Pride having been shown to be out of place in those who had so often provoked God, and who owed their all to God’s forgiveness and the entreaties of Moses, let Israel, in return for God’s undeserved mercies, love and fear Him.
what doth the LORD thy God require of thee. Nothing impossible or extraordinary, but what is simple, and within the people’s duty–fear, love, service and fulfillment of commandments. The question recalls the great utterance of the prophet Micah (VI,8), with which it should be compared: It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God.
THE WHOLE DUTY OF MAN. Over and against their fantastic and gruesome ways of propitiating God, the Prophet [Micah] solemnly states the Divine and tender simplicities of God’s demands.
it hath been told thee. It is no new revelation which he–the Prophet–is announcing; he is merely echoing and restating the message of Abraham, Moses, Samuel, and Elijah.
O man. Heb. adam. The teachings of true religion are of universal appeal, and extend to all the children of men.
Ehrlich points out that adam means ‘man’, and not ‘O man’, as the vocative would have to be ha-adam. Consequently, he translates the Prophet’s answer to the agonizing cry of the benighted worshipper who asks: ‘Shall I offer my child as a sacrifice?’ as follows: ‘Man hath told thee that this is good; but what does the LORD require of thee? Nothing but to do justly, to love mercy and to walk humbly with thy God.’
to do justly. lit. ‘to execute justice’. Justice implies reverence for the personality of every human being as the possessor, by virtue of his humanity, of inalienable rights to life, honour and the fruit of his toil. The whole machinery of the state must be set in motion to protect these inalienable human rights against outrage and injustice. It is heinous sin for any individual by his action to injure the life, honour and possessions of his fellowman.
to love mercy. Heb. chesed, means kindness to the lowly, needy and miserable, as shown in all charitable acts, especially such as go with personal service. And man is ‘to love mercy’. ‘In regard to justice, it is sufficient to carry out its behests; but in regard to mercy, the deed alone is insufficient, even when it is the outcome of a clear sense of duty. Love is an essential accompaniment of every deed of mercy’ (Hermann Cohen). The Rabbis translate ‘to love mercy’ by ‘the bestowal of lovingkindnesses’; i.e. clothing the naked, nursing the sick, comforting those that mourn, burying the dead. When the Temple fell, Johanan ben Zakkai declared: ‘We have another means of expiation, equally efficacious, left us; namely, the bestowal of disinterested deeds of lovingkindness upon our fellowmen.’ The Rabbis imbued the generations of Israel with a veritable passion for pity; and they denied that anyone who was devoid of pity could be a true descendant of Abraham.
to walk humbly with thy God. In fellowship and communion with God; not ostentatiously, but with inward devotion and noiseless acts of love (Margolis). Rabbi Phinehas ben Yair said: ‘Holiness leads to humility; humility leads to the fear of sin; fear of sin leads to saintliness; saintliness leads to the Holy Spirit.’ The insistence on humility distinguishes Jewish from Greek ethics. ‘Everything heroic in man is insignificant and perishable, and all his wisdom and virtue unable to stand the crucial test, unless they are the fruits of humility. In this there is no exception—neither for any man, any people, or any age’ (Hermann Cohen).
In the light of the above interpretation of v. 8, the cardinal virtues of human life are Justice, Mercy and Humility. It is questionable, however, whether to walk humbly is the correct translation of the Heb. A better and higher sense is obtained if we connect it with the later Hebrew which denotes modesty, decency, chastity, personal holiness, purity; and translate the third portion of the Prophet’s answer to walk in purity with thy God. The pillars of Religion are accordingly Justice, Mercy and Purity.
‘Micah’s ideal is not a minimum of religion, it is a maximum. He provides the great standards by which we may test our acting, our thinking, our religious practice. And this is why Micah’s pronouncement has about it an air of finality. The Prophet seems to feel that what he is saying is an eternal truth; we seem to feel it as we read it or we hear it read. Men may come and go, but Micah’s ideal must live for ever’ (Singer).
to fear the LORD. ‘The fear of the LORD is the beginning of knowledge (Prov.I,7); reverence of God is the foundation of religion. The Rabbis, likewise, speak of ‘the fear of Heaven’ (i.e. the religious sense, the feeling for religion) as the key to all Wisdom. ‘Whatever man has Learning but no fear of Heaven, to what is he like? ‘ they ask. ‘To a keeper of a house, who has the key to the inner chambers, but lacks the key of the outer doors of the house. Of what avail are those others to him?’
13 to keep the commandments of YHVH and his laws which I command you today, to have it go-well for you?for thy good. When God asks man to obey His commands, it is not for His benefit, but for man’s welfare.
14-15. The fear of God should flow from the thought of His infinity and righteousness; the love of God from the thought of His love towards the Patriarchs and their posterity.
14 Here, YHVH your God’s are the heavens and the heaven of heavens, the earth and all that is on it!heaven of heavens. The highest heaven.
15 Only to your fathers was YHVH attached, to love them, so he chose their seed after them, you, above all (other) peoples, as (is) this (very) day.16 So circumcise the foreskin of your heart, your neck you are not to keep-hard anymore;
circumcise. i.e. remove. They are not to allow, as it were, a hard covering to surround their heart making it impervious to Divine influence. ‘Your heart shall be open for recognizing the truth’ (Nachmanides).
17 for YHVH your God, he is the God of gods and the Lord of lords, the God great, powerful, and awe-inspiring, he who lifts up no face (in favor) and takes no bribe,God of gods. A Hebraism (like song of songs, heaven of heavens) for the Supreme Judge.
the great God. This description of God has been included in the first of the Eighteen Benedictions.
regardeth not persons. ‘Is never partial’ (Moffatt). Israel must not deliberately sin in the hope of finding mercy through the ‘merits of the fathers’. The fact that they were the Chosen People only meant that more was expected of them than of heathens; and, furthermore, that their actions would be judged by higher standards. Cf. Amos, 2 (‘You only have I known of all the families of the earth); therefore I will visit upon you all your iniquities’). therefore. The most famous ‘therefore’ in history. Israel is the chosen of God. Therefore, God demands higher, not lower, standards of goodness from Israel, and will punish lapses more severely. The higher the privilege, the graver the responsibility. The greater the opportunity, the more inexcusable the failure to use it.
nor taketh reward. ‘Never to be bribed’ (Moffatt). He is no human judge, of whom such must be thought, especially in barbaric society. He is inflexible in His punishment of the iniquitous, and in His protection of the helpless and oppressed.
18 providing justice (for) orphan and widow, loving the sojourner, by giving him food and clothing.justice for. The fatherless, the widow, and the stranger, who are too weak to defend themselves against injustice.
19 So you are to love the sojourner, for sojourners were you in the land of Egypt;love ye therefore the stranger. This demand to love the alien is without parallel in the legislation of any ancient people. In later Hebrew, the word ‘stranger’ (ger) denotes a proselyte, the man or woman who voluntarily joins the ranks of Judaism, and the words of this v. are applied to him. ‘How great is the duty which the Torah imposes on us with regard to proselytes. Our parents we are commanded to honour and fear; to the prophets we are ordered to hearken. A man may honour and fear and obey without loving. But in the case of ‘strangers’, we are bidden to love them with the whole force of our heart’s affection’ (Maimonides).
for ye were strangers. From their bitter experience in Egypt, the Israelites were to learn sympathy with the alien in their own land.
20-22. A God of such majesty and justice should command the reverence, devotion and praise of Israel.
20 YHVH your God, you are to hold-in-awe, him you are to serve, to him you are to cling, by his name you are to swear!thou shalt fear . . . cleave. The fear of God is not a feeling of terror, which repels and causes men to shrink from it. It is that grateful reverence which leads men to cleave and cling to God. The Jewish philosophers coined a special phrase for this feeling: ‘loving fear’ (Hermann Cohen).
21 He is your praise, he is your God, who did for you these great and awe-inspiring (acts) that your (own) eyes saw.He is thy glory. i.e. ‘to Him alone is thy praise due’; or, ‘He is the cause of thy fame,’ by the deeds He has done for thee; Exod. XV,II; Jer. XVII,14.
22 As seventy persons your fathers went down to Egypt, but now YHVH your God has made you like the stars of the heavens for multitude!The crowning evidence of God’s claim on the gratitude and obedience of Israel.