Introduction.
The accepted title of the book comes from an imperfect translation in the Septuagint of the 18th verse of the 17th chapter. In Russian this place sounds like synodal translation like this: “I must write down for myself a list of this law.” This “copy… list” (as if “to reproduce it a second time”) was conveyed by the translators of the Septuagint with the word “deuteronomio” (literally “second law”), which in the 4th century, when Jerome translated the Bible into common Latin (latina vulgata) translated as Deuteronomium, i.e. Deuteronomy.
The Hebrew title of the book is “eldekh hadde barim” (“These are the words”), which corresponded to the common Jewish custom of naming books after the first word or words of the text (1:1). From the point of view of the content of Deuteronomy, this Hebrew name is more suitable for the book, since it does not contain the “second law”, but the sermons of Moses on the topic of the Sinai law.
Author.
Structure of the book.
Deuteronomy is built on the same principle as the so-called vassal treaties, forms of agreements typical of the 2nd millennium BC. When a king entered into an agreement with a country that was in the position of a vassal in relation to him, such an agreement usually consisted of six parts: a) Preamble; b) Historical prologue (the history of the relationship between the king and his vassal); c) General condition of the contract (call for sincere loyalty on the part of the vassal towards his overlord); d) Particular conditions (a detailed list of laws, by fulfilling which the vassal can specifically express his loyalty to the king); e) Divine testimony (deities were called upon to witness the contract) and f) Blessings and curses (for fulfillment or non-fulfillment of the contract).
The structure of Deuteronomy is similar to this structure, since 1:1-4 form the preamble; 1:5 - 4:43 historical prologue; 4:44 - 11:32 reflect general condition; chapters 12-26 specific conditions; chapters 27-28 contain blessings and curses. (Of course, Jehovah, being the only true God, did not call on other deities as evidence of His covenant with Israel.) These and other analogies are emphasized Special attention in this comment.
Purpose of writing.
Although Deuteronomy is composed on the principle of a “vassal agreement,” the book as a whole is more of a sermon in nature. Moses preached the Law to Israel so that the word of God would be imprinted on their hearts. His goal was to lead the people to the renewal of the Covenant made at Sinai, that is, to ensure that the Jews renewed their obligations to God. Only by unconditionally surrendering to the will of the Lord could the people hope that they would enter the Promised Land, win victory over its inhabitants, and begin to live there in prosperity and peace.
That Israel was soon to enter the Promised Land is indicated by nearly two hundred references to “the land” in Deuteronomy (1:7). Moses again and again urged the people to “take” the land (1:8), and urged them to “not fear” their enemies (11:21).
Israel had to realize that the land was their "own portion" according to the will of the Lord (4:20), because God confirmed it with an "oath" (4:31) when He promised to give the land to their "fathers" (1:35). They were not to “forget” (4:9) what God had already done for them and “obey His voice” (4:30), “fear” Him (5:29), “love” Him (6:5) and “cleave to Him” (10:20). Each of the words in quotation marks appears frequently in Deuteronomy, and the footnotes given in parentheses indicate where commentary on those words can be found.
Book outline:
I. Introduction: The historical setting in which Moses gave his speeches (1:1-4)
A. The speaker, his hearers, and the place where he spoke (1:1)
B. When Moses spoke these words (1:2-4)
II. First Address of Moses: Historical Prologue (1:5 - 4:43)
A. Review of the mighty acts of God which He did between Horeb and Bethpeor (1:5 - 3:29)
B. The Call to Obey the Law and Not Serve Idols (4:1-43)
III. Second Address of Moses: Covenant Obligations (4:44 - 26:19)
A. Brief review of the Law at Horeb (4:44 - 5:33)
B. Commands and Warnings of Great Importance (Chapters 6-11)
B. Code of Specific Laws (12:1 - 26:15)
D. Declaration of Devotion and Obedience (26:16-19)
IV. Third Address of Moses: Command for Covenant Renewal and Declaration of Blessings and Curses (27:1 - 29:1)
A. The Commandment for the Renewal of the Covenant (chapter 27)
B. Blessings and Curses (chapter 28)
C. Summarizing Moses' Third Conversion (29:1)
V. The Fourth Address of Moses: Summing Up the Requirements of the Covenant (29:2 - 30:20)
A. A Call to Obedience Based on the Covenant (29:2-29)
B. Promise of blessings if Israel repents (30:1-10)
C. The final command about “choosing life” (30:11-20)
VI. From Moses to Joshua (chapters 31-34)
A. The Appointment of Joshua and the Depositing of the Law (31:1-29)
B. Song of Moses (31:30 - 32:43)
C. Moses' Preparation for Death (32:44-52)
D. Blessing of Moses (chapter 33) D. Death of Moses (chapter 34)
the fifth book of the Pentateuch of Moses (see) and the Bible (see). The title of the book is given by 70 translators and means (in the Hebrew text it is called its first words:). This book is not, as many people think, a simple repetition of the law, it is an important addition to it ( Deuteronomy 29.1), God's attempt to teach His people obedience and love. There is an assumption that Moses read this book (in whole or in part) to the people of Israel twice - first at Kadesh-Barnea ( Deut 1.2) before the supposed entrance to the Promised Land from the south, and then a second time beyond the Jordan against Jericho ( Deut 1.1,3) (after 38 years). From this book the Lord took the words of the law with which he answered the tempter in the wilderness ( Deut 6.13,16; Deuteronomy 8.3; Tue 10.20), as well as words that summarize the meaning of everything Old Testament (Deuteronomy 6.5). They believe, judging by 2 Par 34.24, that it was this book that was found in the temple by the high priest Hilkiah under King Josiah (cf. Deut 17.18).
This word is in other dictionaries
Deuteronomy, book - - fifth book of the Mosaic Pentateuch (see) and the Bible (see). The title of the book means “repetition of the law” (in the Hebrew text it is called its first words: “These words”). This book is not, as many people think, a simple repetition of the law, it is an important addition to it (Deut. 29.1), an attempt by God to teach His people obedience and love. There is an assumption that Moses read this book (in whole or in part) to the people of Israel twice - first at Kadesh-Barnea (Deut 1.2) before the supposed entrance to the Promised Land from the south, and then a second time beyond the Jordan against Jericho (Deut 1.1,3) ( after 38 years). From this book the Lord took the words of the law with which he answered the tempter in the wilderness (Deut 6.13,16; 8.3; 10.20), as well as words that summarize the meaning of the entire Old Testament (Deut 6.5). It is believed, judging by 2 Chronicles 34.24, that it was this book that was found in the temple by the high priest Hilkiah under King Josiah (cf. Deut 17.18).Moshe assured the children of Israel that if they kept everything, even the seeming "insignificant"
commandments, they will become the most blessed people on earth.
He informed the people that they would conquer Canaan gradually, so that the country would not fall into desolation and be invaded by wild animals in the interim until the Jews settled throughout the territory.
Reminding the children of Israel again to destroy all the idols of Canaan, Moshe emphasized that The Torah is indivisible and cannot be observed in part. Moshe described the Land of Israel as a land of wheat, barley, grapes, figs and pomegranates, olive oil and date honey ( "Seven Fruits of the Land of Israel"). At the same time, it is important that Jews do not arrogantly believe that all the benefits of the Land of Israel are the result of their own merits and the fruit of their own efforts; they must always remember that it was G‑d who gave them success and prosperity. And G‑d expelled the Canaanites not because of the righteousness of the children of Israel, but because of the sins of the Canaanites themselves, for throughout their entire journey from Egypt to Sinai and to the borders of the Land of Israel, the Jews did nothing but sin, murmur and rebel against B -ha and Moshe.
Moses recounted the events that occurred after the Sinai revelation, culminating in his return with the second tablets to Yom Kippur.
The death of Aaron was mentioned, as well as the election of the Levites to serve G‑d.
Summing up the stay of the Jews in Egypt and their forty years of wandering, Moshe stated that a family of 70 people who came to Egypt turned into a people as numerous as the stars of heaven.
Once again, emphasizing the virtues of the Land of Israel, Moshe made a speech that formed the second paragraph of the prayer "Shema" and containing the idea of reward for fulfilling the commandments and punishment for their failure.
Keeping and Neglecting the Commandments
Word ekev (“consequence”) consists of the same letters as the word the word akev ("heel"), and almost completely coincides with it in sound . Midrash Rabbah explains what is in the word ekev contains a hint about what should be done All commandments, even those that seem insignificant to a person, and he passes without noticing them, as if trampling heels something unnecessary.
Yeshua said:
“Do not think that I came to destroy the law or the prophets: I did not come to destroy, but to fulfill.
For truly I say to you, until heaven and earth pass away, not one jot or one tittle will pass from the law until it is all fulfilled.
So, whoever breaks one of the least of these commandments and teaches people to do so, he will be called the least in the Kingdom of Heaven; and whoever does and teaches will be called great in the Kingdom of Heaven.”(Matt. 5:17-19)
We often think that while living by grace, we can get away with anything. But Scripture warns us against this. And of course He didn't mean that there was small commandments. Most likely, we consider them as such. No wonder our sages many many years ago they said that we people often walk with our feet on His commandments, considering them not as important as some.
This does not tell us that we will somehow break through into His Kingdom.
It seems to me that Yeshua is talking here, most likely about unconscious distortion of the Torah. I am not He, this is my opinion. But if I'm right. Many Bible teachers, coming to His Kingdom, will be surprised at how this scripture will judge them. And instead of greatness, they will be humiliated.
Yeshua denounced similar things among the Pharisees.
«
Blind leaders, straining out a mosquito and devouring a camel!
25 Woe to you, scribes and Pharisees, hypocrites, because you cleanse the outside of the cup and the platter, while inside they are full of robbery and unrighteousness.
26 Blind Pharisee! First cleanse the inside of the cup and the dish, so that the outside of them may also be clean.
27 Woe to you, scribes and Pharisees, hypocrites, for you are like whitewashed tombs, which on the outside appear beautiful, but on the inside are full of the bones of the dead and all uncleanness;
28 In the same way, outwardly you appear to people to be righteous, but inwardly you are filled with hypocrisy and lawlessness” (Matt. 23:24-28)
Consequence of Obedience
“If you obey My commandments that I command you today, to love the Lord your God and to serve Him with all your heart and with all your soul,
14 Then I will give your land the rain in its season, the early and the late; and thou shalt gather in thy bread, and thy wine, and thy oil; 15 And I will give grass in your field for your livestock, and you will eat and be satisfied” (Deut. 11:13-15)
“For if you keep all these commandments that I command you to do, and love the Lord your God and walk in all His ways and cleave to Him,
23 Then the Lord will drive out all these nations from before you, and you will take possession of nations that are greater and mightier than you” (Deut. 11:22,23)
Verb שמר ‹shamar› means “keep”, “observe”, “observe”, “guard”.
Here two forms of this verb are side by side: תשמרון שמר
"shamOr tishmerun" -
“by observing, you will observe”
We are called to keep His commandments, as Scripture tells us: “You shall love the Lord your God with all your heart and with all your soul and with all your strength” (Deut. 6:5)
Many cannot compare love and fulfilling His commandments. But Yeshua says very clearly: “Whoever has My commandments and keeps them, it is he who loves Me...” (John 14:21)
Scripture promises us benefit from fulfilling His Commandments. And of course, this primarily applies to the land of Israel, but I am sure that His promise does not stop there and extends into the life of everyone who devotes himself to walking His path.
Daniel cries and prays before the Most High G-d: “For we have sinned and done wrong, turning away from You, and we have sinned in everything. They did not listen to Your commandments and did not keep them, and did not do as You commanded us, so that it would be good for us.”(Dan.3:29,30)
“...And now, knowing that, being perfect in His good, the Creator inevitably wants to pour it out on us” book Sefer Ha-Chinuch
We do not serve Him for His blessings, but His blessings will always follow those who choose to keep and obey His commandments.
What blessings do we see in the Torah?
1. The Lord will love you
is the highest blessing. The one whom G-d loves receives the greatest benefits.
2. He will bless you
- material wealth.
3. He will multiply your family
- in the most extraordinary way, just as in Egypt a family of seventy souls gave birth to a nation of 600,000 adult men.
Further Torah emphasizes : “There will be no barren man or barren woman among you.” Torah considers each person as the greatest value and regards the multiplication of the Torah people as one of the greatest blessings (Rav Hirsch).
4. He will bless the fruit of your womb
- your women will not have miscarriages, and your children will not die while their parents are alive.
5. He will bless the fruits of your land:
grain, wine and oil - God will bless everything you produce, but these three products are especially noted because they constitute the main source of income for the farmer.
G-d will bless the fruits of your land because you keep the commandments related to the fields: separating maaser (tithe) from the harvest, etc. He will also bless your wheat for the merit of the Lechem Hapanim (Shewbread in the Sanctuary), your wine for the merit of the flour offerings, and your oil for the merit of the lamps that you light in the menorah of the Sanctuary.
6. The offspring of your bulls
- G-d will protect cows from miscarriages.
Thus, He rewards you for sacrificing every tenth animal from the herd to the Lord and for observing the laws of sacrifice.
This blessing will be awarded to you in Eretz Israel - the Land that G‑d promised to your fathers.
7. You will be blessed by all nations
- they all admit: “This is a wonderful people blessed by G-d!”
And you will destroy all the nations that the Lord delivers into your hands - Moses promised that if the children of Israel succeed in studying the Torah and keeping the commandments, God is wonderful will thus deliver their enemies into their hands. Conquering the land of Israel would not require any military action. The Jews will defeat the nations without any effort on their part, for the enemies will be put to flight and surrender.
In his book by Aderet Eliyahu counts in verse 7:13 ten blessings:
1.He will love you;
2. He will bless you;
3. He will multiply your generation;
4. He will bless the fruit of your womb,
5. the fruits of your land (minerals),
6. your grain,
7. your wine,
8. your oil,
9. your bulls,
10. your flocks of sheep.
Rabbeinu Ephraim adds that the ten blessings listed here are the reward for keeping the Ten Commandments, which are the basis of all commandments.
We must understand that it is not simple legal execution Torah important to Him. He wants our heart, which is ready to fulfill His Laws.
I know that we humans go to extremes. Beginning to understand the importance of fulfilling His Laws, many begin to go to the other extreme. Literally becoming like those whom Yeshua denounced: straining out a gnat and devouring a camel.
Exists "interior" factor - an irrational desire for Him, arising in the very depths of the heart and not amenable to intellectual analysis - from the depths of the heart
The irrational desire for Him, arising in the very depths of the heart, is much more important than the emotions generated by the work of the intellect and controlled by it.
This love, this desire for the Most High, is given by the Ruach HaKodesh, the Holy Spirit, Who comes to those who accept Yeshua as their Savior, their Mashiach (Messiah)
And we must cherish this fire in our hearts.
There is nothing more important about this. What is important is the internal striving and external fulfillment of the commandments. It's like a bird that needs two wings to fly. Likewise, we need both in order to become perfect in our G-d. And grow in Him every day of our lives.
May God bless us
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