“And you shall write upon them the words of the
Torah when you pass over, so that you shall come to the land that Hashem your
G-d gives to you – a land flowing with milk and honey – as Hashem your G-d
spoke to your forefathers in your regard.”
(Devarim 27:3)
Moshe tells the nation that after crossing the
Jordan they will arrive at Har Eval.
The nation is to erect a structure of twelve stones. They are to record the Torah on these
stones. There is a dispute among the
authorities regarding exactly what was to be recorded upon these stones. Nachmanides notes that according to some
authorities, the requirement is to be understood quite literally. Bnai Yisrael were required to record the
entire Torah upon these stones – from the first pasuk of Sefer Beresheit to the
last passage of Sefer Devarim.[1] Others suggest that only Sefer Devarim was
to be inscribed upon these stones.[2] Rabbaynu Sa’adai maintains that Bnai Yisrael
were required to inscribe upon the stones a brief list of the 613 mitzvot.[3] What is the basis of this dispute? In order to understand this dispute, we must
consider another issue discussed in our parasha.
“These shall stand on Mount Gerizim to bless the
nation when you pass over the Jordan – Shimon, Levi, Yisachar, Yosef, and
Binyamin.” (Devarim 27:12)
Moshe commands Bnai Yisrael in a second activity
that the nation is to perform upon entering the land. Moshe instructs Bnai Yisrael that, upon entering the land, they
should publicly pronounce a series of blessing and curses. The blessings are the reward for observing
the Torah. The curses are the
consequence for abandoning the mitzvot.
Moshe instructs that the blessings should be given upon Mount Gerizim
and the curses should be pronounced from upon Mount Eival.
Moshe’s instructions are not completely clear from
the narrative in our parasha. The Talmud, in Tractate Sotah, provides further
clarification. The description that
emerges is that Bnai Yisrael were to be divided into three groups. Six tribes – Shevatim – were to ascend Mount
Gerizim and six were to ascend Mount Eival.
The Kohanim and Leveyim were to be positioned between the two
mountains. The Aron – the sacred Ark –
would accompany the Kohanim and Leveyim.
Before we can continue our discussion of the process
of pronouncing the blessings and curses, a critical issue must be
resolved. The blessing and curses are
not a series of rewards and punishments.
They are a list of behaviors that are either rewarded or punished. In our parasha, Moshe lists the behaviors
that result in the curse. For example,
any person that creates an image or idol will be cursed. The behaviors that are rewarded are not
delineated in our parasha. What is the
text of these blessings?
The Talmud suggests that the blessings – the
behaviors to be rewarded – are the opposite of the behaviors that are
punished. In other words, Moshe
delineated, as one of the curses, that a person who creates an idol is cursed. According to the Talmud, this curse
delineates a corresponding blessing.
One who refrains from creating an idol is blessed. Now, we can identify the text of the
blessings. The text of the blessings is
merely a derivative of the text for the curses.
Let us return to the Talmud’s explanation of the
process of pronouncing the blessings and curses. The Talmud explains the process was to be composed of four
steps. First, the Leveyim would turn
towards Mount Gerizim. They state the
first blessing. Second, the Shevatim on
both mountains respond, “amen.” Third,
the Leveyim were to turn towards Mount Eival and state the corresponding
curse. Fourth, the tribes on both
mountains respond, “amen”. This process
continues until the entire series of blessings and corresponding curses is
completed.
This process raises many questions. Let us consider a few of these. First, as explained above, the blessings
would be stated by the Leveyim while facing Mount Gerizim. The Leveyim would then reverse direction and
pronounce the curses facing Mount Eival.
Why were the blessings and curses associated with different directions
and mountains?
Gershonides answers this question. His response provides an important insight
into the fundamental nature of these blessings and curses. He explains that the curse and blessing
represent opposite extremes. The
blessing for observing the mitzvot is uncommon, extreme well-being. The curse that befalls Bnai Yisrael for
violating the commandments is not merely the loss of this well-being and a
restoration of a more common and moderate pattern. The curse is the opposite of the blessing. The consequence for abandoning the Torah is
uncommon, extreme suffering and misfortune.
Associating these two states with two opposing mountains and directions
represents this relationship between the curse and blessing. This symbolism communicates the message that
these two states are extreme opposites.[4]
Gershonides further explains the reason for this
relationship. Why are the curse and
blessing extreme opposites? He explains
that the well-being promised as a reward for observance of the Torah is not a
natural phenomenon. It is only possible
though the intervention of Divine Providence.
Abandoning the Torah is punished by extreme suffering and misery. This punishment is not merely a suspension
of the providence that produced the blessing.
The punishment is also an expression of Divine Providence. The Almighty intervenes into nature to
produce a state of consistent affliction and wretchedness.[5]
Is there a connection between the two activities
that Moshe instructed Bnai Yisrael to perform upon entering the land? In other words is there a relationship
between the Moshe instruction to record the Torah on stones and the requirement
to recite the blessings and curses?
Rashbam suggests an obvious connection.
He explains the two activities are part of a single process. The Torah is to be recorded on the stones so
that the blessings and curses will be recited in the presence of the record of
the Torah.[6] In other words, the blessings and curses
represent an acknowledgement of the consequences for observing or ignoring the
Torah. This acknowledgement is to be
recited in the presence of a record of this Torah.
Now, let us return to the dispute between the
authorities regarding the text recorded on the stones. We can easily grasp the reasoning behind
recording the entire Torah on the stones.
The curses and blessings represent entry into a covenantal relationship
to observe the Torah. It is reasonable
that in entering into this agreement the object of the covenant – the Torah –
should be present.
We can also appreciate the reasoning of the opinion
that Sefer Deavim alone was recorded on the stones. Sefer Devarim is contains Moshe’s final admonishment to Bnai
Yisrael to observe the Torah. Moshe
repeatedly urges Bnai Yisrael to be scrupulous in their observance of the Torah
and describes to the nation of the consequences of disobedience and the rewards
for observance. Sefer Devarim – more
than any other text – is reflected in the blessings and curses. In fact, the blessings and curses can be
regarded as no more than a summary presentation of this final admonition of
Moshe. The recording of Sefer Devarim
upon the stones creates a fixed record of the substance of the covenant entered
into by Hashem and the nation.
In short, these two opinions agree that there is a
relationship between the text on the stones and the blessings and curses. However, they differ on the precise nature
of the relationship. The first opinion
– that the entire Torah is recorded – maintains that the stones were part of
the process of creating the covenant.
When the nation entered into the covenant, the text over which the
agreement is entered is before it. According
to the second opinion – that only Sefer Devarim was recorded on the stones –
the text is not part of the covenant.
It is intended as a fixed record of the covenant for future generations.
This leaves the opinion of Rabbaynu Sa’adia. According to Rabaynu Sa’adia, the stones are
inscribed with a short list of the 613 mitzvot. What is Rabbaynu Sa’adia’s reasoning?
In order to answer this question, it is important to appreciate the nature of 613 mitzvot and their relationship to the Torah. The Torah includes the commandments. But these commandments are not the entire content of the Torah. In addition to these commandments the Torah includes a vast array of concepts, perspectives and ideas. This material is not incorporated into specific mitvot. There are many examples of this distinction. The opening chapters of Sefer Beresheit provide an obvious example. These chapters contain an elaborate description of the creation. Although this material is clearly a fundamental element of the Torah, this account is not incorporated into a specific mitzvah. The mitzvot are the action items of the Torah. They represent the activities and beliefs that we are required to accept and observe.
Rabbaynu Sa’adia maintains that the covenant into
which Bnai Yisrael was to enter through acknowledgement of the curses and
blessings relates to these mitzvot – to the action items of the Torah. Although we are required to accept the
entire Torah – every passage must be acknowledged as a divinely revealed truth,
the blessings and the curses constituted a covenant in regard to these action
items of the Torah. Therefore,
according to Rabbaynu Sa’adia the mitzvot are recorded on the stones and not
the entire Torah.
[1] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Devarim 27:3.
[2] Don Yitzchak Abravanel, Commentary on Sefer Devrim, 252b.
[3] Rabbaynu Avraham ibn Ezra, Commentary on Sefer Devrim, 27:2.
[4] Rabbaynu Levi
ben Gershon (Ralbag / Gershonides), Commentary on the Torah, p 217a.
[5] Rabbaynu Levi
ben Gershon (Ralbag / Gershonides), Commentary on the Torah, p 298d.
[6] Rabbaynu Shemuel ben Meir (Rashbam) Commentary on Sefer Devrim
27:8.