If there is one term that typifies the book of D'varim, it is "transition" - or "avor" in Hebrew, stemming from the root. e.v.r, (ayin, vet/bet, resh), meaning to "traverse, cross over, pass by or through, transgress, get angry/cross, other side, for the sake of and fords, or passageway", being also the root for the word “Hebrew”. This term, with some of those derivatives, shows up many times in Parashat Va’etchanan, which is why we will follow it not only there, but also throughout the book of Dvarim (Deuteronomy). This excursion will also provide an opportunity to observe, once again, patterns of the Hebrew mindset and the compactness of the language, as well as the mutual effect of thought and language on each other. We will see how “avor” lends D’varim its special character, and in turn how it expresses the calling of the People of Yisrael.
In Sh'mot (Exodus) the Hebrews passed over from one state of existence
(slavery) to another (freedom and redemption) as well as to a new geographical
location, by crossing the Sea of Reeds. Here, in Dvarim, they
are about to experience another crossing. This time it is the Yarden, which is
to become the passageway that will lead them to the land promised them by YHVH.
They will, once again, go through a change of status, ceasing to be nomads. In
the past we have noted that "Hebrews"- "Ivrim" - are those
who are destined for transitions of one form or another. This group of people
is seen here (and throughout Scripture) fulfilling this very destiny, already
alluded to by the name of their progenitor Ever (Eber, Gen. 11:14,15)
mentioned five generations before Avraham, whose name they bore. However,
nowhere is the "passing" or "crossing" – designated by
e.v.r (ayin, bet/vet, resh) - more evident than in D'varim, where the term is
used in several connotations forming, as it were, a series of milestones that
enable us to accompany the Israelites in their journeys and transitions as
depicted in this book.
Already in Dvarim’s opening verse, we see Moshe addressing "all
Israel on the side of the Jordan
– Ever ha'Yarden" (1:1 italics added). Ever (vowel
sounds like in “essence”) is "the other side", thus rendering
the land on the Yarden's eastern shore, "Ever haYarden". It was
also at "Ever ha'Yarden" where Moshe "began to explain the
Torah" (1:5). Sometime later Yehoshua (Joshua) reminds the Israelites of
another "ever" - the place where their forefathers came from,
saying: "Thus says YHVH the Elohim of Israel: `Your fathers Terah, the
father of Abraham and the father of Nahor, dwelt on the other side [ever]
of the River in old times; and they served other gods. Then I took your father
Abraham from the other side [ever] of the River,
led him throughout all the land of Canaan, and multiplied his
descendants and gave him Isaac'" (Josh. 24:2,3 italics added).
In recounting the wilderness journey and its adventures, Moshe says, "We came
through [a'va'rnu] the nations which you passed by [a'va'rtem]…
"(Deut. 29:16 italics added). About these nations, he made earlier
comments, recalling YHVH’s words to him: "You are passing [ovrim]
by the border of your brothers, the sons of Esau" (2:4). And as to
the actual event: "And we passed [va'na'vor] and turned
beyond our brother the sons of Esau… and we passed [va'na'vor]
by way of the Wilderness of Moab" (2:8). “And the time we took to come
from Kadesh Barnea until we crossed over [avarnu] the Valley
of the Zered was thirty-eight years, until all the generation of the men of war
was consumed from the midst of the camp, just as YHVH had sworn to them"
(2:14). Although the wording here appears to be recounting technical details,
it captures the tragedy that the Israelites brought upon themselves - the passing
on of an entire generation. Preceding the crossing of this river
(Zered), YHVH exhorted the Israelites: “Now rise up, and go over [e’e’vru]
the river Zered! And we went over [va’na’avor] the
river Zered” (2:13, italics added).
The next “crossing over" [o-ver in Hebrew] (2:18) was through
the territory of Moav and Ammon, that according to YHVH's
word was not to be trampled. But the command to "cross [e’e’vru]" the
River Arnon was different! The land of Sichon, the Amorite
king, was to come under Yisrael's dominion. The Amorites ignored the message,
"Let me pass through [e'ebra] your land; I will keep
strictly to the road, and I will turn neither to the right nor to the left. You
shall sell me food for money, that I may eat, and give me water for money, that
I may drink; only let me pass through [e'ebra] on foot, just
as the descendants of Esau who dwell in Seir and the Moabites who dwell in Ar
did for me, until I cross [e'evor] the Jordan to the land
which YHVH our Elohim is giving us" (2:27,28 italics added). Instead,
"Sihon king of Heshbon would not let us pass
through [ha'a'virenu]" (v. 30, italics added). Thus, the land of
the Amorites was conquered. A similar fate awaited Og the king of Bashan, whose
land was also subjugated by the Israelites. Moshe recalls: "We took the
land from the hand of the two kings of the Amorites who were on this side of
the Jordan [Ever haYarden], from the River Arnon to Mount Hermon"
(3:8 italics added).
This was also the land requested by the tribes of Reuven, Gad, and half of
Menashe, who had to meet one condition: "All you men of valor shall cross over [ta'avru]
armed before your brethren, the children of Israel" (3:18 italics
added), in order to help them take control of the Promised Land. Moshe
continues, promising to Yehoshua: "YHVH will do to all the kingdoms
through which you pass [over]" (v. 21), what He had done
to the former kingdoms.
In addition to the above promise, there is an even greater one (preceded by the
words "Sh'ma Yisrael - Hear O Israel" in 9:1): "Therefore
understand today that YHVH your Elohim is He who goes over [ha'over]
before you as a consuming fire" (9:3 italics added). And moreover,
"YHVH your Elohim Himself crosses over [o’ver]
before you; He will destroy these nations from before you, and you shall
dispossess them. Joshua himself crosses over [o’ver]
before you, just as YHVH has said" (31:3 italic added). The "crossing over [ovrim]
to possess" or "inherit" the land is also an inseparable part of
the description of the Land itself, as everything about its conditions
constitutes a major change-over and transition from
the setting of the desert (for details see 11:10 -12).
And while Moshe was thus preparing the nation, which he had so greatly nurtured
and for whom he had been willing to give up his life, he did not conceal from
them and from posterity the sad fact that he had "pleaded with YHVH at
that time, saying: ‘O my Adonai YHVH, You have begun to show Your servant Your
greatness and Your mighty hand… I pray, let me cross over [e'ebra]
and see the good land beyond [ever] the Jordan, those
pleasant mountains, and Lebanon.’ But YHVH was angry [va'yita'ber]
with me on your account, and would not listen to me" (3:23-26 italics
added). Yes, "angry" in this context is also made up of the root
ayin, vet/bet, resh! Thus, there is more than one way to 'cross over'. ‘Crossing
over' to the 'wrong side' and 'crossing' YHVH's will, will incur
His anger (“evrah”).
Moshe continues to relate his plight, as pronounced by YHVH: "Go up to the
top of Pisgah, and lift your eyes toward the west, the north, the south, and
the east; behold it with your eyes, for you shall not cross
over [ta'avor] this Jordan. But command Joshua, and encourage him
and strengthen him; for he shall go over [ya'avor] before this
people…" (3: 27,28 italics added). Just before Moshe's death
on Mount Nevo (Nebo), called here “Avarim” (32:49) - the Mount
of Crossing - he is once again reminded by his Elohim, "I have
caused you to see it [the land] with your eyes, but you shall not cross
over [ta'avor] there" (34:4 italics added). In Psalm 106:32 this
story is repeated: “They angered him also at the waters of strife,
so that it went ill with Moses for their sakes [ba’a’vu’ram]”
(italics added). The singular form “(ba)avu’r” literally means “one who has
been caused to pass over”. Thus, even a common
preposition such as “for someone’s sake” is rooted in e.v.r – i.e.
“crossing or passing over” - pointing to the centrality of this term and to an
active force, or agent, outside of one’s self who, as this preposition shows,
acts as the Prime Cause.
The covenant and the commandments are not 'passed over' in our text either.
In his discourse, Moshe elaborates extensively on these issues. YHVH
made another covenant with the Children of Yisrael, "in
the land of Moab besides the covenant which He made with
them in Horeb… that you may enter [le'ov'recha] into covenant
with YHVH your Elohim" (Deut. 29:1,12 italics added). Thus, in “entering”
this covenant they were literally "crossing" into it.
"Transgressing" YHVH's commandments, according to 26:13, is also referred
to as "crossing". Some of these commandments are: "When a man
has taken a new wife, he shall not go out to war or be charged [ya'avor]
with any business…" (24:5 italics added), and "There shall not be
found among you anyone who makes his son or his daughter pass through [ma'avir]
the fire…" (18:10 italics added). "For this commandment which I
command you today is not too mysterious for you, nor is it far off. It is not
in heaven, that you should say, `Who will ascend into heaven for us and bring
it to us, that we may hear it and do it?' Nor is it beyond [meh’ever]
the sea, that you should say, `Who will go over [ya'avor]
the sea for us and bring it to us, that we may hear it and do it?’ But the word
is very near you, in your mouth and in your heart, that you may do it"
(30:11-14 italics added). According to these words, it appears that fulfilling
Elohim's Word does not necessarily require a physical crossing or passing over;
it is simply a matter of turning inwardly, to that which He has already
deposited there (see Rom. 8:11).
Finally, "And it shall be, on the day when you [plural] cross
over [ta'avru] the Jordan to the land which YHVH your Elohim is giving
you, that you shall set up for yourselves large stones, and whitewash them with
lime. You shall write on them all the words of this law, when you have
crossed over [be'ovre'cha], that you may enter the land which YHVH
your Elohim is giving you, a land flowing with milk and honey, just as YHVH the
Elohim of your fathers promised you. Therefore it shall be, when you [plural] have
crossed over [be'ovre'chem] the Jordan, that
on Mount Ebal you shall set up these stones, which I command you
today…" (27:2-4 italics added). Thus, the "crossing over" is to
be marked by stones that were to be a testimony of a genuine "crossing
over" and a “changeover” undertaken by the Hebrews, the 'People of
Transition'!
The root e.v.r, however, is also being applied to the enemies of Yisrael. Prior
to the actual crossing, Yehoshua sent two spies to Yericho (Jericho). These two
were pursued by men who themselves had to cross the Yarden’s "fords”.
These “fords” are “ma’a’barot,” literally, “that which enables passage” (ref.
Josh. 2:7).
Interestingly, the Hebrew translation for Hebrews 6:20, speaking about the
Place of the Presence (behind the veil), states that Yeshua has “gone over”
(in Hebrew - ‘o’ver’) there for us, as a forerunner.
In closing, let us pause briefly on “va’etchanan”, the title of our Parasha,
which takes us back to its opening verse (3:23) where Moshe pleads with YHVH to
let him cross the Yarden. “And I pleaded” or implored…”
– etchanan – is of the root ch.n.n (chet, noon, noon), which means to
“show favor or be gracious”, while “chen” (chet, noon) is “grace” (e.g.
Zech. 4:7, 12:10). Thus, he who pleads with, and implores YHVH knows he is
invoking His grace, cognizant of the fact that even the pleading itself is
linked to YHVH’s compassion and favor active in the one who is pleading with
expectancy. This verb occurs one more time in the Parasha, in reference to the seven
nations of C'nan, that Yisrael's Elohim was about to subdue: "when YHVH
your Elohim delivers them over to you, you shall conquer them and utterly
destroy them. You shall make no covenant with them nor show mercy to them"
(Deut. 7:2). "Show mercy" - te'cha'nem - literally is "show
[have] grace/favor to them".
Note: In the synagogue, the Torah scrolls are placed in an ark called
“teiva”. When the representative of the congregation who prays on their
behalf stands before the ark, he too is said to be “passing [over] before the
teiva”.
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