Translator’s note: This chapter lays the foundation for resolving the questions regarding Rava’s statements. The resolution to these questions is stated in chapter 8. MOSHE BEQUEATHED THE DIVINE GIFT OF PILPUL TO THE CHILDREN OF ISRAEL TO ENSURE THEIR SURVIVAL IN EXILE THE REASON [Moshe taught Israel the pilpul method] is because God decreed at the Incident of the Spies¹ that the Temple was to be destroyed, and that [the Children of Israel] were to be scattered in [foreign] lands. As it states in Psalms 106:26, “Then He lifted up His hand [in an oath] against them, to throw them down in the wilderness.” In addition, the Prophet Ezekiel, in 20:23 stated, “I also lifted up My hand [in an oath] that I would scatter them among the nations and disperse them throughout the lands.”

footnotes: ¹ See Num. chapters 13 and 14.

[Addendum 1 to Chapter 7]² Translator’s note: In this addendum, the Netziv explains the reason for Israel’s exile. ALTHOUGH THIS DECREE [of exile] is not stated explicitly in the Torah, it is alluded to [by how God decreed during the incident of the spies that they would not enter Israel]: “But as I live and the glory of God shall fill the entire world.”¹ The commentaries² say that this statement is an oath [of punishment to be read as], “Just as I [God] live and the glory of God fills the entire world; all the men who have seen My glory and My signs… will not see the Land that I have sworn to give their forefathers,” etc. However, we explained in She’ilta 30:7 that this is not an oath [of punishment]. Rather, it is a rationale as to why they were not forgiven completely as they should have been, since Moshe entreated God by invoking the Thirteen Attributes of Mercy. See there [what we wrote].³

footnotes: ² In Addendum 1 to Chapter 7, the Netziv will be explaining the reason for Israel’s exile. ¹ Num. 14:21. ² See Rashi, Ibn Ezra and Nahmanides on this verse. ³ When Moshe entreated God for the Jews to be forgiven, he employed two arguments: 1) if God were to destroy the Israelites, He would lessen His own glory, since the nations of the world would say: “It was only because God lacked the ability to bring this people to the land that He had promised them that He slew them in the wilderness.” 2. That the “strength of God be magnified” – in other words, the Divine attribute of slowness to anger should prevail over that of strict justice. Moshe then pleaded using the Thirteen Attributes. God then replied: “I have forgiven [them] because of your statements” – your argument that My glory will be diminished if I destroy them. God stated that even though they had profaned His name, “the Glory of God shall fill the entire world” and I will not destroy them. However, they cannot be completely forgiven even though you mentioned the Thirteen Attributes in your plea. This generation shall die off in the wilderness and not enter the Land of Israel because it profaned God’s Name, since those who profane God’s name cannot be completely forgiven until they die.

In addition, [God is explaining to the generation that left Egypt why] it was [also] decreed that the future generations were to be dispersed among the different lands. For it is known that if it were not for the fact that Israel was exiled and scattered among the various lands of the Diaspora, the glory of God would have never been revealed to the nations of the world;⁴. When the Jews sinned during the Incident of the Spies, they refrained from becoming a nation residing in the Land of Israel in a manner that would transcend nature. Had they become such a nation, it would have been clear to the entire world that God is involved in the workings of the world. However, since the Jews rejected that plan, choosing instead to receive Divine Providence in accordance with nature, they could not be a nation that would reveal God’s glory by remaining in Israel. Therefore, in time they had to be exiled among the nations. the ancient ones of the nations of the world were idolaters and did not know God. This remained so until Israel arrived and was intermixed among the various nations and the Name of God and His glory were thus revealed from “the rising of the sun to its setting.”⁵

footnotes: ⁴ The Netziv elaborates on this explanation in Harhev Davar ⁵ Psalms 50:1, Malachi 1:11 and others.

The meaning of the word ani (I), as used in Scripture, is referring to the fulfillment [of the potential] and purpose of the speaker. For the Midrash Rabbah on the Mi-ketz⁶ states: From the ani of flesh and blood, we learn how to interpret the ani when it is used by the Holy One, blessed be He. For when Pharaoh said to Joseph, “Ani – I – am Pharaoh. Without your command, no man will lift a hand or foot in all of Egypt,”⁷ the words “Ani – I am Pharaoh,” express he is one possessing complete power and might, and it is due to his possessing that complete power that he is able to assign great authority to Joseph. Therefore, when God states, “But now see! It is ani [I], ani [I] am the One,” etc.,⁸ a fortiori, even more so that it is with God. [God] is stating, “I am the One through Whom the entire purpose of Creation is to be manifest for [the sake of] My glory, and I shall reveal My glory throughout the land.”

footnotes: ⁶ Parashah 90. ⁷ Gen. 40:44. ⁸ Deut. 32:39.

It is [because of this interpretation of “ani”] that our sages⁹ of blessed memory expounded [in a mishnah] in the fifth chapter of Tractate Sanhedrin:¹⁰ “When a man of Israel¹¹ suffers [for his sins], what expression does the Shechinah, the Divine Presence, use? – ‘Kalani – I am lighter than My head, I am lighter than My arm.’”¹²” (a hanging person is a curse of God). In the Jerusalem Talmud¹³,’ while others read ‘kal ani.’ Those who read ‘kaleni’ [the interpretation is]: He [God] is a burden. Those who read ‘kal ani’ [the interpretation is] ani are light [not taken seriously].” this [Mishnah] is explained further: “What is meant by ‘kalani’? The ani is not light” [i.e., the ani is a burden]. The interpretation of this [Jerusalem Talmud] is, that the ani, so to speak, is being diminished through the weakening of the glory of Heaven and His will, may He be blessed.¹⁴, Mishpatim, Parasha 19, it appears that he understands both opinions in the Jerusalem Talmud to interpret R. Meir’s statement to mean the diminution of the Divine Presence. One opinion is that kalani is a compound of kal ani, which means the ani is light, or that kalani is a compound of kalil ani, the aniis a burden. The Netziv explains both opinions to understand R. Meir stating how God bemoans the diminution of the ani, the manifestation of the Divine Presence in the world. (It appears that this is the proper interpretation of Rava’s statement [explaining this mishnah] in the Babylonian Talmud.¹⁵ “[It is like one who is saying], ‘The world is kal – light – to me,’” that is, the world is unworthy [to contain My glory]. This [Mishnah] is expressing that the ani is not [manifest as the Divine Will intended it to be from the beginning of creation].¹⁶ on Song of Songs 5:2, the Netziv writes that “My head” refers to God’s will, at the beginning of creation, that His glory be manifest in heaven and earth. He also writes that “My arm” alludes to how God’s glory is manifested in the world. The Mishnah states that since God’s goal and desire that His Glory be manifested in the world have been weakened by the sins of human beings, He deals with the world in a degraded manner. Rashi’s interpretation is weak.)¹⁷

footnotes: ⁹ That is, R. Meir. ¹⁰ 46a. ¹¹ Our text does not include the word Israel. ¹² Deut. 21:23 when describing the prohibition against allowing the corpse of a condemned man to remain on the gallows past nightfall, states: “Ki kelilas Elohim talui ¹³ Tractate Sanhedrin 6:8. To quote in full: “We read ‘kalelani ¹⁴ Based on what the Netziv writes in Birkas ha-Netziv ¹⁵ Sanhedrin 46b. ¹⁶ In Rinah shel Torah ¹⁷ According to Rashi, when a person expresses anguish by saying, “The world is too light for me,” he is speaking euphemistically, saying that the world is too heavy for him to bear. This is not as straightforward as the Netziv’s interpretation that obviates the need for euphemism.

[With this interpretation of ani we can now understand the purpose of the exile]. This is the statement of the Holy One, blessed be He, at the Incident of the Spies: “But as I live,” [meaning] when does the ani live, i.e., reach its ultimate purpose? When “the glory of the Lord fills the entire world,” for the entire world was created to be filled with its Creator’s glory. When this purpose is fulfilled, then the ani “lives” [i.e., is manifest]. When Israel caused the profanation of God’s Name with the Incident of the Spies, it resulted in: “Ani, I, will live.” In other words, “The glory of God shall fill the entire world,” by [Israel] being scattered throughout the world. [Since Israel sinned, they could no longer publicize His glory by acting in a manner above nature while remaining in Israel. They were limited to acting in a manner in accordance with nature and were thus required to be dispersed among the nations and to make his Name known]. This was not clearly explained to Israel [at that time]. It is only later that [God] added, “You will then understand My absence,”¹⁸ meaning that there will be a time [in the future that] you will understand what I intended to accomplish by means of [the exile].

footnotes: ¹⁸ Num. 14:34. I translated this as explained by Rashi. Saadia Gaon translates it as, “you will then understand My acts.”

Moshe understood that with the power of traditions [alone], the Jews would not be able to formulate laws and statutes³ and mishpatim, which are translated here as “laws” and “statutes.” [to compensate] for what had not been received from Sinai, or [to compensate] for what would be forgotten during the mourning period for Moshe. Even more [he was concerned] for the later generations, when Israel would be devoured by gaping mouths⁴ and would not be able to reach the Temple. Even during the period of the Second Temple, the power of the Temple would become diminished and the light of the Ark would be absent. [Therefore,] Moshe was forced to rise and teach [Israel] the method of pilpul, for [with pilpul] it would be able to derive any law that was not received at Sinai or to [compensate] for those laws that were received and forgotten, analogous to what we wrote⁵ pertaining to Osniel, who, through his pilpul, restored all the forgotten laws.

footnotes: ³ In chapter 8, the Netziv will offer another translation of the words hukim ⁴ See Isa. 9:11, “The Arameans on the east and the Philistines on the west – they devour Israel with open mouth.” ⁵ See Part 1, chapter 6.

This is what Moshe warned [Israel] of at the beginning of Devarim: These are the words that Moshe spoke to all of Israel, on the other side of the Jordan…. Eleven days from Horeb, by way of Mount Seir to Kadesh-barnea. It was in the fortieth year… when Moshe spoke to the Children of Israel regarding everything that God had commanded him for them. After he had smitten Sihon…. On the other side of the Jordan in the land of Moab, Moshe ho’il began explaining this Torah, saying….⁶

footnotes: ⁶ Deut. 1:1–5.

This means that before Moshe explained the Torah – in other words, taught them how the traditions are alluded to in the Torah – he had to tell them why it was necessary for him to teach [them] this method. He reprimanded them, saying [that it was necessary] because they had sinned, so it was decreed upon them that they must dwell for forty years in the wilderness. This [punishment] alluded to [their future dispersal] among the other lands, as it is written in the Torah passage of Shelah: “There shall be one year for each day, a total of forty years until your sin is forgiven. You will then understand My absence.”⁷

footnotes: ⁷ Num. 14:34.

We previously wrote that [God] hinted to them that they would know eventually why they had received this decree [from Him]. Therefore, [since the future generations were to be dispersed], there was an absolute need to teach [Israel] all that God had directed him [Moshe, to do] – that is, the pilpul method. This is the explanation of ho’il Moshe: meaning that Moshe generously [taught them this method],⁸ or [it can be translated as, “Moshe began”] – meaning that he began to teach them in a new way in which he had never taught them before.

footnotes: ⁸ See Rashi on Gen. 18:27.

This explains the order of the [following items cited in the] Torah passage [of Va-es’hanan]: This is the law that Moshe presented before the Children of Israel. These are the testimonies, rules and laws that Moshe spoke to the Children of Israel when they left Egypt. On the bank of the Jordan, in the valley, opposite Beis-pe’or, in the land of Sichon, king of the Amorites, who dwells in Heshbon, whom Moshe and the Children of Israel smote when they went out of Egypt. They possessed his land,” etc.⁹

footnotes: ⁹ Deut. 4:44–47.

According to the theme of this passage, everything [in the latter verses] appear to be extraneous, for what is the relevance of possessing the land of Sichon and its borders with the importance of keeping the Torah’s statutes? However, this matter can be explained with the Midrash Rabbah on Hukas:¹⁰ Why was the Torah given [to the Children of Israel] in the wilderness? For if the Torah was given in the Land of Israel, the Tribe within whose border it was given would state that it was foremost in the portion of the Torah. Therefore, the Torah was given in the wilderness so that all [would acknowledge] that they are equal [in its study].

footnotes: ¹⁰ Parashah 19.

When it was time for Moshe to teach the Children of Israel a new method [of Torah study] by using pilpul, as implied by the words “Moshe began explaining this Torah,” this teaching would be difficult to transmit on the other side of the Jordan River. This land had already been apportioned to the sons of Gad and Reuven, and there was a concern that those two tribes could claim that they had a greater share in this area of the Torah. He therefore approached this wisely, as it is clearly explained [in the above-mentioned midrash].

[The land “opposite Beis-pe’or was neutral land, for Israel was forbidden to dwell there], as the Sifrei on the Torah passage of Balak¹¹ 1. stated: “R. Elazar ben Shamua said, ‘Just as it is impossible for a nail to be dislodged from a door without [taking] the wood [with it], so it is impossible for [the Children of] Israel to separate from Peor without [losing their] souls.’” The Sifrei then cites a number of instances where the Temple of Pe’or would entice and seize Jewish souls, even more than other nations. [Because of this strong attraction,] Jews were forbidden to live opposite Beis-peor, as it states in Tractate Avodah Zarah 17a–b [it is forbidden to place oneself in a situation where one is likely to be tempted to sin]. When R. Hanina and R. Yonassan approached a fork in the road, with one path opening onto the door of a temple of idol worship, and the other path opening onto the door of a brothel, one Sage said], “Let us go on the path that opens onto the door of the temple of idol worship, for its inclination has been slaughtered”¹² – in other words, as Rashi explains, so that the evil inclination will not overcome us.¹³ 64a states in full: “R. Hanina and R. Yonassan were walking on the road and came to a fork in the road. One path led near the door of a place of idol-worship and the other led to a brothel. Said one to the other: Let us go [by the path that passes] the idolatrous place, the inclination for which has been abolished. The other, however, said: Let us go [by the path that passes] the brothel and defy our inclination, and have our reward. As they approached the place, they saw the harlots withdraw at their presence. Said the one to the other: How did you know this [would happen]? The other replied by quoting: ‘She shall watch over you mi-zimmah [against lewdness], and discernment shall guard you’” (Prov. 2:11). The Netziv in Ha’amek Davar on Deut. 9:4 says that if one is in a state of studying Torah (as these two sages were), then one can pass by such temptations. However, if one is not in this constant state of studying Torah, it is forbidden to place oneself in such a situation.

footnotes: ¹¹ Piska ¹² The Men of the Great Assembly had prayed that the evil inclination for idolatry be diminished. Therefore one sage stated that they were required to pass by the temple of idol worship rather than the brothel, for the evil inclination toward the latter remained powerful. ¹³ Tractate Sanhedrin

Because of this [strong temptation for idolatry], the area opposite Beis-pe’or remained without [a tribe attempting] to possess it [at that time]. Even though in fact this land should have been connected to Reuven’s inheritance, as it was near the border of Nevo, [and regardless of the fact] that Moshe was buried in Beth-peor, that particular string of land that stood opposite that [area] of idol worship, which was not possessed by Reuven, remained unclaimed.

Therefore, Moshe and all of Israel arose in that particular place, and while the Jews were engrossed in the elucidation of the Torah, the Sword of Israel shielded them from the enticements of the evil urge to this idol worship. This is the explanation of the verses [in Va-es’hanan], “These are the testimonies, rules and laws that Moshe spoke…. On the bank of the Jordan, in the valley, opposite Beis-peor,” etc. In other words, the reason that they stood in that dangerous area is [that since] they [already] possessed all of the land of Sihon, inclusive of all that was within that border, [Moshe] was unable to give over to them this portion of the Torah and [this methodology] of study in a place that had already been possessed, [without it being viewed as being partial to Reuven or Gad]. Therefore, they stood on unowned land. Translator’s summary: Moshe taught the pilpul method opposite Beis-pe’or for two reasons. First, it was neutral land, and it was demonstrated that all of Israel have a share in the pilpul method. Second, they learned how the pilpul method protects them from falling prey to even the most powerful form of idol worship.

[Addendum 2 to Chapter 7]¹⁴ [IN THIS ADDENDUM, the Netziv will be proving that pilpul enabled Gad to inhabit the land opposite Beis pe’or]. With the above explanation, we can now explain Moshe’s blessing of Gad: Blessed is He Who broadens Gad; he dwells like a lion, tearing off arm and even head. He sees the foremost portion, for that is where the lawgiver’s plot is hidden; and he came with the heads of the nation, doing what is just with God and His ordinances with Israel.¹ and later in this chapter.

footnotes: ¹⁴ In Addendum 2 to Chapter 7, the Netziv will prove that pilpul enabled Gad to inhabit the land opposite Beis-pe’or. ¹ Deut. 33:20, 21. The translation of verse 21 is based on what the Netziv writes in Harhev Davar

According to the simple understanding, all [the words in] these [verses] are speaking of the tribe of Gad, however, it is unclear what is meant by the words, “He came with the heads of the nation, doing what is just with God,” etc. It seems that the meaning of the phrase “broadens Gad” is not that his portion was more expansive than the rest of the tribes, as it appears that half of the tribe of Menasheh received a larger amount of land. In fact, anything that was to be linked to [Gad’s] possession should not be referred to as “broadened,” for everything it received was within its allotted share; “broadens Gad” means that it took more than its allotted share. It is stated in the Sifrei on the Torah passage of Ve-zos ha-beracha² 16. that Moshe had died within the inheritance of Reuven on Mount Nevo and that he was buried in the valley that was tied to the inheritance of the tribe of Gad, as it states: “for that is where the lawgiver’s plot is hidden.” This [statement] is unclear, for how could they divide the land in such a precise manner that they could draw a marker through a mountain and valley [so that Moshe’s grave would be in the land of] two different tribes? Is it not clear that [Nevo] is not defined as being within the borders of Gad [but Reuven’s³], and if this is so, how [can this area also] be considered as Gad’s?

footnotes: ² Piska ³ Reuven built up Nevo, as stated in Num. 32:38.

However, this is the proper interpretation. The strip of land [including Mt. Nevo] that stands opposite Beis-peor was not taken as a possession by the sons of Reuven due to the fear of idol worship. When Moshe died, the sons of Gad came and possessed it and their possession was thus expanded.⁴ stated that the valley and mountain were possessed by both Gad and Reuven, it is not stating that it was divided between the tribes, but at first it was to be Reuven’s, as it was located near its border, but later it was possessed by Gad. It appears that the Netziv differentiates between Nevo and Mt. Nevo. While the tribe of Reuven possessed and built up Nevo, it did not possess the strip of land before Beis Peor, which included Mt. Nevo. They did not fear [the sin] of idol worship, and this is the interpretation of the words, “he dwells like a lion without fear, tearing off arm and even head.” As it states in the Midrash,⁵, towards the end of chapter 45 and Yalkut Shimoni, towards the end of remez 965. which is also cited by Tosafos in Tractate Sotah 45,⁶ Deut. 33:21. There is a variation between the midrash referenced in n. 5 and what is cited by Tosafsos. The Yalkut and Pirkei de-Rabbi Eliezer state that it was anger – in other words, punishment – resulting from the idol-worship that is diminished. It appears that the Netziv is stating that the intent of these midrashic statements, and the midrash cited by Tosafos is the same. That is, the punishment that may result from the Jews’ sins lowers itself (is diminished), since Moshe’s grave weakens the influence of idol-worship. when idolatry raises its head [in that area] and views the grave of Moshe, it lowers itself. This is what the verse states: “He sees the foremost portion, for that is where the lawgiver’s plot is hidden.” The foremost reason for Gad’s confidence [that it would be protected from the sin of idolatry], was that Moshe was buried there. The verse adds, “He came with the first of the nation” [that is, he came with the foremost of the nation], for he brought there the heads of the nation, i.e., sages engrossed in the study of Torah, [and this provided additional protection]. By doing so, [the tribe of Gad was involved in] “doing what is just with God,” as it made this place habitable for Israel, since it is known that there is a mitzvah to settle the land of Israel.⁷on the verse states, “The settling of the Land of Israel is equal in weight to the observance of all the mitzvos of the Torah.” According to both the Rambam and Nahmanides, this is a positive commandment, since it occurred during the time of Joshua. See discussion of this mitzvah in the Megillas Esther le-Tosafos ha-Ramban, mitzvas aseh 4. By increasing the number of scholars [and deep analysis], “His ordinances with Israel” were increased [through the insights provided by these scholars of Gad].

footnotes: ⁴ Thus when the Sifrei ⁵ See Pirkei de-Rabbi Eliezer ⁶ It is really 14a as cited in Harhev Davar, ⁷ See Deut. 12:29, “When the Lord your God cuts down the nations where you come to drive them away, and you drive them away and settle in their land.” The Sifrei