Ramban on Devarim

── Shiur Outline ── (0:00) Opening Remarks and Acknowledging Missed Rambans (2:33) Why Certain Mitzvot Appear Only in Deuteronomy (4:12) Three Reasons for Moses' Mussar Introduction (5:53) Meaning of “Eileh Hadevarim” in Moses' Speech (9:38) Why Moses Gives Mussar While in the Desert (10:44) Origin of the Name Midbar Sinai (12:00) Establishing a Judicial System Before Entering the Land (14:15) Interpretation of “Ki HaMishpat L'Elokim Hu”AI-Generated Summary (AI can be inaccurate. Check important information):This shiur explores the Ramban’s introduction to Sefer Devarim, focusing on why Moshe Rabbeinu repeats certain laws while introducing new ones. The Ramban explains that Moshe specifically omitted laws pertaining to the Kohanim because they are diligent, whereas the rest of Israel required repeated warnings and additional Mishneh Torah explanations to ensure their spiritual success in the land. The discussion concludes that Moshe’s initial rebuke and his historical review were intended to demonstrate God’s mercy and to prove that the nation had been fully prepared—both judicially and spiritually—to enter the Land of Israel before their sins caused the forty-year delay.1. Repetition for Israel — The Ramban explains that Mishneh Torah repeats laws relevant to the general population, whereas Torat Kohanim (laws for priests) is omitted because Kohanim are naturally zerizim (diligent) and require less repetition. 2. Timing of Mitzvos — Although many mitzvos appear for the first time in Sefer Devarim, they were originally given to Moshe Rabbeinu at Har Sinai or in the Ohel Moed; they were delayed in writing because they were only applicable in the land or were not tadir (frequent). 3. Purpose of Tochacha — The introductory mussar (rebuke) serves three goals: to highlight Hashem's rachamim (mercy), to prevent future sin, and to reassure the people that despite their failures, they can still inherit the land through repentance. 4. Fear through Forgiveness — Analyzing the verse "For with You is forgiveness, that You may be feared" (Tehillim 130:4), the Ramban suggests that without the possibility of selichah (pardon), a sinner would despair and abandon all fear of God; the chance to fix mistakes motivates continued service. 5. Judicial Readiness — Moshe Rabbeinu mentions the appointment of judges (shoftim) to show that the nation was fully prepared to enter the land; a functioning judicial system is a prerequisite for successful conquest and settlement. 6. Judicial Integrity — The phrase "for judgment belongs to God" means that judges act as shluchim (emissaries) of the Almighty; a judge who perverts justice is violating a Divine mission, as God is the true source of din emet (true judgment). 7. Moshe's Enduring Role — Despite appointing judges, Moshe Rabbeinu emphasizes that he remained the primary teacher of Torah and continued to pray for the people's needs, maintaining his unique spiritual connection to the nation. 8. United Testimony — While Rashi attributes the report "the land is good" only to Yehoshua and Calev, the Ramban argues that all twelve meraglim (spies) agreed the land was wonderful; their sin lay in the lack of emunah (faith) regarding the ability to conquer it. 9. Brotherhood of Esav — The Ramban posits that all descendants of Avraham Avinu are considered achim (brothers), which is why we are commanded not to abhor an Edomi; however, this relationship does not extend to the sons of the concubines, such as Yishmael. 10. The Gift to Lot — The description of the giant Refaim being displaced from Moab highlights that although this land was part of the ten nations promised to Avraham, Hashem gave it to the children of Lot as a nes (miracle) in honor of Avraham.