In Abravanel’s introduction to Deuteronomy, he states Moses’ intention of this fifth and final book of
the Torah. “And now, O Israel, listen unto the statutes and unto the ordinances” succinctly encapsulates
the prophet’s aim: Moses wanted to more fully elaborate the Torah and its commandments. That said,
and before Moses’ Torah seminars commence, Deuteronomy 4 addresses a fundamental tenet of Judaism:
reward and punishment for compliance to (or disregard for) divine commandments.
“And now, O Israel, listen unto the statutes and unto the ordinances,
which I teach you, to do them – that you may live and go in and possess
the land which the Almighty, the God of your fathers gives you.”
In the interest of laying out essential Torah belief, Moses felt certain narratives needed closure. Rationale
for the particular passages that he chose to highlight has also been discussed by Abravanel earlier. At
present, the prophet provides a sharper glimpse into the reward of commandments, or by going afoul of
them, punishment.
"And now, O Israel, listen to the statutes…" After the people had been properly educated with regard to
reward/punishment, and disabused of silly notions they had initially harbored, this much emerges.
Heaven's gift of the land may be understood as pointedly goal-oriented or fine-tuned for purposes of
furthering the Jews’ national agenda and unique role. As such, it behooves them to observe divine
directives, "that I command you to perform"
The Torah stresses that learning is not paramount; performance is. "that you may live and go in and
possess the land which the Almighty, the God of your fathers, gives you." Presented with a mission, the
young generation would not resemble the older one, namely those who perished in the wilderness and
were refused entrée into Canaan.
"....listen unto the statutes and unto the ordinances, which I teach you." Moses emphasized, Abravanel
notes, that the commandments were not a man-made body of dos and don’ts which he had devised.
Had that been the case, then each fellow would be at liberty to add or detract according to his whim.
Instead, the people heard that the divine commandments are inviolable. "You may not add to the thing
which I command to you, nor may you detract from them." The rationale for not editing the Script, if you
will, ensues. "To observe God, your Almighty's commandments that I commanded." Moses stressed that
the commandments came from Above, and were His handiwork – notwithstanding the fact that they
had been transmitted via the prophet.
Driving home the point, Moses turned his attention to the moral meltdown at Peor. God made sure that
all those tainted by the Baal Peor debacle met their demise there. Specifically, Moses had Zimri, son of
Salu in mind. The rapscallion issued a challenge to the prophet on the grounds of the precise nature or
authorship of the commandments: Are they divine or manmade? Conveniently, Zimri belabored under a
false impression, presuming them to be a by-product of Moses’ doing. Zimri could then, guilt free,
fornicate with the Midianite princess.
God had little time for brazen and malicious backsliders, tribal chieftains at that. And so, He settled the
matter and killed Zimri (at the hand of Phinehas). Moses reminded his brethren of the disastrous
outcome that claimed the lives of thousands of errant Hebrews, incited by Zimri, saying "Your eyes
beheld that which God wrought at Baal Peor"
In contrast to those who lapse on account of skewed theological notions leading to unbecoming
conduct, a very different fate greets Torah loyalists."But you who cling to God your Almighty are alive
today." Specifically, Abravanel understands the subjects are those Hebrews who veered not an iota from
the commandments by adding or detracting from them – they reap reward and benison for having
stayed the course. Posed to take possession of Israel, they stand upright and “are alive today.”
