Verses detailing the future ceremony at Mount Ebal, west of the Jordan River, begin in Deuteronomy 27.
As put forth, Deuteronomy fleshed out commandments relayed earlier in the Torah’s first four book. No
sooner had Moses finished his explication of the commands needful of clarification than he saw fit to
have the people enter a covenant, securing compliance with the divine obligations.
“And Moses and the elders of Israel commanded the people saying:
Keep all the commandments which I command you this day.”
Abravanel teaches that this is not the first time we find the people entering into a covenant. In Leviticus,
after Moses made mention of the commandments spoken at Sinai, God called for a covenant with the
Hebrews. There, we read about blessing associated with keeping the Torah (or curse for disobedience).
Following suit here, Moses urges a new covenant after he finished his detailed review of a raft of
commandments. Expectedly, this covenant, too talks about reward and punishment, about benediction
and malediction – based upon the Mount Sinai model.
Soon we shall see that just as Moses elucidated a wide range of directives in Deuteronomy, so too will
we observe manifold blessings and curses in this Torah portion, à la Leviticus. In this chapter, to put it
simply, we encounter strong parallels between certain aspects of Leviticus and Deuteronomy. This, of
course, begs a question: Why the repetition?
Abravanel takes a sweeping overview to better grasp what is going on. At the Sinai event, after the
commandments had been transmitted, it says: “And Moses wrote all the words of God…” Transcribing
the Law proceeded another great deed: the building of an altar and offering sacrifices: “And [he] built an
altar under the mountain, and twelve pillars, corresponding to the twelve tribes of Israel…”
Fast forward. The prophet had just now completed explicating the commandments. He states, “You
have [roundly] resolved this day that the Lord shall be your God… And God [roundly] resolved this day to
be for you the Almighty.” Mutuality is being expressed. More to the point, the day took on aspects of
the Law Giving event. As such, Moses requested the people to do an act, really a replica of what had
been done the day after the Law Giving – to place stones as part of an elaborate ceremony.
Abravanel discusses more about the stone memorial in Canaan. “And it shall be on the day when you
shall pass over the Jordan unto the land which God your Almighty gives you, that you shall set up great
stones, and plaster them with plaster.” What is the intent of the stone rite? If Hebrew warriors act like
Gentile soldiers who usurp land, then without a doubt when they cross the Jordan to Canaan, they
would erect monuments of fine granite. Furthermore, they would memorialize their prowess and victory
in grand praises. “We came. We saw. We conquered etc.” Adding foppishness, Jewish soldiers might
etch the date. This more-than-predictable practice was a favorite among ancient Romans, Abravanel
notes. They left their inscriptions where ever they set their boots, on monuments and signposts here,
there, and everywhere. In cities and roads, stones aplenty awash with self-praise – O mighty Romans!
Moses veered from Roman script. He commanded Hebrew warriors to do as other soldiers had done,
but instead of scribbling self-aggrandizements in stone, they should give praise to where praise is due –
to the Maker. Thus, the memorial rite is designed to be a divine act, ascribing might to God, not ego.
