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Patrick D. Miller in his commentary on Deuteronomy suggests that different views of the structure of the book will lead to different views on what it is about. [5] The structure is often described as a series of three speeches or sermons (chapters 1:1–4:43, 4:44–29:1, 29:2–30:20) followed by a number of short appendices [6] or some kind of epilogue (31:1–34:12), consist of commission ...
Manuscript. The manuscript is a codex (precursor to the modern book), which has survived in only 50 mostly damaged leaves, written in small uncials in an expertise script.. The manuscript contains the book of Numbers chapters 5, 13, 25 and Deuteronomy 1, 9–12; 18; 19; 27
There are no homilies on 7 or 8 of the sedarim mentioned in Mikraot Gedolot (Deuteronomy 11:10, 14:1, 15:7, 23:10, 23:22, 24:19, 26:1, and occasionally and conditionally 29:9). One homily in Devarim Rabbah is on a section mentioned in other sources as a seder (Deuteronomy 4:25).
The introduction to the code (chapters 4:44–11:32) was added during Josiah's time, thus creating the earliest version of Deuteronomy as a book, [16] and the historical prologue (chapters 1–4:43) was added still later to turn Deuteronomy into an introduction to the entire Deuteronomistic history (Deuteronomy to Kings). [17]
The term Shema is used by extension to refer to the whole part of the daily prayers that commences with Shema Yisrael and comprises Deuteronomy 6:4–9, 11:13–21, and Numbers 15:37–41. These sections of the Torah are read in the weekly Torah portions Va'etchanan, Eikev, and Shlach, respectively.
The Deuteronomic Code is the name given by academics to the law code set out in chapters 12 to 26 of the Book of Deuteronomy in the Hebrew Bible. [1] The code outlines a special relationship between the Israelites and Yahweh [2] and provides instructions covering "a variety of topics including religious ceremonies and ritual purity, civil and criminal law, and the conduct of war". [1]
Deuteronomy 9:1 uses the same words "Shema, Yisrael" as the exhortation in Deuteronomy 6:4. Commentators suggest that the same words are used because "a fresh portion of the exhortation begins here," [ 69 ] or because this was "a new discourse, delivered at some distance of time from the former, probably on the next sabbath day."
With the Cities of Refuge in Deuteronomy 4:41–43 and 19:1–13 and Numbers 35:9–34, Divine intervention replaces a system of vengeance with a system of justice, much as in the play of the 5th century BCE Greek playwright Aeschylus The Eumenides, the third part of The Oresteia, Athena’s intervention helps to replace vengeance with trial by ...