בּ"ה
Parshas Devarim
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‘These are the words. . . -- . . .אלה הדברים’ (Devarim 1:1)
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Notes the Baal HaTurim zt”l: If you take the last letters of the first word of every Sefer in the Torah -- אלה ,וידבר ,ויקרא ,ואלה ,בראשית -- and put them together in Gematria (numerical value), they come out to the same numerical value as the word תורה!
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‘These are the words that Moshe spoke to all of Yisroel. . .’ (Devarim 1:1)
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As we read about in this Parsha (and more), Moshe Rabbeinu famously rebukes the Bnei Yisroel for the sins that were committed in the Wilderness. However, likely most of the people he was now rebuking were not the same ones who had actually done [at least most of] the sins he spoke of! So why was he rebuking these people? Some answers:
1) ----- In a very simple interpretation, the Abarbanel zt”l explains that Moshe Rabbeinu was explaining to the generation who would enter Eretz Yisroel the reason why they were delayed in the Wilderness for 40 years -- the sin of the Meraglim. (Brought in Ateres HaMikra).
2) ----- HaRav Moshe Feinstein zt”l: If we see someone commit a sin, we shouldn’t say that, since we know the thing is forbidden, it is impossible that we, too, will do it. Rather, we must worry that we are also liable to sin in whatever area it may be -- even a terrible sin -- if we have not yet uprooted from ourselves the evil within us, which desires even the most terrible things. And we cannot rely upon our intellect, thinking that it won’t let us sin, but rather; we need to increase our learning of Torah and Mussar, until our traits and our thoughts change and we know to be on the watch against sin with fences and the like.
And therefore, all the time that the Bnei Yisroel did not work on this, to uproot the traits that cause one to sin, Moshe Rabbeinu rebuked them as if they were doing the sin itself. . . (Darash Moshe)
3) ----- Rashi zt”l (Shemos 20:5) brings from Onkelos (from Chazal) that if children continue in the bad deeds of their parents, then they are punished for the sins of their parents, as well.
Therefore, perhaps we may suggest based on this, that since we see that the new generation did commit some transgressions, such as sinning with the girls of Midian and Moav, in a certain sense they grasped onto the bad deeds that their parents committed (not to say that there were too many!), and therefore, they were almost like their own, and they had to be rebuked for them. (Tal U’Matar)
4) ----- The Ohr HaChaim HaKadosh says that Moshe Rabbeinu was rebuking the people who had been over the age of 13, who had taken part in the aveiros, but were not over the age of 20, so they weren’t included in the decree of death in the Wilderness.
But the question is; Moshe still spoke to ‘all of Yisroel’, as the passuk says! Perhaps, though, we may suggest that, as we know, there are factors of influence, and genetics. A lot of the people alive during this rebuke from Moshe Rabbeinu were likely alive during the time the aveiros were done, albeit quite young. So they might have seen these sins committed, and the very sight of them could have had an adverse effect on them, and therefore they needed to be “rebuked” regarding them. And as for those who were not yet born when the aveiros were committed, they might have inherited the nature which was the root of the aveiros done by their parents. Therefore, they, too, needed to be “rebuked” regarding them. (Ibid).
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I also posed the above question to various Rabbonim. The following are some answers I was zoche to receive:
~~~~ The Nikolsburger Rebbe {HaRav Yosef Yechiel Michel Lebovits shlit”a}: Whenever the Maggid of Mezeritch zt”l would say Torah to his students, everyone felt that the Maggid was speaking to them personally and was referring to them in his speech. Even if he said it in one version, everyone understood it as applying to themselves.
The same was with Moshe Rabbeinu, that when he gave mussar to Klal Yisroel, the language he used was not specifically for them, but they each applied it to themselves personally, and took to heart what they needed to rectify. (Relayed to me by the Gabbai shlit”a).
~~~~ One of my Rebbeim, shlit”a: I think it is just a reminder. Similar to when the Bnei Reuven and Gad didn’t want to cross the Jordan, Moshe reminded them of what happened in the past.
~~~~ The Bostoner Rebbe, HaRav Mayer Alter Horowitz shlit”a: It is up to the offspring to correct the transgressions of previous generations. Moshe Rabbeinu was letting them know what had to be rectified.
~~~~ I don’t know who gave this answer, but it was forwarded to me by HaRav Menachem Apter shlit”a: Moshe Rabbeinu was, in effect, telling this generation of Bnei Yisroel, that, although they might not have taken part in the sins that their fathers did, they saw them, and they must learn for the future, to not repeat them.
We must learn from the mistakes of the past. The Second Beis HaMikdash, the one right before this Galus (Exile), was destroyed because of baseless hatred between fellow Jews (Yoma 9b). Although we ourselves might not have had anything to do with that, and perhaps couldn’t prevent it, we can and must learn from that mistake and try to correct it in our own lives, by ceasing from unneeded disputes and disunity, and concentrating on loving our fellow Jews.
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‘And Di-Zahav (די זהב)’ (Devarim 1:1)
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Rashi zt”l quotes from Chazal that Di-Zahav [literally meaning, ‘enough gold’] alludes to the Golden Calf that the Bnei Yisroel made because of their abundance of gold, as it says (Hoshea 2:10), ‘And silver I multiplied for her [Israel], and gold; they made it for [the idol] Baal.’
We, in our own lives, must think about this: Hashem gives us so much; so many wonderful gifts -- including our very lives. But are we using and utilizing these gifts, or, Chas v’Shalom, squandering them -- or worse?. . .
(Tal U’Matar)
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‘Across the Jordan [from Israel], in the land of Moav, Moshe began explaining this Torah, saying.’ (Devarim 1:5)
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Rashi zt”l brings that this means that he explained the Torah in 70 different languages to the Jews. The question is asked though; why did Moshe Rabbeinu do this?
Explains HaRav Avraham Shmuel Binyamin Sofer zt”l: We mustn’t say like the heretics that the Torah was only given to be kept when we were dwelling securely and alone in the Wilderness, or in the Land, separate from the other nations, but when we are in another land in the midst of the rest of the nations, there is no need for the Mitzvos.
Therefore, when we were about to enter the Land of our settlement, Moshe Rabbeinu explained the Torah in 70 languages, to teach that amongst whatever nation, with whatever language and in whatever place we find ourselves, we must keep the Torah as it was given by Hashem.
(Ksav Sofer al HaTorah)
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‘Hashem your G-d has increased you, and behold, you are today like the stars of the heavens in abundance. . . How can I, alone, carry -- איכה אשא לבדי. . .?’ (Devarim 1:10, 12)
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The Midrash (Eicha Rabbah 1:1) compares and contrasts the three usages of the word איכה -- when Moshe Rabbeinu said it (above verse), when Yeshayahu said it (Yeshayahu 1:21), and when Yirimiyahu said it (Eicha 1:1). The Midrash continues to say that Moshe saw the Jews when they were in a state of peace, and he said איכה אשא לבדי, ‘How can I alone carry. . .?’; Yeshayahu saw the Jews in their wantonness, and he said איכה היתה לזונה, ‘How did she [Yerushalayim] become [unfaithful like a] harlot?’; and Yirmiyahu saw them in their disgrace, and he said איכה ישבה בדד, ‘How does she [Yerushalayim] dwell alone. . .?’
Says HaRav Mordechai Eliyahu zt”l, former chief Sephardi Rav of Eretz Yisroel: Moshe Rabbeinu saw Bnei Yisroel in their ease, and specifically then, right after speaking of how they were numerous like the stars, he used the language איכה.
Moshe meant to tell them, explains Rav Eliyahu: Be like the stars in a good way -- like how numerous they are, etc., but not in a bad way -- in that they stand alone and aren’t connected to one another, so that you won’t come to a state in which איכה is said out of wonderment or pain. . .
(Divrei Mordechai)
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‘How can I alone carry your trouble, your burden and your strife?’ (Devarim 1:12)
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Says HaRav Avraham Leib Scheinbaum shlit”a: In the annual cycle of Parshiyos, we always read Parshas Devarim on the Shabbos preceding Tisha B’Av, our national day of mourning.
An obvious connection to Tisha B’Av, is the word ‘Eicha’, ‘how’ (in the above quoted verse), which appears in Megillas Eicha, the Book of Lamentations, that is read on Tisha B’Av. The Vilna Gaon zt”l sees a deeper connection between this Parsha and Tisha B’Av in the third word of our verse ‘levadi’ (alone) -- ‘Eicha esa levadi’, ‘How can I alone carry?’ He noted that a form of this word appears in the beginning of Megillas Eicha, ‘Eicha yashvah badad’ -- ‘How the city sits alone.’ This gives us a clue to the essence of our national tragedy.
Alone, loneliness, isolated, forsaken, deserted: These synonyms may shed light on Moshe Rabbeinu’s critique, and, by extension, Klal Yisroel’s tragedy. Moshe was used to bearing the nation’s burden. His complaint was that he was alone. We may add that certainly Moshe did not need any assistance. He was quite capable of leadership -- even alone (with Hashem’s Help, of course).
Is anybody aware of the responsibility placed on the shoulders of our leadership, a responsibility which they shoulder all alone? Do we empathize? It would be so much easier to shoulder the responsibility, if he knew that he was not really alone.
This same problem occurred in Yerushalayim. In the first chapter of Eicha, a variation of the phrase ‘ein menachem lah’ -- ‘there is none to comfort her [Yeushalayim]’, occurs no less than four times. This is what we mourn. Yerushalayim is alone, without anyone to comfort her. We may suggest that the loneliness which Yerushalayim experienced was not only a product of Klal Yisroel’s seclusion from the other nations. It was the separation from within, their divisiveness and discord resulting from the Sinas Chinam, unwarranted hatred among them, which was the cause of the destruction of the Beis HaMikdash.
We cannot change what has happened. We can, however, focus on the source of our suffering, the reason for our misery, in order to attempt to correct our problem so that it happens no more. Perhaps, with a little more ahavah, love, for our fellow people, we can reverse the trend of isolation from one another which has caused so much of our suffering. Let us share the burden with our fellow, ease their plight, or just be available for moral support.
When we are present for our fellow, we can hope that Hashem will, likewise, be present for us.
(The Peninim Anthology)
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‘And you all approached me, and you said: “We will send men before us, and they will spy out the Land for us. . .’ (Devarim 1:22)
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‘And you all approached me’ -- in chaos; the lads were pushing the elders, and the elders were pushing the leaders (Rashi zt”l from Sifri).
How is this rebuke, about a lack of proper conduct, asks HaRav Yaakov Kaminetzky zt”l, part of the sin of the Meraglim, which Moshe was really rebuking them about?
Answers Rav Yaakov; Moshe’s claim against the Bnei Yisroel was that they didn’t come to speak with him about the matter of spies like people who believe in the promise of HaKadosh Baruch Hu that we needn’t be afraid. They approached him in a chaotic manner, and in confusion, which was clear evidence that they were not trusting in Hashem, and were truthfully very afraid about how things would be! Here, Moshe Rabbeinu showed them that the root of their sin with the spies was a lack of faith and trust in Hashem.
(Emes L’Yaakov)
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A different possible explanation is given by HaRav Yitzchok of Volozhin zt”l: Something that is truly good, goes from the beginning in the way of proper conduct. This is not the case with something whose inside is really not good. Therefore, Moshe rebuked Klal Yisroel; when you saw that at the beginning, it wasn’t going in an upright way, you should have understood that its end was going to be to become bad.
(Brought in Ha’Eimek Davar)
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‘And you did not want to ascend [to Eretz Yisroel], and you rebelled against the Word of Hashem. . . and you said. . . “To where can we ascend?”’ (Devarim 1:26-28)
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Moshe Rabbeinu, says HaRav Avraham Schorr shlit”a, gave Bnei Yisroel mussar saying ‘you did not want to ascend’, meaning, obviously, that they did not wish to go up to Eretz Yisroel, whereas they had said, ‘to where can we ascend?’, as if it wasn’t in their capability to do so.
Rav Schorr brings a beautiful elucidation on this from the Imrei Emes {fourth Gerrer Rebbe -- HaRav Avraham Mordechai Alter zt”l} based on a story that happened with Rebbe Zusha zt”l: Once, a non-Jew was traveling on the road in a wagon full of hay, when the hay began to fall out. Now, Reb Zusha was also traveling on that road, and the non-Jew asked him to help pick up the fallen hay. “I can’t.” Reb Zusha replied. The gentile shot back at him, “You surely are able to; but you just don’t want to.”
Rebbe Zusha zt”l took an incredible message from this episode, and based upon it, the Imrei Emes explains our verses: We have an incredible strength of will-power. Truthfully, oftentimes, if we really think about it, if we didn’t do something, or didn’t complete something, there is a good chance that it is mainly because we didn’t want to -- not because we were not able to. The Bnei Yisroel at the time of the Meraglim said that they were not capable of ascending to Eretz Yisroel, but Moshe Rabbeinu told them, “It’s not that you are not able; but rather, you don’t want to ascend.”
(HaLekach Vi’HaLibuv)
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Parshas Devarim, Shabbos Chazon and Tisha B’Av: Sefer Devarim is largely a speech of Mussar and inspiration from Moshe Rabbeinu. One of my brothers, may he be well, pointed out that we can learn from here the importance of learning Mussar. I would like to add that, as the Seforim HaKedoshim tell us, the Shabbos before Tisha B’Av, Shabbos Chazon, is an extremely exalted Shabbos. And every year, I believe, the beginning of this sefer filled with Mussar, Parshas Devarim, is read on this Shabbos, this most exalted Shabbos. This really emphasizes how essential the study and contemplation of Mussar is.
We may even carry this lesson one step further: As we know, and was mentioned above, the Second Beis HaMikdash was destroyed and we were sent into this Exile because of the sin of sinas chinam, baseless hatred between fellow Jews (Yoma 9b). And the Yalkut Shimoni (on Nach; remez 886) tells us: “Every generation that the Beis HaMikdash is not built in its days, it is considered as if they caused it to be destroyed. What is the reason for this? Because they didn’t do Teshuva.”
Clearly, it is incumbent upon us to try to rectify the sin that led to this Exile (see also the last answer to 1:1 above) by erasing and eradicating it from ourselves. We must strive to increase our love for other Jews; to avoid strife; to bring peace! And if we would all do true Teshuva, then Hashem would redeem us, and build the Third Beis HaMikdash, which will never be destroyed. The proximity of the beginning of Sefer Devarim, which is filled with Mussar, alludes to us that studying Mussar and really taking it to heart is an incredible aid to this.
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Every single person has a precious Neshama inside of them; as the Tanya (and others) tell us, it is a “piece”, so to speak, of Hashem. Think about its holiness!
Our Soul is like our own, personal Beis HaMikdash -- inside of us. We must guard it from the invading forces; the yetzer hara, who wants to destroy our Soul. We must always fight against and strive to overcome the yetzer hara, and we must always try to stop these “invading forces,” and keep our ‘Beis HaMikdash’ standing! And if we adequately do so, then we will all be zoche to see the true Beis HaMikdash with our own eyes, speedily.
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And one final Tisha-B’Av-related hint: If we would calculate, the Gematria of the words ‘אם ואהבת לרעך כמוך’ -- “If ‘And you shall love your neighbor as yourself’” -- is the same as that of the words בית המקדש, Beis HaMikdash! Because, if we uphold the Mitzvah of ואהבת לרעך כמוך properly, then Hashem will rebuild the בית המקדש!
(Tal U’Matar)
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|~Maaseh~| We are rapidly approaching Tisha B’Av. Additionally, the 8th of Av, is the yahrtzeit of the Alter of Kelm, HaRav Simcha Zissel Ziv zt”l. With Hashem’s Help, I would like to share a story that can connect to both:
Before the Alter’s passing, a fan was placed above his head in order to help with the air. His pains increased from moment to moment, and the agony of death began.
With the last bit of “life-movement” in his nostrils, he exerted himself, and very carefully removed with his hands the fan from above his head, so that it would not end up perhaps getting broken.
All those standing near were amazed at the sight of this incredible effort of the dying man, to not ruin even a little thing like this, which was borrowed from a neighbor. Such was the Alter’s great holiness and care to not commit even a trace of thievery, until it became his second nature -- even in the last moments, as his Soul departed from him.
(HaMeoros HaGedolim)
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Gut and meaningful Shabbos, and an easy, yet meaningful taanis to all!
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