Devarim
Reb Shlomo Minyan HarNof
(R. Raphael, email: [email protected])
RAIVEH D'RAIVEH
(the Third Meal - the time of highest holiness on the Shabbos)
In the sefer, Sifsei Tzaddik, Rav Tzadok HaKohen brings a midrash (Tanchuma on Devarim 1): "All the miracles that the Blessed One did in the wilderness, He will do again in the future in Tzion (spiritual capital of the Jewish People)." And what does it say there about Tzion: "I will make from the darkness that is before you, light; and from the crookedness will come the straight. "These are the things that I have done and I will not abandon them" (Yeshaya 42:16). And these are precisely the same words that were spoken when the nation was gathered in "the Wilderness of Aravah" (which has the same letters as averah, sin). At the border of the Promised Land, Moshe spoke to the people saying, "These are the things�" (Devarim 1:1).
And Rav Tzadok in Sifsei Tzaddik explains that Moshe hinted at all the places in the Midbar where the Jews had transgressed Hashem's will, because he wanted to teach a lesson for all generations till the final return to Tzion. That through teshuvah out of love, all of a person's transgressions can be turned into merits (Tractate Yoma 86b). And in Tzidkas HaTzaddik, Rav Tzadok explains that this is so because the transgression has become the very thing that caused the person to do teshuvah and return to Hashem. Therefore the sin itself becomes an expression of connection, mitzvah. And this is why it's forbidden to embarrass a baal teshuvah, throwing up his past sins in his face saying, "Remember about your actions from before." Because it's not true any more. His previous acts are as if they don't exist because they are no longer considered sins. Just the opposite - this person is now full of merits. And this is what Moshe was referring to when he said "all the things." Because when one does teshuvah all the darkness inside of him is transformed into light. As the prophet said "I will take the darkness from before you and transform it to light." Because the transgressions themselves have been transformed into acts of devotion through returning to Hashem in love.
These (eleh) are the words which Moshe spoke to all of Yisrael on the other side of the Yarden in the wilderness�(Devarim 1:1).
Moshe spoke in a new way in his last days - the fortieth year that B'nei Yisrael spent in the Midbar. He told the story of the travels of the nation through the wilderness using the names of the places where B'nei Yisrael had camped to hint at what had gone wrong. By only hinting, he protected the honor of Israel, saving the people from embarrassment.
Although Moshe had rebuked the nation before, he did so differently in the days before his death. This explains why the parshah opens with the word "eleh (i.e., "these" are the words and no others)" an idiom that indicates overriding something that came before. Thus, Moshe changed his manner of rebuke in this final convocation with Israel, receiving permission from Heaven to make his critique indirect so as to approach the people in way that would not injure them.
Rebbe Nachman talks about the need to clothe the Torah in stories. Sometimes a person is spiritually very ill. When this happens, the words of Torah needed to heal him must come from the highest places. They are simply too strong for the sick one to absorb if given directly. But clothed in stories, the words of Torah have a chance to sink in slowly and they can work for the person's good.
The Meor VeShemesh says that a tzaddik does not give rebuke directly because he knows he hasn't perfected himself according to the most exacting standard. What the tzaddik does do is tell the stories of his own life: the doubts he has about his own faith; his own trust; his own love; his own fear. Through these stories those around him are struck by the purity of his intentions and they are moved to examine the lack in their own deeds, seeking new ways to cleave to Hashem.
This is consistent with the pasuk, "rebuke, you shall surely rebuke," warning that those who would chastise should look at themselves. The Zohar goes so far as to state that one who rebukes in an inappropriate way actually ends up bringing the sin he criticizes upon himself.
The most effective time to give rebuke is when a person is close to death. At such a time those who are present are more likely to fulfill the words spoken even by a common Jew because the dying person gives all those present a heightened awareness of truth.
Moshe had rebuked the people before, but his words had not been fulfilled. This is another reason why the pasuk begins "eleh," "these are the words." For this time his words were heeded. As the Torah states, B'nei Yisrael served Hashem in the days of Yehoshua, (Yehoshua 24: 31), which was not the case before they received these words of Moshe at the end of his life.
Surrendering Even The Highest
The generation of the Midbar was on the highest level. The glory of Hashem was visible in them, "their souls rested in their head." In order to enter the land they would need to
Mitzvot According to Sefer HaChinuch there are two commandments in parashat Devarim.
At A Glance