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אלה הדברים אשר דבר משה

Rabbi L. Scheinbaum
In 5777, Devarim

These are the words that Moshe spoke. (1:1)

These were not random words; rather, they were nuanced words, carefully selected for a purpose. Moshe Rabbeinu’s life was coming to an end. In a short time he would enter the realm of eternity, where he would repose in the shining light of Olam Habba, the World to Come, the world reserved for tzaddikim, the righteous. Thus, Moshe’s words were parting words, lessons, rebuke, messages all couched in ambiguity, veiled in allusion by implying their transgressions through names of places. He did all of this out of respect and sensitivity for the feelings of the people. Why, however, did he…

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Home -> Devarim -> 5777

אלה הדברים אשר דבר משה אל כל ישראל בעבר הירדן

Rabbi L. Scheinbaum
In 5777, Devarim

These are the words that Moshe spoke to all Yisrael on the other side of the Yarden. (1:1)

Rashi explains that, in the last days of his life, Moshe Rabbeinu was giving Klal Yisrael mussar, words of rebuke. Perhaps rebuke is too strong a term. Moshe was guiding them on their future journey, calling to mind their errors of the past. As long as Bnei Yisrael would learn from their earlier mistakes, they would be on a positive road toward spiritual ascendency. Moshe did not spell out in clear terms their mistakes; rather, he alluded to their faults by employing names for non-existent places, but the message was nonetheless clear: the place called Di Zahav refers to an…

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Home -> Devarim -> 5777

אלה הדברים אשר דבר משה אל כל ישראל בעבר הירדן

Rabbi L. Scheinbaum
In 5777, Devarim

These are the words that Moshe spoke to all Yisrael. (1:1)

Moshe Rabbeinu gathered the entire nation (all Yisrael) together to speak to them. The primary purpose of this gathering was to deliver words of rebuke to them for the way they had acted these past forty years. Rashi explains the necessity for having all of Klal Yisrael present, for had he spoken to only part of the people, those who were absent would have said, “Had we been there, we would have rejected him.” Therefore, Moshe called them all together, implying to those who had excuses that they should let them raise their voices and dispute him. We wonder what…

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Home -> Devarim -> 5777

אכל תשברו מאתם בכסף ואכלתם... כי ד אלקים ' ברכך בכל מעשה ידיך

Rabbi L. Scheinbaum
In 5777, Devarim

You shall purchase food from them for money so that you may eat… For Hashem, your G-d, has blessed you in all your hard work. (2: 6,7)

Rashi explains that Hashem has provided you with ample funds, so that you can pay for the food that you receive from Eisav’s descendants. If Hashem provides, it would be ingratitude on your part to ask for food without paying for it. Horav Moshe Chevroni, zl, derives from here a powerful lesson concerning the meaning of gratitude. When a Jew has the means, yet he presents himself as destitute and in need of assistance, he defames Hashem.  He makes it appear that the Almighty does not provide for His subjects. This applies (I assume) not only before gentiles, but even…

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Home -> Devarim -> 5776

אלה הדברים אשר דבר משה אל כל ישראל

Rabbi L. Scheinbaum
In 5776, Devarim

These are the words that Moshe spoke to all Yisrael. (1:1)

Rashi explains that the term “these words,” applies to the words of rebuke which Moshe Rabbeinu spoke to the Jewish people shortly before he took leave of them. Because the Torah here lists many of the places in which the nation angered Hashem, Moshe put his words vaguely, mentioning the places through intimation, out of respect for the honor of the nation. Administering rebuke, regardless of its nature, is often a double-edged sword. Rebuke expressed in the wrong manner hurts a person, often causing him irreparable shame. One of the most difficult aspects of rebuke is demonstrating to the subject…

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Home -> Devarim -> 5776

איכה אשא לבדי טרחכם ומשאכם וריבכם

Rabbi L. Scheinbaum
In 5776, Devarim

How can I carry alone your troublesomeness, your burdensomeness, and your contentiousness? (1:12)

Parashas Devarim, which is also known as Shabbos Chazon, is read on the Shabbos prior to Tishah B’Av. One of the reasons for this tradition is the above pasuk, which begins with the word, eichah, “How?” This coincides with the Eichah yashvah vadad,”How did she (Klal Yisrael/Yerushalayim) sit alone?” the opening pasuk of Megillas Eichah, the Book of Lamentations, which is read on Tisha B’Av. The Midrash teaches, “Three prophesied with the word Eichah: Moshe Rabbeinu; Yishayahu; and Yirmiyahu. Moshe said, Eichah esa levadi, “How can I carry alone?” Yishayahu said, Eichah haysah l’zonah, “How did she become like a…

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וירדפו אתכם כאשר תעשינה הדבורים

Rabbi L. Scheinbaum
In 5776, Devarim

And they pursued you as do the bees. (1:44)

Chazal teach (Midrash Rabbah, Bamidbar), “We tell the tzirah (bee), Lo miduvshach v’lo mei uktzach, “(We want) neither your honey nor your sting.” Horav Moshe Yechiel Epstein, zl, the Ozrover Rebbe, zl, applies this Midrash to explain the Torah’s analogy to bees. “And they pursued you as do the bees.” At first, Lo avisam laalos, “You did not want to go up.” You were under the influence of the initial slander against Eretz Yisrael. Suddenly, when you saw the error of your ways, your attitude vis-à-vis the Holy Land quickly changed. Now, you were prepared to go. You insisted on…

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ואשלח מלאכים ממדבר קדמות אל סיחון מלך חשבון דברי שלום לאמר

Rabbi L. Scheinbaum
In 5776, Devarim

I sent messengers from the wilderness of Kedmas To Sichon King of Cheshbon words of peace saying: (2:26)

Rashi quotes the thought that went through Moshe Rabbeinu’s mind. “Although Hashem did not command me to reach out to Sichon, I nonetheless derived a lesson from Hashem Himself when He prepared to give the Torah to Klal Yisrael.”  He first approached Eisav and Yishmael and gave them the right of first refusal. Hashem was clear that they would not accept the Torah, but, for the sake of peace, He offered it to them. Thus, I did the same by offering Sichon a peaceful resolution to allow us through. Sichon, of course, acted in the manner that was expected of…

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Home -> Devarim -> 5775

ודי זהב

Rabbi L. Scheinbaum
In 5775, Devarim

And Di Zahav. (1:1)

Sefer Devarim is the last will and testament of Moshe Rabbeinu to his beloved nation. Concerned lest they succumb to the blandishments of the pagan nations which inhabited Canaan, Moshe spoke words of rebuke to them, pointing out areas of deficiency in their natural/national character which must be rectified. Rather than mention these sins explicitly – due to his concern about a negative reaction – he alluded to them by employing names of places which did not actually exist. These names allude to a variety of indiscretions, and areas in which they mutinied against Hashem. Di Zahav refers to the…

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Home -> Devarim -> 5775

איכה אשא לבדי טרחכם ומשאכם וריבכם

Rabbi L. Scheinbaum
In 5775, Devarim

“How can I carry by myself your contentiousness, your burdens and your quarrels?” (1:12)

The nation of Moshe Rabbeinu was not an easy people to lead. Apparently, they needed to be trained in the ways and means of peoplehood – with the first requisite lesson being respect for leadership. Rashi identifies Moshe’s three complaints. The first was contentiousness. The people were difficult to deal with, especially during litigation. If a litigant saw his rival prevailing, he insisted on a trial delay, with the claim that he has other witnesses to testify in his behalf ,or additional proof to support his position. Alternatively, he might have demanded his right to call for more judges on…

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