In His Own Words
Sincerity in relationships is key for connecting to Torah and ending this difficult exile.
It is a bit surprising that Parshat Devarim coincides with Shabbat Chazon, the Shabbat before Tisha B'Av, because the tone of Devarim at the outset is purposefully non-negative. In fact, it deliberately avoids negativity. There must be another message in Devarim that connects to Tisha B’Av, which is deeper than simply striking a sad tone.
Devarim begins with a list of different places where the Jewish people traveled in the desert but alludes to those locations indirectly, using unfamiliar names. Rashi explains that Moses disguised the actual names of each location to avoid evoking the dismal memories associated with them. For example, he lists a place called Di Zahav, which is not the actual name of the place, but since part of the name means gold, it references the sin of the golden calf.
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Many commentators question why the Torah does this. After all, the Torah typically does not shy away from mentioning negative events. In fact, my Rosh Yeshiva, Rav Yaakov Weinberg Zt"l, used to observe that the Torah rarely says anything good about the Jewish people. He presented this as evidence that the Torah originated directly from God because the alternative explanation would be that it was written by an anti-Semite, which is hard to believe!
So, why does the Torah suddenly begin expressing things euphemistically in these instances? My other Rosh Yeshiva, Yibadel L'Chayim, Rav Betzalel Rudinsky shlit’a, asked a similar question about the opening words of Mesechet Pesachim, which famously begin with the phrase:
אוֹר לְאַרְבָּעָה עָשָׂר בּוֹדְקִין אֶת הֶחָמֵץ לְאוֹר הַנֵּר
On the evening [light] of the fourteenth of the month of Nisan, one searches for leavened bread in his home by candlelight
When discussing the evening of the 14th of Nisan, when we search for chametz, the Gemara explains that the Mishna avoids using the word "leil" (evening) and instead uses the word "ohr" (light) because it carries a more positive connotation. However, this raises a question: Why does the Talmud refer to evening or night in other contexts without this euphemism?
A similar question arises in Parshat Noach, where non-kosher animals are described as "behaima asher lo tehora" (animals that are not pure), rather than simply using the word "impure." The Torah commonly employs the term "impure," so why is this instance handled differently? Drawing from the words of the Chidushei HaRan in Mesechet Pesachim, we can suggest that the common thread among these passages—Devarim, Pesachim, and Noach—is that they occur at or near the beginning of a book when it is crucial to establish a more positive tone and start off on the right foot.
However, this explanation gives rise to another question: Why don't we observe this approach in the opening lines of the other three books of the Torah? What sets Bereisheet and Devarim apart? While it is understandable why Bereisheet, being the first book of the entire Torah, would begin with a positive tone, what makes Devarim unique? I believe the answer lies in the connection between Devarim and Tisha B’Av.
Devarim holds particular significance because it marks the beginning of the first book where Moses speaks in his own words. In the four previous books of the Torah, Moses serves as a conduit for God's words, communicating directly with the Jewish people on behalf of God. However, the Gemara teaches us that the book of Devarim represents Moses speaking in his own words.
הַלָּלוּ בִּלְשׁוֹן רַבִּים אֲמוּרוֹת, וּמֹשֶׁה מִפִּי הַגְּבוּרָה אֲמָרָן, וְהַלָּלוּ בִּלְשׁוֹן יָחִיד אֲמוּרוֹת, וּמֹשֶׁה מִפִּי עַצְמוֹ אֲמָרָן
These [in Leviticus] are stated in the plural, and Moses pronounced them from the mouth of the Almighty. These [in Deuteronomy] are stated in the singular, and Moses said them on his own. [Pesachim, 31b]
Therefore, the opening line of Devarim states
אֵ֣לֶּה הַדְּבָרִ֗ים אֲשֶׁ֨ר דִּבֶּ֤ר מֹשֶׁה֙ אֶל־כׇּל־יִשְׂרָאֵ֔ל
These are the words that Moses addressed to all Israel
Sefer Devarim marks a significant transition in the development of the nation of Israel. In the first four books of the Chumash, the Jewish people received direct communication from God through Moses, the Av Haneviim, the head of all prophets, who relayed to us the word of God. However, in Sefer Devarim, they connect with Torah through their personal relationship with Moshe Rabbeinu (Moses, our teacher). This pivotal change makes Sefer Devarim truly exceptional. The Sifri explains that it illuminates the importance of Torah being transmitted within the context of life itself, particularly through relationships with human beings and teachers. While hearing the words of the Torah directly from God was powerful, it was not sustainable for a Torah that needed to guide the growing nation through the challenges of real life. Thus, a human teacher, Moses, became necessary.
Some may find this concept somewhat troubling. After all, God is perfect, rabbis and teachers are fallible and we are encouraged to engage in respectful but challenging dialogues with them. So, how can it be better to learn from an imperfect intermediary when the alternative is the perfect truth from God? However, I believe that is precisely the point. God demands that we acquire Torah through human interaction, embracing all the imperfections that come with it. The sincerity of the transmission of Torah within the context of a genuine relationship is the most crucial element of our learning. Everything in the Torah is about relationships, including its very transmission.
דַּעֲלָךְ סְנֵי לְחַבְרָךְ לָא תַּעֲבֵיד — זוֹ הִיא כׇּל הַתּוֹרָה כּוּלָּהּ, וְאִידַּךְ פֵּירוּשָׁהּ הוּא
That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. [Shabbos 31a]
As we approach Tisha B'Av, I believe it is crucial to understand the message conveyed by Sefer Devarim. During these challenging times, many well-meaning Jews may have a strong desire to bring about the geulah (redemption) and seek specific mechanisms to hasten the arrival of Mashiach. As a result, buzzwords like "ahavat chinam" (baseless love) and "lashon hatov" (positive speech) are emphasized, as if our exile were an engineering problem to solve.
However, I find this approach to be somewhat misguided. Sefer Devarim, the book we begin before Tisha B'Av, teaches us that Tisha B’Av is not the result of a specific isolated fault that we need to fix. It is not merely a technical issue within the Jewish nation. Instead, as we contemplate the tragic state of our galut (exile) and yearn for redemption, Sefer Devarim reminds us to focus on the broader context and essence of the entire Torah: our meaningful personal relationships. This Shabbat, let us remember that God has never demanded perfection from us. What truly matters is an honest and genuine relationship with God, with our teachers, and with each other. That is the key to Torah observance, to overcoming our hardships, and to bringing an end to this difficult exile once and for all.
Shabbat Shalom.
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