Devarim: For a Mortal to Speak G-d’s Words

The Gemara states4 that Moshe delivered the Book of Devarim mipi atzmo, “on his own.” Tosafos comment that he was “[inspired by] ruach hakodesh (the holy spirit).”

There are many different levels of ruach hakodesh. However, Moshe’s level surpassed them all, being of a unique nature, as the Torah explicitly states,5 “No prophet like Moshe ever arose within Israel,” indicating that Moshe’s ruach hakodesh was on the highest level possible.

Moreover, the Book of Devarim, referred to as Mishneh Torah,6 is considered an integral part of the Written Law. Accordingly, it is clear that the fact that Moshe delivered this book “on his own” does not mean that his words did not originate “from the mouth of the Almighty.”7 This is reflected in Rambam’s ruling8 that anyone who says that even one word of the Torah was related by Moshe independently is considered to have denied the entire Torah. Certainly, we cannot say that Moshe related an entire book of the Torah independently.

Thus, when saying that Moshe delivered the Book of Devarim “on his own,” the intent must be that Moshe spoke with ruach hakodesh. G‑dliness vested itself in Moshe and united with his being to the extent that “the Divine Presence spoke from Moshe’s throat.”9

For this reason, when Moshe said,10 “I will grant rain.... I will grant grass,” the pronoun “I” referred to G‑d. The Divine Presence was speaking.

The difference between the Book of Devarim and the previous four books of the Torah involves only the method of communication between Moshe and the Jewish people. The previous four books were also conveyed by Moshe; only the first two of the Ten Commandments,11 “I am G‑d, your L‑rd...,” and, “You shall have no other gods...,” were heard by the Jewish people directly from the Almighty. With regard to all the other 611 commandments, our Sages apply12 the verse,13 “The Torah (תורה being numerically equivalent to 611) which Moshe commanded to us...,” i.e., it was he who communicated all of it to us. Nevertheless, with regard to the first four books, Moshe acted merely as an agent,14 while he communicated the Book of Devarim “on his own,” not as an agent. The Divine Presence enclothed itself in his conceptual processes until the two were united in a bond so powerful that “the Divine Presence spoke from his throat.”15

A similar concept applies with regard to all the insights revealed to us by the Sages of the Talmud and the Torah scholars of subsequent ages. Metaphorically, they all are referred to as Moshe16 and, of their contributions to Torah scholarship, it is said,17 “Every new Torah concept developed by an experienced sage was given to Moshe at Sinai.”

All the new Torah insights conceived by Torah scholars of subsequent generations were given to Moshe by G‑d and are “the [actual] word of G‑d.”18 It is just that G‑d’s word became enclothed in the mind of the scholar who developed the idea. Needless to say, there are differences in the levels and the types of enclothement, but in essence, these teachings are all the actual word of G‑d.

The Book of Devarim thus provides us with a motif that applies to Torah scholarship as a whole. Not only does this book introduce several new Torah concepts, but it also reviews and clarifies many of the concepts introduced in the previous four books, revisiting certain subjects mentioned in them, adding specific points of which we would not have been aware had they not been discussed in it.

The same motif also applies with regard to the novel Torah insights and laws instituted by “the extension[s] of Moshe in every generation,”19 the Torah leaders of the Jewish people throughout history. Their rulings are actually “the word of G‑d.” A person who disregards them is lacking not only in the observance of the particular ordinance the later scholars instituted, but in adherence to the Torah as it has been passed down from generation to generation.

In a similar vein, the Mechilta interprets the verse,20 “And they believed in G‑d, and in Moshe, His servant,” as indicating that one who believes in Moshe, the Jews’ faithful shepherd, is considered as one who believes in G‑d. Conversely, a person who disputes the authority of the Jews’ faithful shepherd is considered as having disputed the authority of G‑d.21

Moshe conveyed the Book of Devarim to the generation of Jews who would soon enter Eretz Yisrael.22 The implication is that entering Eretz Yisrael would require a new and different phase of Divine revelation. Moshe had to convey this part of the Torah “on his own,” i.e., the Divine revelation had to pass through him as an intermediary.23 This, however, did not create a separation between the Jews and G‑d, because Moshe was a memutze hamechaber, “an intermediary who connects.”24

This new phase of Divine revelation was necessary upon the Jews’ entry into Eretz Yisrael because there they were to begin a different phase of Divine service, one that befits “a settled land.”25 In Eretz Yisrael, the mission of the Jewish people was to involve themselves with material existence and refine it. Therefore, they were incapable of receiving G‑d’s light without an intermediary who would communicate with them on their level. By contrast, the members of the generation who journeyed through the desert were detached from physical concerns; their primary focus was the spiritual. Accordingly, they were able to receive G‑dly light without an intermediary.26

This pattern continued in subsequent generations. As the spiritual level of the generations declined, it became necessary for “the word of G‑d” to be enclothed in more and more garments. This explains the difference between the Written Law (including even the Boo k of Devarim) and the Oral Law, and within the Oral Law itself, the difference between the Sages of the Mishnah, those of the Gemara, the Geonim, the Rishonim, and the Acharonim. In order for the light of Torah to reach people on a lower spiritual level, it had to be enclothed in more garments, i.e., to be garbed further in reason and logic.

The distinctions between all these different degrees of enclothement involve merely the number of garments in which the Torah is garbed; its essence remains unchanged. All of the Torah as a whole, including all its particular levels – beginning with its first four books and continuing to the new Torah insights developed by scholars of the latest generations that have been accepted by the Jewish community throughout the world27 – are all the actual word of G‑d, “all given by one Shepherd.”28

As explained on a previous occasion,²² the Divine service of the Jewish people in Eretz Yisrael possessed an advantage over their Divine service in the desert, because it is specifically through such Divine service and the refinement of material existence it brings about that we connect with G‑d’s Essence.

G‑d created our world because He “desired a dwelling in the lowest realm.”29 The Jews accomplish that purpose specifically by working with material entities and employing them for a spiritual purpose, thus shaping this world into a dwelling for G‑d’s Essence.

In the desert, the people received beneficence from Above without it being enclothed in garments. They ate bread from heaven, drank water from the well of Miriam, were protected by the Clouds of Glory, and the like. In Eretz Yisrael, by contrast, they began a new pattern of life, one dependent on the garments of the natural order. G‑d’s blessings were granted, but they followed the pattern, “And G‑d will bless you in all that you do,”30 i.e., His blessings were enclothed in the products of man’s efforts within the natural order.

Although involvement in the natural order became necessary, the fundamental nature of the Divine beneficence did not change; the Jews’ entry into Eretz Yisrael did not diminish the level of Divine blessing. On the contrary, they would discover that “the land is very, very good,”31 i.e., that only in Eretz Yisrael is it possible to receive the ultimate, unbounded G‑dly beneficence.

Similarly, with regard to the Torah: Fundamentally, not only is the Book of Devarim not lacking anything when compared to the other four books; on the contrary, G‑d’s will is more overtly revealed in this part of the Torah.32 By carrying out the directives of the Book of Devarim regarding our conduct in Eretz Yisrael, it is possible to develop a bond with G‑d’s will that becomes evident in the world at large.

Similar ideas also apply with regard to the Torah concepts and rulings developed by the sages in every generation. As the generations decline, a loftier light is invested in the teachings and laws instituted by the sages of each succeeding generation, for it is through these teachings that we will reach the fulfillment of all the prophecies of the Ultimate Future including the consummate revelations that will accompany the coming of Mashiach, as it is written,33 “Your Master will no longer be concealed.”

(The above is also understood from the fact that the Book of Devarim illuminates matters mentioned in the previous four books by explaining them in a less abstract manner and thus enabling more thorough comprehension. This indicates that the Book of Devarim is rooted in a lofty source, for the potential to draw concepts down to a lower level emanates from a higher source.)

The above also relates to an allusion at the conclusion of the Book of Devarim – the phrase, “until the last sea (ים האחרון ),” which our Sages34 interpret as meaning “until the last day (יום האחרון ).” To explain the connection: As mentioned above, the Book of Devarim relates G‑d’s word as enclothed in the words Moshe uttered on his own. This motif is continued by “the extension[s] of Moshe in every generation,”¹⁶ the Torah leaders, and scholars who are referred to as Moshe.35 Accordingly, the conclusion of the Book of Devarim alludes to the most recent directives of the scholars of these later generations. It is specifically these directives which empower us to receive the revelations of “the final day,” the Era of the Ultimate Redemption.

We always begin reading the Book of Devarim on the Shabbos before Tishah BeAv (or on Tishah BeAv itself, when it falls on Shabbos). Based on the above, it is possible to explain the connection between the Book of Devarim and the period of national mourning referred to as bein hametazrim, literally “between the narrows” and referring to the three weeks preceding Tishah BeAv.36

The Tzemach Tzedek explains37 that the Shabbosos in bein hametazrim “prepare the remedy before the wound.”38 When a remedy comes after a wound, there is an open wound for a time and only afterwards is it healed. Moreover, even after the wound has been healed, a scar may remain. This is reflected in the expression, “a sick person who was healed,” i.e., even after he was healed, his sickness is recalled.

When, by contrast, the healing comes before the wound, in truth, it is as if the wound was never inflicted.39 In chassidic thought,40 the word “before” connotes not only chronological primacy, but also existing on a loftier level. In the present context, the intent is that the remedy is on a higher plane and does not allow for the possibility of a wound.

This is the intent of the statement that the Shabbosos of bein hametazrim “prepare the remedy before the wound.” They transcend entirely the level of bein hametazrim and mourning, giving the Jewish people the potential to experience a level of awareness above the destruction of the Beis HaMikdash, thus preventing the negative aspects of this period from having an effect.

In this vein, we can appreciate our Sages’ statements41 regarding the first Shabbos: On that day, there was no darkness. The original light of creation shone for 36 hours, from Friday morning until Saturday night. On Friday afternoon, Adam committed the sin of eating the fruit of the Tree of Knowledge, the source for all sins.42 That sin (the very opposite of “the candle of a mitzvah” and “the light of the Torah”43 ) brought darkness and night into the world. Nevertheless, although man had already sinned, on the first Shabbos night there was no darkness; on Shabbos itself, the sin had no repercussions.

Just as the sin of the Tree of Knowledge, the source of all the sins, did not affect Shabbos, so too, the sins that result from it have no effect on Shabbos. Nor do the consequences of these sins — the destruction of the Beis HaMikdash and the exile — influence Shabbos to any extent.44

For this reason, Jewish law45 requires that there be no public expressions of mourning on the Shabbosos during bein hametazrim, the Shabbosos of the Nine Days, and even when Shabbos falls on Tishah BeAv. On the contrary, it is a mitzvah to delight46 and rejoice47 on these Shabbosos, for Shabbos transcends the possibility for any opposition, concealment, and veils.

Not only do these Shabbosos transcend the aspects of mourning associated with bein hametazrim, moreover, as mentioned above in the name of the Tzemach Tzedek, they represent “the remedy before the wound.” They are meant to heal the wound inflicted by the destruction of the Beis HaMikdash.

In general, Shabbos is above the destruction of the Beis HaMikdash. In addition, these Shabbosos possess a unique quality, for their intent is to transform the period of bein hametazrim (“between the narrows”) to a nachalah bli meitzarim (“an inheritance without narrowness”).48 As such, they are on a higher plane than the other Shabbosos of the entire year.

All the Shabbosos of the year are transcendent in nature, above the structure of Seder Hishtalshelus, the chainlike order of existence. As such, they are not affected by sin, nor by the exile that comes in its wake. The Shabbosos of bein hametazrim, however, are “the remedy.” They also possess the potential to transform the exile and reveal its inner purpose – that it serves as a preparation for the Ultimate Redemption. These Shabbosos are a foretaste of “the day which is entirely Shabbos,”49 the era in which we will say, “I will thank You, O G‑d, for having chastised me.”50 Gratitude will be appropriate for the positive aspects of our sufferings in exile will be revealed at that time.

This concept is also alluded to in Nigleh, the revealed, largely legalistic teachings of Jewish Law, to the extent that these teachings are reflected in actual practice. Halachah mandates that on the Shabbosos during bein hametazrim, one must be more careful not to show public signs of mourning than on other Shabbosos.

(The necessity of avoiding even the appearance of mourning on Shabbos can be illustrated through a story concerning my father: There was a person in his community who would usually wear slippers on Shabbos. He became a mourner and asked my father whether he could wear his slippers on Shabbos during the week of mourning. My father ruled that he should not, because such types of footwear are worn by mourners, and since the questioner was in the week of mourning, it might appear that now he was also mourning on Shabbos.51 )

Everything that exists in this world is brought into being through the Torah and, through the Torah, the possibility is generated for all spiritual potentials to become manifest. Accordingly, we begin reading the Book of Devarim specifically on the Shabbos before Tishah BeAv52 since this Shabbos reveals the inner, positive intent within exile. Reading the Book of Devarim is appropriate for this day because it reflects the above theme. On an apparent level, it contains Moshe’s rebuke of the Jewish people, which was given because of the Jews’ descent due to the sins they committed during the journey through the desert. Nevertheless, specifically this descent enables us to reach the era alluded to as “the last sea,” “the last day,”53 the Future Redemption to be led by Mashiach. May this take place in the immediate future.

Adapted from sichos delivered on Shabbos Parshas Va’eira, 5712 (1952) and Shabbos Parshas Masei, 5717 (1957)