Parashat Devarim דְּבָרִים

The book of Devarim (“דברים”) is different then the first four books. It was composed and written by Moshe’s own thoughts and Divine phrases, our Sages explain. All the other four books HaShem dictated and prescribe to Moshe directly, word by word. Our first verse clearly states such an understanding as it is written, “These are the words, the rebuke Moshe spoke to the people of Israel” (“אֵלֶּה הַדְּבָרִים, אֲשֶׁר דִּבֶּר מֹשֶׁה אֶל-כָּל-יִשְׂרָאֵל”). Some of our Sages say that Moshe Rabinu transcribed all five books except for the last eight verses in the last book of Devarim. The Midrash brings few opinions as to who wrote the last eight verses; the first one is that Yohoshua (“יהושע – Joshua) wrote about Moshe’s passing; the second opinion is that HaShem wrote them as Moshe was upset about his upcoming passing. Another Midrash says that Moshe wrote these words in a non-orderly way (since Moshe was sad) and a Divine power rearranged them to read properly. In my humble opinion I believe that since Moshe died eight verses (“פסוקים”) before the end of the Torah, Hashem gave him the merit of speaking the eight commandments (”דיברות“) on Mount Sinai to Bnei-Yisrael in Parashat Yitro. The word “Shmone” (“שמנה” – eight) in Hebrew also spells the “Mishnah” (“משנה”) as Moshe taught Bnei-Yisrael the Talmud. The word “Shmone” (eight) in Hebrew also spells the name Moshe and the letter “Nun” (“נ”), which is 50 in Gematria alludes to the fifty gates of wisdom that Moshe possessed in the last 36 days of his life.

The Midrash in Masechet Gitin teaches us that Moshe wrote each portion of the Torah with the help of HaShem throughout the forty years in the desert and in the last 36 days of his life he put it together as one unit. The other opinion is that Moshe taught Bnei-Yisrael the oral Torah during 39 years, and on the fortieth year he wrote the Torah according to HaShem’s dictation. It is interesting to point out that the first word used in our Parasha is “ele” (“אֵלֶּה” – these), which has a numerical value of 36 alluding to Moshe’s final 36 days. At that moment in time, Moshe and Bnei-Yisrael are at first day (אֵ) of the month of “Shevat” (“שבט”).

The book of Devarim is also called “Mishne Torah” (“משנה תורה”); a repetition and teachings of the entire Torah. In Hebrew the word Devarim (the words Moshe spoke) has the same letters of “Bamidbar” (“במידבר” – in the desert). This comes to teach us that throughout the time in the desert Moshe spoke and taught Bnei-Yisrael the entire Torah and the laws they needed to know. The Midrash says that the word Devarim is also means “Devorim” (bees), speaking of the sweetness of the words of the Torah, as it is compared to honey for those who keep it and to a sting to for those who don’t. The numerical value of the word “Bamidbar” is 248, alluding to the number of positive Mitzvot Moshe taught Bnei-Yisrael among the rest of the 613 Mitzvot.


Moshe related to the Bnei-Yisrael the story of the exodus from Egypt and the forty years of wanderings in the wilderness (“Bamidbar” – in the desert). The Zohar explains that when the world was created, we were created perfectly whole, in the image of The Creator, and like Him we also wanted to create and utter “Let there be light”. For this purpose there had to be created for us a place of darkness from which we can create light. The process that brought the darkness, the challenge, the possibility of failure, the stakes of victory, is essentially the story told in this Parasha.

In verse 1:5 we notice the profound comparison of the Torah to a well of water, as Moshe describes it to Bnei-Yisrael, as it is written, “הואיל משה באר את התורה”. King Solomon said (Kohelt 1:7), that even though all the rivers flow to the ocean, the ocean is not full. This comes to teach us that just as the water cannot fill the ocean, so too our Torah study cannot fill our mined and we must always learn more as there is unlimited space in out Neshamah for Torah.

At the end of his life, Moshe provided Bnei-Yisrael with a fatherly advice in order to ease their upcoming life in Israel. How great was Moshe Rabinu to be so unselfish and willingly puts aside his needs or wishes in order to provide for others. These are Moshe’s last thirty-six days from the first day of Shevat until his passing on the seventh day of Adar in the year 2488. Moshe spoke to Bnei-Yisrael and discussed their fathers’ sins and mishandling of past events in the desert, in order to teach them the profound lessons they will need in the future. The book of Devarim also provides the prophecies of exiles and redemptions that Bnei-Yisrael will experience throughout the future generations until the days of Mashiach.

Our Sages say, “Eizehu Chacham, HaRoae at Hanolad” (“איזהו חכם הרואה את הנולד”); a wise one predicts the future by learning from the past and anticipates the solution for the future.  Moshe was that kind of wise man who, as a father, did everything he could do, in order to prevent the same sins in the future. Moshe “dissected” the past forty years methodically in order to analyze all the events in minute detail, so that Bnei-Yisrael will learn from such events. The Midrash says that Moshe spoke in seventy different languages in order to make sure each and every person in “Klal Bnei-Yisrael” (“כלל בני ישראל” – all of Bnei-Yisrael) understands his rebuke and teachings. Moshe was aware of the harsh prophecies of exile among the other nations in the future, and he taught Bnei-Yisrael all seventy languages that they will need to know. Many other nations joined Bnei-Yisrael (not just Egyptians) and converted after witnessing HaShem’s miracles, and Moshe welcomed them all (regardless of the obstacles) and made sure each and every one of them learned the Torah and the Mitzvot.

Moshe  did not mention the actual sin as he rebuked Bnei-Yisrael in order not to embarrass the new generations for their fathers’ sins. He did not want to cause anyone to feel awkward, self-conscious, or ashamed of their fathers’ past mistakes. He only mentioned the locations and places of the sins (Moshe did not mention all the sins, only seven). These are the seven sins that Bnei-Yisrael will be punished for in the future, as they are mentioned in the book of Va’Yikrah:

  1. Bnei-Yisrael said that they rather die in the desert or go back to Egypt.
  2. Some of Bnei-Yisrael sinned with the Golden-Calf.
  3. Bnei-Yisrael sinned with the Mann.
  4. Some of Bnei-Yisrael sinned with the Moavite women.
  5. Some of Bnei-Yisrael sinned with Korach.
  6. Bnei-Yisrael sinned with the water of “Mei Hamerivah”.
  7. Bnei-Yisrael sinned with the spies.

Moshe explains to Bnei-Yisrael that if they fully trusted HaShem they would have never sinned. Our Sages, including Rashi, said that if Bnei-Yisrael had trusted HaShem and followed his laws, they would have never been punished.  Our enemies contest our right to the land of Israel, only because we did not fully devote ourselves to HaShem and to the Torah. Just as promised in the Torah, HaShem will allow our enemies to challenge us when we are being unfaithful to him. We were exiled only for our own sins and not for any other reason. Moshe rebuked the new generation of Bnei-Yisrael in order to prevent them from experiencing the agony of exile in the future. The Gemara says that HaShem holds the Rabbis responsible for their students’ sins since they are obligated to prevent such sins as they will be the first to be punished.

Moshe taught Bnei-Yisrael seventy new Mitzvot that are related to the land of Israel. He emphasized the prohibition of idolatry since Bnei-Yisrael will be coming into the Promised Land where seven idol-worshiping nations dwelled. Our Sages say that Moshe wrote the entire Torah during the forty-year journey in the desert, and he taught Bnei-Yisrael all that was needed in order to truly protect them and guide them into the Promised Land.  Moshe taught Bnei-Yisrael both the written and the oral Torah, its clear understandings and “Musar” (rebuke) and its logic and the purpose of each Mitzvah. Each day Bnei-Yisrael assembled and listened to Moshe’s teachings as he made sure they understood the entire Mitzvot.

Moshe reminded Bnei-Yisrael that HaShem took them out of Egypt on the fourteenth day of Nissan, and gave them the Torah after forty-nine days. This came to teach Bnei-Yisrael that the true purpose of creation and redemption was reserved for them only, just as HaShem promised. Moshe also stressed out the point that they (Bnei-Yisrael) could have entered the Promised Land after only eleven days following the exodus from Egypt as we see in verse 2. This statement came to teach the new generation a profound lesson about the sins of the spies and their fathers. Moshe was hinting to the new generation that they too can be subject to such punishments in the future. Moshe promoted HaShem’s mercy as he provided for all they needed in the desert regardless of their fathers’ sins. The new generation understood HaShem’s greatness and did a full Teshuvah. The Midrash says that when HaShem informed Moshe of his passing before the war with Midian, he asked HaShem to at least allow him to teach the new generation all that they will need to know in order to be successful in Israel. Moshe knew the harsh prophecies and wanted Bnei-Yisrael to know all that the Torah came to teach them.

As a matter of fact the book of Devarim has several future prophecies hidden within its verses. In chapter 31:16-18 we see that hidden code of the “Shoa”, the Holocaust, in skips of fifty letters from the last letter of Moshe’s name. Counting fifty letters from the letter “Hei” (of Moshe) will spell “HaShoa” (“השואה” – the Holocaust), as HaShem says “I will surely hide My face…”. The Torah has many hidden codes alluding to world events throughout history, as we know how Divine is our Torah. No human can write such a Torah and predict all future events and creations. Moshe showed Bnei-Yisrael the Promised Land, as if they were standing in front of it. The Midrash says that Moshe showed each and every one the land just as he spoke to each and every one about the Torah before entering the land of Israel. For example, the “HaShoa”, the holocaust, is hidden in our Torah as many current and past events are:

וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, הִנְּךָ שֹׁכֵב עִם-אֲבֹתֶיךָ; וְקָם הָעָם הַזֶּה וְזָנָה אַחֲרֵי אֱלֹהֵי נֵכַר-הָאָרֶץ, אֲשֶׁר הוּא בָא-שָׁמָּה       בְּקִרְבּוֹ, וַעֲזָבַנִי, וְהֵפֵר אֶת-בְּרִיתִי אֲשֶׁר כָּרַתִּי אִתּוֹ
“And HaShem said unto Moshe: ‘Behold, thou art about to sleep with thy fathers; and this people will rise up, and go astray after the foreign gods of the land, whither they go to be among them, and will forsake Me, and break My covenant which I have made with them”.
וְחָרָה אַפִּי בוֹ בַיּוֹם-הַהוּא וַעֲזַבְתִּים וְהִסְתַּרְתִּי פָנַי מֵהֶם, וְהָיָה לֶאֱכֹל, וּמְצָאֻהוּ רָעוֹת רַבּוֹת, וְצָרוֹת; וְאָמַר, בַּיּוֹם הַהוּא, הֲלֹא עַל כִּי-אֵין אֱלֹהַי בְּקִרְבִּי, מְצָאוּנִי הָרָעוֹת הָאֵלֶּה.יח  וְאָנֹכִי, הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא, עַל כָּל-הָרָעָה, אֲשֶׁר עָשָׂה:  כִּי פָנָה, אֶל-אֱלֹהִים אֲחֵרִים

“Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day: Are not these evils come upon us because our God is not among us?” The Jews assimilated in Europe just as they did in Egypt, and such holocaust occurred in both, just as it happened in Spain, Russia and other countries.

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