Words of Love

This week we begin Sefer Devarim. Sefer Devarim is unique in that it takes place over a very short amount of time. The Sefer begins on the first day of Adar in the final year of Bnei Yisroel’s travels in the Midbar. The Sefer ends, in Zos Habracha, with the Petirah of Moshe just seven days later on Zayin Adar. The entire Sefer is really one long speech from Moshe to Bnei Yisroel.

The Sefer is known as Devarim, and just as the other Sefarim in Chumash, the name of the Sefer tells us something as well. What can we learn from this title, the word Devarim?

Our Parsha begins with the words “Aleh HaDevarim: These are the words.” It can be assumed that the title of Sefer Devarim comes from these initial words. What are the words that follow, the words that our entire Sefer is named for?

As we learn the Parsha, we see that Moshe’s address to Klal Yisroel, is essentially words of Tochacha, rebuke. Moshe reviews all that has happened in the Midbar, alluding to the Chet HaEgel and reviewing the Chet of the Meraglim in great detail. He speaks of essentially throwing up his hands, and asking Hashem for assistance in dealing with Klal Yisroel: “Eicha Esah Levadi”

If these words of Moshe are less than laudatory of Klal Yisroel, why continuously remind us of that by calling the Sefer “Devarim,” a word that will harken back to Moshe’s strong “Devarim” in this week’s Parsha?

If we examine the word “Devarim” itself the question becomes even a little stronger. Later on the in the Parsha Moshe tells Bnei Yisroel that when they reached Nachal Zared, all those who had been involved in the Chet Hameraglim had already been Niftar. At that point Hashem spoke to Moshe as the Passuk says: “ Vayidaber Hashem Elai Lemor: And Hashem spoke to me, to say.”

Rashi on that Passuk points out that from the point at which Moshe relates the Chet HaMiraglim until now, the word “VaYidaber” does not appear in our Parsha. Rashi explains that the Lashon of Dibbur, as in VaYidaber, is one of love and closeness, and during that time period—thirty eight years between the Chet Hamiraglim and Nachal Zared—Hashem did not appear to Moshe on the level of Dibbur, only of Vayomer.

We see from this Rashi that the term Dibbur connotes lovingness and closeness. If so, why did the Torah choose the word Dibbur to refer to Moshe’s final address of Tochacha to Klal Yisroel? The word Devarim, which defines or Parsha and this entire Sefer, is seemingly misused—the term Amirah would seem to be more appropriate.

I think we can answer this question based on a Yalkut Shmoni, as explained by R’ Moshe Shternbauch in Sefer Taam V’Daas.

The Yalkut contrasts Moshe to Bilaam: Moshe gave Bnei Yisroel Tochacha, but Bilaam gave them Brachos. Shouldn’t this be the other way? Shouldn’t the enemy give the Tochchacha, point out their deficiencies, and the leadergive the Brachos?

The Yalkut answers that whereas a friend tells you to be careful, an enemy tells you that you shouldn’t worry.

R’ Shternbauch explains that the Medrash is telling us that we have to understand the purpose of Tochacha, as given by Moshe Rabeinu, and the pitfall of Brachos as given by Bilaam.

When Bilaam gave Klal Yisroel. Bilaam understood that Klal Yisroel would only be weak if they angered Hashem, so he sight to lure them into a false sense of security. He gave them Brachos, in effect telling them that Hashem loved them so much, there was no reason for them to fear that he would punish them. Bilaam’s hope was that they would therefore fall into the trap of Aveira and anger Hashem.

Moshe on the other hand, loved Klal Yisroel to no end. He knew their weaknesses and wanted to ensure that they would not fall victim to the same Aveiros they had committed in the Midbar. This is why he reviewed everything that transpired: as a warning. Moshe loved Klal Yisroel and it was for precisely that reason that he gave them Tochacha: “Ki Es Asher Ahav, Yochiach: For He (Hashem) rebukes those whom He loves.”

Perhaps this is why the Parsha begins with the words “Aleh HaDevarim,” using the term Diubur. The Torah wants to show us that although Moshe was going to give strong Divrei Tochacha, he was doing so out of love: to prevent us from doing more Aveiros.

This is perhaps a theme that we should keep in mind during the entire Sefer Devarim: there are other times in the Sefer when Moshe rebukes Klal Yisroel and points out flaws. We must remember that this is because he loved Klal Yisroel and wished to make sure they would be aware of their shortcomings, because this is the only way to prevent them from further downfall.

The lesson of Devarim therefore is that Tochacha can only truly be given by one who cares about us.

This Shabbos is also Shabbos Chazon, the week before Tisha B’av. This year, being a leap year, is different from others because every Parsha is separate—even those that are almost always read together, such as Mattos and Massei. But at this point we are “caught up:” Parshas Devarim is the week before Tisha B’av, as it is every year. We know that nothing that takes place is coincidence, all the more so in this case, so we must ask ourselves: what is the connection between Parshas Devarim and Tish B’av?

The Perek in Tehillim that speaks of the Churban HaBayis begins: “Mizmor L’Asaf.” The word Mizmor means “A Song.” Rashi asks: why is this Perek a song? It speaks of terrible destruction, it should be a Kinnah!

Rashi answers that the Mizmor is on the fact that Hashem took his anger out on the Bais HaMikdash, mere wood and stones, rather than on his children, Klal Yisroel. R’ Shimshon Pinkus has a long essay based on this Rashi, in which he explains that the Churban Bais Hamikdash was meant as a wakeup call to Klal Yisroel. We were so deeply soaked in Aveirah, but we had the Bais HaMikdash and therefore felt that all was right.

Hashem had to destroy the Bais HaMikdash in order to break us from our trance, so to speak, so that he wouldn’t be forced to take even stronger measures against Klal Yisroel itself.

R’ Shimoshon explains that really all Yisurrim, and every difficulty we encounter in life, is meant for the same purpose: to awaken us and force us to examine ourselves. When we see hardship, we should say a Mizmor rather than a Kinah, because we have the opportunity to amend our ways.

With this in mind, the connection between Parshas Devarim and Tisha B’Av is clear: the Churban HaBayis was the ultimate Tochacha for Klal Yisroel. Just as Moshe gave his Tochacha out of love, the Churban was to benefit Klal Yisroel as well.

As we approach Tisha B’Av we can use this thought as a way to frame our thoughts during the day on which we recall all the terrible calamities that have befallen our nation. We must remember that they are ultimately for our benefit and that we can use these wake up calls as an impetus to examine our own ways, thereby bringing the Geulah Shelmiah.