Parshat Devarim records Moshe’s recounting of the events that transpired, including the time we had camped at Har Seir for a while before G-d instructed us to move on. The Passuk says, “you have circled this mountain a lot, now turn northbound” (2:3). Actually, the words literally mean “a lot for you, circle the mountain, turn northbound.” Why does the directive include circling the mountain?

The Kli Yakar explains that Moshe was conveying a separate message. Moshe was saying that when you have a lot, hide it (“tzafon” means north, but “tzafun” means hidden.) As the Jews prepared to enter a land of “plenty,” it became time to anticipate and verbalize the challenges we had never faced before. Staying low-key and avoiding provocations and conflict doesn’t mean being ashamed of who we are and what we represent. As we passed the mountain of Seir, where Esav lived, and as we pass those different from us today, we are guided to maintain a balance between modesty in what we have and pride in who we are.

As Moshe addresses the nation, he recalls having ordered them to appoint a hierarchy of judges to preside over the nation. Moshe says, “I charged your judges at that time saying, ‘Hear out your fellow men and decide justly between any man and his brother or stranger’” (1:16). Ohr HaChaim asks why we need to be told to listen to both arguments when that naturally seems like the minimum requirement for a fair ruling.

Ohr HaChaim suggests two nuances that apply not only to court proceedings but also to our daily lives. First and foremost, we should always be willing to hear renewed arguments and perspectives. Likewise, a judge should give equal floor and consideration to both sides and not even look at one litigant more than another. Even if there is no obvious bias for or against someone and even if hearing someone out a second or a third time does not change one’s mind, it not only minimizes any perceived partiality but also validates multiple viewpoints. Fighting our tendencies to jump to conclusions and being sensitive towards perceived biases will help us avoid misunderstandings and minimize arguments among us.

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Quotation of the week:
“Don’t get G-d how big your problems are, tell your problems how big G-d is

Parshat Devarim includes Moshe’s reviews of the Jewish people’s history, including admonitions and rebukes for past misdeeds. Among the transgressions mentioned is the people’s insistence on sending spies into the land that was promised to them. Moshe says, “all of you approached me and told me that we should send spies to research the land…” (1:22). Why did Moshe need to reference the fact that “all of you” approached him? Also, being that the generation that perpetrated the sin had already passed, why was Moshe addressing his audience as if they had been the guilty ones?

Rashi explains that “all of you” is referencing how the people approached Moshe asking for spies – they were disorderly, pushing each other out of the way to be heard. Reb Yaakov Kamenetzky explains that this is why the list of tribes sent to spy is not in genealogical order; because people pushed others out of their way to be heard out of order. As R’ Mordechai Kamenetzky (Reb Yaakov Kamenetsky’s grandson) explains, we all have ideas and opinions, but the manner in which they are presented has a real impact on their success. This lesson is for all to internalize, even if you’re not the culprits of such acts. That is why the experience is being mentioned for the benefit of the generation that followed the offenders, and for ours. Our ideas and opinions are only as good as the respect we convey them with.

Parshat Devarim records Moshe recounting the story of the people, including the time we had camped at Har Seir for a while, and were instructed to move on. The Passuk says “you have circled this mountain a lot, now turn northbound” (2:3). Actually, the words literally mean “a lot for you, circle the mountain and turn northbound.” The Kli Yakar explains that Moshe was conveying a totally separate message. He was saying “when you have a lot, hide it” (“tzafon” means north, but “tzafun” means hidden.) Why does the directive include circling the mountain?

As the Jews prepared to enter a land of “plenty”, it was time to prepare for challenges never faced before. Among those challenges is staying low-key, avoiding provocations and conflict. However, that doesn’t mean being ashamed of who we are and what we represent. As we passed the mountain of Seir, where Esav lived, and as we pass those different from us today, we are instructed to maintain a balance between modesty in what we have and pride in who we are.

The best part about books is that you can always look back at parts that are either unclear, or parts that you’ve missed or liked, and the Torah is no exception. With that in mind, though, why do we need a whole Sefer (Devarim, the book of Deuteronomy) dedicated to review the first 4 books, when all we’d have to do is look back and examine them? Separately, why would you start a book of review with words of rebuke, as our Parsha does?

As Rabbi Twerski points out, the answer lies in a quote by Shlomo Hamelech (King Solomon), who said: “A conceited fool has no desire for understanding, but only wants to express his own views (18:2).” What’s the point of a past if we don’t learn from it? And what’s the point of learning from our mistakes if we don’t keep what we’ve learned and integrate it into our future? As we get closer to Tisha B’av, when both Beit Hamikdashim (Temples) were destroyed on the same day, the question applies even more.. Didn’t the Jews learn from the destruction of the first Temple merely a few hundred years prior? Do we learn from the destruction of both Temples so many years later? There’s a whole Sefer in front of us pointing its finger at itself and the four volumes before it, begging us to read it, and read it again, until we find the meaning intended for us, and use it to enforce what we WILL do. It’s the thirst of knowledge of our past that will lead to the accomplishments of our future.

In Parshat Devarim Moshe recounts placing “ministers over thousands, over hundreds, ministers over fifties, and ministers over tens..”(1:15). If there were leaders governing thousands and hundreds, isn’t it obvious that they would govern fifties and tens? What does the Torah add by including those specifications?

The Sforno says that there is an implied rebuke in the appointment of judges over Israel, because they could not stop bickering and arguing to the point that every group of ten needed its own personal judge. While the Sforno implies that each person was overly concerned with his own property, in order for an argument to reach the courts, there also needs to be a lack of communication and an inability to reconcile differences.

If needless hatred begins with a lack of communication, then increased communication can remove the hatred and divisions that remain between us. With proper communication, we can not only properly mourn the Temple’s destruction, but we can also make our own best efforts to ensure that it is rebuilt.

In Parshat Devarim Moshe recounts placing “ministers over thousands, over hundreds, ministers over fifties, and ministers over tens..”(1:15). If there were leaders governing thousands and hundreds, isn’t it obvious that they would govern fifties and tens? What does the Torah add by including those specifications?

The Sforno says that there is an implied rebuke in the appointment of judges over Israel, because they could not stop bickering and arguing to the point that every group of ten needed its own personal judge. While the Sforno implies that each person was overly concerned with his own property, in order for an argument to reach the courts, there also needs to be a lack of communication and an inability to reconcile differences.

If needless hatred begins with a lack of communication, then increased communication can remove the hatred and divisions that remain between us. With proper communication, we can not only properly mourn the Temple’s destruction, but we can also make our own best efforts to ensure that it is rebuilt.

In Parshat Devarim Moshe recounts placing “ministers over thousands, over hundreds, ministers over fifties, and ministers over tens..”(1:15). If there were leaders governing thousands and hundreds, isn’t it obvious that they would govern fifties and tens? What does the Torah add by including those specifications?

The Sforno says that there is an implied rebuke in the appointment of judges over Israel, because they could not stop bickering and arguing to the point that every group of ten needed its own personal judge. While the Sforno implies that each person was overly concerned with his own property, in order for an argument to reach the courts, there also needs to be a lack of communication and an inability to reconcile differences.

If needless hatred begins with a lack of communication, then increased communication can remove the hatred and divisions that remain between us. With proper communication, we can not only properly mourn the Temple’s destruction, but we can also make our own best efforts to ensure that it is rebuilt.

Aliya Summary: Moshe delineates the borders of the lands allotted to the aforementioned tribes. He then repeats the instructions he gave to these tribes to cross the Jordan together with their brethren and participate in the battle against the Canaanites before returning to their land on the eastern bank of the Jordan. Joshua, who will lead the nation into Israel, is enjoined not to be fearful of the battles which he will face, because “it is the L-rd, your G‑d, who is fighting for you.”

Aliya Summary: Moshe recalls how Sichon led his nation in battle against the Israelites. The Israelites were victorious and took possession of his land. When the Bashanites then attacked, they meet a similar fate. The lands of the Emorites and the Bashanites were given to the tribes of Reuven, Gad, and half the tribe of Menashe.

While this Aliya contains many recounts of the victories and territorial conquests, there is a hint of something more. In passuk (verse) 6, it says that we destroyed Og as we destroyed Cheshbon, but it says it in present tense! We continually destroy Og (and Cheshbon), which apparently represent inherent character flaws that we are opposed to. In future posts on this Aliya I’ll have to find out what these nations represented, so we can fully understand what it is that we rid the world of. Suggestions welcome.