Divrei Torah Parshas Dvarim
Divrei Torah Parshas Dvarim
Torah Table of Contents
United We Stand Higher, Alei Deshe, Parshas Devarim He is "It" - Really?, Yisa Bracha Parshas Dvarim Achdus Yisrael: The Key to Jewish Survival, Imrei Shaul
based on and excerpted from Alei Deshe, Parshas Devarim.
Rashi comments on this verse, "because these were words of rebuke, they were said to the whole Jewish nation. Because if only part of the Jewish nation had been there, non-attendees would have said, 'You didn't answer the son of Amram? Had we been there, we would have.' Therefore Moshe had all of the Jewish nation attend, saying that whoever wanted to answer him should do so."
The Imrei Aish asks, why did Moshe use the appellation of Yisrael (when rebuking the Jewish nation) - which represents a higher level - rather than Yaakov, which represents a lower level - (the name) Yaakov comes from (the Hebrew word for) heel. If Moshe is rebuking them, why does he address them on the highest level, as if they are all righteous?
The Imrei Aish answers that when the Jewish nation is united as one, they are automatically righteous and important, on the level of Yisrael - the praised ones. This is because each individual member of the Jewish nation makes up for the deficiencies of the other individual members. Thus, when they were all together they were on the highest level. But at the same time, if someone felt that he still had a sin for which he needed to repent (the words 'answer' and 'repent' are both 'Teshuva' in Hebrew), he now had the chance to repent - as the time was auspicious for repentance.
Translated by Reb Yehuda Nathan of Brooklyn, a Modzitzer Chassid
based on a ma'amar on Tisha B'Av in Yisa Bracha, Parshas Devarim
"Mi zeh amar vatehi, Hashem lo tziva - Who is it that says and it comes to pass, when Hashem does not command it?" [Eicha, 3:37]
The Divrei Yisrael in Parshas Mishpatim explains the verse [Shemos , 22:8], "Al kol dvar pesha...asher yomar ki hu zeh - For any matter of sin...of which he says, 'this [or he] is it'," in a very interesting way. Our holy sefarim relate that ga'ava [excessive pride] is the source of all sin. So the verse can mean, "Above all matters of sin...is when one says [of himself] that he is it."
With this, Reb Shaul understands our verse in a similar manner. "Mi zeh amar" - who is the one who says about himself that "he is it"? He thinks that he is so important and indispensable. But is this really so? Hashem commanded, "lo" - "no", to be as naught, filled with humbleness. As our Sages instruct us [Pirkei Avos, 4:4] that one should be very, very lowly of spirit. So how can one boast and say of himself that he is "it"???
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
(Guidance for the Three Weeks)
based on the Imrei Shaul, Parshas Devarim
"VaOmar Aleichem B'Eis Hahu Leimor, Lo Uchal Levadi S'Es Eschem - And I will say to you then, to state that 'I am unable to bear the burden that you have become alone'" - (Devarim 1:9)
The Imrei Shaul raises an interesting question on this phraseology. What is gained from the addition of the word "Leimor - to state"? The sentence apparently is quite clear without the word - "And I will say to you then that I am unable....". What does the word "Leimor - to state" add? Furthermore, shortly afterwards, we have another repetition of the second concept of this pasuk - "Eicha Esa Levadi - How will I bear your burden alone".
The Imrei Shaul's answer serves as a guiding light for us for this period of the Three Weeks between the 17th of Tamuz and the 9th of Av - "Bein HaMetzarim" - the period of mourning for the destruction of both Temples.
He explains that Moshe Rabbeinu wanted at this point in time to teach the Jewish people a key lesson about Jewish Unity - love of one's fellow Jew. With this unity/love, the Jewish people would be able to ascend to the loftiest of heights. To express this, the Imrei Shaul reads the pasuk slightly differently - "VaOmar Aleichem B'Eis Hahu - And I will say to you then"; the plural form of Aleichem is used. Each and every Jew should - "Leimor" - should say to himself, "Lo Uchal Levadi - I can't manage by myself" - I can only make it if I'm part of Klal Yisroel, the Jewish people. If we're part of the Klal, then that will be "S'Es Eschem" - sufficient to bear all of our burdens - forever.
Why the repetition of the second concept? Because the best education is by example. Which is exactly what
Moshe Rabbeinu set out to do - to say exactly what he was teaching them to say/comprehend.
"Eicha Esa Levadi - How will I bear your burden alone". Thus, afterwards, Moshe Rabbeinu says "Assemble
wise and learned men" - who will help to bear the burden. Their help is based on their qualifications, as
well as the pure fact that they are a united group of Torah leaders, not just individuals.
The Imrei Shaul goes on to express how this same principle applies to Klal Yisroel
throughout the generations, until we merit the Final Redemption, Bimheira B'Yomeinu!
