Bostoner Torah Insights: Bostoner ‘Chassidus’ in English and Hebrew: Parshas Devarim (Shabbos Chazon) – 8 Menachem Av 5785
Bostoner Torah Insights - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Parshas Devarim (Shabbos Chazon) – 8 Menachem Av 5785
Bostoner Rebbe shlit”a – Yerushalayim
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The opening Pasuk of Devarim reads, "These are the things that Moshe spoke about to all of Yisroel, on the other side of the Yarden, in the desert, in the Aravah, opposite the Suf, between Paran and Tofel, and Lavan, and Chatzayros and Di Zahav" (Devarim 1:1). However, the Torah never tells us specifically what Moshe said to 'all of Yisroel', as the next Pasuk continues, "It was in the fortieth year, in the eleventh month that Moshe spoke to Bnei Yisroel all of the things that Hashem commanded him regarding them" (Devarim 1:2).
Onkelos, an Aramaic translation of the Torah that generally provides word-for-word translation of the Torah text, feels compelled here to annotate the text considerably in order to present the simple meaning. He explains that all of the places listed in the opening Pasuk are not describing the location of where Moshe is speaking, rather Moshe is giving rebuke to the people regarding transgressions that angered Hashem at these location.
This explanation is based on the Midrash (Sifri 1), and Rashi proceeds to define these 'locations'. For example,די זהב Di Zahav (which literally translates as 'sufficient gold') represens the sin of the Golden Calf, לבן Lavan (literally 'white') refers to their complaints about the Mann over the years, and מול סוף 'opposite the Suf', where many lacked faith in Hashem before the waters of the Yam Suf eventually split.
One question asked by commentaries is why Moshe gives the people indirect rebuke through code words in the opening Pasuk, especially since he will shortly give them a lengthy rebuke about the Sin of the Meraglim (Devarim 1:19-46). Why reprimand the Jewish People in such a cryptic way? Why not be direct so that your message gets across?
Rashi explains that due to the 'honor of Yisroel' the people were given veiled rebuke using hints instead of being admonished explicitly. Rashi adds that Moshe gives his rebuke in front of 'all of Yisroel' in order that no one should come along later and claim that had they been there – they would have refuted Moshe's claims.
The Rebbe zt"l suggested that Moshe is not only giving Musar to Bnei Yisroel, but he is also teaching us the optimal way to approach people when offering them constructive criticism or rebuke. One who gives a lengthy and/or explicit rebuke is likely to be tuned out by the recipient. People are naturally self-conscious about their less-than-perfect image and are quick to defend themselves. Sometime people seem to be listening to rebuke when in fact they are ignoring the speaker and are busy constructing justifications for their actions in their minds.
It is best to begin any constructive criticism by relating to the misdeeds indirectly in a sincere manner without sarcasm. Once the person shows a willingness to acknowledge their misdeed and hear more of what the speaker has to say, should the speaker then expand upon the causes of the misdeed and how to prevent those behaviors and habits in the future.
Another reason why it was necessary for all of Yisroel to be present for 'the things that Moshe spoke about' is that no one should think that Moshe's words of rebuke did not apply to them. The generation about to enter Eretz Yisroel were young children during the sins of the Golden Calf and the Meraglim. They could have claimed that it was their parents who made these mistakes and that they did not deserve Moshe's reprimand for these events.
However, the rebuke of Moshe Rabbeinu applied to all of Yisroel. By reminding the current generation of the mistakes and the consequences of the past, Moshe was doing his part to ensure that the lessons of history would be learned and not be repeated by future generations. This was more than rebuke. This was Torah to be transmitted from generation to generation, and all of Yisroel needed to hear it directly from Moshe, the teacher of Klal Yisroel and the father of all Neviim. Unlike other realms of Torah where the content of the message is the most important, when it comes to rebuke we understand that it is not only the information being conveyed which is essential, but equally important is how the message is conveyed as well as the stature of the person conveying it.
One positive outcome of the current tense situation in Israel is that every Jew is aroused to action, looking for ways to get involved. No one says to themselves, 'What does this have to do with me'. May we internalize these feelings of responsibility and concern for our fellow Jew, both religious and secular, both in Israel and abroad, and may we carry these emotions with us long after the current conflict concludes. May the merit of these deeds of lovingkindness and Chesed, both present and future, help bring about the Geulah Shlayma and the rebuilding of the Beis HaMikdash.--