תוכחת משה, המסע מחורב, ומינוי הדיינים

"These are the words that Moshe spoke to all of Israel on the other side of the Jordan, in the desert, in the Aravah, opposite Suf, between Poron and Teufel and Loven, and Chatzairis and Di Zahav." The teacher reads the verse, translating each phrase and noting the locations: Be-Eiver HaYardein (on the other side of the Jordan), BaMidbar (in the desert), BaAravah (in the Aravah), Moyl Suf (opposite Suf, the Yam Suf, the Red Sea), Bein Poron uBein Teufel (between Poron and Teufel), VeLoven vaChatzairis veDi Zahav (and Loven, Chatzairis, and Di Zahav). He points out that Rashi will explain what all these places mean, as some are not actual locations but hints to events that occurred in these places. The teacher emphasizes that Moshe is rebuking the Jewish people for their misbehavior in these places, as will be elaborated in the coming Rashis.

Rashi on Eile HaDvarim: Because these are words of rebuke, Moshe enumerates here all the places where the Jews angered Hashem. Therefore, he concealed the words and only mentioned them by way of a hint, out of respect for the Jewish people. The teacher explains that all these places mentioned in the verse are not just geographical references, but each one is a hint to a specific incident where the Jews sinned or rebelled. Moshe, out of respect, does not spell out their sins explicitly, but rather alludes to them through these place names. This approach preserves the dignity of the Jewish people while still delivering the necessary rebuke.

The phrase El Kol Yisroel—to all of Israel—means that Moshe spoke to the entire nation. The teacher explains that if Moshe had only rebuked a portion of the people, those who were not present might later claim, "You were there and heard from the son of Amram (Moshe), and you didn't answer him. If we had been there, we would have responded." Therefore, Moshe gathered everyone together and said, "You are all here; anyone who has a response, let him answer." This ensured that the rebuke was delivered to all, and no one could later claim they would have acted differently. The teacher notes the interesting use of "ben Amram" for Moshe and suggests there may be a deeper connotation to this title. Ultimately, Moshe is giving mussar (rebuke) to the entire nation, making sure everyone is included and has the opportunity to respond if they wish.

The teacher discusses the phrase BaMidbar (in the desert). He points out that at this point, the Jews were no longer actually in the desert but in the plains of Moav. So why does the verse say BaMidbar? Rashi explains that this is a hint to the incident where the Jews angered Hashem in the desert, specifically when they said, "Who would give that we had died in the desert" (from Shemos 16:3). The teacher elaborates that this complaint occurred shortly after the splitting of the sea, after the incident at Marah where the water was bitter. The people complained for food, leading to the giving of the mon. The teacher notes that while many complaints happened in the desert, this particular phrase is used because it marks the beginning of their complaints, and perhaps because the verse uses the specific language of BaMidbar. He also points out that the order of the events in the verse is not strictly chronological, as some incidents happened before others, but each place name is a hint to a specific sin or complaint.

Rashi on BaAravah: The teacher explains that BaAravah refers to the sin with Baal Peor, which took place in Shittim, in the plains of Moav. Rashi says that Moshe rebuked them regarding the incident with Baal Peor, where the Jews sinned with the Midianite women and worshipped Baal Peor. The teacher elaborates that this was a significant sin involving both immorality and idolatry, and many Jews died as a result. Rashi specifies that the main sin was the idolatry, not just the immorality. Thus, BaAravah is a hint to this episode, continuing the theme that each place name in the verse alludes to a particular sin or failing of the Jewish people.

The phrase Moyl Suf (opposite Suf, the Yam Suf) refers to the events at the Red Sea. The teacher explains that this hints to two incidents: first, when the Jews complained before crossing the sea, saying, "Is it because there are no graves in Egypt that you took us out to die in the desert?" (Shemos 14:11), and second, after crossing, when they rebelled again, as it says in Tehillim 106:7, "They rebelled at the sea, at the Yam Suf." The teacher brings in the Gemara in Erchin, which elaborates on how the Jews were rebelling even as Hashem was performing miracles for them. The Gemara describes a dialogue between Hashem and the angel of the sea, emphasizing the Jews' lack of faith and gratitude. The teacher notes that the order of the events in the verse is not strictly chronological, as the complaint at the sea happened before the complaint in the desert, but the verse groups them as hints to the various sins.

The phrase Bein Poron uBein Teufel veLoven (between Poron and Teufel and Loven) is discussed at length. The teacher cites Rashi, who brings the statement of Rabbi Yochanan (and Rashbi) that they searched the entire Chumash and did not find a place called Teufel or Loven. Instead, these are hints: Teufel refers to the complaints about the mon, which was white (Loven), as the Jews said, "Our souls are disgusted with this light bread" (Bamidbar 21:5). The teacher notes that the Jews complained about the mon earlier as well, but the complaint here is more derogatory, hence the rebuke. Poron refers to the incident with the spies, which took place in the wilderness of Poron. The teacher discusses the order in which Rashi explains these hints and why the verse uses the phrase "between Poron and Teufel and Loven." He also touches on Chatzairis, which Rashi says refers to the dispute of Korach, and Di Zahav, which is a hint to the sin of the golden calf, made because of the abundance of gold. The teacher notes that the order of the sins in the verse is not by severity or chronology, and suggests that the structure of the verse and Rashi's commentary is meant to allude to all these incidents in a way that preserves the dignity of the Jewish people while still delivering the necessary rebuke.

Rashi explains the word VeChatzerois in two ways. First, he says it refers to the dispute of Korach. The teacher elaborates that Rashi is hinting to the story of Korach's rebellion, even though the order of the verses in the Torah seems to place the story of Korach after the events of Chatzerois. The teacher notes that the commentators discuss this, since from Rashi it looks like the dispute of Korach happened after they left Chatzerois, but here Rashi is associating Chatzerois with Korach's rebellion. The second explanation Rashi gives is that Moshe was telling the people, 'You should have learned from what I did to Miriam in Chatzerois because of lashon hara (evil speech), and yet you spoke against Hashem in that place.' The teacher explains that this is referring to the story with Miriam, where she was punished for speaking lashon hara, and the people should have taken a lesson from that incident, but instead, they themselves spoke inappropriately. So, VeChatzerois serves as a hint both to the rebellion of Korach and to the lesson they failed to learn from Miriam's punishment for lashon hara.

The phrase VeDi Zahav is explained by Rashi to mean that Moshe rebuked the people for the sin of the Golden Calf, which they made because of the abundance of gold they had. The teacher elaborates that Moshe was hinting to them about the sin of the Golden Calf, and the reason for their sin was the great amount of gold they possessed. The teacher quotes the verse from Hoshea, 'I increased their silver, and with the gold they made the Baal,' showing that the wealth they received led them to make the Golden Calf. So, VeDi Zahav is a reference to the sin of the Golden Calf, and the teacher notes that the order of the rebukes in the verse is not necessarily by severity, as the sin of the Golden Calf is mentioned at the end, but rather the order is from the beginning to the end of their journey. The teacher wonders why it was necessary to write it in this way, but the main point is that VeDi Zahav is a hint to the sin of the Golden Calf due to the abundance of gold.

The verse says, 'Eleven days from Chorev by way of Har Seir to Kadesh Barnea.' The teacher explains that this means from Chorev, where the people finished their stay after building the Mishkan, it takes eleven days to travel to Kadesh Barnea by way of Har Seir. Kadesh Barnea is the place from which the spies were sent, and as the teacher notes, it was at the border of Har HaEmori, right at the edge of entering Eretz Yisroel. The teacher asks why Moshe is telling them how long it takes to travel this route. He explains that Moshe is pointing out what the people caused through their actions, specifically the sin of the spies. There is no shorter way from Chorev to Kadesh Barnea than by way of Har Seir, and that journey takes eleven days, but the people made it in only three days. The teacher details how they left Chorev on the twentieth of Iyar, as the verse says, and sent the spies from Kadesh Barnea on the twenty-ninth of Sivan. He explains that you have to deduct thirty days spent at Kivros HaTaavah, where they ate meat for a month, and seven days spent at Chatzerois for Miriam's quarantine, totaling thirty-seven days. This means they traveled the eleven-day journey in just three days. The teacher emphasizes that this was due to the Shechinah's intense desire to bring them quickly into the Land, but because they sinned, Hashem made them wander around Har Seir for forty years. The teacher also discusses the geography, noting that Har Seir is Edom, south of Eretz Yisroel, and Kadesh Barnea is near the border of Har HaEmori, showing how close they were to entering the Land before their sin caused the delay.

Rashi explains the phrase Achad Asar Yom MeiChorev ('eleven days from Chorev') as Moshe telling the people, 'See what you caused!' There is no shorter route from Chorev to Kadesh Barnea than by way of Har Seir, and even that route takes eleven days, but the people traveled it in only three days. The teacher elaborates that they left Chorev on the twentieth of Iyar, as the verse says, and sent the spies from Kadesh Barnea on the twenty-ninth of Sivan. He notes that you have to subtract thirty days spent at Kivros HaTaavah, where they ate meat for a month, and seven days at Chatzerois for Miriam's quarantine, totaling thirty-seven days. This means they traveled the eleven-day journey in just three days. The teacher explains that the Shechinah was so eager to bring them into the Land that it hurried their journey, but because they sinned, Hashem made them wander around Har Seir for forty years. The teacher also discusses the geography, explaining that Har Seir is Edom, south of Eretz Yisroel, and Kadesh Barnea is near the border of Har HaEmori, showing how close they were to entering the Land before their sin caused the delay.

The verse says, 'And it was in the fortieth year, in the eleventh month, on the first of the month, Moshe spoke to the children of Israel according to all that Hashem had commanded him for them.' The teacher explains that this took place in the eleventh month, which is Shevat, not Adar as he initially said, and it was before Moshe Rabbeinu passed away. Moshe spoke to the people, repeating everything Hashem had commanded him. The teacher notes that this was not a new command from Hashem, but rather Moshe giving them rebuke and reviewing what Hashem had previously told him. The teacher also discusses the significance of the date, noting that Moshe died on the seventh of Adar, so this speech was given on Rosh Chodesh Shevat, giving them the entire month of Shevat plus a few days in Adar before his death. The teacher further explains that Moshe began to explain the Torah to them in seventy languages at this time, as Rashi says, and that all of this took place on the other side of the Jordan, in the land of Moav, before the people entered Eretz Yisroel.

Rashi explains the phrase Vayehi BaArbaim Shana BaAshti Asar Chodesh BeEchad LaChodesh ('And it was in the fortieth year, in the eleventh month, on the first of the month') to teach that Moshe only rebuked the people close to his death. The teacher elaborates that Moshe learned this from Yaakov, who also only rebuked his sons close to his death. Rashi brings the example of Yaakov telling Reuven, 'Reuven, my son, I am telling you now why I did not rebuke you all these years—so that you would not leave me and attach yourself to Esav.' The teacher explains that this teaches a great lesson: not to rebuke someone too early, because they might leave you altogether. Rashi says there are four reasons why one should only rebuke close to death: so that the person is not rebuked repeatedly, so that his friend does not see him and become embarrassed, and other reasons found in the Sifrei. The teacher notes that Yehoshua, Shmuel, and David also only rebuked close to their deaths, bringing verses to support this. The teacher discusses why Moshe waited until now to rebuke the people, and how this approach gives credibility to the rebuke, since Moshe had already accomplished so much for the people. The teacher also explains that the verse mentions the defeat of Sichon and Og to show that Moshe rebuked them only after giving them a tangible benefit, so they could not say he was only criticizing them because he could not bring them into the Land. The teacher further elaborates on the significance of the places mentioned, such as Ashtoreis and Edrei, and how they relate to the history of Og and the giants, connecting it to earlier events in the Torah.

This section is a table of dates mentioned in the Torah. The teacher does not discuss this unit directly in the transcript, so there is no explanation provided.

The verse says, "After he struck Sihon, king of the Emori, who lived in Cheshbon, and Og, king of the Bashan, who lived in Ashtaros in Edrei." The teacher explains that the Torah is giving us a signpost for when Moshe gave his rebuke to the Jewish people. It was after the defeat of Sihon and Og, two powerful kings who ruled over tough territories. Sihon was the king of the Emori, living in Cheshbon, which was a difficult city to conquer, and Og was the king of the Bashan, living in Ashtaros in Edrei, also a stronghold. The teacher elaborates that the Torah is emphasizing not just the defeat of these kings, but also the significance of their locations, as both the kings and their cities were formidable. This context sets the stage for Moshe's rebuke, showing that it came after the Jewish people had already experienced significant victories and inherited parts of the land, which gave Moshe the credibility and authority to rebuke them.

This Rashi explains why Moshe waited until after the defeat of Sihon and Og to rebuke the Jewish people. Moshe said, "If I rebuke them before they have entered even a part of the land, they will say, 'What does he have against us? What good has he done for us? He is only coming to provoke us and to find an excuse, because he does not have the power to bring us into the land.'" Therefore, Moshe waited until he had brought down Sihon and Og before them, dispossessed them of their land, and only then did he rebuke the people. The teacher points out that this is a different reason than the ones Rashi gave earlier from the Sifri, and here the focus is on Moshe's credibility—he waited until he had accomplished something significant for the people before giving them rebuke, so they could not dismiss his words as coming from someone who had not delivered for them.

This Rashi explains the significance of mentioning Sihon and his location. Even if Sihon had not been a difficult king, just the fact that he lived in Cheshbon would have made it a tough conquest, because the city itself was strong and hard to conquer. Conversely, if it had been another city but Sihon was the king, it would also have been difficult, because Sihon himself was a tough king. How much more so when both the king and the city are difficult—this emphasizes the greatness of the victory. The teacher elaborates that the Torah is highlighting that both the king and the city were formidable, and Moshe is emphasizing the magnitude of what was accomplished before giving his rebuke.

The verse says, "Who lived in Ashtaros"—the king was difficult and the city was difficult. The teacher explains that this is similar to the previous point: just as with Sihon and Cheshbon, here too, Og was a powerful king and Ashtaros was a strong city. The combination of a strong king and a strong city made the conquest even more impressive, further establishing Moshe's credibility before he rebuked the people.

This Rashi explains the meaning of "Ashtaros." Rashi says it is a term that means rocky and difficult places, as in the phrase "Ashtaros Karnayim" from Bereishis. This Ashtaros is the same as Ashtaros Karnayim, where the Refa'im (giants) lived, whom Amrafel defeated, as it says in Bereishis. Og escaped from them, as it says, "the refugee came," and later, "only Og, king of the Bashan, remained from the Refa'im." The teacher elaborates that Ashtaros is identified with Ashtaros Karnayim, a place known for its giants and its difficulty, and that Og was the one who survived from that earlier battle and eventually returned to rule there. This background adds to the understanding of why the Torah emphasizes Og's connection to Ashtaros—it was a place with a history of powerful inhabitants and difficult battles.

This Rashi explains the meaning of "in Edrei." Rashi says that Edrei is the name of the kingdom or government. The teacher clarifies that while Ashtaros is the name of the city (Ashtaros Karnayim), Edrei refers to the governmental seat or the capital of Og's kingdom. This distinction helps us understand the verse's emphasis on both the city and the governmental center, highlighting Og's power and the significance of his defeat.

The verse says, "On the other side of the Jordan, in the land of Moav, Moshe began to explain this Torah, saying." The teacher explains that this took place on the east side of the Jordan, in the land of Moav, where the Jewish people were encamped on the plains of Moav. Even though the Jews had not conquered Moav itself, they were in the area, and Rashi explains that this was the setting for Moshe's final speeches. The teacher adds that Moshe began to explain the Torah to them in seventy languages, as Rashi says, referencing the verse where Avraham says, "Behold, I have begun to speak." The word "ho'il" means to begin, and here it means Moshe began to explain the Torah in detail, making it accessible to everyone. This was all taking place in the month of Shevat, before Moshe's passing, and the teacher notes the significance of Moshe explaining the Torah at this crucial moment, ensuring the people would understand it fully before entering the land.

On the word ho'il, Rashi explains that it means "he began." The teacher elaborates that this is similar to the usage in Bereishis, where Avraham says, "Hinei na ho'alti," meaning, "Behold, I have begun to speak." So, here too, ho'il means to begin or to start something.

On the phrase be'er es haTorah, Rashi says that Moshe explained the Torah to them in seventy languages. The teacher notes that Moshe began to explain the Torah in all seventy languages so that everyone would understand. This was a significant event, as it ensured that the Torah was accessible to all, regardless of their language.

The verse says, "Hashem our God spoke to us at Chorev, saying, 'It is enough for you to sit by this mountain.'" The teacher explains that Hashem was telling the Jewish people that they had spent enough time at Har Sinai (the mountain), where they had received the Torah and built the Mishkan. They had been there for over a year, and now it was time to move on. The teacher also notes that there is a deeper meaning: Hashem was indicating that they had gained much greatness and reward for their time at the mountain, including the building of the Mishkan, the Menorah, and the vessels, receiving the Torah, and appointing the Sanhedrin. However, now it was time to journey forward toward Eretz Yisroel.

Rashi explains on the words rav lachem sheves that, simply, it means "enough sitting." But there is also a Midrashic explanation: you have gained much greatness and reward for your stay at this mountain. You made the Mishkan, the Menorah, and the vessels; you received the Torah; you appointed the Sanhedrin—officers over thousands and hundreds. The teacher points out that the order in Rashi is interesting, as he mentions the Mishkan and its vessels, then the Torah, and then the Sanhedrin. He also notes that the Menorah and the vessels are listed separately from the Mishkan, which may reflect a view that they are distinct entities. The teacher discusses the sequence and significance of these accomplishments, noting that even though the Torah was received before the Mishkan, Rashi lists them in reverse order, perhaps to emphasize the importance of the Mishkan and its vessels. The appointment of the Sanhedrin is also mentioned, which refers to the officers over thousands and hundreds, and the teacher notes that this all took place at the mountain, as indicated by the Torah's narrative.

The verse says, "Turn and journey for yourselves, and come to the mountain of the Emori and to all its neighbors, in the Aravah, in the mountain, in the lowland, in the Negev, and by the seashore—the land of the Canaanites and the Lebanon, as far as the great river, the Euphrates." The teacher explains that Hashem is instructing the Jewish people to move forward and enter the land, listing all the different regions they are to encounter: the Aravah (the plain), the mountain, the lowland, the Negev (the south), and the seashore. These are all different parts of Eretz Yisroel. The land of the Canaanites and the Lebanon are also mentioned, as well as the great river, the Euphrates. The teacher notes that the Euphrates is called the "great river" even though, in the context of the four rivers of Gan Eden, it is actually the smallest. He explains that it is called "great" because of its significance to Eretz Yisroel, and brings a parable: if you connect yourself to a king, you are considered great as well. So too, the Euphrates is called great because of its connection to Eretz Yisroel. The teacher also discusses the journey, the regions, and the boundaries of the land as described in the verse.

On the words p'nu u'su lachem, Rashi explains that this refers to the route of Arad and Charmah. The teacher elaborates that this is the way they would have traveled into Eretz Yisroel, through the south, by way of Arad and Charmah. He notes that in Sefer Yehoshua, these places are listed among the cities conquered by the Jews. The teacher also discusses the connection to the story of the Meraglim (spies), explaining that this was the route they would have taken had the sin of the spies not occurred. He references other verses and locations to clarify the geography and the historical context of these journeys.

On the words u'vo'u har haEmori, Rashi says it means "as it sounds"—literally, come to the mountain of the Emori. The teacher explains that this is the region where the Emori lived, and that the journey would take them through this area as they entered Eretz Yisroel. He also notes that the neighbors of the Emori included Amon, Moav, and Har Seir (Edom), and discusses the geographical arrangement of these nations around Eretz Yisroel.

The verse says, "And to all its neighbors"—referring to the neighbors of the Emori. The teacher explains that these neighbors were Amon, Moav, and Har Seir. He elaborates that Amon and Moav were descendants of Lot's daughters and were located near the south and east of Eretz Yisroel, while Har Seir refers to Edom, which was also in the southern region. The teacher discusses the arrangement of these nations and how the journey into Eretz Yisroel would have brought the Jewish people into contact with all these neighboring peoples.

Rashi explains that the word ba'arovah refers to the plain of the forest. The teacher elaborates that when the Torah mentions ba'arovah, it is not just a geographical reference, but it also hints at the sin that took place there. Specifically, it refers to the sin with Baal Pe'or, which happened in the plains of Moav, in Shittim. The teacher notes that although the Jews were actually in the plains of Moav at this point, the Torah uses the term ba'arovah to allude to their misdeeds in that area, following the pattern that Moshe was rebuking them by mentioning the places where they sinned.

Rashi says that behar refers to Har HaMelech, the mountain of the king. The teacher does not elaborate further on this point in the transcript, so the explanation is limited to Rashi's identification of the location.

Rashi explains that uvashfeilah refers to the southern lowlands. The teacher does not add further elaboration beyond this identification.

Rashi explains that uvanegev uvechof hayam refers to Ashkelon, Azza, Kesari, and so on, as it is stated in the Sifri. The teacher does not elaborate further on this point in the transcript.

The verse says, 'ad hanahar hagadol'—until the great river. The teacher explains that the reason it is called the 'great river' is because it is mentioned together with Eretz Yisroel. Rashi brings a parable: 'A servant of a king is like a king.' In other words, if you are connected to someone important, you also gain importance. The teacher elaborates that if you attach yourself to a ruler, people will bow to you as well. He brings the example: if you touch someone who has been anointed with oil, you become oily too. So, even though the Nahar Pras (the Euphrates) is not the largest of the rivers in the context of the four rivers of Gan Eden, it is called 'great' here because of its association with Eretz Yisroel. The teacher notes that this is the way people speak: when something is associated with greatness, it is called great, even if it is not objectively the greatest. The teacher also references that Rashi brings this same idea elsewhere, that the greatness is relative to its connection to Eretz Yisroel.

The verse says, 'Re'eh nasati lifneichem es ha'aretz, bo'u urshu es ha'aretz asher nishba Hashem la'avoseichem le'Avraham, le'Yitzchak, u'le'Yaakov, laseis lahem u'lezaram achareihem.' The teacher explains that Hashem is telling the Jewish people to see with their own eyes that He has given them the land. Rashi says, 'be'eineichem atem ro'im'—with your own eyes you are seeing it; I am not telling you based on estimation or hearsay. The teacher emphasizes that this is not something that Moshe is telling them based on what he heard or guessed, but something they are witnessing themselves. The teacher then elaborates that Hashem is telling them to come and inherit the land that He promised to their fathers—Avraham, Yitzchak, and Yaakov—to give to them and to their descendants after them. He notes that the verse specifies all three patriarchs, and Rashi points out that the promise was made to each of them individually, not just collectively. The teacher also raises the question of why the verse repeats the promise to each patriarch, and explains that each one was worthy in his own right, so the promise is reaffirmed for each of them and their descendants.

Rashi on 'Re'eh nasati' explains: 'With your eyes you are seeing it. I am not telling you based on estimation or hearsay.' The teacher emphasizes that Moshe is telling the people that they are witnessing this with their own eyes, not relying on anyone else's report or estimation. He stresses that this is a direct experience, not something being relayed secondhand.

The verse says, 'Bo'u urshu'—come and inherit. The teacher explains that there is no one contesting this matter, and you do not need to wage war. If the Jews had not sent the spies, they would not have needed any weapons; everything would have been accomplished through miracles. The teacher notes that the verse is referring to the promise made to their fathers—Avraham, Yitzchak, and Yaakov. He points out that Rashi does not mention the promise to Avraham, only to Yitzchak and Yaakov, and questions why the verse says 'to your fathers' after already specifying their names. The teacher explains that the promise is to each patriarch individually, and that the inheritance is not just because they are a group, but because each one is deserving in his own right. The teacher also discusses the meaning of 'leimor' in the verse, explaining that it means 'to say,' and that Moshe is telling the people that Hashem is instructing them to inherit the land. He further elaborates on the phrase 'lo uchal levadi se'es eschem'—I cannot carry you alone—discussing whether it means Moshe was unable to judge them by himself, and referencing the story of Yisro's advice to appoint judges. The teacher notes that Moshe is not saying he literally cannot do it, but that the people have grown so numerous and complex that it is not possible for one person to manage them all alone. He connects this to the following verses, where Moshe blesses the people that Hashem should increase them a thousandfold, and discusses the people's response that Moshe is limiting their blessing, whereas Hashem's blessing is unlimited.

The Rashi here asks: why does the verse again mention Avraham, Yitzchok, and Yaakov? Isn't it enough to just say 'your fathers'? The answer is that each one—Avraham, Yitzchok, and Yaakov—was worthy in his own right. Avraham is deserving by himself, Yitzchok is deserving by himself, and Yaakov is deserving by himself. The promise is not just because they are a group, but because each one individually merited it. So, when the verse says 'to your fathers, to Avraham, to Yitzchok, and to Yaakov,' it is emphasizing the special merit of each of the Avos, not just collectively but individually as well.

The verse says: 'And I said to you at that time, saying: I am not able to carry you alone.' Moshe is telling the people that at that point, he told them he could not bear the burden of leading them by himself. This happened after they had already left Egypt and were in the desert, and Moshe was feeling the weight of judging and leading the entire nation. The teacher notes that this was prompted by the situation in Israel, after Moshe had started from the border, and even though it was prompted by the people, Moshe is the one who brings it up, saying, 'I cannot carry you alone.' The teacher says we will see what Rashi has to say about this, but the basic idea is that Moshe is expressing that the burden is too great for one person to handle alone.

Rashi asks: what does the word 'leimor'—'saying'—mean in this context? Moshe said to them: 'I am not saying this from myself, but from the mouth of Hashem.' In other words, when Moshe says, 'I said to you at that time, saying,' the 'saying' means that he is not speaking on his own initiative, but rather, he is conveying what Hashem told him to say. The teacher explains that Moshe is emphasizing that this message is not his own idea, but a direct instruction from Hashem: 'I cannot carry you alone.' This is to clarify that Moshe is not just expressing personal difficulty, but relaying Hashem's words.

The phrase 'Lo uchal levadi...'—'I cannot carry you alone'—raises a question: is it possible that Moshe was really unable to judge the Jewish people? This is the same Moshe who took them out of Mitzrayim, split the sea for them, brought down the mon, and provided the slav. Could he not judge them? The teacher explains that the answer is that Moshe was not saying he literally could not do it, but rather, as the verse continues, 'Hashem Elokeichem hirbah eschem'—Hashem has made you numerous, and He has elevated you over your judges. Hashem has taken the punishment off of you and placed it on the judges. This is similar to what Shlomo HaMelech said: 'Who can judge this heavy people?' Even though Shlomo was the wisest of all men, as it says, 'He was wiser than all men,' he still said, 'Who can judge?' The reason is that the judges of this nation are not like the judges of other nations. In other nations, if a judge rules, kills, strikes, strangles, or perverts justice, or steals, nothing happens to him. But in our nation, if I rule incorrectly in monetary matters, I am held accountable for souls! As it says, 'He will take the soul of those who take from others.' The teacher elaborates that the responsibility of a Jewish judge is so great that if he makes a mistake, he is held accountable for the lives of those affected. Therefore, Moshe and Shlomo both expressed the difficulty and gravity of judging the Jewish people, not because they lacked ability, but because of the immense responsibility and consequences involved.

The verse says: 'Hashem your God has multiplied you, and behold, you are today like the stars of the heavens for abundance.' The teacher explains that Moshe is telling the people that Hashem has made them numerous, and today they are like the stars of the sky in terms of their numbers. The teacher notes that this is a fulfillment of the promise to the Avos, that their descendants would be as numerous as the stars. Moshe is emphasizing the great increase in the Jewish people, that they have become a large nation, as numerous as the stars in the heavens.

Rashi asks: were they really as numerous as the stars of the heavens on that day? In reality, there were only about 600,000 men. So what does it mean, 'you are today like the stars of the heavens'? Rashi explains that it means you are compared to the stars, not that you are literally as numerous. 'Hayom'—today—means you are compared, you are likened to the sun, the moon, and the stars. Just as the sun, moon, and stars endure, so too, you endure. The teacher explains that the verse is not talking about the literal number, but rather that the Jewish people are compared to the heavenly bodies in their endurance and existence.

The verse says: 'Hashem, the God of your fathers, should add to you a thousand times as many as you are, and bless you as He has spoken to you.' The teacher explains that Moshe is blessing the people that Hashem should increase them a thousandfold, and then bless them as He has promised. But what does it mean, 'and bless you as He has spoken to you,' after already saying 'a thousand times as much'? The teacher explains that when Moshe gave this blessing, the people responded: 'Moshe, you are limiting our blessing! Hashem already promised Avraham that if anyone could count his descendants, then they could be counted, but in truth, they are beyond count.' So why is Moshe saying 'a thousand times'? Moshe answered: 'That is my blessing, but Hashem will bless you as He has spoken to you,' meaning Hashem's blessing is even greater—beyond any number, as He promised Avraham, that his descendants would be uncountable. So Moshe gives his blessing, but acknowledges that Hashem's blessing is far greater and without limit.

This Rashi is explaining the phrase in the verse: "May Hashem, the G-d of your fathers, add to you a thousand times as much as you are now, and bless you as He has spoken to you." Rashi asks: what is the meaning of the second phrase, "and bless you as He has spoken to you"? If Moshe already blessed them that Hashem should increase them a thousandfold, what is added by saying, "and bless you as He has spoken to you"?

Rashi explains that when Moshe gave this blessing, the people responded to him: "Moshe, are you putting a limit on our blessing? Are you setting a cap on how much Hashem should bless us? Hashem already promised Avraham, as it says in Bereishis, 'If a man can count the dust of the earth, so too will your seed be counted'—meaning, the Jewish people will be beyond count, innumerable. So why are you saying only a thousand times as much?"

Moshe answered them: "This blessing is from me, it's my own wish for you. But Hashem will bless you as He has spoken to you—that is, without any limit, as He promised Avraham, that your numbers will be beyond counting." So Moshe is saying: my blessing is up to a thousandfold, but Hashem's blessing is far greater, as He promised your forefathers, that you will be so numerous that no one will be able to count you.