1. The Unique Approach of Chumash Devarim
When reading the Chumash and Rashi on a simple level, one can see the tremendous respect and care with which Hashem conceals and avoids highlighting the iniquities or failures of the Jewish people. As we begin Parshas Devarim, it is notable that the rest of the Chumash from this point forward covers a period of only one month and seven days. The second verse states that these events began on the first day of the eleventh month, which, counting from Nisan, is Shvat. Moshe Rabbeinu passed away on the seventh of Adar (Zayin Adar—the seventh day of Adar), so this entire section spans 37 days, from Eloha Devarim at the start to Vezos Habracha at the end, concluding with Moshe’s passing as described in the last eight verses.
This entire Chumash is essentially Moshe Rabbeinu’s final words—a period of rebuke and settling unfinished business before his death. Rashi brings down from Chazal—the Sages—that there is a precedent for giving rebuke only at the end of one’s life. This was not Rashi’s own advice but a tradition found throughout Torah history.
2. The Timing and Method of Rebuke
Moshe Rabbeinu needed to rebuke Bnei Yisrael, but as Rashi explains, he waited until just before his passing to do so. This follows examples set by other great figures such as Yaakov Avinu, who also waited until his final days to rebuke his sons in Parshas Vayehi. The reasoning is multi-faceted: if rebuked earlier, children might rebel or distance themselves (as Yaakov feared they would go to Esav); another reason is to avoid shaming someone repeatedly or unnecessarily.
The Sifri brings four reasons for delaying rebuke, but among them are these practical concerns: not causing shame and not repeating rebuke unnecessarily. These lessons are relevant for us as well—even when correcting our own children or others, we must be careful not to push them away or embarrass them. There must be a balance; it does not mean letting people do whatever they want, but rather reserving certain types of rebuke for appropriate times, following Moshe Rabbeinu’s example.
3. Hints and Concealment in Moshe’s Words
The beginning of Parshas Devarim seems strange: “These are the words that Moshe spoke…” followed by a list of places such as Bamidbar, Lavan, Hatzeres, and Dizahav. However, by this point Bnei Yisrael were no longer in the wilderness (Bamidbar)—they had already conquered Sichon and Og and were camped on the plains of Moav by the Jordan River (Yarden Yericho). They had been there for several months.
Some places listed are unfamiliar; we do not find them elsewhere in Chumash. Rashi notes that some names refer to actual locations (like Hatzeres, connected with Miriam’s story), but others are unknown. The Torah uses these names as hints: rather than openly listing Bnei Yisrael’s failings, Moshe alludes to them through place names associated with their misdeeds. Out of respect for their honor, he avoids direct confrontation at first.
4. Open Rebuke Versus Subtle Hints
Moshe begins with hints rather than explicit criticism out of sensitivity to Bnei Yisrael’s dignity. Eventually, however, he does address their failings directly later in the parsha. This approach teaches us about balancing honesty with compassion—first hinting gently before moving to open discussion when necessary.
A similar pattern appears at the start of Parshas Massei where all 42 journeys are listed by name. Rashi asks why it is important to recount every stop and offers two explanations: first, that it shows they were not constantly wandering (only 20 journeys over 38 years); second, that each stop recalls events—some positive (like receiving the Torah), some negative (like attacks). Naming each place serves as a review (hazorah) and reflection on what occurred there.
5. Lessons for Tisha B’Av and Interpersonal Conduct
It is significant that Parshas Devarim is always read before Tisha B’Av—even when Tisha B’Av falls on Shabbos (as it does this year), we read Devarim beforehand. Tisha B’Av commemorates both Temples’ destruction due to baseless hatred (sinas chinam) among Jews.
This theme remains relevant today: sometimes people justify their hatred as if it were a mitzvah (sinas chinam l’shem mitzvah). Yet from Moshe Rabbeinu and from Hashem in the Torah we learn how vital it is to protect another person’s honor even when rebuke is necessary. We must strive for respectful interactions and support one another rather than tearing each other down.