1. Introduction to Chumash Devarim and Its Uniqueness
This week, we begin not only a new parsha—Torah portion—but an entirely new Chumash—the fifth book of the Torah, known as Devarim. The term Chumash itself means “fifth,” signifying that the Torah is divided into five distinct parts. We know there are five Chumashim because in the Torah scroll, there are breaks and spaces between each section, marking the transition from one book to another. This division is not arbitrary but intentional, with each Chumash possessing its own character and message. Devarim stands apart from the previous four books. While the earlier books recount events up until the Jews arrive at Arvos Moav, Devarim begins with Moshe Rabbeinu’s final words to Bnei Yisroel. These are his last will and testament, delivered during the final month and a week of his life, from Rosh Chodesh Shvat until Zayin Adar. The style of Devarim is also unique: whereas the earlier books often use the phrase “Vaidaber Hashem el Moshe leimor—Hashem spoke to Moshe saying,” in Devarim it is Moshe himself speaking directly to the people in first person.2. The Nature of Moshe’s Speech: Divine or Human?
The Gemara makes a striking statement regarding Sefer Devarim: it says that Moshe Rabbeinu spoke these words Mipi Atzmo—from his own mouth. At first glance, this seems to imply that unlike the rest of the Torah, which was dictated by Hashem and written by Moshe, Devarim was authored independently by Moshe Rabbeinu. However, Tosfos clarifies that even these words were said Beruach HaKodesh—with divine inspiration. This raises several questions: What does it mean for something to be said with Ruach HaKodesh? Is it on a lower level than direct prophecy? And if so, why would an entire book of Torah be given in this manner? The Rebbe addresses these questions by explaining that there are many levels within Ruach HaKodesh, and Moshe’s level was far above that of any other prophet. Furthermore, since Sefer Devarim is included in Torah Shebiksav—the Written Torah—it must possess ultimate sanctity.3. Modes of Transmission: Intermediary vs. Internalization
The Rebbe distinguishes between two ways Hashem’s message can be transmitted through a prophet. In one mode, Moshe acts as a pure intermediary—a messenger delivering Hashem’s words without personal involvement or understanding, much like a mailman delivering a letter. This was generally true for the first four books of the Torah. In contrast, Sefer Devarim represents a different mode: here, Moshe internalizes Hashem’s message so deeply that he expresses it in his own words and understanding. It is still Hashem’s word but articulated through Moshe’s unique perspective and comprehension. This is reflected in verses where Moshe speaks directly to Bnei Yisroel using phrases like “I told you at that time,” or “if you listen to Hashem’s commands.” Even when he says “I will give,” it is ultimately Hashem speaking through him.4. The Essential Unity and Distinction of Mishneh Torah
Despite this difference in delivery, both modes are equally divine in essence—the distinction lies only in how they are conveyed through Moshe Rabbeinu. The rest of Torah was delivered as an external message from Hashem via Moshe as an agent (shaliach). In Devarim, however, Moshe becomes more than just an agent: he becomes so unified with the message that it comes forth as if from himself. This concept parallels discussions about different types of agency (shlichus) in Halacha: sometimes an agent merely performs an act on behalf of another without personal involvement; other times, he becomes almost identified with the sender himself. With Moshe Rabbeinu, especially in Sefer Devarim, his self-nullification allowed him to transmit Hashem’s word while fully internalizing it.5. The Role of Mishneh Torah for Future Generations
The Rebbe extends this idea beyond Moshe Rabbeinu to all generations: every genuine insight or innovation in Torah by later sages is also rooted in what was already given at Sinai through Moshe Rabbeinu. Thus, respecting the words of Chachamim throughout history is akin to respecting Hashem Himself because their teachings are ultimately divine. Moreover, Mishneh Torah does not merely introduce new material but also clarifies and illuminates laws already present in earlier books. Many halachos become fully understood only through their elucidation in Sefer Devarim—a point underscored by countless examples throughout Shas where halachos are derived from its verses.6. Why Was Mishneh Torah Necessary?
A key question arises: why did Bnei Yisroel need this new form of transmission before entering Eretz Yisroel? The answer lies in their changing circumstances. In the desert, everything was miraculous and spiritual—manna fell from heaven and water flowed from Miriam’s well—so they could receive Torah directly from Hashem without further adaptation. However, upon entering Eretz Yisroel they would have to engage with physical reality: working the land and living within nature while still serving Hashem. For this task they needed a version of Torah brought down another step—a Torah internalized by Moshe Rabbeinu so it could be applied practically within worldly life. As generations descend spiritually over time (just as entering Eretz Yisroel represented a descent from desert spirituality), we require ever-greater adaptation and explanation for Torah to remain accessible and relevant at our level.7. The Paradoxical Greatness of Lowering Holiness
Although bringing down holiness into lower realms may seem like a descent or dilution (as when translating Torah into other languages), its true purpose is elevation: making divinity accessible where it would otherwise remain hidden or unreachable. This process mirrors Hashem’s ultimate desire for a dira betachtonim—a dwelling place below—which can only be achieved through engaging with physicality rather than remaining aloof in spiritual heights. Thus, while revelation in the desert was lofty, only action within Eretz Yisroel brings down Atzmus—the very essence of Hashem—into our world. Similarly with Mishneh Torah: although its language appears more humanized or accessible (and thus lower), precisely this accessibility enables us to fulfill Hashem’s will most completely and bring about redemption.8. Connection Between Parshas Devarim and Tisha B’Av/Shabbos Bein HaMetzorim
There is deep significance to always reading Parshas Devarim on Shabbos before Tisha B’Av during Bein HaMetzorim (the Three Weeks). The Tzemach Tzedek explains that Shabbos during these weeks serves as a healing before affliction (refuah kodma lamaka). On Shabbos we do not mourn despite being surrounded by days dedicated to mourning for destruction. Shabbos represents an elevated state untouched by darkness or exile—a taste of redemption even amidst suffering. Just as after Adam HaRishon sinned there remained light throughout Shabbos despite his transgression bringing darkness into creation, so too does Shabbos during Bein HaMetzorim shine light into our exile. The lesson is profound: Parshas Devarim may appear externally as rebuke or descent but actually contains within it seeds for ultimate redemption (geulah). By reading it specifically before Tisha B’Av we reveal its inner light—a reminder that all suffering prepares us for Moshiach when we will thank Hashem even for past pain because we’ll see how it led us toward kindness and fulfillment. Thus Mishneh Torah embodies both descent (making holiness accessible) and ascent (revealing Atzmus), paralleling how Shabbos transforms mourning into healing and how our actions today prepare us for future redemption.