1. Moshe Rabbeinu’s Approach to Rebuke
This week we begin a new chumash—the fifth book of the Torah, Sefer Devarim. The opening verse of the parsha contains a powerful lesson relevant to our lives. As Moshe Rabbeinu nears the end of his life, he gathers all of Bnei Yisroel and delivers words of rebuke, recalling their past missteps and complaints throughout their journey. Yet, what stands out is Moshe’s method: even as he reproaches them, he does so with sensitivity. He does not openly list their faults; instead, he hints at them, covering for their honor and protecting them from embarrassment. This teaches us that when we must discipline or correct others, it should always be done with care—never to shame or hurt, but to help the other person grow. Words spoken out of love and concern are far more effective than harsh criticism.
Rashi explains that the seemingly cryptic language in the first pasuk is actually Moshe’s way of gently reminding Bnei Yisroel of their past mistakes without directly naming them. This approach preserves their dignity while still delivering the necessary message.
2. The Hinted Sins in the Opening Verses
The Torah lists several locations in its description: “on the other side of the Jordan,” “in the desert,” “in the plain,” “opposite Suf,” “between Paran and Teufel and Loven,” “Chatzeiros,” and “Di Zahav.” Rashi explains that these are not just geographical markers but allusions to specific incidents where Bnei Yisroel sinned:
- Bamidbar—‘in the desert’—hints at their complaints soon after leaving Egypt about lacking food and wishing they had died in Egypt.
- Baarava—‘in the plain’—refers to their sin with Baal Peor in the plains of Moav after being enticed by Midianite women.
- Mol Suf—‘opposite Suf’—brings up two incidents: complaining at Yam Suf about dying in Egypt and later refusing to leave after crossing.
- Ben Paran uvein Teufel v’Loven—‘between Paran and Teufel and Loven’—these are not actual places but references: Paran alludes to the sin of the spies sent from Midbar Paran, while Teufel (to complain) and Loven (white) refer to complaints about the white manna.
- Chatzeiros—a reminder either of Korach’s rebellion or Miriam’s episode.
- Di Zahav—‘lotsa gold’—a hint at the sin of the golden calf, which was made possible because they had so much gold from Egypt.
Moshe uses these hints rather than explicit accusations, again demonstrating his care for Bnei Yisroel’s dignity even as he rebukes them.
3. The Danger of Misusing Hashem’s Blessings
The mention of Di Zahav—‘lotsa gold’—brings out a deeper lesson about how blessings can be misused. Rashi connects this phrase to a verse in Hoshea where Hashem laments giving silver and gold only for it to be used for idol worship. The rebuke is doubled: not only did Bnei Yisroel sin by making an idol, but they did so using Hashem’s own gifts.
This is a warning for us as well—if we take what Hashem gives us (wealth, talents, opportunities) and use it negatively or against His will, it is doubly wrong. It is like parents who spoil a child with everything they want only to see that child act out or become ungrateful. Sometimes excessive giving without boundaries leads to negative outcomes—a lesson both for parents and for our relationship with Hashem.
4. Taking Responsibility vs. Making Excuses
Moshe Rabbeinu’s approach differs depending on context. In Parshas Ki Sisa, after the sin of the golden calf, Moshe pleads with Hashem by saying that Bnei Yisroel sinned gravely but only because Hashem gave them so much gold—a kind of defense on their behalf. Rashi brings a parable: if a king gives his son everything and places him in a place full of temptation, can you blame him if he fails? There are times when it is appropriate to find excuses for others—to judge favorably and advocate on someone else’s behalf.
However, when it comes to ourselves, we must take responsibility rather than look for excuses or blame others for our shortcomings. This idea goes back to Adam HaRishon blaming Chava for eating from the Tree of Knowledge instead of admitting his own fault. The Medrash says that failing to accept responsibility is like saying “I did it and I would do it again.”
The message here is clear: while we should seek merit for others (limud zechus) and avoid judging them harshly, we must hold ourselves accountable for our actions without shifting blame elsewhere.
5. Rebuke with Compassion: A Story from Rebbe Levi Yitzchak
The Rebbe often emphasized finding merit in every Jew while also encouraging personal growth without self-justification. There is a story about an anti-religious Israeli journalist who once told the Rebbe about Rebbe Levi Yitzchak of Barditchev seeing someone smoke on Yom Kippur yet still finding something positive—praising his honesty when he admitted knowing it was forbidden but doing it anyway.
The Rebbe responded that while Barditchever found excuses for another Jew out of love, one should not use such excuses for oneself as justification not to improve or come closer to Hashem. We must strive always to use our blessings positively rather than rationalize our failures or misuse what Hashem has given us.
6. The Sin of the Spies: Lessons in Leadership and Consequence
Later in Devarim, Moshe recounts in detail what happened with the spies (meraglim). Bnei Yisroel approached Moshe asking him to send men ahead into Eretz Yisroel to scout out the land. Moshe agreed (as per Rashi), thinking perhaps if he showed confidence they would trust him and not insist further—a bit like a salesman confidently offering a test drive knowing his product is good.
Twelve men were sent but returned with negative reports that discouraged Bnei Yisroel from entering Eretz Yisroel despite Moshe assuring them that Hashem would fight for them as He had done before. Because they refused to trust Hashem after all He had done for them, Hashem decreed that none from this generation would enter Eretz Yisroel except two exceptions: Kolev ben Yefuneh and Yehoshua bin Nun.
7. Why Is Moshe’s Exclusion Mentioned Here?
An interesting anomaly appears in these verses: right between mentioning Kolev ben Yefuneh (who will enter Eretz Yisroel) and Yehoshua bin Nun (who will lead), there is an interruption stating that even Moshe himself will not enter Eretz Yisroel due to Bnei Yisroel’s actions (“b’glalchem”—‘because of you’). This seems out of place since most people involved in these events had already passed away during forty years in the desert.
The Rebbe explains this verse acts as a parenthesis explaining why Yehoshua specifically would lead Bnei Yisroel into Eretz Yisroel instead of Moshe Rabbeinu himself—a result both of leadership transition and consequence stemming from earlier events involving water from the rock after Miriam’s passing.
8. The Nine Days: Mourning with Hope
This period marks Rosh Chodesh Av and begins what are known as “Tisha haYamim”—the Nine Days leading up to Tisha B’Av when we mourn destruction of both Temples (Beis Hamikdosh). Customs include refraining from eating meat or drinking wine except on Shabbos or special occasions during this time as expressions of mourning intensify.
The parsha read during these days always precedes Tisha B’Av (unless Tisha B’Av falls on Shabbos itself). Even as we mourn destruction and exile, there remains an undercurrent of hope embedded within our tradition—a belief that even rebuke comes from love (ahavah) with intent ultimately for good.
When we recite Eichah—lamentations—on Tisha B’Av night describing desolation (“Eichah yashva vadad ha’ir rabasi am!”) there remains hope: Am Yisrael endures despite everything.
Hashem’s connection with us persists through exile until redemption arrives.
May these days soon be transformed into days filled with joy,
with geulah shleimah through Moshiach,
and may we merit laughter,
song,
and true simcha once again.