1. Introduction: Beginning Sefer Devarim and the Yortzite of the Arizal
We begin this week with a new Chumash—the Book of Devarim. Alongside this, we also start Volume 19 in our studies, having just completed Volume 18 in the Book of Bamidbar. Today is also significant as it is the fifth day of Av, the yortzite—anniversary of passing—of the Arizal, the Holy Ari. The Arizal is a central figure in Kabbalah, known for bringing its teachings to the people and influencing later Hasidic dynasties such as those of the Baal Shem Tov and Chabad. The Ari lived and taught in Tzfat, where he is buried, and many traditions and revelations about great sages are attributed to him. This makes today an especially auspicious day for learning.2. Moshe Rabbeinu’s Approach to Rebuke in Sefer Devarim
The Book of Devarim is essentially Moshe Rabbeinu’s review of his life and all that transpired during his leadership of Bnei Yisroel. As Rashi explains, before his passing, Moshe gathered all the people to recall their difficult moments together. However, rather than openly rebuking or embarrassing them by listing their faults directly, Moshe only mentioned place names as hints to their misdeeds. Rashi notes that Moshe waited until just before his passing—after they had conquered Sihon and Og—to deliver this rebuke. This timing ensured he had leverage with the people and avoided repeated rebuke, which could drive them away or lead them to respond negatively.3. Moshe’s Blessing: Limited vs. Unlimited Blessings
At the end of the first portion, Moshe Rabbeinu gives Bnei Yisroel a blessing: “Hashem Elokei avoseichem Yosef aleichem kochem elef pa’amim—May Hashem, the God of your fathers, add to you a thousand times as much.” He further says, “Vivarekh eschem ka’asher diber lochem—And He should bless you as He has spoken to you.” This raises a question: Why does Moshe first give a blessing with a specific number (a thousand times), then add that Hashem will bless them as He promised? The people questioned Moshe: Why limit our blessings? Hashem already promised Avraham that his descendants would be uncountable like sand—a limitless blessing. Moshe responds that while he can bless them with a thousandfold increase, Hashem’s blessing is indeed limitless. But if Hashem’s blessing is infinite, what value does Moshe’s finite blessing add? Commentaries suggest two answers: One view is that Hashem’s unlimited blessing is conditional on fulfilling Torah and mitzvos, while Moshe’s thousandfold blessing applies regardless of merit. Another view distinguishes between blessings in this world (limited) versus those in the world to come (unlimited). However, Rashi does not mention any such conditions or distinctions.4. The Significance and Calculation of “A Thousand Times”
The Rebbe explores how much “a thousand times” actually means numerically. The Torah counts 600,000 men aged 20–60 at that time; adding men under 20 and over 60 plus all women and children brings the total to about two million people. Multiplying by a thousand yields two billion! Even so, when people say “a thousand times,” it often means “a lot more,” not literally one thousand. This leads to another question: Why did Bnei Yisroel complain about being limited by number when even two billion is an enormous figure? It seems ungrateful or even greedy to reject such a vast blessing for wanting something even greater.5. The Deeper Issue: Counting vs. Not Counting Blessings
The real issue was not about quantity but about limitation itself. The Jewish people objected not because Moshe’s number wasn’t large enough but because assigning any number at all imposes a limit on their blessings. They preferred Hashem’s approach—a blessing without count or measure—as expressed in His promise to Avraham that his descendants would be like uncountable sand. Counting inherently limits; when something isn’t counted or specified numerically, it leaves room for boundless increase. Thus, their complaint was about why Moshe would introduce limitation through counting when Hashem did not.6. Human Limitations in Giving Blessings
Moshe Rabbeinu acknowledges this point: As a human being, he cannot bestow an unlimited blessing because human blessings are inherently finite. Even though he acts as an agent transmitting Hashem’s will (“Yosef aleichem—He should add”), he can only articulate blessings within human limitations. This concept extends into our own prayers and blessings for others. Sometimes we ask Hashem for specific things—health, peace at home (Shalom Bayit), livelihood—but often we don’t know exactly what we need or what is truly good for us. Therefore we pray generally: “Avinu av haRachaman—Our compassionate Father,” asking Hashem to provide what He knows we need beyond our own understanding.7. The Value of Human Blessings and Compassion
Hashem desires that blessings flow through human agents—whether through Kohanim, through Moshe Rabbeinu, or through each other—rather than directly from Him alone. This system fosters compassion and connection among people. Similarly with charity: Although everything comes from Hashem, He arranges for some people to be givers so they can fulfill His will by helping others who receive through them. Rabbi Akiva explained that helping those whom G-d has made needy does not contradict G-d’s will but fulfills it with compassion. Even though our blessings are limited compared to G-d’s infinite capacity, they retain unique value because they express care and partnership with G-d’s plan for creation.8. Limited and Unlimited Blessings Together: Lessons for Today
There is profound meaning in combining limited human blessings with G-d’s unlimited ones. According to Chassidus as explained by the Rebbe, there exists an even higher level where limitation (gevul) and infinity (b’li gevul) are fused together within G-d Himself. Especially during these Nine Days mourning the destruction of the Beis Hamikdash, we need both kinds of blessings—the best efforts from ourselves alongside trust in G-d’s infinite kindness. We should increase unity among ourselves since discord led to past destruction. Finally, we learn from Moshe Rabbeinu both how to offer gentle rebuke (hinting rather than shaming) and how to combine heartfelt finite blessings with faith in G-d’s endless goodness—so that together we merit all forms of blessing and ultimately witness redemption speedily in our days.