Devarim
Rabbi Jablinowitz
The Medrash Rabbah on the beginning of this week’s parsha contrasts the first pasuk in our parsha with a pasuk in parshat Shmos. We read in Shmos (Chapter 4, Pasuk 10), Lo Ish Devarim Anochi, Moshe tells Hashem I am not a man of words. And yet we read many years later towards the end of Moshe Rabbeinu’s life in the first pasuk of our parsha, Eileh Ha’Devarim Asher Dibber Moshe el Kal Yisrael. These are the words that Moshe spoke to all of Israel. How did this transformation take place, from not being a man of words to speaking words before all of Am Yisrael?
The Medrash answers that the difference between before and after by Moshe was the power of Torah. At the earlier juncture Moshe hadn’t yet learned Torah, while in our parsha Moshe had already established himself as a prophet through whom Gd gave the Torah to Bnei Yisrael. Still, we must understand how the study of Torah enabled Moshe to became a man of words and speak to the nation.
The Sfas Emes teaches on our parsha that the word “Dibbur” connotes a form of speech which is spoken to a particular person and, in addition, that person is meant to act upon the speech. There is meant to be a reaction by the one spoken to. This is in contrast to the word “Amirah” which doesn’t imply a particular address or a response or reaction.
We mentioned two weeks ago on parshat Matos (Chapter 30, Pasuk 3), the prohibition of Lo Yachel Devaro. This issur prohibits one from violating his neder and not keeping his word. Rashi comments on these words, Lo Yechalel Devaro, Lo Ya’aseh Devarav Chulin. We explained that the real holiness in speech is in fulfilling one’s words. The letters “daled”, “beiys”, “reish” also mean to lead or conduct. One must be led by his speech and be consistent in action with his words. This is part of the meaning of “Dibbur”, a speech which requires a response and an action which is befitting of the words spoken.
When Moshe Rabbeinu says that he is not a man of words, he could certainly speak for he was in conversation with Gd. Rather he was saying that he couldn’t speak to Pharaoh because Pharaoh wouldn’t listen to him. Since he wouldn’t listen, there was no point in speaking to him. Dibbur is contingent upon receiving a response and is meant to be followed by concrete action. This is why Moshe Rabbeinu says, Lo Ish Devarim Anochi; I can’t speak to him since he won’t respond.
We read a couple of weeks ago in parshat Matos (Chapter 30, Pasuk 2), Zeh HaDavar Asher Tzivah Hashem. Rashi comments that both Moshe Rabbeinu and the other Nevi’im prophesied using the words, Koh Amar Hashem. Moshe, however, was the only one who prophesied using the words Zeh HaDavar. The words Zeh HaDavar indicate an exact giving over of the word of Hashem. No interpretation is employed; rather we have a direct line from Gd to Bnei Yisrael through the mouth of Moshe.
Rav Tzadok teaches that the words in our parsha Eileh HaDevarim parallel the words in Matos Zeh HaDavar. Moshe opened his mouth and spoke the exact words of Gd to Clal Yisrael. Hence the words went straight to the hearts of the people. Since there was a response there could be a “Dibbur”. Moshe was teaching Torah to Bnei Yisrael, as the pasuk says (Chapter 1, Pasuk 5), Ho’il Moshe Be’er es HaTorah Hazos Lamor. And when Moshe taught them Torah, the light of the Torah entered their hearts and consequently there was an appropriate response and reaction on the part of Bnei Yisrael. After Kabbalas HaTorah Moshe could speak since there would be a response on the part of Bnei Yisrael. And this was particularly true regarding Moshe Rabbeinu since his words were Eileh HaDevarim, a direct line from Hashem.
As we mentioned above, Moshe Rabbeinu was unable to speak to Pharaoh since he wouldn’t listen to him. This took place before Yetzias Mitzrayim and before Kabbalas HaTorah. The Sfas Emes teaches in the name of the Zohar Hakadosh that this is because during Galus Mitzrayim, speech, or more precisely “Dibbur” was in Galus. There was no connection between speech and action. Speech is meant to reflect the inner thoughts and feelings of the individual and consequently lead to action. It is also meant to impact upon the listener and lead him to action. This couldn’t happen during the galus of Mitzrayim, and this explains why Pharaoh wouldn’t listen to Moshe Rabbeinu.
We are living in a time of great galus where words don’t mean anything. While our boys are sacrificing their lives in Gaza, we are bombarded constantly with words that have no basis in reality. We hear speech which is not backed up by action and words of truth which have no impact on the listener. As we are about to commemorate the destruction of the Beis Hamikdash in the holy city of Yerushalayim, we ought to strengthen ourselves in our speech by fulfilling our words and listening to the words of the Torah. And in addition, we need to improve our communication by listening to each other and thereby strengthen our unity. And in the merit of these improvements, may our boys return safely, our enemies be destroyed, and the Beis Hamikdash be rebuilt speedily in our time.
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