From the Mouth of Moses

Parashat Devarim (Deuteronomy 1:1–3:22) opens the final book of the Torah, also called Devarim. The book establishes several core Torah concepts, among them the necessity of the Oral Torah. In the previous books of the Torah, we see HaShem constantly telling Moshe what to tell Israel. And the Sages described Moshe conversing with God mouth to mouth.

Unlike the prophets, God’s method of communication to Moshe needed no artifice or preparation. God’s word came to Moshe unfiltered, with blazing clarity. However, the book of Devarim is unique because Moshe speaks extensively in the first person and does more than simply repeat the words:

“Moshe undertook to explain this Torah.”—Deuteronomy 1:5

Here we see a stark contrast between Moshe addressing a nation on the verge of crossing into the Promised Land and the Moshe who, forty years earlier, stood at the Burning Bush and resisted the call to confront Pharaoh because he felt unequal to the task. He resisted not through fear, but through his deep humility:

“Moshe, however, was a very humble man, more so than any other man on earth.” - Numbers 12:3

He received the Torah, spoke it faithfully, and explained it clearly. This became the model for all Torah transmission—and for true leadership.

It is striking that the classic Jewish sources identify many expressions of Moshe’s humility and capacity for self-denial, yet say relatively little about how this remarkable attribute developed, although we know enough to speculate:

• His mother’s devotion as his wet nurse in the palace—keeping him alive and teaching him his people’s ways—planted the seed of gratitude and awareness of being chosen and spared.

• Witnessing bondage—the murder of Hebrew children, the groaning of his people—would have burned into him a visceral sense that his own safety was unearned.

• The wilderness itself—40 years of direct encounter with God, interceding for the people, receiving their blame and their complaints—would have stripped away any remaining illusion of personal significance.

Nevertheless, it was precisely this humility that made him the perfect choice for such a sacred mission as leading the nation of Israel. Moshe never treated authority or wisdom as his personal possession.

He understood that both came from God and were entrusted to him for the sake of Israel.

Thus, he became the model for all great teachers, who, in turn, can become great leaders.

As Moshe reviews Israel’s years in the wilderness, we learn how much of that time was spent near Kadesh Barnea. Rashi, citing Seder Olam, explains that Israel spent nineteen years at Kadesh and another nineteen years wandering among their other encampments. Thus, the time spent at Kadesh equaled the total time spent wandering during the remainder of those thirty-eight years.

Moshe also reminds the people that, while they were still at Mount Sinai, the burden of judging their disputes and hearing their individual cases became too great for him to bear alone. He therefore told them:

“Provide for yourselves distinguished men who are wise, understanding, and well known to your tribes, and I shall appoint them as your heads.”—Deuteronomy 1:13

The people approved the proposal, and Moshe appointed leaders over thousands, hundreds, fifties, and tens.

In Exodus 18:17–24, Yitro, Moshe’s father-in-law, had counseled him to delegate responsibility in much the same manner, even recommending leaders over thousands, hundreds, fifties, and tens.

Yet here in Devarim, Moshe does not mention Yitro at all.

Why would Moshe, whose humility was so great, omit the person who had first offered this wise counsel?

Moshe’s purpose was not to claim or withhold credit for the idea. He was teaching the new generation about its own participation in establishing Israel’s system of justice. Moshe had presented the proposal to the people; they had accepted it and had helped identify qualified leaders from among their tribes. Rather than taking credit, he was acknowledging that all wisdom comes from the original Author of all things.

“For the Lord gives wisdom; from His mouth come knowledge and understanding.”

—Proverbs 2:6

Even Yitro made it clear that his counsel depended upon God’s approval: “If you do this thing, and God commands you, then you will be able to endure.” - Exodus 18:23)

The book of Devarim is also called Mishneh Torah, meaning a repetition or review of the Torah. It repeats many teachings from the previous books, explains them, and applies them to the circumstances Israel would soon encounter in the Promised Land.

In this sense, Devarim may be likened to the second set of tablets.

The first tablets were created and inscribed entirely by God. The second were hewn by Moshe’s hand and then inscribed with God’s words. Likewise, the Torah originates entirely with God, yet its teachings are transmitted, explained, and preserved through His faithful teachers.

According to Rav Samson Raphael Hirsch, Moshe introduces more than 70 commandments. Even so, in the book of Devarim, there are no teachings regarding the Levitical laws or the korbanot.

That’s because Moshe is preparing a new generation for the challenges of everyday life in Eretz Israel.

The rest of this Torah portion sees Moshe reproving the nation for their missteps, which lengthened their journey to the Promised Land—a prophetic lesson that the final Redemption depends on the lessons learned from their experiences, as well as the wisdom of their teachers and leaders.

And most of all, it depends on Israel’s desire to possess the land and fully embrace their mission as a Kingdom of Kohanim.