Transcript
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You wouldn't believe what I learned
about paras.
Our para opens with a very unusual
introduction.
These are the words that Moshe spoke to
all of Israel. That sounds strange,
doesn't it? Every word of the Torah came
from God. So why does the Torah suddenly
emphasize that these are the words of
Moshe? The dubno mag raves
a remarkable explanation that he heard
directly from his rebi the vil nagon and
I think I found a hint to it in Arashi.
He says that there is a fundamental
difference between safer devarim and the
first four safarim of the Torah
throughout boratious shimosikra and
midbar the shina literally spoke no sha
mosha
mosha rau was not choosing words or even
expressing the message in his own style
he was a conduit through which hashem's
exact words were spoken Moshe had no
choice
God gave him those words. But safer dev
is different says the vagon here. Hashem
first revealed his message to Moshe.
Then there was a break and then he
conveyed that prophecy to Kali Israel to
the Jewish people in his own language
just as other prophets would do later.
Of course, every word was spoken with
Ruakodesesh.
Every word was divinely inspired and
part of the Torah itself. Every word is
from Hashem, but the presentation is
Moshe's.
So what's the difference between the
last book and the first four books of
the Bible? The first four books of the
Bible were God's exact words
and Moshe transcribed them as God was
saying it.
The last book
is Moshe
putting that message of God in his own
phrasing.
And I think this is actually captured
much earlier than the vagon in rashi to
migilla 31b. He says that the toa in
paradukotai
may not be interrupted. You can't take a
break. You have to read the whole thing
in one shot. In contrast the in paraso
may be broken. Why is that? Sarashi says
the toah inukosa is written in the first
person. The noi I will give if kadi I
will appoint. Who is the I? It's
certainly not Moshe. Moshe is not going
to say I'm going to bring a famine etc.
These are clearly the words of Hashem
himself.
And Moshe is conveying exactly what
Hashem says. But when you come to the
ino
the bad tidings that may befall us, the
grammar changes. Instead of I will, it's
Hashem. Hashem will
smite. So now Moshe is talking about
Hashem. That shift in grammar
perfectly reflects the villagon's
explanation because in the first four,
the speech is Hashem's own words. in
Dorim as we said it is Moshe and he's
faithfully transmitting Hashem's
prophecy through says in migill
now we understand why our parasa begins
with
Moshe these are the words that Moshe
spoke they're not any less divine god
forbid every word of devarim is also
Torah msi but this seafair reveals a
different mode of prophecy
Instead of hearing Hashem's words spoken
directly through Moshe, we hear it
expressed through the unique prophetic
voice of Mosher Rabenu. It is no less
binding, but you will find a difference,
such as, can I break up the two sections
when I'm calling somebody to the Torah?
Very minor differences.
Anyway, I hope you found this
enlightening and I want to wish you all
a Shabbat shalom. Good chabas.
