The Mitzvot of Sefer Devarim | Rabbi Neil Winkler | December 25th 2025

I'm going to at least go six seven. He goes back of the um for example setting up a judicial judicial system mentions about um the time now he said it's Okay, it's a second year or just about second year. Uh let's now you hanging around here of uh Hari and let's it's time now to travel into the holy land into eritan into Israel and before that they they started that the Israel the text tells us said look before we go in let's send spies So we learn the story of the spies there and after that and but the the punishments and how they were now um punished I suppose but they now are going to remain in that midbar for another basically 39 years 39 years um and die there Um and then he goes and after he tells that it says perbet and then God said to us in the 40th year okay you've been walking around the this har this not har but now now it's a different mountain that they have been going around and around and he said and now it's probably time for us to go into the land skips 38 is. So I explain to them why I explain to you why this is so and what the story that Moshe was trying to give them at the very beginning of his speech which is a essential theme of all of the of and that is I'm not going to be here. You're going in. I'm warning you. If you do what God wants, you'll be fine. if you don't everybody out of the pool. That's what he's telling you. And the proof is he says, remember we said we're going to go in. It was just 11 days after he started traveling. You were going to go right in. It would be 11-day journey and you'd be going in one, two, three. Within the three months, you know, after he got the to the you would be going in. And what did you do? You did not listen to God. God said to you, "Go in." And you said, "No, I'm not going to invade." And finally, when God gave you the punishment, number of you said, "Okay, you're right. We'll go in now." And Mosha said, "No, no. God says don't go in now." But you went in. So when God said don't to go in to the land, you said no. When he said to him, "Okay, now you can't go into the land." You said, "Yes." You did exactly the opposite of what God did. And what was the result? The people who were there got hurt. And the people who went did not go in spent the next 39 years in the desert. And the 40th year when they got close to the land, then God says to them, "Oh, you're coming very close to the land." And there the let the the nations of Ammon and of Moav and of Adome and it's tempting you to want to go through them and you know fight with them. So you know and God says as I say in Israel no because these are the lands I promised to Ben Abraham the descendants of Abraham meaning alot and uh Isab and I'm going to give them to them not you. So don't you dare fight with them. You have to go around to get around them. And what did they do? They listened. They didn't invade when they wanted to because God said no. And then when they get the and they're threatening them and they won't let them go through and when they came to threaten them, God says, "Okay, you can now fight. Now you go and fight and you can take over the land." And what did they do? They fought took over the land. So what happened in the 40th year was totally the opposite of the first second year. When God said go, they said no. When God said no, they said go. And then in the 40th year when God said no, they did no and they said go. That's the me that's the message of you do what's right and you'll be fine. You don't do what's right and it's going to go wrong. That's what he wants. Now that you understand that well that's what that's the really the in part of the introduction of that's why he started that way cuz he has to tell you first ABC of my speech is going to be you've got to listen to God. I'm not going to be there to warn you. I'm not going to have God coming down to you and do his his punishments. He doesn't do that anymore. You're going to go into the land. You're going to have to do it yourself. He's not going to give you any more mind anymore. He's not going to give you magical water, you know, unless you're in the 21st century and you figure out how to get water from the air. But that's something else. Uh I'm not going to He says, "You're going to have to do yourself. You're going to have to do things yourself. You must do things." One of my frustrations and you know this because I said it before and they'll put me into whatever God you can't sit back and say be we can't God will do it for us make aliyah if God wants us to make aliyah he would put us have wings and then we should go the Messiah will take us the mitzvah and there says Clearly the make to find all different show of the claim that maybe it isn't because there is the Gar says it also there are a few ex exceptions to why you will have to go but it gets to the point talks this about this if a w if um uh the wife says she wants to live in Israel stay there and you want to move away you have to give her a divorce and let her stay there you have to follow her because it's going into mitzvah. So that that's a the part of the concept of God is saying there don't get used to this, you know, Egypt uh desert experience where uh you had a problem. No, you know, I I'll do it for you. Needed some uh food, I'll give you the man. You wanted some meat, I'll give you some sloth. Um you want some water? I I'll make a magical order. Don't worry about it, you know. It was as God the Moses says [clears throat] at at I'm sorry at Yam he says when they're screaming and yelling what are you going to do the Egyptians are coming we're going to be he says God will fight you just sit there quietly God will do it for you at the end of that para when attacks them. God doesn't say that. God says, "But say God says to Moshe, gather an army and you go and fight against him." He didn't say, "I'll do it for you. You got to do something yourself." It's an, you know, understandable, I suppose, the slave me mentality. you'll tell me what I have to do and I'll do it. Well, you know what? This time I'm telling you what you do. You do it. I'm not going to do it for you. And that's what happens. The difference between the beginning of of Shalak and the end of Shalah where at at um Yam God does the fighting at the end of that he says you better you have to do the fighting. And so uh unfortunately it would imagine nowadays at least uh they would have put Moshe in because he he took his he was the one guy in his co Yoshua and they made him the head of the army and he gathered an army and I'm sure there were a lot of people who were learning there and they and they still went into the army. I don't know why that's how that's what God expects expects you to do something. So that's what that was the first beginning that we said in when we went after that I went and I discussed with you how we go from there and include this hari what happened in the giving of the ten commandments besides going through the ten commandments themselves which I'm not going to go over now but I did show you that it was never supposed to be an exact uh an exact exact act duplication of what's in paratro in this this is as the Torah says it's it's amazing what you learn when you're in the words in the Torah and it brings about what happened at night when it's told in here in it says you remember what happened like these words which means it wasn't exactly what it was and we I pointed out the differences clearly that are in the sec the uh The second I call the second um I said the version of the bed the had there was one second version as given by Moshe was the explanation of what it was meant certain things were meant yes it says in the first time you have shabas because God created the universe at the time when about enter Israel inim God says it that God says you have to be good to your uh your You know, and it says it says the reason why you have a Shabbat is so that so that your servants and your slaves will have a time to rest. That's not found anywhere. Uh and and and and that's why by the way in Kdish we say both things. But so that's that we went through that and then I told you okay the last thing I think I told I spoke about the the sections that the after the introduc section we had a section starting from with and the specific major major concepts of Judaism I guess I can put it that way basic you know uh the alka Now the first words it says is exactly after the when the second section of this begins and it says and now God said and now these are the important these are the laws and words of God's thing and what's the first one they say the first thing he tells them that's a pretty important one may not be as important as but you know it's important And just like the first of the according to one opinion the first was first thing get to know God. So he starts with that and then he goes the love of God. That's the first part of the section two of the big basic essential mitzvah or concepts of Yiddish kite and we go through that and I didn't not going through all of these things but I promise you if you look at this that's what you'll find and I told you something very interesting that's one of the last things I told you I'm sure you remember it well well anyway and that is the closing of this important section it closes in per olive and it says understand that uh you have to when you're going into a land that's not like the land of of Egypt and Rashi says yeah he means that it's even better than because um yeah he gives he thinks Rashi quotes that Nebuchadnezzar says sounds good but that's not the concept. The concept of Shamoa is that right before it says that it's not like the Mim says because the weather but more importantly the water is a different story and this and it says that that in Egypt you have the Nile and and you go whatever you want. you go and you back up. You have you can make a little little um rivers, you can get little springs, whatever you want from the Nile, whatever. And that's what you have. And that's why the Egypt's entire um population then and possibly now also is around the Nile Delta. That's what it's he said there. You have to rely upon rain when you're going to Israel. And fortunately and for you perhaps unfortunately rain is up to God. >> And so again the message is if you listen to God you'll have rain and everything but everything will be great. And if you don't If you don't listen, if you turn to idolatry, then God's going to shut down the waters. You won't have water. It's not just not just a matter that you can't take a long bath. We're talking about you won't be able to have your agriculture, you can't drink, you can't everything. said and if that's not good enough says eventually eventually it'll happen that you get thrown out of the land which is exactly what happened so that and what was that the very end of this section why am I saying that because what is said what do we say in the first paragraph right and says says that feeling also the guess what almost the exact same thing is in the second section it's in sham that's the closing of it so you see this this is book ends of that section so the clarity that suddenly that nobody's know we say oh gee I never knew that I mean should know it because the clarity of a uh of the sections becomes very very obvious very obvious Yes. And now we're assigned to section number three. And these are this is a the bulk of it was the mitzvot the non I won't say essential mitzvah. I will say it is part of the non um basic uh you know essential mitzvot and uh and that's what we're about going through. This is it's called the vote number one number two. Um in the second part we real of things. So for example, we're going to start with and that starts with you have um important stuff but you know um this law themita and by the way as we'll see is a different shmita that you that we find in per in I'm sorry it's mentioned but it's really detailed in vayra This shmita doesn't mention anything about laying having the fields lay fellowow. It talks about one thingatim and that is don't carry over debts. Debts should be paid up. If they don't you have to you have to forgive whatever the debts are from others. That's called theatim. But that's found also which by the way is something else which I mentioned the differences between that the first side is really how you relate to God but the second section is how you relate to your society and to other that's what this is about and therefore we read about the laws of saddaka we have ma are not just ma the gifts of God but ma that you have to give a mi that you give to the poor and so on and so forth to the kohanim um and you see [clears throat] fascinatingly you find the opening of section one of the big mitzvot the important mitzvot starts with the words the following are the commandments and the and the uh laws and the that's how it begins. You know how the 12th section this I'm sorry the 12th perk which has the section of the second mitzvah the the not the basic mitzvah the other mitzvah here we read the following says before it was here it's are primarily I would say you know um tors and how you how how justices and how courts would deal with others. That's a dot. Uh and um and also there. But that's because this is the function is more of how you're going to deal within your society, how you're going to deal with people. That's what this second section of mitzvot or the third section of that's what it's about. And um here you have the details more detailed more specific than the first part. Um the um the beginning the fact that it begins with a very clear a the following are as it says both in the first section and the second section of mitzvah clear start with starting a new different thing. And um I I would go on to say that the is after the foundational mitzvah and then after the rest of the mitzvot of course we finish up um the uh with a the second section with a I shall call it a covenantal ceremony at haru zim and harval. What is that? It's basically the braha and after he begins with if you do what's right everything will go fine if you do what's wrong bad news he ends with the same thing when you go into the land just to remind you we see that in the beginning of a it says you should when you go in she said a you should you have to go to highin That's where it's going to be. Now on you'll have half of the half of the tribes will be faced and given the everybody's going to answer a one of and then after each bra there is a corresponding kalala which is the faced of the of the si six tribes in harva. It isn't that we're cursing one and as half of the tribes and blessing the other half. The both the blessings and the curses are addressed to all of them. But the idea of going one to the other was in effect saying you're all in this. In between them are those who pronounce it. some of them in the in because Le is also as a a shave it on there. And uh that's basically somewhat of a closing and and and it's fascinating really um because um the last part the last mitzvah before we get them to go to go what they have to do at Har exactly what they he has to say and so on and so forth is Um the story of Mer and Bikurim as in Kabo Bikurim the breeding of the first fruits why um it follows the in the first breath it's inmote that is then explained in in with about not and so on and so forth. He cannot buy idol things so on and so forth and all these things about you can't harm and so on and so forth. Um, and then it says for her breathe. Now, I'm not going to go into this because I think that is a little too much to know. But you see that it really is a very very very logical thing. In fact, what is refined right after the debro in we find it reverse in. So it's really a very fascinating thing if we understand it and we can uh better come to Dvarim in the summertime if we're coming to sh you're not in vacation not going to sh to understand it it's such an important place okay the last part which I'm not going to go into so what is is primarily the call we've made a b with god we kind of Brit the end of after all of the mitzvot that are given in vayra and we end up with the call to but that's the brit the is basically the threat that's going to happen if you don't do these things and that's the what we call the how terrible it is um then we go to and then with all of its many many uh mitzvot most mitzvot of the Torah are found invarim Um and it ends with what to also this is the bridge. You don't do this man. I told this to you back then in in year number one two. Now I'm telling this to you now before I go in. You have to know that it ends with that brid in effect. Um, so it really again is such a logical logical book end not only to Dvarim and but even to the whole Torah and the the actually the mitzvah part after that uh well you have a one or two mitzvah now you know that you have to write here for Torah and that's it what is it all that again. God says, "I know unfortunately you're not going to be perfect and you all God, but you will then do cha fascinating. It's it's almost the exact same thing we find in per in in Kanan also after the idea you have there the beautiful peric lammed where it starts with the threat what's going to happen to you because you're going to sin and then it goes on to say but you will do too well and God will return to you and you will return back to the land and they did that they didn't do the right in they were thrown out and they came back but the the return wasn't really that great just you know I give history of lectures too which you know understand the return of Jews from the first uh Kurban the first exile historically took place approximately less than 50 years less than 50 years after they were exiled. The exiled was in 586 B.CE. And according not to Allah much as most historians and also other uh Rabaza and stuff it was it was Cyrus comes and tells him about 539 538 which is uh 48 47 years after Jews return. That's why when you read in Ezra, you find that the Jews who had returned and they were trying to rebuild a Beethamed when they came back uh they were crying. Some were were so happy having built a new Bethagdash and others were crying. Now the building is did not happen overnight. But when they started to build it already, the people who were there yet and were old enough to remember what the real huge Betham Mcdash was like, they saw this, you know. Yeah. It's it's like going where is it in the next to what's the name of right in the tank center. Where is that found? Uh I used to remember words. >> Huh? Where's that? >> Huh? >> Lun. Right. So right in what do they have right there is mini Israel. >> Yeah. I don't know if it's still open. >> Imagine they come back and they see a mini mdash. It was not what it was. They didn't have the money. So they felt bad. So it was not that long after the exile that people were still alive remembering what the first temple was. So it wasn't the 70 80 90 years. It was not they were bad. Uh and yet and the reason I'm making this point how many people return 20%. >> Huh? >> We we don't know exactly what the population was there in that Babylonia and how many will come. But you're right. We don't know. But it may be 20%. Maybe if you look in fact we always make a big deal. Oh the return of Ezra. Yeah. Great. The return of Ezra was about not even one uh not even 10% less than that of what Yerubl brought with uh when Kohashes told them to come back. But the ones who came back were not the wealthy people. N the guys who made it in Babylonia, they had the pools in the backyard and everything. They weren't going to anywhere. They were very comfortable where they were. They in fact learned about um what is it called about um planting on mountains on steps rather than on slopes making into steps. There's a name word that when I was intelligence I remembered um I used to talk about it all the time and just the words I don't remember. uh and that was eventually brought to Israel. And if you look at very often you look at the around that it's like this not because they learned they could they could uh um plant now on mountain sides which was impossible because when the rain came it washed down everything. when they did it as steps, it stayed on the step. And they even started to plant within the um um vertical walls too because they were what they had there too. Very interesting thing. Um but the wealthy and the wellto-do stayed in >> order [laughter] [clears throat] living in Borak and M was in there and then taken >> you know yeah I you know we heard this week there was a whole big deal this is a fascinating thing they just said they are building two huge towers huge towers in $2 billion. They're building it now. All from outside who are going to live there, not just, you know, be there to live there. Huh? >> Yeah. Not just exactly this. It's fascinating. So maybe they're coming back. >> Terrain, >> huh? >> I looked it up. >> Terraining. Thank you very much. >> Which name? >> That's why God created Google. What? >> Inside. Huh? >> Terracing. >> Terracing as a terrace, right? >> Terracing. Yes. >> They made it into a Hebrew word. >> Huh? >> Terracing. Like the plural of terracing. >> No. One was amazed that I don't think they did. I'm sure if they found out they can use it, they will because they had so many nice Hebrew words that they said, "No, no, no. You know, we you have I when I grew up and I was running a Hebrew because I went to a camp and we spoke in Hebrew and everything was in Hebrew. We had basar which was chopped meat, you know. So that was a hamburger. No hamburger, >> you know. You know we had naknikiote which is still here but they know that Frankfurt it's I understand it was after Hamburg and Frankfurt and since we love Germany so much they understood that they took that in but there's so many nice Hebrew words that we use was what mean a what we call steak because the garra and then Mishna which is Hebrew called umsa was the best meat coming from the neck or something like that. So they call umsa then he said let's use for estate now you know what they call it steak. So anyway but at any rate I get off the uh the topic because that's what rabbis do. Um and this is what was happening and and that was shown by Chindi. They did come back but they really didn't come back in and after the second uh the second exile it was even worse because then they weren't allowed to come back. I mean it was true also but the truth is you know how many many Jews stayed there in after the first exile they weren't all given out. We read in the Tanakh that the for example that the that the um Galil area I should say the northern part where the 10 tribes quote unquote were first exiled 150 years before the Yehuda the southern tribes um they were still there tells about Yoshiu who went to the north to bring them down to teach them about Yiddish because they had they were they were pagans at the time. Um, so we knew they were still living there. Quite a number. Uh, who knows if these Samaritans who come in afterwards or had had any connection to that either way. So there were some Jews there. But after uh, you know, Romans, not Greek so much, the um, with the be who also wouldn't allow Jews in. If they allowed the Jews in, they wouldn't allow them into Usion. We're not allowed to. I was I got a chuckle because otherwise I'd cry when they say where were the Jews the whole time? They wouldn't let us in. Why didn't they come back before? You didn't cuz you go wouldn't let the Jew come in and then complaining why didn't the Jew come in. So that's what happened. So and I I talk about this because I often go too a little politically. Now, the the we still have it now, but at this point, we have almost half of the Jews in the world that are in Israel. We're still working on the other half, although about half of them are probably going to be um assimilated anyway. Uh but, you know, that's happening now. And that's what it tells you in the Torah that it says in Dvarim, it said you're going to come back. It may not be a year. It may not be 50 years. It may not be a thousand years. It may not be until 2,000 years, but you're gonna come back. And the world doesn't understand it. And the good people can't believe it, but they point to it. What other nation talks, speaks the same language, the same religion, and lives in the same place that they did 3,000 years ago? It's unbelievable. So that's Dar at the very end. And then of course we come to Bizot, the wonderful song of Hazenu Moshe's song. It's a po very interesting difficult word sometimes. And the last para visotra is a blessing that he gives to each tribe almost. Um what's interesting about it is that don't be confused in thinking that this is the last thing that Moshe said because if you look in Hazenu Moshe had already gone up to Harim, you know uh and um and he couldn't have given the braha when they were two three million people were down there and he's going up. So that happened actually before probably the last thing he says he give the gives au fine that's but what I do have now a few little time that I have just to want to show you that the the concept that I was telling you about the importance of and what the main thing is I want to show you that it was never meant to be a repetition of there and I have here a number of almost um conflicts almost uh complete complete um sorry >> thank you >> okay yeah we have two sides and yes if say one thing you're right uh and you're right Do you know that we call that more with a conflict there was a completely difference from one or the other. So I have here for example inmote [snorts] we have the story a story as I this I did I had told you before right remember the Shabbat it says well go to number two what's the first word of the as we've gone through not yeah it's some observe the Shabbat okay then like I find to be very very strong. I mean, you know, in the in the blue of the darm, I gave us some other less important differences and, you know, little tweaks about what to Moshe was trying to say what it means. You know, one of them it says here, you have to keep observe the Shabbat day and keep it holy as your God, Hashem, has commanded you. See, that makes sense because he said, you know, that's what he told you 39 years ago. So, okay, fine. But then I I told you and I think it's really crucial. What's the reason of the Shabbat? So what do we see here? What's the reason? Uh and he says key in the inote for in six days Hashem made heaven and earth and sea and all that is in them and then rested on the seventh day. Therefore, Hashem blessed the Shabbat day and hallowed it. What's the difference? Look at what it says here. So that male and female slave may rest as you do. Remember that you were a slave in the land of Egypt and your God freed you from there with a mighty hand and outstretch outstretched arm. Therefore, that's the reason that God Hashem has commanded you to observe the Shabbat day. That's a powerful difference. It's a powerful difference. doesn't say that this about that doesn't say that in immigration but if we understand that in in the in the first one he's talking about his relationship to God and here he knows he's going to go on to the relationship to others sensitivity to society you understand why that was that difference >> in the first one we also blessed Shabbat in the second one it doesn't mention that blessed Yeah, but it doesn't have to. You know why? Because it says that embrace it, right? So there it has it there. But that's an interesting difference. Thank you. Uh see that. Good. Okay. Then um I chose the second one here. And that is number three. We read in Vayikra that um >> you well right we have well again I guess if you turn the page we got the English we okay um if you are if you're kin under you continue in straight if they're poor I know easier to say it in English you know um and must be given over to you to support them. Do not subject them to the treatment of a slave rema remaining with you as a hired or bound laborer. They shall serve with you only until the Jubilee year. Right? And then then they along with their any children shall leave from you and go go back to their family and return and so on for they are my servants to my freed. Okay. However, as we have this inu inim it includes it something else. It says if you have a given a a relative somebody a kin it's a um a Hebrew man by the way sold to you. He should lead only six years. Now in the seventh year you send him free. And when you send him free, do not let him go empty-handed. Oh, wait a minute. We don't find that here. We don't find that even in Mishim, which talks about this six days, seven day thing. Certainly not over here in Vayikra. It says you have an obligation. Furnish him from your flock, threshing floor and vat with which that what with which your God has blessed you. Because bear in mind that you were slaves in land of Egypt and your God redeemed you. Therefore, I enjoy this commandment upon you today. Again, we're tying into the experience of people who by by and large were not enslaved cuz they are the second or third generation. Those who were slaves primarily those who are six, you know, died in the desert. Only those who were less than 20 were able to when they left Egypt were able to survive to go in the land. So the bulk of the population were not people who were slaves. And that's why invar you find this constant repetition. Remember you were slaves because you wouldn't remember that when things are good. You don't remember you were bad, things were bad. You don't remember that. It's it's a triple human. It's humanity. People are like that. You know, you don't remember how things were bad. You remember you brought up in a poor family. You're doing you do great. You don't remember that there are other poor people now. Not I mean some people of course many do but some don't and he says remember this remember this the concept here not only of yo which you do have that and other things there are so many differences I these two things um but the idea that you have to give your slave when you free him you don't say ah man I should stay here longer you know you deserve no And don't what what and it's such a brilliant thing. Think about it. He's a slave because he was too poor. He gets out, but he's richer now. He's also still poor. He didn't get any money from you. You're not paying him. So you're going to give him back and go back to his home and he's still poor. He's going to have to be a slave again. So what does the Torah say? Don't do that. Give him enough. And you'll notice in the kazal say this so man man man man man man man man man man man man man man man man man man man man man manif just just magnificently and they say that that what you choose him and to give him you give him things that will multiply and increase whether it is you know seeds for wheat or something you can plant or animal you know animals right animals who will then also uh increase all of that so that he will not again He's stuck in that terrible mire of poverty. What a sens a sensibility thing. You know, you look back, I say this often and you know, I say a lot of things often because I talk too much, but you'll see that I always say that how do I define how can we define a culture or civilized society? It depends on how much of the Torah they've taken in. The Torah has a laws of making sure that you're in a butcher store your stale your scales are fair. Where do you find that? It's a remarkable thing. It's a sensitivity for that that the Torah is telling us. So, it's you have to really appreciate that. I'm sorry. Yeah. Thank you. Um I think it's interesting because it it uh it finishes that particular sentence when you're furnishing out of the flock threshing floor and that with which your god Hashem has blessed you. >> Yeah. >> And then that after that that he should the >> they should be reminded >> of where they came from is like Hashem has blessed you. It's like we're also reminding everything that came to you came from me, God. >> That's exactly right. >> You're giving it to somebody else. Remember that it's not yours. >> It's mine. >> Absolutely. And that's exactly what Darm is about for this new generations who don't have all those miracles and stuff. Said understand that all of this comes from God. And you have to remember that when you're dealing with people and and what a tremendously important thing. I'm glad you pointed that out. Remember if Hashem took you out of Egypt and you know what he did when he took you out of Egypt? They left with huge amount of money and huge amount of things that they had tremendous flocks and everything. That's what it says very clearly in inote uh you know they were very wealthy. So he says, "Yeah, God took you out of Egypt and gave you something so you can live on that. Now you'd be like God. You now when you give doing your slave freedom, you must give him also something in his hand." What a fantastic thing. I The guy who wrote this Torah is a pretty smart guy, you think? Unbelievable. The sensitivity is so wonderful. So >> I think it's going to be a good book. >> You think so? Huh? Good besteller. [laughter]