These parshi’ot which are situated towards the conclusion of Sefer Devarim can be said to form the farewell message of Moshe Rabbenu at the end of his life. In the Parashot before us Moshe sums up his life, saying:

“I am one hundred and twenty years old today; I am no longer able to go out and come in.”

(Devarim 31:2)

The verses at the conclusion of Parashat Ki Tavo describe the words of Moshe Rabbenu to the nation:

“These are the words of the covenant, which God commanded Moshe to make with Bnei Yisra’el in the land of Mo’av, aside from the covenant which he made with them at Chorev.”

(Devarim 28:69)

Let us note that there are two covenants: the covenant of Chorev and the second, renewed covenant which occurs now in the plains of Mo’av. In fact there are no further mitzvot from this point onwards until the end of Sefer Devarim, aside from two mitzvot which may be seen to summarize all the mitzvot – the one is the commandment:

“And now write this poem for yourselves, and teach it to the Bnei Yisra’el.”

(ibid. 31:19)

And preceding this mitzva we have the mitzva of Hak’hel, (“Gather together,”) which is the commandments for the king to gather the entire nation on Sukkot and to read to them from that Sefer Torah.

From this point onwards we have Moshe Rabbenu’s last testament:

“And Moshe called to all of Yisra’el, and he said to them: ‘You have seen all that the God did before your eyes in the land of Egypt to Pharaoh, and to all his servants, and to all his land; your own eyes saw the great miracles, signs and wonders.’”

(Devarim 29:1,2)

[The terminology of the verse “And Moshe called” indicates an opening to a new subject after the conclusion of the preceding events. As we mentioned, the content of the following verses is Moshe’s summary of his life.]

The term “You have seen” that Moshe employs quite obviously does not apply to those present before him, for they are to enter the Land of Israel, whereas those who saw the miracles and wonders in Egypt were the generation of the desert who were not to survive the journey of the desert as a result of the sin of the spies.

Therefore “You have seen” does not relate to the individuals standing before Moshe but rather to the nation as a whole which experienced all that had occurred during Moshe’s leadership from the exodus from Egypt until now.

We then find Moshe making an extremely severe statement:

“However God has not given you a heart to know, (“lev la’da’at”) nor eyes to see, nor ears to hear, until this day.”

(ibid. v. 3)

It would seem that Moshe Rabbenu is telling Yisra’el that they simply have not progressed at all until this day. Indeed, if this is the significance of this verse, we observe the most pessimistic and difficult summation of the nation’s behavior under Moshe’s leadership. Moshe then adds:

“And I have led you forty years in the wilderness; your clothes did not wear thin upon you, and your shoe is not worn old upon your foot. You have not eaten bread, neither drunk wine or alcohol, in order that you might know that I am God your Lord.”

(ibid. v. 4,5)

Moshe tells them, in the name of God, that all those miracles and wonders were in order that they should know “that I am God you Lord.” Still, however “God has not given you a heart to know, until this day.”

And then we find a more optimistic segment of Moshe’s speech, a segment that includes a seemingly less significant mention of various historical events.

“And when you came to this place, Sichon the king of Cheshbon, and Og the king of Bashan, came out towards us to battle, and we defeated them. We took their land, and gave it for an inheritance to the Re’uvenites, and to the Gadites, and to half the tribe of Menashe. Guard therefore the words of this covenant, and do them, in order that you may prosper in all that you do.”

(ibid. v. 6-8)

The summary, therefore, is to “guard” and “do them,” and then “you may prosper in all that you do.” There are a number of issues in the verses we have mentioned that require clarification. What is “until this day?” Which exact day is Moshe Rabbenu referring to? What is a “heart to know?” What does “in order that you may prosper in all that you do” mean?

Furthermore let us pose a general question regarding these verses: What is the significance of the specific content of these verses, and what is the nature of the hidden process that seems to lie behind these words of Moshe? (This process is divided into two periods: “until this day” which is characterized by the fact that God has not given you “a heart to know.” From this point onwards Yisra’el can then attain the success of to “prosper in all that you do.”)

We must note that this expression of “until this day,” (or “today”,) “ad ha’yom ha’ze,” appears in at least three other locations in the Torah.

We find it appearing in relation to the rocks which Yisra’el placed in the Jordan river:

“And you shall write upon the stones all the words of this Torah very clearly. And Moshe and the Kohanim the Levi’im, spoke to all of Yisra’el, saying, Take heed and listen Yisra’el; this day you have become the nation of God your Lord. You shall (therefore) obey the voice of the Lord your God, and do His commandments and his statutes, which I command you this day.”

(Devarim 27:8-10)

It is interesting, and certainly it is not merely coincidence, that once again the pair of words “obey the voice… and do His commandments” appear, reiterating that which was stated at the conclusion of Parashat Ki Tavo, “guard” and “do them” relating to the commandments.

Furthermore we find this phrase “this day” appearing once again in our parasha:

“This day the Lord your God has commanded you to do these statutes and judgments; you shall therefore guard and do them with all your heart, and with all your soul. Today you have declared God to be your Lord, and to walk in His ways, and to keep His statutes, His commandments, and His judgments, and to listen to His voice.”

(Devarim 26:16,17)

We see that the pair of words “guard” and “do” appear in close relation to the phrase “this day.” The Torah then continues:

“And God has declared you today to be His treasured people, as He said to you, and that you should keep all His commandments; And to set you high above all nations which He has made, (so that you will have) praise, fame, and glory; and that you may be a holy people to the God your Lord, as He has spoken.”

(ibid. v. 18,19)

Therefore that which was stated at the Giving of the Torah, “And you shall be to Me treasured among all the nations” begins to materialize here, “today” – “And God has declared you today to be His treasured people, as He said to you,” (when did He say this? At Har Sinai.)

Rashi sensed these issues, commenting:

“‘This day you have become the nation (of God your Lord)’ – every day it should be to you as if today you entered into the covenant.”

(Rashi, Devarim 27:9)

In a similar manner Rashi commented elsewhere:

“‘Today God your Lord commands you’ – every day they (the commandments) should be new to you, as if on that very day you are commanded as to them.”

(Rashi, Devarim 26:16)

Thus, according to Rashi, “ha’yom ha’ze” – “this day” signifies a day that is to accompany you throughout your life. [I must remark something that may seem unimportant, but that in fact contains a deeply significant concept. Many people mistakenly believe that the words of our Sages “every day they should be new to you” refer to the Giving of the Torah on Mount Sinai. They in fact relate to our parasha, on the eve of the entry into Eretz Yisra’el. Therefore this concept of a daily new and fresh approach is only relevant from this time period and onwards.]

It seems that the basis of these issues revolves around the precise denotation of the term “a heart to know” with which we opened our shi’ur.

In our contemporary world we are accustomed to consider perception and knowledge as functions of the intellect, while the heart is considered as the centre of one’s emotions and feelings. This being the case, it would seem that we have incorrectly defined these actions, falsely relating each of these actions with the mistaken entity. Thus we have misunderstood the concept of “lev la’da’at” - a “heart to know.”

Rashi explains this as follows:

“‘God has not given you a heart to know’ – to acknowledge the benevolence of God and to cleave to Him.”

(Rashi, Devarim 29:3)

Thus the concept of “a heart to know” signifies the deepest level of acknowledgement that leads one to cleave to God.

It would seem that human beings consent to the understanding that it is the heart, not the intellect, which brings to closeness between individuals. The intellect is attributed with the ability of censure and analysis, the ability to distinguish between bodies and concepts. Often what the heart desires – the intellect exploits. The term “a heart to know” encompasses a magical harmonious fusion of the power of acknowledgement fused together with emotion. No longer merely the acknowledgement of that which is comprehended, but also of those entities which materialize in the world of deeds.

[It would certainly seem that one of the greatest anguishes that modern man experiences is the distinction between that which is comprehended and that which is emotionally sensed.]

Thus Rashi explains the second half of the verse, ““However God has not given you a heart to know… until this day,” in the following manner:

[Let us recall that these verses were stated in the context of the special Sefer Torah which was entrusted to the Tribe of Levi for safeguarding.]

“‘Until this day’ – I have heard that on that day that Moshe gave the Sefer Torah to the descendants of Levi, as it states ‘And he gave it to the Kohanim, the descendants of Levi,’ that all of Yisra’el approached Moshe and said to him: ‘Moshe Rabbenu, we also stood at Sinai, and we too received the Torah, and it was given to us – why then are you appointing your tribe’s descendants as (the Torah’s) guardians? One day in the future they will then tell us that the Torah was not given to us, but only to them!’”

(Rashi, ibid.)

After such a description of the events we would expect Moshe Rabbenu to be incensed at the nation’s claims, (for Moshe had already experienced such claims of nepotism with Korach and his grouping,) yet instead Moshe reacts calmly, even with a degree of satisfaction:

“And Moshe rejoiced over this, and regarding this he said to them: ‘This day you have become the nation (of God,)’ (Devarim 27:9) – This day I have realized that you cleave to and desire God.”

(ibid.)

The significance of these events is as follows:

Moshe remarks that now having seen the nation’s reaction, their passion and desire to be associated with the Torah, “This day” I see that you indeed possess “a heart to know,” inferring “D’vekut” - the singleness of purpose and will to cleave to God.

It is precisely this D’vekut that Moshe Rabbenu has been anticipating for so long. Already at the start of Parashat Va’Etchanan Moshe states:

“You who cleave (“ha’D’vekim”) to God your Lord (truly) live today (“ha’yom”.)

(Devarim 4:4)

[It is interesting to note that this concept of D’vekut, cleaving to God, is mentioned together with the term “ha’yom” – “today.”]

Yet this raises a fundamental question. How is it possible that until “this day,” (the nature of which we still have not fully clarified) Yisra’el did not possess this quality of D’vekut? The generation of the desert, which saw God’s miracles in Egypt, lived off heavenly manna, witnessed the sounds and lightning of Mount Sinai, and whose entire existence in the desert was miraculous in nature – would anyone even suspect that such a generation of individuals did not “cleave to God?”

Therefore it is clear that the concept of “D’vekut” – “Cleaving to God” – requires clarification.

Reflection on the physical location of where Moshe speaks of “this day” will assist us in resolving the questions we have raised. This place is the territory of Sichon and Og. Let us recall that Moshe calls out to Sichon in peace, yet God urges Moshe to war. Moshe desired to call to Og in peace, yet is commanded to do battle with him. Thus the wars of Sichon and Og were those wars that Moshe would rather have averted, yet he was commanded by God to go out in battle.

Moreover, those who settled the land conquered after these battles, the tribes of Re’uven and Gad, did so against Moshe’s initial desires.

Now we may conclude the following:

Sefer Devarim finds itself in the tension between Har Sinai (“Mount Sinai”) and Har ha’Emori (“The Amorite Mountain,”) or more precisely in the tension between the study of Torah and actions and deeds. In fact this tension is that between the study (of Torah) without deeds, and the study (of Torah) which leads to deeds.

In short: this is the tension between the Torah of the Diaspora and the Torah of Eretz Yisra’el.

Let us now complete the puzzle piece by piece.

Sefer Devarim opens with the following narrative:

“These are the words which Moshe spoke to all of Yisra’el on the (east) side of the Jordan, in the wilderness, in the Arava opposite the Reed Sea, between Paran and Tofel, and Lavan, and Chatzerot, and Di-Zahav. Eleven days’ journey from Chorev, by the way of Mount Se’ir, to Kadesh-Barne’a.”

(Devarim 1:1,2)

It was at Kadesh-Barne’a that Yisra’el sinned with the spies!

And then we find the synopsis of the fortieth year in the desert:

“And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moshe spoke to Bnei Yisra’el, according to all that God had commanded him (to convey) to them.”

(ibid. v. 3)

Yet first we find a short introduction to Moshe Rabbenu’s impending speech:

“After he had slain Sichon, the king of the Amorites, who ruled from Cheshbon, and Og, the king of Bashan, who ruled from Ashtarot in Edre’i; on the (east) side of the Jordan, in the land of Mo’av, Moshe began to elucidate this Torah, saying…”

(ibid. v. 4,5)

Once again we are told of the victories over Sichon and Og, and here find the first reproach:

“God our Lord spoke to us in Chorev, saying: ‘You have remained near this mountain for too long.’”

(ibid. v. 6)

We would expect Moshe to continue his tale of events by recalling the Divine manifestation at Chorev (Har Sinai) in relaying the Ten Commandments to the nation. Yet in place of this Moshe rebukes the nation: “You have remained near this mountain for too long!”

[The term in the verse “rav lachem” can be simply understood as “enough.” This is similar to the rebuke “You sons of Levi have gone too far (“rav lachem,”)” as the Kli Yakar notes shortly.]

Thus God tells Yisra’el: “You have tarried at Har Sinai for too long!”

[Rashi comments “‘You have remained… too long’ – You have received much greatness.” However this would not seem to be the p’shat of this verse.]

Therefore, after forty years Moshe summarizes all those experiences that transpired after the Exodus from Egypt. When he describes the revelation on Har Sinai he states that we were commanded (in an atmosphere of Divine rebuke) to move on to Har ha’Emori. We certainly do not expect this kind of synopsis – yet this is the very defining issue!

The Kli Yakar explains the content and significance of this Divine rebuke:

“‘You have remained near this mountain for too long, turn and travel’ – This is the first reproach, for the people despised the Land and settled at this mountain in a permanent fashion, and they did not turn towards the Land, the unique location to fulfill mitzvot.”

(K’li Yakar, D’varim 1:6.)

The Kli Yakar thus explains that this verse is in fact the first rebuke of the nation, “for the people despised the Land” and settled at the mountain in a permanent fashion.

This, then, is the significance of “rav lachem,” “You have remained… too long.”

As he continues:

“And ‘You have remained… too long’ – ‘Rav la’chem’ - is the same terminology as ‘You sons of Levi have gone too far’ – ‘Rav la’chem B’nei Levi,’ (Bamidbar 16:7) – that is to say that this minor (tarrying) is rebellious and sacrilegious. For it is truly too much for you, this settling at this mountain in a manner that is permanent.”

(ibid.)

What, then, is God’s command that the people “turn” and travel away from Har Sinai?

“‘Turn’ -Turn away, face the Land, and travel to the essence of your source, for it was from there that Adam ha’Rishon’s (“First Man”) material substance was formed, in the same manner that (God) instructed Avraham ‘Go forth,’ (B’reshit 12:1.)”

(ibid.)

According to the Kli Yakar, then, the word “P’nu” – “Turn” – stems from the root “panim,” “face.” Yisra’el were required to leave Har Sinai with their faces directed towards Eretz Yisra’el, towards the Har ha’Emori, which is “the essence of your source;” and this parallels God’s instruction to Avraham of “Lech Lecha,” “Go forth,” meaning ‘go to your true self.’ This is only possible in Eretz Yisra’el.

And all this is due to the fact that:

“For it is not the study (of Torah) which is the essence, but rather the deeds.”

(ibid.)

And now the destructive error is quite clear,

“For in journeying from Chorev your intentions were quite different, to travel from a location ordained for Talmud Torah (“the study of Torah,”) and you did not turn your faces to the location of the fulfillment of mitzvot. In this rebellious act you will ultimately despise the Land (of Israel,) thus the verse states: ‘And when we departed from Chorev, we traveled through all that… desert,” (Devarim 1:19.)

Each of you directed his face towards the desert and not towards Eretz Yisra’el, for indeed the spies said ‘Let us return to Egypt,’ (Bamidbar 14:4.)

However after the incident of the spies which brought a terrible punishment on them, they repented, albeit after negative stimulation (of the punishment,) and there it states: ‘And we turned and we traveled,’ (Devarim 2:1.)”

(ibid.)

In summary, the Kli Yakar’s wonderful commentary explains that Sefer Devarim opens with this rebuke of “Rav lachem,” and then all the crises and negative developments that occur afterwards are clearly understood in the light of this first shortcoming.

In order to further understand the Kli Yakar we are required to examine the words of our Sages.

Our Sages debate which is greater, Talmud (the study of Torah) or possibly Ma’aseh, (deeds, actions.) What was their answer? That Talmud is in fact greater, for Talmud brings to Ma’aseh. It would seem that this answer holds within it an internal contradiction! For if you conclude that Talmud is greater, why then is this justified by the reasoning that Talmud brings to Ma’aseh – which seems to infer that rather Ma’aseh is greater! If this is the case, then Ma’aseh, not Talmud, is the greater!

The principle that arises from this is as follows: Neither Talmud nor Ma’aseh are fundamental on their own, it is the fusion of both that is vital.

Together, when one has that Talmud which leads to Ma’aseh, Torah study which leads to Torah actions and deeds, then one obtains the critical balance essential for proper existence.

This is already hinted at in the Torah, when Moshe Rabbenu says:

“And this is the Torah which Moshe set before Bnei Yisra’el.”

(Devarim 4:44)

This verse is not stated in context of the Torah that we received on Mount Sinai, but rather in relation to the three Levite cities of refuge that were established to the east of the Jordan, signifying Torah that is directly connected to actions. These verses are preceded by the verse:

“Guard them (the words of Torah) and do them; for it (Torah) is your wisdom and your understanding in the eyes of the nations.”

(ibid. v. 6)

This is the synthesis of wisdom with the tangible reality, between the Talmud and Ma’aseh, as Rashi comments:

“‘Guard them’ – this is study; ‘and do them,’ this is as the literal meaning (denotes.)”

(Rashi, ibid.)

The following concept lies at the core of this issue:

When the nation enters Eretz Yisra’el the Torah transforms from a great, lofty ideal into a living organism! Not only in the four cubits of Halacha, but in all the corridors of life – in the economy, the army, etc.

Har Sinai represents wondrous spirituality, however this sanctity is limited. After the grand event of God’s revelation, the sanctity no longer remains on the mountain. The journey must begin from Har Sinai to Har ha’Moriya, (The Temple Mount,) which is eternally sanctified.

It is very easy to be lured into remaining in the ‘greenhouse’ of Har Sinai. This was the very sin of the spies who were so captivated by the Torah that was purely Torah study, and not the Torah that then leads to actions, Ma’aseh.

When Yisra’el triumphed Sichon and Og, (even though this was not in line with Moshe’s desires and was eventually achieved through God’s urging and command,) the shift from Har Sinai to Har ha’Emori was completed. Only “ha’yom ha’ze” – “this day” – did Yisra’el finally have the “heart to know,” only today and onwards could true D’vekut occur - for D’vekut must take hold in a certain measure of material substance. When Bnei Yisra’el complained to Moshe that they would not allow the Torah to become the sole property and inheritance of the Levi’im he rejoiced, for then it became apparent how much they desired D’vekut.

“This day” is the junction where Yisra’el must transform themselves from “Talmud Jews,” to Jews who are defined as those of “Talmud which leads to Ma’aseh.”

“This day” there are no longer heavenly voices and sounds. Moshe, the miracle-worker, gives way to a new leader, Yehoshu’a. Now Yisra’el will have “eyes to see, and ears to hear,” (ibid 29:3,) for now begins the great journey to integrate the spiritual world into the material substance.

This is not a simple requirement, and it is only of this demand that one may say “every day they should be new to you,” for the spiritual infused into the material – which by nature is unchanging and static – this spiritual is constantly rejuvenated, replenished, and renewed.

To know God, to have a “heart to know,” is only possible when the eternal nation enters through the border of Har ha’Emori into the land which has Har ha’Moriya at its center. And from there the nation may call out in the name of God, Lord of the Universe.

Translated by Sholem Hurwitz.

Copyright Keren Yishai/Rav M. Elon