{"id":10408,"date":"2023-07-21T12:40:39","date_gmt":"2023-07-21T11:40:39","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=10408"},"modified":"2025-08-17T14:36:34","modified_gmt":"2025-08-17T13:36:34","slug":"rabbi-tani-burton-parshat-devarim-words","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/de\/rabbi-tani-burton-parshat-devarim-words\/","title":{"rendered":"PARSHAT DEVARIM \u2013 WORTE"},"content":{"rendered":"

\u05d1\u05e1 \"\u05d3<\/strong><\/p>\n\n\n\n

1<\/em><\/strong> These are the words which Moses spoke unto all Israel beyond the Jordan; in the wilderness, in the Arabah, over against Suph, between Paran and Tophel, and Laban, and Hazeroth, and Di-zahab. (Devarim 1:1<\/a>)<\/em><\/p>\n\n\n\n

Most of the content of this week\u2019s Torah portion is comprised of Moshe\u2019s recount of all the times the Children of Israel defaulted on their end of their relationship with G-d.  It is rebuke, to be sure, but his speech to the Children of Israel–conveyed through hints and with deep respect for those whom he was addressing–is held up throughout our sources as the model for how to give rebuke.  Furthermore, the phrase \u201cthese are the words\u201d is understood by our Sages as a testimony to Moshe\u2019s eloquence and articulateness in delivering this rebuke.<\/p>\n\n\n\n

There is a question we can ask, however, on this last point.  If we jog our historical memories, we will remember the fact that Moses protested his own mission to the Jewish people in the following way:<\/p>\n\n\n\n

\u201c’Oh L-rd, I am not a man of words, neither heretofore, nor since You have spoken unto Your servant; for I am slow of speech, and of a slow tongue.\u201d (Shemot 4:10<\/a>)<\/p>\n\n\n\n

Since when did Moses become an orator?  Up to this point, we have gone along with his own self-description as someone who possessed the trait of \u05db\u05d1\u05d3 \u05e4\u05d4 (a \u201cheavy mouth\u201d or tongue)!<\/p>\n\n\n\n

Nevertheless, when we look in the Midrash on this week\u2019s parsha, we are informed that, indeed, Moses was the very paradigm of a clear, eloquent speaker.  Consider the following:<\/p>\n\n\n\n

\n

A peddler announced to the consumers at the local marketplace that he was selling argaman<\/em>, exquisite, dyed purple wool, the finest of its kind.  The king became aware of the peddler\u2019s publicity efforts, and instructed the peddler to appear before him.  <\/p>\n\n\n\n

When the peddler arrived and bowed before the king, the king asked him, \u201cwhat was it that you were selling?\u201d  <\/p>\n\n\n\n

\u201cNothing, my lord,\u201d answered the peddler.<\/p>\n\n\n\n

\u201cBut didn\u2019t I hear you calling out that you were selling argaman<\/em>?\u201d demanded the king.<\/p>\n\n\n\n

\u201cYes, your Majesty,\u201d answered the peddler.<\/p>\n\n\n\n

\u201cThen why did you tell me that you were selling nothing?\u201d asked the king.<\/p>\n\n\n\n

\u201cBecause, my lord,\u201d replied the peddler, \u201cin the eyes of the people, argaman<\/em> is a very exclusive product.  But argaman<\/em> is nothing compared to the wealth of the king\u201d.  (Midrash Rabba Devarim 1:7)<\/p>\n<\/blockquote>\n\n\n\n

Our Midrash is a commentary on the phrase \u201cthese are the words\u201d from our verse.  The lesson taught here is very deep: Moses found it difficult to express himself in conversation with G-d; in that context, he was \u201cof slow tongue\u201d.  This is because G-d Himself is the One Who fashioned the mouth and bestowed the power of speech upon man to begin with.  He is the Facilitator of all speech; what, really, can a person say to Him?  At the same time, the power of speech is related to the divine attribute of Malchut (Kingship), and for all intents and purposes, Moses was the king of the Israelites.  Accordingly, when it came to communicating with them, he was absolutely clear. <\/p>\n\n\n\n

We live with this tension between our ability to speak to people in a relatively clear manner and veritable muteness in the presence of G-d. This is probably one of the reasons why, in Jewish liturgy, such as before the amidah<\/em> prayer, \u201cL-rd, open my lips, so that my mouth may declare Your praise\u201d. We all need to depend on G-d, even for the strength and clarity to pray to Him. Note that this phrase is uttered even though the amida<\/em> is a standardized prayer that Jews recite three times every day. Noahides, who have much more freedom in how and when to pray, can take inspiration from this, too. Because it is a very human experience, standing before G-d and wondering how to truly speak and pray to Him.<\/p>\n\n\n\n

And we have to try.<\/p>\n\n\n\n

I once visited Rabbi Michel Dorfman zt\u201dl when he was in the hospital.  When I came in, he was still asleep, but eventually he stirred, opened his eyes and looked at me.  <\/p>\n\n\n\n

Then, without any introduction, he said, \u201cI just met with someone who was an advisor to President Bush.  He had access to the most powerful man in the world 24 hours a day.\u201d<\/p>\n\n\n\n

I waited.<\/p>\n\n\n\n

\u201cI want you to know,\u201d he continued, \u201cthat the littlest Jew has access to the One Who created the world\u2014 24 hours a day.\u201d<\/p>\n\n\n\n

Then he lowered his eyes, and relaxed, gently ending the conversation.<\/p>\n\n\n\n

Of course, Reb Michel\u2019s words apply to all peoples. May we all be blessed to pray with intention and a deep connection to G-d, every day.<\/p>
<\/p>\n\n\n\n

Schabbat Schalom!<\/strong><\/p>\n\n\n\n

Von Rabbiner Tani Burton<\/strong><\/p>\n\n\n\n

\u00a9 Copyright, alle Rechte vorbehalten. Wenn Ihnen dieser Artikel gefallen hat, ermutigen wir Sie, ihn weiter zu verbreiten.<\/p>\n\n\n\n

Unsere Blogs k\u00f6nnen Texte\/Zitate\/Referenzen\/Links enthalten, die urheberrechtlich gesch\u00fctztes Material von Mechon-Mamre.org<\/a>, Aish.com<\/a>, Sefaria.org<\/a>, Chabad.org<\/a>und\/oder FragNoah.org<\/a>die wir in \u00dcbereinstimmung mit ihren Richtlinien verwenden.<\/p>","protected":false},"excerpt":{"rendered":"

\u05d1\u05e1”\u05d3 1 These are the words which Moses spoke unto all Israel beyond the Jordan; in the wilderness, in the Arabah, over against Suph, between Paran and Tophel, and Laban, and Hazeroth, and Di-zahab. (Devarim 1:1) Most of the content of this week\u2019s Torah portion is comprised of Moshe\u2019s recount of all the times the […]<\/p>\n","protected":false},"author":3,"featured_media":11827,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[32],"tags":[],"class_list":["post-10408","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-parshot-of-the-rabbis"],"acf":[],"yoast_head":"\nPARSHAT DEVARIM - WORDS - Sukkat Shalom B'nei Noach<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/sukkatshalom-bneinoach.com\/de\/rabbi-tani-burton-parshat-devarim-words\/\" \/>\n<meta property=\"og:locale\" content=\"de_DE\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"PARSHAT DEVARIM - WORDS - Sukkat Shalom B'nei Noach\" \/>\n<meta property=\"og:description\" content=\"\u05d1\u05e1”\u05d3 1 These are the words which Moses spoke unto all Israel beyond the Jordan; in the wilderness, in the Arabah, over against Suph, between Paran and Tophel, and Laban, and Hazeroth, and Di-zahab. 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