Deuteronomy – The Tree of Life

Not All Who Wander Are Lost

weekly Torah reading: parasha Devarim 5782

parasha Devarim 5782

“There are eleven days’ journey from Horeb by the way of mount Seir to Kadesh-Barnea.” – Deuteronomy 1:2, JPS

Devarim (Deuteronomy is known as Mishneh Torah, Repetition of the Torah, because the book is an account of the journeys of B’nei Yisrael and reiteration of laws, because Moses sought to rebuke, instruct, and inspire the new generation that would be entering Eretz Yisrael. The account mentions that there is an eleven day journey from Horeb, the general area where Mount Sinai is located, to Kadesh-Barnea, passing around Mount Seir to get there. Kadesh-Barnea is where B’nei Yisrael gathered, before being commanded to enter the Promised Land (Numbers 32:8).

“Behold, the L-RD your G-d has set the land before you; go up and possess it, as the L-RD G-d of your fathers has said to you; fear not, nor be discouraged.” – Deuteronomy 1:21

However, the next verse after the eleven-day journey from Mount Sinai to the edge of Eretz Canaan, states, “And it came to pass in the fortieth year…that Moses spoke to the people of Israel” (Deuteronomy 1:3); and, thus begins Moshe’s thirty-six-day discourse. By contrasting the eleven-day journey to Kadesh-Barnea with the fact that now it is the fortieth year after leaving Egypt, attention is drawn to the point that had it not been for the debacle of the spies, B’nei Yisrael would have entered the Land from Kadesh-Barnea, only eleven days after leaving Sinai.

Yet, thirty-nine years transpired since that time; and, this is the new generation that is being prepared to enter the Promised Land after the many years of wandering in the desert. This teaches us that not all who wander are lost. For H’Shem remained faithful to the Children of Israel and brought them into the land despite the many delays, nisyanos (tests), and detours.

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Steady Course

“There are eleven days’ journey from Horeb by the way of mount Seir to Kadesh-Barnea.” – Deuteronomy 1:2

The book of Devarim (Deuteronomy) was previously known as Mishneh Torah, Repetition of the Torah, because the book is mostly an account of the journeys of B’nei Yisrael and reiteration of certain laws. The reason being that Moshe sought to rebuke, instruct, and inspire the new generation that would be entering Eretz Yisrael.

The account mentions that there is an eleven day journey from Horeb, the general area where Mount Sinai is located, to Kadesh-Barnea, passing around Mount Seir to get there. Kadesh-Barnea is where B’nei Yisrael gathered, before being commanded to enter the Promised Land (Numbers 32:8). “Behold, the L-RD your G-d has set the land before you; go up and possess it, as the L-RD G-d of your fathers has said to you; fear not, nor be discouraged” (Deuteronomy 1:21).

However, the next verse after the eleven day journey from Mount Sinai to the edge of Eretz Canaan, states, “And it came to pass in the fortieth year…that Moses spoke to the people of Israel” (Deuteronomy 3:3); and, thus begins Moshe’s thirty-six day discourse. By contrasting the eleven day journey to Kadesh-Barnea, with the fact that now it is the fortieth year after leaving Egypt, attention is drawn to the point that had it not been for the debacle of the spies, B’nei Yisrael would have entered the Land from Kadesh-Barnea, only eleven days after leaving Sinai.

He will also bring us into the Promised Land, as long as we do not stray; rather, that we should always seek Him as our Guiding Light. Inasmuch that the pillar of fire provided light for B’nei Yisrael at night, the L-RD will provide us with light in the darkness of our lives; despite the challenges in our lives, G-d will lead us to the Promised Land.

parashas Devarim 5780

B”H

Shiur for parashas Devarim 5780

‘Let us send men before us, that they may search the land for us, and bring us back word of the way by which we must go up, and the cities unto which we shall come.’”

Deuteronomy 1:22, JPS 1917 Tanach

Moshe recounts the events that led up to the incident of the spies. His discourse reveals that it was the people’s request to send spies ahead into the land. Yet, in the account given in the Book of Numbers, Moshe uses the Hebrew word for scouts. The people were more interested in sending out a reconnaissance mission, than in trusting H’Shem to show them the best routes and strategies when conquering the land. Moshe concurred, after receiving permission from H’Shem; yet, Moshe was only permitted by H’Shem to send scouts, inasmuch that they were meant to take note of the abundance of the land, rather than making judgments.

Even so, his language when assigning this mission was misleading: “see the land, what it is; and the people that dwelleth therein, whether they are strong or weak, whether they are few or many; and what the land is that they dwell in, whether it is good or bad; and what cities they are that they dwell in, whether in camps, or in strongholds” (Numbers 13:18-19). He acquiesced to their demand; although, he tried to emphasize, “be ye of good courage, and bring of the fruit of the land” (Numbers 13:20).

The ill report of the spies, the ten whose perspective was skewed by their lack of emunah (faith), persuaded the people against entering the land at that time. Now, thirty nine years later, when speaking to the next generation, Moshe recounts the narrative, so that they will be on guard against the same erroneous perspective, a worldly concern, that discounted the G-d factor. In other words, they did not acknowledge that H’Shem’s wisdom would guide them, and His power would strengthen them. He would have made good on His promise to bring them into the land, despite their fears.