Rabbi Eli Spinner
Chabad of Glenhazel.
The book of Devarim differs from the first four, as it was said by Moshe on his own, whereas the first four were dictated to him by Hashem.
This does not mean Moshe came up with it on his own, as it was certainly Divinely inspired. Rather the Divine inspiration manifested itself in Moshe’s mind to the extent that it could be called his own, and not just repeating Hashem’s word.
This phenomenon was not unique to Moshe. We are taught that every original Torah innovation, made by any scholar was contained in the Torah given at Sinai. This amazing ability to connect with Hashem’s wisdom using our own human mind, is a gift from Hashem.
But why did Hashem arrange it this way? Would it not suffice for His wisdom to remain G-dly, detached from the physical, and merely allow us to receive it from a distance?
Hashem desires a complete relationship with us. He uses his wisdom, namely the Torah, as a vehicle to transport Himself to our domain, in a manner that we can relate to. The connection is so complete, that we can unite with His wisdom and call it our own.
This gives us the ability to integrate the Torah into our lives, in a manner that produces passion and excitement as any other physical pursuit would. It does not have to be a yoke forced upon us, but a part of who we are.
The book of Devarim is a prototype of this union. The line between the Divine and the human is blurred. Was it said by G-d or by man? Was it half and half? It was said 100 per cent by both. Hashem’s will melded with Moshe’s. The unity is complete.
As we approach the ninth of Av, the day the destruction of both our Temples took place, we mourn the loss of the physical structures. Yet we are confident that with our own inner sanctuary where we unite with Hashem, it will ultimately manifest physically with the building of the third Beis Hamikdash speedily in our days.
