This week’s Sedra begins the last of the five books of the Torah. The bulk of Sefer Devarim consists of a review by Moshe Rabeinu of the Torah that he already taught Am-Yisroel, and of the history of Am-Yisroel during their forty years of following Hashem in the wilderness of Sinai. The Torah introduces this review with the words הואיל משה באר את התורה וכו (See Meforshim who differ on how to translate the word ho’il). The word ‘Ho-Il’ isn’t a commonly used word in the Torah. There are two other places in the Torah in which a similar word is used (see Rashi): הנה נא הואלתי by Avrohom Avinu (when Avrohom Avinu was beseeching Hashem to save Sedom), and ויואל משה when Moshe Rabeinu decided to stay and live with Yisro. It would seem that the word means something to the affect that Moshe Rabeinu favored us with this review (see Chosom Sofer that assumes the word הואיל implies that Moshe Rabeinu conducted this review on his own accord).

This explanation of הואיל presents an obvious problem: Moshe Rabeinu was not one who was eager to accept the role of leadership of Am-Yisroel, let alone to volunteer to take the leadership into his own hands. Furthermore, one of Moshe Rabeinu’s excuses for not wanting to take on the role as leader of Am-Yisroel was that he had a speech impediment. How could it be that Moshe Rabeinu who tried his utmost to shy away from the limelight and even more so from public speaking would now all of a sudden do a complete turnaround and initiate a public review?

Moshe Rabeinu doesn’t start by reviewing technical Halachos, but rather by giving Klal-Yisroel tough and potent Musar.

Moshe Rabeinu was chosen by Hashem (see Medrash Rabba) to lead Am-Yisroel because of his leadership qualities. He was chosen to lead Klal-Yisroel because of the gentle loving care that he was able to give to a mere feeble lamb. Moshe Rabeinu did not have a problem understanding all living things. Just as he easily and naturally understood sheep he understood each and every person as well. Moshe Rabeinu didn’t have an issue understanding theoretically what must be said and done. His reluctance was rather with regard to having the responsibility of leading Klal-Yisroel fall upon him. Until his very last Shiurim/Drashos to Am-Yisroel Moshe Rabeinu had to be very careful with what he said. Moshe Rabeinu understood that a nation has its power even when it is wrong. Moshe Rabeinu had to take into account how Korach and Dasan V’ Avirom might misconstrue what he said. It was only when Moshe Rabeinu was told by Hashem that he was nearing the end of his tenure and will soon pass on, that he finally felt comfortable with speaking his mind.

Moshe Rabeinu shied away from leadership not because he didn’t care for Am-Yisroel. Moshe Rabeinu left the secure confines of Paroh’s palace in order to seek out his brothers’ troubles; he did so even at the peril of his own life. He understood that leading Klal-Yisroel would impose major constraints upon his actions and words. While Moshe Rabeinu could help, and Daven for Klal-Yisroel’s well-being without being a leader, once he assumed a position of leadership he would have to make sure to lead the nation in such a way that it would follow him. Once Moshe Rabeinu became the leader he would have to become painstakingly cautious to insure that what he said and did wouldn’t be misinterpreted

A very warm Good Shabbos, Rabbi Y. Dov Krakowski