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Why does Sefer Devarim present the same events as earlier books but with opposite judgments? The shiur develops that Devarim reflects Moshe speaking as 'baal haTorah' — owner of Torah (תורה) — rather than God's agent. When Moshe merited Torah through his humility, Jews received not just God's laws but the very blueprint from which God created the world, making us principals rather than employees in creation.
This shiur addresses fundamental questions about Sefer Devarim and its connection to Tisha B'Av. Rabbi Zweig begins by noting the arrangement that Parshas Devarim always precedes Tisha B'Av, and questions why the Torah (תורה) presents contradictory perspectives on the same events — particularly Yisro's judicial advice, which is praised in Shemos but severely criticized in Devarim. The core insight emerges from a Gemara (גמרא) in Shabbos (שבת) (89a) about Moshe meriting Torah. When the angel of death couldn't find the Torah after Sinai, God revealed it was with Moshe. Moshe humbly deflected, calling Torah God's treasure that belongs with God, not him. God responded that precisely because Moshe diminished himself, he merited to become the Torah's owner — hence 'Toras Moshe' in Malachi.
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Parshas Devarim
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What is the primary purpose of the cities of refuge - protecting the accidental killer or something else? The shiur argues that creating respect for law takes precedence over providing sanctuary. True deterrence comes from recognizing the gravity of murder itself, not fear of punishment.
