Rashi explains that Moshe enumerated here all the places in which Israel had angered the Omnipresent. Moshe’s rebuke was a rebuke of kindness, as taught in “Sound the Shofar—Rebuke” (Likutay Moharan II 8): he spoke in a way that would not awaken the foul odor of their evil deeds and weaken them, God forbid. On the contrary, his rebuke strengthened them and imparted a good fragrance. He therefore mentioned specifically the places in which they had provoked Him. By naming the places, he also invoked a plea in their favor: “Do not judge your fellow until you have reached his place” (Pirkei Avos 2:4). Moshe had attained the aspect of “He grasps the face of the throne” (Job 26:9), and thus the aspect of the Place of the world (Likutay Moharan II 1). He knew that those very places had contributed to their sin. They traversed a wilderness of serpent, fiery snake, scorpion, and thirst (Deuteronomy 8:15), places of fierce klipoas and the sitra achra, and had to wage war against the formidable forces found there. At times they could not withstand the trial. Thus our Sages said concerning “Israel dwelt in Shittim” (Numbers 25:1) that the place itself occasioned the sin. By recalling those places, Moshe found merit for Israel.

The whole book of Devarim proceeds on this axis. It recalls Israel’s provocations, yet teaches them never to despair of compassion. They saw that even after the Golden Calf, and after their other sins, His compassion did not cease; He continued to deal kindly with them until they stood ready to enter Eretz Yisrael. This teaches every generation, and every person in every condition, never to despair of mercy. Even when a sharp sword rests upon a person’s neck, he must not withhold himself from compassion (Berachos 10a); a cry is beneficial both before and after the decree (Rosh Hashanah 16a). Moshe therefore recounted how he fell before Hashem and pleaded (Deuteronomy 9:18): to teach Israel always to strengthen themselves in prayer and outcry, for His mercies never end. (Likutay Halachos, Laws of Orlah 4:16.)

Rashi explains that wherever Scripture says “the words of,” it introduces words of rebuke. The verse consequently lists the places where Israel angered the Omnipresent. Rabbeinu teaches that one may not rebuke by recalling Israel’s sins unless he can rebuke as Moshe did. Moshe’s rebuke gave them a good fragrance, in the aspect of “while the King was at His table, my nard gave forth its fragrance” (Song of Songs 1:12): the Sages read it not as “abandoned” but “gave.” Moshe could turn transgressions into merits because he had attained na‘aseh ve-nishma—“we shall do and we shall hear” (Exodus 24:7)—in completeness.

For with every mitzvah there are matters surrounding the mitzvah. Besides the command stated in the Torah to fulfill the mitzvah, there are further words in the Torah, such as “Hashem spoke to Moshe,” and the other words of the Torah that surround the mitzvah. The service contained in these words of the Torah that surround the mitzvah is an aspect of nishma, an aspect of the concealed. The mitzvah itself we can fulfill; but the service contained in these words we do not know. This is the aspect of nishma, the aspect of the concealed. Nishma, which is an aspect of the words of the Torah, is an aspect of attachment to the Infinite, where transgressions are transformed into merits. When one merits attaining nishma, the aspect of the words of the Torah, descent is transformed into ascent and transgressions become merits, as brought in the teaching “A Seal within a Seal” (Likutay Moharan I 22); see there. This is what Hashem, blessed be He, said to Moshe: “I have forgiven according to your word” (Numbers 14:20)—specifically according to your word. According to your words of Torah, so is the forgiveness. For Moshe merited attaining the hidden matters of the Torah, which are an aspect of the words of the Torah and an aspect of nishma, through which forgiveness comes, because the transgressions are transformed into merits. This is why rebuke is called specifically devarim, “words.” This is, “These are the words that Moshe spoke,” and so forth—specifically devarim, specifically an aspect of words, an aspect of words of Torah, that is, an aspect of nishma. Specifically through this he could rebuke Israel and mention their transgressions in the wilderness, in the plain, and so forth; for through the aspect of devarim, the aspect of words of Torah, the aspect of nishma, he transformed all the transgressions into merits. Therefore he mentioned all their transgressions there, for they were all transformed into merits through the words that Moshe spoke—that is, the aspect of the words of Torah, the aspect of nishma that he attained—through which all the transgressions are transformed into merits. Specifically then can Israel be rebuked. Likewise, every tzaddik who rebuked Israel had his rebuke called devarim, as in “the words of Koheles,” and so forth, as Rashi explained there. For they all rebuked Israel only through the aspect of Moshe’s rebuke, which is an aspect of words of Torah, an aspect of nishma, through which transgressions are transformed into merits. Specifically through this can they rebuke. (Likutay Moharan I 22:9; Likutay Halachos, Laws of a Torah Scroll 2:9.)

Holy wealth, drawn through yirah and shemiras ha-bris, is an aspect of illumination of the face. Through it one merits profound contemplation and perception of Godliness. Wealth not drawn through these rectifications is the opposite: it is the nape rather than the face, concealment of the countenance. Through such wealth a person can fall, God forbid, into idolatry, in the aspect of “I multiplied silver for her, and they used the gold for Baal” (Hosea 2:10), and of “an abundance of gold” (Deuteronomy 1:1), as our Sages expounded. (Likutay Halachos, Laws of Redeeming a Firstborn Donkey 2:7–8; Otzar HaYirah, Money and Livelihood 73.)

Holiness is always in the aspect of ten, for a matter of sanctity requires ten. The vitality of the klipoas, however, is in the aspect of eleven: the eleven chiefs of Esav (Genesis 36:40–43) and the eleven goat-skin curtains (Exodus 26:7). This is also the eleven spices of the ketores, through which holiness is clarified from the depths of the klipoas. A judgment must be subdued and sweetened at its root. The klipoas, whose force is severe judgment and whose nurture is “eleven,” are therefore subdued precisely through the eleven spices—through the rectifications wrought by prayer in the aspect of judgment.

Because such prayer touches the root from which the sitra achra draws nurture, it is swallowed at once. Yet when it issues from a master of great strength, the sitra achra cannot swallow it completely. The prayer remains lodged in its throat until it is compelled to disgorge all the holiness it had swallowed. Likewise, the eleven spices extract its vitality and clarify all holy sparks from its midst.

This is the aspect of Moshe’s beginning his rebuke with, “Eleven days from Chorev, by way of Mount Seir, to Kadesh-barnea” (Deuteronomy 1:2). The principal rebuke is through the aspect of eleven, which is prayer in the aspect of judgment, from which the klipoas—the aspect of eleven—draw their nurture. Specifically through this they are subdued, for the prayer stands in the throat of the sitra achra, and so forth, as stated above. This is likewise the aspect of, “Eleven days from Chorev, by way of Mount Seir, to Kadesh-barnea.” When one wishes to destroy the habitation of the klipoas, one must pass and go by way of Mount Seir in order to extract the vitality from there. Therefore this requires the aspect of eleven days: the aspect of the eleven spices of the incense, which is prayer in the aspect of judgment that stands in its throat. The sitra achra must then bring forth and disgorge all the holiness it swallowed, until it disgorges even its own essential vitality. This is “to Kadesh-barnea”: it is compelled to shake and bring all the holiness outside. Barnea denotes vomiting, bringing phlegm and sputum outside—that is, the sitra achra vomits and disgorges all the holiness it swallowed. This is accomplished through prayer in the aspect of judgment, which is the aspect of eleven days, the eleven spices of the incense, and the eleven months. (Likutay Halachos, Laws of Orlah 3:5–6, 8; according to Otzar HaYirah, Rosh Chodesh 32.)

Parashas Devarim is read before Tishah BeAv because the entire parashah concerns the road to Eretz Yisrael. Moshe’s rebuke addresses Israel’s damage to that road through weakness of emunah. “Eleven days from Chorev … to Kadesh-barnea” (Deuteronomy 1:2) describes a short road; Rashi says that the Shechinah exerted itself for their sake to hasten their arrival. Yet the Golden Calf and the spies, both blemishes of emunah, delayed them forty years. Thus Moshe says, “In this matter you do not believe in Hashem your God” (Deuteronomy 1:32).

The essential rectification of the road to Eretz Yisrael is emunah, the aspect of “the power of His deeds” (Psalms 111:6; Likutay Moharan II 78): faith that Hashem created everything—“In the beginning God created” (Genesis 1:1)—and that by His will He gave the Land to whom He chose, and by His will He took it and gave it to us (Rashi to Genesis 1:1). Israel’s blemish in this faith caused the delay, and from it came the destructions of both Temples. It gives the sitra achra power repeatedly to expel Israel and accuse them, “You are robbers,” because Israel themselves impaired the faith expressed in “He declared the power of His deeds to His people” (Psalms 111:6). Therefore this parashah is read before Tishah BeAv: this blemish is the root of exile and destruction. (Likutay Halachos, Laws of a Paid Custodian 4:9.)

Rashi explains that Moshe rebuked them only near his death. The Zohar praises Moshe because throughout his life he thought that, were it possible, he would bring the entire world back beneath the Holy One, blessed is He. Even Moshe fulfilled the essence of rebuke through this longing: his constant desire to return the whole world to Hashem. Through it he attained what he attained.

Our Sages therefore teach that a person should be rebuked only near death, as Moshe and Yaakov did. The core of rebuke is ratzon, holy desire. Near his passing the tzaddik begins to be included in ratzon, which shines more intensely as he approaches his departure; the passing of Moshe was inclusion in ra‘ava de-ra‘avin, the Will of wills. He can therefore rebuke precisely then.

Every Jew is responsible for his fellow, yet who truly knows what another lacks, whether he will listen, or whether he can overcome what opposes his return? The primary fulfillment of this mitzvah is consequently a very strong desire for one’s fellow’s true and eternal good: that all Israel return to Hashem in truth. Just as a person should want nothing for himself except closeness to Him—for only that is genuine success—so he must love his fellow as himself and yearn that all Israel draw near. When he can speak plainly with his fellow concerning yiras Shamayim, that is certainly good and pleasant; every person is obligated to do so. Yet the foundation is the desire. (Otzar HaYirah, Rebuke 7, based on Likutay Halachos, Laws of a Guarantor 3:31.)

The length of exile comes through the blemish of justice, which especially draws forth the blemish of the bris, exceedingly difficult to repair. Thus Scripture says, “They turn justice into wormwood” (Amos 5:7), and, “Her heads judge for a bribe” (Micah 3:11).

Our Sages, of blessed memory, said that Moshe declared, “How can I alone bear” (Deuteronomy 1:12), and so forth; Yeshayah declared, “How has she become a harlot” (Isaiah 1:21), and so forth; and Yirmeyah declared, “How does she sit” (Lamentations 1:1), and so forth. Moshe said, “How can I alone bear your trouble,” and so forth, concerning the repair of justice. This matter, too, was exceedingly difficult and heavy for him: to clarify the judgment. Concerning this he said, “How can I alone bear your trouble, your burden, and your strife? Provide for yourselves men,” and so forth (Deuteronomy 1:12–13). All this concerns the repair of justice. Moshe saw how difficult and heavy the repair of justice is; therefore he said that even he could not clarify it by himself. Concerning this he said, “How can I alone bear,” and so forth, for it is exceedingly difficult to judge alone. Afterward, in Yeshayah’s generation, justice became greatly corrupted. Concerning this he cried, “How has the faithful city become a harlot! It was full of justice,” and so forth (Isaiah 1:21). The principal corruption through which it became a harlot—the aspect of blemishing the bris—came through the corruption of justice: at first it had been full of justice, and now it was full of murderers, that is, the corruption of justice. For the one depends upon the other, as stated above.

The sitra achra consequently gained strength until the Temple was destroyed, over which Yirmeyah cried, “How does she sit solitary.” Destruction comes principally through the blemish of justice, which is the blemish of the bris. Its complete repair will come through Mashiach, of whom it is said, “He shall judge the poor with righteousness” (Isaiah 11:4), and, “He shall judge the poor of the people” (Psalms 72:4). Then “Tziyon shall be redeemed through justice” (Isaiah 1:27), for redemption and repair of the bris depend upon the rectification of justice. (Likutay Halachos, Laws of Judges 5:5.)

Apikorsus is called a burden. Thus Rashi explains “your burden” (Deuteronomy 1:12): this teaches that there were apikorsim among them. When the tzaddik travels, he casts off a great burden, for the very fact that he journeys shows that he possesses emunah, the opposite of apikorsus. (Sichos HaRan 37.)

The sin of the spies came from insisting on excessive investigation. Hashem said: I told them the Land was good, but they did not wish to believe; therefore I would give them room to err. Eretz Yisrael is essentially the aspect of emunah. They demanded to see immediately how they would enter it, despite all the awesome signs they had already witnessed: “Let us send men before us, and let them search out the land” (Deuteronomy 1:22). Because they wanted immediate sight and comprehension rather than reliance on emunah, Hashem left them room for error. They caused weeping for generations, and the exile continues through this defect.

Redemption depends on this same trial. In His compassion Hashem draws a person near by many means, yet leaves some room for doubt to preserve trial and free choice. One who strengthens himself in complete emunah, honestly considers Hashem’s kindnesses, and attends to the distant hints by which He shows where truth lies, will merit true and eternal good. But one who seeks pretexts and strained explanations is given still more room to err. He may then require immense exertion before reaching truth—if he reaches it at all in this lifetime—and may suffer and pass through many gilgulim before attaining what he could have attained now through a light trial: abandoning the cravings for honor and victory and looking directly at truth. (Likutay Halachos, Laws of Oaths 2:16.)

The tzaddik constantly labors to repair Israel’s souls, sweeten judgments, and save them from suffering. He does this by nullifying himself to Hashem completely, and then returning from bittul—for bittul must follow the movement of ratzo va-shov, running and returning. The reshimu, the trace left by that nullification, enables him to draw down Torah, sweeten judgments, and annul afflictions.

At times the judgment becomes so strong, God forbid, that the tzaddik cannot annul the judgment through the nullification of ratzo va-shov. He is compelled to nullify himself with such complete nullification that he departs entirely, God forbid. This is the aspect of, “For because of the evil the tzaddik is gathered in” (Isaiah 57:1). The world must then awaken exceedingly in teshuvah and look at themselves—where they are in the world and what they caused through their transgressions, to the point that the tzaddik departed because of them. Everything then depends upon the generation that remains after him. They must take the departure of the tzaddik deeply to heart and thereby awaken in complete teshuvah. They then merit drawing light from the trace that remains from the tzaddik. Every tzaddik, when he departs from the world, certainly leaves some good trace in the world through his Torah and his good deeds. The principal sweetening is then through the orphaned generation that remains after him. When they awaken in teshuvah, they draw a great light from his trace, through which all the judgments in the world are sweetened and nullified. Since the tzaddik has ascended Above and is now in complete and absolute nullification to the Infinite Light, a great and wondrous light is continually drawn from there to the trace of his that remains in this world. Nevertheless, this requires at least some awakening from below through the good deeds of the generation, so that through this they may merit drawing the light of the tzaddik’s trace, which now shines after his departure with a very great and wondrous light, because the tzaddik is now in complete nullification in its perfection.

For tzaddikim are greater in their death than in their lives, and what they cannot complete during their lives they complete specifically after their departure. From this came the fact that Israel could not conquer Eretz Yisrael and enter it until after Moshe’s departure. Yehoshua then conquered the Land, entirely through the power of his teacher Moshe. Likewise, David HaMelech, peace be upon him, wished to build the Beis HaMikdash, but Hashem, blessed be He, said to him, “It shall be when your days are fulfilled” (II Samuel 7:12), and so forth. For so great a repair as the building of the Beis HaMikdash—where the principal attainment of Torah is found, where there is the ultimate nullification to Hashem, blessed be He, and upon which the repair of all the worlds depends—could not be completed until after David’s departure; yet it was all in David’s merit. Therefore, in truth, the Beis HaMikdash is called by David’s name, as it is written, “See to your own house, David” (I Kings 12:16). (Likutay Halachos, Laws of the Evening Prayer 4:20–21; according to Otzar HaYirah, Tzaddik 75.)

The higher the tzaddik ascends and the more exalted the makifin he draws, the more he can illuminate those on the lowest levels with the knowledge that “the whole earth is full of His glory” (Isaiah 6:3). Sometimes Israel’s blemishes intensify so greatly that even a supreme tzaddik cannot illuminate this truth except through his passing. To repair their souls he must ascend beyond what can be reached while clothed in a body. After departure he rises to an awesome height and from there illuminates his disciples, so that even the most fallen know that His glory fills the earth and can return. Thus “the death of tzaddikim brings atonement” (Moed Katan 28a).

Israel’s defects—especially strife and trials—prevented entry into Eretz Yisrael, where this knowledge is chiefly revealed, until Moshe passed and was included in ra‘ava de-ra‘avin. From there he illuminated Yehoshua with the teaching that His glory fills the earth. Yehoshua represents the disciple’s attainment: hischazkus, strengthening. Hence, “Command Yehoshua, strengthen him” (Deuteronomy 3:28), and “Strengthen him, for he shall cause Israel to inherit it” (Deuteronomy 1:38). Precisely after Moshe’s passing Yehoshua brought Israel into the Land.

Through this, the matter operates for all generations. Even in the footsteps of Mashiach, when the sitra achra intensifies with great force until true tzaddikim who are in the aspect of Moshe are compelled to depart from the world, God forbid—this is the greatest distress of all distresses, as our Sages, of blessed memory, said that the death of tzaddikim is equivalent to twice the destruction of the Beis HaMikdash. Therefore one must in truth weep and lament over this greatly every day at chatzos, and all the more so during Bein HaMetzarim. Nevertheless, “But You are exalted forever, Hashem” (Psalms 92:9), for specifically through this salvation and redemption will sprout and our mourning will be transformed into joy. Tzaddikim are greater in their death than in their lives, for specifically through their departure they draw a great illumination to their disciples, until through this the redemption will come. (Likutay Halachos, Laws of Netilas Yadayim for a Meal 6:81–82, 84; according to Otzar HaYirah, Tzaddik 34.)

“Because of the two good doves that were destined to come from them”—Rus the Moavite and Naamah the Ammonite, from whom David, his descendants, and Mashiach came (Bava Kamma 38b). Redemption through Mashiach will come chiefly through the immense joy of universal recognition of Hashem’s truth and greatness: “Let the heavens rejoice and the earth be glad; let them say among the nations, Hashem reigns” (I Chronicles 16:31), and, “Behold, this is our God … let us rejoice and be glad in His salvation” (Isaiah 25:9). “For with joy shall you go forth … the mountains and hills shall break forth before you in song” (Isaiah 55:12). Joy is the world of freedom (Likutay Moharan I 24; II 10). Sorrow and sighing, the bitterness of exile, will be transformed: “They shall obtain gladness and joy, and sorrow and sighing shall flee” (Isaiah 35:10); “I shall turn their mourning into joy” (Jeremiah 31:12).

Mashiach’s soul was therefore drawn specifically through an awakening from the feminine side: Lot’s daughters, from whom Rus and Naamah descended; Tamar and Yehudah; and Rus and Boaz. All embody the transformation of sorrow into joy. Their intentions were for Heaven: an awakening to perpetuate holy seed and sustain the world turns the very place where sorrow takes hold into a vehicle for holiness and joy. David’s soul was consequently drawn from this side, and its whole descent into the world followed their awakening.

This was David’s distinctive power as the root of Mashiach. Through his prayers and melodies—the book of Psalms and the ten kinds of song—he could reverse the sorrow rooted in that side and transform it into joy. This joy repairs those driven away by sin when they return: “The redeemed of Hashem shall return … they shall obtain gladness and joy” (Isaiah 35:10).

David therefore lived continually near danger: “Had Hashem not been my help, my soul would soon have dwelt in silence” (Psalms 94:17), and, “There is but a step between me and death” (I Samuel 20:3). He had no life of his own, for his root lay where sorrow and death take hold; yet through his immense strength he reversed death into life and grief into joy. “The pangs of death surrounded me … I found trouble and sorrow; then I called upon the name of Hashem … You delivered my soul from death, my eyes from tears, and my feet from stumbling; I shall walk before Hashem in the lands of life” (Psalms 116:3–9). Through every voice of prayer, supplication, song, and praise in Psalms, he transformed sorrow into joy and death into life, until he became included in eternal life: “You will make known to me the path of life; fullness of joys is in Your presence” (Psalms 16:11). Thus, “David, King of Israel, lives and endures” (Rosh Hashanah 25a). (Likutay Halachos, Laws of Procreation 3:26.)

Moshe’s charge to Yehoshua points to the great and weighty war that is every person’s essential war in this world—the war against the yetzer hara. The main thing is not to fear at all, for Hashem is with us and “the whole earth is full of His glory” (Isaiah 6:3). Rabbeinu said: Hashem is with you and beside you; do not fear. A person must cross a very narrow bridge, and the essential thing is not to make himself afraid (Likutay Moharan II 48). This is “Do not fear them, for Hashem your God—He fights for you” (Deuteronomy 3:22).

This warning was directed especially to Yehoshua, as it is written, “I commanded Yehoshua,” and so forth. For Yehoshua is the aspect of the disciple whose attainment is the aspect of, “The whole earth is full of His glory” (Isaiah 6:3), and the aspect of, “Awake and sing, you who dwell in the dust” (Isaiah 26:19), whose Hebrew initial letters form Yehoshua, as explained in Likutay Moharan II 7; see there. His principal attainment is the aspect of strengthening: that he strengthen himself and all Israel through the power of Moshe Rabbeinu, so that they never despair and never fall because of anything. Whatever may pass over them, they are to remain strong through the power of Moshe their teacher, for Hashem is still with them and they are not to fear, because Hashem is with them and “the whole earth is full of His glory” (Isaiah 6:3). This is the aspect of, “Do not fear them,” and so forth.

The tzaddik in the aspect of Moshe can lower the accusing angels from whom the klipoas of Sichon and Og descended—the descendants of those who said, “What is man that You should remember him?” (Psalms 8:5). He shows that they still know nothing of Hashem, and awakens all who dwell in the dust, those on the lowest levels, not to fear because Hashem is still with them. Moshe therefore told Yehoshua: your own eyes saw what Hashem did to the two kings, Sichon and Og, whose power came from the angels’ accusation. Since those kings were destroyed, the accusation can be annulled. You can be secure that Hashem will do the same to all the kingdoms, and Israel will inherit Eretz Yisrael, where Moshe’s knowledge—“the higher ones below and the lower ones above”—is chiefly revealed. Therefore: “Do not fear them.” (Likutay Halachos, Laws of Morning Netilas Yadayim 6:84.)

Parashas Devarim places rebuke within kindness, merit, and emunah. Moshe teaches that Israel must never be driven to despair: descent is turned into ascent, prayer and faith are strengthened, justice and the bris are repaired, and the road to Eretz Yisrael is prepared. Even the passing of the tzaddik becomes a source of hischazkus, until sorrow itself is transformed into joy and redemption.

Kindly rebuke → finding merit and refusing despair → prayer and emunah → repair of justice and the bris → Eretz Yisrael, joy, and redemption