Devarim Rabbah, a collection of rabbinic teachings on the book of Deuteronomy, opens our eyes to just how deeply Torah can impact us.
It starts with a verse from Proverbs (4:22): “For they are life for those who find them…” And the rabbis, in their beautiful way, unpack what that really means. Rabbi Ḥiyya suggests it's not just metaphorical. It's a salve for the eye, a remedy for a wound, a tonic for the gut! He connects it to verses like, "The commandment of the Lord is pure, it enlightens the eyes" (Psalms 19:9), and "It will bring health to your body" (Proverbs 3:8). It's as though the wisdom within the Torah has the power to heal us, body and soul.
But it gets even more interesting. The Rabbis play with the Hebrew word lemotzeihem ("to find them"). They suggest it also refers to "one who issues them [words of Torah] out of his mouth." In other words, studying quietly isn't enough! We need to speak the words, wrestle with them, let them resonate aloud.
There's a story about a disciple of Rabbi Eliezer ben Yaakov who learned everything in an hour, but silently. He fell ill and forgot it all! Only after Rabbi Eliezer prayed for him and his learning was restored did he realize the importance of vocalizing the words of Torah. It’s a potent reminder: learning isn't passive; it's an active, engaging process.
And it doesn't stop there. Motzeihem can also mean "for one who imparts it to others." Torah isn't meant to be hoarded; it's meant to be shared, discussed, and taught.
Then, there's the interpretation that motzeihem refers to someone who "completes all the mitzvot (commandments)." What does it mean to complete all the mitzvot? Devarim Rabbah connects it to the verse, "All the mitzvah" (Deuteronomy 8:1), suggesting that it means to strive to fulfill every single commandment.
But what happens if you start a mitzvah and don't finish it? Rabbi Ḥiyya bar Abba has a strong view: it can lead to hardship. He uses the example of Judah, who convinced his brothers not to kill Joseph, but didn't go far enough – he didn't insist on returning Joseph to their father. Because he only partially completed the mitzvah, the text implies, he suffered the loss of his wife and children. A pretty stark warning. However, Rabbi Levi, in the name of Rabbi Ḥama bar Ḥanina, offers a different perspective: if you start a mitzvah and someone else finishes it, the credit goes to the one who completed it. He uses the story of Moses and Joseph's bones. Moses took Joseph's bones out of Egypt (Exodus 13:19), a significant act of loyalty and remembrance. But because Moses didn't bring them into the Land of Israel, the honor of finally burying them in Shekhem (Joshua 24:32) went to the children of Israel.
The text then adds a fascinating layer, comparing the brothers selling Joseph to thieves who steal wine: “Enjoy it, but… after you drink the wine, return the barrel to its place.” God essentially tells them: You sold him from Shekhem, now return him to Shekhem.
So, what do we take away from all this? It seems to me that Devarim Rabbah is urging us to engage fully with Torah – to speak it, to share it, and to strive to complete the good deeds we begin. It’s a reminder that our actions, even the incomplete ones, have consequences, and that the act of completion can be incredibly powerful. It's a call to not just be students of Torah, but active participants in bringing its wisdom to life.
What the verse said: “For they are life for those who find them…” (Proverbs 4:22) – Rabbi Ḥiyya said: It is a salve for the eye and a remedy for a wound, and a cup of roots for the intestines. A salve for the eyes, as it is written: “The commandment of the Lord is pure, it enlightens the eyes” (Psalms 19:9). A remedy for a wound, as it is written: “It will bring health to your body” (Proverbs 3:8). A cup of roots for the intestines – as it is written: “And an elixir for your bones” (Proverbs 3:8). Another matter, “for they are life for those who find them [lemotzeihem]” – to one who issues them [lemotzian] out of his mouth.8Studies out loud. There was an incident involving a certain disciple of Rabbi Eliezer ben Yaakov, who would complete all his learning in one hour.9He did not say the words out loud. One time, he fell ill and forgot all his learning. What caused this to befall him? It is because he did not recite it with his mouth. Rabbi Eliezer ben Yaakov prayed on his behalf and all his learning was restored. Another matter, “for they are life for those who find them [motzeihem]” – for one who imparts it [shemotzian] to others. Alternatively, “for they are life for those who find them [motzeihem]” – for one who completes [shemamtzi]10This is a variation of the word mematze, which means exhausts or completes. all the mitzvot. From where is it derived? It is as it is stated: “All the mitzva” (Deuteronomy 8:1). What is “all the mitzva”? It is until you complete all the mitzvot. "And an elixir for your bones” (Proverbs 3:8), the 248 limbs that you have. That is "For this mitzva." Another matter, “for this mitzva” – Rabbi Ḥiyya bar Abba said: Anyone who begins a mitzva and does not complete it, causes that he will bury his wife and his children. From whom do you derive it? It is from Judah, who began a mitzva but did not complete it. How so? When Joseph came to his brothers and they sought to kill him, as it is stated: “Let us go and kill him” (Genesis 37:20). Judah stood and did not allow them. From where is it derived? It is as it is stated: “What profit is it if we kill our brother?” (Genesis 37:26). They heeded him because he was king over them. Had he said to them: ‘Let us return him to our father,’ they would have heeded him. Because he began the mitzva but did not complete it, he buried his wife and his children, as it is stated: “Bat Shua, Judah’s wife, died” (Genesis 38:12), and it is written: “Er and Onan died in the land of Canaan” (Genesis 46:12). Another matter, “for this mitzva” – Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: Anyone who begins a mitzva but does not complete it, and another comes and completes it, it is attributed to the one who completed it. How so? Moses began the mitzva, as he took Joseph’s bones with him. From where is it derived? It is as it is stated: “Moses took Joseph’s bones with him…” (Exodus 13:19). But because he did not take them into the Land of Israel, it is attributed to Israel, who buried him, as it is stated: “The bones of Joseph that the children of Israel took up from Egypt, they buried in Shekhem” (Joshua 24:32). “That Moses took up from Egypt” is not written here, but rather, “that the children of Israel took up.” Why did they bury him in Shekhem? To what is the matter comparable? It is to thieves who stole a barrel of wine. The homeowner was aware of their presence. He said to them: ‘Enjoy it, but, as you live, after you drink the wine, return the barrel to its place.’ So, when the brothers sold Joseph, they sold him from Shekhem, as it is stated: “Israel said to Joseph: Are your brothers not herding in Shekhem?” (Genesis 37:13). The Holy One blessed be He said to them: ‘You sold him from Shekhem, return him to Shekhem.’ Since they completed the mitzva, it is attributed to them. That is, “for this mitzva.”
