Our parsha contains the bridge from Moshe’s introductory words to the review of the Torah which take sup the rest of Sefer Devarim (Deuteronomy). This transition is not smooth. In fact, it seems to be interrupted by a short narrative of Moshe setting aside three cities of refuge for those who murder accidentally. This incident seems to interrupt the natural flow of the pesukim. What is its relevance to Moshe’s introduction or his review of the Torah? The Ibn Ezra (Devarim 4:41) tells us that it simply took place on the same day as Moshe began this speech but it would seem that the placement should be more purposeful than simply a chronological coincidence.

The Seforno (Devarim 4:41) gives us a more substantial connection between these two sections of our parsha. The Seforno says that once Moshe had finished his introduction to the Torah he wanted to give them a practical display of the importance of Hashem’s commandments. The Gemara (Makkos 10a) tells us that Moshe understood full well that these cities would be ineffective until much later when Yehoshua finished designating the other cities of refuge in Israel. Despite this, he rushed to complete even a partial command of Hashem. There was no piece of mitzvah too small for Moshe to involve himself. If it was divine will, then it was important.

The Midrash (Devarim Rabbah VaEschanan), playing upon the words of Koheles (5:9) ‘one who loves money will never be satiated with money’, says that Moshe’s love for Mitzvot caused him to always be hungry for another opportunity. The Midrash says that even in the days immediately prior to Moshe’s death he displayed this drive. The Midrash quotes exactly our incident. It was this example of excitement for even the smallest piece of a Mitzva which Moshe wanted to impart to the Jewish people

Rabbi Shlomoh Efraim of Luntchitz (Kli Yakar Devarim 4:41) goes even farther in his connection of Moshe’s actions to Moshe’s words of introduction. He points to Moshe’s statement in the pasuk immediately before Moshe designated the cities. Moshe says ‘You shall guard His statutes and His commandments that I command you today which will be beneficial to you and to your children after you and so that your days will be lengthened in the land that Hashem, your G-d, gives you all the days (Devarim 4:40). R’ Luntchitz points out that the lesson here was more specific than just love of Mitzvot. Moshe sought to be an exemplar for Mitzvot which would only benefit later generations. He compares it to planting an Esrog tree with full knowledge that only later generations would be able to complete the Mitzva by actually using the ripe Esrogim. He also makes the comparison to Dovid who began the building of the foundation of the Temple even though he understood that his son, Shlomo, would be the one who really built the Beis HaMikdash. This was what Moshe meant by ‘the commandments which are beneficial to you and to your children after you.’ It was this type of long range planning and building of the Jewish people that Moshe wished to model.

This type of selflessness is impressive. It is far more difficult to invest in a project that you know will not come to fruition in your time. It is much easier to be involved in a school or other institution when we can see the plan to completion. What quality of Moshe allowed him to transcend human nature and invest in something that he knew he wouldn’t benefit from or even see finished?

One of the tools that Moshe had at his disposal was his lack of ego. Moshe visualizes himself as a messenger of Hashem: a cog in the overall picture. He was very aware of his tremendous leadership abilities and his other outstanding characteristics. However, Moshe remained humble. He saw himself as part of the process and understood that the goal was far grater than his own ability to finish the job. In many ways the greatest testament to Moshe’s dedication was his willingness to lead the people despite the fact that he knew he would never lead them into their final destination.

There is a beautiful homiletic interpretation of a pasuk, just after Moshe separates the cities, which also supports this connection. Moshe says that he stands between Hashem and the Jewish people (Bamidbar 5:5), as a messenger and an advocate. The Hebrew word for ‘I’ in the pasuk is ‘anochi.’ The Kotzker Rebbe explained that on a deeper level this means that it is the ‘anochi’ in all of us which stands between us and Hashem. When we have an overinflated sense of self, our ego causes us to view ourselves as powerful and able. The more we consider ourselves as separate capable entities the more tenuous our connection to Hashem becomes. When we diminish our ‘anochi’, our egos, then we are able to act as an instrument of divine will and become close to Hashem. It was Moshe’s sense of being part of a greater good which allowed him to fully invest himself in what he knew would be only a first step. This message is a call to engage in community building. Despite the fact that investing in our community may be just the first step of a long process we should take great pride in our involvement. Just as Moshe chose to take the first small step in a project which would be finished by others, we too can find the steps that we can take to further our own contribution to the Jewish people.