We commence this D'var Torah by focusing on the title of the Parashat. The title of the Torah portion is DEVARIM, which is a Hebrew transliteration that means WORDS. Parashat DEVARIM begins as an illustration that shows the way the prophet Moshe begins to INTERPRET THE Torah in harmony with the way the other Prophets would come to utilize in their commentary on TORAH. In the ROOT LANGUAGE this tells us that the Prophet Moshe had reached a LEVEL of ATTAINMENT that is know as PEH EL PEH (mouth to mouth) in his revelation of Torah in the first four books of the CHUMASH or SEPHER TORAH, "He said, "Hear now My words. If there shall be prophets among you, in a vision shall I, HASHEM, make Myself known to him; in a dream shall I speak with him. Not so is my servant Moses; in My entire house he is the trusted one. Mouth to mouth do I speak to him, in a clear vision and not in riddles, at the image of HASHEM does he gaze." Numb. 12:6-8. This also shows that he MASTERED the interpretation of VISION and DREAMS, "On the other side of the Jordan in the land of Moab, Moses began explaining this Torah, saying: HASHEM, our God, spoke to us in Horeb, saying: Enough of your dwelling by this mountain." Moshe is called the greatest prophet because he obtained a LEVEL of CONSCIOUSNESS that is above what is the standard for a prophet. We are in the world of ATZULUT, MASTERING the speech or the tongue. The standard for a prophet is interpretation of VISION and DREAM (DARAH & CHALOM) in his or her own words. This is not to say that Moshe could not be reached as far as level of Prophesy, but rather it’s talking about the LEVEL OF ATTAINMENTS that can be made. This comes by way of being involved in the CORRECTION or being on the PATH OF LIFE where we will actualize G-d in our words. So in this portion of DEVARIM he speaks as regular prophets speak. There were many prophets who were not even mentioned by name, but in fact had involvement in the schools of prophets that are recorded. "Saul sent messengers to arrest David. [When they arrived] they saw a group of prophets prophesying with Samuel standing erect, overseeing them, and a spirit of God came upon Saul's messengers and they, too, prophesied." I Samuel. 19: 20. Schools of prophets deal with CLEANING OFF THE SUBCONSCIOUS LEVEL of the mind. All of our experience is reflective and the PRAYER OF MEDITATION along with other disciplines are occurring in these schools. Schools of prophets are simply schools of MEDITATION. The SEED that will be meditated upon is TORAH in these schools. In SPIRITUALITY we establish ISRAEL as the point in the heart that says I am ONE WITH G-D. There are no prophets outside of ISRAEL, that is the Nation itself. The scattering of the nation of Israel puts us in all the traditions throughout the four corners of the earth, nevertheless those who have the revelation of ONENESS WITH ECHAD will be the ones who will be involved with these types of schools of prophets. Also in these schools the teaching of transformation of the 612 points in the heart or THOUGHT CONSTRUCTS into ONE WITH ECHAD. Israel has always been a nomadic people, that is we never stayed in one location, but always was on the move. A place can become toxic to you if you are called to the HOLY WORK and become stuck. This is why Abraham was told to leave his father's house, "HASHEM said to Abram, "Go for yourself from your land, from your relatives, and from your father's house to the land that I will show you." Gen. 12:1. Perhaps this is why In this portion the children of Israel are journeying, "Turn yourselves around and journey, and come to the Amorite mountain and all its neighbors, in the Arabah, on the mountain, and in the lowland, and it the south, and at the seacoast; the land of the Canaanite and the Lebanon, until the great river, the Euphrates River." The places we journey on are for RESPONDING TO & OVERCOMING the CHALLENGES there.
The Parsha Debarim is a Parsha about the importance of Words. It's also an extended account of what happened in the Wilderness. But, lets 1st look at the importance of Words.
The Midrash reads that every book after Bamedbar (Number) was written under a different inspiration that the ones that were before it. Why? Because the commandments were spoken from mouth to mouth or given directly to Moshe (Bamedbar 12:6-8) . Where as anyone or book after the first four were written wouldn't be of /receiving so much direct commandments. But that a author or speaker would 1st be taught and posses its knowledge to begin to work on "Mastering" the Speaking World/World of Words. The world before the world of Adam Kadmon or higher level Pure Soul Consciousness where Suffering ends. And that, when the Idea of desiring for nothing but Hashem G-d is when suffering ends. But let's see this in scriptures. Psalm 81 explains in Verse 11-16.  I am Hashem , your god, who raised you from the land of Egypt; open your mouth wide and I will fill it.  But my people did not desire me.  So I let them follow their hearts fantasies, that they might follow their own counsel (schemes).  If only My people would heed Me, if Israel would walk in my ways.  In a instant I would subdue their foes, and against their tormentors I would turn my hand. Those who hate Hashem would lie to him. This passage of Scripture says it clear that the lacking of need is effected by the desire of what we seek, and that this desire is to be for Echad The Holy Blessed One.
Now lets review the extended account of Moshe. Midrash will say that these were the last 38 days of life. And that in theses 38 days he retold the story based on his own thoughts and words. The "extended account " can be seen in one phrase that stick out in Chapter 2 Verse 3. Here we see the phrase "Circling the Mountain". The Question seems to be not only why would one have to circle the mountain, but what benefit does it have?
See, after all rest of the Host Soul or the 600k that came out of Egypt had already transitioned the younger or mostly individual souls had to carry on. But those that were the Host would have to circle the Mountain and come back again in order to do the work of establishing Malcut Kohanim or the Kingdom of Priest or Teachers of the potential of doing the Mitzvot. Phy. Immortality through observance.