D'var Torah Parsha D'varim 5783

D’varim 1:1 -3:22

Contradiction or Purpose?

So here we are now, beginning the final book of Torah, Deuteronomy (D’varim) and as is always the case, the first Parsha is also named D’varim or “words”. The people are gathered at the Plains of Moab, preparing to enter Canaan. It begins a month’s worth of speeches by Moshe and our Parsha has the beginnings of his farewell address to the people. He reminds the people of their history from Mt. Horeb (Sinai), the scouts’ debacle, and their encounters with other nations. His words are not neutral per Torah: A Women’s commentary, rather support theological and ideological arguments found throughout Deuteronomy.

That same commentary points out that the words are directed at two audiences. First are the people within the text. They can obey G_d’s command or make the mistakes of the past. But the second audience would be those reading this after it was written. Experts believe this parsha and beyond to 4:43 was actually written during the Babylonian exile as an introduction to the laws that form the core of D’varim. For them, there were three goals: a. Emphasize G_d’s role in Israel’s history. b. Justify Israel’s territory in theological terms. c. Underscore obedience to Hashem as the key to Israel’s political and military success. The core of D’varim dates to the 7th Century BCE though some of it may be earlier.

Our parsha begins with a contradiction. He starts by saying his words delivered throughout their journey, but in vs. 3-5, he says they are delivered at the end of their journey in the desert. There’s some confusion around what the borders of the land really are, one saying Canaan while the other suggests all the way to the Euphrates, also suggesting this was written during the exile.

Moshe complains about the burdens of leadership, then given a solution reminiscent of a past resolution of the same problem visited way back in Parsha Yitro. Then he recounts the events of Kadesh-barnea. In Bamidbar (Numbers) he asks to send scouts. Here in D’varim, the land is promised but the people request scouts. This was symptomatic of their lack of faith according to Moshe. As a result, only Caleb and Joshua of the original generation may enter the Holy Land. In Bamidbar, it was Moshe’s fault, but here, he blames the people.

Hashem commands the people not to provoke war with Edom, Moab, and Ammon because they are kin. (Edom are descendants of Esau, Moab and Ammon are descended from Lot.) Their land was divinely granted just as Canaan has been granted to the Israelites. The Ammonites and Moabites are later excluded from membership in Israel because they did not greet them with food and water after they left Egypt. This later led to their exclusion for foreign wives, well maybe for all but Ruth. We see in the use of the past tense in 2:12, a clue that this was written later post conquest. The parsha goes on to outline other battles and the allotment of land east of the Jordan. He tells Joshua, son of Nun that G_d will be with the people as they enter the new land and to not fear.

Two other notes: One is that Moshe interprets events reported previously through his eyes. It provides an understanding of studying the Written Torah considering our current circumstances and interpreting it in the time in which we are living, the basis for Oral Torah and what I’m doing right now in my own dvar. The second thing is this. His words are accusatory, chastising the second generation for the actions of the first. What’s up with that? I think I would like to explore that further.

To suggest that his final speech to the people was anything but a rebuke would be dishonest. Now I can only imagine how Moshe must have felt. He has led the people for almost 40 years in the desert. At times they could be a real pain. But here he is, and he knows he is about to die and not cross over with his people. How hard that must have been. In a real sense, he was grieving for his own death. Yet here he is still, preparing the Israelites for what is to come.

But also it bears mentioning that this Parsha is read just before Tisha B Av, the day we recall the destruction of both temples during a time when we are engaged in soul searching for our own sins and making teshuvah as we approach the High Holy Days. I mentioned earlier how this parsha was likely written during the Babylonian exile. So, Moshe would be speaking to our sinful nature, saying as Rabbi Aviva Richman of Hadar suggests, the rebuke was meant to motivate the people to be more careful of their actions. She goes on to suggest that in Sifrei, he offers words of rebuke in the same way other prophets do.

But, I wondered, why is that important. If we are anything, as Jews we are a people with a long memory. We know our history and talk openly about our mistakes both recent and long ago. I’m 76 years old now, and the Shoah ended just a few years before I was born. Yet here we are in the here and now, experiencing a rise in antisemitism and fascist ideologies. It is ours to recall our shortcomings, not ignore what is going on in our world today, but rather to respond with strength grounded in memory.

Memory of course is faulty. We see that in Moshe’s retelling, often transferring guilt from himself, an entirely human thing to do. I believe his remarks were born out intense grief, but also to prepare the people for their new reality. I also believe the words were in great part tailored to those who wrote it down some centuries later.

But one other thought, born of a concept offered by a primary teacher of mine, Rabbi Jonathan Sacks of blessed memory. Moshe had difficulties sharing responsibility with others. We saw that in his repeated issues in handling leadership alone. In our parsha he had to learn once again to share leadership. Who does he appoint to lead the people after him? We see Joshua, son of Nun. Joshua for the entire journey had been a follower. Perhaps the leader needed for this new journey was a good follower. This was the lesson the people needed to learn. Leaders and followers working together can accomplish great things. Yes, we can argue and debate as part of the relationship. Shabbat Shalom!