Parshat
Devarim
Parshas Devarim begins with the first discourse in
Moses’ farewell address. It is presented in the form of a rebuke
and a recounting of the Israelites adventures. He reminds them that
he was unable to perform the task of leader alone and sought out help
by appointing the seventy elders. He reminded them of all the times
they tried G-d, and the false report of the meragalim (spies), which
condemned them to wander in the desert for forty years. Some of their
conquests were enumerated, especially the death of Sichon, the King
of Cheshbon, and Og, the King of Bashan. At the end of the parsha, Moses
reminds Joshua not to fear the people of Canaan and that the Israelites
will be victorious in their conquest, as promised by G-d.
“Eileh ha’devorim asher diber Moshe el kol b’nai Yisroel…” With these words, the Torah begins the farewell address of Moses. “These are the words that Moses spoke to the Children of Israel.” All of the people, some two millions of them, were all assembled on the plains of Moab to bid farewell to the person who led them out of Egypt. Moses was the shepherd who pleaded with G-d not to send him to Pharaoh because his was “kvad peh” or “slow of speech”. The address is heartfelt, genuine, and strong. How can we account for the difference between Moses then versus Moses now?
The sages point out that in Egypt, there was deception and treachery in the court of Pharaoh Moses felt threatened and unsure of himself. Now, on the plains of Moab, amongst his own people, Moses stands triumphant. Moses has earned his right to rebuke the people. He points out their strengths and weaknesses like a loving father giving advice. The Talmud in tractate Shabbos (104a) remarks that, “truth stands on its own”. The gemara demonstrates that the word “truth” is “emet”, spelled alef, mem, tav. These are the first, middle, and last letters of the Hebrew alphabet. They are all written with either two legs (alef and tav) or a flat base (the mem). Structurally, all of these letters show geometric stability. They can literally “stand on their own”, if built out of some physical material. Spiritually, they invoke a sense of loyalty and support. Someone who speaks the truth, has nothing to fear.
Two Chassidic Rebbes (Rav Yisroel of Ruzin and Rav Tzvi HaKohen of Riminov) were once arranging a shiduch between their children. As they were about to finalize the deal, Rav Yisroel said, “It is my custom to list for you my lineage to convince you of my shild’s worthiness to enter this marriage. I want you to know that my grandfather was Rabbi Berish, my great uncle was the famous Rabbi Nachum of Chernoble, and my uncle was the noted Rav Motel. Now please tell me your lineage.” Rav Tzvi replied, “I regret that my parents died when I was very young. As an orphan, I was apprenticed to a master tailor, who raised me as his own son. All I can say is that whatever work I performed for him, was done in perfect honesty.” Rav Yisroel smiled heartily and said, “Then that completes the agreement! If a man is honest, that is the greatest lineage!”
If one utters a falsehood or slander, then this cannot stand. The sages point out that the word “sheker” which means “falsehood” is composed of a shin, kuf, and reish. All three of these letters have one leg, which is highly unstable. A life built on falsehood and deception is structurally unsound. Once exposed to the truth, like a house of cards, it will come tumbling down.
Nobody likes to be criticized. We tend to take things personally and overact to the situation. However, the Torah states that Moses began his address after the defeat of the two kings Sichon and Og. The Midrash concludes that this established Moses as a final credible source for rebuke. He had stood by the people, through thick and thin. If anyone could say the things that needed to be said, it was Moses. The Children of Israel were growing up and would soon be on their own. The Middle East is a rough neighborhood today and it was a rough area of the world even then. The people could complain, whine, and even rebel. When they left Egypt as a “mixed multitude”, they were merely the shell of a People. Now, on the verge of conquest, they were becoming a Nation. At Mt. Sinai they declared “Na’asei v’nishma”, “we will do and we will hear”. Rashi points out that by stating “na’asei” (we will do) before “v’nishma” (and we will hear), the Israelites were demonstrating their total devotion to G-d’s commandments. They will follow the Torah without question as divinely ordained.
Rebuking someone can be a form of affection. We hate to discipline our children, but we know full well that guidelines and consequences are necessary to grow up into a mature responsible adult. If we have the reputation for being fair and honest, then our rebuke will be received with understanding. We must not be afraid to rebuke someone for fear that they won’t like us anymore. Failing to rebuke can sometimes do more harm than good. However, the form of the rebuke must be such that it does not cause embarrassment. And is forbidden by the Torah!
The great sages remarked that one should not rebuke someone while still in an angry state. When the army returned with the women and children after the final war with Midian, Moses was angry that G-d’s orders to wipe out the population were not obeyed. Moses, who had a nasty temper, chastised the commanders. The Talmud in Pesachim 66b states that Moses was punished for this rebuke since it was delivered in anger.
The story is told about Rabbi Aryeh Leib Alter (The Rebbe of Ger). He is also known as the Sfas Emes, since that was the title of his major treatise. As a child, the Sfas Emes was renown for studying Torah for many hours. Sometimes, he would study late into the night. One evening, he studied so late, that he fell asleep in his gemara. Consequently, he was late waking up and missed the morning prayers. His grandfather, not knowing the reason why he overslept, rebuked him for being lazy. The Sfas Emes later recalled that while he could have explained himself for oversleeping, he held his grandfather in such high esteem, that he felt listening to his rebuke was well worth it.
Flattering a wrongdoer is also wrong and is called “chanifus” by the sages. Flattery, in the Talmud, is also known as “ona’ah devarim” (verbal interest), by the sages. Jews are forbidden to charge interest on loans to other Jews. This usury is known as “Ribis” in the Talmud. Flattery is a form of verbal interest in that you are increasing a person’s self worth without cause. By flattering a wrongdoer, you are helping them to continue in the sin. The sin of loshen hara has again revealed itself. This parsha is usually read before the fast of Tisha b’Av. On that day, we mourn the destruction of the two Temples as well as the other calamities that befell the Jewish people on that day (such as the expulsion from Spain in 1492). The sages say that the destruction of the Second Temple was caused by the sin of loshen hara. We can never overstate or overestimate the sin and corruption of loshen hara! Words can destroy. However, when combined with the purest of motives, they can be a healing, soothing, salve for the soul!
“Eileh ha’devorim asher diber Moshe el kol b’nai Yisroel…” With these words, the Torah begins the farewell address of Moses. “These are the words that Moses spoke to the Children of Israel.” All of the people, some two millions of them, were all assembled on the plains of Moab to bid farewell to the person who led them out of Egypt. Moses was the shepherd who pleaded with G-d not to send him to Pharaoh because his was “kvad peh” or “slow of speech”. The address is heartfelt, genuine, and strong. How can we account for the difference between Moses then versus Moses now?
The sages point out that in Egypt, there was deception and treachery in the court of Pharaoh Moses felt threatened and unsure of himself. Now, on the plains of Moab, amongst his own people, Moses stands triumphant. Moses has earned his right to rebuke the people. He points out their strengths and weaknesses like a loving father giving advice. The Talmud in tractate Shabbos (104a) remarks that, “truth stands on its own”. The gemara demonstrates that the word “truth” is “emet”, spelled alef, mem, tav. These are the first, middle, and last letters of the Hebrew alphabet. They are all written with either two legs (alef and tav) or a flat base (the mem). Structurally, all of these letters show geometric stability. They can literally “stand on their own”, if built out of some physical material. Spiritually, they invoke a sense of loyalty and support. Someone who speaks the truth, has nothing to fear.
Two Chassidic Rebbes (Rav Yisroel of Ruzin and Rav Tzvi HaKohen of Riminov) were once arranging a shiduch between their children. As they were about to finalize the deal, Rav Yisroel said, “It is my custom to list for you my lineage to convince you of my shild’s worthiness to enter this marriage. I want you to know that my grandfather was Rabbi Berish, my great uncle was the famous Rabbi Nachum of Chernoble, and my uncle was the noted Rav Motel. Now please tell me your lineage.” Rav Tzvi replied, “I regret that my parents died when I was very young. As an orphan, I was apprenticed to a master tailor, who raised me as his own son. All I can say is that whatever work I performed for him, was done in perfect honesty.” Rav Yisroel smiled heartily and said, “Then that completes the agreement! If a man is honest, that is the greatest lineage!”
If one utters a falsehood or slander, then this cannot stand. The sages point out that the word “sheker” which means “falsehood” is composed of a shin, kuf, and reish. All three of these letters have one leg, which is highly unstable. A life built on falsehood and deception is structurally unsound. Once exposed to the truth, like a house of cards, it will come tumbling down.
Nobody likes to be criticized. We tend to take things personally and overact to the situation. However, the Torah states that Moses began his address after the defeat of the two kings Sichon and Og. The Midrash concludes that this established Moses as a final credible source for rebuke. He had stood by the people, through thick and thin. If anyone could say the things that needed to be said, it was Moses. The Children of Israel were growing up and would soon be on their own. The Middle East is a rough neighborhood today and it was a rough area of the world even then. The people could complain, whine, and even rebel. When they left Egypt as a “mixed multitude”, they were merely the shell of a People. Now, on the verge of conquest, they were becoming a Nation. At Mt. Sinai they declared “Na’asei v’nishma”, “we will do and we will hear”. Rashi points out that by stating “na’asei” (we will do) before “v’nishma” (and we will hear), the Israelites were demonstrating their total devotion to G-d’s commandments. They will follow the Torah without question as divinely ordained.
Rebuking someone can be a form of affection. We hate to discipline our children, but we know full well that guidelines and consequences are necessary to grow up into a mature responsible adult. If we have the reputation for being fair and honest, then our rebuke will be received with understanding. We must not be afraid to rebuke someone for fear that they won’t like us anymore. Failing to rebuke can sometimes do more harm than good. However, the form of the rebuke must be such that it does not cause embarrassment. And is forbidden by the Torah!
The great sages remarked that one should not rebuke someone while still in an angry state. When the army returned with the women and children after the final war with Midian, Moses was angry that G-d’s orders to wipe out the population were not obeyed. Moses, who had a nasty temper, chastised the commanders. The Talmud in Pesachim 66b states that Moses was punished for this rebuke since it was delivered in anger.
The story is told about Rabbi Aryeh Leib Alter (The Rebbe of Ger). He is also known as the Sfas Emes, since that was the title of his major treatise. As a child, the Sfas Emes was renown for studying Torah for many hours. Sometimes, he would study late into the night. One evening, he studied so late, that he fell asleep in his gemara. Consequently, he was late waking up and missed the morning prayers. His grandfather, not knowing the reason why he overslept, rebuked him for being lazy. The Sfas Emes later recalled that while he could have explained himself for oversleeping, he held his grandfather in such high esteem, that he felt listening to his rebuke was well worth it.
Flattering a wrongdoer is also wrong and is called “chanifus” by the sages. Flattery, in the Talmud, is also known as “ona’ah devarim” (verbal interest), by the sages. Jews are forbidden to charge interest on loans to other Jews. This usury is known as “Ribis” in the Talmud. Flattery is a form of verbal interest in that you are increasing a person’s self worth without cause. By flattering a wrongdoer, you are helping them to continue in the sin. The sin of loshen hara has again revealed itself. This parsha is usually read before the fast of Tisha b’Av. On that day, we mourn the destruction of the two Temples as well as the other calamities that befell the Jewish people on that day (such as the expulsion from Spain in 1492). The sages say that the destruction of the Second Temple was caused by the sin of loshen hara. We can never overstate or overestimate the sin and corruption of loshen hara! Words can destroy. However, when combined with the purest of motives, they can be a healing, soothing, salve for the soul!
