Parshat Devarim/Shabbat Chazon
The Book of Deuteronomy
July 12th-13th, 2002
4 Av, 5762

"These are the words that Moshe spoke to all Israel, on the other side of the Jordan, in the wilderness, in the Plain, opposite [the Sea of] Reeds, between Paran and Tophel and Lavan, and Chatzeros and Di-zahav." (1, 1)

So begins the fifth and final book of the Written Torah.

Termed by our Sages, "mishneh Torah" (a review of the Torah), it consists of the stirring exhortations and words of encouragement that Moshe--over a period of five weeks--gave to the Jewish people directly prior to their entry into the Land of Israel. In the course of these master lectures, Moshe repeats many mitzvos and core principles of our faith that have been mentioned earlier in the Torah. These include the commandments to nurture in our hearts the love and awe of G-d, to strive for the highest ethical standard in dealing with our fellow man, and to uproot all traces of idolatry in the Land (and in ourselves). He also introduces some mitzvos that had not been taught to the Jewish people previously (though Moshe had heard them from Hashem, at Sinai or in the Tent of Meeting), because they were not directly applicable to the generation that left Egypt and would not be entering the Land. (Ramban, in his introduction to Deuteronomy.)

But before anything, Moshe begins his words with rebuke.

As Rashi explains, the place names in the first verse of the book that seemingly only set the location of Moshe's orations are, in fact, veiled references to the most notorious sins committed by the Jewish people during their years in the desert. For the Torah to openly list this string of wrongdoings that Moshe recalled to the Jewish people would be an undue embarrassment for us throughout the ages or, alternatively, an inauspicious way to begin a new book of the Torah (Gur Aryeh, brought in Sifsei Chachamim). So the Torah only hints at them.

The important point for us, though, is that Moshe begins with rebuke--with cutting words that were meant to bring home to his listeners the error of their ways (despite the repeated forbearance of Hashem), and to stir a feeling of regret that would lead them to change for the better. As Rashi explains, this is precisely why Moshe insisted on addressing the whole Jewish people en masse (an obvious miracle, comments the Oznayim LaTorah): he wanted to make sure everybody had the possibility of responding directly to his rebuke, of speaking up to contest his words should they so desire. (The Torah records no takers.)

I think it's fair to say that rebuke is not held in high esteem by most people. Let me qualify that. We absolutely love to rebuke others (i.e., find fault with them), but we're not so crazy about hearing a tally of our own shortcomings…particularly--though not exclusively--when it comes from our spouse (i.e., the one most qualified to know the truth). We are supremely generous with advice about how to correct everything and everyone around us, but can become instantly cantankerous when helpful advice on character improvement is addressed to us.

Now, the Torah actually commands us to rebuke our neighbor if we see something improper in him or her ("you shall reprove your fellow"--Leviticus 19, 17). HOWEVER, before rushing out to settle old scores under the guise of piety, please take note of the following. The Talmudic Sages (Arakhin 16b) strongly questioned the ability of most people in their day (when spiritual giants walked the earth) to administer rebuke properly--i.e., sensitively, with only love in their hearts for their fellow Jew and no other motive, perfectly innocent of the sin they are pointing out in their neighbor. Yes, we Jews are responsible for each other, but one must, in practice, exercise caution in directly reproving somebody else (and forego it if it is certain that the rebuke will not be heeded). Consult your local rabbinical authority for more guidelines.

The ideal of rebuke is an important one, however. And when it comes to ourselves, and accepting ethical rebuke directed to us by our great prophets, like Jeremiah or Isaiah (who were fulfilling their very G-d-given function by administering it), then we need to love it. "Do not rebuke a scoffer, lest he hate you; rebuke a wise man, and he will love you," King Solomon tells us (Proverbs: 9, 8).

Let me see a show of hands. How many of us love the person who points out our blemishes? Why is it that most of us (and I include myself) fall in King Solomon's ignoble category of "scoffers," those who hate words of rebuke and the one who administers them?

Sometimes, of course, it may be that it was given improperly or by someone not really up to the job. ("Who's that jerk to tell me what's wrong with me!") Even in that case, though, if we were really striving to become G-d-fearing and spiritually developed people, we would welcome it…or, at least, accept it with equanimity. But certainly, in any case, we should appreciate rebuke when it comes from selfless people like Isaiah, or Moshe Rabbeinu (father of all the prophets) himself!

I guess the obvious answer is that most of us (myself included) do not really treat growing closer to G-d through perfection of our Torah-observance in all its aspects as the primary goal of our lives. For if it were, we would gladly embrace everything that could possibly help us in attaining that goal--incisive rebuke included--, no matter the (minor) unpleasantness. We gladly put up with a whole lot of pain and discomfort in seeking to advance our careers (or to amass a fortune), because the end goal is worth it to us. Maybe we need a little more of that same ethic when it comes to molding ourselves into better people--the intended life-career of all human beings.

This part of the Jewish calendar year is definitely a good time for such meditation. We are less than a week away from the Ninth of Av, that day designated by our Sages for mourning the destruction of the Two Temples…and, more broadly, all the tragedies that have befallen us in our history. It is the season of rebuke.

Fasting and reading Lamentations on Tisha b'Avare important, but the ikkar (key principal) is accepting and internalizing the words of rebuke given to us by our Sages, and by Moshe. This is why the parsha of Devarim precedes Tisha b'Av, and this is why its Haftarah is the piercing lament of Isaiah (whose opening word gives this Shabbos its special designation as Shabbos Chazon). "Woe! O sinful nation, people weighed down by iniquity," cries the prophet. We need to personalize his message, to think about our own selfishness and our own shortcomings in the service of G-d--especially the sinas chinam (baseless hatred) and loshon ha'ra (malicious gossip) that played the primary role in causing the destruction of the Second Temple and our present exile.

In other words, we need to self-administer a strong dose of rebuke. Rebuke that has nothing to do with the "neurotic guilt" that is falsely associated by some with Jewish identity, and nothing to do with a morbid self-flagellation that leads to sadness. We're talking healthy clear-eyed self-examination: a searching out of our faults (and their root causes), and an honest owning up to the responsibility we bear for falling short of our calling. Rebuke that penetrates our heart…and that leads us to change for the better. Rebuke that helps us see that we've all strayed far from the goal G-d has set for us, and from properly using the spiritual potential we have been given.

Don't worry. After Tisha b'Av, there are seven special Sabbaths of consolation, with Haftarah readings that will comfort us and reassure us of G-d's undying love for His people, and of the full measure of blessings we will yet enjoy. And even in this week's Haftarah, there is some hope and consolation amidst the stern reproof, there is the reminder of G-d's love for us even when we don't do as we should.

"Go forth, now, let us reason together--says Hashem--if your sins will be like scarlet, they will whiten like snow, if they have reddened like crimson, they will become as [white] wool. If you will be willing and you will obey, you shall eat the goodness of the land." (Isaiah: 1, 18-19)

May we all utilize the tragic day of Tisha b'Av, and this Shabbos preceding it, to refine our souls through reading the Torah portion and Haftarah, and reflecting deeply on their words. If we truly mourn the destruction of the Temple and all that has meant--and, most importantly, the internal spiritual destruction that preceded, and caused it--then our Sages promise us that we will be worthy to rejoice in its rebuilding. The path to joy…is through healthy rebuke.

GOOD SHABBOS! My summer e-mail address is: YosefEdelstein613@hotmail.com

GOOD SHABBOS!

My new e-mail address is yosefe@comcast.net

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Rabbi Yosef Edelstein, Savannah Kollel. Phone: 355-0157; fax: 354-9923