THE MASTERCLASS

Devarim, the last of the five books of the Torah, accounts for only five weeks in the long history of the Jewish people. And yet those five weeks were critical for the future of Israel, both in their homeland and in the diaspora. Devarim is quite unlike the other four books. Bereishit, Genesis, speaks of the beginning of the world and the early days of mankind, from Eden to the flood. It then moves from the universal to the particular and concentrates on one family, that of Avraham and his descendants. The book is preoccupied with Avraham’s family until its conclusion, when they have all relocated to Egypt, and Yaakov blesses his sons before his death.  Shmot, or as it is known in English, Exodus, relates how the Abrahamic family became a nation. The book opens with the sinister plot of Pharaoh to enslave the Hebrews and the suffering they endure at his hands.  But it also tells of their liberation, redemption and ultimate elevation to become “a kingdom of priests and a holy nation” when God gifts them the Torah at Sinai. Then comes their fall with the sin of the golden calf and their rehabilitation through the construction of the Tabernacle which is described in minute detail. Vayikrah, Leviticus, is a book of law. It is virtually free of narrative, save for the events that transpired on the day the Tabernacle was inaugurated. Vayikrah charts the method through which the Children of Israel are to achieve holiness: through worship in the Temple; the laws of purity; sexual morality and the many social and religious precepts that constitute the mitzvoth of the Torah. Bamidbar, Numbers, is extremely rich in narrative. Bamidbar means “in the wilderness” and it relates the vicissitudes of the Israelites throughout their forty year trek from Sinai to the plains of Moab. There are censuses; complaints about water and food; the episode of the spies; rebellions; wars; miracles and punishments. The book ends with the Children of Israel encamped east of the Jordan, poised to enter the Holy Land. And that is the starting point of Devarim.

Devarim begins (1:1-3), “These are the words that Moshe spoke to all Israel beyond the Jordan, in the wilderness, in the Arava, opposite the Red Sea, between Paran and Tofel, and Lavan, and Chatzerot, and Di Zahav. Eleven days from Chorev, via Mount Se’ir until Kadesh Barnea. It was in the fortieth year in the eleventh month, on the first of the month, Moshe spoke to the children of Israel, in accordance with everything that the Lord had commanded him to them.” These opening verses establish the location, the date and the purpose of the book. Where did it take place? “Beyond the Jordan.” When did it take place? “In the fortieth year [since the Exodus] in the eleventh month, on the first of the month”, that is, the first day of Shevat, as the Torah counts months from Nissan. What is the content of the book? “These are the words that Moshe spoke to all Israel…in accordance with everything that the Lord had commanded him to them.” Devarim, literally “words”, is a speech, a sermon, a masterclass. Moshe began on the first of Shevat and concluded five weeks later on the day of his passing, the seventh of Adar (for the calculation of this date see Kiddushin 38a). What are the contents of this marathon discourse?

For forty years the Israelites lived a supernatural existence. Their food (manna) and water (Miriam’s well) were provided directly from Hashem. They were protected from the elements by the clouds of glory and even their clothing grew with them and was laundered by the clouds (see Rashi, Devarim 8:4). They lived in close proximity to the Tabernacle and when they wanted to eat meat, they first consecrated the animal as a sacrifice and then brought it to the sanctuary. They had minimal dealings with people outside the Israelite camp. They were victorious in the wars they waged because Hashem fought for them. They could dedicate their days to Torah and mitzvoth because all of their material needs were taken care of. But all of this would end when they crossed the Jordan. In Canaan they would have to plough and sow the land and harvest the crops. There would not be a Tabernacle in walking distance. They would come into contact with many foreign nations, many of whom despised them.  They would have to wage war in a conventional way.  They would need schools; leaders; a judiciary; a police force; infrastructure; welfare and all of the trappings of nationhood. This is what Moshe was preparing them for in his grand address. He was describing for them what Jewish society was to be. This was the first time in the history of mankind that a leader fully articulated the founding principles of a nation in such detail before the citizens had even taken possession of their homeland.

First and foremost, they were to be a nation under God. Devarim, Vaetchanan and Eikev speak of the foundational principles of the Jewish people and their history – the Exodus; the sin of the Golden Calf and the Spies; the Revelation at Sinai; the requirements to love and fear God, to observe His mitzvoth, to study and teach His Torah. Re’eh speaks of “the place where Hashem will choose to place His name”, the capital city and the sanctuary in its midst. In Canaan it would not be possible to visit the Temple daily, thus Moshe tells them that three times a year, on the pilgrimage festivals, they are to ascend to Jerusalem. He also speaks about the importance of charity – it must be a society based on kindness, generosity and love of the stranger. There must be no trace of idolatry in the land. The people who live there do not all have to be Jewish, but they must subscribe to basic universal laws. And then (in Re’eh and Shoftim) he addresses leadership. There are various leaders: prophets; judges; law enforcers; the king and the priests. There are to be courts in every district and a Supreme Court in the Temple. Litigation and criminal matters require valid witnesses. The king would have great power but he is subject to the laws of the Torah and he cannot act with impunity. There is to be a Jewish army. They are required to act ethically and to sue for peace before attacking the enemy. They are not allowed to destroy the environment when waging war. There must be zero tolerance for murder and even unintentional manslaughter is to be viewed seriously. In Ki Teitzei, Moshe discusses various laws that help to create a just society: inheritance; burial of the deceased; returning lost objects; ensuring dangerous places are properly fenced off; the laws of marriage and divorce and honesty in business, in particular, correct weights and measures. After describing what the Jewish country will look like, Moshe spends some time forging a covenant between the Jewish people and God. They are His people and He is their God and there are consequences to their betrayal of Him. Failure to uphold the terms of the covenant can result in terrible repercussions, as outlined in the curses in Ki Tavo. But there is always hope for reconciliation through repentance and return, and God will never abandon His people. Moshe closes with a song that speaks of the past and the future, the lows of the nation and the highs, and before taking his leave of them, Moshe blesses the Tribes, each according to its particular strengths and character. He then hands the reins of leadership to Yehoshua, his closest disciple, and passes away.

Devarim is not a hodge-podge of laws, history and stories. It is a masterfully constructed text that outlines the life of a Jew as an individual, a member of a community and a citizen of a nation. Its words continue to inspire and edify to this very day!

Lee, Chani Merryl & Naomi join me in wishing you Shabbat Shalom. Rabbi Liebenberg.

Rabbi’s YouTube message: https://youtu.be/VDWjcYbKbOI?si=R3t-vONMtsEi4MD5

*Shabbat Chazon is the Shabbat before Tisha B’Av, the Fast of the 9^th Av, which takes place on Saturday night 2 and Sunday 3 August. The fast begins at 18h05 and terminates at 18h34. We have a full programme for the fast.