Words and Actions

D’varim

Deut. 1:1 - 3:22

The Book of Deuteronomy (D’varim – “words”) takes the form of a series of lectures by Moses to the People as they prepare to enter the Land. D’varim is sometimes called the “Mishneh Torah”, literally, the “second teaching of the Torah” (this is where we get the Greek name of the Book) because it contains repetitions of previously enunciated laws.

            The Book is also sometimes referred to as the “Priestly Code” by those who ascribe its origin to the Priests of the First Temple era. D’varim has two other significant themes: the cosmic relationship between God and the People Israel and the pursuit of social justice in terms of care for the “poor, the widow, and the orphan.” 

            The first parasha recounts the four decades of travel through the wilderness, repeats the story of the spies, deals with the appointment of judges, victories in the wilderness against enemies, and how the conquered land is to be divided.

 

It is interesting to note that the first Book of the Torah begins with God creating the world through words. The final Book of Moses also begins with words (d’varim).  We can see from both Books that words have power. We also know that actions can speak louder than words. Both are important in our tradition.

Moses’ words in this Book are different from his previous pronouncements. Here he engages in the act of remembering, an essential part of Torah and Jewish observance (i.e., the Passover seder reading of the Haggadah, meaning “telling”).

Recalling and telling are essential, but we need to learn from and protect the achievements we recall. Pirke Avot 2:21 states it best: “It is not [our] duty to finish the work, but neither are [we] free to desist from it.”

We read about Moses’ plans for the Land of Israel and, knowing the outcome, assume that his presumptions were certain. Similarly, we can look back upon the establishment of the modern State of Israel as being inevitable, since we observe a modern vibrant Jewish nation. But since October 7^th and its aftermath, we cannot merely retell the story of Israel’s creation, but we must take actions to help Israel (and the Jewish People) survive and thrive. 

We are Brothers

Matot-Masei

Num. 30:2 – 36:13

 

Précis: Matot begins with a speech to the heads (matot) of the tribes concerning the importance and sacredness of vows. The tribes of Reuben and Gad express their desire to dwell east of the Jordan, and are permitted to do so, after promising to enter the Land to help the rest of the People defeat the Canaanites.

The Book of Numbers ends with Masei. “These are the stages (masei) of the journey” which the Israelites made through the desert. In what amounts to a recapitulation, all of the stops along the way are identified. 

 

Num. 32:6 “Are your brothers to go to war while you stay here?”
           

The Gadites and the Reubanites ask Moses’ permission to stay on the eastern side of the Jordan, outside of the Promised Land. Moses accuses them of abandoning the nation, and they respond that they will serve as the “shock troops” for battle and make no claim for land west of the Jordan.
            The use of the word “brother” is a textural reminder of a previous story from Genesis, that of the separation of Abraham and Lot. (Gen 13:8 “So Abram said to Lot, “Let us not have any quarreling between us, or between your herders and mine, for we are brothers”). As with the tribes of Reuben and Gad, Lot chose land suitable for his herds, close to the Jordan. As was the case with the tribes, when Lot was threatened it was Abraham who raised a military force to rescue his "brother."

The story of the tribes and that of Abraham and Lot are different in one key respect: The tribes of Moses’ time are not playing Lot’s role, since they are active in defense of their brothers as opposed to needing saving. What the stories have in common is that when families are separated geographically, it is not easy to remain emotionally close. Many of us have experienced this in our own lives.

We in America find ourselves on the other side of an ocean from our “brothers” in Israel. There can be no doubt that Israel continues to be threatened both militarily and politically, and we have also seen that we in America are threatened with antisemitism caused by those who conflate criticism of Israel’s current government with Jews wherever we dwell.

Whatever side of the ocean we find ourselves on, we cannot forget that we share a covenant and destiny with our brothers.