Words

D’varim

Deuteronomy 1:1 - 3:22

Précis: 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. Together, these instructions constitute Moses’ farewell address.  D’varim is sometimes called the “Mishneh Torah”, literally, the “second teaching of the Torah” (this is where we get the Greek name for the Book) because it contains many repetitions of previously enunciated laws. The Book has a strong focus on the centrality of the Temple in the Promised Land, as well as many of other rituals found at the center of Jewish life: recitation of the Sh’ma, birkat ha’mazon, Shabbat observance, wearing tallit and t’fillin, reciting kiddush on Shabbat, and placing mezuzot on doorposts.

            In addition to descriptions of sacrifices and Temple routine, 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 Book is in part about a spiritual journey. The metaphor of the journey is an ancient one. Classical narratives (for example, The Odyssey) use the heroic struggles of an individual, facing grave dangers and travails to explain the development of a human being. The central figure is usually alone, frequently tested by the gods, and, if he ultimately succeeds, he becomes a role model for what a person might hope to accomplish. These ancient sagas, found in cultures throughout the world, suggest that the greater the struggle, the more impressive the triumph.

            This Book is also what modern commentators call a “foundation account.”  It is a story that sets out the archetype that future generations are expected to understand. In our “saga,” instead of the external challenges we see in other ancient stories, our account focuses on inner struggles: the dangers of lacking faith, of not trusting in God, and of being willing to quit the struggle. The premise of the Book can be summarized to suggests that God will, in the end, redeem the People and bring them (or restore them) to the Promised Land. 

            On yet another level, we can look at this as a kind of homecoming saga. Like the Odyssey, the Gilgamesh epic, or the Wizard of Oz, much of this Book is about “getting home.” What distinguishes this Book are the detailed instructions about how to create a civil society after we get “home;” how should we relate to each other, especially to the most vulnerable in our society, and how should we relate to God and to the Land.

            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. This parasha is read every year on Shabbat Chazon, the Shabbat prior to the fast of Tisha B’Av. Since looking at history is a major theme of the parasha, it is certainly an appropriate reading prior to this holiday. 

1:1 “These are the words that Moses addressed to all Israel on the other side of the Jordan.”

           It is revealing that while the book of Deuteronomy consists in large part of repetitions from the Book of Exodus, the emphasis here is not on the miracles and glories, but on the errors and shortcomings of the Jewish People. In the very beginning of this parasha, we hear a retelling of the story of the twelve spies, stressing their lack of faith in God’s power. Later in the Book, when we have a recapitulation of the Ten Commandments (9:6-10:5) the emphasis is actually on the sin of the Golden Calf. In this iteration, we are not reminded of the plagues in Egypt. God’s powerful outstretched arm, the crossing of the Sea, or the destruction of the Egyptians.

It is often said that history is written by the winners. If this is true, we indeed have an odd history recounted in Deuteronomy. Much of the Book consists of dire warnings by Moses, of urging the Israelites to live according to God’s laws, knowing that they will not be able to do so, but that in the end God will redeem them and the Land. Moses’ discourse is not meant to recount his greatness, but instead focuses on what is missing in his own life and in the lives of the People he leads. As has been pointed our by the Sages, the opening words (“eileh ha-d’varim - “these are the words,”) are used in other places in the Bible as an introduction to a rebuke of some kind or another, including prophetic statements from King David, King Solomon, Amos and Jeremiah.

Despite the negative quality of these words, we should recognize that D’varim holds the promise of ultimate redemption. By learning from our errors, we can improve the way we live. The entire concept of “rebuke” (tochecha) is designed to alert the sinner to the sin, so that he or she may repent and change behavior. In this way, D’varim affirms the potential of the Israelite People, and of each and every one of us.