Doom and Gloom or Faith and Hope?

D’varim

Deuteronomy 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. 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 of 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 Hamazon, Shabbat observance, wearing tallit and tefillin, reciting kiddush on Shabbat, and placing mezuzot on doorposts.

                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. However, 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 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 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.

Rabbi Jonathan Sacks, writing in Jewish Ideas Daily (7/17/12) reviews the observances associated with the three weeks between 17 Tammuz and Tisha B’Av, when we remember the destruction of the Temple. One tradition is found in the three special haftarot recited in this period, three examples from the prophets of admonition (the first two from Jeremiah and the third from Isaiah).

               These Jewish prophets were unusual, with no power other than their oratory and vision. In fact, because of their dire messages, they were highly unpopular; Jeremiah was arrested, whipped, and abused, and just managed to escape with his life. 

                Jewish prophets were not engaged in the business of telling the future; the Torah bans soothsayers and oracles. As Sacks notes, Jewish prophecy takes place in “the arena in which the great drama between God and humanity was played out, especially in the history of Israel.”  

                A second element of the Jewish prophets was their understanding that monotheism was directly associated with morality, that idol worship (either physical or metaphorical) was ultimately corrupting to the human spirit.

                Third, they expressed the clear belief that even though Israel would sin and abandon the covenant, God’s love was everlasting, and His promise immutable. Jeremiah is often thought of as the prophet of doom, but such a characterization is incomplete. He also spoke of hope and the inevitability of God’s redemption.

                While our tradition tells us the prophecy ended during the period of the Second Temple, the vision of the Prophets remains applicable to us today. They captured both the sense of doom (an existential threat?) and the sense of redemption (peace and security?). These are aspects of life with which we are all well acquainted today. In this traditional season of admonishment and regret, we cannot forget the message of hope in tomorrow.