D'varim 5770

Parshah D'varim
Deuteronomy 1:1-3:22 Isaiah 1:1-1:27

I read D'varim to verse 3:21 (as indicated from the readings list I have) and then began study. I hemmed, I hawed, and I found the message meant for me today. However, in my study I found thatline 3:28, is the real gravity of the parsha. It is Moshe Rabbenu's plea to be allowed to enter the promise land and its heart wrenching denial. I believe it is left out because of the custom of not ending on a somber note. I believe his going up on the mountain to over look parallels his going up to receive the Torah. I believe his 'words' (Devarim) are words of love though they have great rebuke in them. They represent putting the truth and the collective welfare before personal gain. They are a pouring forth of witness to inequities; a teshuva (repenting/cleansing) before going into the holy land perhaps?

The theme of governance has been transformed from G*d directly judging, to the law being given, to the establishment of offices, to adaptive discussions of law, and now Moshe lays out a criteria for justice. Then he testifies to all the inequities of the people. This self criticism can turn bad to good. This is a core value of Judaism. By not accepting but by examining them, we can make our faults into a means for bettering ourselves and the world.

Moshe testifies to all Israel. (Some say he was allowed to do so in 70 languages at once). He states that none should be judged perfunctorily and that "the low and high alike" This has profound implications. It means that the roles we play are equally important. They have one goal and that goal is justice. Justice is the will of G*d and the 'heart'of Torah.

This ideal is not only to be extended to Israelites but to all. Even those who have wronged you. The kinship of all is implied. The putting forward of one’s family over others is noted as human nature but also noted as a great danger to justice.

D'varim Rabba (Lieberman) Parshat Devarim 22 Your kinsmen, the descendants of Esav, even though they are the descendents of Esav, they are still your kinsmen. Another verse echoes this sentiment by saying, "Your kinsmen who hate you..." (Isaiah 66:5). Even though they hate you, they are your kinsmen... And this sentiment is also echoed in the verse, "...and the outrage that will be done to your brother Jacob... (Obadiah 1:10). Even though he may kill you and plunder you, he is still your brother..." [Rabbi Avi Weinstein]

The idea of treating others as we would like to be treated may be called justice. The act of treating others as if they were our own family is an ideal. (One I feel at Synagogue often.) Again you have the danger of families and people setting themselves above justice. This is illustrated by the issues of 'inheritance' and 'portioning of land.' in that in such situations extend families (collective higher powers beneath G*d, even nations) can be undone.

What is the formula for avoiding this?- giving true witness as Moshe does. In this we must not let what we have done wrong be hidden. We must make good of bad for this is one of our ways to more deeply experience G*d- through the pursuit of justice.

The haftorah, the meteoric Isisah chapter 1 is clearly what occurs when people are unjust. The reading of D'varim at the time of Tisha b'av also clearly supports this idea. May we be just and faithful for G*d.