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BS”D July 24, 2020 Potomac Torah Study Center Vol. 7 #39, July 24, 2020; Devarim 5780 NOTE: Devrei Torah presented weekly in Loving Memory of Rabbi Leonard S. Cahan z”l, Rabbi Emeritus of Congregation Har Shalom, who started me on my road to learning almost 50 years ago and was our family Rebbe and close friend until his recent untimely death. ____________________________________________________________________________________ Devrei Torah are now Available for Download (normally by noon on Fridays) from www.PotomacTorah.org. Thanks to Bill Landau for hosting the Devrei Torah. __________________________________________________________________________________ We Jews must learn to switch moods in a flash. Consider, for example a Rabbi who starts a day with a bris at Shacharit, then rushes to officiate at a funeral, and returns to participate in a wedding a few hours later. Many families in mourning after a death in the family must host a wedding or Bar Mitzvah, because one is not to delay a simcha, even while in mourning. This Shabbat, as we begin Sefer Devarim, we are in the midst of a period of mood changes. Sefer Bemidbar, which started with high hopes and spirits, ended with the story of shattered dreams for all but two adults of the generation of the Exodus. The gloom continues with Parashat Devarim, when Moshe wonders “Eicha” – how could he possibly carry the bad feelings, burdens, and quarrels of the people (1:12). Our mood hits bottom on Tisha B’Av a few days later, the anniversary of numerous of the worst disasters in Jewish history. (See the Chabad listing of disasters later in this attachment.) Fortunately, we soon recover from the gloom of Tisha B’Av. Next Shabbat, we read Vaetchanan, an upbeat parsha that includes the Aseret Dibrot (Ten Commandments) and first paragraph of the Shema. Six days after Tisha B’Av, we have Tu B’Av, one of the most joyous days of the year. In Parashat Devarim, Moshe presents a selective review of the Jews’ experiences during the 40 years since the Exodus. Rabbi David Fohrman has a unique interpretation of why Moshe selects specifically two incidents to discuss – the episode of the Meraglim and his father-in-law’s suggestion that he appoint judges to help him resolve inter-personal disputes. Moshe uses the same language repeatedly to connect the issue of the judges with the episode of the Meraglim. In this parsha, Rabbi Fohrman says that Moshe seems to consider the Meraglim as the real reason why God would not permit him to enter the land. Moshe states that God has carried the Jews the way that a father carries his child for 40 years in the Midbar – and He will carry and protect them when Moshe is gone and the people enter the land. Moshe, however, had put down his children (the people looking to him for a connection to God) when he asked for judges to help him. After Moshe put down his children, the people had a lack of faith in God at crucial times. To Rabbi Fohrman, this analysis explains why Moshe seems to have felt, upon reflection at the end of his life, that God would not let him enter the land. Moshe’s pep talk in this parsha tries to compensate for his lacking years earlier. (This interpretation is novel but worth considering closely.) Despite Moshe’s deep unhappiness at not being able to enter the land, he does everything he can to prepare the people to enter and continue to deserve to remain in the land. Parashat Devarim is essentially a pep talk to prepare the people to go forward. Miriam and Aharon are both dead, and Moshe will die soon. The family that had led the people for 40 years will soon be gone. God will end His direct involvement with the people when they enter the land. They will need to cultivate and gather food from the land. They will need to initiate all military actions, both offensive and defensive, because God’s involvement will only be behind the scenes. Moshe tells the people that they are ready for these challenges. He warns them not to think that any success comes from their greatness, but to understand that everything good comes because God is with them and helping them. The people must obey the mitzvot and keep a daily relationship with their Creator. In the remainder of Sefer Devarim, Moshe will prepare the people with detailed instructions for keeping God with them. 1 Being able to see God’s presence in ones life is not always easy. One of the most important roles of parents and teachers is to help children learn how to find God in their lives. Often a person’s Rebbe is his most important teacher – and a reason why our tradition holds that a person’s Rebbe is like a father. My beloved Rebbe, Rabbi Leonard Cahan, z”l, taught and reinforced this lesson for me for nearly 50 years. Since his untimely passing, I have been fortunate to develop a close relationship and continue my learning with a few other Rebbes. As we prepare for Tisha B’Av and then switch moods toward hope and joy, may we continue to learn and build our individual relationships with Hashem. Note: Thanks to the efforts of one of my Rebbes, Rabbi Eitan Cooper, Beth Sholom hopes to have some copies of my Devrei Torah materials available at Shabbat services starting this week. The printed copies will include the first two attachments in the E-mail version: the introduction (usually up to 15 pages) and Likutei Torah. The entire collection is too extensive to make numerous copies, but the entire package is available to download from www.PotomacTorah.org or by printing the attachments in the E-mail version. ___________________________________________________________________________________ Please daven for a Refuah Shlemah for Hershel Tzvi ben Chana, Eli ben Hanina, Yoram HaKohen ben Shoshana, Gedalya ben Sarah, Mordechai ben Chaya, Baruch Yitzhak ben Perl, David Leib HaKohen ben Sheina Reizel, Zev ben Sara Chaya, Uzi Yehuda ben Mirda Behla, HaRav Dovid Meir ben Chaya Tzippa; Eliav Yerachmiel ben Sara Dina, Amoz ben Tziviah, Reuven ben Masha, Moshe David ben Hannah, Meir ben Sara, Yitzhok Tzvi ben Yehudit Miriam, Yaakov Naphtali ben Michal Leah, Rivka Chaya bat Leah, Zissel Bat Mazal, Chana Bracha bas Rochel Leah, Leah Fruma bat Musa Devorah, Hinda Behla bat Chaya Leah, Nechama bas Tikva Rachel, Miriam Chava bat Yachid, and Ruth bat Sarah, all of whom greatly need our prayers. Note: Beth Sholom has additional names, including coronavirus victims, on a Tehillim list. _____________________________________________________________________________ Hannah & Alan _____________________________________________________________________________ Drasha: Parshas Devarim: A Meaningful Approach by Rabbi Mordechai Kamenetzky © 1997 Forty years of desert wanderings are coming to a close. Moshe knew that his end was near and wanted to leave the children of Israel with parting words that were filled with love, direction, guidance, and admonition. He discussed many of the events of the past 40 years; the triumphs and tragedies. Though he did not mince words, there are many details that are added in Moshe’s review that shed more light on the previously related incidents. One story in particular is the story of the meraglim, the spies, who returned to the Jewish camp from Canaan with horrific tales and predictions of sure defeat. But it is not the end of the failed mission that I would like to focus on, rather its conception. Moshe recounts: “You all approached me saying, ‘let us send spies and they shall seek the land.'” Rashi is quick to comment on the words “all of you.” “In confusion. The young pushed the old,” explains Rashi, “and the older pushed ahead of the leaders!” Rashi adds that at the giving of the Torah, however, the elders and the youth came in orderly fashion to present their needs. Two questions arise. Why does it make a difference, in the actual reporting of the spies, how the request was presented? In addition, why did Rashi deem it necessary to contrast this conduct with what occurred at the giving of the Torah? During the first weeks of the Civil War, newspaper editorials from across the nation were filled a plethora of criticisms, advise, and second guessing of President Lincoln’s handling of the crisis. Eventually, the editors asked for a meeting with the President, which he granted. During the meeting, each one of the editors interrupted the other with their ideas, suggestions, and egos. 2 Suddenly Mr. Lincoln stood up. “Gentleman,” he exclaimed, “this discussion reminds me of the story of the traveler whose carriage wheel broke right in the middle of a thunderstorm during the black of night. The rain was pouring, the thunder was booming and the carriage was sinking as he furtively tried to fix his wagon. He groped and grappled in the wet darkness to find a solution to his problem. “Suddenly the sky lit up with a magnificent bolt of lightning that lit the countryside like daylight. Seconds later the ground shook from a clap of thunder that reverberated for miles with a deafening boom. “The hapless traveler looked heavenward and tearfully pleaded with his creator. ‘Lord,’ he begged, is it possible to provide a little more light and a little less noise?’ ” In defining the sin of the spies, Rashi notices very consequential words. “All of you converged.” He explains that particular phrase by contrasting it with a scenario that occurred at Sinai. When the Jewish nation wanted to modify the manner in which the revelation transpired, the request for Moshe’s intervention was done in an orderly manner.
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