Kol Rina An Independent Minyan July 25, 2020 *** 4 Av, 5780 Parashat Devarim Kol Rina – An Independent Minyan, is a traditional egalitarian community. We are haimish (homey/folksy), friendly, participatory, warm and welcoming. We hold weekly services in South Orange as well as holiday services and celebrations which are completely lay led. We welcome all to our services and programs from non-Hebrew readers to Jewish communal and education professionals. Devarim in a Nutshell https://www.chabad.org/parshah/article_cdo/aid/2254/jewish/Devarim-in-a-Nutshell.htm On the first of Shevat (thirty-seven days before his passing), Moses begins his repetition of the Torah to the assembled children of Israel, reviewing the events that occurred and the laws that were given in the course of their forty-year journey from Egypt to Sinai to the Promised Land, rebuking the people for their failings and iniquities, and enjoining them to keep the Torah and observe its commandments in the land that G-d is giving them as an eternal heritage, into which they shall cross after his death. Moses recalls his appointment of judges and magistrates to ease his burden of meting out justice to the people and teaching them the word of G-d; the journey from Sinai through the great and fearsome desert; the sending of the spies and the people’s subsequent spurning of the Promised Land, so that G-d decreed that the entire generation of the Exodus would die out in the desert. “Also against me,” says Moses, “was G-d angry for your sake, saying: You, too, shall not go in there.” Moses also recounts some more recent events: the refusal of the nations of Moab and Ammon to allow the Israelites to pass through their countries; the wars against the Emorite kings Sichon and Og, and the settlement of their lands by the tribes of Reuben and Gad and part of the tribe of Manasseh; and Moses’ message to his successor, Joshua, who will take the people into the Land and lead them in the battles for its conquest: “Fear them not, for the L-rd your G-d, He shall fight for you.” Haftarah in a Nutshell https://www.chabad.org/parshah/article_cdo/aid/707608/jewish/Haftorah-in-a-Nutshell.htm This week's haftorah is the third of a series of three "haftarot of affliction." These three haftarot are read during the Three Weeks of mourning for Jerusalem, between the fasts of 17 Tammuz and 9 Av. Isaiah relays to the Jews a G-dly vision he experienced, chastising the residents of Judah and Jerusalem for having rebelled against G-d, criticizing them for repeating their errors and not abandoning their sinful ways — even after having been reprimanded and punished. "Woe to a sinful nation, a people heavy with iniquity, evildoing seed, corrupt children. They forsook G-d; they provoked the Holy One of Israel." Harsh words are employed, comparing the Jewish leaders to the rulers of Sodom and Gomorrah. G-d states his distaste for their sacrifices and offerings which were flavored with pagan customs. "How has she become a harlot, a faithful city; it was once full of justice, in which righteousness would lodge, but now it is a city of murderers…" Isaiah then speaks gentler words, encouraging the people to repent sincerely and to perform acts of justice and kindness towards the needy, orphans and widows, and promising them the best of the land in return for their obedience. "If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool." The haftorah concludes with a promise that G-d will eventually reestablish Israel's judges and leaders, when "Zion shall be redeemed through justice and her penitents through righteousness." Note: The first word of the haftorah is "Chazon" ("The vision [of Isaiah]"). The Shabbat when this haftorah is read, the Shabbat before Tisha b'Av, is thus called "Shabbat Chazon," the "Shabbat of the Vision." According to chassidic tradition, on this Shabbat the soul of every Jew is treated to a "vision" of the third Holy Temple that will be rebuilt with the coming of Moshiach. Click here for more on this topic. FOOD FOR THOUGHT Followership (Devarim 5780) by Rabbi Jonathan Sacks https://rabbisacks.org/devarim-5780/ In the last month of his life, Moses gathered the people. He instructed them about the laws they were to keep and reminded them of their history since the Exodus. That is the substance of the book of Devarim. Early in this process, he recalled the episode of the spies – the reason the people’s parents were denied the opportunity to enter the land. He wanted the next generation to learn the lesson of that episode and carry it with them always. They needed faith and courage. Perhaps that has always been part of what it means to be a Jew. But the story of the spies as he tells it here is very different indeed from the version in Shelach Lecha (Num. 13-14), which describes the events as they happened at the time, almost 39 years earlier. The discrepancies between the two accounts are glaring and numerous. Here I want to focus only on two. First: who proposed sending the spies? In Shelach, it was God who told Moses to do so. “The Lord said to Moses, ‘Send men…” In our parsha, it was the people who requested it: “Then all of you came to me and said, ‘Let us send men…” Who was it: God or the people? This makes a massive difference to how we understand the episode. Second: what was their mission? In our parsha, the people said, “Let us send men to spy out [veyachperu] the land for us” (Deut. 1:22). The twelve men “made for the hill country, came to the wadi Eshcol, and spied it out [vayeraglu]” (Deut. 1:24). In other words, our parsha uses the two Hebrew verbs, lachpor and leragel, that mean to spy. But as I pointed out in my Covenant & Conversation for Shelach Lecha, the account there conspicuously does not mention spying. Instead, thirteen times, it uses the verb latur, which means to tour, explore, travel, inspect. Even in our parsha, when Moses is talking, not about the spies but about God, he says He “goes before you on your journeys—to seek out (latur) the place where you are to encamp” (Deut. 1:33). According to Malbim, latur means to seek out what is good about a place. Lachpor and leragel mean to seek out what is weak, vulnerable, exposed, defenceless. Touring and spying are completely different activities, so why does the account in our parsha present what happened as a spying mission, which the account in Shelach emphatically does not? These two questions combine with a third, prompted by an extraordinary statement of Moses in our parsha. Having said that the spies and the people were punished by not living to enter the promised land, he then says: Because of you, the Lord was incensed with me also, and He said: you shall not enter it either. Joshua son of Nun, who attends you, he shall enter it. Strengthen him, because he will lead Israel to inherit it. (Deut. 1:37-38) This is very strange indeed. It is not like Moses to blame others for what seems to be his own failing. Besides which, it contradicts the testimony of the Torah itself, which tells us that Moses and Aaron were punished by not being permitted to enter the land because of what happened at Kadesh when the people complained about the lack of water. What they did wrong is debated by the commentators. Was it that Moses hit the rock? Or that he lost his temper? Or some other reason? Whichever it was, that was when God said: “Because you did not trust in Me enough to honour Me as holy in the sight of the Israelites, you will not bring this community into the land I give them” (Num. 20:12). This was some 39 years after the episode of the spies. As to the discrepancy between the two accounts of the spies, R. David Zvi Hoffman argued that the account in Shelach tells us what happened. The account in our parsha, a generation later, was meant not to inform but to warn. Shelach is a historical narrative; our parsha is a sermon. These are different literary genres with different purposes. As to Moses’ remark, “Because of you, the Lord was incensed with me,” Ramban suggests that he was simply saying that like the spies and the people, he too was condemned to die in the wilderness. Alternatively, he was hinting that no one should be able to say that Moses avoided the fate of the generation he led. However, Abarbanel offers a fascinating alternative. Perhaps the reason Moses and Aaron were not permitted to enter the land was not because of the episode of water and the rock at Kadesh. That is intended to distract attention from their real sins. Aaron’s real sin was the Golden Calf. Moses’ real sin was the episode of the spies. The hint that this was so is in Moses’ words here, “Because of you, the Lord was incensed with me also.” How though could the episode of the spies have been Moses fault? It wasn’t he who proposed sending them. It was either God or the people. He did not go on the mission.