This week we cross the threshold from the Book of Bamidbar to the Book of Devarim, the last book of the Torah. Devarim is unique in the constellation of the five books in that it is less a vehicle for introducing new legislation or a record of what is happening as it is the last great speech of Moshe to the people. Not much longer from the opening words of the book of Devarim will Moshe take his last breath and leave the world of the finite and entire the world of truth.
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In his last days on earth, Moshe offers advice and counsel to the Bnei Yisrael as they are poised to enter the Land of Israel and take hold of their destinies. As someone who knew his people extraordinarily well and had an intimate understanding of their nature, he feels confident in rebuking them for their past failures and reminding them of where they fell short so as not to repeat those errors of judgment again.
The Sifrei, a classic compilation of Biblical exegesis, narrows in on the addition of the words "all of Israel" in the first verse and explains that these words are crucial to Moshe's objective at that moment. Moshe made sure that all of Israel was present for his offering of rebuke for if even one person was not they could claim naive innocence if they fell into their old habits. Improvement hinged on all of the people being present to hear and integrate Moshe's last teaching. In other words, ultimately the collective success or failure of the group depended on everyone being held accountable; everyone responsible for themselves and each other.
As we enter this Shabbat let us appreciate the moment in our year that we are fast approaching. This coming Monday night we commence an intensive 25-hour mourning period for all the national calamities that befell our people during the last two millennia. on Tisha B'Av we reflect on the disasters that have struck the Jewish people, internalize the memory of collective pain and draw ourselves closer to the often tragic but also tremendous past of our people.
However, Tisha B'Av is not just a moment to think about the past but it is also a time to reflect on the present and where we are going as a people. In the past few weeks there has been a lot of difficult and complex testing moments for the integrity and unity of the Jewish people. To name but a few: the disagreement transpiring in Syracuse, New York between a small Orthodox congregation and the National Council of Young Israel; the bill in front of the Knesset that would change the landscape of conversion throughout the world; the arrest of a woman carrying a Sefer Torah through the path adjacent to the Kotel and the protests and arrests as the Israeli Supreme Court weighed in on allegations of racism in a Beis Yaakov school in the city of Emmanuel.
All of these events try our ability to think compassionately and about the best interests of the Jewish people. Every new moment of tension makes it more difficult for us to see from the balcony perspective and to not get bitter and cynical. The Talmud (Gittin 56a) relates the well known story of two individuals, Kamtza and Bar Kamtza. The story goes that Bar Kamtza was delivered an invitation to a party meant for Kamtza. The host of the party can not stand Bar Kamtza and when he arrives demands that he leaves. Bar Kamtza, in an effort to prevent being humiliated, offers to cover his costs at the party but his offer is refused. He keeps on upping the offer until he eventually offers to pay for the whole party and once again he is refused. All the while the rabbis are seated at the party and remain silent. Bar Kamtza enraged leaves the party and makes his way to the Romans instigating what would lead to the destruction of Jerusalem and the Temple.
The rabbis understand this story allegorically to teach us about the destructive nature of hatred and animosity. When we can no longer see each other as made in the image of God, as fellow members of the brit, of the covenant, we lose the ability to think rationally and we perform actions that have deep negative consequences. The rabbis by connecting this Talmudic story to the collective losses we recollect on Tisha B'Av are demanding that we grow in our sense of love and respect for each other and try to find the common good that benefits all.
Moshe in his final speech to the Jewish people chose to offer constructive rebuke. He did not admonish for the sake of admonishment but rather so that we would learn and grow. Our people faces significant challenges now both here in the States and abroad. As we reflect on Moshe's rebuke this Shabbat and later sit and recollect the tragedies of our people on Tisha B'Av, let us learn the lesson of Kamtza and Bar Kamtza. Let us lessen our rhetoric, open our eyes and see those who we disagree with as members of the same large family. Let us not see disagreements, whether they be here or in Israel, as opportunities to feed our cynicism and scorn but rather as chances to come to better solutions and to work cooperatively for the good of all the Jewish people.
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