Torah Commentary - Devarim
*Commentary courtesy of Menahem Me-Zahav
Devarim - Shabbat CHAZON
The 5th and last book of the Torah, the book of Deuteronomy is dedicated in its entirety to Moses’ farewell address. It starts with “Eile Ha’Devarim – These are the words that Moses spoke:” It then assigns a location to this important event. The place is: “On the other (East) side of the Jordan (River) in the Desert…11 days (walking distance) from Mount Horeb” (Deuteronomy 1:2).
Next, we are told that “It was the 40th Year (to the Exodus) on the 11th Month (Month of Shevat) and the First Day of the Month, when Moses held his final address to the Israelites” (Deuteronomy 1:3).
In our Sidrah of Devarim, Moses starts his farewell speech by surveying Israel’s journey towards the Promised Land. He describes (many times at great length) the events, that they were all witnesses to, while wandering through the desert. Here are the main topics:
(a) God reaffirms His oath to give the Land, Promised to their Forefathers, to the Israelites. “Start your way onto the highland of the Amorites and all his neighbors, in the meadow, on the mountain, the lowland, the Negev and on the sea shore. The land of the Canaanites, and Lebanon, as far as the great river - the Euphrates. I (God) am giving it to you, go inhabit the land which The Lord swore unto your fathers, Abraham, Isaac and Jacob, and to their heirs after them” (Deuteronomy 1:7-8).
(b) “Eicha – How - can I (Moses) bear by myself your burden, your heaviness and your bickering”? (Deuteronomy 1:12). This short Passuk at the beginning of the 2nd Aliyah starts with the word “Eicha”.
The word “Eicha” reminds us of the Book of Eicha (Lamentations) that will be read on Tisha Be’Av. When chanting the above Passuk in today’s Sidrah, it is customary that the Torah Reader (The Ba’al Koreh) uses the very same sad tune, that is used when reciting the Book of Eicha.
When reading the above sad Passuk, seems to us that Moses implies, that he by himself was incapable of caring for all the Israelites (whose number at that time, was already close to a million). Moses continues to explain, why he had to delegate his authority, down the line of command, to many group leaders. These Group Leaders, who were to serve also as judges, became therefore also totally responsible for the people, under their command. The Israelites were assigned to the Group Leaders in the following structure: There were “Heads of thousands (of people), heads of 100’s, heads of 50’s and heads of tens” (Deuteronomy 1:15). The Group Leaders’ function is still very much alive on the day, that Moses gives his Farewell Speech. All these leaders are known for their honesty, their high moral values and their undisputed integrity. They judge the people and mediate all the disputes that do occur daily.
The original idea of ‘delegating authority’ was actually initiated by Jethro (Yitro) - Moses’ Father-in-Law. Jethro visited Moses and the Israelites, right after the Exodus, some 40 years earlier (Described in Exodus 18:1-27). Since all the Jethro Era judges have passed, Moses found himself “appointing” new judges when needed. The required qualifications of the Judges, have been raised substantially by Moses. The integrity of character part, is now the dominant attribute, of the Israeli Judges. Moses rightfully so, claims total responsibility for this decision of his.
(c) Moses describes the disastrous episode of the Scouts (Spies) that betrayed the foundation of their mission. It caused God, to punish the entire generation of the Exodus, by preventing them from seeing the Promised Land. Moses includes himself as well, among the victims, who suffered because of the Scouts. Moses’ reasoning is as follows: Had God not been already angry, of the evil deeds of the ‘Scouts’, then Moses himself would have been forgiven, for a much lighter transgression of his, that took place, soon afterwards (It was the incident, where Moses did hit the Rock, rather than talking to the Rock, in order for the rock to produce water for the thirsty Israelites). Moses too, will not see the Promised Land (Numbers 20:1-13).
(d) The Israelites were not allowed to fight the Edomites and the Moabites. The reason: The Edomites and the Moabites, were related to them, through Essau (Jacob’s brother) and Lott (Abraham’s nephew). The Edomites refused to let the Israelites pass through their territory and they even went to war against the Israelites, who avoided a fight by changing their route. The Moabites and their King Balak, were spared. The Midianites and Balaam however, were punished for advising the Moabites how to seduce the Israelites, by worshipping their idol Ba’al Pe-or (Numbers 25:16-18).
(e) When it came to the Emorites, the Israelites were encouraged by God, to request peaceful passage through Kings Sichon’s and Og’s territories. As expected, the two Kings, declared war and were crushed by the Israelites. Their land, mainly The Gilead, (Today part of the Jordanian Kingdom) was taken over by the Israelites.
(f) An agreement was then reached, between Moses and the 2 - ½ tribes (Reuben, Gad and ½ of Manasseh). The 2 - ½ tribes will serve as “Chalutzim” - Front Line Soldiers, until the Promised Land is settled. In exchange, they will receive The Gilead, east of the Jordan River, as their apportioned land. The Gilead was just recently captured, from Kings Sichon and Og (See paragraph “e” above).
Joshua and the other 10 Tribal Leaders were an integral part to the agreement. They will be entering the Promised Land WEST of the Jordan River, and will oversee its partition among the 10 Tribes. Moses (Who is prevented from entering the Promised Land), delegates to Joshua and the 10 Tribal Leaders another responsibility. They will oversee also the execution of the agreement, with the 2 - ½ tribes, who will settle EAST of the Jordan River.
Haftarah Shabbat CHAZON: Isaiah 1:1-27, Page 1000.
Today’s Haftara is the last of 3 Haftararot assigned to 3 consecutive Shabbat readings (That fall in the “Three Weeks” between Shiva Assar Be’Tamuz and Tisha Be’Av). Admonition is the main theme in all 3 Haftarot, the third of which always falls before the Fast of Tisha Be’Av. Today’s Shabbat is known as “Shabbat Chazon”. It is named so, for the first word of the Haftarah “Chazon Yeshayahu Ben Amotz - The Vision - Prophecy of Isaiah Son of Amotz”. It is the custom to chant most of the Haftarah in the same sad tune that we use when chanting the Book of Eicha (Lamentations). There are a few Pessukim (Especially, towards the end of the Haftarah) that project hope for a better future. These few Pessukim are chanted therefore, using the regular Tune.
The Prophet Isaiah, Son of Amotz, was born in Jerusalem into a noble family (Circa 760 BCE). His prophecy lasted over four decades (Ending circa 700 BCE). Isaiah watches Assyria becoming the most dominant power in the ancient world (By defeating the Arameans in 732 BCE). Soon thereafter, he witnesses the destruction, by the Assyrians, of the Northern Kingdom of Israel (Samaria) and the exile of the Ten Jewish Tribes (722 BCE). Some 15 years later, Jerusalem itself suffered a most difficult siege by the Assyrian King Sennacherib (Sancheriv) and was saved through a miracle of God.
In our Haftarah, which seems to have been written before the Assyrian siege, Isaiah criticizes the Jewish people for their wickedness. They act like untrustworthy children, by totally disrespecting their God. Isaiah chastises them by comparing their attitude to that of their own household animals: “Even oxen or donkeys do recognize their master that feeds them. Israel (however) does not know God and my people have forgotten Him” (Isaiah 1:3). The Judean people have been guilty of great wrongdoings. Isaiah hints that very similar evil deeds, that have been perpetrated by the people of the Israeli Northern Kingdom (Samaria) caused their ultimate demise. Trying to save them from a similar fate, he begs his Judean brethren to change their way of life. Instead of bringing sacrifices, they should do justice, help the unfortunate, and improve the lives of all the people. “Devote yourself to justice, Aid the wronged, Uphold the rights of the orphans, and defend the cause of the widow” (Isaiah 1:17). God will then respond as expected. “And I (God) will restore your judges and your government as of old, and afterwards you shall be called The City of Righteousness” (Isaiah 1:26).
The Fast of Tisha Be’Av (Wednesday night & Thursday 7/27
When was it enacted?
It was enacted shortly after the destruction of the First Temple (586 BCE), over 2,600 years ago. The Fast of Tisha Be’Av (Together with 3 more Fast Days) are already mentioned by the Prophet Zacharia who was born just a few decades after the destruction of the Temple. He expresses great hope for a better future: “These are God’s words: The Fast of the Fourth month (17th of Tamuz *) and the Fast of the Fifth (9th of Av *) and the Fast of the Seventh (Tzom Gedalia *) and the Fast of the Tenth (10th of Tevet *) will be for the House
of Judah joyfulness, jubilation and Happy Holidays. And the Truth and the Shalom will be loved by you” (Zacharia 8:19).
- Tamuz is the 4th Month. (On its 17th day, the walls of Jerusalem were breached)
- Av is the 5th Month. (On its 9th day, The Temple was destroyed)
- Tishrei is the 7th Month. (On its 3rd day the new governor Gedalia was assassinated
- Tevet is the 10th Month. (On its 10th day, began the Siege on Jerusalem).
The Fast of Tisha Be’Av – Commemorates the following sad events
Per Talmud (Tractate Ta’anit)
- The Scouts that toured the Promised Land and their entire generation displayed lack of trust in God’s ability to bring them to the Promised Land. God was furious. The verdict (By God) was given on Tisha Be’Av: The entire generation that came out of Egypt will not enter the Promised Land.
- Both, The First Temple and The Second Temple were destroyed on the same day of Tisha Be’Av. The First Temple was burnt by the Babylonians (586 BCE). The Second Temple was destroyed by The Romans under the command of Titus (69 CE).
- The City of Beitar was a prominent cultural center in Judea of the Post Roman Initial Occupation era. Shimon Bar Kochva, made it his main base, wherefrom he commanded the uprising against the Roman Empire. After 4 years of complete Jewish independence, the revolt was crushed. The fortified city of Beitar, with its thousands of defenders, fell on Tisha Be’Av (Circa 136 CE).
- The Romans after destroying the city of Beitar and (years earlier, also the City of Jerusalem), decided to eradicate all remaining signs of Jewish independence. They renamed The Land of Israel as Palestina (After the Philistines who used to live on the Mediterranean Coast. The Philistines did not exist anymore at that time). The Romans plowed the land upon which the (Already destroyed) City of Jerusalem was built. This crime was perpetrated upon the Jewish people, on Tisha Be’Av. They also renamed Jerusalem, to be called Aelia Capitolina. The word “Aelia” was supposed to pay tribute to the Emperor Hadrian whose, so called “Family Name”, was “Aelius”. The word “Capitolina” seems to make reference to a Roman god”.
- The Sin of The Golden Calf (That happened while Moses was on Mount Sinai, receiving the original Two Stone Tablets, which he later broke) happened on Shiva Assar Be’Tamuz.
The Fast of Tisha Be’Av – Special Customs
(a) All the customs that apply to Yom Kippur are observed on Tisha Be’Av (IE, Start of the Fast on the night before, No Food, No Leather Shoes and more).
(b) Low Seats (As at the Shiva mourning).
(c) No blessing or greeting of each other.
(d) No Tallit and no Tefillin for Shacharit. Tallit and Tefillin are put on for The Mincha Prayer.
(e) Chanting of Kinot – Elegies, in memory of the destroyed city of Jerusalem and the destroyed Temple.
(f) Chanting the Book of Eicha – Lamentations. First chanting is on the night of Tisha Be’Av (Wednesday night) and the second one, is on Tisha Be’Av at the Shacharit Prayer (Thursday morning).
The Book of Eicha (The Megilah of Eicha) was apparently composed by The Prophet Jeremiah. Jeremiah’s name does not appear in the Book. However, Jeremiah is the most likely to be the author. Why?
(a) There is a similarity between chapters of the Book of Jeremiah and the Book of Eicha. (b) Jeremiah was the only prophet (known to us) who was alive at the time of the destruction of the Temple (586 BCE). (c) After Jeremiah, there were only 3 more prophets whose books still made it, into the Bible: Ezekiel, Zachariah and Malachi. Ezekiel was much younger than Jeremiah. He himself did not face the destruction since he was exiled (at a young age) some 12 years earlier (598 BCE) to Babylonia. Also, his prophecies do not seem similar to those of Eicha, as those of Jeremiah’s.
The other 2 prophets, Zachariah and Malachi were born in Babylonia, decades later. Both were associated (almost solely) with the re-building of the 2nd Temple. Their books, that are filled with hope, just do not resemble the sadness, that the Books of Jeremiah and Eicha do.
Structure of Eicha. The book of Eicha contains 5 Chapters. All but the last, follow the order of the Aleph – Bet. Each chapter (except of the 3rd) contains 22 Pessukim (all of which, start in the Aleph-Bet order). The 3rd Chapter contains 22 sections (3 Pessukim in each). The sections are then arranged in Aleph – Bet order. (Meaning: 3 Pessukim starting each with Aleph. Then 3 Pessukim starting each with Bet, a.s.o.)
The last (5th) chapter is not in Aleph-Bet order, but it does contain also 22 Pessukim.
The entire Book is full of sadness (as it was intended to be). The one Passuk before the end, is full of Hope. It starts with the word “Hashiveinu” – Bring us Back O Lord, and we shall return. Renew our lives as they were in the past”. It is repeated aloud, for a 2nd time, by the entire congregation, in a hopeful (less sad) tune.
This Passuk of “Hashiveinu” found its way into our Prayer. It Ends the short prayer that starts with the words: “U’Venucho Yomar”, that we chant (and also sing aloud), whenever we return the Torah Scroll, to the Ark.
