Moses Rebukes-Praises
While Moses was berating his people for their worshipping of the Golden Calf, he was also attempting to invoke G-d’s love for His people, whose generosity knew no bounds.
No Holds-barred!
The book of Deuteronomy that we commence reading this week begins with Moses’ rebuke of the Jewish people. Indeed, much of this book recounts some of the harshest, no holds-barred, criticisms ever leveled at a nation.
This is why it is puzzling the comment of Rashi that when Moses began to rebuke them he did so subtly and diplomatically. Instead of telling them that they committed this or that sin, he referred to the locations where they sinned and even employed pseudo locations whose names were oblique references to their past transgressions and errant behavior.
Di Zahav: No Such Place
For example: One of the places Moses mentioned was Di Zahav. In fact, Rashi insists, there was no place that is so named elsewhere in the Torah. Its translation, “much gold” was an allusion to the large volume of gold they possessed and used for the construction of the infamous “Golden Calf.”
The question that arises here is why did Moses merely hint about their transgressions here in the opening part of his 36/37 day monologue, while not pulling any punches in later parts of his parting words? If subtlety and diplomacy are preferred to frankness why did he change his tone later and employed quite tough language?
Wear Two Hats
One answer suggests that it is to teach us that when we rebuke another we must simultaneously serve as that individual’s “defender” before G-d, or the “Court of Heavenly opinion.”
On the one hand, we must let the sinners realize that they have sinned, and not make excuses for their behavior lest they will not change their errant ways.
On the other hand, we must simultaneously do everything in our power to minimize the severity of the other’s sin and even accentuate the good so that G-d will judge that person favorably. In other words, we have to wear two hats; that of the prosecutor and that of the defender.
Parallel Nature of Moses’ Rebukes
This paradoxical approach to dealing with others explains why Moses chose to initially rebuke the Jewish people indirectly. If we read all of his hints we will see that they are actually allusions to the goodness and nobility of the people as much as they are hints to their transgressions. Once he demonstrated that he was rebuking them out of love, evidenced by the fact that he sought to portray them before G-d in a positive light, he could then proceed to reprimand them in stronger and more explicit terms.
The Chassidic Master, R. Zvi Elimelech in his work “Igra d’Kalah” shows the parallel nature of Moses’ rebuke.
The Wilderness: Faithfulness
According to Rashi, Moses lists the “midbar-the wilderness” as a way of reminding them of how they complained to G- d for the lack of food as they entered the wilderness.
According to R. Zvi Elimelech, Moses was also addressing the word “ba’midbar-in the wilderness” to G-d with the opposite implication in mind, as if to say, “Look how faithful they were, that they left Egypt to travel in a barren desert without any food supplies other than the Matzah. See how much they trusted You.”
In the Plains: Pinchas Heroism
Moses then listed “in the Plains,” which according to Rashi alluded to the worshipping of the idol P’eor when they were in the “Plains of Moab.”
The parallel hint, as it was directed by Moses to G-d, was to the way Pinchas risked his life to stop the plague that threatened the Jewish people in the aftermath of their pagan orgy in the Plains of Moab.
The Sea of Reeds: Nachshon’s PLunge
Next, Moses mentioned the Sea of Reeds, referring to the way they rebelled against G-d and complained “Are there no graves in Egypt that you took us here to die in the wilderness,” when they approached the sea and were pursued by the Egyptians.
And yet, this same experience at the Sea of Reeds was invoked by Moses as a reminder of the heroic act of Nachshon who plunged into the sea even before it split.
Paran: The Two Spies Who Resisted
Paran, was the place from which the evil spies were sent to scout the Land of Israel, who returned with a slanderous report about the Promised Land. But Paran is also the place from which the two righteous spies, Joshua and Caleb, departed—who resisted the mob mentality and affirmed their loyalty to G-d and Moses.
Tofel and Lavan: Manna made Jews Spiritually Sophisticated
Tofel and Lavan, Rashi explains were not real places but allude to the way they complained (Tofel) about the white Manna (Lavan) and did not show appreciation to G-d for this heavenly food.
R. Tzvi Elemelech, however, demonstrates how the Manna was responsible for their ability to absorb the refined teachings of the Torah. Indeed, our Sages inform us that the Torah could not have been given to anyone else but to those who ate the Manna.
By mentioning the Manna, Moses sought to “remind” G-d of the sophisticated intellectual and spiritual nature of the Jewish people that thrived by eating the Manna and through whom the Torah was received and transmitted to us. Without that generation the world would not have had access to the Torah.
Chatzeiros: Korach’s Children Repent
Chatzeiros, where Korachs’ rebellion was fomented, was also the place where Korach’s children repented and were spared the terrible fate of their rebellious father.
And it was from these children of Korach that an entire family of Levites emerged, including the prophet Shmuel. Moreover, these sons of Korach were the great composer of Psalms that we recite to this day.
Di Zahav: Gold for the Mishkan
And finally, “Di Zahav, the abundance of gold” although an allusion, as mentioned earlier, to the construction of the “Golden Calf,” it was also intended as a hint to the spirit of generosity the Children of Israel displayed when the brought their prolific gold resources for the construction of the Mishkan, the portable Sanctuary. Indeed, the Torah testifies that they contributed even more than what was necessary.
While Moses was berating his people for their worshipping of the Golden Calf, he was also attempting to invoke G-d’s love for His people, whose generosity knew no bounds.
In summation, form all the above it becomes clear that only a person who sees the good in those whom he needs to rebuke and is willing to defend him or her before G-d is permitted to point out the flaws in others.
Lesson for Tisha B’Av
We stand now before Tisha B’av, the national day of mourning for the destruction of the two Holy Temples. Biblical and Talmudic literature is replete with descriptions of the iniquity of the people at that time, which caused the destruction. Certainly, this is a time to introspect and correct those behaviors and attitudes that are reminiscent of the behavior of the people then.
However, the lesson from this week’s parsha is that at the same time that we look for the flaws of others to help change them, we must turn our gaze heavenward and do as Moses did, and say to our Creator and Liberator:
Our Plea to G-d
“G-d see the good in Your people.
Consider the fact that even when we sinned, we were also doing noble things.
In addition, we deserve to be compensated for all of the suffering we endured and rewarded handsomely for all the good we did in spite of that suffering.
So please G-d, bring an end to the painful exile we are in; bring us Moshiach whose coming will transform the saddest day of Tisha B’Av into the happiest holiday ever.
May we see this unfold this year and may we all celebrate Tisha B’Av in the newly constructed Third Temple in Jerusalem. Amen.
In exile, we forget where we should be; we are confused about life’s experiences and we often don’t know our place, our mission in life.
Galus is also characterized by a lack of awareness of G-d’s role in our lives. We don’t see the Divine in everything; we tend to forget G-d’s many miracles.
Often after reciting our prayers and meditating about G-d, we can go on to engage in behavior that is unG-dly.
It is not a sign of insincerity; it is as sign that we have a Galus-Menasheh-forgetfulness mentality.
From the book Light from the Future: Parshas Devarim by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
