D'varim Back to the
Future
Shabbat Shalom Kol
Yisrael. It is our great pleasure to present this week's Torah Parsha commentary
by Nazarene Yisraelite Rabbi T. (Mordecai) Mitchell, Rabbi and Rosh Zaken of
B'nai Yeshurun Nazarene Yisraelite Synagogue, Kittanning, Pa., board member of
the Union of Nazarene Yisraelite Congregations. Our Parsha this week is
D'varim (Words) Debarim (Deuteronomy 1:1 3:22. Our Haftarah is
YeshaYahu (Isaiah) 1:1 27. Our suggested Brit Chadasha readings are: Yochanan
(John) 15:1 17 and Ibrim (Hebrews) 3:7 4:11. Also please read Tehillim
(Psalms) 106 and 124.
Please note that this Parsha is read annually
on the Shabbat preceding the 9th of Av. We
encourage everyone to please research the dreadful and awesome history of
9th of Av,
which falls this year on Tuesday, July 20 (the day begins at sundown, Monday,
July 19) One thing we must keep in mind is that history does repeat itself. We
must also remember that none of us can stand except for the divine and
supernatural protection of Almighty Yahweh.
As a prelude to the
commentary it is important to understand a bit about this last book of the Torah
as we begin the book. D'varim means Words. In most
Bible translations the book is called Deuteronomy. This word is taken from the
Greek word Deuteronomos, which means Second Law. This Greek
meaning can be a bit misleading. There is no Second Law. A more
accurate meaning may be conveyed from the word repetition. D'Varim reiterates
much of the Torah that had been given to Israel and introduces some relatively
new instructions.
As we begin this new book, let us keep in mind that we are less than
eight weeks away from the fall High Days. Let us begin to prepare to meet
Almighty Yahweh at His commanded Moedim.
Debarim 1:1 These
are the words which Moshe spoke to all Yisrael beyond the Yarden in the
wilderness, in the desert plain opposite Suph, between Paran and Tophel, and
Laban and Hatseroth, and Di Zahab.
After a brief account
of Israel's physical location and journeys, Moshe finally addresses his people
from the very depths of his heart. It is obvious that he is, some what
reservedly, unleashing years of pent up frustration with the inconsistent and
often lackadaisical behavior of the people. In verse 12, just before giving them
sound direction regarding what they need to do to correct themselves and keep
themselves in check, he vents his justifiable frustration by saying: 12.
How do I bear your pressure and your burden and your strife, by
myself?
After four decades of
leading the people out of Egypt and through the wilderness, Mosheh addresses his
true feelings. He tells the people exactly what is on his mind. Admittedly, 40
years is a long time to wait to allow frustrations to build up, hoping they
will just somehow disappear. There is of course a lesson here for us. There are
times we must learn to just unleash, to really give people a piece of our
minds to tell them just what it is about them or their behavior that bugs us.
However, the real lesson here is the Mosheh held himself in check for a long
time. Some people then to shoot from the hip, just letting go the instant
someone seems to cross them.
On the other hand we
must use caution. Such behavior can be reactive. By waiting a while and giving
some the benefit of the doubt, or by temporarily overlooking minor offenses or
potential conflicts, we can avoid reactive, often hurtful emotional railings. We
have all been guilty of sometimes lashing out. After all, we are only human
and none of us can measure up to the stature of Moshe. However, in all fairness,
Mosheh is being proactive, not reactive. While it is almost always best, if
possible, to hold off speaking until our speaking can be more or less objective
and free of emotion, especially blind anger, there are times when we must just
let go and speak our minds.
In verse 13 and 15,
Mosheh, knowing that his time of leadership is fast coming to an end, institutes
a system of judges to lead and rule Yisrael.
Choose men, wise
and understanding, and known to your tribes, and let me appoint them as your
heads.
We may note that
although these leaders were initially chosen by the people, final approval was
given by Mosheh himself. The leaders were appointed, not elected. They were
chosen for their wisdom and understanding. These positive character traits were
recognized by the people, and by Mosheh himself, because the men chosen were
trusted and respected by all.
Despite their
impeccable character, the chosen judges are reminded to judge fairly and
objectively, never with a personal agenda. They were warned to never show
favoritism to anyone. Sometimes, no matter how much we think we know, and no
matter how fair we think we can be, we need to be reminded to temper our
feelings and carry out perfect justice. We must also bear in mind that Almighty
Abba Yahweh most often tempers His judgment (just chastisements) with mercy
(Chesed loving kindness).
In verses 21 through
46, Mosheh reminds the Israelites that because they listened to the negative
reports of the ten spies, their wandering in the wilderness had been prolonged.
Their listening to negative voices quickly led them into an attitude of doubt
and fear. Sometimes we have the same situation in congregations today. One key
to overcoming the negative speech of others is found in the latter part of verse
21: Do not fear, nor be discouraged. Also in verse 29: Have
no dread or fear of them. When we face seemingly impossible or
overwhelming odds or hear discouraging reports, we must remember verse 30:
YHWH your Elohim, Who is going before you, He does fight for you,
according to all He did for you in Mitsrayim before your eyes.
One sad truth remains
today. Like our Israelite forefathers we sometimes spend considerable time
murmuring and kvetching. When we do so, we are really self centered because we
do not stop to think what effect our negativity will have on our children, or
how many others we may unknowingly turn away from the faith. The few negative
words of the spies caused an entire generation to die in the wilderness and
never enter the Promised Land.
Recently, someone said
that they were afraid to witness to others or invite them to services because of
all the confusion that reigns in spiritual Israel. Of course, we must never stop
witnessing the truth. We must understand that the Ruach HaKodesh will work with
sincere people. However, it is also up to us to get in the habit of speaking
positive, uplifting speech and maintaining a joyful attitude, even in times of
adversity or trial. (Easier said than done).
However, what do we do
when we have spoken negativity or when we have listened to negative speech and
allowed ourselves to become discouraged and full of doubt. There is an anomaly
in Torah Scrolls that gives us the hope that we can rectify such sin in our
lives.
We may note that
chapter 2 begins with a time jump of almost 40 years. Any form of speaking, or
any actions that we may make, set in motion cause and effect, be it negative or
positive. The space between cause and effect is time. The effect of any word or
action is not always, in fact rarely, immediate. Likewise, the effects of our
words or actions, good or bad, are not over in an instant. The effect of the
negative speaking of the 10 faithless spies, although their words were quite
few, lasted for decades.
The anomaly mentioned
can be found in Debarim 2:8. between the words Etsyon
Geber and we turned. Between these words, in all
Kosher Torah Scrolls, is a space. This space is no coincidence or error. The
deliberate space is a Remez,
hinting to us that we have the ability to travel back in time to correct
things.
When I was first
presented with this idea my first thought was that the suggestion was
preposterous. I dismissed the idea from my mind.
However, a few weeks
later I learned that a lady that I had once been acquainted with some decades
ago was dying of cancer. Learning of her being near death's door came as a
shock. I had known her when she was young and vibrant. She had a lovely voice
and would accompany her singing with a guitar. Her musical offerings to Almighty
Yahweh were inspiring.
At that time we were
both members of a certain religious organization. Due to some doctrinal
disputations and other matters, she was one of a number of people who suddenly
withdrew from the organization. The organization's leaders greatly maligned
those who left. Those of us who remained members were told that the departed
ones were to be regarded as enemies. Under pain of being disfellowshipped we
were told to have absolutely no contact with the ones who left. We were actually
encouraged to be rude if any of those who left attempted to speak to us in any
way. (Needless to say we are no longer in that organization).
Some time later I
happened to have a brief interaction with this young lady. I treated her with
much disrespect and was downright rude and mean spirited. Although the leaders
of the organization that I had remained in commended, even praised my action, I
felt a deep remorse. The Ruach was trying to tell me that I was dead wrong and
acting contrary to Torah.
In the intervening
years I would from time to time recall that incident and wish I had acted with
more kindness and understanding. However the young lady had moved to another
state and I was to never see her again. Eventually, we came to see serious
spiritual flaws in this organization and my wife and I left. Consequently, we
too were branded as enemies simply for having left the
organization.
More than 20 years
after that incident, I received an e-mail from an acquaintance telling me that
this young lady (now a mature woman) that I had treated so terribly, was dying.
I immediately inquired as to where she was living and requested her e-mail
address.
I wasted no time in
contacting her. I related the incident which took place more than 20 years
earlier and confessed my fault, asking for her forgiveness. She replied
immediately. She said that although my words and actions had hurt her deeply,
she immediately prayed for me and asked Yahweh to forgive me.. She told me that
if I felt I still needed forgiveness, she had forgiven me a long time ago. She
wished me well and we parted, once again, as friends brother and sister in
Yahweh/Yahshua.
It was then that I
realized that Almighty Abba Yahweh had provided an opportunity to go back in
time to correct a wrong. I recalled the anomaly in Debarim 2:8 and thanked and
praised Yahweh for having opened this door to the past for me.
Yahshua our Messiah
said in Yochanan 15:3 You are already clean because of the Word which I
have spoken to you.
Almighty Yahweh knows
the end from the beginning, and moreover, He knows our hearts. If we are truly
spiritual people, He will lead us in the path we should travel and He will give
us ample opportunity to correct past mistakes. Please take the time to read
Yochanan (John) 15; 1 17.
Regarding the
9th of Av some have asked how this day should be observed. Many in
mainstream Judaism observe the day as a day of fasting and mourning. It is not
our halacah to command a fast. However, if any feel so lead and wish to do so,
then please follow your heart and listen to what the Ruach is telling you. We
should spend some time on this day studying the history of the 9th of
Av and reading whatever portions of Tehillim (Psalms) and Mishle (Proverbs)
again, that the Ruach may so inspire us.
May Almighty Yahweh
bless us all as we seek to serve Him and learn more of His ways, and seek out
the hidden treasures of His Word.
Please tune in to our
Pal Talk Bible studies at 8 p.m. Eastern Daylight Time Erev Shabbat
(Friday evening) and again at 1 p.m. EDT Shabbat afternoon.* Once in Pal
Talk click on Religion and Spirituality and then click on the
designation Other. Our room is Bnai Yeshurun. All people
of good will are welcome.
*There
will be no Pal Talk this Shabbat afternoon at 1 p.m. due to having a regional
Sabbath meeting. Please tune in at 8 p.m. Erev Shabbat.
Questions or comments
may be addressed to Rabbi Mitchell at: yoel@windstream.net
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