The week of Tish B’Av, we always begin the book of
Deuteronomy, Sefer D’varim. This is not
a coincidence. In fact, the juxtaposition of Sefer D’varim with the onset of
Tisha B’av, is extremely meaningful and provides valuable insights into our how
we should conduct ourselves over the next several weeks. Indeed, the period
that begins with Shiva-Assar B’Tamuz, continuing with Rosh Chodesh Av, and
culminating with Tisha B’Av, is a period that is ideal for introspection. The
lack of public celebrations, the focus on the destruction of Bet Hamikdash and
the reminders of the causation of the temple’s destruction were rooted in Sinat
Hinam (baseless hatred) should make us reflect on where we are, what we are
doing and how we relate to others. This does not really stop with Tisha B’Av,
although following the fast we eliminate the rituals of mourning. The period of
introspection broadens as we head into Elul, the month preceding Rosh Ha-Shana
and Yom Kippur. This time is meant for us to sharpen our focus on our deeds and
actions and especially our relations to others.
What is the connection between Tisha B’Av, and
starting Sefer D’varim? Why could this
period not just be in the middle of BaMidbar
,the book of Numbers, with its many tragedies? Why did our Rabbis double
parshiot to ensure that the onset of Shavua Sh-Chal bo (the week in which Tisha
B’av falls) always corresponds to the first parasha in D’varim? The answer is
most likely found in the unique character of this book. Its sub-title is
Mishneh Torah, loosely translated as the second or the additional Torah, in
which we find many concepts introduced in the first 4 books of Moses repeated.
We re-read the 10 commandments next Shabbat, we re-learn the laws of kashrut,
and see repetition of many laws in the text. The uniqueness of this Sefer is in
its tone. The focal point of Sefer D’varim is in how Moshe speaks to the
nation. He goes beyond the role of teacher more so than almost any other place,
he becomes the leader, the moral compass, the master who verbalizes for the
people what their place is, the errors they have made, and they can use Torah
and Mitzvot to correct these failings.
The Netziv points out, in his superb introduction to
D’varim, that of all the books of the Torah, this is the one that most embodies
words of Musar, ethical behavior. He highlights that although the Musar is
being spoken to Bnei Yisrael through Moshe, is it truly with Ruach HaKodesh,
Divine inspiration, that this is being taught. That is to say, this is not just
admonishments, or the railing of a leader who will not enter the land; this is
the true word of G-d and a clear path for how we are to live. If you are able
to follow these words, writes the Netziv, you will be able to achieve a life of
success and sweetness, and life of milk and honey.
A very concrete and wonderful example of how we
should conduct ourselves is given in the Haftorah that accompanies Parashat
D’varim. The first chapter of Isaiah sets the stage for the destruction of
Jerusalem, speaking about corruption and the emptiness of worship at that time.
It appears, unfortunately, that not much has changed in 2000 years. However,
there is a clear message of how to transcend this and rebuild society. “Limdu
Hetev, Dirshu Mishpat” (Isaiah 1, verse 17) “Learn to do good, seek justice,
strengthen the victim, do justice for the orphan, take up the cause of the
widow”. Focus your energies on the weak, the downtrodden, those less fortunate,
and you build a just and loving society. This is what G-d through the prophet
asks of us. Paying attention to those less fortunate was one of Mike’s most
important legacies. Papa was generous with his time, for kids at the Douglas
Hospital, through his work with the Knights of Pythians, in building the Shul
in Val Royal, and in taking care of family and friends who were in need.
Whether it was just to give sage advice or a more material helping hand, there
was never a question; if there was something to be done to help someone, Mike
was there. He certainly passed this concept on to his children; to Mark (Z”L),
Len and Barbara who all carry on this generous nature.
We do not need a revolution to change society. We
need to listen carefully to the needs of people, have the presence to be
sensitive and listen to the cues. The messages of Sefer D’varim, of Isaiah
speak clearly to us. The Netziv concludes his introduction by affirming that
every man carries out the word of G-d according to his strengths to the
capacities that he is given. Let us work together to preserve the important
messages of this time of year, to improve ourselves and how we treat others,
and set an example for others to follow to build a better world.
The Nishmato z’ror b’tzror Ha-hayim
May Michael ben Mordechai’s memory always be a
blessing and a shining example for his entire family.
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