Champion of Rebuke

Rabbi Reuven Mann

The Unique Nature of Devarim

Parshat Devarim initiates the fifth Book of the Torah, which shares its name. This final section of the Torah is unique. In the other four books, Moshe acted as a scribe, simply recording with absolute exactitude every word and syllable dictated by Hashem. Moshe’s own intellect played no role in determining the content of the Torah: we are privy to Hashem’s “words” and “thoughts.” Moshe was designated to be the most suitable scribe to transmit Hashem’s words in the most accurate manner.

Devarim is different, because this book consists of Moshe’s final addresses to his people. Here he is not transmitting words that Hashem instructed him to convey to Bnei Yisrael (Children of Israel). Rather, he is speaking from the heart and communicating his personal final message to the people he led out of Egypt.

How did the utterances of Moshe become incorporated in the text of Scripture (i.e., how can Moshe’s own words be part of the Torah if they were not direct dictation from Hashem)? This happened because Hashem instructed him to include these words in the final section of the Torah. Moshe wanted to do his utmost to ensure the successful conquest of the land and the establishment of Bnei Yisrael as a holy society that would be “a light unto the nations” (Yeshayahu 42:6, 49:6). Thus, Moshe reviewed certain Mitzvot (Commandments) and elaborated on some not previously recorded or emphasized. He also elucidated certain fundamental principles upon which Judaism is based.

Moshe’s Mission of Rebuke

Moshe did not shy away from the most challenging aspect of his farewell address: rebuke. His ability to deliver his message effectively stemmed from the fact that he was “very humble, above all the men who were on the surface of the earth” (BaMidbar 12:3), and had no desire for the leadership role imposed upon him.

Most political leaders are motivated by egotistical considerations. They claim that they only want to serve their people, but the truth is just the opposite: the people are a vehicle for the magnification of the leaders’ personal egos. Thus, they are most concerned about winning the people’s adulation and leaving a favorable legacy. As they near the culmination of their tenure, they are not likely to rebuke and criticize the subjects whose approval they crave.

Not so Moshe Rabbeinu (Moses, Our Teacher). His prime function was to be the teacher and spiritual inspiration for Bnei Yisrael. He had no desire for them to love him and was fully cognizant that they could turn against him in an instant, as when he pleaded with Hashem, that “just a bit more, and they will stone me” (Shemot 17:4).

Moshe’s conduct as a leader was based on his ultimate mission, which was to be a “servant of Hashem” (Devarim 34:5). He did what was best for the people, whether they would like it or not. He therefore reviewed the history of the 40 years since they had left Egypt. He pulled no punches as he scathingly pointed out their flaws and failures. While this had to have been extremely painful to hear, especially since it came from the greatest prophet who ever lived, Moshe did not hold anything back.

The Power and Necessity of Rebuke

The Book of Devarim teaches us about the importance of rebuke and the attitude we must assume toward it. In this day and age, most people are averse to criticism. Many rabbis today feel constrained, fearful of saying anything that might not be perceived as flattering. People seek spiritual leaders who will constantly praise and show them love.

The Torah states, “the one whom G-d loves does He rebuke” (Mishlei 3:12). And the Rabbis add, “There is no true love without rebuke” (Talmud Berachot 5a). We are not born perfect and need to confront and overcome our flaws to become holy. This demands an ability to accept and respond to well-intentioned criticism. We must demand leaders who have the courage and insight to offer vitally needed rebuke. For this is the measure of true love.

A Call to Self-Reflection and Redemption

The Parsha of Devarim is read aloud in synagogue during the summer, near the time we mourn the destruction of the Beit HaMikdash (Holy Temple). When we prepare to observe Tisha BeAv, the day of mourning for the destruction of the Holy Temples, we should remember the poignant words of the Additional (Musaf) prayer of the Festivals, “Because of our sins, have we been exiled from our land and distanced from our soil…”

Sin is the underlying cause of our misfortunes. We must resolve to restore the Jewish people to its rightful position as the nation that sanctifies Hashem and His Torah. But, in order to attain that, we must first be capable of looking within and acknowledging our own sins and flaws. And we must undertake the difficult work of mending them. Then we might reach the level where we can be a “light unto the nations” (Yeshayahu 42:6, 49:6).

May we merit to attain it.

Shabbat Shalom.