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of Israel. One prophet after the next, speaking in God’s name, get back on their feet and figuratively rise up and straighten out like
emphasized the eternal nature of the covenant between God and the final nun (which interestingly is one of the few letters to extend
the Jewish people, between the people of Israel and the Torah, and below the line; “ne-red” – [the letter] nun descends). The two forms of
between the Jewish people and the Land of Israel. As the three weeks the nun allude to a humble and faithful servant who is transformed
are a period of introspection recalling painful memories of a long and by the merit of his or her own efforts, straightening out and again
at times difficult national history, it is comforting to know that God standing tall, armed with renewed determination and vigor.
has vowed to always be with us. He has promised to never entirely A beautiful example of the relationship between these two forms
abandon us, and He will ultimately redeem the Jewish people and of the nun is illustrated by Joshua who the Torah often refers to
the entire world. as “the son of Nun.” On a peshat level this simply means that his

This leads us to the second of the three portions, Masei, where father’s name was “Nun”; however, on a deeper level this gives rise
the children of Israel’s forty-two journeys through the desert are to a whole host of meanings. Indeed, Joshua is the paradigm of the
summarized. These symbolize both the Jewish people’s journeys faithful servant, who the Torah testifies “never left Moses’ tent”
throughout history and the private journeys each individual (Exodus 33:11). After a lifetime of humbly serving Moses, and more
undertakes over a lifetime. As discussed above in Masei, these forty- importantly, receiving the written and oral traditions directly from
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two journeys relate to the forty-two times the Hebrew root for the him – just as Moses had received them from God – Joshua stands tall
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word “love” (ahavah) appears in the Torah, teaching us that despite and himself becomes the leader. Since the word “nun” can mean fish,
God’s apparent absence, His love always remains with us and is this also alludes to the deep connection between Moses and Joshua.
expressed behind the scenes. To undergo pain and endure oppression Firstly, Moses received his name from the daughter of Pharaoh after
or exile for no discernable reason, whether as an individual or as part she rescued him from the water: “She called his name Moses, as she
of a nation, is a lonely and bitter experience which can lead to a total said: ‘For from the water I drew him’” (Exodus 2:10). Secondly,
loss of faith and hope. When we know that we are not alone and Rabbi Yitzchak Ginsburgh explains that Joshua was immersed in
that Jewish history has a purpose and meaning that transcends the the sea of Torah wisdom he learned from Moses like a fish swimming
apparent oppression and destruction, we are strengthened and our in the sea. Drawing this analogy to one of its logical conclusions,
cup of bitterness is somewhat sweetened. Rabbi Ginsburgh notes that Moses, Joshua’s teacher and spiritual

Devarim, the third portion, precedes the climax of the three weeks, father, was himself drawn from the water like a fish (The Hebrew
the Ninth of Av, the day that represents the collective drama of Letters, pp. 217).
Jewish history. In this portion, Moses begins to recount the people’s God Himself describes Moses as His “faithful servant” (Numbers
journey, beginning with the exodus from Egypt and ending with the 12:7) and the Torah additionally testifies that Moses was “the
people ready and waiting to enter the Land of Israel. The whole book humblest man on the face of the earth” (Numbers 12:3). This reveals
of Devarim is in essence Moses’ last speech to the people, preparing a profound connection between humility and leadership. Humbleness
them for a future without him as their leader. He begins by referring does not mean allowing everyone to walk all over you, so that you are
to many of the people’s failings, as does the book of Lamentations, a weak and ineffectual leader. It means achieving a sincere existential
which is read on the Ninth of Av, yet he does so cryptically, employing sense of humbleness in relation to God. This state of mind is actually
symbols and allegorical allusions. the prerequisite of true Jewish leadership as has been demonstrated
by Moses and countless other leaders throughout Jewish history.
Parenthetically, even as Moses rebukes the people, he is also
teaching them how to give rebuke: with sensitivity and indirectly, so

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