Page 536 - 24107

17
Orchard of Delights # 24107-EYAL - 24107-EYAL | 17 - A | 18-01-28 | 12:12:05 | SR:-- | Cyan
#
of Israel. One prophet after the next, speaking in God’s name,
emphasized the eternal nature of the covenant between God and
the Jewish people, between the people of Israel and the Torah, and
between the Jewish people and the Land of Israel. As the three weeks
are a period of introspection recalling painful memories of a long and
at times difficult national history, it is comforting to know that God
has vowed to always be with us. He has promised to never entirely
abandon us, and He will ultimately redeem the Jewish people and
the entire world.
This leads us to the second of the three portions, Masei, where
the children of Israel’s forty-two journeys through the desert are
summarized. These symbolize both the Jewish people’s journeys
throughout history and the private journeys each individual
undertakes over a lifetime. As discussed above in Masei, these forty-
24107-EYAL - 24107-EYAL | 17 - A | 18-01-28 | 12:12:05 | SR:-- | Magenta
two journeys relate to the forty-two times the Hebrew root for the
#24107-EYAL - 24107-EYAL | 17 - A | 18-01-28 | 12:12:05 | SR:-- | Yellow
24107-EYAL - 24107-EYAL | 17 - A | 18-01-28 | 12:12:05 | SR:-- | Black
24107-EYAL - 24107-EYAL | 17 - A | 18-01-28 | 12:12:05 | SR:-- | Cyan
word “love” (ahavah) appears in the Torah, teaching us that despite
God’s apparent absence, His love always remains with us and is
expressed behind the scenes. To undergo pain and endure oppression
or exile for no discernable reason, whether as an individual or as part
of a nation, is a lonely and bitter experience which can lead to a total
loss of faith and hope. When we know that we are not alone and
that Jewish history has a purpose and meaning that transcends the
apparent oppression and destruction, we are strengthened and our
cup of bitterness is somewhat sweetened.
Devarim, the third portion, precedes the climax of the three weeks,
the Ninth of Av, the day that represents the collective drama of
Jewish history. In this portion, Moses begins to recount the people’s
journey, beginning with the exodus from Egypt and ending with the
people ready and waiting to enter the Land of Israel. The whole book
of Devarim is in essence Moses’ last speech to the people, preparing
them for a future without him as their leader. He begins by referring
to many of the people’s failings, as does the book of Lamentations,
which is read on the Ninth of Av, yet he does so cryptically, employing
symbols and allegorical allusions.
Parenthetically, even as Moses rebukes the people, he is also
teaching them how to give rebuke: with sensitivity and indirectly, so
536
24107-EYAL - 24107-EYAL | 17 - A | 18-01-28 | 12:12:05 | SR:-- | Magenta 24107-EYAL - 24107-EYAL | 17 - A | 18-01-28 | 12:12:05
get back on their feet and figuratively rise up and straighten out like
the final nun (which interestingly is one of the few letters to extend
below the line; “ne-red” – [the letter] nun descends). The two forms of
the nun allude to a humble and faithful servant who is transformed
by the merit of his or her own efforts, straightening out and again
standing tall, armed with renewed determination and vigor.
A beautiful example of the relationship between these two forms
of the nun is illustrated by Joshua who the Torah often refers to
as “the son of Nun.” On a peshat level this simply means that his
father’s name was “Nun”; however, on a deeper level this gives rise
to a whole host of meanings. Indeed, Joshua is the paradigm of the
faithful servant, who the Torah testifies “never left Moses’ tent”
(Exodus 33:11). After a lifetime of humbly serving Moses, and more
importantly, receiving the written and oral traditions directly from
him – just as Moses had received them from God – Joshua stands tall
and himself becomes the leader. Since the word “nun” can mean fish,
this also alludes to the deep connection between Moses and Joshua.
Firstly, Moses received his name from the daughter of Pharaoh after
she rescued him from the water: “She called his name Moses, as she
said: ‘For from the water I drew him’” (Exodus 2:10). Secondly,
Rabbi Yitzchak Ginsburgh explains that Joshua was immersed in
the sea of Torah wisdom he learned from Moses like a fish swimming
in the sea. Drawing this analogy to one of its logical conclusions,
Rabbi Ginsburgh notes that Moses, Joshua’s teacher and spiritual
father, was himself drawn from the water like a fish (The Hebrew
Letters, pp. 217).
God Himself describes Moses as His “faithful servant” (Numbers
12:7) and the Torah additionally testifies that Moses was “the
humblest man on the face of the earth” (Numbers 12:3). This reveals
a profound connection between humility and leadership. Humbleness
does not mean allowing everyone to walk all over you, so that you are
a weak and ineffectual leader. It means achieving a sincere existential
sense of humbleness in relation to God. This state of mind is actually
the prerequisite of true Jewish leadership as has been demonstrated
by Moses and countless other leaders throughout Jewish history.
521