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"Can't We All Get Along?"
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Bang the Rabbi, "In the Parsha" Series, Presents:
Parshat Devarim:
U*N*I*T*Y
by Greystone Avenue correspondent Avi ben Tetris Korn,
Many commentators ask why the torah uncharacteristically uses the phrase of “el kol yisroel” when Moshe initially speaks to “Bnei Yisroel” at the beginning of this parsha.
The question can be answered by looking at the event that caused Bnai Yisroel to wander in the desert until this point. In the “Maa’se Miraglim”, Bnai Yisroel sent scouts to survey the land of Israel, in which they return with a poor account about the land. Two of the scouts, Yehoshua and Caleb disagree with the account of the other scouts, and Bnai Yisroel then enters into a large-scale quarrel.
We find Hashem’s initial reaction to this situation to be the same as His reaction of the golden calf. Hashem becomes angry with Bnai Yisroel and suggests to Moshe that He destroy all of Bnai Yisroel, and use Moshe and his progeny in their stead; which of course prompts Moshe to plead to Hashem on their behalf. Commentators ask what the difference is between the two events. Why is it that Hashem forgives Bnai Yisroel by the golden calf without punishment, but exacts retribution from them in the case of the Miraglim (preventing their entrance to Eretz Yisroel)?
The answer is that we find Hashem to be forgiving of transgressions against Him and His commandments, but less so when fellow Jews quarrel with themselves. Bnai Yisroel were punished by the event of the Miraglim due to their disrespect and hatred of each other. This point is evidenced by the fact that when Hashem finally appears to Moshe to express his anger, it is abrupt – mid posuk! directly following the threats against Caleb that he be stoned.
The very simple, yet meaningful answer to the initial question is that “Kol” is the focal point of this parsha. Bnai Yisroel finally receive permission to embark upon their long delayed journey to Israel since they have mended their ways and finally become a unified whole, indicative with the word “Kol”. It is particularly meaningful that this parsha is always read during the nine days, directly preceeding tisha’bav. We should be reminded that the reason we are presently in exile is due to the Sinaas Chinum (meaningless hatred) that exists among us. Lets take these nine days and “step up” our Ahavas Chinum, our Chesed and especially our Love for all “Kol Yisrael”.
Rav Solovetchik pointed out that every single haftorah deals with, or at least gives reference to Israel. The only exception is the haftorah following parshas Vayeshev, in which the brothers quarrel with, and eventually sell, Yosef. This parsha, represents the most open display of Sinaas Chinum. Israel, and redemption, cannot occur without peace amongst each other.
send comments about this article to "In the Parsha" correspondent,
Avi ben Tetris Korn.
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