The Book of D’varim begins with Moshe’s rebuking the Jewish people, delivered in the last few weeks of his life. However, as Rashi points out, his criticism of them was tempered. Moshe couched it in coded terms. Instead of referring to their actual sins, he mentions the places where they sinned.
The question can be asked, if Moshe was so concerned with not offending his people, why then did he rebuke them in unequivocally harsh terms in subsequent chapters of this book?
The answer is simple: by displaying such sensitivity to the Jewish people, Moshe demonstrated his abiding love for them. The Jewish nation was able to realize that his rebuke was motivated by an intense love for them. Once they grasped that, they could tolerate even the harshest criticism and lovingly absorb the blows, knowing that they came from someone who truly loved and cared for them.
While Rashi demonstrates that Moshe’s criticism was tempered, the Or HaChayim (Rabbi Chaim ben Attar, a Sephardic sage of the 18th century, for whom the Baal Shem Tov had extremely high regard and whose commentaries are frequently cited in Chassidic thought) explains that these sin-tainted locations actually allude to nine different positive traits for one who follows G-d’s Torah and is imbued with reverence for G-d. Seen in this positive light, it reinforces the idea that the Jewish people were prepared to hear harsh criticism after hearing the loving and positive message Moshe delivered before he rebuked them.
Considering the fact that Moshe’s soliloquy occurred shortly before the Jewish people were to cross the Jordan and conquer the Land of Israel, one may suggest that there is a parallel to our own day and age. We stand now poised to enter the Promised Land with Moshiach at our head. Accordingly, these nine desirable traits can also be interpreted as nine aspects of preparation for the Final Redemption.
The first location, “on the bank [literally: the other side] of the Jordan,” which comprises two Hebrew words eiver and Yarden, alludes to two positive traits.
The first is eiver which is cognate to the word Ivri—Hebrew. Avraham, (and subsequently the Jewish people), was called a Hebrew because it means that he came from the “other side of the river.”
Or HaChayim does not explain the spiritual significance of being called an Ivri. Most likely he is alluding to the Midrashic interpretation (B’Reishis Rabba 42:13) of this title: “Abraham stood on one side of the divide and the entire world was on the other side.”
The first step in spiritual development is to have the courage to stand on the right side, no matter how many people have opted for the other side.
Applying this to our efforts to bring Moshiach, we have to see ourselves as standing on the other side of the Galus-Geula divide. Even if we have thousands of years of Galus behind us and while the entire world wallows in a Galus mindset, we have to see ourselves as part of a new Geula dynamic, and live that way.
The second step is Yarden- Jordan. The root of the word Jordan is self-control. This alludes to the statement in the Talmud (Brachos 7a): “One self-controlling gesture in one’s heart is preferable to 100 lashes.”
Translating this in terms of Moshiach, the Psalmist (Psalm 82:8) uses a word with the same root [v’yeird] to describe his power to “control” the world. Our internal regal spark of Moshiach empowers us to control our micro worlds.
The common word for king in Hebrew is melech, an acronym for mo’ach-brain, lev-heart, kaved-liver. A king is one whose mind controls his emotions and physical drives.
Living as we do so close in time to Moshiach, the ultimate human monarch, we have the power to awaken the regal spark within ourselves.
DESERT-HUMILITY
The third word and prerequisite to spiritual development is midbar-desert. This alludes to the Talmudic statement (Eruvin 54), “One should make oneself as [humble as] the desert.”
The Midrash (Yalkut Shimoni Isaiah #499) describes how Moshiach’s announcement, “The time for your Redemption has arrived,” is preceded by the words “Humble ones.” He chooses this sobriquet to underscore its relevance to Redemption. Genuine humility allows us to get along with one another, which is one of the primary focuses of these days of preparation.
SWEET HUMILITY
The fourth word, arava, which can also be rendered “sweet,” qualifies the preceding attribute of humility. Maimonides refers to an undignified and sullied form of humility such as that flaunted by one who wears ripped clothing and behaves in a self-degrading manner. This bitter form of humility should be avoided. Humility must be sweet and pleasant.
One may add that the sweetness mentioned here refers to the spirit of unity and sweetness we should feel toward one another. When our egos don’t get in the way, we have no trouble in relating favorably with others. Achieving unity is one of the primary ways we can prepare for the Final Redemption. If, however, our humility is self-demeaning, it is not true humility and will not lead to unity.
EYES ON THE GOAL
The following location, “mol Suf-opposite the Red Sea,” can also be rendered “towards the end,” suggesting that one should always look to the end. Or HaChayim applies this notion to the end of life and G-d’s judgment of us thereafter. However, in light of our proximity to the Final Redemption, we can reinterpret this to mean that we should focus on and direct all our activities towards the ultimate goal of the Redemption.
As long as we were trekking on the long and arduous road towards Redemption in the past, our focus was on the needs of each moment. Now, that we have reached our destination and our mission is to internalize the Redemption, we must be singularly preoccupied with that goal in all of our endeavors.
THE EXTERIOR AND INTERIOR
The next trait is alluded to in the following words: “Between Paran and Tofel.” Paran, the Or HaChayim explains, is related to the word p’eir, which means beauty, radiance and jubilance. Conversely, the word tofel implies doubt and agitation. This, he says, reflects the teaching of the Chovas HaLevovos that a person should always have a cheerful countenance. We must project a sense of outward calmness and joy as if to say, “I am confident that I am in the right place, going in the right direction.” In our heart, however, we cannot be complacent. We must not overestimate our achievements and need always be mindful that we still have a long way to go to reach perfection.
One simple reason for this dichotomous behavior is that our face is “public property!” A Jew must always project a sense that leading a Jewish life is edifying, gratifying, a source of pride and joy so that others are inspired to be happy and pursue a life of observance. But that attitude should not lead one to complacency and smugness.
Applying this teaching to our preparation for the final Redemption, we learn that we must rejoice in the knowledge that collectively we have achieved our goal; we are ready for Moshiach. This sense of confidence and joy notwithstanding must be accompanied by a powerful inner drive that causes us to strive for perfection and never rest on our laurels.
WHITE IS BEAUTIFUL!
The next step in our spiritual development is represented by the next place-word lavan, which means “white” and suggests a clean and pure heart, devoid of hatred and jealousy.
Indeed, one of the radical changes that will mark the Messianic Age, as depicted by Mai- monides in the very last paragraph of his Mishneh Torah, is the absence of hatred and jealousy. The fact that Maimonides mentions it at the very end of the laws concerning the Messianic Era (and the very end of his entire encyclopedic work) conveys an important message. Not only will this purity of heart be one of the final changes in the world, it is also one of the objectives of Creation.
However, as stated in Tanya and emphasized by the Rebbe, everything that will occur in the Messianic Era is generated by and hinges on our commensurate actions today. We must strive for this purity of heart.
The next step is chaztaeiros which simply means “courtyards,” and is an allusion to the Biblical “Courtyards of the house of G-d (Psalms 116:19).” Or HaChayim applies this phrase to the Houses of Study, but in light of our proximity to the Redemption, it can also be said to refer to the need to focus on the Third Bais HaMikdash. We must direct our prayers and efforts toward such time as when the Temple will be rebuilt. However, so long as we are incapable of building the physical Sanctuary, we must study the laws concerning its construction. According to Mi- drash Tanchuma, G-d regards our study of the construction of the Temple as though we were actually building it, fulfilling the Mitzvah incumbent on every Jew to participate in its construction.
The final step in this journey is represented by the words di za- hav. Translated literally they mean “enough gold.” Or HaChayim states that it instructs us to put limits on our pursuit of gold and riches. Alternatively, he explains that it teaches us to be satisfied with our material blessings, echoing our Sages as they ask in Ethics of the Fathers (Chapter 3:1): “Who is rich? One who is content with his lot.”
Applying this idea to the Messianic Age, and specifically to the building of the Temple (alluded to in the preceding step), it means that our gold should be reserved primarily for the Bais HaMikdash. This is consonant with the Midrash’s assertion that while gold was created specifically for the Bais HaMikdash, G-d has allowed us to use it for other purposes as well. There is, however, one proviso: we must never lose sight of its true purpose and be prepared to give our best and richest resources for the construction of a Sanctuary that will bring about G-d’s direct presence among us, the very purpose for which He created the world.