In our tenth grade Chumash Devarim class, we have been focusing on Medrashim that provide an insight into the תוכחה, rebuke, that Moshe gave to the Jews before he died. As different groups of girls analyzed each Medrash, an interesting theme emerged. We noticed that Moshe had a keen understanding of the ambivalence that the people felt towards him. He was able to detect the undercurrents of discontent and identify strategies that people might use to undermine his rebuke. In one Medrash, the Jews refer to Moshe disparagingly, as “Ben Amram.” They seek to dissolve the unity of the people by criticizing Moshe behind his back, just as the spies circulated at night among the tents of the people, speaking lashon hara. ( דברים: א,כז :ותרגנו באהליכם”). So Moshe gathers everyone together and challenges the people to express their concerns publicly, straight to his face. In another Medrash, Moshe anticipates that some might allege that he has become senile. He dispels this by offering a detailed description of the nation’s location at this moment of rebuke as an indicator that he is of sound mind. Moshe also worries that the people will try to diminish his warnings about repeating the lack of emunah and courage that led to the sin of the spies. They might say, “Who is he to talk about courage? He didn’t even conquer our enemies on this side of the question his Jordan River.” So Moshe waits to rebuke until after he conquers Sichon and Og. Finally, Moshe follows the example of Yaakov and waits to give rebuke close to death. By analyzing how Yaakov identified and handled Reuven’s flaws, Moshe gains further insight his own flock’s defects and hones his rebuke. The final Medrash that we studied testifies that Moshe approached the matter properly, because, to their credit, the Jewish people accepted the rebuke as constructive criticism.
This week’s parsha, Vayelech, describes the end of theSefer Devarim process, as Moshe prepares the people for his death. וילך משה: The Ramban tells us that after the people dispersed to their tents, Moshe walked through their camp “to honor them like one who wants to part from his friend and comes to ask permission.” The Ramban explains that he sought to comfort them by saying, “I am an old man and can no longer be a benefit to you. And Hashem is not allowing me to go with you. But don’t be afraid. Hashem will be with you; He will not remove His shechinah from within you, because of me. And Yehoshua will be an able leader.” We sense the love that he feels for them, despite the ups and downs of the forty year journey. Once again, he anticipates B’nei Yisrael’s anxieties and fears and tries to reassure and encourage them.
Moshe’s audience extends far beyond his generation of Jews.He is offering us all a precious lesson in parenting and chinuch. May we learn from his example.
Shabbat Shalom!
Mrs. Wolf
That is a great question! The whole point of these Medrashim is that Moshe was very careful in the timing, staging and content of his rebuke. He learned from the precedent established by Yaakov. as well as from his study of the psychology of the people. The Medrash praises B'nei Yisroel for accepting the rebuke. It says that anyone who accepts rebuke is deserving of a bracha, and Moshe gave that bracha to them in the first perek. That means that Moshe achieved his goal of offering constructive criticism that was not overly threatening and the nation benefited as a result.
It can be a challenge for parents, teachers and leaders to find the perfect balance of love and encouragement,…
Wouldn't the Jews be very angry or sad if Moshe's last words to them were words of criticism? How were they able to be happy with this? Moshe was their leader through their hardest times, and he says goodbye with a rebuke. Did Moshe feel bad for leaving them in such a way?