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The parasha this week, Va’etchanan (“And He Pleaded”), refers to how Moshe/Moses pleaded with God to cross over into the Promised Land, along with the People of Israel.
Interesting how when we look back on incidents in our lives, and we re-tell the story of what happened, some of the more difficult facts have a way of morphing into something other than what actually happened. Has this ever happened to you? Something happened one way but you tell the story in another way, without even meaning to hide the truth — it just changes in your memory.
You may remember, back in parashat Cukkat, when we talked about God’s extreme displeasure with the way Moshe (and his brother Aaron) handled the crisis in Meribah — when they were supposed to produce water from the rock (Numbers 20:6-12). Now, in this week’s parasha, Moshe revisits that incident, actually blaming the people and their incessant complaining as the reason he is not allowed to enter the Land. Deuteronomy 3:26:
The storytellers this week pick up on the incident with the rock at Meribah, and conclude that Moshe is punished because he hit the rock instead of speaking to it. Just as Moshe himself concludes that his punishment should be attributed to the behavior of the people, there are scores of commentators through the ages who have come up with other reasons. Dr. Jacob Milgrom, of blessed memory, writes an essay in The JPS Torah Commentary – Numbers (pates 448-456), discussing this complex problem in some detail. Known as Excursus 50, Dr. Milgrom orders 10 major interpretations given over the centuries for why Moses is punished into three categories: Moses strikes the rock rather than speaking to it; he exhibits character traits in doing so that are unworthy of his office; the nature of the words that he uttered is unbecoming. While the full essay is not available online, I have summarized it here.
Our storytellers choose one reason; it seems that Moshe has another; and the late biblical scholar, Professor Milgrom, concludes yet another.
What does this teach us? Are some reasons or interpretations wrong while another one is right? I don’t think so. I think we are meant to learn that the Torah is multi-faceted (as Ben Bag-Bag says in the Talmud, Avot 5:22: “turn it and turn it, for all things are in it”) and that different interpretations of what happened, in different historical periods, will better shape our understanding of what actually transpired.
This parasha also has several outstanding passages that have entered Jewish life on a daily basis, and have entered both the Jewish and Christians traditions in a major way.
The storytellers suggest that Moshe is pleading for his life, to be spared a death on the across from the eastern border of the Land of Milk and Honey. Indeed, a metaphor for dying found in African-American spiritual songs is “crossing over the river to the other side.” The expression “crossed over” is linked with Moshe in the novel Moses Man of the Mountain by Zora Neale Hurston, the Aftrican-American anthropologist and novelist, published in 1939. In one paragraph, the sentence “he had crossed over” appears 12 times in a lyrical description of Moshe at a key moment in his life — during his transformation from Prince of Egypt to shepherd of the nascent Israelite nation.
The answer Moshe receives from God concerning his entering the Land of Israel is plain and simple: no, you may look but you will not enter…it is now time for new leadership to take over. Of course we then get to read another approximately 30 chapters of Moshe’s final speech, but at least we now know how these Five Books will end — with the death of our most beloved, most human, and most cherished prophet. When we get to chapter 34 of Deuteronomy we will talk about his death in more detail.
For now, if you are looking for summer reading, you might want to pick up a copy of Moses Man of the Mountain, to enjoy how “our” story was tweaked to fit the narrative of the African slaves brought to the New World in bondage. To whet your appetite, here are a few lines from the author’s introduction:
One more tidbit: this book was published the same year that Freud’s Moses and Monotheism was published, and the year that concepts of race began to define Jews in Nazi Germany.
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