Deuteronomy | D'varim
Moses, the stutterer, speaks at the Jordan, the river he will not cross. Standing there, he can see to where he will not reach. He tells his descendants about the long winding journey their parents took through the desert, the story of their triumphs and defeats. He stands at the Jordan feeling sorrow. He […]
Moses stands facing death in the fullness of physical vigor and soulfulness. He knows the exact time and place of his death and faces it with his superpower to lead, to bless, to speak his awakening into the fire of words. He has completed his journey in this form, a journey to find and fully embody his voice.
Deuteronomy/D’varim is the beginning of the final book of the Five Books of Moses. The narrator changes from an unseen and unnamed speaker (Torah herself?) to Moses himself. Moses speaks to the entire people, the next generation whom he believes are destined to enter the Promised Land without him. He addresses the people as an “us,” and then gives a narrative of the journey from Egypt from his own subjective experience.
Moses begins this week’s Torah portion (parsha) by speaking a new name for the God of Torah: Eternally Connecting /אֲדֹנָ֣י יֱהֹוִ֗ה
This stirring moment in Torah begins with Moses reminding the people that the consequences of an action are inherent in that action. He shares his realization that Eternally Present was with their ancestors and is with them if they too are present. Moses is teaching across the generations, from the first generation at Sinai, to the descendants who are ready to enter the Promised Land, to us today.
The word re’eh, meaning “to see” or “to perceive,” opens this week’s Torah moment. Re’eh is one of several words translated as “see” in Torah. In the Hassidic and Rabbinical traditions, it is the seeing that focuses us inward, toward understanding, insight, and wisdom.
In Shoftim, “Judges,” Moses continues offering Torah’s vision and instructions for entering and inhabiting the Promised Land. How do we judge ourselves and each other? And what systems do we set up to support individual and collective integrity with the Source of the Created World, with each other and with the land?
The Israelites receive a teaching about going out of the land of abundance before they have gone in. Torah awakens us to the knowledge that our lives, all existence, is a continual process of going in and out.
When you enter (ki tavo) bring your first fruits. God of the Torah longs for the offering that comes from our undefended hearts and minds.
When are we inhabiting a Promised Land? In this week’s Torah portion, Nitzavim [standing], the Boundary Crossers, the ones who will cross over from the desert wilderness, are all of us, standing in the present moment.
The Torah, the five books that cycle through the birth of the world as we know it and Moses’ life, is coming to an end. Moses is reaching the end of his words as his journey with the word reaches completion. Soon there will be only song in his mouth.
With his final words, Moses sings out for deep listening. He knows that the more fully he is heard, the more his words will come out as song that nourishes the Earth and all life forms on Earth. When someone listens to us deeply it creates an energetic resonance. Our bodies respond to this and our words come closer to expressing our inner experience. Full and present-bodied listening to each other helps us transform and heal individual and collective trauma.