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When we embark in the reading of Devarim, we remember that it always precedes Tisha B’Av, the fast of the 9th of Av/Erev July 26-27. This day commemorates various tragedies that befell the Jewish people throughout history, particularly the destructions of the two Temples. 

More importantly, it expresses one of the remarkable prophetic truths that a society cannot flourish without honesty and justice. This could not be more relevant to global societies today.

Launching on this subject, the Sages of old considered that when we leave this life and arrive at the world to come, we will not be asked: “Did you set aside times for learning Torah?” but rather, “Did you act honestly [be-emunah] in business?” (Talmud -Shabbat 31a) The rabbis discovered this saying from this passage from Isaiah:

“See how the faithful city has become a harlot! She once was full of justice; righteousness used to dwell in her—but now murderers! Your silver has become dross, your choice wine is diluted with water. Your rulers are rebels, companions of thieves; they all love bribes and chase after gifts. They do not defend the cause of the fatherless; the widow’s case does not come before them.” (Isaiah 1:21-23)

Like so many societies today, Jerusalem’s fate long ago was sealed by the failure of people to act honestly. They engaged in sharp business practices that were highly profitable but hard to detect – mixing silver with baser metals, diluting wine. Like today, people were concerned with maximizing profits, indifferent to the fact that others would suffer. Corruption seeped into the political system as politicians used their office and influence to personal advantage of money and control. The fact that people had come to expect no better from their leaders was itself a mark of moral decline. Yes, there is nothing new under the sun!

Nevertheless, what the Prophet Isaiah is revealing to us is an unquestionable danger we are also facing today – a widespread dishonesty and corruption which saps and overwhelms the morale of our society. It makes people cynical, opens up divisions between the rich and powerful and the poor and powerless. Worst yet, it erodes the fabric of society and challenges Messiah’s believers. Why should we make sacrifices for the common good if everyone is bent on sin and self-indulgence?

The popular phrase “fake news” was introduced to us years ago. Why did it resonate so deeply with so many of us? We’re tired of the dishonesty and we mistrust the media influence over the population of our countries. We’ve grown tired of the immoral narratives eroding our societies. So what do we do?

Somehow, we have to gain enough grace from above and courage within to stand up to expose the dishonesty. Though it is difficult to do, it is necessary to change the course of our society. Not returning evil with evil but with good. We have to be real people to witness real biblical convictions. We have to share real extraordinary testimonies not shallow common catchphrases. As believers, we have to give evidence for the faith we have been entrusted to us from Messiah Yeshua Himself!

Clearly, there is too much deceptive information that follows such dishonesty and corruption in our surroundings. Fake news will only produce its own kind of fake and shallow people. But true news will lead to true and honest people.

We are people endowed with the real Good News about Yeshua and His Covenant. We are to be such real honest people and not a people who are merely religious and have rote answers. If we can’t be honest about our own selves and the people around us, how will honesty ever take up to flight and bring hope on its wings to the world? Indeed, we need to be authentic and honest believers in our thoughts, words and actions!

On the other hand, a fake and fleshly person is not really in touch with himself. They are worried about judgment from other people and put up a false image to protect themselves. We see a lot of this in our politicians who build up a great array of dishonesty and corruption. Now our societies are being overrun with such fakeness, deception, and dishonesty, Who can you trust?

Perhaps Isaiah and the sages can help us. The key word, used by both Isaiah and the sages, is emunah, meaning faithfulness and trust. Isaiah in our haftarah twice uses the phrase kirya ne’emana, “faithful city.” The sages say that in heaven we will be asked, Did you conduct your business be’emunah? This means, in such a way as to inspire trust. When morality is missing and economics and politics are driven by self-interest alone, trust fails and the societal fabric unravels.

But as Messianic believers, we are to display and give witness to this self-absorbed country that we place our emunah or trust in God alone; not in our employment, positions, or government programs.  

Proverbs 28:25 teaches us: “Selfishness only causes trouble. We are much better off to trust the Lord. We wait eagerly for the LORD’s help, and in his word we trust.” (Psalm 130:5). 

"Whoever is faithful in small matters will be faithful in large ones; whoever is dishonest in small matters will be dishonest in large ones." (Luke 16:10). 

"Because we know His Name we trust in Him for the LORD, has never forsaken those who seek Him." (Psalm 9:10) 

My favorite: “Trust in the LORD with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.” (Proverbs 3:5-6)"

Therefore, it is our spiritual motivation to be Hashem’s people who shine the difference with our trust. In this sense, Devarim serves as one of the gateways into our personal covenantal reflection:

When I speak to others, do they know I am in Covenant with The God of Israel? Do I witness of His Covenant? Do I speak trust or mistrust? Do I proclaim faithfulness in troubled circumstances?  

First, it is imperative to examine ourselves to see if we are honest and faithful people. There are enough “fake people and fake news.” We don’t want to be added to those statistics. 

Secondly, it is also essential to keep a sense of perspective regarding our own place in history. We are cautioned to see the broader ramifications of our behavior. My dishonest actions can prevent someone coming to the real good news about Yeshua. If we can’t be honest, who will be? 

Our actions speak louder than words. So, through honesty and faithfulness, society can find a beacon of hope and change for the better.

אלה הדברים אשׁר דבר משׁה אל־כל־ישׂראל... אחרי הכתו את סיחן מלך האמרי אשׁר יושׁב בחשׁבון ואת עוג מלך הבשׁן אשׁר־יושׁב בעשׁתרת באדרעי׃ 

These are the words which Moses spoke to all Israel…

after he had struck Sihon the king of the Amorites who lived in Heshbon, and Og the king of Bashan who lived in Ashtaroth…

Deuteronomy 1:1–4

The book of Devarim was given to the second generation of the children of Israel in the desert, a generation that had not known Egypt. Its goal was to prepare the children of Israel before they entered the Promised Land, as well as to serve as a rebuke for them not to do as their fathers did in fearing to enter the land. 

The scroll of Devarim was to be placed beside the holy ark to serve as a rebuke and reminder of Israel’s covenant with HaShem to later generations. Seven hundred years later, that scroll influenced King Josiah in 2 Kings 22 when he and all of Israel were inspired to repent.

Let us see some of what the sages say about this rebuke. Rashi cites the Sifre that the Torah emphasizes that Moshe rebuked the Jewish people after he had smitten Sichon and Og. Here is how Moshe reasoned:

"If I rebuke them before they enter at least part of the Land, they will say, 'What does this man have against us? What good did he do for us? He has come only to vex us and to find pretext since he doesn’t have the power to bring us into the Land.'”

Therefore, Moshe waited until after he conquered Sichon and Og and then he rebuked the people. About this principle, Rabbi Zelig Pliskin explains, “Had the people felt that Moshe’s rebuke was insincere and that he had ulterior motives, his words would have been ineffective. A person will only accept rebuke if he feels that the rebuker has his best interests in mind.” 

Timing is a determining factor in rebuke and correction. In many instances, by waiting for an opportune time to deliver an admonition, a person will be more successful than he would have been had he admonished “in the moment.”

As a good leader, Moshe understood the importance of correction in the right time, place, tone of voice, form, and format. Let’s review some tips about good and bad timing for corrections. These can be used for congregation and work relationships, as well as domestic situations. Here are some less desirable times to approach someone for correction:

• In the heat of the moment—when emotionally upset

• Before having fully investigated to understand the issue

• When we draw pleasure in doing it

• When we derive personal advantage from it

• When we’re not focused on the purposes of HaShem

When we stand to gain personally in the situation, our rebuke appears insincere, and it probably is. Do we teach our children to be clean and tidy because we want them to develop healthy habits that will help them in their adult lives, or is it just because we don’t want to clean up after them? Do we chide our spouses or colleagues about financial responsibility over an expense, or is it because we would have spent the money for something that we wanted instead?

We often correct others out of frustration simply because the actions of the other person affect us in an undesirable way, but is being annoyed a good reason to correct others? Here are some better times to approach someone with a correction:

• When emotions have calmed down

• When we see, investigate, and clearly understand things

• When it hurts us to do it

• When motives are pure

• When we trust HaShem to work out his purposes

Deuteronomy 1:5 says, “Beyond the Jordan, in the land of Moab, Moses began to declare [ba’ar/:באר to explain, elucidate, interpret] this law, saying..” The Mishna explains that the Ten Commandments were given through flames of fire in the seventy languages of the world. The Midrash says that Moshe interpreted this Torah in the seventy languages of the world. The Brit Chadashah tells us that as soon as the Torah was written on their hearts, it expressed itself through the disciples in many languages (Acts 2). 

All this came as a reversal of the Tower of Babel curse. This teaches us an important principle: if we teach Torah, we should speak in the people’s own heart language. For example, if our audience isn’t familiar with Hebrew, we shouldn’t try to impress or patronize them by using unfamiliar language. 

Our Master used examples that were familiar to his hearers: fishermen, farmers, inheritances, servant/master relationships, and so forth. Yeshua spoke parabolic imagery in order to help his less educated hearers understand. All too often, our inferiority complexes get the better of us and we try to impress others or make ourselves important by flaunting knowledge. But he who really knows never feels the need to boast or brag, because the more we know, the more we should know that we don’t know. Paul admonishes:

The Lord’s servant must not quarrel, but be gentle toward all, able to teach, patient, in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth, and they may recover themselves out of the devil’s snare, having been taken captive by him to his will. (2 Timothy 2:24–26)

We exhort you, brothers: Admonish the disorderly; encourage the faint-hearted; support the weak; be patient toward all. See that no one returns evil for evil to anyone, but always follow after that which is good for one another and for all. (1 Thessalonians 5:14–15)

Yeshua our Messiah also tells us:

For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you. Why do you see the speck that is in your brother’s eye, but don’t consider the beam that is in your own eye? Or how will you tell your brother, ‘Let me remove the speck from your eye,’ and behold, the beam is in your own eye? You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother’s eye. (Matthew 7:2–5)

As Moshe was patient with Israel, as our Master is patient with us, may we be patient with one another. May we also remember his precious words, “The measure with which you measure out will be used to measure you.”

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