By Rebbetzin Malkah Forbes

Beit HaShofar, Seattle, WA

In this week's parasha, we enter into the final book of the Torah, Devarim, and the final weeks of Moshe's life.  As he stands before the people, he brings a recounting of their journey through the wilderness from the Exodus from Mitzrayim until the present moment.  As he brings before B'nei Yisrael devarim, or words, of their triumphs and failures, we see that not only is there purpose and power invested in those words regarding their deeds, but a reminder of the "sound" of their words as well.   This mention of qol divreichem, or literally the sound of your words, should resound loudly as we consider our relationships with each other and the reasons for the loss of our Temple and the current tzuris in the Land.

These are the words that Moses spoke to all Israel, on the other side of the Jordan concerning the Wilderness....It was in the fortieth year, in the eleventh month, on the first of the month, when Moses spoke to the children of Yisrael, according to everything that Hashem commanded him to them..."   Devarim 1:1-3 

In the passages ensuing, Moshe recalls the history of the people.  For a prophet and leader who, according to tradition, found it difficult to speak, we see Moshe transformed from a man of action to a spiritually connected man of word and deed.  Moshe has come from the encounter at the burning bush, a place where he wrestled with Hashem regarding approaching Pharaoh and revealing the Hashem's plan, to taking a people through the Wilderness and disseminating the Torah on a daily basis through words. 

For those who keep up with the parashot, there might be some balking regarding how much of an orator Moshe was since we are so familiar with the phrase: " ...and Hashem spoke to Moshe saying:  Speak to the Children of Yisrael and say to them....."  It seems as if the holy stage director tells Moshe what to say, he delivers it, and the show is over for the day.  How does this transform an individual?  Some would argue that it takes a great deal more to deliver information that is original and self-derived rather than an already prepared statement, crafted by the hand of someone else.  How does someone become transformed from reading aloud the heavenly Mt. Sinai Times? 

For those of us who have the ability to hear clearly without any hearing loss and who have never had any speech difficulties, we are very aware of the way in which the sound of words can developmentally affect us.  As a young child experiments with his voice and listens to the sound resonate through his head, the possibilities of use expand and the child starts to form identity through his voice.  The mind begins to learn how to control tone, volume and intensity.  As a child grows older, that qol, voice or sound in Hebrew, becomes a vehicle to deliver emotion as well as information.  Depending on the tone of that qol, people can be affected in a myriad of ways.  The nuances in the voice hold such power, despite the words that accompany it.  In the case of Moshe, Hashem's divine teaching of how to deliver His words allowed Moshe to not only know what words needed to be spoken, but with what divine voice or sound they were to be spoken.  Moshe had to understand that not only did speech have power, but the voice in which the words traveled manifested power as well.  This evidenced itself in the event when Moshe failed to speak to the rock and instead struck it.  I believe had his tone been different with the people, the waters of life would have gushed forth without Moshe even thinking about striking the rock.  When voice fails to convey our love and faith, our actions follow suit and so begins the downward spiral.

As we are in the month of Av, it is fitting to note that in this portion, Moshe recalls the episode of the spies.  This terrible event, which ultimately leads to B'nei Yisrael being banished to wander in the Wilderness and die (those who are over the age of twenty -with the exception of Yehoshua and Calev) is the dated to Tisha B'Av.  This is the day on which both of our temples were destroyed, and has been an anniversary of a myriad other horrific events through our history.  Moshe recounts the incident and the words of the people  - their lament of the "giants" in the Land, their lack of faith and their anger specifically: 

"Hashem heard the sound of your words, and He was incensed and He swore, saying, 'If even a man of these people, this evil generation, shall see the good Land which I swore to give to your forefathers.'" (Devarim 1:34-35)

From this passage it is evident that qol divreichem, the sound of your words, is what incensed Hashem.  Many times we can administer a good ribbing to a friend all because the delivery is in a friendly or humorous tone; however, such a statement delivered in any other way could result in insult and/or possibly termination of a relationship. 

Our qol is a genuine reflector of our level of spiritual fitness, humility and our relationship with Hashem.  In addition, it can affect our relationships with spouses, family, friends, colleagues, and strangers.   We have the power to change the future not just with our devarim, our words, but with the very tone in which we use with each other.  By offering a compassionate and understanding tone with those we don't understand, we turn away misunderstanding and separation.  By bringing a soothing and imploring tone to an argument, we have the potential to turn away wrath and open the door to reconciliation.  The same mouth that can speak words of hurt or condemnation have the power, with a change in voice, or sound, to speak words of comfort and acceptance. 

The Midrash relates a story of Rabban Shimon ben Gamliel [Vayikra Rabbah 33:1] regarding his servant Tavi.  One day he sends Tavi out to purchase ‘good food'.  He returns with a tongue.  The next day, Rabban Shimon sends Tavi out again but instead asks for ‘bad food.'  Again, Tavi brings home a tongue.  Rabban Shimon inquire how it is he brings the same thing for both requests.  Tavi replies that "from a tongue can come good and bad."  The baseless hate, which surrounded the destruction of our Second Temple, did not exist in a vacuum.  It existed in the words of the people.  It manifested itself in the tone and voice of the people - just as it had in the days of the Spies.  

As we stand before Hashem in the month of Av and Tisha B'Av approaches, we witness the horror of war affecting the lives of our people in the Land.  While we pray for their safety and a quick end to the violence, there is a greater violence which goes on daily, taking the lives of those around us by way of our speech.  While we stand together as a people, in diversity and plurality, we need to look each other in the eye and commit, not just in deed and word, but in tone and voice itself, our committed love and concern for each other despite our differences.  Despite what seem to be irreconcilable differences amongst our people, the simplest dialogues to the more difficult encounters need to be infused with the same love that Yeshua showed with those around him - despite the differences.  If we transform our voices of baseless hate and misunderstanding to voices that give reverence and kindness to each other, we will find that the voice that we direct to Hashem will not only be pleasing, but acceptable in His eyes and He will indeed hear the cries of His people. 

"May it be Your will, Hashem our G-d and the G-d of our forefathers, that the Holy Temple be rebuilt, speedily in our days.  Grant us our share in Your Torah, and may we serve you there with reverence, as in days of old and in former years.  Then the offering of Judah and Jerusalem will be pleasing to Hashem, as in days of old and in former years."

 Prayer said at the end of the recitation of the Amidah