What story do we tell ourselves? Our memory of events often differs from what actually happened. The deviation from the facts is not due to faulty memory; instead, it reveals a story that better meets deeper personal needs as we try to find meaning in the experience. This tendency to reshape narratives is a profoundly human trait, one that is powerfully explored in the Parsha V’Etchanan through Moses.
In the second Parsha of Deuteronomy, Moses recalls the Exodus and God’s giving of the Torah. The word V’Etchanan means “I pleaded.” Moses recounts his encounter with God, beseeching God to allow him to enter the Promised Land. Moses’s plea, filled with a heartbreaking sense of injustice, is denied. He explains his fate to the people with an accusatory tone: “The Lord was angry with me on your account and would not listen to me.”
Taken at face value, Moses appears to be shifting the blame for his own mistake—striking the rock at Meribah—away from himself and onto the Children of Israel. He isn’t just holding them responsible for the act itself but also for his suffering caused by his unfair punishment for that act. After 40 years of leading often ungrateful and rebellious people, Moses was exhausted, broke down, and acted in a way that was uncharacteristic for him, but he is held fully accountable. Moses isn’t merely recounting a story but revealing a fundamental aspect of human nature: blaming others for our own actions.
We often face these situations. How do we respond when confronted with insult or injustice? Too often, we avoid taking responsibility for our actions and instead blame others. We react with harshness or indifference, rationalizing rather than owning up to the situation. The “whataboutism” mentality justifies bad behavior by claiming that if someone wrongs me, I am justified in doing something wrong too. However, our tradition teaches us that ultimate responsibility lies with the individual. The lesson is not that others’ actions can justify our own, but that we are accountable for our behavior, regardless of the circumstances. We cannot point fingers at others to absolve ourselves.
This theme of personal accountability is closely connected to Moses’s chilling prophecy. He warns the people that after they have lived in the land for some time, they will inevitably “deal corruptly” and turn away from God. This human weakness and tendency toward complacency lead to a future of exile. However, Moses offers a remedy for this bleak future: a return to the fundamental principles of their faith, sharing both the “Ten Commandments” and the Shema and V’ahavta.
Our tradition teaches that living by our values is non-negotiable. What we know as Derekh Eretz—the ethical “rules of the road”—must always be followed. We are only given dispensation when we are prevented from fulfilling our obligations. The strength and enduring nature of Judaism require that we respect others and live in a way that benefits both ourselves and our community.
We stand against all hatred—not just antisemitism. We support the laws of the land and everyone’s rights to those protections. We believe in feeding the hungry, no matter who they are, housing the homeless, and upholding the dignity of work and the ability to support one’s family. Judaism teaches us to do these things because we understand what it means to be a stranger and to honor every person, since we are all created in God’s image.
A society is judged by how it cares for its most vulnerable. This is a core principle of Judaism. Especially during difficult times like these, we are called to reaffirm and champion our values. They are more than just guidelines; they ground us, giving us clarity, meaning, and purpose.
