Today we are focusing on gevurah, which can be translated as strength, discipline, discernment, or preserverance.
What might it look like if your gevurah is out of check?
What might it look like if you are able to channel gevurah in a healthy way?
Why do you think gevurah might be an important middah to implement as Moses begins to offer his final oration to the Jewish people?
What might it look like if your gevurah is out of check?
What might it look like if you are able to channel gevurah in a healthy way?
Why do you think gevurah might be an important middah to implement as Moses begins to offer his final oration to the Jewish people?
(א) אֵ֣לֶּה הַדְּבָרִ֗ים אֲשֶׁ֨ר דִּבֶּ֤ר מֹשֶׁה֙ אֶל־כׇּל־יִשְׂרָאֵ֔ל בְּעֵ֖בֶר הַיַּרְדֵּ֑ן בַּמִּדְבָּ֡ר בָּֽעֲרָבָה֩ מ֨וֹל ס֜וּף בֵּֽין־פָּארָ֧ן וּבֵֽין־תֹּ֛פֶל וְלָבָ֥ן וַחֲצֵרֹ֖ת וְדִ֥י זָהָֽב׃ (ב) אַחַ֨ד עָשָׂ֥ר יוֹם֙ מֵֽחֹרֵ֔ב דֶּ֖רֶךְ הַר־שֵׂעִ֑יר עַ֖ד קָדֵ֥שׁ בַּרְנֵֽעַ׃ (ג) וַיְהִי֙ בְּאַרְבָּעִ֣ים שָׁנָ֔ה בְּעַשְׁתֵּֽי־עָשָׂ֥ר חֹ֖דֶשׁ בְּאֶחָ֣ד לַחֹ֑דֶשׁ דִּבֶּ֤ר מֹשֶׁה֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל כְּ֠כֹ֠ל אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֹת֖וֹ אֲלֵהֶֽם׃
(1) These are the words that Moses addressed to all Israel on the other side of the Jordan.—Through the wilderness, in the Arabah near Suph, between Paran and Tophel, Laban, Hazeroth, and Di-zahab, (2) it is eleven days from Horeb to Kadesh-barnea by the Mount Seir route. — (3) It was in the fortieth year, on the first day of the eleventh month, that Moses addressed the Israelites in accordance with the instructions that יהוה had given him for them,
Rabbi Judy Shanks, "G'vurah-Strength: How Did All This Happen," in The Mussar Torah Commentary
“These are the words that Moses addressed to all Israel on the other side of the Jordan” (Deuteronomy 1:1). What an understated prelude to the powerful rhetoric that will flow from Moses’s lips in his final effort to explain “how this all happened” to himself and to the Israelites. As his life draws to a close, Moses summons the middah of g’vurah (גְּבוּרָה, “heroic strength”), displayed in all its multiple dimensions, to compose and deliver the series of soaring sermons that fill the Book of Deuteronomy.
“These are the words that Moses addressed to all Israel on the other side of the Jordan” (Deuteronomy 1:1). What an understated prelude to the powerful rhetoric that will flow from Moses’s lips in his final effort to explain “how this all happened” to himself and to the Israelites. As his life draws to a close, Moses summons the middah of g’vurah (גְּבוּרָה, “heroic strength”), displayed in all its multiple dimensions, to compose and deliver the series of soaring sermons that fill the Book of Deuteronomy.
What about sharing his story to the Jewish people requires gevurah, strength?
The entire book of Deuteronomy is a long oration, filled with Moses' final words to the Jewish people. As we read some of the early verses in this section, lets pay attention to the wording, the themes, and the emotions expressed.
(ו) יְהֹוָ֧ה אֱלֹהֵ֛ינוּ דִּבֶּ֥ר אֵלֵ֖ינוּ בְּחֹרֵ֣ב לֵאמֹ֑ר רַב־לָכֶ֥ם שֶׁ֖בֶת בָּהָ֥ר הַזֶּֽה׃ (ז) פְּנ֣וּ ׀ וּסְע֣וּ לָכֶ֗ם וּבֹ֨אוּ הַ֥ר הָֽאֱמֹרִי֮ וְאֶל־כׇּל־שְׁכֵנָיו֒ בָּעֲרָבָ֥ה בָהָ֛ר וּבַשְּׁפֵלָ֥ה וּבַנֶּ֖גֶב וּבְח֣וֹף הַיָּ֑ם אֶ֤רֶץ הַֽכְּנַעֲנִי֙ וְהַלְּבָנ֔וֹן עַד־הַנָּהָ֥ר הַגָּדֹ֖ל נְהַר־פְּרָֽת׃ (ח) רְאֵ֛ה נָתַ֥תִּי לִפְנֵיכֶ֖ם אֶת־הָאָ֑רֶץ בֹּ֚אוּ וּרְשׁ֣וּ אֶת־הָאָ֔רֶץ אֲשֶׁ֣ר נִשְׁבַּ֣ע יְ֠הֹוָ֠ה לַאֲבֹ֨תֵיכֶ֜ם לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּֽלְיַעֲקֹב֙ לָתֵ֣ת לָהֶ֔ם וּלְזַרְעָ֖ם אַחֲרֵיהֶֽם׃ (ט) וָאֹמַ֣ר אֲלֵכֶ֔ם בָּעֵ֥ת הַהִ֖וא לֵאמֹ֑ר לֹא־אוּכַ֥ל לְבַדִּ֖י שְׂאֵ֥ת אֶתְכֶֽם׃ (י) יְהֹוָ֥ה אֱלֹהֵיכֶ֖ם הִרְבָּ֣ה אֶתְכֶ֑ם וְהִנְּכֶ֣ם הַיּ֔וֹם כְּכוֹכְבֵ֥י הַשָּׁמַ֖יִם לָרֹֽב׃ (יא) יְהֹוָ֞ה אֱלֹהֵ֣י אֲבֽוֹתֵכֶ֗ם יֹסֵ֧ף עֲלֵיכֶ֛ם כָּכֶ֖ם אֶ֣לֶף פְּעָמִ֑ים וִיבָרֵ֣ךְ אֶתְכֶ֔ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר לָכֶֽם׃ (יב) אֵיכָ֥ה אֶשָּׂ֖א לְבַדִּ֑י טׇרְחֲכֶ֥ם וּמַֽשַּׂאֲכֶ֖ם וְרִֽיבְכֶֽם׃
(6) Our God יהוה spoke to us at Horeb, saying: You have stayed long enough at this mountain. (7) Start out and make your way to the hill country of the Amorites and to all their neighbors in the Arabah, the hill country, the Shephelah, the Negeb, the seacoast, the land of the Canaanites, and the Lebanon, as far as the Great River, the river Euphrates. (8) See, I place the land at your disposal. Go, take possession of the land that יהוה swore to your fathers Abraham, Isaac, and Jacob, to assign to them and to their heirs after them. (9) Thereupon I said to you, “I cannot bear the burden of you by myself. (10) Your God יהוה has multiplied you until you are today as numerous as the stars in the sky.— (11) May יהוה, the God of your ancestors, increase your numbers a thousandfold, and bless you as promised.— (12) How can I bear unaided the trouble of you, and the burden, and the bickering!
What emotions and themes do you pick up from this short text?
(א) בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:
(1) Ben Zoma said:Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is gibur (strong)? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:32). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).
אמר להם אידין מתקרי חכים אמרו ליה איזהו חכם הרואה את הנולד אמר להם אידין מתקרי גבור אמרו לו איזהו גבור הכובש את יצרו אמר להן אידין מתקרי עשיר אמרו ליה איזהו עשיר השמח בחלקו
Alexander said to the Elders: Who is truly worthy of being called wise? They said to him, citing a tradition (see Avot 2:9): Who is the wise person? The one who sees and anticipates the consequences of his behavior. He said to them: Who is truly worthy of being called GIBUR - mighty? They said to him, again citing a tradition (see Avot 4:1): Who is the mighty person? The one who masters his desire. He said to them: Who is worthy of being called wealthy? They said to him: Who is the wealthy person? The one who is pleased with his own portion (see Avot 4:1).
"Yetzer Hara," often translated as the "evil inclination" refers to one's drive, personal pursuits for happiness, and prestige being too strong. Yetzer Hara may lead one to gluttony, or overindulgence, move someone to take advantage of others on his way to economic success, or consistently put his own needs before the needs of others.
In his discourse to the people, does Moses demonstrate gevurah as a means of "subduing an evil inclination," and being "slow to anger," and "mastering his desire"?
In his discourse to the people, does Moses demonstrate gevurah as a means of "subduing an evil inclination," and being "slow to anger," and "mastering his desire"?
REPROOF
Why do you think Moses reproves the people here, so sternly? Are his words appropriate?
How does the middah of gevurah play out?
How does the middah of gevurah play out?
Rashi
Moses spoke as he did because he knew himself to be near death, for otherwise a leader ought not to reprove and reprove again and again.
Moses spoke as he did because he knew himself to be near death, for otherwise a leader ought not to reprove and reprove again and again.
Deuteronomy Rabbah 1:4
Moses, the friend of Israel, rebuked the people, while Balaam, Israel's enemy, blessed them (Numbers 22-24). Thus the authenticity of both was beyond question.
Moses, the friend of Israel, rebuked the people, while Balaam, Israel's enemy, blessed them (Numbers 22-24). Thus the authenticity of both was beyond question.
M. HaCohen
Moses began reproving the people by offering a blessing (Deuteronomy 1:11) in order to make his reproof more palatable.
Moses began reproving the people by offering a blessing (Deuteronomy 1:11) in order to make his reproof more palatable.
(יא) יְהֹוָ֞ה אֱלֹהֵ֣י אֲבֽוֹתֵכֶ֗ם יֹסֵ֧ף עֲלֵיכֶ֛ם כָּכֶ֖ם אֶ֣לֶף פְּעָמִ֑ים וִיבָרֵ֣ךְ אֶתְכֶ֔ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר לָכֶֽם׃ (יב) אֵיכָ֥ה אֶשָּׂ֖א לְבַדִּ֑י טׇרְחֲכֶ֥ם וּמַֽשַּׂאֲכֶ֖ם וְרִֽיבְכֶֽם׃
(11) May יהוה, the God of your ancestors, increase your numbers a thousandfold, and bless you as promised.— (12) How can I bear unaided the trouble of you, and the burden, and the bickering!
Rabbi Judy Shanks
Moses could have begun his great orations with chastisement and heaped scorn upon the children of those who repeatedly provoked his anger and resentment. Such a decision would have come from pure g’vurah, fueled solely by Moses’s ego-driven desire to exonerate himself of guilt and responsibility. Such an approach would surely have alienated many who listened, whether from familial loyalty to their forebears or simply from resentment at his harsh tone. As he composes in the whole of the Book of Deuteronomy what becomes his ethical will, Moses must again and again consider how each word will be taken—and remembered—collectively and individually by the Israelites and the generations to come.
Moses could have begun his great orations with chastisement and heaped scorn upon the children of those who repeatedly provoked his anger and resentment. Such a decision would have come from pure g’vurah, fueled solely by Moses’s ego-driven desire to exonerate himself of guilt and responsibility. Such an approach would surely have alienated many who listened, whether from familial loyalty to their forebears or simply from resentment at his harsh tone. As he composes in the whole of the Book of Deuteronomy what becomes his ethical will, Moses must again and again consider how each word will be taken—and remembered—collectively and individually by the Israelites and the generations to come.
(לח) יְהוֹשֻׁ֤עַ בִּן־נוּן֙ הָעֹמֵ֣ד לְפָנֶ֔יךָ ה֖וּא יָ֣בֹא שָׁ֑מָּה אֹת֣וֹ חַזֵּ֔ק כִּי־ה֖וּא יַנְחִלֶ֥נָּה אֶת־יִשְׂרָאֵֽל׃ (לט) וְטַפְּכֶם֩ אֲשֶׁ֨ר אֲמַרְתֶּ֜ם לָבַ֣ז יִהְיֶ֗ה וּ֠בְנֵיכֶ֠ם אֲשֶׁ֨ר לֹא־יָדְע֤וּ הַיּוֹם֙ ט֣וֹב וָרָ֔ע הֵ֖מָּה יָבֹ֣אוּ שָׁ֑מָּה וְלָהֶ֣ם אֶתְּנֶ֔נָּה וְהֵ֖ם יִירָשֽׁוּהָ׃
(38) Joshua son of Nun, who attends you, he shall enter it. Imbue him with strength, for he shall allot it to Israel.— (39) Moreover, your little ones who you said would be carried off, your children who do not yet know good from bad, they shall enter it; to them will I give it and they shall possess it.
Rabbi Judy Shanks
As he reaches his final days, Moses both exploits and contains his undiminished g’vurah. He implicitly accepts God’s decree that Joshua will take the mantle of leadership and lead the Israelites into the Land. It takes internal strength, fearlessness, and a reining in of the ego to offer unvarnished accounts of moments of his own weakness and failures of leadership. With his words and his silence, Moses seems to forgive himself for his mistakes, while simultaneously extending forgiveness and chesed to those standing before him who have stumbled before and will surely stumble again. He cautions the Israelites against the potential danger, to the leader and to the community, of endowing a single person with authority. He reminds them to appoint and maintain phalanxes of “wise and discerning” people as impartial judges bringing peaceful resolutions to conflict (Deuteronomy 1:13–18) and to share the burden of governance.
As he reaches his final days, Moses both exploits and contains his undiminished g’vurah. He implicitly accepts God’s decree that Joshua will take the mantle of leadership and lead the Israelites into the Land. It takes internal strength, fearlessness, and a reining in of the ego to offer unvarnished accounts of moments of his own weakness and failures of leadership. With his words and his silence, Moses seems to forgive himself for his mistakes, while simultaneously extending forgiveness and chesed to those standing before him who have stumbled before and will surely stumble again. He cautions the Israelites against the potential danger, to the leader and to the community, of endowing a single person with authority. He reminds them to appoint and maintain phalanxes of “wise and discerning” people as impartial judges bringing peaceful resolutions to conflict (Deuteronomy 1:13–18) and to share the burden of governance.
In Jewish mysticism, Gevurah balances out the soul trait chesed (loving kindness), as shown below.
David Eber
To be loving; to be a hesedik person, requires great discipline. To love someone doesn’t mean just loving when it is easy. Often, especially with those closest to us—our children, our partners, our friends—it can be extremely difficult to always respond with lovingkindness. When those we love don’t live up to our expectations, or they anger us, it is precisely because we love them it can be hard to remain objective and calm.
To be loving; to be a hesedik person, requires great discipline. To love someone doesn’t mean just loving when it is easy. Often, especially with those closest to us—our children, our partners, our friends—it can be extremely difficult to always respond with lovingkindness. When those we love don’t live up to our expectations, or they anger us, it is precisely because we love them it can be hard to remain objective and calm.
Rabbi Judy Shanks
Biblically, Moses’s final great gift of leadership is to teach us how to live our last days with g’vurah. Our final great task is meeting death. Rabbi Marc Margolius writes, “A middah is not an action; it represents a pool of sacred energy we identify within ourselves as a quality available to generate action (mitzvah) fostering greater holiness or wholeness in this world.” Moses’s final journey with his people requires him to access and explore his internal pool of strength and then make it accessible to every Israelite (Deuteronomy 1:1), who will, he prays, use it to bring holiness into the world he is leaving behind.
Biblically, Moses’s final great gift of leadership is to teach us how to live our last days with g’vurah. Our final great task is meeting death. Rabbi Marc Margolius writes, “A middah is not an action; it represents a pool of sacred energy we identify within ourselves as a quality available to generate action (mitzvah) fostering greater holiness or wholeness in this world.” Moses’s final journey with his people requires him to access and explore his internal pool of strength and then make it accessible to every Israelite (Deuteronomy 1:1), who will, he prays, use it to bring holiness into the world he is leaving behind.