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Torah Commentary - Va’etchanan

*Commentary courtesy of Menahem Me-Zahav

       

 Va’etchanan - Shabbat NACHAMU

Our Sidrah today is named for its first word: “Va’etchanan – And I (Moses) pleaded with God” (Deuteronomy 3:23).  Moses who continues with his Farewell Speech to his Israelite brethren, tells how he begged God to permit him, entering the Promised Land. He has been punished for hitting (instead of talking to) the rock, in order to get water. Moses thinks that his punishment is too harsh. God had turned him down “But God would not listen to me, and God told me: Never speak to me of this matter again” (Deuteronomy 3:26).

 

The other subjects in our Sidrah are as follows:

(a) It is essential that the Israelites observe God’s commands that were given to them with the breathtaking event at Mt. Sinai, where they received the Ten Commandments. They must pay special attention to the second commandment that warns against idolatry. A violation of this commandment will bring swift punishment.

(b) Moses assigns 3 Levite cities (Betzer, Rammot & Golan) east of the Jordan River as cities of refuge - Arei Miklat. These are added to the 3 cities on the west side of the Jordan River (Kadesh, Shechem & Hebron). One who kills unintentionally, may seek there a refuge for life.

(c) The Ten Commandments. They have already been mentioned in Exodus (20:1-14). Moses decides to expound on them once more due to their importance. Both versions of The Ten Commandments are very similar. There is however one notable difference. In the first version we find the word “Zachor” - “You must remember the Shabbat” and in today’s (second) version we detect the word “Shamor“– “You must observe the Shabbat”. A Midrash tells that both words, “Zachor” and “Shamor”, were proclaimed by God at the same time on Mount Sinai. This view is reflected in our Shabbat prayer. Every Friday night when chanting the “Lecha Doddy” we re-affirm that: “Shamor Ve’Zachor Be’dibur Echad”  – “Observe and Remember were jointly pronounced (by God) in one statement”.

Note: The “Lecha Doddy” prayer was composed in the 16th Century CE by Shlomo Alkabetz Halevi. The first letters of his name
         show up at the start of each of the 8 stanzas (It is called The Acrostic Form).
In our case, the Shin of Shlomo starts the
         “Shamor” of the 1st stanza. The Lamed of Shlomo starts
the “Likrat Shabbat….” Of the 2nd stanza a.s.o.).

Having a Devine origin, the Ten Commandments fulfill a unique purpose. They unambiguously define the border-line between acts that are obligatory, to those that are to be considered harmful. There are essentials in life, that always must be observed. Conversely, there are situations which absolutely and unmistakably should be avoided. It is customary to stand up in honor of The Ten Commandments.

(d) The “Shemah Israel” Prayer. Continuing the same line of thought, Moses declares that God is our God, that God is one, that we love God with all our hearts and souls, that we study God’s words, that we are to use God’s words as our guide to life and above all that we will teach God’s words to our children. The “Shema” Prayer stands out as a unique, concise and true definition of the Jewish ‘Code of Faith’. It has been chanted twice a day by the Jewish people for the past 2,500 years. It followed the Jewish people everywhere, serving as a pillar of hope, a proud sign of Jewish identity and a ‘battle cry’ of the Jewish people both, in good times as well as in trying periods.

The Shema Prayer is like a diamond set into the Jewish Crown of Faith” (Rabbi W. G. Plaut).

We could hardly find a more suitable Sidrah encompassing both, the “Shema” and The Ten Commandments, for today’s Shabbat reading, the Shabbat, that signals the approaching High Holidays.

 

Haftarah: Shabbat NACHAMU Isaiah 40:1-26, Page 1033

Our Shabbat is named Shabbat Nachamu for the first three words of the Haftarah. “Nachamu, Nachamu Ami” - “Console, O console, my people”. The word “Nachmu” (plural) is derived from the verb “Nachem” (Nun, Chet & Mem). The use of “Nachem” - “To Console” is common at the time of mourning (IE: during the Shiva) at which, it is customary to console – or Le’Nachem - the mourners. In the past 3 weeks, the Jewish people have been mourning the destruction of Jerusalem and the Temple. Starting today and until Rosh- Hashanah we will be chanting a total of 7 Haftarot where Consolation – or Nechama, is the main topic. Appropriately so, the name given to this period, which ends at Rosh-Hashanah, is “Shiva De-Nechemta” – “The 7 Consolations”.                                                                                                                  

Today’s Haftarah of consolation is taken from the Book of Isaiah. (The next 6 Haftarot, are taken from the Book of Isaiah as well). The Haftarah is aimed at consoling the Jewish people, who are almost on the verge of total despair. Having lived for decades in exile, they feel dejected and can hardly believe that they will ever see Zion again. The prophet promises that a full restoration of the Judean Kingdom to its glorious past is soon to come. He assures his exiled brethren that God has forgiven them for the wrongs they have committed. The penalty has been paid up in full. Better times are now ahead for the Jewish people. God will bring them back to Zion as He can accomplish everything He wants. “Console O console My people, says The Lord Your God. Speak kindly to Jerusalem and call unto her… Her time of suffering is over… Ascend a high mountain, O announcer of Zion (“Mevasseret Zion”  *), shout aloud O announcer of Jerusalem, (“Mevasseret Yerushalayim”  *), Cities of Judea Behold Your God… Behold, The Lord who is coming in triumph. As the shepherd gathers his sheep with his mighty hands, He (God) will gather the lambs (The Jewish people) in his arms and carry them” (Isaiah 40:1-2 & 9-11).    

A major portion of the Haftarah is then dedicated to describe God’s greatness and unlimited power over the universe. “He (God) is enthroned above the dome of the world and the people are to Him as small as grasshoppers He stretches the skies out like a tent to dwell in. He blows the rulers of the world away like the storm scatters dry straw” (Isaiah 40:21-24). Implying, that there is nothing that may prevent God from saving His people.                                                                                  

Fri, March 29 2024 19 Adar II 5784