Numbers in [square brackets] are the mitzva-count of the Sefer HaChinuch
Kohen - First Aliya - 11 p'sukim - 3:23-4:4 [SDT] The proper method of Jewish prayer is to first say words of praise about G-d, then make requests of Him. This is the structure of the Amida. We learn this from Moshe Rabeinu who first says that G-d has begun to reveal His greatness to Moshe... and then Moshe asked to be allowed to enter the Land. [SDT] The Baal Shem Tov commented that Moshe, who had learned the entire Torah, Written Word and Oral Law, from G-d Himself, used the term "You have begun to show me Your greatness..." The more one learns Torah, the more one learns about G-d, the more one will realize that he has just begun to understand Who G-d is. G-d refused this request and forbade Moshe to ask again. Moshe ascended a mountain from where he saw the Land. G-d then told him to transfer the authority of leadership to Yehoshua. According to the Vilna Gaon's analysis of D'varim, this ends the first section of Moshe's message to the People. He next proceeds to review the laws and statutes (Torah and mitzvot) by which the people are now to live... in Eretz Yisrael. Neither should the Torah be added to nor detracted from [these are counted elsewhere as mitzvot]. Another warning against idolatry follows. Then, "And you who cling to G-d are all alive today". (The Gemara teaches that this is one of the many references to T'CHIYAT HAMEITIM in the Torah.) MITZVA WATCH
There is repeated reference in the book of D'varim, and especially in Parshat VaEtchanan, to Eretz Yisrael being THE reason for our having been taken out of Egypt, formed into a Nation, and given the Torah and mitzvot. Prolonged exile has taught us that the Torah can be kept, must be kept, no matter where a Jew finds himself. This was one of the reasons that the Torah was given at Sinai, prior to entry into the Land. On the other hand, one should not lose sight of the fact, repeated often by Moshe Rabeinu in D'varim, that G-d has alwaysintended us to observe His mitzvot IN THE LAND OF ISRAEL. Are there more mitzvot to keep in Israel than outside? YES. But maybe more significantly, every mitzva - even those that are performed all over the world, can reach their full potential ONLY in Israel. This is a message that each of us has to realize, understand, and internalize. Then we must spread this message to family and friends abroad who feel that they "have everything we need to be fully Jewish" in their respective religious communities around the world. AND the vital significance of Torah AND Israel to our lives as Jews must be taught to those less committed Jews herein Israel and abroad. On the other hand, we must not forget that Israel today is not the realization of the Dream, but rather a step on the road to the Complete Redemption, the restoration of Zion and Jerusalem, the rebuilding of the Beit HaMikdash, and the coming of Mashiach. This idea helps us refocus after the mourning period that ended withthe 10th of Av, and is an appropriate theme to usher in the period of consolation and repentance. We must be careful to preserve and perform the mitzvot because (among other reasons) it is the mitzvot that project Judaism as an intelligent religion to the nations of the world. This in turn, sanctifies G-d's Name. We must be infinitely careful to remember and transmit to our children, the "Sinai Experience". Moshe describes for the new generation the details of Matan Torah. He includes a specific warning against the potentially idolatrous thoughts caused by the combination of the magnificent, tangible universe in which we live and the Invisible G-d. G-d had taken us out of Egypt in order to make us His Nation. He got angry at me, says Moshe, and forbade me to enter the Land. Again, Moshe warns the People against abandoning the covenant with G-d after his (Moshe's) passing. The next portion is read on Tish'a b'Av morning... In spite of the many warnings against idolatry, Moshe prophesies (predicts) that there will come a time when the People will turn from G-d and be exiled from their Land. It will then come to pass that the People will seek out G-d and return to Him. Moshe emphasizes the uniqueness of the People of Israel and their special relationship with G-d and beseeches the People to remain faithful to Torah and mitzvot. One can hear a pleading in his voice, as if he is begging the people not to go in the direction of his prophecy.
These (the mitzvot about to be presented) were taught by
Moshe to the People following the Exodus in the lands on the East Bank of
the Jordan. V'zot HaTorah... said when the Torah is lifted, comes from D'varim 4:44. In the Siddur, the words AL PI HASHEM B'YAD MOSHE are added. That phrase appears 4 times in Bamidbar, but 9:23 seems the one it’s taken from.
[SDT] There are interesting differences between this version of the Decalogue and the one in Yitro - the most notable being the famous "Shamor v'Zachor" of Shabbat. Generally, "Zachor" is interpreted as referring to the positive mitzvot and aspects of Shabbat, whereas "Shamor" is taken as warning against violation of prohibitions. The traditional minimum of two Shabbat candles (although one candle would satisfy the halacha), are said to represent these two dimensions of Shabbat. It is the intertwined nature of the positive aspects of Shabbat and its prohibitions that is "responsible" for Kiddush on Friday night being obligatory upon women. Rather than treat Kiddush as a pure "time-related positive mitzva" which would (probably) mean that women would be exempt, we view Kiddush as part of the wholeof Shabbat, which of course, means full and equal obligation for men and women. The two sides of Shabbat were commanded B'DIBUR ECHAD and are inseparable. Following the same idea through to Havdala, we have a dispute among authorities as to whether women are obligated. Majority opinion views Havdala as the Shabbat-ending counterpart of Kiddush, and claims that women are obligated on Havdala. A minority opinion sees Havdala as detached from Shabbat, which gives it more ofa time-related positive nature, and claims that women are exempt. The conclusion in halacha is that women must treat Havdala as an obligation, but should hear it being said by a man, if possible. If not, a woman must "do" Havdala on her own. (Additional questions exist concerning both b'samim and the candle vis-a-vis women, which provide additional reasons to prefer hearing Havdala from a man.) Kiddush is by no means the only ramification of B’DIBUR ECHAD. On a hashkafa level, we need to see the prohibitions of Shabbat as more than a restricting list of DON’Ts. Abstention from Melacha can be seen as Dayan Grunfeld puts it in The Sabbath — as laying the gifts of creative activity that G-d gave to human beings, at His feet (so to speak) in homage to the Creator and Master of All. This, on a weekly basis, so that we will noit take these gifts for granted nor assume that our abilities and talents are self-produced. There is a subtle difference between not doing Melacha and abstaining from Melacha. If we grow to understand and appreciate the distinction, our Shabbat observance and enjoyment can be greatly enhanced. MITZVA WATCH
This is a very crucial episode in understanding our Chain of Tradition and the method of transmission of the Oral Law. It made not only Moshe Rabeinu vital to our understanding G-d's Word, but so too the Moshe Rabeinus of every generation. This is so for prophets, during the period in Jewish History when we had prophecy,but it also extends to this day in the way Tradition is passed from one generation to the next. We can say that we have a serious obligation to accept Torah from our parents and teachers, precisely because those that stood at Sinai did not want to hear G-d's voice directly beyond the first two commandments. Moshe emphasizes that G-d agreed to the People's request. And yet again, Moshe links observance of mitzvot with the only proper environment for Jewish life - Eretz Yisrael. (This idea is actually expressed in THREE different ways in the final p'sukim of this Aliya.)
"Love" G-d with your entire being [418]. (Many mitzvot and Jewish practices and attitudes are considered manifes- tations of Love of G-d.) We must study and teach Torah [419] (for practical purposes AND purely for the sake of learning). We are to recite the Shma twice daily [420], wear T'filin on the arm [421] and abovethe center of the forehead [422], and put a mezuza on our doorposts [423]. [SDT] The mitzva of Learning and Teaching Torah can be fulfilled with one's head, one's intellect. Tell someone a Dvar Torah and you both have fulfilled V'SHINANTAM L'VANECHA. But, tell that same Dvar Torah in an animated way that shows love of G-d and that ignites the emotion of the listener, so that he not only adds to his knowledge of Torah, but his excitement and enthusiasm for Torah and Mitzvot has increased, then you have fulfilled an additional mitzva, V'AHAVTA ET HASHEM ELOKECHA, to love G-d with all your heart (Sefer HaChareidim). We can generalize this aspect of AHAVAT HASHEM to include all mitzvot. Shabbat, for example. Someonecan go through all the motions and not violate the Shabbat; do it with love and that fulfills V’AHAVTA. MITZVA WATCH
Regardless of how secure one is in one's belief, intermarriage and other close contact with alien cultures will have an adverse effect upon the individual Jew and on the Jewish People. In addition to the Torah-prohibition against intermarriage, there are many Rabbinic prohibitions geared to restrict social contact. We must destroy the idolatry in the Land. We must always keep in mind the basis upon which G-d has built His relationship with us. It is because of G-d's love for us and His promises to our ancestors that He has taken us out of Egypt. Know that G-d is trustworthy to keep His promises and reward those who properly follow His ways, as well as punish those who do not. The final 3 p'sukim of the sedra are reread for the Maftir. The honor of Maftir for Shabbat Nachamu is usually accorded the rabbi or a prominent member of the shul.
Moshe Rabeinu warned us in the sedra against looking heavenward and finding in the Sun, Moon, or stars something to worship. One might think that the “safest” course of conduct would be to NOT look in the sky at the heavenly bodies. Comes Yeshayahu and in the final pasuk of the Haftara tells us to “Lift your eyes heavenward and see who created these [the stars and planets]”. One can – and should – study nature. But not as something to worship nor as something apart from G-d. Sun-worship (and the like) is folly (and forbidden for all people of the world) because we must not be blinded by its brilliance from seeing it as one of G-d’s creations. And that it is only G-d Whom we may worship. And it is a folly of another sort to dissociate nature from
G-d. This was not Moshe’s expressed fear, but it is the other side of the
coin and equally un- faithful to G-d. Yeshayahu had the “solution” to both
sides of the problem: [The
Va'etchanan Homepage]
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