[P>a:b] and [S>a:b] indicate start of a parsha p’tucha or s’tuma respectively. a:b is perek and pasuk of the parsha.
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.
[P>4:1] He (Moshe) next proceeds to review the laws and statutes (Torah and
mitzvot) by which the people are now to live... in Eretz Yisrael. 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 Don’t say ASUR if you mean, strictly speaking it isn’t actually forbidden, but it is considered a proper thing to abstain for doing such and such. It sounds more complicated, but it is more “honest” and therefore it is the more proper way to transmit Torah to your children and students.
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 always intended 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 here in 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 ends with the 10th of Av, and is an appropriate theme to usher in the period of consolation and repentance. Let’s put it like this: T’rumot and Maasrot - do not apply outside of Israel. Are observed in real but token fashion in Israel today. Will be able to be fully observed when Yovel comes back into active observance, when we will have a Sanhedrin, ability to become TAHOR from all forms of defilement, etc. Shabbat: Observance in Chutz LaAretz required. Potential maximum fulfill- ment of the mitzva 70%. In Eretz Yisrael today: max. possible fulfillment is 80-85% (percentages are made up for effect. Maybe the real numbers are 40% and 80%. The point is that Eretz Yisrael is where G-d has always wanted us to be. That means something even in our time). IY”H in the time of the Mikdash, etc. Max. potential of fulfillment of Shabbat and all other mitzvot - 100%. 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.
[P>4:25] 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 unique- ness 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. The Torah keeps presenting this to us, several times. And we read through the entire Torah in a year and we read the Torah year after year, and we hear the prophecies and the challenges and the commandments. So, nu, already!
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 from which it is taken.
There is a halachic principle that frowns upon quoting partial p’sukim. Most
people are not “makpid” on this when it comes to traditional phrases in
davening, but some people are. What they do when the Torah is picked up is
either say just D’varim 4:44 and not add AL PI HASHEM B’YAD MOSHE or they will
add the whole Bamidbar 9:23 to D’varim 4:44. (I know people of all three
practices - PC.) This same “hak- pada” lead people to begin Friday night
Kiddush with VAYAR ELOKIM... the beginning of B’reishit 1:31. In this case,
some have the custom to leave the Kiddush cup on the table for the first part
of the pasuk and to lift it for VAYEHI EREV VAYEHI VOKER...
MITZVA WATCH 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 of a 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.) On a hashkafa level, we can 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 G-d’s gifts of creative activity at His feet (so to speak) in homage to the Creator and Master of All. This, on a weekly basis, so that we will not take these gifts for granted nor assume that our abilities and talents are self-produced. There is a subtle differ- ence between not doing Melacha and abstaining from Melacha. If we under- stand and appreciate the distinction, our Shabbat observance and enjoy- ment can be greatly enhanced.
MITZVA WATCH The Aseret HaDibrot lay out in the following manner: [S>5:6] Anochi and Lo Yi-h’yeh L’cha, which we consider the first two “dibrot” are contained within a single parsha s’tuma. [S>5:11] The prohibi- tion against taking G-d’s name in vain (vain oaths) is it’s own parsha s’tuma. [S>5:12] The Shabbat commandment is its own parsha s’tuma. Not only does this command begin with SHAMOR (in contrast to ZACHOR of Yitro), but the “reason” for Shabbat given here is to serve as a reminder of having been slaves and having been freed by G-d (in contrast to Creation as the “reason” in the Yitro version). [S>5:16] Honor- ing parents is a s’tuma. [S>5:17] No murder, [S>5:17] No adultery, [S>5:17] No stealing (kidnapping), [S>5:17] No false witness. These four dibrot are each a separate parsha s’tuma, all in the same pasuk! [S>5:18] Not to covet another’s wife and [S>5:18] not to lust after anything that another person possesses are each a s’tuma, from the same pasuk, and counting as a single (the 10th) dibra (or dibur). In general, we see that Dibrot, Parshiyot, and P’sukim don’t match or line up the way one might have expected.
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, A3]. (Many mitzvot, Jewish practices and attitudes are considered manifes- tations of Love of G-d.) We must study and teach Torah [419,A11] (for practical purposes AND purely for the sake of learning). We are to recite the Shma twice daily [420,A10], wear T'filin on the arm [421, A13] and above the center of the forehead [422,A12], and put a mezuza on our doorposts [423,A15]. 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. Someone can go through all the motions and not violate the Shabbat; do it with love and that fulfills V’AHAVTA. [S>6:10] Now we are issued another warning. You’ll go into Eretz Yisrael, have big homes filled with all good things, that you did not work for... Still rememner that G-d took you out of Egypt... don’t turn away from Him... [S>6:16] Do not test G-d... Understood as the prohibition of overly challenging a true prophet and demanding signs from him [424,L64]. Keep the mitzvot... be straight with G-d... so that things will be good for you in Eretz Yisrael... [S>6:20] When your child will ask you tomorrow... tell him “we were slaves to Par’o in Egypt and G-d took us out... and He commanded us... and it will do us good to listen...
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.
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