Aliya-by-Aliya Parshat Va'etchanan 5758
[Numbers] are the Chinuch's mitzva count
Note: Many other mitzvot besides the 12 counted, are contained in VaEtchanan, but they are counted elsewhere in the Torah. This is not uncommon, but what it means is that the mitzva count of a sedra is often not a good indicator of the actual mitzva content of the sedra.
KOHEN - First Aliya - 11 p'sukim (3:23-4:4)
Moshe Rabeinu continues his farewell words to the People. He tells them that he asked G-d to rescind His decree banning Moshe from entry into the Land of Israel.
SDT - The proper method of prayer of a Jew is to first say words of praise about G-d, and 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.
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 the Book 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 Talmud teaches that this is one of the many references to "resurrection of the dead" in the Torah).
Mitzva Watch
The twin prohibitions of neither adding nor subtracting from the Torah, are mentioned in VaEtchanan and again in Re'eh (where they are counted among the 613). The Vilna Gaon points out that the plural form is used one time and the singular form is used in the other case. This, he says alludes to two different aspects of these prohibitions. It is forbidden to add or subtract from a particular mitzva - for example, one may not take 5 species or 3 species on Sukkot for the fulfillment of the mitzva of "Lulav & Etrog". Nor may one add or subtract to the total of the mitzvot. To treat a Rabbinic mitzva as a Torah law, or vice versa, would be the idea of the other aspect of these mitzvot.
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.
LEVI - Second Aliya - 36 p'sukim (4:5-40)
Once again, Moshe emphasizes that the mitzvot are meant to be kept in Eretz Yisrael. (This not only apply to Land-related mitzvot, but to the entire range of Torah mitzvot).
Editorial...
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 of Israel. On the other hand, one should not lose sight of the fact, repeated very often in the book of 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 its full potential ONLY in Israel.
This is a message that, firstly, each of us has to realize, understand, and internalize. Secondly, 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. Thirdly, the vital significance of Torah and Israel to our lives as Jews must be taught to those less committed Jews here in Israel.
This is part of the comforting message of Shabbat Nachamu and of Parshat VaEtchanan. Yes, Tish'a b'Av marks our rejection of and our exile from Eretz Yisrael. But the message of NACHAMU is that we will return to our home and our home is and will always be the Land of Israel for the People of Israel, governed by the Torah of Israel.
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 with 9 Av, and is an appropriate theme to usher in the period of consolation:
We must be careful to preserve and perform the mitzvot because (among other reasons) it is the mitzvot that project Judaism as an intelligent relig ion 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 was 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 faith ful 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.
SHLISHI - 3rd Aliya - 9 p'sukim (4:41-49)
Although the cities of refuge will not function as such until conquest and settlement of Eretz Yisrael, Moshe (with enthusiasm to do G-d's bidding) designates the 3 cities on the East Bank - Betzer in the Mishor Wilderness area for Reuven, Ramot in the Gil'ad area for Gad, and Golan in the Bashan area for Menashe.
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.
R'VI'I - Fourth Aliya - 18 p'sukim (5:1-18)
Moshe begins the review of mitzvot with a recounting of the Aseret HaDibrot. He emphasizes that the Covenant at Sinai was not only between G-d and the previous generation, but between G-d and all generations of Jews to come.
SDT - There are interesting differences between this version of the Decalogue and the one contained in Parshat Yitro - most notable being the famous "Shamor v'Zachor" of Shabbat. Generally, "Zachor" is interpreted as referring to the positive mitzvot of Shabbat, whereas "Shamor" is taken as warning against violation of Shabbat's prohibitions. The traditional minimum of two Shabbat candles (although one candle would satisfy the halachic requirement), are said to represent these two aspects 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 for women. Rather than treat Kiddush as a "time-related positive mitzva" which means that women would be exempt, we view Kiddush as part of the whole of Shabbat, which of course, means full obligation for men and women.
Customs vary as to how to read the Aseret HaDibrot in public. Most shuls use the "upper cantillation", which presents each of the Ten Statements separately, without indicating the breakdown of the p'sukim; Jerusalem minhag (followed by many, but not all shuls in Jerusalem - and elsewhere) is to use the "lower notes" except for Shavuot morning.
The first 9 "commandments" contain 13 mitzvot, all of which are counted in Yitro. The 10th is worded differently here and is counted as a separate prohibition (in addition to "thou shalt not covet") against "lust and unhealthy desire" [416]. The mitzva here deals exclusively with thoughts and feelings; its counterpart in Yitro involves acting on those feelings.
CHAMISHI - Fifth Aliya - 15 p'sukim (5:19-6:3)
Moshe next reminds the People that those who were present at Matan Torah were afraid to continue hearing G-d's Voice and agreed to listen to the words of a prophet speaking in G-d's Name in lieu of direct communication. 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.)
SHISHI - Sixth Aliya 22 p'sukim (6:4-25)
The first portion of this Aliya is the first passage of the Shma. "...HaShem is One." This statement of Jewish faith is also considered the commandment to believe in the unity and uniqueness of G-d [417]. (Note that G-d's unity is also part of the mitzva to believe in Him, but warrants its own mitzva to emphasize this essential element of belief, in contrast with most religions of the world).
"Love" G-d with your entire being [418]. (Many mitzvot and Jewish practices and attitudes are considered manifestations 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 above the center of the forehead [422], put a mezuza on our doorposts [423].
Moshe next warns the People against arrogantly taking credit for the good fortune that will be theirs upon entry into Eretz Yisrael. We must never forget that it was G-d Who took us out of Egypt. We must revere G-d, serve Him and swear in His Name.
We must not turn to alien gods which will be found around us.
[Again, we have several mitzvot that are not "counted" from this sedra, although they definitely appear here.]
Concomitant with our commitment to listen to the Prophets, we must avoid over-testing a prophet [424]. (This would impede proper adherence to G-d's Word.)
One must keep the mitzvot and behave in an upright manner in order to truly earn "a good life in the Promised Land".
When our children ask us about mitzvot, we should put matters in historical perspective. Don't just instruct them in the "dos & don'ts" of Judaism; teach them who we are and where we come from.
(Notice the Wise Child's question from the Haggada. Notice too, the different answers that appear in the Torah and the Haggada. We tell him the story of the Exodus as well as the significance of mitzvot. In the Hagada, the implication is that the Wise Child gets a review of Halacha. Yet it is clear from this passage, as well as the whole book of D'varim, that we need to know our history in order to properly commit ourselves to mitzvot.)
SH'VI'I - 7th Aliya 11 p'sukim (7:1-11)
Finally, Moshe tells the People that the nations in Eretz Yisrael whom we will encounter are mightier than Israel. But G-d will give them over into Israel's hands. We are required to destroy the "7 Nations" [425], not to show mercy to idolaters in the Land [426], and certainly not to intermarry with them [427] or any other non-Jews. 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 Jewish People. 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 is usually accorded the rabbi or a prominent member of the shul.
Haftara - 26 p'sukim Yeshayahu 40:1-26
All seven Haftaras of Consolation come from the book of Yeshayahu, and the first word of the first of the seven, gave the name to this Shabbat, Nachamu. Yeshayahu as a prophet of destruction and Divine punishment for faithlessness, can be seen in chapter 1 which was the haftara last Shabbat and in subsequent chapters through #39. With our haftara this week, ch. 40, we see another side of the prophet. G-d commands the prophets (thru Yesha yahu) to bring the message of comfort and the end of Babylonian captivity. How appropriate a choice as the haftara for the Shabbat following 9 Av.
A New Beginning
In essence, what we have in the book of D'varim is a new beginning for the People of Israel. Moshe Rabeinu (in last week's sedra) summarized the history of the first generation of nationhood. That generation is gone (with notable exceptions) and beginning in this week's sedra, Moshe is almost starting from scratch with the new generation. The early history is a vital component of our Jewish Life throughout the generations, but there is definitely a new starting point.
The basics of belief in G-d are set down for the people in the form of the Aseret HaDibrot and the first portion of the Sh'ma. A new set of warnings and cautions are presented. At any significant juncture in history (perhaps in every generation), we must be aware of the past, learn from the past, respect the past. But we must have a clear plan for the future, which often means departing from the way things were done previously.
On another note... ponder this. Moshe conveys to us the stern warning from G-d against looking heavenward and straying from faithfulness to Him. There are things in nature that have the potential to turn us away from proper belief. So maybe it would be best not to look. Not to study nature. The Torah implies that there are serious dangers from the animals, birds, fish, etc. and from the Sun, Moon, and stars. Comes the Haftara and exhorts us to "lift our eyes heavenward and see Who created it all". Between Moshe's warning and Yeshayahu's "suggestion" you will find the challenge of a Torah life. Study nature, be a part of the world, but let that bring you to greater belief and trust in Him...
G'MATRIYA - 3+40+9+200+10+1 = 263
The Torah was the blueprint with which the World was created. In Pirkei Avot we read that the World was created with 10 Divine sayings. The straightforward understanding of that statement is that the sayings are from the opening chapter of B'reishit, "And G-d said..." (actually, there are 9 of those phrases, and "In the beginning..." is considered the first of the 10 sayings). On another level of understanding, the 10 Divine sayings are the Aseret HaDibrot. This idea is beautifully supported by the numbers. There are 620 letters in the first account of the Aseret HaDibrot in Yitro. There are 708 letters in the second account from VaEtchanan. Together, there are 1328 letters of the Aseret HaDibrot. The phrase for the acts of Creation is MAASEH B'REISHIT, which equals 40+70+300+5 (415) + 2+200+1+300+10+400 (913) = 1328. With 10 Divine sayings the world was created...
SDT
If one gives a Dvar Torah, he fulfills mitzva 419, to learn/teach Torah. If one really gives a dvar Torah - if there is excitement in the presentation, if his eyes sparkle with the novel interpretation of the verse, with the deeper meaning of the passage, if the listener(s) are infected with his enthusiasm and love of Torah, if they get so excited that they can't wait to share the words of Torah with others - then another mitzva has been performed as well - mitzva 418, to love G-d. Speak to the mind - 1 mitzva. But speak to the heart and soul as well, and there is manifold value for all involved. (Sefer HaChareidim)
SDT
V'A'HAVTA - and you shall love G-d. How? Like Avraham, Yitzchak, and Yaakov. Rearrange the letters of the command: VAV ALEF HEI, BET, TAV becomes HA'AVOT, the fathers. Also, the three terms - with all your heart, soul, are associated with the three fathers respectively.