Overview
of the Torah Reading
To be
read on Shabbat Va'etchanan - 11 Av 5786 /July 25
Shabbat Nachamu*
Torah:
Deut.
3:23-7:11
Haftorah: Isaiah 40:1-26 (1st of the Seven Haftorahs of Consolation)
Pirkei Avot:
Chapter 3
Va'etchanan
is the 2nd Reading out of 11 in Deuteronomy and it contains 7343
letters, in 1878 words, in 122 verses
Va’etchanan
opens with G-d’s refusal to allow Moshe to enter the Land. Next, Moshe
reminds the Jews how they were taken out of Egypt, given the 10 Commandments,
taught Torah, and should not stray from G-d and His laws. Moshe invokes
heaven and earth as witnesses in warning the Jews of the consequences
of erred ways. Then, Moshe designates 3 of the locations of the cities
of refuge for the unintentional murderer. Following this is the review
of the giving of the 10 Commandments and the famous verses of “Shma”
and “Ve’ahavta”. The Jews are again reminded to keep G-d’s mitzvos
and avoid the consequences of sin, particularly idolatry and assimilation.
*So called
because this haftorah begins with the word "Nachamu"
(Be comforted) and is the first of seven Haftarot of Consolation. The
prophet comforts the people with the description of the era of Mashiach
and the revalation of G-d's glory.
An
Essay from
Rabbi Shaul Yosef Leiter, Director of Ascent
(for a
free weekly email subscription, click
here)
Rabbi
Shlomo Yitzchaki, generally referred to by the acronym Rashi,
was born in the Jewish year 4800 [1040 in the secular calendar]. He
lived 65 years. Rashi is said to have been a descendant of King David.
It is understood that everything he wrote was Divinely inspired.
Today, great scholars and beginners would not think of studying TaNaCH
[Torah-Nevi'imKetuvim - Torah, Prophets and Writings] and Talmud
without Rashi's commentary. So, when Rashi comments on a verse, it is
worthwhile to invest time in understanding it. What follows is an explanation
from the Lubavitcher Rebbe on a Rashi commentary on the following verse
in this week's portion Ve'etchanan.
"You were shown in order to know that G-d is the [only] G-d. There
is no other [reality] besides Him" [Devarim/Deuteronomy
4:35]. [Notably, this is the first verse of the seventeen verses
sung before the dancing with the Torah scrolls begins on Simchat Torah]
. Rashi writes a very interesting, somewhat veiled comment. When G-d
gave the Torah [to the Jewish people on Mount Sinai], He opened for
them the seven heavens [supernal worlds manifesting Divinity] and just
as He tore open the higher worlds, so He tore open the lower worlds
and they saw that He is One.
Let us examine Rashi's language. Regarding the "heavens" he
uses the term "opened". Regarding the lower worlds, he writes
"tearing". Why does he particularly use the word "tearing"?
How does this teaching apply to each of us and to our connection to
G-d in every aspect of our daily lives?
The Rebbe is suggesting that G-d opened the higher worlds for us to
impact and elevate our external physical space. To be inspired by a
Torah class. To say a blessing before and after eating and to eat kosher
food. To have a Divine influence on our surroundings. "Tearing"
is to challenge our inner narrative with self-sacrifice, tearing down
any limits that come from our intellect, feelings and the demands of
our natural/animal soul.
"Opening" and "tearing" are both actions that cause
the revelation of something that was previously covered and hidden,
but there is a great difference between them. "Opening" means
adding perfection to what is uncovered by the opening. One example -
"the person really opened up to me…", meaning that the
relationship was good before but now an additional revelation has improved
the relationship.
"Tearing,"
in contrast, expresses nullifying and breaking the previous state. By
way of example, the tearing of a garment that nullifies its essence
or the tearing of a decree that cancels its use.
Similarly, Rashi is hinting to us that in man's service to his Creator,
there are two modes of service, "opening" and "tearing".
There are times when a person opens an aspect of holiness within himself.
It could be by witnessing some amazing Divine providence, learning a
piece of Torah, doing a commandment or by contemplating the greatness
of G-d during prayer. These soul experiences lead him or her to love
and fear G-d with heartfelt perceptible emotions and thereby the person
is transformed as their body and animal soul are purified and elevated.
It is very much the same when a person purifies and elevates the physical
matters of this world, such as when he or she eats a meal, not for pleasure,
but in order to strengthen themselves in their service of G-d. In this
case the food is elevated to holiness (like his body and animal soul
in the first example), and likewise in all material affairs. Our purpose
is to elevate them to Divinity. In this way, there is no breaking and
"tearing" of our physical powers and possessions. Rather we
elevate them in holiness, "opening" and perfecting them, as
we bring them to their purpose, simultaneously transforming the world
to be a more holy place.
On the other hand, there are times when a person's spiritual efforts
are in a way of positive "tearing", where he or she is not
satisfied with their limited powers and how they can transform the physical
into spiritual. Knowing we are capable of much more, we "tear"
apart our nature, our habits and our routine. Not satisfied with serving
G-d according to the ability of our intellect, character traits and
will, we serve G-d beyond all measure and limitation, literally with
self-sacrifice, sacrificing part of ourselves, "tearing" the
narrative we have adapted that limits our body and the its power over
the Divine soul within us. An example is a person who runs a mile a
day and decides to push themselves, break their limit and run two miles.
Or someone who takes on another mitzva that they thought was beyond
their abilities. Now we have a person with a new set of strengths and
limits.
What will help us overcome challenges and tests? Our verse ends, "There
is no other reality besides Him" - Ein od milvado. Living with
this mindset brings us to the time of Redemption when, "The glory
of G-d will be revealed and all flesh will see it together" [Yeshayahu/Isaiah
40:5]
[From Rabbi Moshe Wisnefsky. The Kehat Chumash. Va'etchanan]
Every Jew draws the power for these two types of elevated services from
the sublime revelations at the time of the Giving of the Torah, from
our verse, "You were shown to know…".
[Translated and adapted from Likrat Shabbat #840 page
12. www.likras.org]
~~~~~~~~~~~~~~~~~~~~~~~~~
The grandfather of Rabbi Pinchas of Koretz [an early great chasidic
leader] was also called Rabbi Pinchas and served as a maggid [preacher]
in the city of Shklov. He had a unique custom - when he would hear about
a Jew who had converted, or in many cases was forced to convert, from
Judaism (G-d forbid), he would travel to see him and urgently plead
with him to recite the Shema Yisrael prayer every day.
He would say, "Do whatever your heart desires, but recite the Shema
Yisrael prayer every day!" If his pleas were not effective,
he would promise that convert his own portion in the World to Come,
as long as he would accept this upon himself.
Over time, it became clear that many of the converts who committed to
reciting the Shema returned to Judaism.
[Sichat HaShavua #1803]
Shabbat Shalom, Shaul.
For
last year's essay by Rabbi Leiter on this week's Reading, see the archive.
FROM
THE SAGES OF KABBALAH ON KabbalaOnline.org
Specifically,
for an overview of the recommended articles in the columns:
Holy Zohar, Holy Ari, Mystic Classics, Chasidic Masters, Contemporary
Kabbalists, and more, click to Va'etchanan
One sample:
Mystical Classics
.jpg)
Returning
Lost Souls
From Shenei Luchot HaBrit by Rabbi Isaiah Horowitz
G-d, in
His great pity for His creatures, has made thoughtful provisions so
as not to totally cast out a sinner.
To continue,
click
here.
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