Weekly Torah Portion – Parshat Hashavua EIKEV

By: Rabbi Nissim Mordechai Makor

Parshat Hashavua EIKEV in a nutshell; Moses encourages the Israelites, cautioning them not to fear the Canaanite armies for G‑d will wage battle for them. Moses reminds the Israelites of their many transgressions. The commandments of prayer and Grace After Meals are mentioned. The second part of the Shema is also found in this portion.

We have been selected against our will to be players in the game of life. Right from the very beginning, the “conspiracy” began. The first humans, created in the idyllic Garden of Eden, were expelled because they exercised their powers of free choice improperly. Life after the Garden entailed making choices for right or for wrong .

In the ten generations from Adam to Noach (Noah), mankind generally chose improperly and a new world was formed. After that time, all of mankind was required to live by a set of seven laws, the “Seven Noachide Mitzvot [Commandments]” that became and still is the basis for all human behaviour:
1. Belief in G-d 2. Do not murder
3. Do not steal
4. Do not commit adultery
5. Do not blaspheme
6. Setup a court system
7. Kill your food before eating it.

In the ten generations from Noach to Avraham (Abraham) again, the world chose improperly. The former single world-wide nation became splintered into seventy different nations and languages and dispersed around the planet. Avraham and his future offspring were “chosen” to be the examples of how to chose correctly.

After receiving the Ten Utterances (Commandments), the Torah (with its 613 Mitzvot) and after spending 40 years in the desert absorbing the Torah and its many regulations and lessons, the Children of Israel thought themselves ready. But prior to Moshe’s death, just as Am Yisrael (the Nation of Israel) was about to enter Eretz Yisrael (the Land of Israel), he gave three discourses of admonition to his flock, so that they might learn from mankind’s history and from their own, how to LIVE successfully in Eretz Yisrael. And it is here, in his first discourse that Moshe makes known the essence of the Torah.

In chapter 10 verses 12 – 13, Moshe rephrases the nature of the Torah into just a few words:

“And now Israel, what does Hashem your G-d demand of you? Only this: to revere Hashem your G-d, to go in His ways, and to love Him and to serve Hashem your G-d with all your heart and soul. To guard the commandments of Hashem and His statutes, which I enjoin upon you today, for your own good.”

Two very important teachings are learned from these verses. Rashi (an acronym for Rabbi Shlomo Yitzchaki, France, 1040 – 1105) cites the famous Chazal (Rabbinical teaching) from the Talmud (Brachot 33) based on these verses: “All is in the hands of Heaven – except the reverence of Heaven.” Mankind can only serve Hashem properly if it has reverence for Him. No matter what situation one faces one must first have a sense of reverence for Hashem in order to be able to choose correctly. Without it, one may be swayed either by the temptation of the action or by the fear of punishment (which isn’t really free choice). Only a highly developed sense of reverence allows one to exercise true free will.

The second lesson, reciting 100 blessings per day, was incorporated into the Seven Mitzvot of the Rabbis (while the Rabbi’s enacted thousands of ordinances within the framework of Jewish Halachah [law], only these had the same stature as G-d given commandments. They are:

1. Lighting candles each night of Hanukkah,
2. Reading the Scroll of Esther on Purim,
3. Giving gifts of food and charity on Purim,
4. The use of an ERUV [to carry on Shabbat, or to cook on a festival in preparation for Shabbat],
5. Reciting Hallel on Holidays and New Moons,
6. Reciting 100 blessings per day.

The Talmud (Tractate Menachot 43) records: “…every person (Jew) is obligated to recite 100 blessings per day, because it says [in the Torah] ‘And now Israel, what does Hashem your G-d demand of you?’ ” Rashi comments: “when the Torah wrote “Mah” (what – does Hashem…) read instead Me’ah (100).” In other words, instead of reading “And now Israel, what does Hashem your G-d demand of you?” One should read, And now Israel, 100 does Hashem your G-d demand of you?

The S’fat Emet (Rabbi Yehudah Leib Alter, 1847-1905, the second Gerer Rebbe and leader of Polish Jewry) commented on this Rabbinical Commandment: “Since everything that happens to mankind, stems from a blessing from Hashem, the more one is reverent [of Hashem] and fortified [by the performance of His Mitzvot], the more one can connect to His blessings.”
(The Crowns of the Torah, by A.I. Greenberg, page 72)

By making at least 100 blessings per day, we become aware of the many blessings that Hashem showers upon us. The more we are aware of how many blessings we receive, the more appreciative we become of all the good that comes our way.

Gathered around the Shabbat table at a Kiddush invChutz Le Aretz we ate, we sang, and we related stories of the many blessings that Hashem has provided us. Someone told the story of how he approached a wealthy man in the community and asked him to sponsor an upcoming Kiddush (a post prayer light reception during which we bless Hashem and sanctify the Shabbat or Holiday).

The man pointed at others eating herring and asked my father why he didn’t ask any of those people to sponsor the Kiddush?

Hashem created two types of Jews. To one group He gave checkbooks, so they could write as many checks as they desired and none would ever bounce. To the other group, He provided as much herring as they desired. The man told this wealthy man that if he was unhappy with the checkbook, he could trade it in for some herring. Put in this light, the man happily agreed to provide for as many Kiddushim as were needed.

In order to see Hashem’s many blessings we must bless Him so that we can literally, “count our Blessings.” Every time we pray, or make a blessing before or after we eat food, or see a rainbow, or witness a beautiful landscape, we become conscious of the great gifts that He bestows upon us.

Hashem doesn’t need our blessings, we do. Those whose attitude toward life is negative, are unaware of the many blessings that surround them.

Traffic Lights of the Soul

“Communities have adopted red, yellow and green traffic signals to help insure the safety of people and their vehicles. We need to marvel at the many thousands of wonderfully complex devices that have developed to make people’s lives better.”

The Torah and its laws are traffic lights of the soul, which maintains our physical and spiritual health. (Norman D. Levy; Based on Rabbi Miller’s, Duties of the Mind)

The Pearls of Life

The Pearls of Life presents: THE HEAVENLY COURT DECIDES

A trial or court case is a classic test of emuna (faith). Like in any other challenging situation, remembering the three basic laws of emuna (faith) is the key to success. Whether or not a person is guilty of wrongdoing in this world, by contractual, federal, or state law is immaterial; the fact that he or she is faced with a court case is an indication from Heaven of outstanding spiritual debits that need rectification.

One should know that the outcome of a trial or hearing is actually determined in Heaven. A person that appears in the flesh before a judge and/or jury is simultaneously being judged in the Heavenly Court, which scrutinizes the individual’s credits and debits. Once the Heavenly decision is reached, Hashem subsequently instills the “upstairs” verdict in the hearts of the judge and/or jury members in the “downstairs” courtroom.

Even though a person tries his or her best to succeed in court by hiring the best legal counsel, seeking the best witnesses and evidence and carefully preparing arguments a true believer knows that one can’t fool the Heavenly Court. No fast talking attorney can alter the truth of one’s deeds or misdeeds as recorded in the Heavenly Court register. The verdict upstairs will dictate the verdict downstairs. Therefore, to win a court case, one’s plea bargaining should be first and foremost with Hashem.

Sometimes, a person feels that he or she has an open and shut case, with complete success assured. Other times a person may feel that there are no chances of success. Both feelings are false; Hashem decides the outcome, of the case in every event. Therefore, the best way to prepare for any day in court is to carefully examine oneself, confess any and all wrongdoing to Hashem, express remorse for one sins ask for Hashem’s forgiveness, rectify one’s actions and make a firm commitment to improve from this point onward.

Even when a person makes a sincere effort of repentance (teshuva) something that will undoubtedly help one’s case or ease a severe verdict – he or she should be emotionally prepared to accept an unfavorable outcome. One’s efforts at repentance [teshuva] don’t always suffice to clean the entire list of Heavenly debts.

Yeshiva Pirchei Shoshanim

All honor to my Torah Masters

Shabbat Shalom

With Torah Blessings from Rabbi Nissim Makor.

Reading Time: 6 minutes

Parshat Hashavua Vaetchanen

Contributed by: Rabbi Nissim Mordechai Makor

Parshat Hashavua Vaetchanen in a nutshell:  Moses tells the Jewish people about what happened during the years of his leadership and how he asked G‑d to let him go into the Land of Israel but G‑d refused. He then reminds the people of two major events in our history: the Exodus from Egypt and the Giving of the Torah on Mount Sinai.  Moses also talks about the future; idolatry worship and exile.

The Ten Commandments are repeated and Parshat Vaetchanen also mentions the mitzvah of putting on tefillin and of putting a mezuzah on the doorposts of our homes.

“Lo sosifo al hadavar asher anochi metzaveh eschem, ve’lo sigr’eu memenu” Deuteronomy 4:2 “You shall not add to that which I have given to you, nor shall you subtract from it.”

The word “mimenu” (from it) in the verse appears superfluous, certainly, this verse refers to the taryag (613) commandments. This verse teaches us that the word taryag itself alludes to the notion that Hashem’s commandments should neither be added to or subtracted from.

If one adds a commandment to 613, we get 614 or “tarid” commandments. “Tarid” is a language meaning descent as in “yeridah.” This teaches us that if one comes up with his own innovation and adds a commandment to our perfect Torah even if he means to praise or glorify the Torah with this addition, he instead sullies the Torah because it shows that the Torah is based on man’s intellect and is thus not divine. An addition puts into question the divine authenticity of the entire Torah which may likewise be construed as man-made and not the work of the King of kings.

Similarly, if one subtracts a commandment from the Torah, we would have “tariv” (612) commandments instead of 613. “Tariv” indicates fighting. Fighting and quarreling would ensue between Jews because certain groups would endeveor to eliminate specific commandments and other groups different commandments. Some are strong in particular commandments but weak in others and would therefore wish to eliminate those commandments that spotlight their weaknesses. And what is a weakness to one in Israel may be a strength to another. No consensus could be gotten to decide which commandment would be eliminated and fighting would be inevitable. Therefore taking one commandment away from “taryag” would lead to “tariv.”

Candle lighting times for Parshat Hashavua VaEtchanan

Parsha Index

The prohibition of the addition or subtraction of commandments is learned “memenu” or from the fact that we have exactly “taryag” commandments in the first place. Even if one’s motivations are proper, adding extra commandments leads to a downfall and subtracting commandments lead to fighting

Two of the most profound pronouncements in the Torah can be found in our Parsha this week. They are: the declaration of our faith – The Shema (6:4-10); and the Ten Utterances or also known as the Ten Commandments (5:6-19). These two declarations have held the Children of Israel together for more than three millennia.

The Shema in its simplicity teaches us of the love relationship between Hashem and His people Israel. The Ten Utterances, categorize all of the Torah’s 613 Mitzvot (commandments) into ten principles of our faith.

“Shema Yisrael, Hashem Elokaynu, Hashem Echad. Hear O Israel, Hashem is our G-d, Hashem is the One and Only.”

The first time that the Shema was uttered was recorded in the Midrash on Parshat Vayichi. In the “Vortify” of that week (Dec. 28, 1997) this Midrash was rephrased:

“…Prior to Ya’acov’s death, he wished to inform his sons of the time of the final redemption. He gathered his children around his bed and suddenly his memory failed and Ya’acov was despondent. He thought that it was his sons’ unworthiness that caused Hashem to take away the memory of the redemption. The 12 sons of Ya’acov knew what their father was thinking and tried to reassure him that they fully believed in Hashem.

They said in unison;
全hema Yisrael – Hear us our father Israel,
Hashem Elokaynu – Hashem is our G-d,
Hashem Echad – and Hashem is One.’

When Ya’acov heard his sons’ response to his doubts, he knew that his lapse of memory had nothing to do with their worthiness, but, rather, it was Hashem who did not want this information to be revealed. With this realization

Ya’acov replied;
Baruch Shaym K’vod Malchuto L’olam Va’ed –
Blessed be the Name of His glorious kingdom, forever and ever.’

These well known phrases became the mainstay of Jewish prayer for ever and ever.”

Moshe Rabbaynu (Moses our teacher) incorporated their first declaration of faith into the declaration made twice daily by the Am Yisrael (the Nation of Israel).

By the way, when the Torah records the words of the Shema, the last letter of the first word, the letter “Ayin” in ShemA, is enlarged. Also, the last letter of the last word, the letter “Daled” in EchaD, is also enlarged. Bring these two letters (Ayin and Daled) together and they form the word “Ayd” (witness).

This declaration, as well as the Ten Utterances that precede it, are a testimony to the Torah by the Nation of Israel. We do not accept the document only because Moshe was a trustworthy leader of Israel. We accept the Torah because we, a small nation of slaves, witnessed and testify daily, that Hashem is the One and only G-d.

Our role in the world as a “light unto the nations” (Isaiah 42:6) is dependant upon a high level of spiritual, social and ethical behavior that will act as a beacon of enlightenment to all nations. That level of behavior can only come about as a result of an eyewitness account of the interaction between the Nation of Israel and Hashem. No other nation or religion can make this claim, no other nation or religion has experienced the events or the encounter that Israel has. This is the uniqueness of the Shema and the Ten Utterances. They represent Eydut (witnessing) of the personal encounter with Hashem.

But there is another very important element to this encounter, the element of forgiveness. After the first 2 tablets with the Ten Utterances were given, Moshe dropped and shattered the tablets when he observed that the Israelites were worshiping the Golden Calf. On the first day of the sixth month (Elul), Moshe again ascended Mt. Sinai for forty days and nights and engraved the second tablets (mentioned on this week’s Parsha) returning them to the Nation of Israel on the tenth of the seventh month (Tishre), or Yom Kippur.

During the time that Moshe spent on Mt. Sinai, Hashem revealed to him His Thirteen Attributes of Mercy (Shemot [Exodus] 34:5-6). These Thirteen Attributes of Mercy are recalled as a formula to be used whenever a time of crises arises and Hashem’s Mercy is required. Truthfully, the Sin of the Golden Calf was so deplorable that we should not have survived as Hashem’s Treasured Nation (Shemot 19:5) but His mercy is abundant and He is slow to anger.

During the post Tisha B’Av period, from now until the High Holidays we look at our spiritual side and begin a process of self-examination. This self-analysis goes through a number of stages. The second stage is during the month of Elul, refining our selves as individuals and as a nation. The third state is during the Aseret Yimay Teshuva (the Ten Days of Repentance) between Rosh Hashana and Yom Kippur when we attempt to offer our changed personalities as a personal testimony to Hashem’s forgiveness. And finally, the Joy that we experience having received forgiveness from Hashem manifests itself in the festival of Sukkot (tabernacles), referred to as Z’man Simchataynu (the time of our rejoicing).

Today only Am Yisrael can say, “Shema Yisrael, Hashem Elokaynu, Hashem Echad (Hear O Israel, Hashem is our G-d, Hashem is the One and Only).” But we all pray for the day when as the prophet Zachariah foretold (Zach. 14:9):

“Hashem will be King over the entire world – on that day Hashem will be One and His Name will be One.”

Let us live up to our destiny and rectify the world with our personal deeds of righteousness. Let these deeds testify to the uniqueness of Hashem’s desire for mankind to live in peace and harmony with all nations and all peoples. And let us show by example that this is all possible the same way that we were shown the kindness of the One and living G-d.

Candle lighting times for Parshat Hashavua VaEtchanan

Parsha Index

The Pearls of life teach us that a person should not make himself afraid! A person should as well be happy with their troubles. With Emuna (faith) one should accept their suffering with Simcha (happiness) NO matter what it is. Painful experiences, virtually neutralizes any of those harsh or severe judgments. This is because there is no bad in the world because Hashem is only good and merciful. Hashem responds in kind and treats that person with no severe judgments. Such a person is capable of invoking miraculous salvations. Hashem guides a person in accordance with his Emuna.

Yeshiva Pirchei Shoshanim

As heard from my Torah Masters

Shabbat Shalom