Overview of the Weekly
Reading: Netzavim/VaYelech
To be read on 25
Elul 5764 (Sep. 11)
Torah:Deut.
29:9-31:30
Haftorah: Isaiah 61:10-63:9 (7th of the Seven
Haftorahs of Consolation)
Netzavim
is the 8th Reading out of 11 in Deuteronomy and
51st overall, and 52nd out of 54 in overall
length.
VaYelech is the 9th
Reading out of 11 in Deuteronomy and 52nd overall,
and 53rd out of 54 in overall length.
Pirkei
Avot:
Chapter Five, Six
Shabbat
Mevarchim
Netzavim
(Deuteronomy 29:9-30:20) opens with G-d making a covenant with the
Jews, establishing them as His nation. He tells them that if they
stray from the Torah, evil will befall them, but that when they
return they will be rewarded with blessings, and will be returned
to their land. G-d sets before them the choice between good and
evil, but warns them to stay away from evil.
Vayelech (Deut. 31:1-30) opens with Moshe telling the Jews
that he has reached the age of 120 and will not be entering the
Land of Israel with them. He summons Joshua in front of the Jewish
people, telling them that he will lead them into the land, and that
they should be strong and brave. Moshe tells them about Hakhel,
that at every seven years, during the festival of Sukkot, they should
gather the men, women and children together, and read the specified
portions from the Torah. Moshe wrote 13 Torah scrolls, one for each
of the tribes, and one for the Ark.
FROM THE MASTERS
OF KABBALA (K:51-52-64/Netzavim/VaYelech)
From the holy
Zohar, teachings of Rabbi Shimon bar Yochai
(Z:51-52-64/Netzavim/VaYelech)
It
is about such a person that it is written: "For those who honor Me,
I will honor them." (Samuel I 2:30) For they honor Me in This World
and I will honor them in the World to Come.
For the full article, click to the "Weekly Torah" section
on our KabbalaOnline
site.
* * * * *
From the holy
Ari, Rabbi Yitzchak Luria of Safed
(A:51-52-64/Netzavim/VaYelech)
As
we explained previously, the Divine attribute of forgiveness and mercy
is indicated in Kabbala by the beard. These thirteen attributes of
mercy, then, correspond to the thirteen parts of the beard.
For the full article, click to the "Weekly Torah" section
on our KabbalaOnline
site.
* * * * *
From the Shelah,
Shney Luchot HaBrit by Rabbi Isaiah Horowitz
(S:51-52-64/Netzavim/VaYelech)
The
six days of Creation, known as the days of "binyan", the concealed
aspect of the work of Creation, serve as an area in which this wine
is stored for the eventual enjoyment by the righteous. The penitent
must elevate himself to a level that qualifies him to partake of that
wine in the future.
For the full article, click to the "Weekly Torah" section
on our KabbalaOnline
site.
FROM THE CHASSIDIC
REBBES (V:51-52-64/Netzavim/VaYelech)
"If your outcasts will be at the edge of the heavens,
from there the L-rd your G-d will gather you." (30:4)
When a Jew sins, at that moment he becomes a "vessel"
for the forces of evil from which his desire to sin originates.
His soul becomes "scattered" and "outcast" among
the various chambers of uncleanliness. It thus becomes necessary
to "gather" him up, and restore him to the realm of holiness.
(Torah Ohr)
"I will certainly hide (lit. "hide I will hide")
My face on that day." (31:18)
Twice "hide" because there will come a time at the end
of the exile when G-d's concealment will be two-fold. Not only will
He be "hidden" within the physical world, but His concealment
will be so great that people will cease to realize that anything
is hidden! Nonetheless, there is no concealment capable of separating
the Jew from G-d. The same "I" Who hides His face is the
same "I" Who uttered the Ten Commandments, and dwells
in the heart of every Jew.
(Baal Shem Tov)
A
MYSTICAL CHASSIDIC DISCOURSE
from the Chabad
Master series, produced by Rabbi Yosef Marcus for
www.ascentofsafed.com and www.kabbalaonline.org
An
essay from Rabbi Shaul Yosef Leiter, director of Ascent
(for a free weekly email subscription,
click here)
(W:51-52-64/Netzavim/VaYelech)
This
Shabbat is very important for a few reasons. It is the last Shabbat
of the year and, therefore, an excellent opportunity to correct any
lacking in our Shabbat observance in the past year. It is also, the
Shabbat preceding Rosh Hashanah. Our behavior on Rosh Hashanah - literally
"the head of the year" - determines what will happen to
us in the coming year, much as the head controls the body.
The Zohar (parashat Beshalach) teaches that Shabbat is the vessel
for blessings of the week that follows it. Therefore, how we maximize
this coming Shabbat will have a qualitative impact on how we spend
Rosh Hashanah, which will in turn have a positive affect for the entire
new year, G-d willing. It is of utmost importance to plan in advance
for this Shabbat, making it as holy as possible, so that our behavior
will be in tune with the day's potential.
Clear hints to the above may be found in the first verse of Netzavim,
"You are standing today together all of you...." (Deut.
29:9) When the Jewish people are united, i.e. "together all of
you", it is like when children love each other, and it is impossible
for their father to deny them. The word "today" hints to
Rosh Hashanah. On Rosh Hashanah we are judged by G-d. If we stand
together, the decree will be the best. No other possibility should
be acceptable. Make every effort to practice "love of your fellow
Jew" starting right now.
The Baal Shem Tov asks a question on a verse in Vayelech.
"When all the blessings and curses described will happen to you,
you will take it to your heart and do teshuva". (Deut.
30:1) It is reasonable to assume that when bad things happen, we will
take stock of our actions and do teshuva. But why does the
verse mention blessings also?
The Baal Shem Tov answers with an analogy of a villager who
destroyed a statue of the king. Instead of punishing him with death
for treason, the king gave him an influential position and consistently
promoted him until he was one of the king's chief advisers. The more
he was showered with good, the more the adviser saw the king's greatness
and regretted what he had done as an unsophisticated villager; he
now understood how he had been truly liable for punishment. This was
precisely the king's intention. Instead of enduring one punishment,
the elevated villager suffered a lifetime of regret, increasing more
each time he was promoted. How could he have done such a thing to
the king?
So it is with our verse. Sometimes when a person sins, G-d punishes.
But other times, even when deserving of punishment, G-d will shower
a person with kindness. How patient and kind of the Almighty to sustain
us, even as we rebel against Him! The pain we feel should be even
greater: "How could we do such a terrible thing to the Almighty!?"
And when G-d sees this regret that His subject is feeling, this is
worth more to him than all of the punishments.
Shabbat Shalom, Shaul
Leiter
(for a free weekly email subscription,
click here)
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