Overview of the Weekly Reading,
Devarim To be read on the Shabbat of 6 Tammuz 5767 /July
21
Torah: Deut. 1:1-3:22
Haftorah: Isaiah 1:1-27
(3rd of the Three Haftorahs of Affliction)
Pirkei
Avot: Chapter 3 Devarim, 1st out of 11
in Deuteronomy, 44th overall, 26th out of 54 in overalll length.
All
of the Book of Devarim takes place in the last forty days of Moshe's
life. He begins by reviewing many of the Jews’ desert travels, wars and
conquests, the appointing of judges, the spies’ sin and the nation’s subsequent
punishment. G-d promises to help Yehoshua conquer in the Land of Israel as He
helped Moshe conquer the lands of the Emorites and Bashan (the present day Golan)
which were given to the tribes of Reuven, Gad, and part of Menashe.
FROM
THE MASTERS OF KABBALA (K:4467/Devarim)
From the holy
Zohar, teachings of Rabbi Shimon bar Yochai
(Z:4467/Devarim) However
what Moses achieved was not possible for any other person, for Moses was adorned
with an even greater level of wholeness [as represented by his relationship to]
the thousands and myriads of the Jewish People, Torah, the Tabernacle, Priests
and Levites, the Twelve Tribes and their supernal [angelic] ministers, and the
seventy members of the Sanhedrin - for he was a completely whole entity.
For
the full article, click to the "Weekly Holidays" section on our KabbalaOnline
site. * * * * * From
the holy Ari, Rabbi Yitzchak Luria of Safed
(A:4467/Devarim)
Shilo was the town where Joshua put the Tabernacle,
i.e. its first location in the Promised Land. (Later, in the days of Samuel, it
moved to Nov and later Givon, and remained there until King Solomon built the
first Temple.) Being the first resting place of the ark when the Jews entered
the Promised Land, it represents the idea of the return of the people to their
land with the messianic Redemption. It specifically refers to the Mashiach, as
in the verse "...until Shiloh arrives" (Gen. 49:10). For
the full article, click to the "Weekly Holidays" section on our KabbalaOnline
site. * * * * * From
Rabbeinu Bachya (S:4467/Devarim)
The
Great Sanhedrin was also known as "navel" (as in Song of Songs 7:3);
Rashi explains that its seat was at the navel of the earth - in the center, at
the Temple. The office where the deliberations were held was known as "Lishkat
Hagazit" [literally, the "office of cutting"], i.e. where definitive
judgments were made, where after deliberations the judgment became [in colloquial
terms] "cut and dried". For
the full article, click to the "Weekly Torah" section on our KabbalaOnline
site.
FROM
THE CHASSIDIC REBBES (V:4467/Devarim)
It is only during the present era, "at that time," that it is necessary
to listen to both sides of a dispute to reach a just decision. When Moshiach comes
and ushers in the Messianic era, judgment will be rendered through the sense of
smell, as it states, "He will smell the fear of G-d, and he will not judge
after the sight of his eyes and decide after the hearing of his ears." (Kedushat
Levi)
A
MYSTICAL CHASSIDIC DISCOURSE from
the Chabad Master series, produced by
Rabbi Yosef Marcus for www.ascentofsafed.com
and www.kabbalaonline.org
MOSHIACH
THIS WEEK (M:4467/Devarim) Devarim "May
the L-rd G-d of your fathers make you a thousand times as many as you are."
(Deut. 1:11)
When will this blessing be fulfilled? In the World to Come, when,
as the Prophet Isaiah states, "The least one shall become a thousand, and
the smallest a great nation." The Jewish people, the "least" and
"smallest," will multiply one thousand times in number, in fulfillment
of Moses' blessing. (Binyan Ariel) The 9th of Av The
book of Lamentations, recited on Tisha B'Av, contains two contradictory verses:
"She [the Jewish people] cries in the night," and "Get up and sing
in the night." It is obvious how the first verse fits into Lamentations.
But how does the second passage relate to the melancholy, mournful tone of the
book? The answer to this question lies in understanding the eternity of our people.
Although we are still in exile, we have the strength and capacity to pull ourselves
out from the depths and sing longingly of the final Redemption. (L'Chaim
#829)
An
essay from Rabbi Shaul Yosef Leiter, director of Ascent
(for a free weekly email subscription, click
here)
(W:4467/Devarim)
Each Shabbat is the elevation and
completion of all our accomplishments of that week. This is one of the primary
teachings of the Safed Kabbalists, as exemplified by the Arizal, Rabbi Yitzchak
Luria, the anniversary of whose passing begins Thursday night, July 20. Furthermore,
it is the source for all the divine blessings of the week that will follow. Because
Shabbat affects each day of our lives, before each Shabbat it is important to
review what events transpired in the last week, and to set out our expectations
from the coming week, including both major and minor events and developments.
These contemplations help us focus our strengths in the most effective
way to get the most benefit from Shabbat. The Shlah extends this Kabbalistic concept
to include the weekly Torah portion, explaining that the Torah in its infinitude
is also connected to our weekly happenings. The more we study the weekly portion,
the more we will discover how the Torah graces us with lessons and instructions
how to relate, maximize and overcome any obstacles in our path, allowing us to
serve G-d fully. In light of the above, it is easy to understand why Shabbats
that have important events connected to them usually have their own unique names.
The Shabbat between Rosh Hashanah and Yom Kippur is called "Shabbat Teshuva".
The Shabbat preceding each Rosh Chodesh (first day of the month) is called "Shabbat
Mevorchim". The Shabbat between Rosh Chodesh Av and the 9th
of Av, our annual mourning period of the destruction of the two Holy Temples,
is called "Shabbat Chazon". The word "chazon",
Hebrew for "prophetic vision" is the first word of the Haftorah read
on this Shabbat. This Haftorah contains stern admonishments of the prophet Isaiah
to the Jewish people to repent. Rabbi Levi Yitzchok of Berdichev, one of
the great Chassidic masters and fabled as the defender of the Jewish people in
the Heavenly Court , revealed another meaning of Shabbat Chazon: he taught that
each Jew is given a subtle vision of the Third Temple on this Shabbat. This vision
is meant to arouse in us the desire to finally have the Third Temple, similar
to a child who, having been shown a gift he will receive, strives to improve his
behavior. "Enough of this exile," we are meant to say and feel. "We
want the Temple, so we can finally serve G-d in the best way, the way that G-d
originally requested of us." Every descent is for the sake of the
ascent that will follow. The tragic events we annually mourn for at this time
of year are for the purpose of the great elevation that will come from them, the
rebuilding of the final and everlasting Temple. Nothing can stand in the way of
our will. If we truly want something, we will get it. The Shlah writes that
this is the reason that the same three Torah portions - Matot, Masei and Devarim
are always read during this time. Our strong leaders (Rashei Hamatot),
and this interminable exile (Masei, literally "journeys") will lead
us to "G-d, the Lord of your fathers, will make you 1000 times what you are
and bless you as He has promised" (Deut. 1:11) - a blessing without limits.
It's not surprising that this verse is always read on Shabbat Chazon. May
the 9th of Av be transformed into a holiday! Rabbi Yitzchok Ginsburgh explained
why the anniversary of the passing of the Arizal, on the 5th of Av, is also during
this mourning period; in fact, it is the exact midpoint of the Nine Days of most
severe mourning. The teachings of the Arizal prepare the world for the Redemption.
On the anniversary of the passing of a tzadik, all of his life's accomplishments
are once again revealed in the world but on a higher level, as they are united
with all that was accomplished since then as a result of his good works. This
revelation is the most potent instrument in our hands to overcome the mourning
and to join in bringing the redemption. Most of the Arizal's teachings
were transmitted to us via his foremost student, Rabbi Chaim Vital. He explained
the verse "G-d, our Lord, spoke to us at Horeb, saying 'long enough' [in
Hebrew, 'rav lachem'] have you sat at this mountain" (Deut. 1:6).
"Rav lachem" can also be translated as "you have become great",
meaning: Since you have merited to receive the Torah straight from G-d, you have
now become great and powerful. Why continue to sit here? Turn and take your journey!
Go use the strengths you were given and make the world a place where G-d is revealed.
Shabbat Shalom, Shaul P.S. Please also
read my weekly Shabbat Law, below.
(for a free weekly email subscription, click
here)
For all our insights for this parsha: | 
