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WEEKLY PARSHA
Parsha
#46: Deuteronomy [D'varim] E'kev (Because) 7: 12-11:25
Haftarah:
Yesha'yahu (Isaiah) 49:14-51:3
B’rit
Hadashah: Ya'akov (James) 5: 7-11
This
Parsha teaches us that we should recite the Sh'ma morning and evening. It also
teaches us the proper approach to learning Torah. In chapter 11:19 we are told,
"and you shall teach them to your children and speak of them when you are
at home, when you are traveling, when you lie down, and when you wake up."
Yet, there seems to be a contradiction between this verse and the one found in
Yehoshua. There it says, "And you shall study it (Torah) day and
night," implying 24 hours a day. From the Jewish point of view the former
verse seems to set aside certain times of the day to study Torah while the
latter seems to command us to study it day and night. Rabbi Zeharia Breuer
explains that it appears we are not commanded to study Torah 24 hours a day 365
days a year. After all we have other duties and obligations, however the latter
verse seems to indicate that we are to fill our free time with Torah study. That
is why the verse begins with "when you are at home." After working all
day we are to spend some time in learning Torah. The same seems to also be true
before going to work or during lunch hour. We are to occupy ourselves with Torah
when we are not engaged in necessary work. We should wake up a few minutes early
before starting our workday to study Torah and during lunch, while eating,
study. When we get home we should set aside some time for Torah study.
YHVH
expects us to utilize our time in order to enhance our Torah knowledge. If you
exercise these periods of study you have in essence fulfilled the mitzvah to
study day and night.
B'rit
Chadasha: Ya'akov (James) 5:7-11.
7
Be patient therefore, brethren, unto the coming of the Lord. Behold, the
husbandman waiteth for the precious fruit of the earth, and hath long patience
for it, until he receive the early and latter rain.
8
Be ye also patient; stablish your hearts: for the coming of the Lord
draweth nigh.
9
Grudge not one against another, brethren, lest ye be condemned: behold,
the judge standeth before the door.
10
Take, my brethren, the prophets, who have spoken in the name of the Lord,
for an example of suffering affliction, and of patience.
11
Behold, we count them happy which endure. Ye have heard of the patience
of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of
tender mercy.
Verse
9 repeats the warning of 4:11-12.
Verses 10-11 is an example suffering, mistreatment and being patient giving us an example of the prophets and the perseverance of Job. Here we encounter the phrase "and you have seen the end of the Lord." We should understand that this phrase means "and you know what the purpose of YHVH was." What is that purpose? To justify the ways of YHVH to man! As Milton put it in his "Paradise Lost." Job's trouble began when YHVH chose to answer hasatan's challenge by permitting him to touch Job's possessions and person, except that he could not take Job's life. Job preserved in the face of all his losses and pain. In the end YHVH vindicated Himself and proved to Job and to us that only YHVH has the power and wisdom to deal with hasatan. We are forever dependent upon YHVH Elohim in our spiritual battles.
Halftarah:
Yesha'yahu (Isaiah) 49:14-51:3
This is the second of the seven "prophecies of comfort" read between the Fast of the Ninth of Av and Rosh Hashanah. Our Halftarah begins with the words, "The prophet guarantees that a new and improved B'nai Yisrael will soon be united in the Land of Yisrael, and YHVH will "turn her ruins into a paradise and her wilderness into a garden of YHVH.
Things to think about:
1.
Everyone knows that Israel is a "land flowing with milk and
honey." What else, according to the Parsha is the Land blessed with?
2.
Moshe tells Israel that "All YHVH asks of you is that you hold Him in
fear (awe), follow in His path, and serve Him." Why does Moshe make it
appear like this is such a simple task?
3.
How does the second chapter of the Sh'ma (11:13-21) follow logically from
the first chapter (Deu. 6:4-9)?
"And you
will know with your heart that like a man who rebukes his son, so too, YHVH
rebukes you." (8:5)
Rabbi
Shimshon Refael Hirsch asks why the verse uses the term "with your
heart", as opposed to the more common term "in your heart?" He
explains that there is an important difference between the two, To know
"your heart" is to understand something by using your heart as an
organ of perception, of thought. However, to know "with your heart" is
not just to understand, but also to take that understanding with you in whatever
you do. An Israelite is meant to take the experiences of reward and punishment
that YHVH has given him and carry them forward throughout his life.
"Watch your self so that you don't forget YHVH…" (8:11)
This
verse comes right after the verse telling us to eat, be satisfied, and bless
YHVH. Why is this? A man is usually most likely to turn to YHVH during times of
adversity, but during times of plenty he feels he has no need of YHVH. It is at
this stage that the Torah warns us to be careful.
"And cleave to Him." (11:22)
How
can we possibly "cleave" to YHVH? Isn't it dangerous to get too close
to YHVH? The human premise is the closer you get to YHVH the more He watches
you, and the more careful you have to be. Our Sages say that this means you
should cling to the leaders and wise men of each generation, and learn from
them. If you do this, YHVH perceives your actions as if you have clung to YHVH
Himself. Believers today, post Yahshua' s first advent and the giving of the
Ruach HaKodesh (Holy Spirit) should know that we can enter into the Holy of
Holies ourselves, and we should cleave to Him in all our activities.
Gramatria:
V'haysear YHVH mimha kol choly "And YHVH will remove all illness from
you."
The
words kol choly, "all illness," have the numeric value of 98.
YHVH is telling B'nai Yisrael that if they listen to Him, He will remove all the
98 curses which cold befall B'nai Yisrael which are mentioned in the Parsha Ke
Tavo.
Shabbat Shalom
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