Weekly Sidra: Va’etchanan (and I pleaded)
Torah Portion: Devarim / Deuteronomy 3:23-7:11
Haftorah: Yeshayahu / Isaiah 40:1-40:26

1 Comfort, oh comfort My people, Says your God. 2 Speak tenderly to Jerusalem, And declare to her that her term of service is over, that her iniquity is expiated; For she has received at the hand of HaShem, double for all her sins. (Isaiah 40:1-2)

This week we read a special haphtarah for the Sabbath immediately following Tisha B’Av. The Shabbat is called Shabbat Nachamu or Sabbath of Comfort. After three weeks of mourning for the Holy Temple we start seven Shabbats of comfort.

The Summer Olympics are upon us. I am not a big fan of the games, but I was reminded that it is the 40th anniversary of the 1972 Munich Massacre. The Munich massacre is an informal name for an attack that occurred during the 1972 Summer Olympics in Munich, Bavaria, in southern West Germany, when members of the Israeli Olympic team were taken hostage and eventually killed by the Palestinian group Black September. The attackers, who were given logistical assistance by German neo-Nazis, killed eleven Israeli athletes and coaches and a West German police officer. Five of the eight members of Black September were killed by police officers during a failed rescue attempt. The three surviving assassins were captured, but later released by West Germany following the hijacking by Black September of a Lufthansa airliner.

The Olympic events were suspended several hours after the initial attack, but once the incident was concluded Avery Brundage, the International Olympic Committee president, declared that "the Games must go on". A memorial ceremony was then held in the Olympic stadium, and the competitions resumed after a stoppage of 24 hours.

The point here is that Israel and the Jewish people have always struggle to gain acceptance in the world. Israel is being asked to forfeit more land to the Arabs. Whether it is the expulsion from Gaza or the handing over of the Temple Mount Israel is demonized and delegitimized by several nations. There are two schools of thought here. One says Israel can stand on her own two feet and doesn’t require the world’s acceptance. The other posits that Israel should be given approval and legitimacy just as any other nation.

I tend to subscribe to the latter view. The words of Isaiah echo a similar sentiment. HaShem says comfort My people and speak tenderly to Jerusalem. If the world will not recognize Israel then Hashem will. We too should be reminded to comfort the people of God and their land.

http://www.youtube.com/watch?v=TBdlM43f1hU

Weekly Sidra: Va’etchanan (and I pleaded)
Torah Portion: Devarim / Deuteronomy 3:23-7:11
Haftorah: Yeshayahu / Isaiah 40:1-40:26

Devarim 3:23  And I implored Hashem at that time, saying: ואתחנן אל־יהוה בעת ההוא לאמר

Moshe entreated Hashem to allow him into the Land of Israel after he defeated of Sichon the King of the Emori and Og King of Bashan. Rashi brings that Moshe “implored/entreated” Hashem for a free gift.  The word ואתחנן V’etchanan   comes from the word חנן chanan  which means favor or grace.  He was imploring Hashem to show mercy to him even though he knew that previously the request to enter the Land was denied.  Rashi points out that it does not say ואתפלל v’at’palel, “I prayed.”  Prayer depends on merit and the words used within the prayer, whereas a supplication is not.[1] Moshe pleaded with G-d to hear his cry, but Ribono shel Olam told him, וחנתי את־אשׁר אחן “I will show favor to whom I will show favor.”[2] The use of חנן is used in this verse also thus Rashi uses this verse in connection with Midrash Tanchuma who gives  this verse as a reason for some prayers being answered and some not. In the previous verses in Ex 33 Moshe asks for חן (favor).  The use of this word connects the two passages in the view of Tanchuma.[3]

Nine (10) Approaches to Prayer

Seeing that there are different words used in the Torah for approaching Hashem in this passage, I think that it is fitting to share the different methods/words given in scripture.  They are as follows:

1. תפלה – tefilah – prayer- Bamidbar 21:7 Pray to Hashem, that he take away the serpents from us.” So Moses prayed for the people
2. תחנה – tachanah- implore- Bereshit 42:21 Then they said to one another, “In truth we are guilty concerning our brother, in that we saw the distress of his soul, when he begged us and we did not listen. That is why this distress has come upon us.” ESV
3. צעקה – tza’akah- cry-  Shemot 3:9  And now, behold, the cry of the people of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them. ESV
4. זעקה – z’akah- shout-  Shemot 2:23 And it came to pass in the course of those many days that the king of Egypt died; and the children of Israel sighed by reason of the bondage, and they cried, and theircry came up unto G-d by reason of the bondage. JPS
5. שועה – shav’ah-  cry for help Psalms 30:2  O Hashem my G-d, I cried to you for help, and you have healed me.
6. רננה – rana’nah  shout aloud-  Vayikra 9:24  And fire came out from before Hashem and consumed the Olah offering and the pieces of fat on the altar, and when all the people saw it, they shouted out  and fell on their faces.
7. פגיעה – pagiah approach/entreat – Isaiah 53:12  Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.ESV
8. נפילה – n’filah prostrate/fall down- Bamidbar 16:4  When Moshe heard it, he fell on his face,
9. עמידה – amidah stand- Bereshit 18:22  So the men went  from there and went toward Sodom, but Abraham still stood before Hashem.
10. Sifrei 26 states there are ten approaches to pray but I do not have his work

Being that there are many ways to approach the Master of the Universe in prayer and supplication, we should be aware that some are not commonly used today but on certain conditions.  For example, Ashkenazim do not prostrate themselves (nif’lah) normally except on Yom Kippur in the Mussaf service.[4]  This is mainly a custom, but some Jews, such as the Rambam’s disciples are beginning to prostrate themselves again (if it ever stopped) according Yemenite custom.  I feel this is something that should be reintroduced into our avodah due to its evident scriptural proofs in the Brit Chadash and Chazal, Rishonim and even some Poskim today.  The Rambam says that it is a custom in all Israel to lay mats on the floor in order to separate the person from the floor during prostration.[5]

The Amidah

In his work Oznayim LaTorah, Rabbi Zalman Sorotzkin, states that the prayer of Moshe was so powerful that this supplication is the model for the first prayer in the Amidah/18 Benedictions.  The Men of the Great Assembly[6] put this prayer together as well as the other prayers of the Amidah[7] I will show you how this comparison of the next verse in the sidrah works according to R. Sorotzkin.

Hashem/Elokim, you have only begun to show your servant your greatness and yourmighty hand. For what power is there in heaven or on earth who can do Your works and mighty acts? Devarim 3:24

Blessed are you, O Lord our God and God of our fathers, the God of Abraham, the God of Isaac and the God of Jacob, the great, mighty and revered God, the Most High God who bestows lovingkindnesses, the creator of all things, who remembers the good deeds of the patriarchs and in love will bring a redeemer to their children’s children for his name’s sake. O king, helper, savior and shield. Blessed are you, O Lord, the shield of Abraham.[8]

He Hears our Cry

Moshe may have thought that this moment was a good time to plead to G-d for mercy to enter the Land, due to the wars he performed, but additionally he understood the power of pleading his heart before Hashem.  His heart was to see the Land in its glory, to keep the mitzvot that can only be done there, and ultimately see the Temple built and the Creator bring in the Messianic Age.  However, this was not the plan of Hashem, may His Name be praised.  He did however give Moshe the ability to see the future redemption all it entailed, a kiss of death, and name that will endure forever.  The cry of Moshe gives us hope that the All Beneficent One, hears our prayers, and though He may not answer them in our time, he does give us the desire of our heart in His ultimate wisdom. We should not give up our prayers when they are not answered right away, for they always are.  Moshe did enter the Land and spoke to the Messiah and told Him of the sufferings He must endure and the glory He would be given.  He was able to be a vessel to teach us the value of heartfelt prayer that we model ever day in the Shemonei Esrei.  Moshe’s prayer ultimately lead to Yehoshua taking the Land, the Temple being built, and gave us the words to tell us of the coming Redeemer that will be like him.  Hashem did answer his prayer and he answers ours.

[1] However according to Artscroll’s footnote on this verse, Levush HaOrah and Shaarei Aharon chanan is essentially the same as tefilah in that is the way that a poor man prays.  They use proof from Proverbs 18:23 תחנונים ידבר רש “A poor man speaks with supplications”

[2] Rashi. Exodus 33:19

[3] Midrash Tanchuma 3

[4] It was our custom during the time of the Shlichim, but due to the separation of the church from Judaism, the Jewish people stopped do this as a reaction to the Christian practice.

[5] Hilchot Avodah Zarah 6:7

[6] Great Assembly (Anshe Knesset HaGedolah) was an assembly of 120 rabbis that ruled in the period after the time of the prophets up to the time of the development of rabbinic Judaism in 70 CE.

[7] Berachot  33a, Meggilah 17b

[8] The Amidah Prayer, Translation by David Bivin, Jerusalem Perspective,

Writen by The Jewish Carpenter (דוד בן גבריאל)

http://www.youtube.com/watch?v=fwbQ7q_LfH8

The following video shows what bowing and kneeling during the Amidha is (in original practice). It also shows a full prostration at the very end.

Weekly Sidra: Va’etchanan (and I pleaded)
Torah Portion: Devarim / Deuteronomy 3:23-7:11
Haftorah: Yeshayahu / Isaiah 40:1-40:26

Comfort, oh comfort My people, Says your G-d. (Isaiah 40:1)

This week is Parasha Vaetchanan (I pleaded).  The Haftarah for this week is special in that it is the first Shabbat after Tisha B’Av (the 9th of Av).  This week is Shabbat Nachamu.  Shabbat Nachamu ("Sabbath of comfort”) takes its name from the Haftarah from Isaiah in the Book of Isaiah 40:1-26 that speaks of "comforting" the Jewish people for their suffering. This is the first of seven haftarot of consolation leading up to the holiday of Rosh Hashanah, the Jewish New Year.

There was an article in yesterday’s news about a Toronto Synagogue that was defaced by having a swastika and pro-Islam graffiti painted on the side of the building.  The swastika was accompanied by the phrase “Islam will rule.”

Jews all over the world have faced persecution since the time of living in Egypt to today.  Unfortunately, it appears that anti-Semitism continues to grow and the effort to demonize and delegitimize the State of Israel is gaining momentum.

However, this week’s reading tells us that comfort is on the way.  The way I see it, comfort is a two-way street.  It is not only Hashem who comforts us, but we are also to comfort one another.

How do we comfort each other in these difficult times?  Here are some suggestions to ponder. 

First, get your will in line with Hashem.  This can be done through prayer, reading Torah and listening to Hashem’s voice.

Second, be part of the Jewish community by joining a synagogue, buying from Jewish shops, etc.

Third, have an accountability partner.  Someone you know and trust and who is not afraid to tell you how it is with you.  This could be your Rabbi, but ideally. It should be a close friend since the Rabbi has enough responsibility to do.

Fourthly, be an encourager to all you meet.  Say a kind word, smile, or be ready to help at all times.  This should be done in a genuine and caring manner not just as a social nicety.

Finally, have the courage and conviction to make Aliyah to Israel and encourage others to do likewise.  There is no place like home and there is no place for all Jews better than the Land of Israel.

I hope that this writing has encouraged you if even in a small way to do more.  I know it has inspired me just to write these words.

Next Year in Jerusalem!!

http://www.youtube.com/watch?v=y3UXvYlpKO4

Parashat HaShavua Vaetjanán nos da un pasaje muy interesante que me gustaría estudiar un poco mas. El pasuk (verso) en cuestión es Devarim / Deuteronomio 4:2 que dice: "No añadiréis a la palabra que yo os mando, ni disminuiréis de ella, para que guardéis los mandamientos de HaShem vuestro Elohim que yo os ordene."

Las Escrituras de Israel fueron dadas al hombre para ser estudiadas, para que el hombre aprenda a vivir una vida completa, una vida para servir el propósito que el hombre fue creado, para "hacer los mandamientos del Eterno" como esta escrito en Kohelet / Eclesiastés: 12:13 "El fin de todo el discurso oído es este: Teme a Elohim, y guarda sus mandamientos; porque esto es el todo del hombre."

Todo ser humano desea vivir el propósito por el cual fue creado. No hay nadie en este mundo que sepa yo que cuando llega el momento de su muerte y que si no llego a vivir el propósito de su vida, lamenta lo que hubiera podido hacer. Todos estamos programados muy profundamente para conocer al Eterno, y vivir para tener una relación intima con El; y claro conocemos y tenemos experiencias con El Eterno a medida que hacemos sus mitzvot (mandamientos)…

El problema mas grave es que no todos tomamos el valor de investigar como llegaremos a vivir una vida envueltos en una relación con el Eterno. ¿Y por que el valor? Es mi observación que no todos quieren preguntar o cuestionar a los traductores Bíblicos, a los teólogos y lanzarse a escudriñar las escrituras de una manera muy intensa. La mayoría prefiere vivir la vida sin revolver mucho el agua, en otras palabras no quieren tomar el chance de molestar ni un poquito a sus lideres espirituales, y preguntarles de por que creen lo que creen… Tal vez preguntarles como llegaron a tal conclusión etc…

Pensaba por ejemplo el Sh’ma Yisrael (escucha Yisrael), uno de los pasajes mas conocidos en el Judaísmo, el cual también pertenece a la sidra de esta semana veamos: Devarim "Sh’ma Yisrael, Hashem Eloheinu, Hashem Echad!" "6:4 Oye, Israel: HaShem nuestro Elohim, HaShem uno es."

Este pasaje fue recitado por nuestro Rabino, Maran Yehoshúa HaMashiaj cuando se le pregunto cual era la mayor mitzva (mandamiento) en la Biblia:  "12:28 Acercándose uno de los soferim, que los había oído disputar, y sabía que les había respondido bien, le preguntó: ¿Cuál es el primer mandamiento de todos? 12:29 Yeshúa le respondió: El primer mandamiento de todos es: Oye, Israel; HaShem nuestro Elohim, HaShem uno es. 12:30 Y amarás al Eterno tu Elohim con todo tu corazón, y con toda tu alma, y con toda tu mente y con todo lo que tu tienes. Este es el principal mandamiento."

Yo e visto traducciones de el pasaje de la Sh’ma Yisrael traduciendo el final de este como "El Eterno nuestro Elohim El Eterno uno es, y único." Añadiendo la palabra "único" la cual no esta en el hebreo. Cuando un sabe en hebreo se da cuenta que la palabra UNO (Ejad), y ÚNICO (Yajid) son muy diferentes y no se confunden mucho, pues no se parecen. Y claro esto cae en la categoría de añadirle a la palabras de HaShem, lo cual El Eterno no favorece.

También e visto gente decir que HaShem es tres, y comienzan a buscarle las quinta pata al gato. HaShem nos dice que "El es uno, y su Nombre es uno" (HaShem ‘echad ushemo ‘echad). Zajarya / Zacarías 14:9

Y es claro que el que le busca la quinta pata al gato esta añadiendo a la Torá de HaShem.

También e visto gente que quiere entender la Torá (las instrucciones) de HaShem fuera del contexto historico de Israel y su pueblo. Por ejemplo, mucha gente no sabe que Maran Yehoshúa Melej HaMashiaj mismo recito el Sh’ma diariamente como lo hace un Judío practicante a la Torá, inclusive las Besora Tova (Buenas Nuevas) nunca mencionan la palabra "trinidad". Maran Yehoshúa HaMashiaj dice que El Eterno es ejad (uno).

En la área de disminuir la Torá e notado que no todo Israel quiere aceptar al Sanedrín de hoy, y esperan que El Mashiaj cuando venga nos diga si el Sanedrín hoy en Jerusalén es valido, o que si debiéramos de reconstruir el Bet HaMikdash, cuando uno ya a leído los libros Bíblicos de Ezra y Neheniya (Esdras y Nehemías) ya saben que ellos no esperaron a Mashiaj para hacer la mitzva (el mandamiento), sino construyeron. Esto es disminuir la Torá.

Por el otro lado, hay gente que dice que podemos comer lo que queremos por que hay un pasaje en las Besora Tova que lo permite (debo decir que este pasaje es mis-interpretado). También hay gente que te justifican que el Domingo es el día del Eterno, puesto que El Sábado ya no lo es, y te dice que HaShem lo permite… sin ningún pasaje Bíblico para soportarlo, creando en sus mentes un dios que cambia (HaShem dice que nunca cambia). Eso es disminuir las palabras del Eterno.

Se valiente, y has los mitzvot (mandamientos) del Eterno… este es el deseo del Eterno…

La Torá de Mashiaj y la Torá de HaShem es una, y fue dada para que el hombre puede cooperar con el Eterno en el propósito de creación, y para hacerlo con entendimiento. La Torá del Eterno es universal, y es la armonía de este. La Torá de HaShem no esta captada por tiempo, y si la Torá del Eterno es leída propiamente es valida en todas las generaciones, incluyendo esta generación. No hay un problema hoy en día que la Torá de Mashiaj ofrezca una solución clara. El texto expone reglas (instrucciones = Torá) por las cuales el hombre necesita regular su vida, su familia, la naturaleza, y la todo este mundo. De la Torá del Eterno fluye estructura por la cual ayuda una vida balanceada.

Tehilim 19:7 "La Torá de HaShem es perfecta, que convierte el alma; El testimonio de HaShem es fiel, que hace sabio al sencillo. 19:8 Los mandamientos de HaShem son rectos, que alegran el corazón; El precepto de HaShem es puro, que alumbra los ojos. 19:9 El temor de HaShem es limpio, que permanece para siempre; Los juicios de HaShem son verdad, todos justos. 19:10 Deseables son más que el oro, y más que mucho oro afinado; Y dulces más que miel, y que la que destila del panal. 19:11 Tu siervo es además amonestado con ellos; En guardarlos hay grande galardón. 19:12 ¿Quién podrá entender sus propios errores? Líbrame de los que me son ocultos. 19:13 Preserva también a tu siervo de las soberbias; Que no se enseñoreen de mí; Entonces seré íntegro, y estaré limpio de gran rebelión. 19:14 Sean gratos los dichos de mi boca y la meditación de mi corazón delante de ti, Oh HaShem, roca mía, y redentor mío."

¡Shabat Shalom, Queremos al Mashiaj Ya!

http://www.youtube.com/watch?v=JR3t5P692QE

Va’etchanan, Deuteronomy 3:23 – 7:11 is this week’s Torah portion. It is the tale of Moshe pleading with the Most High to enter the Promised Land, and the response of the Holy One answering Moshe will see the Promised Land. He retells the people’s history, stressing this is a first for people to have a relationship with the Creator, Father and King. The book of Devarim is Moshe’s retelling what was seen and heard by the people at Mount Sinai when Torah was given.

It is a time of transition for the people. Moshe is told Joshua will be entering and taking the position of leadership with the people. He uses the time to teach mitzvot, the moral, civil and religious laws (commandments). The people are warned, encouraged, called to move forward remembering the uniqueness of what they experienced with the Most High. It is Moshe’s last chance to reiterate the words heard at Mount Sinai and impress them upon the people.

As Moshe will see the Promised Land, a consequence of his actions, and return to HaShem in his own life, so to Moshe tells the people they will have times of falling away, returning, being in the land and being exiled. Moshe experienced the pattern which he tells the people will occur in their emuna (faith) and walk (derech chayim). Moshe recounts the Ten Words (Ten Commandments). The Shema, tallitot, (prayer shawl) and teffilin (leather straps and box with scriptures inside) are central to this telling.

The Shema affirms who the Most High is and who the Jewish people are. Embedded with in it are mitzvot which are practical concrete rituals. The people are no longer slaves and are the 3rd generation from those who left Mitzrayim (Egypt). The physical rituals attached to prayer are a preparation to enter prayer and time with the Most High. It sets aside the person physically with the tallitot, and sets his heart and mind apart from daily routine toward the Holy One Blessed Be He. It is a physical ritual with an object with kavannah (intent) to come before the King ( i.e a form of Jewish meditation).

Studying the mitzvot of keeping shabbat, tzittzit, teffilin and mezzuot in the Torah it is noted that the word used for men in Torah and TaNaKh is a mixed gender usuage when men’s names are not following it. If no option of a single gender group is wanted without a listing of names, another word could have been used signalling only a group of men. This eliminates physical gender exempting one from the mitzvot of tzitzit and teffilin.

Words are used carefully in Torah and this opens up the mitzvot for further study. From this pattern of usuage, if women were prohibited from tzittzit, and teffilin, then women would be prohibited from Shabbat and mezzuzot. This is not compatible with Torah. The people of Israel are bound to mitzvot, both men and women. Furthermore historically it is known that Rashi’s and King Saul’s daughters wore tzitzit and teffilin for prayer.

There is a leniency which has been taken as an time based allowance, or gender based exclusion from these two mitzvot. The first exemption is that women are to pray and keep commandments, yet are not bound to the same times or places to fulfill them as men. The roles of men and women being different in and out of the home was not subservient or submissive, but that of complementary roles. Furthermore understanding the culture of families at the time and the laws surrounding the mitzvot of tzitzit sheds more understanding of this leniency at the time and how it affects today’s world.

The care of young children and those ill would have a woman engaged in "clean up" of bodily processes which are incompatible with wearing tzitzit and teffilin. This would require a momentary removal of this ritual objects before taking care of the problem at hand. This does not prohibit women from keeping this mitzvot . It does become challenging and complicated at those times.

Mitzvot can be for many different roles people have such as parent, child, employer, or gender based ones which are separated by physical attributes or roles of men and women. This brings an opening for women to join men in a physical ritual meditation that prepares and engages one more fully entering prayer. These mitzvot should not be taken on as a way to "be like" men. It is to be a way of connection to the Most High and a reminder of the other mitzvot which were heard and accepted by the people as a whole at Mount Sinai. Accepting a mitzvot carries the intention to keep it as a rule, unless there is an emergency or a risk of life. It isn’t to be taken lightly but seen as a physical ritual meditation setting us apart for prayer.

The recounting of the family history and the mitzvot (moral, civil, religious laws) by Moshe addressed both his and the people’s humanity while highlighting the uniqueness of the Most High they knew. This is as true today as it was in the time of Moshe. What’s the difference between a jug of milk and Torah? The jug of milk has an expiration date and Torah does not! As you find time to enter into prayer and reflect on the derech chayim (way of life) comprised by living a life with the mitzvot as our measuring rule. Consider what habits and rituals and commandment you have accepted in your daily life.

May your mitzvot-filled journey be illuminated with ritual and habits that you understand and that encourage your connection with the Most High.

Ruth Etalka

http://www.youtube.com/watch?v=0UrbuzgVFC4

“Y rogué a Dios en ese momento” (Devarim 3:23). Moshé cumplió su misión trascendental como el guía que llevó a los hijos de Israel de la esclavitud en Egipto a la libertad en la Tierra Prometida. El Amor Divino oyó que la gente suplicaba por la libertad, y también escuchó a su siervo fiel pidiendo entrar a la Tierra. El apego de Moshé al Servicio Divino le obligó a rogar más, pero su misión ya habia culminado. 40 años en Egipto, 40 años en Madián, y 40 años en el desierto por un total de 120 años de aprendizaje y transformación en una vida memorablemente única.

Moshé tuvo el privilegio exclusivo de encontrarse cara a cara con El amor y entregarse a Él por completo. Su mayor deseo era ver la Divina Presencia revelada plenamente en toda la Creación, y sabía que esto sólo era posible cuando conquistaramos las naciones de Canaán (los aspectos más bajos de la conciencia y las emociones negativas), y se asentara en la tierra prometida (la plenitud y la abundancia sin fin de formas del amor y atributos).

El Amor permitió a Moshé que pudiera verla desde la distancia, y, como dicen nuestros sabios, escuchar es entender y ver es saber. Moshé vio y Moshé sabía … ¿Qué más necesitaba saber después de ver todo eso? Ser parte ello después de “Tú, HaShem, haz mostrado a tu siervo tu grandeza.” (Devarim 3:24), lo que implica que nuestra verdadera conexión con HaShem se inicia en la vida práctica con nuestra misión de revelar su ocultamiento en el mundo. La tierra prometida también representa la conciencia de darse cuenta del amor divino, por lo que es el punto de partida, vivirla plenamente en el mundo material. Esta toma de conciencia tiene el poder de transformar la oscuridad en luz, revelando así el ocultamiento del amor por las ilusiones materialistas. La grandeza del amor es Su revelación en toda la Creación, y vemos esta grandeza cuando nos sometemos todos los niveles de conciencia en sus caminos y atributos, su gloria, y esa es la vida verdadera : “y ustedes, que se adhirieron al Eterno, vuestro Dios, estáis todos vivos hoy.”( Devarim 4:4). Nuestros sabios dicen que el día de hoy se refiere a la constante de tiempo presente, que es el sustento del continuo Amor Divino.

Teniendo en cuenta el hecho de que Dios, el amor, siempre está con nosotros porque Él nos creó y nos sostiene, es hasta que nos damos cuenta de la verdad trascendental. Aun cuando vivimos en la ilusión del mundo material, tenemos acceso a él: “Y buscaras desde allí al Eterno, tu Dios, y le hallarás, con tal de que le requieras con todo tu corazón y con toda tu alma.” (Devarim 4 : 29). No olvidemos nunca que Él es la única verdad: “No hay otro fuera de Él” (Devarim 4:35, 39; 5:22). En sus Leyes de los Fundamentos de la Torá 1:1, Maimónides (Rabi Moshe Ben Maimon) reafirma esta verdad diciendo que “este es el fundamento de todos las fundamentos, y el pilar de toda sabiduría: saber que existe el ser el primero que trae todas las existencias a la existencia; que todas las existencias de los Cielos y la Tierra, y entre ellos, derivan su existencia sólo de la verdad de su ser.”

Moshé sigue reiterando el Pacto entre Dios, el amor y Su Pueblo y la alerta sobre las consecuencias de seguir las fantasías y las ilusiones del ego en lugar de dividir permanentemente a él, y le recuerda a Israel de las Diez Declaraciones (Devarim 5:6-17), siguiendo sus caminos , y manifestando sus atributos: “Por todo el sendero que les ha ordenado el Eterno, vuestro Dios, andaréis, a fin de que vivan y les vaya bien, y prolonguen los días en la tierra que habéis de heredar.” (Devarim 5:30).

Este es el contexto que precede a la declaración más importante del judaísmo, que define la Unicidad de Dios, el Amor, con su creación a través de la conciencia de su pueblo, Israel. Es Israel quien da pleno sentido a esta afirmación, porque Israel es a quien se le ordena ser consciente de ello: «Escucha (entiende), Israel: el Señor es nuestro Dios, el Señor es Uno” (Devarim 6:4). Aunque esta afirmación se hace por nuestro maestro Moishé, en realidad Dios, el Amor, que se proclama en la primera persona plural. Esta es la culminación de la Unidad de Israel con el Creador, e Israel como el administrador de esta fundación divina. El verso es seguido por una explicación clara de este principio, porque es una declaración dinámica que implica una conciencia activa. Esta explicación es la forma en que nos damos cuenta de que la conciencia (Devarim 6:5-25), y El amor es su fundamento esencial. Mientras estemos en, para y con el amor de Dios, seremos uno con Él. Los versiculos resaltan la importancia de ser siempre conscientes de las formas y atributos del amor en prácticamente todo lo que hacemos día y noche. Este lazo de amor que ejemplifica la Unidad no permite ningún tipo de separación, ya que este amor sólo convive con sus maneras y atributos, y nada más. Cuando decidimos separarnos del amor, las consecuencias son simbólicamente ilustradas en el Tanaj como “ira” y “venganza” derivado de “los celos”, y son los celos, en un buen enfoque y uso aquellos que nos mantiene unidos a Él: “Porque el Eterno, tu Dios, que habita en medio de ti, es un Dios celoso; no sea que se encienda la ira del Eterno, tu Dios, contra ti y te destruya de sobre la faz de la tierra. ” (Devarim 6:15).

De hecho, somos destruidos cuando elegimos vivir en la fantasía y no en su Verdad: “porque ellos desviarán a tu hijo de en pos de Mí y servirán a otros dioses; así se encenderá la ira del Eterno contra ustedes, y te destruirá rápidamente.” (Devarim 7:4), “Porque pueblo santo eres para el Eterno, tu Dios; a ti te escogió el Eterno, tu Dios, para que le seas un pueblo querido, por encima de todos los pueblos que hay sobre la faz de la tierra.”(Devarim 7:6). Ciertamente, no todo el mundo es tocado e inspirado por el amor para estar en sus caminos y manifestar sus atributos, por lo tanto, si nuestros antepasados fueron elegidos junto con sus descendientes, nosotros, como una unidad de Israel debemos respetar este patrimonio mediante la elección de nuevo del amor: “No por ser vosotros más numerosos que todos los pueblos os ha tenido afección el Eterno y os ha escogido, porque vosotros erais el menos numeroso de todos los pueblos”(Devarim 7:7). Vamos a honrar el legado de nuestros antepasados, vamos a honrar amor por el bien del amor.

Va’etchanan or Va’eschanan (ואתחנן — Hebrew for “and I pleaded,” the first word in the parshah) is the 45th weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the second in the book of Deuteronomy.

The forty-fifth reading from the Torah and the second reading from the book of Deuteronomy is named Va’etchanan (ואתחנן), which means “and I besought.” The title comes from the first verse of the reading, which says, “I also pleaded (va’etchanan) with HaShem at that time” (Deuteronomy 3:23).

The portion completes the historical prologue of the Deuteronomy covenant document and begins a rehearsal of the stipulations. Part of that rehearsal is a repetition of the Ten Commandments and the famous first passage of the Shema: Deuteronomy 6:4–9.

Parshas Va’etchanan continues with Moshe Rabeinu’s rebuke of the Jewish nation right before he is to pass away, as the Jews are poised just across the Jordan river from entering into the holy land.

1st & 2nd Aliyot: Moshe beseeched HaShem to enter the Land. However, he seemingly blamed the nation when his request was turned down. Moshe explained the foundation of our divine mission, which will be recognized by the other nations. Moshe stressed allegiance to HaShem and the consequences to ourselves and our children if we do not keep the law.

3rd & 4th Aliyot: Moshe designated the Cities of Refuge, and reviewed the entire experience of Revelation.

4th, 5th & 6th Aliyot: Moshe stressed the reaction of the nation after te giving of the Torah, and forewarned them not deviate from the Torah, either to the right or the to the left. The first paragraph of Shema is recorded. (6:10-15) Moshe warned the people about the dangers of prosperity, and directed them to keep the commandments and remember the Exodus. Moshe forewarned them about the dangers of assimilation and told them to always remember that they are the Chosen People.

Moshe ends the parsha by telling us that God is faithful to keep His covenant with those that love him and keep his commandments, therefore we should keep his mitzvot and do them.

I pleaded with the Lord at that time, saying, 24 "O HaShem, You who let Your servant see the first works of Your greatness and Your mighty hand, You whose powerful deeds no god in heaven or on earth can equal! 25 Let me, I pray, cross over and see the good land on the other side of the Jordan, that good hill country, and the Lebanon." 26 But HaShem was wrathful with me on your account and would not listen to me. HaShem said to me, "Enough! Never speak to Me of this matter again! [Devarim 3:23-26]

The opening line of the week reading reminded me of the old Rolling Stones song which is the title I have chosen.

Moses pleads with HaShem to let him cross over with Israel into the Promised Land.  HaShem not only is angry with Moses, but also advises him to never speak of the matter again.  Yikes!!

There are times when HaShem will not give us what we want no matter how much we beg and plead our case.  Why?  I believe that everything that HaShem does is because He loves us and it is for our benefit. 

Following the attack on the World Trade Center on September 11, 2001 many stories emerged of people who were late arriving to work that morning.  Sometimes it was due to a traffic jam, or that the car would not start.  I wonder how many people were complaining about being late for work that morning, prior to knowing the events of that day.

If we examine the life of Moses we may get a glimpse into why HaShem did not allow him to cross over into Eretz Yisrael (the land of Israel).  Moses is considered by many to be one of the greatest Rabbis ever.

Imagine what may have happened had he been able to enter the land.  Yehoshua (Joshua) may not have developed into the leader which he became because people would have still looked to Moses for help.  Conversely, what if Yehoshua had developed into a great leader?  It may have lead to comparisons between the two men.  It may have lead to possible rivalries or bitterness.  It could have diminished Moses status as a leader in Israel.

However, due to the fact that Moses was not allowed to go allows us to continue to hold both leaders in high esteem.

So the next time HaShem doesn’t answer your prayer, or you find yourself in a difficult situation, remember to thank HaShem for the traffic jams in your life!!