Shabbat Slichot - Nitzavim-Vayelech

Deuteronomy 29:9-63:9

This week's commentary was written Leah Houseman, writing as Sophia Bar-Lev, for InTune With Torah.

This Shabbat is the last Shabbat before Rosh Hashana and we are preparing ourselves to face judgment. Jewish tradition teaches us that the judgment on Rosh Hashana concerns the events of this world. As we recite in this majestic prayer:
On Rosh Hashana will be inscribed and on Yom Kippur will be sealed: how many will pass from the earth and how many will be created; who will live and who will die; who will die at his predestined time and who will die before his time; who by water who by fire; who by sword who by beast; who by famine, who by thirst; … who will rest and who will wander; who will live in harmony and who will be harassed; who will enjoy tranquility and who will suffer; who will be impoverished and who will be enriched; who will be degraded and who will be exalted.

But although the prayer service informs us about the sorts of matters that are decided on Rosh Hashana, it is less explicit about the considerations that enter the deliberations of the heavenly court. Consequently, it is all too easy to miss the entire point of the day. Not only does such an error result in a missed opportunity, it also opens the door to the possibility of failing to obtain the best possible judgment.
Judgment is a concept related to reward and punishment. Thus, a decree for a trouble-free, healthy life in the coming year represents a reward, while a bad decree that results in poverty and sickness is a punishment.

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Ki Tavo

Deuteronomy 26:1–29:8

Twice Warned

The two extended warnings for breaking the covenant reflect the changing relationship between the people of Israel and God as well as the two different exiles.

By Rabbi Haskel Lookstein. Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

The Tokhackah, G-d's stern warning to the Jewish people of what will befall them should they stray from His commands, appears twice in the Torah, first in Parashat B'hukotai and again in this week's parashah.

This follows the ruling of the prophet Ezra, "that they read the curses in Torat Kohanim (Leviticus) before Atzeret (Shavuot) and the ones in Mishneh Torah (Deuteronomy) before Rosh Hashanah."

The link between the Tokhakhah and Shavuot--the anniversary of our acceptance of the Torah--is readily understandable. But what accounts for the connection between this week's Tokhakhah and the start of the New Year?

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Ki Teitzei

Deuteronomy 21:10–25:19

And Your Camp(s) Shall Be Holy

The laws regarding the purity of the Tabernacle and the purity of military camps remind us to ensure the sanctity of all of our dwelling places.

By Rabbi Avraham Fischer for MyJewishLearning.com

Shortly, the people of Israel will begin its national life, including the conquest and settlement of the land.

And when Israel goes to war, Moses teaches, the Torah continues to maintain its concern for sanctity:

(10) When you go out as a camp (mahaneh) against your enemies, you shall be on guard against any bad thing. (11) If there will be among you a man who will not be pure because of an incident of the night, he shall go forth outside of the camp (la'mahaneh); he shall not come inside the camp (ha'mahaneh). (12) And it shall be towards evening, he shall wash in water, and when the sun has set he may come into the camp (ha'mahaneh). (13) And a designated place shall you have for yourself outside of the camp (la'mahaneh), and you shall go there outside. (14) And a spade shall you have for you with your implements; and it shall be when you sit outside, you shall dig with it, and you shall turn back and cover your discharge. (15) For Hashem, your G-d, walks in the midst of your camp (mahanecha), to save you and to deliver your enemies before you; and your camp(s) shall be (v'haya mahaneycha) holy; and He will not see in you any indecent thing, such that He will turn from behind you (Deuteronomy 23).

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Shoftim

Deuteronomy 16:18–21:9

Wary Of War

The understanding that Israelite troops were addressed on two different occasions before they entered war reflects the idea that our reactions to war often depend on its imminence.

By Rabbi Avraham Fischer. Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations on MyJewishLearning.com

Judges and the judiciary system, the king, the kohanim (priests), and the prophet--each contributes to the nation, each interacts with the other, so that the Children of Israel can function as the nation of the Torah.

When the Children of Israel goes to war, all segments of the realm are involved, both on the military and the spiritual level.

Before the battle, the kohen (priest) who has been anointed for war (mashuach milchamah) addresses the troops:

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Re'eh

Deuteronomy 11:26–16:17

By Rabbi Avraham Fischer for the Orthodox Union.

UPON ENTERING THE LAND, Moshe instructs the people of Israel, not only to serve Hashem exclusively, and to avoid any contact with idolatry, but to eradicate any vestige of idolatry:

These are the statutes and the judgments, which you will observe to do in the land which Hashem, the G-d of your fathers, has given you to inherit, all the days that you live upon the earth. You shall utterly destroy all the places in which the nations that you are about to dispossess worshipped their gods, upon the high mountains and upon the hills and under every leafy tree. And you shall topple their altars, and you shall shatter their pillars, and their asherahs you shall burn in fire, and the images of their gods shall you cut down; and you shall destroy their names from that place. You shall not do so to Hashem, your G-d. But at the place which Hashem, your G-d, will choose from all your tribes to put His Name there, to His habitation shall you seek and there shall you come (Devarim 12:1-5).

THE VERSE "You shall not do so to Hashem, your G-d" comes as a surprising transition in this passage. Rashi, based on the Sifrei (Re'eh 7), presents three different ways of understanding the function of this verse, "You shall not do so":

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Eikev

Deuteronomy 7:12–11:25

Empowering Fear

Moshe teaches the people that their achievement of true fear of God will allow them to not fear any enemy.

By Rabbi Avraham Fischer on MyJewishLearning.com The following article is reprinted with permission from the Orthodox Union.
In preparing the Children of Israel for the conquest of the land of Canaan, Moshe anticipates the people's trepidation, and he promises Hashem's ongoing support:

Perhaps you might say in your heart, "These nations are more numerous than I; how can I dispossess them?" You shall not be afraid (lo tira) of them.

You shall surely remember that which Hashem, your God, did to Pharaoh and to all of Egypt: The great tests which your eyes saw, and the signs and the wonders, and the strong hand, and the outstretched arm whereby Hashem, your God, brought you out--so will Hashem, your God, do to all the nations before whom you are afraid (yarei). Furthermore, Hashem, your God, will release the hornet against them, until the destruction of those who are left and those who hide themselves before you. You shall not be intimidated/frightened (lo ta'arotz) before them, because (ki) Hashem, your God, is in your midst, a God Who is mighty and feared (nora) (Devarim 7:17-21).

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Shabbat Nachamu - Va-et'chanan

Deuteronomy 3:23–7:11

Beyond The Letter Of The Law

Doing what is "right and good" in the eyes of God means promoting the values of the Torah beyond the explicit laws.

By Rabbi David Movsas; The following article is reprinted with permission from the Orthodox Union on MyJewishLearning.com

Va'et'hanan confronts us with an apparent redundancy.

Several admonitions throughout the parashah command us to observe the laws taught by Moshe [Moses]. Then, toward the end of the parsha, we are told, "And you shall do that which is right and good in the eyes of God."

What new instructions does this verse add? Surely, doing what is "right and good" is already a part of the numerous injunctions already presented. If one observes all the commandments and prohibitions set forth in the Torah, does he not accomplish what is "right and good in the eyes of God?" What new obligation does this verse apply?

Both Rashi and the Ramban understand this verse to denote a level of behavior that is lifnim mishuras hadin, above the letter of the law. To appreciate the full spirit of the law, one needs to read between the lines of the Torah, and one who does this shows a sincere desire to observe Hashem's bidding.

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