Moses continues the discourse begun in last week’s portion of Devarim.

● The portion begins with Moses reviewing his plea for God to allow him access to Eretz Yisrael. As the Etz Hayyim commentary suggests, Moses was not pleading on his own behalf as much as he was calling attention to “great virtue” and responsibility for living in the Land of Israel. This responsibility resonates with us as Israel continues its existential war against the barbarians of Hamas and Hezbollah. The agonizing challenge continuously faced by the Israeli military is to destroy terrorists imbedded in civilian areas while limited damage to the people of Gaza. Although many Gazans have encouraged and enabled Hamas, the Israeli military fights with great virtue. Nevertheless, after October 7, the great virtue requires responsibility for protecting the Land of Israel and its people.

● Moses reminds the people that the laws imparted to them will not only lead to greater wisdom but will earn them respect from other nations. While history demonstrates a checkered relationship with other countries (you think?), the Torah suggests that it is our creed and the contents thereof, which define Israel on its land. What characterizes most nations is the mere fact of living on independent land; what defines Israel is its behavior and character while living on that land. That morality, however, does not mean allowing Hamas or any terrorist group to violate even one Israeli citizen.

● The Torah portion repeats the Ten Commandments, with some modifications (“Observe” the Sabbath day rather than “Remember” the Sabbath day). Why repeat? It is possible that Moses is speaking to the children of those Israelites who left Egypt. A new generation requires a new charge. As you read the second commandment (…visiting the guilt of the parents upon the children, etc.) recognize how powerful is the link between parent and child. While Judaism (see Ezekiel) will eventually adopt the notion of individual responsibility, a parent’s character and legacy will impact future generations. We cannot hold our parents accountable for our individual indiscretions, but the example our parents establish for us will have far‑reaching consequences, perhaps for multiple generations.

● The Shma and V’Ahavta are also included in Va’etchanan. As the Etz Hayyim commentary suggests, the Shma is not just a creedal statement about monotheism, but the beginning of a practical application of that creed. The Shma teaches about prayer, about listening to God, and about instructing our children.

● Questions to Consider:

- Read the commentary about the Ten Commandments. How does the commentary explain the Sabbath rest for slaves and servants?

- What does the commentary suggest about our ability (and responsibility) to LOVE God?

Haftorah Reading: Isaiah 40:1-26

With this week’s Haftorah, we begin the seven Haftorahs of Consolation. We just commemorated Tisha B’Av, a day of national mourning for the two Jerusalem temples and for other national disasters in Jewish history. Near the conclusion of Tisha B’Av we begin to focus on the patterns of national rebuilding and reconciliation; how Judaism is not a tradition of disaster and victimization but a tradition of future and hope. For the next seven Sabbaths, the Haftorahs (all from Isaiah) reflect the theme of hope. Today’s Haftorah begins with the famous words “Nahamu, Nahamu Ami – Comfort, oh comfort My people.” Through these words, Isaiah consoles the people, assuring them that God will once again stand beside Am Yisrael as the nation recovers from exile. Based on the initial words of the Haftorah, this Sabbath is designated as Shabbat Nachamu, the Sabbath of Comfort.