Parashat VaEtchanan פָּרָשַׁת וָאֶתְחַנַּן

Let's examine the Torah Reading...

In the beginning of the Parsha, Moshe prays to Hashem to repeal God’s decree that Moshe not be able to enter the Promised Land.  Moshe actually makes two requests at this time.  

• To enter the Promised Land
• To see the Promised Land

Hashem’s response was to permit Moshe to see the land, but not to enter it.  We sometimes overlook the fact that part of Moshe’s request was granted.  We must take note that just as Moshe was denied certain parts of his petition, so too when we pray we hope that what we pray for is met favorably in God’s eyes.  

Nevertheless there is no guarantee that Hashem will grant us our request, just as he does not fully grant Moshe’s.  The power of prayer is often spoken about in order to motivate us to enter into a true dialogue with the Almighty.  Prayer is important and represents a major ingredient in our relationship with Hashem.  Just the fact that Hashem would listen to our request is valuable and elevates us to enormous status.  It is a true act of Divine chesed to even be granted an audience with the King. 

Moshe is considered by many as the first king of Israel.  If he were granted his request to enter Israel, what would be his status?  It is very difficult for a king, especially one of Moshe’s stature, to enter into another career in retirement.  He never made the request to remain as the leader of the nation and consequently we cannot envision a Moshe in retirement.  

(We currently have several retired presidents of the United States.  Several of them have acted as unofficial ambassadors for the country, as in the case of former President Bush and President Clinton.  Another one published his real views and devalued his own prestige as in the case of President Carter.  Very few presidents ever retired and went into an illustrious career in retirement.  One name that comes to mind is John Quincy Adams who was not a popular president.  After his defeat for reelection he went on to spend over 17 years as a member of the House of Representatives, representing his home district (Plymouth) in Massachusetts.  He was an eloquent speaker on behalf of many causes, especially anti-slavery.)  

What would Moshe Rabbeinu retire to?  As Yehoshua would become the next king of Israel, perhaps Moshe Rabbeinu would become the head of the Sanhedrin, or the Rosh Yeshiva par excellence.

The Ten Commandments are repeated in this week’s reading.  One of the distinctions between the previous reading and today’s is the verb used for the mitzvah of Shabbat.  The difference between Zachor and Shamor, between Remembering Shabbat and Guarding Shabbat, is the distinction between the positive and negative commandments intertwined in Shabbat.  Many people are quite particular in observing Shabbat properly and not transgressing any of the prohibitions of Shabbat, which are quite numerous.  The greater challenge of Shabbat is not only observing the prohibitions, but how do we create the spiritual positive energy that Shabbat is supposed to engender?  

The positive commandments of Shabbat also need to be emphasized in the same fashion.  Singing Zemirot and creating the special atmosphere of the Shabbat banquet certainly promotes this idea of the positive energy of Shabbat.  We truly must go beyond that.  During these summer months when the Shabbat afternoon is lengthy, how are we observing Shabbat during those hours?  Do we feel energized spiritually in order to create the positive atmosphere of Shabbat?  The magic of Shabbat is even greater in the off hours of the day. Try it and see what I mean. 

Haftorat VaEtchanan:

This is the first of seven Haftorot of Consolation leading up to the Yomim Noraim.
"Comfort ye, comfort ye My people saith your God"  (Isaiah 40).  The Midrash (Yalkut Shemoni) in this verse proclaims:  "May it be a comfort for those above and for those below, for the living and for the dead, for this world and the world to come."  This Midrash seems to be conveying an important message.  Unless comforting or consolation is total, there is no real comfort at all.  To comfort an individual or a people half-heartedly is no consolation.  In fact, the Midrash elsewhere states that when Yeshayahu first mouthed the words "Nachamu, Nachamu," the Jews wanted to kill him.  It is only when he completed his message with "says your God" that they were assuaged.  The Jews at the time were so distraught and in such despair that nothing short of a direct message of comfort from Hashem would do.  Anything less would ring empty of meaning and speak poorly of the messenger.  When we as individuals are put to the challenge of having to offer comfort such as on the occasion of comforting mourners, we must be aware of the same hazards of offering incomplete Nechamah.  In essence, saying "the right thing" at the right time is an art.  

May we all rise to the level of artists when called upon to soothe another human being.