SEDRA: Va'etchanan HERTZ CHUMASH P.755 Deuteronomy Chap. 3 verse 23

This week's Sedra is generously sponsored by Herschel Davis.

SYNOPSIS:

Continuing his First Discourse to the Israel, Moses recalls how he entreated G-d to allow him to cross the Jordan river together with his people. The request is denied. Instead, he may view the Promised Land from Mount Pisgah while it will be Joshua, whom he is to appoint as leader, who will lead the Israelites into the land.
The central theme of most of the Sedra discusses how Israel is to aspire to become a "Chosen People". The greatness of Israel will not be in their numbers but will reside in their adherence to G-d's statutes and commandments. This is their "wisdom and their understanding in the eyes of the nations" when they will, on hearing of the Torah, proclaim: "only a wise and knowledgeable people... could have such righteous laws ... as those contained in the Torah."
In meeting their challenges as a people they would always be inspired by the experience at Mt Sinai when they heard the Voice of G-d proclaiming the Ten Commandments. They saw no shape or form on that occasion and should thus observe the prohibition against making any graven images. Disobedience to this principle or lack of loyalty to the Torah would result in exile and being scattered among the nations. However, even in this event, sincere repentance would lead to G-d's mercy and forgiveness.
Moses then designated the cities of Bezer, Ramot and Golan, east of the Jordan as Cities of Refuge for anyone who killed a person accidentally. Moses then began his Second Discourse outlining the foundations of G-d's covenant with Israel.
He repeats the Ten Commandments to the nation as G-d's covenant with Israel. He recalls the awesome experience and how the people had pleaded with him to speak to G-d on their behalf.
The Sh'ma, affirming G-d's unity, the love we should show Him and the transmission of our precious heritage to future generations is then recorded. The "signs" as aids to remembrance of our obligations as Jews, should be bound on the hand and head (as tephillin) and on the doorposts of our homes and gates (Mezuzah).
Moses cautions the people of the all too human phenomenon of forgetting G-d's close relationship with them when they have settled in the land and enjoy His blessings and prosperity. Idol worship is to be assiduously avoided for it would only result in destruction. Future generations must be trained in living according to G-d's commandments and should be enthusiastically be told of G-d's miraculous deliverance of His people from Egypt. Was there ever a nation which beheld Divine Revelation or was extracted from the midst of another nation as was done to our people in Egypt?
Moses warns against intermarriage since this will turn away the hearts of their children from G-d and will lead to Israel's destruction. For Israel is a Holy People to whom G-d showed his love by redeeming them from slavery and they must reciprocate this love through observing His commandments.

HAPHTORAH HERTZ CHUMASH P 776 Isaiah Chap 40.

This is the first of the seven Haphtarot of Consolation following the sad period leading up to Tish'a B'av. The opening words "Nachamu Nachamu Ami" "Comfort ye, comfort ye my people" set the tone of comfort and encouragement which have sustained our people through centuries of persecution.

TELL ME RABBI............SWAYING IN JEWISH PRAYER

Many people have a tendency to sway back and forth while they pray or studying. In Yiddish this is called "shockeling"..
Jews swaying in prayer are already noted by medieval Christian and Muslim observers. It was once used to prove that a Marrano who swayed while he prayed was still practising Judaism. Mohammed (in a version of the Koran) tells Muslims "do not be like the Jews, who ... sway to and fro".
In Yehuda Halevi's "Kuzari", written 1130 as a dialogue between a non-Jewish King interested in Judaism (who eventually converts) and a Rabbi, the king asks, "..why do Jews sway ...when they read religious books?" The Rabbi answers, ".. to awaken a natural warmth. However, it seems to me that...since ten or more men would read from one book... each ... would need to bend ... to look ... and then stand up, ( the book being below them), and so there was continual bending and standing...eventually, it became a custom, because children observing their parents copied them...". Halevi regards shockeling as not religiously significant but as a custom which arose because earlier generations had to share a few prayer books.
Rabbi Yehuda Hachasid in "Sefer Chasidim", (1100's) describing the customs of "Chasidei Ashkenaz", a group of mystics, states that "one must sway... during prayer, as it is written "All my bones shall say Lord who is like thee"(Psalm 35). A similar reason is adduced by an earlier group of mystics describing shockeling as a religious dance in which the body combines with the soul to praise God.
The Zohar (Book of Mysticism) describes shockeling through a parable: as a flame dances around a wick, so when a Jew studies or prays, his soul is ignited and moves from place to place. It is further explained that the soul yearns to leave the body to reunite with God, as the moving flame darts from place to place trying to reach beyond itself.
For the Vilna Gaon shockeling helps to keep one awake during the prayers! But he discourages excessive swaying as it diminishes concentration.
R. Isaiah Horowitz (mid 1600's) quotes an opinion which states shockeling " breaks .. concentration and standing without swaying aids concentration." Some Rabbis regard swaying during prayer as disrespectful to God.
The Magen Avraham (a commentator on Shulchan Aruch) permits shockeling except during the Amidah for then one is standing before a king, and swaying is undignified when addressing a king.
The Aruch Hashulchan writes, "..There are those who sway and those who don't ; it depends on one's nature. If swaying increases concentration, sway, and if concentration is clearer when standing straight, do so, and all should be done for the sake of Heaven." Sincerity, as always, is the key".