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ut,jbi vacug s; Volume 28 No. 46 VA’ETCHANAN Daf Hashavua 20 August 2016 • 16 Av 5776 Shabbat ends in London at 9.04pm Artscroll p.958 • Hertz p.755 • Soncino p.1008 Shabbat Nachamu This edition of Daf Hashavua is dedicated by the Felder family in loving memory of Naomi l’’z on her third Yahrzeit (12 Av) Solutions in The Ten Commandments Test the Sidrah by Rabbi Yoni Birnbaum, Hadley Wood Jewish Community This past June, various news outlets reported that Rabbi Shimshon Raphael Hirsch (d. 1888) sees in refugees arriving in the UK who presented the particular order of the Commandments a themselves as Christian converts were being profound expression of the perspective G-d tested on their knowledge of the Ten wishes us to develop towards the rest of the Commandments. The concern of the Home Office Torah. The first five commandments concern our was that their conversion might have been relationship with G-d. The second five concern motivated by a desire to claim asylum. It was our relationship with others. Yet a closer look concluded that one of the best reveals that the first half begins with ways of testing this was by asking laws relating to the intellect, such them some ‘basic knowledge as belief in G-d (1) and ends with questions’ about their faith, practical rules exercised through including reciting the Ten physical actions, such as keeping Commandments by heart. Shabbat (4) and honouring Perhaps understandably, this parents (5). The second half, by policy has aroused contro- contrast, begins with prac- versy. One asylum seeker whose application was tical laws such as not to murder turned down because he failed the ‘Ten (6) and ends with the intellectual rule not to Commandments test’, acknowledged that the covet the property of others (10). According to authorities have a “real challenge on their hands”. Rabbi Hirsch, the message is that ‘religion’ and “If you've come to faith in an underground worship, symbolised by the first half, may begin in house church,” he argued, “you're not going to the mind, but must end in positive action. know when the date of Pentecost is. They should Conversely, social legislation of the type detailed be trying to understand the difference between in the second half, may begin with laws head knowledge and heart knowledge”. governing action, but must ultimately penetrate the intellect itself in order to have a lasting This issue illustrates just one aspect of impact. the exceptional complexities surrounding the ongoing migrant crisis in Europe. However, Perhaps we can say, therefore, that in the Jewish it is also fascinating to note how central a view, there is truly no conflict between role the Ten Commandments, repeated for ‘knowledge of the head’ and ‘knowledge a second time in this week’s sidrah, con- of the heart’. As symbolised by the Ten tinue to play in world affairs, far beyond Commandments, together it all forms one, the borders of Judaism. inseparable whole. Finding Consolation by Rabbi Emanuel Levy Palmers Green & Southgate United Synagogue, The opening verses of this week’s sidrah miracle which occurred under describe Moshe’s heartfelt plea to enter the Yehoshua was actually Land of Israel. Yet, despite his prayers, he was preceded by a similar event still refused entry, on account of his previous which took place under sin when he struck the rock in order to bring Moshe. In order for forth water for the Israelites, instead of Yehoshua to press home his speaking to it (Bemidbar 20:11-13). His prayers defeat of the Amorites before went unanswered. This seems harsh treatment nightfall, when the enemy would for a man who had devoted his entire life for escape into the darkness, he needed more his people and had borne their sorrows as his hours of daylight. G-d therefore caused the very own. Even if the decree against him was sun to miraculously stand still in the sky, irrevocable, could he not, at the very least, allowing Yehoshua to complete his victory (see have been granted some words of consolation? Yehoshua 10:12). Rashi (to Devarim 2:25), Rashi (d. 1105) provides us with explaining the Talmud’s statement, writes that an answer. G-d replied to this same phenomenon took Moshe’s request by saying, “let place under Moshe, in the that suffice” (“Rav lach”) i.e battle against Og. pray no more. Yet Rashi gives We can now understand the us another meaning to these answer which G-d gave to words. “Rav lach” actually Moshe’s request to enter the implied ‘there is much reserved Land. ‘Rav lach’ means ‘great for you’. In other words, Moshe things will happen, because was consoled by the fact that of you. You are a trail blazer’. he would be rewarded for his life’s work in The Patriarchs paved the way for their the World to Come. descendants. For example, the ten trials which Rabbi Yosef Salant (d. 1981) provides us with Avraham endured, without complaint, have another answer. The Jewish people under enabled us, his descendants, to negotiate Yehoshua (Joshua) were obliged to wage war countless difficulties without renouncing our against the idolatrous inhabitants of Israel and faith. So too with Moshe. The great miracle conquer the Land from them. Moshe had which Yehoshua experienced was facilitated begun this process by defeating the kings Og because Moshe had performed the same and Cheshbon, whose territory lay in miracle years before. Moshe began the miracle Transjordan. It is these successes which were which Yehoshua built upon. referred to by Moshe in the second verse of This was the consolation afforded to Moshe. our sidrah: “You G-d, have begun to show He could now pass away, secure in the Your servant Your greatness and Your strong knowledge that his great deeds would be hand” (Devarim 3:24). Moshe therefore emulated by his descendants. His own life wished to complete the conquest by entering would give them strength for the future. the Land itself. In that way his memory would be perpetuated The Talmud (Ta’anit 29a) tells us that a famous for all time. The Structure The Amidah (Standing Prayer) of Prayer Rabbi Daniel Epstein, Cockfosters and N Southgate Part 4 United Synagogue (All page references are to the green siddur) Let us draw an example from the first 3 of the 13 intermediate blessings: All of the prayers in the morning service, from the very first utterance of ‘Modeh Ani’ when 1. Knowledge – one might have assumed we wake up, to the final phrase of the that asking for forgiveness should come first. Mourner’s Kaddish at the very end, lead up to After all, how are we supposed to ask things and then away from the central Amidah from G-d when our mistakes remain (standing prayer) (p. 74-96). unaddressed? Yet we see from this place- ment that forgiveness has pre- Nowadays, this prayer is called requisites: awareness of self either the Amidah or the Shmoneh and appreciation of the context Esrei – the 18 (Blessings), even of sin. The first blessing, therefore, though a 19th blessing was sub- asks G-d for understanding. sequently added by the Talmudic sage Shmuel HaKatan around the 2. Repentance – once we have end of the Second Temple period. understanding, and realise we However, Rabbinic literature refers may have strayed, we immediately to it simply as ‘Tefilah’ – ‘the Prayer’. ask G-d to help us restore our relationship with Him. In the most simple terms, the Amidah prayer can be split into 3. Forgiveness – now that we have three sections that comprise a single knowledge to appreciate good from bad, and conversation: have started our journey back towards closeness to G-d, we can ask for forgiveness. “1. G-d, You are great. 2. This is what we need. 3. Thank You for listening and for all So the blessings continue, evolving through that You do for us.” aspirations such as health, prosperity, justice, the rebuilding of Jerusalem and redemption. Perhaps this overall simplicity is its genius. Moreover, in framing the central prayer in The Talmud raises an interesting dilemma; this way, we are informed about the correct should prayers be freely expressed by each approach when requesting things in our lives. person praying, or should they follow a preset Be gracious. Be focused. Be grateful. format and text? The decision was taken to formally set the prayers – especially the The Amidah prayer is beautifully arranged; Amidah. However, it remains important to each individual blessing could fill a volume think about our personal needs during each of interpretation by itself. I would like us specific request, so that the prayers do not to understand the main section, contain- become a fixed, static task (Berachot 29b). ing 13 requests, as a natural and logical sequence (i.e from p.80: “Atah Chonen...”- I invite you to read through the translation, “You grace humanity with knowledge…” until think about the logical sequence and find p.88: “...Shomeya Tefila” – “…Who listens inspiration in the majesty and elegance of to prayer”). this most central of prayers. Insights into Alexander’s Roots Jewish History by Rebbetzen Ilana Epstein, Cockfosters & N Southgate United Part 46 Synagogue; US Living & Learning Head of Project Development Philip II of Macedonia, with a united Greek HaLevi c. 1140), the Rema (Rabbi Moses army, started to push back the Persian Iserles d. 1572), Seder HaDorot (Rabbi Yechiel conqueror through Macedonia and on Heilprin d. 1746) and the Magen Avraham through Thrace. Philip did not see his vision (Rabbi Avraham Gombiner d.1682).