VAYELECH Vol.31 No.2.qxp_Layout 1 14/08/2018 13:07 Page 1

15 September 2018 6 Tishrei 5779 Shabbat ends London 8.03pm Jerusalem 7.22pm

Volume 31 No. 2 Artscroll p.1094 | Haftarah p.1204 Hertz p.887 | Haftarah p.891 Soncino p.1149 | Haftarah p.1155 Shabbat Shuva

In loving memory of Susi and Freddie Bradfield Sara Gitel bat Mordechai Menachem l’’z and Yaacov ben Zvi l’’z

“When all Israel comes to appear before the Lord, your God, in the place that He will choose, you shall read this before all Israel, in their ears” (Devarim 31:11). 1 VAYELECH Vol.31 No.2.qxp_Layout 1 14/08/2018 13:07 Page 2

Sidrah Summary: Vayelech

1st Aliya (Kohen) – Devarim 31:1-3 against Him to other gods. God’s anger will flare Parashat Vayelech starts with Moshe telling the against Israel, and he will “hide His face” from people that he no longer has the right to lead them, as if He is unaware of their sufferings them, as he is not going into the Land with them (Rashi). God commands Moshe to write the (see Rashi). Rather, Yehoshua (Joshua) will lead Song of Ha’azinu, (next week’s sidrah), and teach them across the Jordan, as God had decreed. it to the people (Rashi).

Question 2nd Aliya (Levi) – 31:4-6 : In what way did God appear to Moshe Moshe continues by assuring the nation that they and Yehoshua at the entrance to the Tent of will conquer their enemies in Cana’an, in the Meeting? (31:15) Answer on bottom of page 6. same way that God allowed them to defeat the mighty kings Sichon and Og. However, they must 6th Aliya (Shishi) – 31:20-24 make sure to destroy the idols that they will find God continues with His message. After He brings there (see commentary of Ibn Ezra). the nation to the Land “which flows with milk and honey”, excessive enjoyment of that 3rd Aliya (Shlishi) – 31:7-9 abundance will lead them to idol worship. In front of the nation, Moshe summons Yehoshua Reading the Song of Ha’azinu (the following and tells him to be “strong and courageous”. sidrah) will remind them that they were warned God will go “in front of” Yehoshua and will not of the consequences of rebellion. forsake him. Moshe writes the entire Torah and gives the scroll to the Kohanim and the elders. 7th Aliya (Shevi’i) – 31:25-30 Moshe finishes writing the and tells 4th Aliya (Revi’i) – 31:10-13 the Levi’im to place it next to the Aron (Ark). Moshe instructs the people in the mitzvah of Moshe notes that in his life-time, the people have hakhel. Just after the end of every seventh year been “rebellious and stiff-necked” and that this of the agricultural cycle (shemitah), on Succot, all will carry on after his death. the people are to gather in Jerusalem, young and old, to hear the king read parts of the Torah. Haftarah Hearing these words will encourage learning This is a special haftarah, read on Shabbat Torah and fear of God. Shuva, between Rosh Hashanah and Yom Kippur. It is made up of three parts, from the Point to Consider: Why was ‘hakhel’ specifically Biblical prophets Hoshea, Yoel and Micha. The designated to be just after the shemitah year? first part calls on Israel to return to God; even (31:10) after sinning, their return will be lovingly accepted. The second part emphasises that our teshuvah (return/repentance) has to be (Chamishi) 5th Aliya – 31:14-19 sincere and heartfelt, not superficial. The last God calls Moshe and Yehoshua to stand by the section states that God is unique in His entrance to the Tent of Meeting (ohel moed ), readiness to pardon. where He tells them that the nation will turn

United Daf Hashavua Produced by US Living & Learning together with the Rabbinical Council of the United Synagogue Editor: Rabbi Chaim Gross Editor-in-Chief: Rabbi Baruch Davis Editorial Team: Rabbi Daniel Sturgess, Michael Laitner, Sharon Radley Available also via email US website www.theus.org.uk ©United Synagogue To sponsor Daf Hashavua please contact Gila Howard on 020 8343 5699, or [email protected] If you have any comments or questions regarding Daf Hashavua please email [email protected]

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The Bigger Picture by Rabbi Baruch Davis, Editor-in-Chief Daf Hashavua, Chigwell & Hainault United Synagogue

Imagine tens of thousands (Succot). Finally, just the sheer spectacle of this of Jews of many origins taking place in front of many thousands of fellow and backgrounds at a Israelites would be truly memorable. Musaf service, fully attentive to the chazzan and then All these factors were designed to achieve a anticipating the next part of specific goal: “in order that they hear, and in order the service in total silence. that they learn and fear the Lord, your God, and This was the scene that I they will be careful to do all the words of this encountered on Chol Hamo’ed Succot 2014, as Torah” (continuation of the verse 31:12, quoted I stood on the steps leading down to the Kotel above). (Western Wall) in Jerusalem. The large public Birkat Kohanim, the priestly blessing, was about to begin. Although Birkat Kohanim occurs every Why did Moshe mention Hakhel only on the last day in Jerusalem, this was special – hundreds of day of his life? God warned him that after his Kohanim and a congregation that completely death, the people would enter the Land, settle filled the Kotel plaza, all the way to the steps. As into a routine and stray from His Torah, resulting the crowd fell silent, waiting for the Kohanim to in disaster. This mitzvah was to remind them begin, all we could hear was the sound of the of the ‘bigger picture’. They were God’s people, birds singing. I felt a tremendous sense of history; a holy nation in their holy Land, bound by His we have waited for nearly 2,000 years for such an commandments. It was like a re-enactment of the event. Here and nowhere else could we have an events at Mount Sinai. inkling of what it must have been like in Temple times. Today, events such as Birkat Kohanim at the Kotel on Pesach and Succot, when the Old City It brought to mind the mitzvah of Hakhel, of Jerusalem is already packed with many commanded by Moshe on the last day of his life: thousands of Jews celebrating the festivals, also reminds us of the ‘bigger picture’. Despite the ups and downs of Jewish history and the "At the end of [every] seven years, at an State of Israel itself, the bigger picture is the appointed time, in the Festival of Succot, after the ingathering of the exiles, predicted in the Torah Sabbatical year, when all Israel comes to appear thousands of years ago. before the Lord, your God, in the place He will choose, you (the King) shall read this Torah before all Israel, in their ears. Assemble the people: men, women and children, and the stranger in your gates…’ (Devarim 31:10-12).

The Malbim (Rabbi Meir Leibush d.1879) summarises the uniqueness of this mitzvah. Sections of the Torah were to be read by the King in the Temple courtyard, once in seven years; rare enough to create a sense of occasion. It came at the end of the Sabbatical year, itself a time for spiritual growth. It took place when people from many locations were in the holy city, at a holy time

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The Value of Perseverance by Rabbi Yoni Birnbaum, Hadley Wood Jewish Community

British tennis star However, according to Rabbi Shimshon Raphael Andy Murray is currently Hirsch (d.1888), there is an important difference placed 839 in the world between the two words. ‘Ematz’ means ‘be rankings, following a year strong’. Yet the word ‘chazak’ has a different marred by a lengthy import. It means to be ‘steadfast’. With these recovery from a hip words, Moshe instructed Yehoshua to always be procedure. Yet no-one steadfast in adhering to his principles. A leader should put it past Murray is someone who adheres to their principles, to make a comeback at some point in the near come what may, and is always able to hold the future. Because, when it comes to tenacity, torch of what they stand for with pride. Murray is a world beater. By extension, a leader is someone who, like Andy Murray has won Wimbledon twice and the US Murray, does not give up easily. They have the Open once. He was the first male British tennis focus and strength to carry out their mission and player in over half a century to be ranked the overcome any obstacles placed in their path. This best in the world. Yet, of all his remarkable was the critical message Moshe transmitted to achievements, perhaps the most significant of all Yehoshua before his passing, and it is one which is the fact that he holds the current record for the remains just as relevant today as it was then. longest time between being ranked second best and best in the world at tennis. Based on the ATP World Tour official rankings, there were an astonishing seven years and two months between the time he became second in the world for the first time in August 2009, and his eventual achievement of the top spot in 2016. That’s over 2,600 days.

To remain that long as the second-best player in the world, yet to keep trying to become the best, must have taken tremendous perseverance and self-belief in his abilities. Murray did not give up and he eventually succeeded in achieving his goal.

In this week’s sidrah, Moshe formally appoints Yehoshua (Joshua) as his successor. In doing so, Moshe uses the phrase “chazak ve’ematz” numerous times (see Devarim 31:7,23). The problem, however, is that both the word ‘chazak’ and the word ‘ematz’ ostensibly mean the same thing – ‘be strong’.

In memory of Yisrael Shmuel ben Yirmaya Yehoshuah 4 VAYELECH Vol.31 No.2.qxp_Layout 1 14/08/2018 13:07 Page 5

Jewish Contemporary Ethics Part 2: What is Ethics? by Rabbi Dr Moshe Freedman, New West End United Synagogue

Broadly speaking, the Jewish ethics in the context of Jewish law as the philosophy of ethics aims to search for mankind’s “role in the infinite”. determine which actions and behaviours are considered Yet the very idea that there is an objective set of right and which are morals that underpins the way we ought to considered wrong. However, behave has been challenged for hundreds of before we can consider how years. Apart from Plato’s own philosophical to determine ethical behaviour objections to an absolute supernal morality (known as normative ethics) or examine specific (known as the Euthyphro Problem), modern cases (known as applied ethics), we must first democratic societies seem to function fairly explore the concept of meta-ethics, which delves well without having to define a set of deeper into the foundations of morality and asks fundamental moral or religious principles. essential questions about the nature of ethical Instead, governments take a utilitarian approach, behaviour itself. constantly reviewing the law as a response to the will of the people and the practical benefits The primary question is whether ethical actions and consequences of change. merely describe the accepted cultural or societal conventions, regulations and laws, which are This approach, however, leaves any system of subjectively created by mankind; or whether law open to the accusation that subjective, moral values exist as real and absolute entities in consensus-based ethics are not grounded in a realm beyond subjective human thinking. anything real. The difference between moral and immoral action is merely a convention in law and The 4th century BCE Greek philosopher Plato only relative to the subjective, societal norms of believed that ethical values are absolute and that time. Known as ‘moral relativism’, the objective truths, existing and stemming from a weakness of this position is that it inevitably non-physical realm. Concepts such as ‘virtue’ means that there nothing universal about and ‘love of truth’ are fundamentally good. Yet morality; one ethical perspective cannot be what is the source of these moral axioms? considered as superior to another. The next article will further explore moral relativism, the Theologically, one might point to God as the concept of God as the objective source of Ultimate Unity of all things and the foundation morality, the Euthyphro Problem and the Jewish of the ethical universe. What is good in the eyes response to it. of God is fundamentally and objectively good, for both the individual and society. Jewish philosophers depicted the effect of immorality as something that had an indelible effect on the soul of the sinner and wider society. The 18th Century Italian philosopher, Rabbi Moshe Chaim Luzzatto (d. 1746) noted that Adam and Eve’s sin caused an eternal change in the nature of mankind and the world. Since ethical values originate from God, each one of us not only has a responsibility to ourselves, but also to the rest of humanity to act in a moral way. This is what Rabbi Joseph B. Soloveitchik (d. 1993) meant when he described

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The Life of Moses Hess 2: Identifying the “Jewish Problem” by Rabbi Jeremy Lawrence, Finchley United Synagogue

In the first part of this series, collaborated as friends. However, lines were we began to detail the drawn and redrawn, as Geiger moved closer to complex life of one of the the Reform movement. Contrastingly, Rabbi early Zionist visionaries, Hirsch and Rabbi Azriel Hildesheimer (d. 1899, Moses Hess, born in 1812. of the Berlin Rabbinical Seminary) continued to hold the reins on a “strict” Orthodoxy. The first mention of the “Aryan Race” in Germany Yet Hess, for all of his revolutionary Communism, was in 1861, and the expression “Anti-Semitism” understood that the Jews of Western Europe was coined by Wilhelm Marr only in 1879. Yet as could not conform their Judaism to mask early as 1862, in Rome and Jerusalem, Hess their differences. Somewhat surprisingly, given showed remarkable anticipation. He wrote that: his own complex private life, Hess rejected non- “Even conversion does not relieve the Jew from Orthodox movements and idealised a Judaism the enormous pressure of German Jew-hatred. which was true to its roots. Hess remembered The German hates the Jewish religion less than the deep emotion in his grandfather’s house every the race; he objects less to the Jews’ peculiar year on Tisha B’Av as the community mourned beliefs than to their peculiar noses”. the loss of the Holy City and its Temple.

He identified that German Jews were caught He criticised: “those spiritless and empty reforms between “Teutomania” and their own racial favoured by our religious reformers”. Seeing what heritage. He writes of the former: “The was happening in German Jewry around him, Teutomaniac, in his love of the fatherland, loves he opined, “No ancient custom or usage should not the State but the race dominance. How then be changed. No Hebrew prayer should be can he conceive the granting of equal rights to shortened or read in German. And finally, no other races than the dominant one?” Sabbath or festival should be abolished or postponed to the Christian day of rest”. Hess saw the Jew as so anxious to escape “the hatred that surrounds him on all sides [that he is] In prayer, Hess heard, “an echo of fervent determined to estrange himself from Judaism pleadings and passionate entreaties, issuing from as far as possible and endeavours, even to deny suffering hearts of a thousand generations… his race”. The most touching point…is, that they are really an expression of the collective Jewish spirit; they Particularly in Germany, there was a movement do not plead for the individual, but for the entire to reform Judaism. In the 1820s and 30s, Jewish race. some German philosopher-scholars had tried to conform Jewish practice and teaching to Hess, the communist radical, dismissed ‘the new Christian modalities. Avraham Geiger (d. 1874) Jew’, “who denies the existence of the Jewish advocated critical and historical study of texts, nationality, not only a deserter in the religious seeking to expunge ‘ghetto-evolved Judaic sense, but is also a traitor to his people, his race thought and ritual’. References to “the Temple” in and even to his family”. Spelling out that Jewish Jerusalem and a “return to Zion” were jettisoned. national identity should take precedence over emancipation, Hess determined, “the Jew must Germany became one of the theatres of Jewish be above all a Jewish patriot.” religious dialectic. Geiger was a contemporary

of the famous Rabbi Shimshon Raphael Hirsch (d. 1888) and the two had started and briefly cloud of pillar a in Answer:

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