While Parashat
Nitzavim (“standing” as compared to “and he went/walked”)
focuses on the “crossing over” of the Hebrew people, Parashat “Va’yelech”
starts with… the “going” of Moshe: “va’yelech Moshe,” that is “and Moses went,” and
continues with: “and spoke these words to all Israel” (31:1). These
words of introduction, “Moses went,” regarding the statements that the elderly
leader was about to make to his compatriots is quite curious. Was it a hint of
his impending departure, and that he was ready
to proclaim this fact to all Yisrael? Indeed Moshe continues: “I am a hundred
twenty years old today. I can no more go out and come in. Also
YHVH has said to me, ‘You shall not go over this Jordan
But whereas Moshe
will not be accompanying the people, he consoles them saying that “YHVH your
Elohim will cross before you” – which is once more the familiar “over”
(a.v.r – the root of “Hebrew”).* “He will destroy these nations before you,”
and in addition Yehoshua will also “go – pass, cross - “over” - before
you” (v. 3). Verses 6, 7 and 8, spoken to Yisrael and to Yehoshua summarize all
of the above: "’Be strong and of good courage, do not
fear nor be afraid of them [the people of the land]; for YHVH your Elohim is the One who goes with you. He will not
leave you nor forsake you.’ Then Moses
called Joshua and said to him in the sight of all Israel
The third
expression which is repeated in the above passage: “He will not fail you nor forsake you” is, “lo yar’pecha,
ve-lo ya’azovcha.” “Yar’peh” – translated “fail” - is
rooted in r. p/f. h (resh, pey/fey, hey), meaning to “become weak, let
go, be negligent, or remove.” In Tehilim (Psalms) 46:10 it
says, “Be still and know that I am YHVH.” However, in Hebrew the rendering is “harpu,”
literally “let go,” or “become weak.” Because YHVH will not “let
go” of His people, they are the ones who must do the “letting go” and become
“weak” before Him, and in so doing they will know that He is the Elohim who
alone can give them strength. Shaul (Paul) echoes this when he says: “And He
said to me, ‘My grace is sufficient for you, for My power is made perfect in weakness.’ Most gladly therefore I will rather glory in my weakness,
that the power of Messiah may overshadow me” (2nd Corinthians 12:9
italics added). The next verb (of the above-mentioned expression, “lo yar’pecha
ve-lo ya’az’vecha”) is azav (ayin, zayin, bet/vet), and means, “leave,
abandon or forsake.” It is also used elsewhere in our Parasha,
although in a different connotation, as we shall see at once.
Thus verses 16
and 17 of Dvarim 31 record: “And YHVH said to Moses, ‘Behold, you shall sleep
with your fathers. And this people shall rise up and go lusting after the gods
of the strangers of the land into which they are going, into their midst. And
they will forsake Me – ve’azavani - and break My covenant which I
made with them. Then My anger shall be kindled against them in that day, and I
will forsake them - ve’azavtim…’” (Italics added). Verse 5
reveals to us that there is a condition for being preserved by YHVH: “…do to
them [the nations in Cna’an - Canaan )
according to all the commandments which I have commanded you,” to not “go
lusting after [their] gods,” thereby forsaking the true One. Nevertheless, in
verse 16 we read that, “This people shall rise up…” which is “ve’kam.”
In last week’s Parashat Nitzavim (Det. 29:13) it said: “…that He may establish
you today for a people to Himself…” which is literally “that He may raise
you up… - hakim.” Hence, it is the very people, whom YHVH was raising
up – establishing - who “shall rise up and go lusting after the gods
of the strangers…” (italics added).
In the two examples
above (and in many similar ones throughout the Tanach, some of which we
examined very recently), we see the usage of identical words, or derivatives of
the same root for the purpose of conveying contrasting messages. This method
highlights or enhances an idea, and at times adds a touch of irony and a moral
to the story or the description at hand.
YHVH is
commanding Moshe to call on Yehoshua in order for both to “present”
themselves in the Tent of Meeting (31:14); a command which is designated by the
imperative “(ve-hit)yatzvu,” of the root y.tz.v that we encountered in
Parashat “Nitzavim.” In presenting
himself, therefore, Yehoshua is to make a “firm stand” and a commitment.
Further
connection to Parashat Nitzavim is evident in the concept of “witness” –
testimony “ – “ed,” masculine, and “eda,” feminine. In the previous Parasha
heaven and earth were mentioned as witnesses (30:19). Now the “Song” (which
constitutes the following Parasha), the book of the Torah, and heaven and earth
(again) are singled out as witnesses. The “Song,” in particular, is to “testify
as a witness” against the people, “when many evils and troubles have found
them” (31:21). “Testifying” in this particular case is “an’ta”
(of the root a.n.h – ayin, noon, hey), meaning to “respond or answer,”
as according to verse 19 the “Song” will be “in the mouths of the Children of
Israel.” Therefore when they recite this Song, their own words shall “respond”
to, or echo, their evil actions and become a testimony against them. This
brings to mind Parashat Nitzavim’s: “the word is very near you, in your
mouth and in your heart, so that you may do it” (30:14 italics
added), which is the other side of the same proverbial coin. Another usage of
“ta’aneh,” “respond,” in relationship to “witness” is found in Sh’mot (Exodus)
20:16 and Dvarim (Deuteronomy) 5:20, where it says: “You shall not bear –
“ta’aneh”- respond” - a false witness against your neighbor.” In view of this,
we may ask: are the things that we say and do but mere responses, or answers bearing
testimony, to a ‘Primary Moving Cause’ (be it YHVH or the adversary)?
In 31:10-11 we
read: “And Moses commanded them, saying, ‘at the end of seven years, at the set
time of the year of release, in the Feast of Tabernacles, when all Israel has
come to appear before YHVH your Elohim in the place which He shall choose, you
shall read this law before all Israel in their hearing.’” The word for “read”
is “kara” (k.r.a, kof, resh, alef), meaning to "read, recite,
call.” At the end of the Parasha, in verse 29, it says: “For I know that
after my death you will become utterly corrupt, and turn aside from the way
which I have commanded you. And evil will happen to you in the latter end of
the days…” Moshe predicts that “evil”
will “happen to you,” which is rendered here ve’karat, and shares
the same root as the aforementioned “kara” (“read”). However, as a rule the
spelling for “happen” (albeit of the same sound as “read” or “recite”), is
different and therefore has another root. Thus, the special rendering and
spelling of “happen” in this particular case incorporates, as it were,
the verb for “reading.” Hearing the Torah read, while turning
away from it and from its Giver will result in evil befalling or happening
to those who know better yet choose to rebel against its Giver (and against
their own better judgment).
·
“Over” is pronounced like “overt,” minus the “t”
sound.
Hebrew
Tools for Everyday Use
This time we will
make use of several useful verbs which may be derived from our short Parasha.
“Going” (or “walking”) and “leaving” are the first obvious ones, being used in
the Parasha in the same way. From the verb “to testify” we will ‘borrow’ its
other meaning, as we saw above, which is “to answer”. In the same way, we will
‘take advantage’ of the unusual spelling of “happen” with its connection to
“read” or “call”.
He called: “Don’t
go!”
Hu kara: “Al tel’chi!”
(feminine, i.e. he is addressing a female)
She called: ”Don’t
go!”
He kar’a: ”Al
telech!” (masculine, i.e. she is addressing a male)
We are reading
Hebrew
Anach’nu kor’eem
Ivrit
There are
Israelis that leave the land
Yesh Yisra’elim
sheh’ozvim et ha’a’retz
(“sheh” – that –
is part of the word. Ha – the – is part of the word)
Leave (singular)
ozev (m.)
ozevet (feminine)
Leave (plural)
ozveem (m.)
ozvot (f.)
Recording: http:http://vocaroo.com/i/s0H1bXvt0YUh
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