Beth Elohim Messianic Synagogue
Parashah #45: Va’etchanan D’varim (I pleaded) Deuteronomy 3:23-7:11
Haftarah: Yesha’yahu (Isaiah) 40:1-26
B’rit Chadashah: Mark 12:28-34
This parashah begins with the stark reality that sometimes G-d says no. In this context, Moshe pleaded with G-d to allow him to “ see the good land on the other side of the Yarden” (3:25). This is a difficult reality for us to accept, especially if we mistakenly have been taught and believe that G-d is “all love.” Furthermore, we are not to argue with His answers to prayer with attempts to “negotiate” His answer. If we believe what we profess, then we must internalize the fact that G-d’s will is perfect, whether or not our perception of answered prayer agrees with G-d’s answers and decisions.
The introduction sets the stage for what in my opinion is the most humbling reality as this parashah applies to our lives. When all is said and done, when Yahshua returns as King of kings and L-rd of lords (1 Tim 6:15), there will be those who have chosen to reject His Torah/Word/Instructions who will still expect Him to allow them into the Kingdom of heaven. Three stark examples of this truth are found in the opening paragraph of this parashah, the narrative of the Noach and the Ark (Gen. 7:16), and the parable of the 10 virgins (Matt. 25;10) . Yahshua said “ But while they were on their way to buy it (oil for their lamps), the bridegroom arrived. Those who were ready went in with him to the wedding banquet, and the door was shut.” This parable underscores the urgency for spiritual preparedness and the irreversible nature of G-d’s judgment once the “door is closed.’ The shut door symbolizes the exclusion The concept of “shutting the door,” saying “no” represents divine judgement, protection for those on the “inside of the Ark, G-d’s side of the door” such as those who kept their doors shut during the Passover that signified the blood of the Lamb, Noach and his family and the five wise virgins. The “shut door” also signifies the finality of G-d’s decisions such as the case with G-d’s response to Moshe’s pleading to enter the land ( (3:26).In Revelation 3:7-8 we read of the angel of the assembly/called out ones in Philadelphia: “These are the words of the One who is holy and true, who holds the key of David. What He opens, no one will shut; and what He shuts, no one will open. I know your deeds. See, I have placed before you an open door that no one can shut.” With the same finality at the judgement of the unsaved, those who rejected G-d’s Torah/Word/instructions will be told no and will be destined to the lake of fire for eternity (Rev. 20:14-15; Matt. 25:30,46; Mark 9:43-8). In the case of the Ark, G-d shutting the door rather than Noach, signifies the finality of his judgment upon the earth. The door being shut marks the end of the opportunity for salvation from the flood that also has prophetic import, and the importance of obedience to His commands.
Focusing on Moshe and his pleading to be able to enter the land, and being told “no” in this context does not imply that Moshe was not saved when he was gathered to his people. We know this because we read that in the transfiguration of Yahshua, Moshe was also seen in heaven. According to Mattew 17: “ After six days, Yahshua took Peter, James, and his brother John, and led them up a high mountain by themselves. As they watched, he began to change form-His face shown like the sun, and his clothes became as white as light. Just then, there appeared before them Moses and Elijah, talking with Him…” So we must understand that there are different levels of “no” when G-d answers prayer with this response.
Along this line and as an introduction to the next subject, I will answer a question I had about Proverbs 28:9 that reads in the Complete Jewish Bible: “ If a person will not listen to Torah, even his prayer is an abomination.” Even according to the King James Bible, which is sorely lacking in accuracy, it reads “ He that turneth away from hearing the law, even his prayer shall be abomination.” A modification in the “New” King James Version states “ One who turns his ear from hearing the law, Even his prayer is an abomination.” The Contemporary English Version translates the verse as “ G-d cannot stand the prayers of anyone who disobeys his Law.” This leads us into the next subject of this commentary, G-d’s Law/Commands/Instructions.
After this brief introduction and Moshe’s mental realignment with G-d’s will, the majority of the parashah focuses on the laws and rulings given so that “you will live” (Deut. 4:1). Again, we see that G-d gave these instructions/Torah to show us what sin is and how to avoid it and the consequences thereof. To emphasize the applicability of G-d’s instructions throughout the history of mankind, verse 2 is restated in the B’rit Chadashah in Revelation 22:18-19. We are not to add or subtract from G-d’s Word. Revelation goes further to tell us what will happen to those who violate this command, “ I warn everyone hearing the words of the prophecy in this book that if anyone adds to them, G-d will add to him the plagues written in this book. And if anyone takes anything away from the words in the book of this prophecy, G-d will take away his share in the tree of Life and the holy city, as described in this book.”
There are major issues with several sects of Judaism, Catholicism, and Christianity in general in the context of violating this command among many others. The Catholics claim the authority to change G-d’s Sabbath to Sunday as just one example of many. Many Christians who claim that Jews and Christians worship the same G-d are mistaken to put it kindly. The Christian G-d is seen as “all love,” One who abrogated His own instructions/law when Yahshua was nailed to the execution stake. By contrast, the G-d of Abraham , Isaac, and Jacob does not change and by default, neither does His Word/instructions/Torah. “ For verily I say unto you. Until heaven and earth pass away, not one jot or one tittle shall in any wise pass from the law, till all be fulfilled” (Matt. 5:18).
The god of Christianity allows Sunday worship according to the Catholic/Christian replacement of G-d’s Sabbath, the celebration of pagan holidays such as Easter and Christmas and allows people to eat anything in total disregard for the dietary laws. Furthermore, many Christians are taught they no longer need to keep G-d’s designated festivals that are specifically commanded to be observed throughout the generations. They are taught in error that all of these commands of G-d who never changes by the way, only applied to the ‘Jews” and were abrogated with Yahshua’s crucifixion. So, the question should arise in our minds, “Who is a true Jew?”
The Bible/Torah/instructions is very clear how a Jew is defined according to the G-d of Abraham, Isaac, and Jacob. The criteria and definition are specifically found in Romans Chapters 1-3. In tandem with these chapters is the definition of a true believer found seven times in the book of Revelation. Revisiting Proverbs 28:9 in this context, this proverb opens with an all-inclusive word. No one is “left out.” The opening statement shows a universal accountability: the same “whoever” invited to believe is the “whoever” cautioned here. This is consistent with the giving of G-d’s instructions/laws in our parashah. G-d made himself visible to the entire nation in this case described in Deuteronomy 4:11-14, Exodus 19:16,18).
This proverb (28:9), Is deliberate, not accidental. Zechariah 7;11 pictures people who deliberately “covering up their ears intentionally in willful refusal of G-d’s Torah. Turning the ear from G-d’s Torah is followed by turning or hardening of the heart. Matthew 13;15 connects dull ears with a calloused heart, emphasizing that indifference to G-d’s voice has its source in inner resistance and not a simple distraction. Such intentional refusal to hear , internalize, and live G-d’s Torah/instructions/law is a conscious decision to step out from under G-d’s authority; the law being G-d’s Word. Deuteronomy 5:1 urges us , all true believers referred to as Israel in this statement to “hear” which means to physically hear, internalize, and act upon G-d’s instructions. James 1;22 cautions that hearing without doing produces self-destruction.
Prayer that disregards obedience is hypocrisy; G-d finds it an abomination, detestable- strong words showing more than mere disapproval.
Again, the one true G-d of Israel is the same, never changing as it states in the Torah Malachi 3:6-9 and Hebrews 13:8 including other scriptures. Moral relativism seems to be the order of the day; picking and choosing which of G-d’s commands are convenient or consistent with ones’ lifestyle for all others. Or worse yet, take the stance American society has taken through the teaching of secular humanism and just throw the whole idea of an authority and creator over the universe out the window. No rules, no restrictions, and just do whatever you want, classify, and persecute those who follow G-d’s instructions as “radical fundamentalists,” “brainwashers.” The believer’s response to this is an ingrained understanding that just as Yahshua was persecuted for His teachings and lifestyle and we will be hated as well (John 15:18-20). G-d will strengthen those who follow Him and give them peace in the process.
This parashah provides a systematic theological reflection starting with the second command and broadening its import. There is a systematic comparison in this admonition to follow G-d’s commands and laws: obedience versus disobedience; remembering/forgetting; the L-rd /other gods; the revealed commands and laws of G-d verses those of the other nations; G-d/idols. The central theme is that the correct worship of our G-d is aniconic. Nothing or no one should take precedence over following G-d’s Torah. His commandments are written in stone and are never changing, regardless of what man or religion claims the authority to do so.
We are given yet another warning about choosing not to follow G-d’s instructions/commands in Chapter 6:16-17: “ Do not put Adonai your G-d to the test, as you tested him at Massah[testing]. Observe diligently the commands of Adonai your G-d, and his instructions and laws which he has given you. You are to do what is right and good in the sight of Adonai, so that things will go well with you, and you will enter and possess the good land Adonai swore to your ancestors, expelling all your enemies ahead of you, as Adonai said.”
Deuteronomy 6:4-9 sums up how we are to live our lives in just a few verses. The Sh’ma is the first narrative many Jews say in the morning just after the Modeh Ani and the last narrative or phrase before passing from the earthly life. Although saying it during these times is not commanded, it is a great way to focus our hearts and minds for the day.
We are told that our G-d is a jealous G-d, and we are not to provoke Him by worshiping other gods or walking the fence between antinomianism and Torah observance. The consequence of such a lifestyle will result on annihilation (Deut.6:14-15).
This message may read or sound like a broken record, but if we truly care about the ultimate well-being of our fellow man, this message must not be lost in human “wisdom” and manipulation of G-d’s Torah. Because the G-d of Abraham, Isaac, and Jacob places so much emphasis on the importance of following His Torah/instructions, we can know with certainty that “ Adonai your G-d is indeed G-d, the faithful G-d, who keeps his covenant and extends grace to those who love him and observe his mitzvot, to a thousand generations. But he repays those who hate him to their face and destroys them. He will not be slow to deal with someone who hates him; he will repay him to his face” ( Deut. 7:9-10).
Haftarah: Yesha’yahu (Isaiah) 40:1-26
Parashah V’etchanan is always read on the Shabbat after the 9th of Av- a Shabbat known as Shabbat Nachamu, the “Shabbat of Comfort.” The comfort of this parashah embraces far more than the beginning verses of the Haftorah: “Comfort, comfort My people, “says your G-d. Speak to the heart of Jerusalem and proclaim to her that her time [of exile] has been fulfilled, that her iniquity has been conciliated, for she has received from the hand of G-d double for all her sins.”
This message of comfort is a prophecy concerning the eventual Redemption and assures Israel that the destruction and exile are merely temporary phenomena in the context of an eternal covenant.
B’rit Chadashah: Mark 12:28-34
In these verses we are reminded of the consistency of Torah and Yahshua’s interpretation and teaching of G-d’s written Torah, not the traditions of men. Yahshua describes the most important mitzvah as the Sh’ma and the second as “You are to love your neighbor as yourself.” The Torah teacher rightly discerns that following these two commands means more than all the legalistic offering of sacrifices and burnt offerings. Again, the spirit of the law or Torah must come before the letter of the law but not exclusive to the letter of the law. Indeed, if one follows these two commands, they will lovingly offer sacrifices and burnt offerings to YHVH Elohim.
Finally, we have an interpretation of Deuteronomy 6:5 from our Sages:
“And love your Elohim… with all your heart.” (6:5)
Rashi explains that it means to love YHVH with the yetzer tov, “the good inclination” and the yetzer hara, “the evil inclination. How can this be?
When we can admit that we have sinned against YHVH Elohim and do not try to justify our evil actions, then we love YHVH through our evil inclinations. Similarly, when we choose to take the action that is consistent with G-d’s Torah over our physical and emotional desires, we are demonstrating our love for YHVH/Yahshua over our evil inclinations related to self.
Shabbat Shalom,
Rabbi Tamah Davis-Hart