Imagine coming, for the first time, into a new land that is prime farmland for grazing. Fields roll on over the horizon. But you can’t just let your flocks and herds onto the land without some preparation. Fences need to be built. Waterways need to be dug. Dangerous vegetation needs to be uprooted. Words can be like that. In fact, the Hebrew word “devarim” demonstrates the application of this analogy: words that are formulated together to express clear and specific ideas. Devarim are not just mindless babble. While the Hebrew idea is most often translated “words” (sometimes “commands” or “commandments”); devarim is not describing any old collection of phrases or syllables. Devarim have order and purpose.

If Va-et’chanan sounds vaguely familiar, it’s probably because it is similar to the Hebrew name of a familiar person in the Bible. “Yo-chanan” is the Hebrew name of the fellow we know as “John”. His name means, “favored by God.” Now, Moses didn’t know who John would be so early in this biblical narrative; but it seems very telling that Moses, when lifting his heart’s desire to the Most High, literally says, “Make me like John.” Messiah said, “For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.” (Luke 7:28) It certainly causes us to pause. Visually, the idea of “chanah” is a tent that has been pitched and where shelter is offered. To “chanan” is to ask for rest from the elements that are troubling us: to seek some quiet and some comfort. It’s not always the heat of the sun and the bite of the wind that causes us to seek out a place of repose. Sometimes, it’s the burdens of our heart.

When reading through the Torah portions, it is important to understand the context in which it is written. Many scholars rely somewhat upon the definition of the word which begins the portion. In this case, the word is “ekev.” Really coming to understand this simple word in the given context, though, reveals the complexity of the Hebrew language and Jewish theology. The visual presentation of “ekev” is the heel of your foot; but the significance of this as it is understood by a variety of scholars in a variety of ways. Rashi suggested that as one tramples something under his foot with diligence, so we should give all diligence to the pursuit of Torah. Iben Ezra declared that, as the heel is the end and lowliest part of the body, so the goodness of obedience to Torah in this world is barely worth considering next to the glories that await us in the world to come. Baal HaTurim counted the numerical equivalent of the word “ekev” to be 172: equal to the number of words found in the Ten Commandments. Tzemack Tzedek thought of “the heels Mashiach” which is a reference to the last generation of exile before Messiah shall return. The Lubavitcher Rebbe said that our commitment to Torah should be so complete that it must permeate through us, even to the bottoms of our heels.

I usually get up reeaaally early in the morning. On some mornings I actually get up earlier than my eye-balls do. I stumble through the bedroom and into the bathroom, thinking to myself how very dark it is. Sometimes I make it all the way into the kitchen before I realize that I haven’t opened my eyes yet. I think maybe we wander through life very much like that. We’re familiar enough with the routine and have mapped out our future so clearly that we can literally do it with our eyes closed. Spiritually speaking, more often than not, that’s exactly what we do. The Hebrew word “re’eh” is often translated, “behold” or “lo” as an exclamatory to punctuate the phrase that will follow; but it has a very practical definition. It means, “Open up your eyes so that you can see!” It’s easy to understand why Moses would begin to describe the abundant provision of God to the children of Israel. With all that He has done for them, from the time they were in Egypt until now, they just didn’t seem to get it, even as it miraculously manifest before their eyes. But, He isn’t just talking to them… He’s talking to us.

Messiah Yeshua said, “judge not lest ye be judged…” but that Most High commanded us in Torah to appoint judges. The problem is easily resolved if we take a moment to understanding and what is not judging in the context of Matthew 7:1. The Hebrew word for judges is surprisingly similar to one of the Hebrew words for snake. The horned adder, the sheh-fee-fone, derives its name from the root word “shoof” which means “to strike at”. That’s not the only image implied by “shoftah” or “judge.” Also very similar is the word “sho-fah” which means “to bare” or “expose”. Both ideas, as a verb, can be considered pretty aggressive in nature. Both are very definitely qualities we necessarily must see in a judge: the ability to expose what may be hidden and to take swift and necessary action. The Greek word “may” is translated “not” in Matthew 7:1; but it doesn’t mean “do not” as it is typically understood. That would be the word “oo-khee”. The word “may” actually would be better translated “without consideration.”

The rabbis count 74 specific commands and prohibitions. The sub-title in many Christian translations includes "miscellaneous laws". That’s because they haven’t found it necessary to try to understand them. These are not haphazardly put together "oh, and by the ways." These are specific descriptive attributes as how we are to live together as a community. There are three characteristics of a person who is to walk and live obediently to the mitvotim of Ki Tetzi: discretion, consideration and restraint.

The Torah portion this week starts with the phrase “when you come in…”. In English, we find it translated either to “come in” or to “go in”. It means pretty much the same thing the way we understand the language. But Hebrew is very different and sometimes the perspective that we take makes all the difference in the world. The Hebrew word “bo” (which is the basic version of “tavo”) can mean either to come or to go, but the emphasis is very clear in how we are to understand this Text: this is about what we are coming into, not about what we are leaving. We understand the significance of this in so many areas of life. In order to enter one place you necessarily have to be leaving another (though spiritually we often try to keep a foot in both worlds). The declaration of ki tavo is pressing us to leave the wilderness experience behind us and enter into the Land.

"All of you stand this day" is a statement that rings through the ages. It is declared before every man, woman and child on the face of the earth. We, whoever, where ever, what ever we are, cannot run and hide from ourselves forever. We are all confronted with the essence of reality the same way Adam was when the Most High fixed upon him and asked, "What is this that you have done?" Typically, we think of the idea of judgment as something that is approaching, if not impending; but rarely do we really consider that our future hangs in the balance of what is decided this day. Yet, our portion calls us to consider the basic truths of our existence on these terms.

There are a number of Hebrew words that talk about the idea of coming and going. The word "bo" is fairly generic and can be often translated as either. The word "halecha" is the word for walking and suggests forward momentum in any direction. The word "dereck" implies the following of a well worn and pre-determined path. The introduction of the portion "vayelech" revives from the word "halecha". The implication is that Moses is proceeding in uncharted waters, that he really doesn't know what the future holds; but his words are a clear indication that he really does know... the possibilities. Differentiating between the derekha and the halecha is a precious understanding that what our future holds is very much in our own hands: the portion we read today is a great encouragement, of empowerment, that we have before us the opportunity to choose the way of life as opposed to the path that leads to our inevitable destruction.

The Hebrew word “shema” means to listen: intelligently, specifically and with the intention of obedience. “Azinu” also mean to listen; but it can be thought of as exactly the opposite from shema. Shema demands that we listen to this voice or to this sound, azinu is to put your ear to the wind: to take it all in, to ponder or reflect upon all the information with an open mind. While it is vital important that we “listen” the Word of God with shema, we also are commanded to consider the evidences and experiences around us with azinu: consider the world in which we live. Don’t turn a blind eye or deaf ear to it; but azinu. Interpret our understanding of the world within the context of the Word of God; but by all means, consider what the world has to teach us about ourselves, about each other and about God. What is true and reasonable is always defined in the context of how we interpret it. And this is the difference between us and secular society. The world model is to shema one’s person’s personal experiences or the teachings of society, and azinu the Bible as it fits within that reasoning. Our interpretation considers the same information but with exactly the opposite valuation.