1. Shabbos Nachamu and the 15th of Av
This week’s Parsha, Va’eschanan—and the Shabbos on which it is read—is also known as Shabbos Nachamu, the Shabbos of Comfort. This follows the three weeks leading up to Tisha B’Av, which are considered weeks of punishment and rebuke, as reflected in the Haftorah readings. After Tisha B’Av, we begin seven weeks of comfort, starting with this Shabbos, where the Haftorah opens with “Nachamu Nachamu Ami”—“Be comforted, be comforted My people.” Another significant event is the 15th day of Av, known as Tu B’Av. While not widely celebrated with rituals, it is marked by omitting Tachanun, and historically was a day of great joy and many marriages among the Jewish people. The Talmud describes it as one of the greatest holidays, second only to Tisha B’Av in its significance but opposite in mood. The joy stems from its timing: after a period of sadness comes a time of uplift. The 15th of each month is always a highlight for the Jewish people, coinciding with the full moon—hence why holidays like Sukkot and Pesach fall on this date. In Av, especially after such a low point, Tu B’Av represents a unique aspect of comfort and renewal.2. Moshe Rabbeinu’s Plea to Enter Eretz Yisroel
The Parsha begins with Moshe Rabbeinu pleading to Hashem to allow him entry into Eretz Yisroel. There is an interesting nuance here: Moshe seems to place some blame on Bnei Yisroel for his own mistake at the rock—that their complaints led him to strike rather than speak to it. This appears out of character for Moshe Rabbeinu, who usually takes responsibility. However, upon deeper analysis (as Rashi discusses), when Moshe says “because of you,” he isn’t blaming them directly but rather explaining that since his error occurred publicly among the people, Hashem could not simply overlook it as He did with previous private doubts or questions Moshe had about Hashem’s ability (such as providing food for all). When something happens publicly and there’s an opportunity for Kiddush Hashem—sanctifying Hashem’s name—the stakes are higher. Thus, Moshe’s words serve as a lesson in being extra careful when our actions are observed by others. There is also discussion about whether Moshe blamed Bnei Yisroel for other events (such as the episode of the spies), but Rashi clarifies that each time Moshe’s inability to enter Eretz Yisroel is mentioned in Chumash, it is clearly linked to specific reasons so that no confusion arises about what caused his punishment.3. Layers in Torah Interpretation and Importance of Hebrew Text
Torah has many layers beyond its simple narrative. Sometimes only by digging deeper—through tools like gematria—numerical values or double meanings in words—do we uncover its true depth. This highlights why studying Torah in its original Hebrew is so important: translations often fail to capture these nuances. For example, when reading Pirkei Avos on Shabbos afternoons in different languages (English or Russian), each translation can yield very different meanings from the original Hebrew text. Therefore, returning to the source language allows us to access more accurate interpretations and deeper understanding.4. The Deeper Meaning Behind Moshe’s Prayer
Moshe Rabbeinu prayed 515 times (Va’eschanan) for permission to enter Eretz Yisroel. His prayer begins with “Atah Hachilosa,” meaning “You have begun to show your servant.” Rashi explains that this refers to Hashem already beginning the process of conquering Eretz Yisroel through victories over Sichon and Og and granting land east of the Jordan River. But why was Moshe so insistent? Was it merely about entering Israel or performing mitzvos unique to the land? On a deeper level, this episode teaches us about our own service: sometimes we pray fervently but do not receive what we ask for overtly from Hashem. Yet there is always meaning behind these stories beyond their historical context—they reflect spiritual processes relevant to every Jew. The Rebbe asks: Why does Moshe refer to this moment as just “the beginning” when so many miracles had already occurred? What does this teach us about serving Hashem?5. Arousal From Below and Above: Yisaruso Diletata vs Dileilo
Hashem created a world where His presence is hidden; our task is to reveal Him both in our world and within ourselves by allowing our Neshamah (soul) to shine through our physical existence. We do this through mitzvos: 248 positive commandments (“to work it”) and 365 prohibitions (“to guard it”). Every mitzvah we perform brings down spiritual light into ourselves and into creation. This process is called yisaruso diletata—an arousal from below—whereby our actions elicit a response from above (yisaruso dileilo). The relationship is reciprocal: “Shuva elai v’ashuva aleichem”—“Return to Me and I will return to you.” Each mitzvah lights up another part of an otherwise dark world. However, even before our own efforts begin, there must be an initial awakening from above (yisaruso dileilo). Sometimes we experience an inexplicable inspiration or urge toward holiness that wasn’t self-generated—a “call from above.” This can be likened to a father arranging everything behind the scenes for his child while letting him feel independent accomplishment. The bracha (blessing) recited before performing a mitzvah reflects this idea: we ask Hashem for power so that our mitzvah will truly draw down divine energy. That’s why halacha requires making a bracha before doing most mitzvos—the blessing itself channels Hashem’s enabling force into our action.6. The Gift-Like Nature of Spiritual Vision (Re’iyah)
Sometimes there are levels of connection or insight that transcend intellect or rational comprehension—a kind of spiritual vision called re’iyah. For example, stories are told about great tzaddikim like the Arizal who could see vast interpretations in Torah instantaneously that would take years just to articulate verbally. Moshe Rabbeinu possessed such vision: he saw godliness directly rather than merely understanding it intellectually. When he prayed “Atah hachilosa,” he acknowledged that this level was not earned through his own efforts (yisaruso diletata) but was initiated by Hashem as a free gift (matnas chinam). Even though he could have claimed merit based on his deeds, true tzaddikim ask only for gifts from Hashem rather than demanding reward. Moshe wanted not only personal access but also sought to bring this level into Eretz Yisroel—to share it with all Jews collectively (represented by Knesses Yisroel/the Land). This type of connection will become fully manifest only in future times when Mashiach comes and godliness will be revealed openly throughout creation.7. Hidden Spiritual Wealth and Its Revelation Through Leaders
Although we do not currently experience this highest level openly, Chassidus explains that every Jew possesses such spiritual wealth “in deposit,” like treasure locked away until its time comes. Our service now accumulates merit which will be revealed later. Leaders like Moshe Rabbeinu are called “the eyes of the community” because they possess higher vision and can transmit some measure of this awareness even now. Sometimes individuals experience sudden awakenings or transformations without prior preparation—a sign that their Neshamah has been touched by such hidden light working its way into consciousness. While Moshe did not succeed literally in entering Eretz Yisroel himself, he succeeded spiritually by implanting within every Jew a spark capable of receiving these gifts in due time.8. Drawing Down Divine Light Through Blessings and Torah Study
The phrase “Baruch Hashem” means more than simply blessing G-d—it means drawing down divine presence from concealment into revelation within our world. The Talmud relates how even Hashem asks tzaddikim like Yishmael Kohen Gadol for blessings (“Barcheini”), indicating His desire for us to bring Him down into creation through our actions. This is accomplished both through blessings before mitzvos (which channel divine energy) and especially through Torah study itself, which represents an even higher connection than prayer because Torah is G-d’s wisdom given directly into our hands rather than something elicited by request. Ultimately, every Jew’s mission is to bring more light into creation through mitzvos and Torah learning until such time as all hidden treasures are revealed openly with redemption.That concludes some insights from the beginning section of Likkutei Torah on Parshas Va’eschanan.