1. The Unique Status of This Week’s Parsha
This week’s Parsha is notable for its brevity—just four verses make up the entire section we are focusing on. The Torah portion of the week is always divided into seven parts, corresponding to the seven days of the week, and each Aliyah covers one of these sections. Ideally, one should study a portion each day, together with Rashi’s commentary. While some portions are lengthy, this one is concise and manageable, making it an excellent opportunity to delve deeply into its meaning.
What makes these verses especially meaningful is their focus on how precious and cherished the Jewish people are in Hashem’s eyes. The Torah here highlights how Hashem “brags” about His children, much like a proud parent boasting about their child’s accomplishments. This perspective is particularly uplifting as we approach Rosh Hashanah and Yom Kippur—a time for reflection, amends, and renewal in our relationships with both Hashem and each other. If Hashem loves us so deeply, it follows that we should treat one another with kindness, respect, and understanding.
2. God’s Tefillin: What Is Written Inside?
The Talmud in Brochos—the first tractate of the Talmud—discusses a fascinating question: What is written in Hashem’s tefillin? We know that our own tefillin contain passages such as Shema Yisrael—“Hear O Israel”—and other foundational mitzvos about the unity and love of God. But what would be written in God’s tefillin?
The Gemara relates that Rav Nachman bar Yitzchok asked Rav Chiya bar Avin this very question. The answer: In Hashem’s tefillin is written the verse from Chronicles 1:17:21: Umi ka'amcha Yisrael goy echad ba'aretz—“Who is like Your people Israel, one nation in the land?” In other words, Hashem “brags” about the Jewish people.
This idea is so central that it became a classic Bar Mitzvah teaching in Chabad circles. The principle behind it is that whatever Hashem commands us to do, He Himself does as well—albeit on a different, spiritual level. Thus, if we are commanded to don tefillin daily, so too does Hashem (so to speak), and inside His tefillin are verses praising Israel.
3. Mutual Distinction Between Hashem and Israel
The Talmud continues by questioning whether it makes sense for God to praise Himself through praising Israel. The answer given is yes: just as we single out Hashem as our unique God among all other nations and deities (et Hashem he’emarta hayom), so too does Hashem single out Israel as His unique nation (veHashem he’emircha hayom). This mutual distinction forms a reciprocal relationship of chosenness and praise.
The Gemara elaborates: “You have made Me unique in the world by declaring Shema Yisrael...Hashem echad, so I make you unique by declaring Umi ka'amcha Yisrael goy echad ba'aretz.” Additional verses cited include those stating that Hashem will make Israel supreme among nations for praise and glory (le-titcha elyon al kol ha-goyim...lihyot am kadosh l'Hashem). These verses form the content of what is metaphorically written in God’s tefillin.
4. Are We Always Worthy of Divine Praise?
This raises an important question: Is God always proud of us? Do we always live up to being His “treasured people,” or does this status fluctuate based on our actions? In human relationships—between parents and children or teachers and students—pride can ebb and flow depending on behavior. Does this apply to our relationship with Hashem?
The answer lies in understanding two levels of connection: On an external level, when we fulfill mitzvos and act righteously, there is open pride and satisfaction from above. However, even when we falter or disobey, there remains an unbreakable inner bond between Hashem and Israel. Just as familial ties persist through ups and downs, so too does our essential connection with God endure regardless of circumstance.
5. The Deeper Meaning of “He’emarta” & Rashi’s Interpretation
The key phrase in our Parsha is et Hashem he’emarta hayom veHashem he’emircha hayom. The literal root amar—“to say”—makes translation difficult here. Some might read it as “you have made God say,” but Rashi notes that this expression appears nowhere else in Tanach with this meaning.
Rashi suggests instead that he’emarta denotes separation or distinction rather than speech: “From all pagan deities you have set apart the Lord for yourself...and He has set you apart from all peoples.” This interpretation avoids implying that God praises us daily for perfect behavior (which isn’t always true), focusing instead on our ongoing status as distinguished by Him no matter what.
This distinction exists at all times—a constant relationship not dependent on daily merit but rooted in chosenness itself.
6. Experiencing Mitzvos as New Every Day
The verse begins with “This day, the Lord your God commands you...”, even though these commandments were given long before Moshe Rabbeinu spoke these words near his passing after forty years leading Israel through Egypt and the desert.
Rashi explains that “This day” means every day should be regarded as if you are receiving the commandments anew. Just as reading a letter for the first time brings excitement compared to rereading old news, so too should Torah remain fresh and cherished daily.
This approach prevents mitzvos from becoming stale or routine—a crucial mindset especially before Rosh Hashanah when renewal is central.
7. Every Mitzvah Counts: The Power of Partial Connection
An important lesson emerges regarding mitzvah observance: Even if someone cannot keep every commandment perfectly or feels inconsistent (for example, driving to shul but still lighting Shabbos candles), every positive action matters because our connection with Hashem endures regardless of lapses elsewhere.
No one should refrain from doing a mitzvah out of fear they are being hypocritical or incomplete. Our inherent bond means any step toward holiness has value—a manifestation of our unbreakable link with God.
8. Elul: When Connection Is Revealed
This theme resonates especially during Elul leading up to Rosh Hashanah and Yom Kippur. Even Jews who may not attend synagogue year-round often feel drawn during these days because their inner connection surfaces more openly at this time.
The Alter Rebbe offers a metaphor: During Elul, it is as if the king leaves his palace for the field where everyone can approach him freely before he returns to be formally crowned on Rosh Hashanah. Similarly now, access to divine closeness is heightened—a time when requests for blessing can be made directly before entering into awe-filled days of judgment.
9. Clarifying Rashi’s Linguistic Reference
A final note addresses why Rashi references workers who do violence praising themselves (Yisamru kol po’alei aven). This citation serves only to illustrate usage of the word amira—praise or distinction—not because it shares contextual meaning with our Parsha’s verses but simply due to linguistic similarity.