בס”ד

A THOUGHT ABOUT PARSHAT VA’ETCHANAN 5786

In Parashat Va’etchanan, Moses stands at the border of the Promised Land. He himself will not cross the Jordan, but Joshua is commissioned to lead the people into the land:

“Give Joshua his instructions, strengthen him and encourage him, for he shall go before this people and he shall cause them to inherit the land that you will only see” (Deut. 3:28).

Immediately afterward comes what appears to be an unnecessary detail:

“And we remained in the valley opposite Beth-Peor” (Deut. 3:29).

Why does the Torah mention this location? Why does it matter where Israel was staying at that moment?

The classical commentators see an important message in this verse.

Opposite Beth-Peor

Beth-Peor immediately recalls the sin involving Baal Peor in Numbers 25, where Israel became involved in idolatry and sexual immorality, resulting in severe punishment (Num. 25:1–9).

According to Chizkuni, Moses reminds the people why they are still at this location: the consequences of their earlier failings remain fresh in their memory (Chizkuni on Deut. 3:29:1).

Ibn Ezra explains that Moses begins his review of the commandments here precisely because the proximity of Beth-Peor serves as a powerful reminder of the danger of idolatry (Ibn Ezra on Deut. 3:29:1).

Rashi, based on the Sifrei, goes a step further. He understands the transition as follows: you attached yourselves to idolatry, and yet you are now being given another opportunity to listen to G-d’s voice (Rashi on Deut. 3:29; Sifrei Devarim 30:2).

Immediately after the mention of Beth-Peor, we read:

“And now, O Israel, listen to the statutes and the ordinances that I am teaching you to observe, so that you may live and enter the land” (Deut. 4:1).

The message is clear: even after a serious transgression, G-d calls His people back to obedience.

Forgiveness Leads to Responsibility

The Torah does not minimize idolatry. On the contrary, the sin of Baal Peor is presented as a serious warning.

But Beth-Peor is not the end of the story.

Israel receives instruction once again. The people are given another opportunity to learn G-d’s will and to observe His commandments.

In the Torah, forgiveness is never an endpoint; it is the beginning of a renewed life of faithfulness and obedience.

This principle is not relevant only for Israel.

Many Noahides also have a history in which idolatry played a role—sometimes in the form of worshipping other gods, and sometimes through placing ultimate trust in human systems, ideologies, or the self.

The message of Va’etchanan is that idolatry does not have to be the final word.

Whoever turns away from idolatry and turns toward the G-d of Israel can begin a new path.

“There Is No Other”

Later in the same chapter, Moses summarizes the essence of faith:

“Know therefore this day and take it to heart that the L-rd is G-d in heaven above and on the earth below; there is no other” (Deut. 4:39).

Only afterward comes the call to obedience:

“Therefore keep His statutes and His commandments that I command you this day, that it may go well with you and with your children after you” (Deut. 4:40).

First comes the recognition of G-d’s unity; then follows obedience.

The Torah does not merely teach a collection of rules; it first reveals a foundational truth:

There is no independent power besides G-d.

No rival deities.

No opposing cosmic forces.

No power that exists outside His sovereignty.

As Sforno writes:

“It is inconceivable that there could be more than one supreme authority” (Sforno on Deut. 4:39).

The recognition of G-d’s absolute unity forms the foundation of all obedience.

“This Day” — Every Day Anew

Moses says: “Know therefore this day…” (Deut. 4:39).

The commentators note that “this day” means more than the specific moment in which Moses spoke.

Or HaChaim explains that a person should also keep the future Day of Judgment in mind. On that day, every individual will give an account of his or her actions. The awareness that we will one day stand before G-d helps us direct our choices today according to His will (Or HaChaim on Deut. 4:39).

“This day” is therefore not merely a moment in the past, but a daily call:

Choose G-d’s unity today.

Choose faithfulness today.

Choose obedience today.

The Shema as a Daily Reminder

A few chapters later we encounter the Torah’s most well-known declaration of faith:

שְׁמַע יִשְׂרָאֵל, יְהוָה אֱלֹהֵינוּ, יְהוָה אֶחָד׃

“Hear, O Israel: the L-rd is our G-d, the L-rd is One” (Deut. 6:4).

For the Jewish people, reciting the Shema is a central mitzvah.

But may a Noahide recite these words as well?

From a halachic perspective, a non-Jew is simply reciting a verse from the Torah, which is permissible in itself.

There is also a noteworthy account from Rabbi Chaim Yosef David Azulai, known as the Chida.

In his travel diary, Ma’agal Tov, he describes an encounter with a non-Jew who sincerely declared his belief in the G-d of Israel. After examining the man’s beliefs, the Chida instructed him to do three things:

This testimony indicates that reciting the Shema is not an obligation for Noahides, but it can be a meaningful expression of faith.

The Shema proclaims a universal truth:

G-d is One.

For Noahides who have turned away from idolatry, reciting these words daily can help engrave that truth deeply upon the heart.

A Path for Noahides

The message of Va’etchanan is both simple and profound:

Whoever truly realizes that there is nothing apart from G-d will desire to bring every aspect of life into alignment with His will.

The Seven Noahide Commandments are not an endpoint, but the beginning of a life rooted in the recognition of G-d’s kingship.

Every day, the call of Moses still resounds:

“There is no other” (Deut. 4:39).

By Angelique Sijbolts
With thanks to Rabbi Tani Burton


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