One verse, five voices. Edited by Nina Litvak and Salvador Litvak, the Accidental Talmudist
Fortunate are you, O Israel! Who is like you, O people whose salvation is through the Lord, the Shield Who helps you, your majestic Sword! Your enemies will lie to you, but you will tread upon their heights.
– Deuteronomy 33:29
Yehudit Y. Wolffe
Founder, Baischanaca.com | koshersofer.com
A kosher mezuzah is far more powerful than a simple scroll. Affixed to all our doorways, these holy scrolls serve as dynamic channels of Divine connection, drawing G-d’s active protection into every aspect of our daily lives. To be kosher, each scroll must be handwritten by a certified scribe on parchment, carefully following hundreds of laws taught to Moshe at Mount Sinai. Written on the reverse is G-d’s Divine name, an acronym for “Guardian of the doors of Israel.” Properly placed on each room’s doorposts, (correct height, depth and side of doorway) the mezuzah transforms an ordinary property into a holy sanctuary, shielding us from physical and spiritual harm while bringing blessing to our families.
This profound protection mirrors the eternal promise in Deuteronomy 33:29:
“Fortunate are you, Israel! … a people saved by the Lord, the Shield who helps you, the Sword of your majesty! Your enemies … and you shall tread upon their high places.”
When Moshe Rabbeinu called G-d “the Shield who helps you,” he reminded us that our true security relies on G-d, who guards us.
Since Oct.7, 2023, a powerful surge of Jews across the West Coast has been replacing nonkosher mezuzahs with kosher ones. Testifying that G-d provides these spiritual “helmets,” and is granting us miraculous victory over our enemies. Placing mezuzahs on every door is doing our part in ensuring that our constant heavenly Shield is protecting our people when we are at home and on the battlefield.
Rabbi Pinchas Winston
Thirtysix.org / Shaarnun Productions
Jewish History has had its high points, but let’s face it, we’ve been disliked and disrespected more. Just read the book “Anti-Semitism: The Causes and Effects of a Prejudice,” a historical study written by Paul E. Grosser and Edwin G. Halperin, published in 1978. It covers, and rather extensively, the last 2,000 years of antisemitism. It is certainly not a book you can read in one sitting. No wonder we dream of “treading upon their heights.” According to the Malbim, however (on Jeremiah 31:15), “treading upon their heights” means finally being accepted by the gentile world and given equal opportunity to financially succeed. That prophecy has certainly come true over the last half century as we have seen unprecedented numbers of Jews succeed in unprecedented ways in the non-Jewish world. Rabbi Shimon Schwab (1908–95) approached the same idea from a different direction. He explained that “their heights” refers to the highest level of morality known to the gentile world, to a righteous non-Jew. “Treading” on them means that, as great a level as this is for a non-Jew, it is still only supposed to be the starting point for a Jew. The measuring stick of a Jew is not what the world thinks is Godly, but what God thinks is Godly, as expressed through the Torah. The ironic thing is that if we don’t, the non-Jewish world will. That international double standard by which Jews are judged? It’s real and only works against us when we deny it.
Michael Milgraum
Psychologist and Author
These last words of Moshe to his beloved people contain, in my opinion, the succinct essence of a message that parting words should have. Let us take the message apart a bit. “Who is like you?” – realize the majesty of your spirit, every single Jew, greatness lies within you. But don’t get haughty, your salvation, your only salvation, is “through the Lord.” Other nations can rely on their wealth, power or ingenuity. But our true strength comes not from any of these things, but only from our relationship with the One above. He is our actual shield, not the Iron Dome; he guides and protects our paths and has sustained us in life. It is when we have internalized this message that we have the power to go on the offensive, if we need to – to stand up to our enemies or any forces that want to undermine our mission. Those forces can arise from within (the evil impulse that tries to convince us that we need to choose the low and selfish path to cope with life) or outside (those who would gladly attack and destroy us, those who use baseless accusations to besmirch us, or those who deny that life has meaning and maintain that we should seek our own gratification in our miserable and empty existence). These corrosive messages may well be the lies that Moshe is referring to. May Moshe’s words be a guide to us, as we strive to renew ourselves at this very special time.
Rabbi Chaim Singer-Frankes
Multi-Faith Chaplain & Spiritual Care Guide, Kaiser Panorama City Medical Center
Mekhilta DeRabbi Yishmael (Shirah 3:5) offers an image of mutual love between Israel and God. It teaches that when Israel declares, “Shema Yisrael” (Devarim 6:4), the Holy One responds with words of admiration: “Happy are you, Israel! Who is like you, a people saved by the Lord” (Devarim 33:29). Plainly seen, the relationship between God and Israel is not one-sided. Israel joyfully trumpets God’s uniqueness, and God reflects that joy back by proclaiming the uniqueness of Israel.
This exchange captures the essence of Shemini Atzeret and Simchat Torah. After seven days of Sukkot, the Torah introduces an eighth festival day, seemingly an “add-on” to the celebration. Yet the Sages understood that this extra day carries a unique message. Rashi, citing the Talmudic parable, imagines that God says to Israel, “Stay with Me one more day; it is difficult for Me to part from you.” The festival is likened to a king who, after hosting his beloved children, asks them to remain a little longer; their departure is painful.
The closing book of the Torah evinces holy reciprocity, and the connection to the Mekhilta is elegant. The Shema expresses joyful devotion to the One God, and the Holy One’s praise expresses delight in His people. Shemini Atzeret is the embodiment of that mutual affection. As Sukkot culminates, neither side wishes the occasion to end. Simchat Torah toasts not only our joy in God and Torah, but a vision that God rejoices in Israel, cherishing one more spectacularly merry day together.
Rabbanit Alissa Thomas-Newborn
Gratz College and Netivot Shalom
“Mi chamocha?” “Who is like you?” When we read these familiar words, we likely hear their melody at various points in our davening each day. In our prayers, the words refer to God and God’s greatness in redeeming us from Egypt. In our verse in Devarim though, these words refer to B’nai Yisrael. Moshe’s choice to use “Mi chamocha” to speak to the generation entering the Land of Israel is poetic and profound. He transports us back to the sea splitting, experiencing our redemption actively unfolding. He then lifts up our chosenness through the unique language used for Hashem. In doing so, he emphasizes our confidence and resolve in the journey ahead. We may be facing the unknown, but we are not alone – and the unknown is known to Hashem. We are unlike any other nation, which can be lonely and even frightening at times. And in our “aloneness” we are protected by God, as our shield, turning our vulnerability into our strength. We can read our verse then and now as a blessing and a prayer: That Moshe’s words are a statement of faith and fact. And that they give voice to a yearning deep within us: For the Jewish people to be truly joyous, grateful, and protected from all enemies by God, for goodness and success. May it be God’s will this Simchat Torah, and always.
