Ki Tavo
"You have He'emarta -selected the Lord this day, to be your God, and... the Lord has He'emircha- selected you this day to be His treasured people..." Devarim 26:17-18
"He'emarta and He'emircha," with the above translation (the term "selected,") follows Rashi's interpretation of the verse, although Rashi himself writes, "We do not find any equivalent expression in the Scriptures. However, it appears to me that it denotes separation and distinction."
The Abarbanel offers another possible solution. He says the words "He'emarta and He'emircha" are both rooted in the word "Amar" to speak.
It is for that reason, he tells us, that a tree's uppermost branches are sometimes called "Amir," owing its name to the constant noise or "speech" it creates as it sways in the wind.
The two terms in the verse, the Abarbanel tells us, are a reference to two acts of speaking, two moments in history that bind the Jewish People with G‑d, through speech.
"You have He'emarta," says the Abarbanel, is referring to the collective statement by the Jewish People, "Naaseh v'nishmah." This phrase means: we will do what Hashem tells us, only inquiring afterwards to the meaning behind His requests.
"And the Lord has He'emircha," is G‑d's commitment to the Jewish People that He spoke on Mount Sinai with the giving of the Ten Commandments.
Therefore, these two terms are both reflective of the deep bond between G‑d and the Jewish People and a reminder of the unique dynamic of this special relationship.
The commitment of "Naaseh venishma," we are told, is what convinced G‑d that the Jewish People were worthy of receiving the Torah and its Divine instruction. In a sense, says the Abarbanel, our own statement is what caused us to be chosen for our special mission.
So, it’s true that we were chosen, but we also chose G‑d.
This circular relationship is the basis for a Jewish person’s life, "He'emarta and He'emircha." We constantly choose, thereby causing ourselves to be chosen, again and again.
Shabbat Shalom!
Portuguese Jewish history is a rich tapestry of accomplishment and challenge spanning the centuries. Portugal's shores have produced and housed some of our greatest Rabbis and leaders. From statesman, leader and scholar Rabbi Don Yitzchak Abarbanel to Shulchan Aruch author Rabbi Yosef Karo in the 15th century through to the Lubavitcher Rebbe's time in Lisbon in 1941, Portugal has enabled tremendous developments in strengthening community and Torah.
It is in recognition of the timeless nature of these commitments, and in honor of all of those Jews who have called Portugal home through times of brilliance and darkness, that these Torah insight's from Portugal's great Rabbis is produced - here in Portugal.
Special thanks to Rabbi Shlomo Pereira for the Portuguese translation.