The world is in turmoil. A war is waging in Ukraine. Cities are enraged over perceived injustices. Violence seems to be the only response to disagreement. Our little ancestral holy land seems to be the focus of the world, with nations blinded once again to the barbarity foisted upon our people, and exhibiting compassion for the perpetrators of these heinous crimes. 

On the last day of Moshe's life, he speaks of the 'Song' of Haazainu, which embodies the entire history and fate of the Jewish people.

He prefaces it with a prophecy.

For I know that after my death you will surely act corruptly, and you will stray from the path that I have commanded you, וקראת אתכם — and it will befall you evil, באחרית הימים — at the end of days… (דברים לא כט)

The Baal HaTurim points out that there are only four verses throughout the entire Torah that employs this exact word וקראת.

The first time it appears is when an angel confronts Hagar who was expelled from the house of Sarah to return, revealing to her that she will merit a son who will become a populous nation, instructing her, וקראת שמו — "You will call his name, ישמעאל — Yishmael, for G-d heard your prayer." 

The prophet Yeshayah shares a prophecy with Achaz the King of Judah, that foretells of eventual success in conquering their enemies and living peacefully in the land. As a sign indicating the veracity of the prophecy, the prophet says there will be a young woman who will conceive and give birth to a son, וקראת — "And she will name him, עמנואל — G-d is with us. (ישעיה ז יד) "

Lastly, the prophet Yeshayah speaks of the future redemption when there will no longer reign tyranny and injustice in Zion, וקראת — "and you will call, חומותיך ישועה — your walls salvation, and your gates praise." (שם ס יח)

These verses cryptically tell us that when the end of days arrive, we will experience difficult times, but if we call out to G-d in prayer, He will be with us, bringing redemption and security within the walls of Zion. 

No doubt the reference to Yishmael also alludes to the enemy we most overcome in those times.

Is it merely our intense and focused prayers that will bring us 'walls of salvation'?

The verse seems to be intimating more than just the efficacy of prayer, by its emphasizing 'G-d being with us', reflecting on the relationship we will obtain.

What is the significance in the symbolism of 'walls' rather than the more impactful 'home' we will return to?

To explore the deeper message here, please join Shabbos afternoon at the Shabbos Shuva Derasha in Ohel Moshe!

Hope to see you there!

באהבה,

צבי יהודה טייכמאן