The name of this week's Parshah is "Va’etchanan."

Moshe explains that although he begged to be allowed to enter Israel, Hashem refused, allowing only to see the land from the mountain top.  Continuing his “review of the Torah,” Moses describes the Exodus from Egypt and the Giving of the Torah.  

Moses predicts that in future generations the people will turn away from G‑d, worship idols, and be exiled from their land and scattered amongst the nations; but from there they will seek G‑d, and return to obey His commandments. Our Parshah also includes a repetition of the Ten Commandments, and the verses of the Shema.

Chabad.org

Av 20 is the yahrtzeit (anniversary of the passing) of the Lubavitcher Rebbe's father, Rabbi Levi Yitzchak Schneerson (1878-1944), in Alma Ata, Kazakhstan. Rabbi Levi Yitzchak was Chief Rabbi of Yekaterinoslav (currently Dnepropetrovsk), and was arrested and exiled to Kazakhstan by the Stalinist regime as a result of his work to preserve Jewish life in the Soviet Union.

This Shabbat is called Shabbat Nachamu because the haftorah starts with G‑d’s words to Isaiah: Nachamu, nachamu ami (“Console, console My nation”). What is the idea of starting off with a double expression of consoling? A double expression means more than two. Rather, it is an expression of “muchness” in quality and quantity.

It is true. Following the devastation that befell our people during the Three Weeks, one would think: “Take it slow; first console a little and see if the people can handle so much.” But we Jews know that we are always close to G‑d; even in times of exile and darkness, He is one with us. With the double expression, G‑d is saying: “You can handle a full measure of comfort with all its intensity.”

This is especially relevant now when we are so close to the coming of Moshiach, and darkness is doubled. We must realize that only our physical existence is in exile. Our spiritual essence, however, is always free and one with G‑d.

Yitzi Hurwitz

Unlike evil, which, once the sinner has received atonement, has no lasting reality, goodness is eternal and increases from generation to generation. Our generation therefore abounds with the goddess collected over time, making us worthy of the Redemption. We are compared to a regular sized person standing on the shoulders of a giant. While we are not great enough or holy enough to bring the Geulah on our own, we must not worry. This is because we have the accomplishments of all those who came before us, as a stepping stool.

The story is told about a young man, a budding Talmudic genius, who heard that great and wondrous things were being revealed in Mezeritch by the Maggid, Rabbi DovBer.  Chassidim were not very popular in those days (circa 1770), and were even suspected of heresy by the Jewish establishment; but this young man found in Mezeritch what his soul thirsted for, and became a disciple of the Maggid.

When he returned home after his first year, he was greeted by his irate father-in-law. “What have you been doing for the last year? What have you accomplished wasting your time with those wild men?”

“I learned that G‑d creates the world,” answered the young man.

“That’s what you learned?!” yelled his father-in-law. “That is what you learned in Mezeritch?! Why, even our washerwoman knows that, and she never studied a page of Talmud in her life . . . Zelda! Come here!”

The washerwoman appeared from the next room, drying her hands, saying, “Yes, sir, what do you want, sir?”

“Tell us, please, Zelda,” he was trying to be as calm as possible, "who created the world?"

“Why . . . the Almighty, sir!”

“You see!” he turned to his son-in-law and shouted with rage, “Even she says so!”

“She says it,” said the chassid. “But I know it.”