Parshas Nitzavim-Vayeilech
This week’s sedra Nitzavim, opens in the most curious manner. It starts with an odd exclamation, “you all stand here today in the presents of Hashem your God”. The verses then list individually the leaders, the elderly, the men, women, children, and converts, from the water carriers to the lumber jacks. True, the Torah does explain that they all stand in front of Hashem to make a pact, but why this entire list? Furthermore why does Moshe Rabeinu open with a random statement instead of first explaining that Hashem is about to make a covenant with Klal Yisrael? Both the Klei-Yakar and the Ohr-Hachaim touch upon on these difficulties.
To answer these questions it may be worthwhile to examine this covenant a bit. The bris/pactis juxtaposition to the klalah /curse of Hashem ( דברים 29 :11 ). However there is no further explanation of this curse, the psukim following only describe the covenant. This would leave us to assume that the curse is a reference to the curse of last week’s sedra.
The Ramban in his introduction to Sefer Dvarim (where the theme throughout is Moshe Rabeinu's rebuke to Klal Yisrael) asks, why is it that Moshe finds it necessary to remind Klal-Yisrael of all their wrongdoings towards Hashem, why not let bygones be bygones? The Ramban explains that Moshe Rabeinu's intent wasn't to dwell on Klal-Yisrael's rebelliousness, rather to emphasize the greatness of their relationship with Hashem. By recapitulating on all their rebellions against Hashem and at the same time their unyielding relationship with Him, it is clearly evident that there is a much stronger bond between Hashem and His nation.
It seems that our questions are answered. Our sedra is not starting in a peculiar manner at all. It is merely calming the negative apprehensions of Klal-Yisrael. Klal-Yisrael after hearing the aforementioned curses felt doomed. Moshe Rabeinu is telling Klal-Yisrael, fear not, because you have a very deep relationship with Hashem. Despite all your rebellions against Hashem and all the punishments from Him, you have survived; Hashem loves you. Moshe Rabeinu is in essence reasserting reassurance for the future. This is true however for the klal, for the Jewish community as a whole, but not for each and every Jew on his own. An individual Jew who sins (at times) is viewed as a cancer that must be removed, as is evident in the Chumash over and over again every time the death penalty is mentioned, “and you’ll remove the evil from your midst”. Hence Moshe Rabeinu is stressing: even though this deep relationship may not always be present in the case of an individual sinner, it’s the individuals that make up the community.
It is still peculiar that Moshe Rabeinu singles out the water carriers and the wood cutters. Chazal tell us (Rashi) that from here we learn that there were already at that time groups of converts, and that these converts filled these roles. Moshe hence was once more proving the same point. The reason that these others had converted was further evidence of this unyielding extra strong bond between Hashem and his nation (these converts saw it to and hence converted).
As we approach the Days of Awe and we say the selichos prayers it is no wonder that we focus on the nation as a whole. There is no mention of the individual in the selichos it’s only the community for it is from the community that we draw our strength.
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This week’s Sedra is one of the most powerful and emotional in the Torah. It is a Sedra very fitting to be read annually during Elul in close proximity to the Days of Awe. The Torah expresses to us the idea of free will – the ability to choose between right and wrong, between good and evil. The Torah explains to us concepts of reward and punishment, and the possibility of Teshuva – repentance. The Torah’s idea of repentance has little to do with notions that equate it with suffering, with bribing the Divine, or with a formal expression of regret not connected to firm, true conviction and remorse. The Torah’s view of true repentance entails genuine regret of our wrongdoings and a commitment to desist from such actions in the future. It aims at renewing our relationship with Hashem on a firmer basis. The Torah also seems to emphasize Hashem’s relationship with us as a deep and compassionate one, and to stress the unequivocal importance of Torah study.
The final words of this moving Parsha are: “To love Hashem our God, and to cleave to Him – for this is your life and the longevity of your days – to dwell upon the land that Hashem promised your forefathers Avrohom, Yitzchok, and Yaakov – to give to them”. This Passuk is rather cryptic and begs interpretation.
Many of the Mephorshim offer various explanations. As important as it is to understand the above words in of themselves, there is yet another obvious question we must keep in mind: Why were these words chosen as the closing to this entire meaningful and powerful Sedra?
Targum Yonoson as he often does, adds in a few important words in order to offer a lucid Aramaic translation of the Passuk: “to love Hashem your God, and to accept His Words… because the Torah that you are busying yourself (with its study) is your life in this world and your longevity in the world to come, and through it eventually you will merit your redemption and you will return to settle the land…”. While such an explanation sheds a lot of light as to the meaning of this Passuk, it also presents us with yet another question. All through the Parsha the Torah tells us of the all-encompassing Teshuva in which we will all take part in at the end of time, the implication being that it is that final repentance that will secure for us ultimate salvation. However, if we adopt the view of the Targum Yonoson, it isn’t Teshuva but rather Torah study that brings about the Geula, the final redemption?
Taking a more careful look at the psukim surrounding Teshuva, the psukim infer that towards the end of time we will be chozer btshuva – we will achieve full repentance. Whereas according to the Targum Yonoson’s explanation of Torah study the Passuk is implying that we should busy ourselves with Torah study because that is what will cause us to merit the Geula. It would seem, therefore, that the Torah is telling us that Teshuva is a prerequisite for the Geula and that this ultimate Teshuva will come on its own. On the other hand, we are told that the Ultimate Redemption hinges upon Torah study – in other words, the only thing we can do to bring about Mashiach is to learn Torah.
The above would seem to suggest that Torah study is the critical component to bring about our Final Redemption and that Teshuva – while important – will in the end come in any case.
The above conclusions would further suggest that we must definitely busy ourselves with Torah learning before we busy ourselves with convincing others to do Teshuva. The importance of Teshuva, and of Kiruv – of bringing others closer to the Torah, should not obscure Torah study as the main focus. While Teshuva and Kiruv are quite important Torah must be the focal point. Torah in of itself is a Mitzva and it as well encompasses all other Mitzvos. It also is what brings us to the fulfillment of Mitzvos, Teshuva, and is even what brings others close to Hashem. We must allow all our Mitzvos to flow from our Torah study.
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In the second of this week's two Sedros Moshe Rabeinu tells Klal-Yisroel that he has reached his 120th birthday and that he can no longer continue to lead Klal-Yisroel. Moshe Rabeinu informs Klal-Yisroel that they are about to cross the Yarden (Jordan River) into Eretz-Yisroel, but that Hashem has decreed that he, Moshe Rabeinu, would not cross it. After this minor introduction Moshe Rabeinu proceeds with his last preaching to Klal-Yisroel. Why did Moshe Rabeinu feel it necessary to preface his final words with these three messages (his reaching 120, their forthcoming crossing of the Jordan, and that he would not be accompanying them across)?
Moshe Rabeinu's preface to his final words to Klal-Yisroel is followed by an equally puzzling preface given by the Torah. The Torah tells us “וילך משה“(“and Moshe went…”). The Zohar Hakadosh asks: where did Moshe Rabeinu go?
Reb Tzadok HaCohen offers the following answer to the latter question: Reb Tzadok explains that the difference between Malachim (Angels) and people is that Malachim are Omdim (‘standing still’) and people are Holchim (‘going’). An Angel exists to carry out a specific mission for Hashem. He has no leeway, no room to maneuver, or change: his sole mission is fulfilling a specific mandate from Hashem. A person, on the other hand, is constantly growing and rising to new challenges. A person goes from one level in Avodas Hashem to the next. Reb Tzadok thus suggests that the Torah prefaces Moshe's final words by telling us this was Moshe Rabeinu's last stage of ‘going’.
Perhaps we can use Reb Tzadok's answer to explain our earlier question. Moshe Rabeinu was about to deliver his final words to Klal-Yisroel. Moshe Rabeinu well understood that each and every moment was meant to be used for Avodas Hashem. Moshe Rabeinu understood that he could no longer continue to lead us, and that the last step for him was to bring us just up to the point of entering Eretz-Yisroel. Moshe Rabeinu therefore understood that now was the time for him to impart to us his last words and thus to use his last minutes for Avodas Hashem.
We are about to end our year. It is time for us to reflect on the past year and to see where we have gone. We must evaluate whether we have taken a step forward or Chalila a step backwards. Even if we unfortunately regressed, we must realize that we can use that step back to propel ourselves more vigorously and further in our next ‘going’ forward.
May we be zoche to a year of forward leaps in furthering our Avodas Hashem.
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This week’s Sedra is one of the most powerful and emotional in the Torah. It is a Sedra very fitting to be read annually during Elul in close proximity to the Days of Awe. The Torah expresses to us the idea of free will – the ability to choose between right and wrong, between good and evil. The Torah explains to us concepts of reward and punishment, and the possibility of Teshuva – repentance. The Torah’s idea of repentance has little to do with notions that equate it with suffering, with bribing the Divine, or with a formal expression of regret not connected to firm, true conviction and remorse. The Torah’s view of true repentance entails genuine regret of our wrongdoings and a commitment to desist from such actions in the future. It aims at renewing our relationship with Hashem on a firmer basis. The Torah also seems to emphasize Hashem’s relationship with us as a deep and compassionate one, and to stress the unequivocal importance of Torah study.
The final words of this moving Parsha are: “To love Hashem our God, and to cleave to Him – for this is your life and the longevity of your days – to dwell upon the land that Hashem promised your forefathers Avrohom, Yitzchok, and Yaakov – to give to them”. This Passuk is rather cryptic and begs interpretation.
Many of the Mephorshim offer various explanations. As important as it is to understand the above words in of themselves, there is yet another obvious question we must keep in mind: Why were these words chosen as the closing to this entire meaningful and powerful Sedra?
Targum Yonoson as he often does, adds in a few important words in order to offer a lucid Aramaic translation of the Passuk: “to love Hashem your God, and to accept His Words... because the Torah that you are busying yourself (with its study) is your life in this world and your longevity in the world to come, and through it eventually you will merit your redemption and you will return to settle the land...”. While such an explanation sheds a lot of light as to the meaning of this Passuk, it also presents us with yet another question. All through the Parsha the Torah tells us of the all-encompassing Teshuva in which we will all take part in at the end of time, the implication being that it is that final repentance that will secure for us ultimate salvation. However, if we adopt the view of the Targum Yonoson, it isn’t Teshuva but rather Torah study that brings about the Geula, the final redemption?
Taking a more careful look at the psukim surrounding Teshuva, the psukim infer that towards the end of time we will be chozer btshuva – we will achieve full repentance. Whereas according to the Targum Yonoson’s explanation of Torah study the Passuk is implying that we should busy ourselves with Torah study because that is what will cause us to merit the Geula. It would seem, therefore, that the Torah is telling us that Teshuva is a prerequisite for the Geula and that this ultimate Teshuva will come on its own. On the other hand, we are told that the Ultimate Redemption hinges upon Torah study – in other words, the only thing we can do to bring about Mashiach is to learn Torah. The above would seem to suggest that Torah study is the critical component to bring about our Final Redemption and that Teshuva – while important – will in the end come in any case.
The above conclusions would further suggest that we must definitely busy ourselves with Torah learning before we busy ourselves with convincing others to do Teshuva. The importance of Teshuva, and of Kiruv – of bringing others closer to the Torah, should not obscure Torah study as the main focus. While Teshuva and Kiruv are quite important Torah must be the focal point. Torah in of itself is a Mitzva and it as well encompasses all other Mitzvos. It also is what brings us to the fulfillment of Mitzvos, Teshuva, and is even what brings others close to Hashem. We must allow all our Mitzvos to flow from our Torah study.
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Nitzavim can really be summed up in a few sentences: Klal-Yisroel is assembled following their having received the Brachos and Klalos. Hashem warns each and every individual that they must follow the Torah and choose the path of good and must not chalila to fall into the trap of evil. Klal-Yisroel, through time, will experience both the Brachos and the Klalos, will eventually do Teshuva and merit the Geula.
The Sedra, aside from being short, also appears verbose. It starts out by listing: ‘your leaders, your judges, and your police officers’. The Torah also refers many times to the Brachos and Klalos. Why is it that the Torah found it necessary to thus list and reiterate?
The Torah, as it tells us about the ups and downs that Klal-Yisroel will endure, as it foretells that Am-Yisroel will persevere and be redeemed, excludes only those people who exclude themselves from belief in Hashem and in His Torah.
Hence, with all the specific lists made in the Parsha there are in the final analysis very few people that are removed from Am-Yisroel and denied the ultimate future redemption (Geula Asida).
Perhaps the Torah is creating a contrast here. By being more wordy and therefore more specific the Torah is emphasizing the fact that when all Jews stand together no matter what type of Jew they are they their unity will grant them strength (אתם ניצבים היום כולכם...).
We live at a time that everyone in one way or another is guilty of sin; we live in an extremely vulnerable world. While it may appear impossible that the masses should merit the Geula, the Torah is essentially saying that all who identify themselves as being part of the Am Hashem will merit to be redeemed.
Now we are in the Yemei Selichos. The selichos that we are saying are supposed to evoke Divine Mercy for the Days of Judgment that are rapidly approaching. One would think that we should each beseech Hashem to forgive us for our individual wrong doings while begging Hashem to grant us an excellent year to come. However instead we are asking for forgiveness for Klal-Yisroel's sins and we are asking for the redemption of the nation. The message of Parshas Nitzavim is just this: in order to find favor in Hashem's Eyes we must attach ourselves to the community.
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There are in this week’s Sedra two themes of particular interest. The first is that we are told that, after Moshe Rabeinu passes on and after we go into Eretz-Yisroel, we will betray Hashem. Such a passage definitely is depressing; more than that, such a forecast seems almost the sort of thing one might call a ‘self-fulfilling prophecy’, the sort of prediction that helps to determine (or predetermine) the outcome. Every mechanech knows that a child will likely become what you expect of him. If someone expects greatness from a child the chances are much stronger that the child will become great, but if one chalila expects failure from a child the child will likely become a failure.
The second intriguing statement is that the Torah then tells us that in the end everything will end up alright as Hashem will never completely leave us and that one day we will come back. After telling us all this, the Torah then refers to this whole ordeal (of our straying away from Hashem and the eventual Teshuva…) as a "Shira" – a song.
There are two basic questions that must be asked: 1. why is Hashem ‘putting us down’ and lowering His Expectations for us? 2. Why is the Torah referring to the whole ordeal as a “Song”? Referring to it as a “Song” seems akin to glorifying it.
Chazal tell us that (Brachos) that Hashem created the evil inclination in every person. In creating us, Hashem also placed us within an environment in which there would always be a constant struggle. Had Hashem not given the evil inclination sufficient power to defeat at some points the Good and right inclinations, the evil inclination then wouldn't serve a purpose as it would always be defeated.
Song is a powerful tool. Songs can be used to bring out inner unspoken emotions. Songs also have the unique quality of beautifying the message they contain.
Were the Torah only to tell us that we would one day gravely sin and betray Hashem, the message would be devastating. Am-Yisroel would be almost hopeless. But the Torah doesn't do this; the Torah presents us with a Song. While the Song contains low, more depressing notes, it also includes higher notes and faster beats of hope.
Hashem is indeed telling us that there will be moments and times that the evil inclination will successfully battle the good and right, but the Torah is also telling us that ultimately the good and right will win the war.
The only way possible to transmit this message is through a Song. There is a deep and potent message of hope in every moment of despair, and that is precisely what this particular Song is about.