Netzavim/VaYelech 5763Overview of the Weekly Reading: Netzavim/Vayelech, Shabbat Mevarchim To be read on 23 Elul 5763 (Sep. 20) Torah: Deut. 29:9-30:20; Pirkei Avot: Chapter Four, Five and Six
Netzavim (Deuteronomy
29:9-30:20) opens with G-d making a covenant with the Jews, establishing them
as His nation. He tells them that if they stray from the Torah, evil will
befall them, but that when they return they will be rewarded with blessings,
and will be returned to their land. G-d sets before them the choice between
good and evil, but warns them to stay away from evil. FROM THE CHASSIDIC REBBES (V:5152-63Netzavim/Vayelech )
Vayelech A MYSTICAL CHASSIDIC DISCOURSE (M: 5152-63Netzavim/Vayelech) FROM THE MASTERS OF KABBALA (K:5152-63Netzavim/Vayelech ) Selected
with permission and adapted from the three-volume English edition of Shney
Luchot HaBrit -- the Sh'lah,
as translated, condensed, and
annotated by Eliyahu Munk. According to Nachmanides the commandment to do tshuva is alluded to in the portion of Netzavim, in 30,11: "For this commandment which I command you this day is not too hard for you, etc." The mystical dimension of repentance is part of the emanation binah. Students of Kabbalah are aware that this emanation cannot be accessed by the Gentiles. The latter can access only the emanations from chesed "downwards." Canaanites have access to these lower emanations. Ishmael was sired by Abraham who represented the emanation chesed. Hence Gentiles are able to relate to this emanation. Being offspring of Isaac, who represented the next "lower" emanation gvura, the descendants of Esau also could access that emanation. Having delineated the above exceptions, the 70 nations can access only the sarim u'mazalot which we have already described. The inability of these 70 nations to access the emanations of either chesed or gvura explains why the touching by members of such nations disqualifies wine, an expression of G-d's bounty. All this because of the pollutant of the serpent which spread through mankind as a result of Eve having squeezed out the fruit of the tree of knowledge (reputedly the grape). It thus became what is termed in our portion (29, 17) poreh rosh v'la'ana, "a fruit turning into poison weed and wormwood." Concerning this type of wine, Solomon (Proverbs 23, 31) has said: "Do not look at wine when it is red." Since the emanation binah is not exposed to the "touch" of the Gentiles, the wine we find in that domain is the kind of which our sages have said that it has been preserved in its original grapes ever since the six days of Creation, in order to be served up to the righteous in the Hereafter (Berachot 34). This is an allusion to the six "revealed" days of Creation remaining as they are, i.e. accessible to contact by the Gentiles. The six days of Creation known as the days of binyan, the concealed aspect of the work of Creation, serve as an area in which this wine is stored for the eventual enjoyment by the righteous. The penitent must elevate himself to a level that qualifies him to partake of that wine in the future. He is able to burst the confining shackles of the klipot, symbols of the constraints imposed upon him by the evil urge, so that he can rejoin the mainstream of the Jewish people. The ba'al tshuva together with the other righteous will then experience the revelation of G-d's secrets as a result of having partaken of this wine. This is the meaning of Psalms 25, 14: "G-d's secrets are reserved for those who fear him."
An essay from Rabbi Shaul Yosef Leiter, director of Ascent (for a free weekly email subscription, click here) (W:5152-63Netzavim/Vayelech ) This
Shabbat is very important for a few reasons. It is the last Shabbat of the year
and, therefore, an excellent opportunity to correct any lacking in our Shabbat
observance in the past year. It is also, the Shabbat preceding Rosh Hashanah.
Our behavior on Rosh Hashanah - literally "the head of the year" - determines
what will happen to us in the coming year, much as the head controls the body.
The Baal Shem Tov answers with an analogy of a villager who destroyed a statue of the king. Instead of punishing him with death for treason, the king gave him an influential position and consistently promoted him until he was one of the king's chief advisers. The more he was showered with good, the more the adviser saw the king's greatness and regretted what he had done as an unsophisticated villager; he now understood how he had been truly liable for punishment. This was precisely the king's intention. Instead of enduring one punishment, the elevated villager suffered a lifetime of regret, increasing more each time he was promoted. How could he have done such a thing to the king? So it is with our verse. Sometimes when a person sins, G-d punishes. But other times, even when deserving of punishment, G-d will shower a person with kindness. How patient and kind of the Almighty to sustain us, even as we rebel against Him! The pain we feel should be even greater: "How could we do such a terrible thing to the Almighty!?" And when G-d sees this regret that His subject is feeling, this is worth more to him than all of the punishments.
Shabbat Shalom, Shaul Leiter
Stats:
Netzavim , 8th Reading
out of 11 in Deuteronomy and 51th overall, contains 0
positive mitzvot and 0 prohibitive mitzvot. It is written on 87
lines in a Torah parchment scroll, 52 in overall length.
For all our insights for this parsha from last year
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