Weekly Reading Insights: Nitzavim-Vayelech 5770

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Ancient Jewish tradition, as well as the textual content of the two portions read this week, Nitzavim and Vayelech, suggests that they are one portion that is sometimes split rather than two separate portions. This being the case, it is interesting that the first words of the respective sections are actually opposite in meaning. 'Nitzavim' means 'to stand firm', while 'Vayelech' means 'to walk'! However, since these are two aspects of the same portion, we can expect to see a connection between them that will teach us about our relationship with G-d, and a how to prepare for the coming High Holidays, our annual days of judgment.

We can explain as follows: On the one hand, as Jews it is incumbent on us to 'stand' strong, aloof from the world, and unbending, no matter what the circumstances or difficulties. On the other hand, a Jew must always see himself in motion - 'walking', rising, moving from level to level in his connection and service of the Almighty. Specifically, we can apply these two principles to the three pillars of Jewish life: Torah study, prayer (avodah), and fulfilling the mitzvot (gemilut chassadim).

Torah has two different parts, the Written Torah (Five Books of Moses, Prophets and the Writings), and the Oral Torah (Mishnah, Talmud, Medrash, etc.). The Written Torah is on the level of the word 'Nitzavim', standing firm. It is lacking nothing, it is exact in each word and letter, and we are forbidden to change it in any way. Additionally, just the reading of it, as it is, is considered Torah study, even if we do not understand it. On the other hand, the Oral Torah is not something static. There even exists an obligation to innovate and expand the Oral Torah. The Sages looked at each letter of the Written Torah and derived many different laws. The Talmud says (Megilah 19b) that every idea and concept that a Torah scholar will reveal, was given to Moshe at Mount Sinai. The entire experience of the Oral Torah is about innovation and change. The Oral Tradition is something living, growing, moving. It is the level of walking, 'Vayelech'. That being said, even in the Oral Torah there are both aspects. The new ideas and additions that each person reveals, the walking aspect, must be done according to unchanging principles of Torah that we received from G-d to Moshe on Mount Sinai, the standing firm aspect.

In prayer we have a similar dichotomy. Each of us has the obligation to pray every day without exception. Standing firm. On the other hand, prayer is referred to as the 'service of the heart'; it is tied to our emotions. We must 'pour our soul before G-d', moving to higher and higher levels, walking, 'Vayelech'. Conversely, the order of the prayers from Modeh Ani and morning blessings until the amidah, the silent prayer, is an outpouring and upward movement. Walking. During the amida, however, feet together, unmoving, we are like servants before their master. 'Nitzavim', standing firm.

The fulfillment of the mitzvot also has these same two facets. The number of commandments does not change. Standing. Still, within each commandment we are required to find ways to fulfill it more beautifully for the sake of heaven, constantly honing our focus and intentions to push ourselves to connect to G-d. Walking.

We find the same concept of standing and walking on the broadest possible level. G-d gave us the Torah! G-d, Who does not change, Who Is, Was and Will Be as One. This is the idea of Nitzavim, standing firm. Yet, it was given to us, His people, to serve Him with all of our strengths and abilities, growing and pushing ourselves to our limits. The idea of Vayelech, walking.

This is why Nitzavim and Vayelech are essentially ONE portion which is sometimes split. In Judaism BOTH aspects of standing and walking are absolutely necessary. Judaism flows from Torah and commandments that are from G-d, but given to the Jewish people. We can only reach the level of Vayelech, walking, when from the very core of our being we know and understand the principle of Nitzavim, standing firm, that the Torah and its commandments are from the Almighty.

This symphony of concepts is all expressed in the Rosh Hashanna prayer, "Whether as sons or as servants". On Rosh Hashanna, on the one hand, the Almighty reveals His pleasure from the service of the Jewish People, His children, and because of this, each year He again chooses to be King of the world; Nitzavim, standing firm. Even so, it is incumbent on us, the servants, to arouse ourselves to complete tshuvah, return; to beseech our Master and King, please, reign over all the world with Your Glory. Walking.

Shabbat Shalom, and may you and yours be signed and sealed for a good and sweet new year. Shaul

P.S. Please also read my weekly Shabbat Law, below.

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For last year's essay by Rabbi Leiter on this week's Reading, see the archive.

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Nitzavim-Vayelech

One Sample:

Blast Off and Re-entry

From the teachings of Rabbi Shimon bar Yochai

At the end of this week's parasha Moses is stated as writing "this song" and teaching it to Israel. This sparks a lengthy discussion in the Zohar as to the various types of songs and their meaning. Then Rebbe Shimon teaches what is required in the best of one's "songs" to G-d.

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this week's:

KOL Magazine, Vol. 6, No. 48

Get ready for the last Shabbat of year 5770 (see lead article)! This is a chance to make up for and fix anything lacking from the previous 50 or so.
On Saturday night Askenazic Jews start the distinctive pre-Rosh Hashana Selichot prayers (see second article); Sephardim have been reciting them for three weeks already.
Next week will be a special Rosh Hashana issue.

Sample:

Standing and Walking with G-d

From the teachings of the Lubavitcher Rebbe; adapted by Moshe-Yaakov Wisnefsky

"All of you are standing…." (Deut. 29:9)

The G-dly side of the covenant between Him and us is the focus of parashat Nitzavim, while the human side of the covenant is the focus of the next parasha, Vayelech. The G-dly side of the covenant is reflected in the fixed aspects of our relationship, while the human side of the covenant is reflected in the changing and growing aspects of the relationship.

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