Kohen - First Aliya - 3 p'sukim - 29:9-11
[P>29:11] Having so recently heard the frightful Tochacha and the curses that are invoked against those who betray G-d, Israel is understandably "nervous" about its future, to say the least. Nitzavim therefore, begins on the positive, reassuring note that we are ALL standing before G-d and entering again into a covenant with Him. These opening p'sukim call our attention to the "inclusiveness" of the People of Israel. We are made up of scholars and leaders, judges and functionaries, men, women, and children, converts, wood cutters and water gatherers (Ashkenazim and S'faradim, religious and secular, Mitnagdim and Chasidim). But together they all stood to reaffirm their commitment to G-d. Jewish Unity has always been our strength, its lack, our greatest weakness.

SDT Rav Aharon of Karlin pointed out that ATEM is made of the letters of the word EMET, truth. This, he said, is the only way to achieve LIFNEI HASHEM, to stand before G-d.

SDT The Alshich points out that the Torah describes the People as "all of you, before G-d", and then proceeds to delineate different types of Jews. Before G-d, we ARE all the same. Whatever differences might exist pale into insignificance in comparison with the fact that we are all G-d's creations. Differences become important from our perspective. We view some people as more valuable than others. But we really have no way to know how G-d views us. In His eyes we are all standing erect this day...

Levi - Second Aliya - 3 p'sukim - 29:12-14
And there is more. The second three-pasuk set proclaim that it is not just the entire People of Israel who were alive at the time, who are making this covenant with G-d, it is also our ancestors to whom G-d made His special promises, and to the generations of Jews in the past AND the future, whose spirit (souls) we represent at this covenant.

Perhaps this is the meaning of the prophecy to Avraham Avinu that his descendants will be as countless as the stars of the heavens. Take the millions of Jews alive today, add the millions who have preceded us, add the - how many more? - future generations, and we can truly be called "without number". Nations that have come to an end, can be numbered. An eternal people cannot ever be counted.

Shlishi - Third Aliya - 14 p'sukim - 29:15-28
As he has done several times before, Moshe Rabeinu presents both sides of the covenant with G-d before the People: You have been in Egypt and you are aware of their abominable practices and those of the other nations which you have encountered. Perhaps there is a rebellious individual among you who will turn from G-d and embrace another faith.

SDT The phrase describing what we would today refer to as a "rotten apple" is "Shoresh Poreh Rosh V'laana", literally a poisonous root of gall and wormwood. The initial letters of this phrase rearrange to spell SHOFAR, the antidote to this negative facet of Jewish life. The Shofar must awaken the one who stray and start him on the road of T'shuva.

A person who turns to another religion will be severely punished, even if he thinks otherwise. These p'sukim are a miniature version of the Tochacha from last week's reading.

The portion concludes with the statement that there are mysteries of this world that are G-d's and there are revealed truths that belong to us and our children. Our challenge is to remain faithful to the Torah.

This pasuk has wide applications. In all areas of human knowledge - science, math, history... - there are mysteries and there are revealed truths. But remember, today's mysteries can be revealed tomorrow, next year... or never.

R'vi'i - Fourth Aliya - 6 p'sukim - 30:1-6
[S>30:1 (10)] From the perspective of absolute justice, if we break the terms of our agreement with G-d, punishment should be swift and complete. But we could not survive such an existence. This portion of Nitzavim tells us that if (when) we break the covenant and are dispersed among the nations of the world as punishment, all hope is not lost. We have the golden opportunity to return to G-d - and He will help the process along. This too becomes part of the agreement with G-d. The concepts of return in a physical and spiritual sense are intermingled in this Torah portion.

The wayward Jew turning back towards HaShem and the Torah, and the exiled Jew to a distant land coming back to Israel are presented simultaneously. This represents the dual nature of T'shuva. What a wonderful opportunity beckons each Jew - and the Jewish People as a whole - in being given a second chance to live a true Torah life.

MITZVA WATCH
Rambam and Sefer HaChinuch (and others?) do not count T'SHUVA per se among the 613 mitzvot. Sefer HaCharedim, the SMa"K, and others do count T'SHUVA as one of TARYAG. One can say that Rambam counts only specific, distinct mitzvot. A command which is all-inclusive, such as "Keep My mitzvot", "Be holy", "Be straight- forward with G-d", is not numbered on its own, because it is really part of all other mitzvot. T'shuva can be viewed like that. Part of the mitzva to Recite the Sh'ma is that if one does not, or does it without kavana, then he must repent his ways and say the Shma correctly. Part of the prohibition of eating non-kosher is that if one does, then he must repent. More than T'shuva being its own mitzva, it is an add-on to all the others.

Or, we can look at T’shuva as a gift from G-d. He doesn’t HAVE to command it. He just has to let it be possible. And we should jump at the opportunity. The Torah does not have to command us to breathe. We do it because it is helpful to living. So is T’shuva. The Torah doesn’t have to tell us to repent, just how to do it.On the other hand, there is one aspect of T'shuva that IS counted by Rambam as a mitzva among the 613 - Vidui, verbal confession. This is a specific aspect of T'shuva that DOES "qualify" for the Rambam's count. And yet, as mentioned earlier, some mitzva-counters DO count T'shuva among the 613.

The last pasuk of the portion contains one of several ELULs, in the form of Rashei Teivot, initial letters. And G-d will circumcise ET L'VAVCHA V'ET L'VAV zar'echa, your heart and the heart of your children. Baal HaTurim actually says that this is why we say Slichot during Elul.

Chamishi - Fifth Aliya - 4 p'sukim - 30:7-10
If (when) we return to G-d, then G-d will rain the curses upon our enemies. We have only to be faithful to HaShem and keep His mitzvot, and all His blessings will be showered upon us. Again a "pitch" is made for T'shuva. And again. And the T'shuva should be completely sincere.

Shishi - Sixth Aliya - 4 p'sukim - 30:11-14
[S>30:11 (4)] But how can we hope to keep our part of the agreement? Is not the Torah so exalted and remote that a mere mortal has no chance of attaining spiritual heights? The answer is eloquently stated in the famous words of the Torah - For this mitzva is not in the heavens nor is it across the ocean. It is so very close and attainable that every Jew can feel confident in taking up its challenges. It is up to us to make the commitment, feel it in our hearts, and ACT upon it.

Sh'vi'i - Seventh Aliya - 6 p'sukim - 30:15-20
[S>30:15 (6)] The concept of Free Will is beautifully expressed in the concluding portion of Nitzavim. It marks the difference between human beings and all other creations. The sun and the moon "fulfill" G-d's commands without conscious decisions. A bee doesn't think things out and decide to pollinate a flower. Nor does a lion attacking a weak zebra evaluate the morality of his act. Only humans have the choice to do good or evil. G-d recommends and pleads with us to choose Life and Good, but He leaves the choice to us. That is why we are accountable for our actions; and that is why we stand before G-d in judgment on Rosh HaShana - animals do not. The choice is offered, but not only does G-d "command" us to choose Life, He warns us again of the devastating results of the wrong choice. Heavens and Earth are called upon to witness this most significant fact of human existence. It is the Land of Israel that is the "prize" for choosing wisely, as G-d had promised Avraham, Yitzchak, and Yaakov. G-d reconfirms His covenant and promises to us.

We have Free Will. We can be whatever kind of people we choose to be. We have His "recommendation" and encouragement to choose Life over Death, Good over Evil. Our proper choices will earn us long life and a firm hold on the Land that He promised our ancestors.

Let us heed the warnings of Nitzavim, let us be inspired by the beautiful challenges of Nitzavim, let us be uplifted by the lofty messages of Nitzavim, and let us have a "successful" Rosh HaShana and Yom Kippur, and a happy & healthy year of peace & prosperity.

Haftara - 23 p'sukim - Yeshayahu 61:10-63:9
Final of the 7 Haftarot of Consolation. Yeshayahu prophesies of the time to come when there will be universal peace and Jerusalem will not only be rebuilt, but will be the center of universal worship of G-d. But not only will the nations of the world recognize The One G-d, they will also acknowledge the People of Israel as His People. The idea of universal acceptance of G-d fits well with our notion that ALL people are judged by G-d on Rosh HaShana, not just the Jewish People.

Rosh HaShana Torah Readings & Haftarot
First Day...

1st Torah, B’reishit 21:1-34 (34)
According to Tradition, Sara Imeinu was "remembered" on RH, she became pregnant, and subsequently gave birth to Yitzchak, despite her advanced age of 90. On the first day of RH we read B'reishit 21, from Vayeira, about the birth and early years of Yitzchak, and about the Sara-Hagar-Yishmael episode. This first section of the reading is contained in a single Parsha S’tuma, is made up of 21 of the 34 p’sukim, and is divided among the first 3 of 5 Aliyot.

The last part of this reading is a single P’tucha of 13 p’sukim, about the treaty between Avraham and Avimelech. This part of the reading is divided between the last 2 Aliyot of the first Torah. Commentaries point out that it was in the merit of the prayers of Avraham on behalf of the Avimelech's people, that his and Sara's prayers for themselves were also answered. This fits with one of the powerful themes and messages of RH, namely the power of prayer.

2nd Torah, Bamidbar 29:1-6 (6)
The Maftir is called to the second Torah and the first 6 p'sukim of Bamidbar 29 (in Parshat Pinchas) are read. The reading is about the Musaf of Rosh HaShana (mentioning that the Musaf of Rosh Chodesh is also brought on RH) and the mitzva of hearing the Shofar.

Haftara, Shmuel Alef 1:1-2:10 (38)
The Haftara of the first day of Rosh HaShana echoes and reinforces the theme of the Power of Prayer, as well as giving us another example of the "barren matriarch" who conceived after praying, It is the story of Chana, mother of Shmuel HaNavi. The silent nature of the Amida is attributed to Chana. The main connection to the Torah reading and the guiding force, so to speak, as to the choice of this haftara, is the story of a woman who was barren for a long time and then was blessed with a child. Sara in the Torah reading and Chana in the haftara, are joined by Rachel from the haftara of the second day. In a different way, we can add Yosef HaTzadik, who was also “remembered” by G-d. Tradition tells us that he was removed from prison to appear before Par’o on Rosh HaShana.

Second Day...
1st Torah, B’reishit 22:1-24 (24)
In the first Sefer Torah, we continue reading from where we left off on the first day. Five people are called to the Torah in the first Sefer. Perek 22 is the portion of the Akeida. It is arguably the most dramatic and emotion-evoking portion of the whole Torah. Tradition tells us that the Akeida took place on Rosh HaShana. ZICHRONOT (remembrances) is one of the three major themes of Rosh Hashana, and the Akeida is the main element of ZICHRONOT. Not only is it the topic of the Torah reading, but it is the basis of the choice of Shofar — namely, the Ram’s Horn — and it is an oft repeated theme in davening.

We stand before G-d on Yom HaDin and we proclaim that we are not only the biological descendants of Avraham and Yitzchak (and Yaakov), but the spiritual heirs as well. We are not just telling stories; we are inspired to emulate our forefathers and develop a total commitment to G-d and Torah.

Perhaps it is much more than that. The old question about the zebra (of Shel Silverstein’s poem), as to whether it is a black animal with white stripes or a white animal with black stripes, is very applicable to that average Jew. Each of us does mitzvot which earn us credit, so to speak, and sins that are held against us. Whatever the ratio, the question is what kind of Jews are we. Am I a good Jew with episodes of sin or am I a wicked Jew who does mitzvot from time to time. And this is not merely a matter of numbers. It is possible that we are evaluated as good Jews who slip, even if the slipping is significant... because we are the descendants of the Avot and Imahot. This is part of why we mention the Akeida so often on Rosh HaShana.

2nd Torah, Bamidbar 29:1-6 (6)
The Maftir from the second Torah is the same as the day before - the RH Musaf.

Haftara, Yirmiyahu 31:2-20 (19)
Again, we find one of the matriarchs who was without child for a long time. This time, Rachel Imeinu represents the people of Israel (more specifically, the tribes of the kingdom of Israel, under the flag of Efrayim, sort of, who are in bad shape in their countries of Exile. The closing words of the Haftara contain G-d's promise of mercy.

Parshat Vayeilech