Parshat Nitzavim-Vayeilech and Ha'azinu Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambamís Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes. [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha pítucha or sítuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. 
Kohen - First Aliya - 3+3+14 p'sukim - 29:11-28 [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... And there is more. The second three-pasuk set proclaims 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) were present 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. 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. Rashi interprets this pasuk in the narrow context of the punishments presented in the previous p'sukim. However, this pasuk also 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. And/or we can apply the concept of the pasuk to things that happen in this world that we don't understand. Whether it is the classic, "TZADIK V'RA LO...", that righteous people some- times have a very hard life, and wicked people seem to enjoy their lives, or coping with the death of a child, or attempting to understand the SHO'AH, and a myriad of things that strike us as unfair, things that prompt us to "question G-d" - for all of the above, this pasuk succintly tells us that there are mysteries in this world that are understood by G-d only, and that those He chooses to reveal to us, become ours to understand. This concept does not "answer" nagging questions, but it must become part of our belief system, because it is a truth that can help us cope, and understand that we are not capable of under- standing everything. People resist this notion, but it is no less true because of that.
Levi - Second 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 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 Jew exiled 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. The mixing of Return in a spiritual sense and the physical return to Eretz Yisrael is more than a play on words. Torah and Eretz Yisrael were the two gifts "offered" by G-d to the Jewish people. They are the reasons for our existence. When we turned our back on G-d, we were exiled from the Land. Therefore, Return is on both levels. MitzvaWatch: Rambam and Sefer HaChinuch (and others?) do not count T'SHUVA per se among the 613 mitzvot. Sefer HaCha- redim, 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 straightforward with G-d", is not numbered on its own, because it is really part of all other mitzvot. T'shuva can be viewed the same way. 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 Tíshuva as a gift from G-d. He doesnít 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 Tíshuva. The Torah doesnít 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. Just know that whether T'shuva is numbered among the 613 or not, it is an extremely important mitzva, always applicable - but especially at this time of year. 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.
Shlishi - Third Aliya - 4+4 p'sukim - 30:7-14 If 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. [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.
R'VI'I - Fourth Aliya - 6+3+3 p'sukim - 30:15-31:6 The fourth Aliya is ALWAYS the bridge between the two parts of a double sedra. [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. [P>31:1 (6)] Moshe Rabeinu concludes his words to the People and tells them that at his age of 120 years, he is no longer able to lead them. And that G-d has told Moshe that he will not be crossing the Jordan River, so his journey is truly over. He tells them that G-d will be with them, destroy the nations that they will encounter in Eretz Yisrael, and that Yehoshua will be the one to lead them. Moshe reminds the People of the victories they have had, and tells them to be strong and courageous. G-d won't abandon them.
Chamishi - Fifth Aliya - 3+4 p'sukim - 31:7-13 [S>31:7 (7)] Moshe then speaks to Yehoshua in front of the assembled people, and asks him to be strong, for he will be leading the people and he will be in charge of conquering and settling the Land. G-d will be guiding you "every step of the way". When Moshe finished writing the Torah, he gave it over to the Kohanim, "the carriers of the Ark". Moshe next commands the People concerning the mitzva of "Hak'hel" [612,A16 31:12]. On Sukkot following a Sh'mita year, when the people gather in Jerusalem for the Chag, the king shall read (parts of) the Torah to the multitude. The people are to gather at the Beit HaMikdash - men, women, and children - in order to learn, to fear G-d, to hear and understand, and to commit to fulfill all the teachings of the Torah. And the youngsters who have not yet learned, will hear and learn to revere G-d "all the days they shall live in the Land your are about to enter".
Shishi - Sixth Aliya - 6 p'sukim - 31:14-19 [P>31:14 (17)] G-d calls to Moshe to take Yehoshua and appear with him at the "Ohel Moed". G-d's Presence descended to the Tent in the form of a Cloud. G-d tells Moshe that after his death, the people will rebel against Him, stray from the proper path, and embrace other gods. G-d announces that He will show His anger by "hiding His Face" from them. This is a reference to the well-known "hester panim" which manifests itself as G-d "working behind the scenes" only, in hidden, subtle ways. This prophecy by no means ìobligatesî that generation, or any generation, to turn to idolatry. It is possible for the prophecy never to come true. And this would not impugn the truth of Torah or Mosheís status as a prophet. We always have the challenge not to turn away from G-d, and the ability to remain faithful to Him. Next is the command to write "The Song" (namely the whole Torah), to teach it to the people, so that it should serve as a testament among the People of Israel. This is the last mitzva of the Torah [613, A18 31:19], to write a Sefer Torah. MitzvaWatch: Our Sages include in this mitzva the significance of acquiring Sifrei Kodesh (holy books) from which to learn. Since the Torah itself specifies that the "purpose" of writing a Torah scroll is to learn and teach from it, then writing, buying, acquiring all learning texts would be in the spirit of this mitzva. The RO"Sh (Rabeinu Asher) takes this idea one significant step further - he says that since in our day, the Torah scroll has been relegated to the Aron Kodesh in shul and is used for public reading, but not as a teaching text - the MAIN fulfillment of this mitzva "to write a Sefer Torah" is the building of a personal Torah library (that will be used). Buy Torah texts from which to learn and teach. He adds that it is also praiseworthy if one is privileged to write a Sefer Torah as well. This is an unusual turn-about, which emphasizes the importance of buying sforim - AND USING THEM. SDT: "...and teach it to the People of Israel - place it in their mouths." From here the Gemara teaches us that one must review and review his teachings with his students until they understand. It is not sufficient to just teach; one must work very hard until his students really understand, until it in their mouths.
Sh'vi'i - Seventh Aliya - 11 p'sukim - 31:-20-30 Because, G-d explains, I am bringing the people to a Land flowing with milk & honey, the People will eat in contentment and turn from G-d. The Torah, however, will not be completely forgotten from the lips (and hearts) of future generations. (This will be "their ticket back".) Moshe wrote the Torah on that day (Rambam says that he wrote 13 Torahs - one for each tribe and one in the care of the Kohanim/Leviyim) and taught it to the People. G-d "commanded" Yehoshua to be strong and courageous in his new role as leader. Moshe completed the writing of the Torah. (Some say that Moshe even wrote the final 8 p'sukim of the Torah, which discuss his death; others disagree and say that Yehoshua wrote those verses.) Moshe commands the Leviyim to take the Torah and place it at the side of the Aron. (Some say that the Torah was in the Aron; others say that it was on a shelf attached to the side of the Aron.) Moshe asks for the leaders of the People to assemble for his final words to them. Moshe tells of the prophecy/prediction of the rebelliousness of the People. Moshe speaks the words of the Song - here probably referring to Haazinu - to all the people, in its entirety. The last 3 p'sukim are reread for the Maftir.
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. Aliya-by-Aliya Sedra Summary [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 6 p'sukim - 32:1-6 [P>32:1 (43)] Moshe Rabeinu begins his farewell "song" to the People by calling upon the heavens and the earth to be witnesses to what he will be saying. He asks the people (in a very poetic way) to listen well to his words. Moshe tells us that G-d is completely fair and just; it is we who are responsible for "messing things up" "When I (singluar) call G-d's Name, you (plural, min. 2) praise G-d for His Greatness." From this pasuk we learn that when three people eat together, one calls to the other two to "bless G-d" - ZIMUN (benching m'zuman). This pasuk is borrowed from here to introduce the Musaf, Mincha, and Ne'ila Amida.
Levi - Second Aliya - 6 p'sukim - 32:7-12 Moshe asks us again to remember the "early history" of this unique nation of Israel and the special ancestors who established for us our close relationship with G-d. There is no generation gap in real Jewish life; the older generation teaches the new one, the new genera- tion gains by asking questions of their elders and learning from them. G-d structured the world in parallel to the developing nation of Israel, and granted us special protection and guidance - "like an eagle protects its young..." SDT: The lessons of Torah are compared to dew, rain showers, and downpours. All water, but different intensities and speeds. So too Torah, for different people. Some people need Torah in small, easily digested doses, or else they "overload". Others can handle a steady stream. Still others can learn Torah with the intensity of a downpour. The analogy between Torah and water has many levels.
Shlishi - Third Aliya - 6 p'sukim - 32:13-18 Notwithstanding the protection and nurturing that G-d provided us in the Wilderness, we rebelled. This happened and continues to happen. Moshe's words can be seen as a description of Dor HaMidbar as well as being a poetic prophecy of the people becoming too complacent in Eretz Yisrael and abandoning G-d from their positions of opulence and security.
R'VI'I - Fourth Aliya - 10 p'sukim - 32:19-28 Much of the content of Haazinu is a poetic formulation of ideas previously presented in the book of D'varim. Moshe tells us that G-d's reaction to our disloyalty is HESTEIR PANIM - the hiding of "G-d's Face", so to speak. He also tell us that there have been several times when G-d had wanted to destroy the People of Israel but did not, so as not to give the nations of the world cause to doubt the power of the "G-d of Israel". It is striking how similar are the words of reproach and how different the presentation.
Chamishi - Fifth Aliya - 11 p'sukim - 32:29-39 Our challenge is to contemplate the above and understand the many lessons contained in G-d's (and Moshe's) words. The bottom line is that although Israel strays from the proper path, G-d will not abandon us, and He will rally to our side in the face of our enemies. If we would only realize this and appreciate the awesome power of G-d.
Shishi - Sixth Aliya - 4 p'sukim - 32:40-43 In this concluding portion of the song part of Haazinu, we see G-dís oath and Moshe assurances of G-d's eternal nature and His promise to avenge Israel against the other nations.
Sh'vi'i - Seventh Aliya - 9 p'sukim - 32:-44-52 [P>32:44 (4)] The Torah goes back to the regular columnar format for this last portion of Haazinu. Moshe, in front of Yehoshua, tells the people to heed the warning of this SHIRA and to keep the Torah, which in turn, will keep them. An important point that has been oft- repeated in the book of D'varim is this: We did not receive the Land of Israel with "no strings attached". We must always be worthy of holding on to E. Yisrael. Sometimes that reminder is subtle; sometimes it is heavy-handed. Here it's: Take the Torah seriously, because it is the basis upon which we will have a long (everlasting) tenure in the land. [P>32:48 (5)] G-d then tells Moshe to ascend Har Aravim-Nevo, see the Land from there, and die there, as Aharon had done earlier (the Torah reiterates the reason that both Moshe and Aharon couldn't enter Eretz Yisrael - namely, the incident when Moshe hit the rock rather than speak to it, missing an opportunity to sanctify G-d's name), rather than enter the Land which the People of Israel will enter. Observation: The hitting the rock instead of talking to it episode happened back in Parshat Chukat. When we read about it then, we have the opportunity to reflect on the significance of the concept of a missed opportunity to sanctify G-d's name. And we have another opportunity in Haazinu for that same line of thought. This is not uncommon in the Torah. But it is good. Because taking another look at important things and thinking about them again is not repetitive; we have a different perspective each time, different mood, different time of the year. All that contributes to our learning certain lessons well.
Haftara - 22 p'sukim - Hoshea 14:2-10 (9), Yoel 2:15-27 (13) There are various customs for this haftara. You will find that the Yoel portion in some Chumashim starts with pasuk 11; according to Luach Eretz Yisrael, we should begin the Yoel part from TIK'U SHOFAR B'TZIYON - as indicated above. We also do not read the p'sukim from Micha that are printed in Chumashim. The haftara for Shabbat Shuva consists of the last 9 p'sukim of Hoshea (first of the Trei Asar booklets) and continues with the second half of chapter 2 in Yoel (the booklet that follows Hoshea). SHUVA YISRAEL AD HASHEM... These opening words of the Haftara give the Shabbat its name and basically say it all. Return to G-d. The following pasuk emphasizes the power of prayer in the T'shuva process. The command to repent is accompanied by wonderful promises (prophecies) of redemption and restoration of the former glory of Israel. The passage from Yoel gives us a Shofar connection to T'shuva. Another encouraging note as we face the task of returning to G-d, is His assurance that He is among us - even before our T'shuva. And that He will not shame His people ever. The last pasuk in Hoshea states, "Who is wise who understands this, an intelligent person will know: G-d's ways are straight, the righteous will walk upon them and the sinner will trip on them." Very often it is the same activity or the same thing that people handle differently, with the result that one person succeeds and the other falters. It is often a matter of attitude. Notwithstanding the fact that the Haftara was not "chosen" because of the sedra, they do have some points in common. One example: The sedra speaks of rain in a figurative, spiritual sense and the Haftara mentions its more literal meaning in connection with prosperity. The prosperity angle is particularly interesting, since it appears in the sedra as a criticism and in the Haftara as a sign that G-d has forgiven His people. This fits with what was mentioned above about the last pasuk in Hoshea. [The Parshat Nitzavim-Vayeilech Homepage]
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