Parshat Nitzavim Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam's 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 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 - 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 - in truth. 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 created B'TZELEM ELOKIM, in the Divine Image. Differences might be 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) 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. 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 Eretz Yisrael 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. MitzvaWatch: 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 straightforward 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 Sh'ma correctly. Part of the prohibition against 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. This is one way of looking at T'shuva, specifically in explanation for its not being numbered among the 613 by Rambam. Let's call it a supra-mitzva. Here's another way of looking at why Rambam did not count T'shuva as a mitzva. Remember - he and everyone else consider T'shuva to be a mitzva; the question here is whether it gets numbered among the 613 or does it have a different, higher status. 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. Rambam's Hilchot T'shuva begins this way: All mitzvot of the Torah, positive or prohibition, IF a person violates one of them, whether intentionally or inadvertantly, WHEN he does T'shuva and repents his sin, he is obligated to verbally confess before G-d... It is as if the Rambam assumes that a person who sins will surely repent, but the VIDUI part, the verbalizing of the regret for the past and resolve for the future, the verbalizing of one's plea to G-d for forgiveness - this is what Rambam counts among the 613 mitzvot (and not from Nitzavim, but Parshat Naso). Bottom line: Is T'shuva an obligation - a mitzva? Of course it is. And where do we find it? In Parshat Nitzavim. Don't worry too much about the counting issue. It's definitely the proper thing to do. At this time of year... and always. 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 (mentioned) 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. This portion of the Torah can be understood as referring to the mitzva of T'shuva specifically, or to all of the mitzvot of the Torah. The words and the concept apply well to T'shuva, as they also apply to all of Torah. Perhaps this confirms what we said earlier about T'shuva being a supra-mitzva. It has a wide-sweeping character that defies constricting it to an identity as a single mitzva in the family of mitzvot. This seems to be why the Rambam put Hilchot T'shuva in his first book. Sh'VII - 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 (including the bonobo!). 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 (the Bee Movie, notwithstanding). 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 The final of the Seven 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. At mincha on Shabbat Parshat Nitzavim, the last Shabbat of 5768, we will read the first 13 p'sukim of Vayeilech, next week's sedra. With that reading, we will have read, at least once, 5829 p'sukim of the Torah. The last 17 p'sukim of Vayeilech are not read at all in 5768 (since Vayeilech was combined with Nitzavim a year ago, as 5767 was drawing to a close. To put it differently, Vayeilech is sometimes the last sedra of the year and sometimes it's the first. This occurs 31.5% of the time. To remind you of the Nitzavim-Vayeilech together/combined issue... When RH is Thursday or Shabbat, there is no Shabbat between Yom Kippur and Sukkot. Then N/V is read before RH, Haazinu for Shuva and the next "weekly" sedra is V'ZOT HABRACHA on Simchat Torah. But, if RH is Monday of Tuesday, there will be a Shabbat between YK and Sukkot. That Shabbat needs Haazinu and Shuva takes Vayeilech, leaving Nitzavim alone for the last Shabbat of the year. Kohen - First Aliya - 3 p'sukim - 31:1-3 [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. Levi - Second Aliya - 3 p'sukim - 31:4-6 Moshe reminds the People of the victories they have had, and tells them to be strong and courageous. G-d won't abandon them. Shlishi - Third Aliya - 3 p'sukim - 31:7-9 [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". R'vi'i - Fourth Aliya - 4 p'sukim - 31:10-13 Moshe next commands the People concerning the mitzva of "Hak'hel" [612,A16 31:12]. On Sukkot following a Shmita 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". Chamishi - Fifth 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 Moshe's 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. 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. Shishi - Sixth Aliya - 5 p'sukim - 31:-20-24 Because, G-d explains, I am bringing the people to a Land flowing with milk and 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.) Sh'VII - Seventh Aliya - 6 p'sukim - 31:-25-30 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. 3-pasuk Maftir. Haftara - 22 p'sukim - Hoshea 14:2-10 (9) Yoel 2:15-27 (13) There are various customs for this haftara 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 ìchosenî 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.
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