5784/2024

Right before Rosh HaShana, when our thoughts are geared toward Teshuvah and preparation for the Aseret Yimei Teshuvah, we always read Parashat Nitzavim.  This is not coincidental; Parashat Nitzavim is an especially relevant Parashah for us to read now and is placed here on purpose. This week, we read the double-parsha of Nitzavim-VaYeilech, and the timely nature of these Parshiyot is seen in three ways.

The first of these ways is the topic of Teshuvah seen in Parashat Nitzavim.  This Saturday night we will begin to start reciting Selichot and we find a hint for this in the opening of the Parashah ׳׳אתם נצבים היום׳׳ (Devarim 29:9). If we take the Gematria of this phrase, it equals 694, the same Gematria as לעמוד לסליחות, meaning “we rise for Selichot.” Also, many commentaries cite Nitzavim as the source for the obligation to do Teshuvah. However, the Rambam doesn't seem to count Teshuvah as a separate Mitzvah; rather he says, the Vidui is the actual Mitzvah. Rav Soloveitchik makes the distinction between Vidui and Teshuvah: the Vidui is the Ma’aseh and that enables the eventual fulfillment of Teshuvah. Rav Zolty takes a different approach, saying that the reason the Ramban doesn't count Teshuvah as a Mitzvah is because it's guaranteed. As it says in the Pasuk “you will return” and the only thing we are able to do is the Vidui and that's what the Ramban thinks the Mitzvah is. 

Secondly, as Rabbi Rosner writes in his sefer Shalom Rav, we can learn from the very names of Nitzavim and VaYeilech. The Lubavitcher Rebbe, citing Rav Saadia Gaon, states that Parashat Nitzavim and VaYeilech are really one Parashah, and that the Parshiot used to be broken down differently. But when we look at the definitions of the words Nitzavim and VaYeilech they seem to contradict. Nitzavim means standing or immobile and VaYeilech means just the opposite. It means moving and progressing. The Lubavitcher Rebbe says that they are in fact not contradictory and we require both elements. Standing firmly represents stability and strength. The same Shoresh of Nitzavim is used by Miriam “his sister stood from afar”. Her standing illustrates a purpose it was based on principle. The combination of Nitzavim and  VaYeilech represents the idea that we are able to grow without compromising our own past strengths. He concludes by saying that as the new year begins, our challenge is to harmonize Nitzavim with VaYeilech: the stability of basic faith combined with growth and expansion. Alternatively, one could say that the Shorashim show of Nitzavim VaYeilech show us something else, that Nitzavim represents the past year where we have grown stagnant and immobile in our growth and have just coasted. While VaYeilech is a promise for the future and the year to come that we will continue to grow. 

Lastly, we learn from this week’s Parashah how doing Teshuvah and getting closer to Hashem is an accessible task.  Moshe lets the Jews know that we are capable of keeping the Torah and that it is not to difficult "Lo BaShamayim Hei," "It is not in the heavens;" "Velo Mei'Eiver Layam He," "Neither is it beyond the sea;" it shows we are able to grasp the Torah. That is why this week's Parsha is specifically placed where it is. The Parashah demonstrates Teshuvah, the idea of growth and that all of us  are capable of success.  This is something that we should all keep in mind as we approach Rosh HaShana and the Aseret Yimei Teshuvah.