Parsha Patners Nitzavim 2009

PARSHAS NITZAVIM-VAYEILECH | 23 ELUL 5769 | 12 SEPTEMBER 2009

Parsha Perspectives

‫כי המצוה הזאת אשר אנכי מצוך היום לא נפלאת הוא ממך ולא‬ ‫ כי קרוב אליך הדבר מאד בפיך ובלבבך לעשתו‬... ‫רחקה הוא‬ “For this commandment that I command you today - It is not hidden from you and it is not distant...Rather, the matter is very near to you.” (Deuteronomy 30: 11-14)

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n this week’s parsha, Nitzavim, it is said (Deuteronomy 30:11-14): “For this commandment that I command you today – It is not hidden from you and it is not distant. It is not in heaven, [for you] to say, ‘Who can send to the heaven for us and take it for us, so that we can listen to it and perform it?’ Nor is it across the sea, [for you] to say, ‘Who can cross to the other side of the sea for us and take it for us, so that we can listen to it and perform it?’ Rather, the matter is very near to you – in your mouth and your heart – to perform it.” Nachmanides (Ramban) understands that these verses refer to the mitzvah of Teshuvah, repentance. Thus, the Torah is informing us that this mitzvah is not beyond our capabilities. Rather, one can perform the mitzvah of Teshuvah in any place and at any time. One must wonder why the Torah needs to elaborate on the mitzvah of Teshuvah by stating that the mitzvah is not distant, is not in the heavens and is not on the other side of the sea. Would it not have been sufficient to state that one should repent and that it is simple to do so? Why is it necessary for the Torah to dramatize the difficulties that one may face when attempting to perform the mitzvah of Teshuvah? The story is told of a man who was walking in Tel Aviv when he was

approached by a religious man who was seeking a tenth man to complete a minyan, a quorum for prayer. The man kept walking, but the religious man ran after him, pestering him to help out until he finally acquiesced. Upon entering the shul (synagogue), the non-religious man watched with fascination as the men recited Ashrei and Kaddish, and then all the men began swaying back and forth while reciting the Shmoneh Esrei (The Amidah prayer). The man, who had never witnessed such behavior before, was fascinated by what he saw, started to attend services on a regular basis, and over the course of time, eventually became fully observant. Friends of his father who had heard heard the story about the son and his religious transformation wanted to confirm the story with the father. The father confessed that there was more to the

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story than met the eye. “The truth is,” said the father, “my father was religious back in Europe and had subsequently made his way to Tel Aviv. I, however, left the path of my father and raised my son without religious observance. The shul where my son entered for the very first time in his life was the very same shul in which my father used to pray. I honestly believe that it was in the merit of my father’s prayers that my son was drawn back there, and that is what led him to follow his grandfather’s path.” In describing the challenges a person may face in an effort to repent, the Torah is perhaps teaching us that one may find the process daunting. From a logical perspective, the various environmental obstacles may indeed make repentance appear to be insurmountable. The verse therefore informs us that Hashem can make our seemingly insurmountable obstacles disappear, with Teshuvah being literally close – i.e. easily achievable. During this time of year when Jews traditionally stop to reflect on their commitment to Jewish study and observance, it is encouraging to know that G-d is, so to speak, “there for us” to help us overcome whatever obstacles we face on the path of spiritual growth - social, financial, familial or geographical. These challenges may seem to far-fetched or difficult for us. Nothing, however, is beyond G-d.

Rabbi Adler can be reached at: [email protected]

Talking Points 1. PAST PERFORMANCE IS NOT A GUARANTEE OF FUTURE RESULTS “See I have set before you today the life and the good, and the death and the evil.” 30:15 The life and the good…the death and the evil – One is dependent upon the other. If you do good, you will merit life, if you do evil, you will meet death. – Rashi The life and the good – If good leads to increased life, why didn’t it first say good and then life? One should do good to earn life. Rather, one should live to do good. – Kli Yakar See I have set before you - The decision is entirely up to you. You may choose good or evil and there is no one on earth or in heaven who will compel you in either direction. – Ramban The word “today” in this context appears to be superfluous. Rabbi Moshe Feinstein zt”l explains it symbolizes the idea that each day this decision to pursue good or evil must be made anew. Failure to choose wisely yesterday does not mean that today is already a lost cause. Likewise, today’s success is no indicator of tomorrow’s outcome. Each day a person must reconsider the options and make a wise choice all over again.

2. SO FAR YET SO NEAR “Strengthen yourself and bolster yourself, don’t be afraid and do not tremble from before them for Hashem your G-d, He is the One who goes with you, He will not allow you to weaken and will not desert you.” 31:6 Strengthen yourself and bolster yourself – Now that you know that

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G-d is the One who fights on your behalf, you can feel secure. – Ibn Ezra He will not allow you to weaken – This refers to during the war. And will not desert you – Even after the conflict, you can still feel secure that the Almighty will not allow your neighbors to wage war against you. Sforno Rabbi Naftali Tzvi Yehudah Berlin, known as “The Netziv,” explains that the promise that He will not desert us should not be taken to mean that He will never allow us to be harmed in any way whatsoever. Certainly, if we fail to live up to our end of the agreement, we will receive whatever is due us. Rather, it means that even when we must receive a dose of discipline, He will stand by in close proximity watching over us and return immediately following.

3. THE SECRET OF OUR STRENGTH “Take this Sefer Torah and place it beside the Ark …as a witness. For I know your rebellion…even during my lifetime you were rebel with the Lord…” 31:26, 27 Place it beside the Ark – Our sages debate the meaning of this. Some assert that a tablet emerged from the Ark upon which the Sefer Torah was placed, while others maintain that it was placed within the Ark adjacent to the Two Tablets. – Rashi This Sefer Torah – On the day of the 7th of Adar, the day of Moses’ passing, he wrote 13 Torah Scrolls and gave one to each of the twelve tribes and admonished them to observe the comm andm ents meticulously. He asked them to be sure to abide by all that was written

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within it. He took one Torah and placed it by the Ark of the Covenant. – Daas Zekeinim quoting Midrash The people were about to lose Moses and they feared that minus his leadership they’d never succeed in conquering the powerful nations that inhabited the Land of Israel at the time. Joshua was as yet an unproven leader, and they lacked confidence in his ability to lead them in war. Moses reassured them saying that all Jewish leaders are only as good as the power vested in them by Hashem, who is the true warrior. As the verse says, “Hashem is [the] Master of war…” (Shemos 15:3). Without His assistance, no leader will be powerful enough to lead you to victory. With His assistance, Joshua can be no less successful than I am. Rabbi Meisels can be reached at: [email protected]

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BLESSING ON REPENTING? Dear Rabbi, This question may sound silly, but if, as I was taught by my Torah partner that we say a blessing before performing a mitzvah and that repenting is a mitzvah, is there a blessing on repenting? If not, why not? Have a good New Year, Janet K. Dear Janet, The short answer to your good question is that there is no such blessing. The long answer attempts to explain why. You are certainly correct about the general rule concerning blessings over mitzvot, and you are equally correct in stating that repentance is a mitzvah. A number of discerning explanations have been given to this question, which actually shed additional light on the unique nature of the commandment to repent. We will cite three of the many reasons given. (1) There are other exceptions to the general rule that positive commandments which deal with one’s relationship to G-d require blessings. One of them is the commandment to say the Shema. We do not use the familiar formula for a blessing over a mitzvah before we recite the Shema. The reason is that one fulfills the commandment of reciting the Shema only if he does so with proper intent— accepting the yoke of Heaven. Since we are concerned that an individual might say all the words of Shema, but not have the proper intent and as a result not fulfill the commandment, he will thereby make a blessing in vain. So, too,

we are concerned that an individual may say all the confessions and formulas when repenting, but not truly make sincere determinations for the future to refrain from the sins that he has committed. Therefore, the Rabbis did not establish a blessing before the act of repentance. [Maharam Shick—Hungary, 19th century] (2) Another exception to the general rule is the commandment for a robber to return the item he stole. Since the commandment to return the stolen property only comes about if one has violated another commandment in the Torah (do not steal), the Rabbis, who established the practice to recite blessings before commandments, felt that it would be entirely inappropriate to make a blessing on the return of stolen property. Similarly, the commandment to repent only pertains to one who has sinned and violated the Torah’s commandments in the past. As a result, the Rabbis did not establish a blessing before repentance, since this blessing would also be inappropriate. [Rashba— Spain, 13th century] (3) Others explain that without a commandment to repent, one would still be required to do so, since reason

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dictates that when one is in violation of the Torah, he should discontinue his sinful ways. Certainly, he has no permission to further violate a Torah commandment, just because he did so once. Therefore, the act of repentance is based on reason, and commandments that are based on reason are another exception to the rule regarding blessings. For example, we do not recite a blessing on the recitation of the Hagadah on Passover, since reason dictates that we should recall and retell the miracles that G-d wrought for the Jewish people by redeeming them from Egypt [R’ Bachaya]. So, Janet, we do not recite a blessing before our attempts to repent, but your question was well-placed. Let us hope that the entire Jewish people repent this Yom Kippur so that we are worthy of seeing Mashiach speedily in our days. May you and your family have a sweet New Year - filled with good health, prosperity, and Torah. RD Rabbi Drucker can be reached at: [email protected]

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Soul Talk

TABLE TALK FOR DISCUSSION AROUND THE SHABBAT TABLE RABBI LABEL LAM “For this mitzvah that I command you today, it is not hidden from you nor is it distant. It is not in the heaven (for you) to say, “Who can ascend to the heaven for us to take it for us?” Nor is it across the sea (for you) to say, “Who can cross to the other side of the sea for us to take it for us so that we can listen to it and perform it?” Rather, the matter is very near to you, in your mouth and your heart, to perform it.” (Deuteronomy 30:11-14) The verse doesn’t explicitly say what “this mitzvah” is. Rashi notes that it refers to the study of Torah (both the Written and the Oral Torah) and its observance. Ramban (Nachmanides) says that it refers to the mitzvah of Teshuvah (repentance).

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observance, how could the Torah (according to Rashi) imply that this goal is easily achievable? Rabbi Lam can be reached at: [email protected]

We read Parshas Nitzavim during the days that we are preparing for the upcoming Day of Judgment, Rosh Hashanah. Discussing this judgment, the Tur (Orach Chaim §581) cites the Midrash (see also Yerushalmi Rosh Hashanah 1:3) that contrasts the preparations the Jewish people make, and their state of mind, as they prepare for judgment on Rosh Hashanah, with the normal attitudes and feelings of a person about to be judged. Normally, a person facing judgment wears somber clothing, in reflection of the inner turmoil and uncertainty that he feels. Or, the uncertainty of his fate may overcome his entire focus and, as a result, he simply does not take regard of his personal appearance. The Jewish people who are entering the judgment of Rosh Hashanah, however, do not act in this manner. Rather, we dress in our fine Yom Tov (holiday) clothing, groom ourselves for the holiday, and prepare elaborate Yom Tov meals. The reason we act in this manner, explains The Ba'al HaTurim (Rabbi Yaacov ben HaRash) is because, in contrast with an ordinary person who is about to undergo judgment and does not know what will result, we, the Jewish people, are confident that G-d will perform a miracle on our behalf, and vindicate us in judgment. In his comments to the Shulchan Aruch (Code of Jewish Law), Rabbi Shlomo Kluger (in Chochmas Shlomo) is puzzled by the statement that the proper way to enter Rosh Hashanah is with an attitude of joy and confidence that G-d will miraculously allow us a favorable judgment. The Talmud (Arachin 10b) states that although Rosh Hashanah and Yom Kippur are holidays — as are Pesach, Shavuos, and Succos — Hallel (Psalms 113-118 recited on specific joyous occasions) is not recited, for it is inappropriate to joyously sing songs of Hallel while the books of life and death

are open before Hashem. Similarly, we declare in the ‫ֶף‬ ‫ֶה תֹּק‬ ‫ַנּ‬ ‫ְת‬ ‫( וּנ‬U’Netaneh Tokef) prayer that on Rosh Hashanah and Yom Kippur it is decided: ‫ִי‬ ‫ִצּוֹ וּמ‬ ‫ְק‬ ‫ִי ב‬ ‫ָמוּת מ‬ ‫ִי י‬ ‫ֶה וּמ‬ ‫ְי‬ ‫ִח‬ ‫ִי י‬ ‫מ‬ '‫ֵשׁ וכו‬ ‫ַי‬ ‫ַמּ‬ ‫ִי ב‬ ‫ִצּוֹ מ‬ ‫ְק‬ ‫לֹא ב‬, who ‫ָא‬ ‫ִי ב‬ ‫ִם וּמ‬ will live and who will die, who in his proper time and who not in his proper time, who by water and who by fire. There is certainly plenty to worry about as we prepare for these awesome days! How, then, can the Midrash state that we are to be happy and confident as we prepare for Rosh Hashanah? The answer to this question, explains Rabbi Shlomo Kluger, is that on an individual level, we certainly have much to be concerned about on Rosh Hashanah, for every one of us knows that should Hashem judge us strictly, we would never be vindicated. We must certainly, as we declare on Rosh Hashanah and Yom Kippur, engage in teshuvah (repentance), tefillah (prayer), and tzedaka (charity) to avert the strictness of the decree. However, besides the judgment that is passed on individuals, Rosh Hashanah is also the time when Hashem reaffirms His commitment to the Jewish people as a whole, in response to the spiritual representatives of the other nations of the world who contend that since the Jewish people have not served Hashem perfectly, He should instead select a different nation of the world to be His chosen people. And, in response to these accusations that arise anew every year on the day that Hashem determines the plan that will shape the coming year’s course of events, we confidently prepare for the judgment of the Jewish people’s relationship with G-d as a holiday, confident in Hashem’s declaration that He will never exchange us for another nation. With permission from Artscroll’s Daily Dose