BS”D
Volume 38, No. 50
25 Elul 5784
September 28, 2024

Sponsored by the Greengart and Lerman families in memory of their father Zvi ben Ben Zion a”h (Harry Greengart) Nancy & David Broth and Rona & Aaron Lerner in memory of their mother Elinor Cohn a”h Mrs. Loretta Sadwin on the yahrzeit of her father Alter Eliezer Yitzchak ben Litman a”h

Parashat Nitzavim, which is always read on the Shabbat before Rosh Hashanah–sometimes, as this year, together with Parashat Vayeilech, and sometimes alone–is the Parashah of Teshuvah and of Mashiach. We read, for example (30:2-3), “You will return to Hashem, your Elokim, and listen to His voice, in accordance with everything that I command you today–you and your children, with all your heart and all your soul. Then Hashem, your Elokim, will bring back your captivity and have mercy upon you, and He will gather you in from all the peoples to which Hashem, your Elokim, has scattered you.”

R’ Yisrael Eliyahu Weintraub z”l (1932-2010; Bnei Brak, Israel) writes: There is a verse earlier in the Parashah which describes what mankind will look like in the generation before the final Teshuvah and the coming of Mashiach. We read (29:17-18), “Perhaps there is among you a man or woman, or a family or tribe, [who], when he hears the words of this curse, will bless himself in his heart, saying, ‘Peace will be with me, though I walk in the way my heart sees fit’.” Walking in the way “my” heart sees fit, being completely self-centered, and demanding that everything be the way “I” want it to be characterizes that generation, R’ Weintraub writes.

That attitude is the polar opposite of the purpose for which man was created, R’ Weintraub continues. We were created to struggle, as the Gemara (Berachot 5a) comments on the verse (4:5), “Rigzu / Tremble, and sin not.” The Gemara says: “A person should constantly Yargiz / incite the Yetzer Ha’tov against the Yetzer Ha’ra.” It is through challenges that a person proves his loyalty to Hashem.

R’ Weintraub writes further: Rosh Hashanah is closely associated with our Patriarch Yitzchak–as is evident in the Torah readings, the many references to Akeidat Yitzchak, and especially the blowing of the Shofar, which recalls the ram that was offered in Yitzchak’s place. Unlike Avraham, who is associated with the trait of Chessed / kindness, Yitzchak is associated with Din / strict justice. Yitzchak reminds us that there is a Judge who judges every last detail of our behavior.

But there is a deeper aspect to Yitzchak and Din: Yitzchak’s contemporaries feared him because of his association with G-d’s Justice. Thus, for example, Avimelech, the king of Gerar, drove Yitzchak away. But then, Yitzchak struck it rich, and Avimelech suddenly wanted to be his friend again, as described in Parashat Toldot. Yitzchak’s success shows that, in fact, Din, living a life of accountability, brings happiness; living life like it is a free-for-all–“I walk in the way my heart sees fit”– does not bring happiness. It follows, writes R’ Weintraub, that the Days of Judgment are not days to run away from, but rather to embrace, for ultimately, a life of Din can bring us success and happiness. (Nefesh Eliyahu: Ma’amarei Chodesh Ha’shevi’i p.27)

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“You are standing today, all of you, before Hashem, your Elokim–the heads of your tribes, your elders, and your officers–all the men of Yisrael; your small children, your wives . . .” (29:9-10)

Rashi z”l writes: Why is this verse juxtaposed to the curses in last week’s Parashah? Because when Yisrael heard those 98 curses–on top of the 49 curses in Vayikra (ch.26)–their faces turned pale, and they exclaimed, “Who can possibly withstand these?!” Therefore, Moshe reassured them: “See, you are standing today before Hashem!” You already provoked the Omnipresent to anger many times, yet He has not destroyed you and you continue to stand before Him. [Until here from Rashi]

Given that Bnei Yisrael were terrified by the curses, it is, at first glance, surprising that Moshe continues (in verses 17-18), “Perhaps there is among you a man or woman, or a family or tribe, [who], when he hears the words of this curse, will bless himself in his heart, saying, ‘Peace will be with me, though I walk in the way my heart sees fit’.” How, asks R’ Chaim Friedlander z”l (1923-1986; Mashgiach Ruchani of the Ponovezh Yeshiva), does a person who believes in the Torah’s warnings come to convince himself that he can sin and escape any consequences?

R’ Friedlander explains: The Torah is describing a person for whom the statement, “I walk in the way my heart sees fit,” is a personal philosophy or mantra. Such a person lets his desires rule over his intellect, such that he is incapable of seeing the contradiction between believing in the Torah’s warnings and assuring himself that he is immune from them.

How does such a person repair his ways? R’ Friedlander answers: This is possible only by accepting upon himself to listen to every word, without exception, of the Mussar / rebuke and ethical teachings of the Sages. In an instant, writes Rabbeinu Yonah Gerondi z”l (1210-1263; Spain) in his work Sha’arei Teshuvah, a person who does this moves from darkness to light. Not only that, but a person who resolves to listen to what the Sages teach is considered to have performed everything he learned even before he has actually done so in practice. This is learned from the verse (Shmot 12:28), “Bnei Yisrael went and did as Hashem commanded Moshe and Aharon, so they did.” In reality, they did not fulfil the command, which was to offer the Korban Pesach, until four days later. Nevertheless, the Torah describes Bnei Yisrael’s acceptance of Moshe and Aharon’s words as if they had acted immediately. R’ Friedlander explains: Until now, this person was someone who did as he pleased. Now, he is a person who subjugates his will to the teachings of the Torah and its scholars. This makes him a completely different person.

R’ Friedlander adds: This trait–“I walk in the way my heart sees fit”–is found to some degree in every person. Therefore, the study of Mussar also is needed by every person. (Siftei Chaim: Mo’adim I p.41)

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“But I will surely conceal (literally, ‘Conceal, I will conceal’) My face on that day . . .” (31:18)

R’ Nachman of Breslov z”l (1772-1810; Ukraine) writes: There are two ways that Hashem can conceal Himself. He explains:

When Hashem conceals Himself behind one layer of concealment, it is difficult to find Him. Nevertheless, as long as one knows that Hashem is hiding, one can successfully search for Him. The knowledge that Hashem is concealing Himself informs and motivates a person to make the necessary effort to connect with Hashem despite His concealment.

However, when Hashem conceals Himself within concealment, it is impossible to find Him. Concealment within concealment means that He is hiding from us the fact that He is, so-to-speak, unavailable to us, so that we do not know to make the extra effort to search for Him. This is what our verse is speaking of: Hashem will conceal His concealment, writes R’ Nachman.

R’ Nachman adds: In reality, despite Hashem’s concealment–even when He is concealed within concealment–He is certainly present everywhere, for without the life force that He gives everything, nothing would exist. (Likkutei Moharan 1 56:3)

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Rosh Hashanah

“Blow the Shofar at the moon’s renewal, at the time appointed for our festive day. Because it is a Chok / decree for Yisrael, a judgment [day] for the Elokim of Yaakov.” (Tehilim 81:4-5)

R’ Azariah Figo z”l (1579-1647; Italy) writes: According to my limited understanding, this verse means the following: It is strange and even illogical to imagine G-d sitting in judgment–in particular, that He has a special day when He does this. Given His unbounded wisdom and knowledge, why does He need this? In an instant, He can see who in the world is innocent and who is guilty! Does He need, G-d forbid, to hear the testimony of witnesses and the arguments of lawyers? Such a thing should not even be said!

In short, we cannot understand why Hashem established a Day of Judgment. It follows that when we “blow the Shofar at the moon’s renewal” to announce the impending judgment, we cannot fathom the purpose of that either–i.e., why there is a “time appointed for our festive day.” Rather, “it is a Chok / decree for Yisrael”; we do not know why there is “a judgment [day] for the Elokim of Yaakov,” for He does not need such a day. We simply accept that that is what He decreed in His infinite wisdom.

R’ Figo adds: While the true nature of the day of Rosh Hashanah is hidden from us, we can say on a simple level that Hashem announces when He judges us so we can prepare for that judgment and be acquitted. (Binah L’ittim: Drush Et Mishpat)

~We wish our readers a Ketivah Va’chatimah Tovah!~