The Torah Portion of Nitzavim - Vayelech
THE MONTH OF COMPASSION AND FORGIVENESS
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l
L'ilui Neshamat R' Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata
L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Yoledet Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel
L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther
L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and
L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov
When are Netzavim and Vayelech read separately?
The Ba'al HaTurim says there is a "Siman" (in English: a "sign", that is, a short phrase used as a memory device) for when the Torah Portions of Netzavim and Vayelech are read separately. If the first day of Rosh Hashanah falls on Yom Beit (Monday) or on Yom Gimel (Tuesday), then they are read separately. And the "Siman" is "Bag HaMelech - Pat Vayelech" (Beit - Gimel HaMelech, Vayelech is divided). The explanation is that when Rosh Hashanah, which is the day on which we declare the Kingship of the Holy One Blessed Be He upon us (as indicated by the Hebrew word "HaMelech", which in English means "The King"), happens to fall on the Days of "Beit" (Monday) or "Gimel" (Tuesday), then "Pat Vayelech". "Pat Vayelech" is a linguistic phrase which indicates that we break off of the Torah Portion of Vayelech and read it separately from Netzavim. [Note: Therefore, since in the new year that is coming up, the first day of Rosh Hashanah does not fall on Monday or Tuesday, we read Netzavim and Vayelech together.]
"You are standing this day..." (Devorim 29:9)
The congregation of Israel is similar to a day; just as a day begins in darkness and afterwards there is light, so for Israel, in the beginning there is the darkness of exile and afterwards there will be light -- lightness and happiness and redemption speedily in our days, Amen.
"You ..." (Devorim 29:9)
The first word of this week's Torah Portion in Hebrew is "Atem" (in English: "You"). The word "Atem" has three letters: Aleph, Tav, and Mem. These are the same letters which are found in the Hebrew word "Emet" (in English: "Truth"). If you behave truthfully with one another, and don't lie to each other, then all of you will be "standing", alive and well. Also, the three letters of the word "Atem" (Aleph, Tav, and Mem) hint to what the Sages said that "Three books are opened on Rosh Hashana, a book for Tzaddikim (Righteous people), a book for Beinonim (Intermediate people), and a book for Reshaim (Wicked people). The "Aleph" hints about the Righteous people, because it is the first letter of the Hebrew alphabet. The "Tav" hints about the Wicked people, because it is the last letter of the Hebrew alphabet. The "Mem" hints about the Intermediate people because it is in the middle of the Hebrew alphabet.
"You are standing this day, all of you, before Hashem Elokaichem..." (Devorim 29:9)
When will you merit to be stable and standing? If you will be in a united group. And that is why it says "all of you". (from Yalkut) In the book "Yalkut Me'am Loez", a story is brought about an old man who said to his sons before his death: "Bring me a bundle of sticks". Then he asked them: "Who is able to break the bundle?" Each one of them took the bundle of sticks and was not able to break it. Their father said to them, "I am able to break it." The sons wondered how that could be possible, since he was old and his strength had waned and how could he succeed when they hadn't succeeded? He took the bundle and separated out the sticks one by one and broke them. He said to them: "This is what I wanted to hint to you. If you will be all of you in one group then no one will be able to do you any harm. But if you will be separated, then destructive forces will be able to rule over you."
"...every man of Israel." (Devorim 29:9)
Every man of Israel is important and has special qualities. It is told about the Tzaddik (Righteous man) HaRashab, that once a diamond merchant came to him and asked the Tzaddik why he praised a particular person, since he (the diamond merchant) didn't see any special qualities in that man. The Tzaddik was quiet and didn't answer him. Afterwards the Tzaddik requested that the diamond merchant show him the diamonds. The merchant put the diamonds on the table, and told the Tzaddik that a particular diamond was very important. The Tzaddik told him that he didn't see in that diamond anything which would make it superior to the other diamonds. The merchant told him, in diamonds one needs to be an expert in order to understand them. The Tzaddik answered him, also in regards to a Jewish person, one needs to be an expert to understand him -- every Jew is crowned with great qualities. (from M'orah Shel Torah)
"And it will be that when he hears the words of this oath, he will bless himself in his heart, saying, 'I will have peace though I go as my heart sees fit'..." (Devorim 29:18)
The head of the Yeshiva "Porat Yosef", HaRav Yehuda Tzadka ztz"l would say that when it is written in the Torah Portion "...he will bless himself in his heart, saying, 'I will have peace'...", this is a hint about the Chilonim (non-religious Jews) who say that the main point is the heart. The Rav Shalom Shwadron ztz"l would give an analogy which is similar to this situation. Someone entered a hospital and saw a person lying there without arms or legs and groaning, and asked him "What do the doctors say about your heart?" The patient answered him, "They say that my heart is healthy". The man said to the patient, "If so, why are you groaning, since your heart is healthy?" And a wise person will understand the analogy.
"The hidden things are for Hashem Elokainu, but the revealed things are for us and for our children forever, to carry out all the words of this Torah" (Devorim 29:28)
The Sages said: "Why isn't the reward for the Mitzvot (commandments) revealed?" The answer is, so that people will not choose among the Mitzvot. A person might say that one particular MItzvah is more worthwhile, and abandon other Mitzvot. There are only two Mitzvot for which the reward is revealed: sending away the mother bird, and honoring one's father and mother. And that is why this verse says "the hidden things are for Hashem Elokainu" -- all the rest of the Mitzvot are hidden and their reward is not revealed. But sending away the mother bird, is "for us", and honoring faher and mother is "for our children"-- and for those two Mitzvot the reward is revealed. And the reason the reward is not revealed for the rest of the Mitzvot is so that we will "carry out all the words of this Torah", and not choose among the Mitzvot. (from Meforshim)
"The hidden things are for Hashem Elokainu, but the revealed things are for us and for our children..." (Devorim 29:28)
Rabbeinu Bachya writes, "I heard in the name of the Rambam z"l an explanation of the verse "the hidden things are for Hashem Elokainu...", that the secrets of the Torah are hidden and the reason for the Mitzvot is known to Hashem. And if a man merits to know a small bit of the root of a Mitzvah and its basis in the hidden realms, he should not say that he is absolved from that which is openly revealed and refrain from doing the actual physical Mitzvah, for he should not prevent himself from fulfilling it in the revealed realms, since "the revealed things are for us and for our children forever, to carry out....".
"And it will be that when all these things come upon you -- the blessing and the curse that I have presented before you -- then you will take it to heart..." (Devorim 29:29)
The Ohr HaChaim HaKadosh says, that it's possible that the intention of this verse is to show us that which the Sages said: "It's required for a man to bless on the bad just as he blesses on the good", for he needs to accept the bad with happiness in the same way that he is happy about the good. The first word of this verse in Hebrew is "V'haya" (in English: "And it will be"), which is a language that indicates happiness. The verse continues, "that when all these things come upon you", to tell us that we should accept both the blessing and the curse with happiness, because they come together as part of one overall equation (i.e., the blessing and the curse are part of the overall "package deal").
"And Hashem Elokecha will circumcise your heart and the heart of your offspring..." (Devorim 30:6)
In Hebrew there are four words within this verse, "Et Levavcha V'et Levav" (in English: "your heart and the heart"), which start with the Hebrew letters Aleph, Lamed, Vuv, and Lamed. These four letters spell Elul, the name of the last month of the Jewish year. In the Torah Portion of Eikev, it was written, "And you shall circumcise the foreskin of your heart" (Devorim 10:16), and in this week's Portion it is written "And Hashem Elokecha will circumcise your heart". The Sages say, "Open for me an opening the size of a needle's tip, and I will make an opening for you which is the size of an opening to a large banquet hall". The explanation is that we first need to start, and afterwards Hashem will help. And that is why it is written "And you shall circumcise" (in the Torah Portion of Eikev, which we read a few weeks ago) -- that first you will begin to serve Hashem. And afterwards (in this week's Torah Portion), "Hashem Elokecha will circumcise your heart."
(from Mayana Shel Torah)
"For the matter is very near to you, in your mouth and in your heart, to do it." (Devorim 30:14)
Why does it say "in your mouth" before it says "in your heart"? The reason is that occasionally the heart doesn't get awakened. And then, beforehand, one needs to express with his mouth the learning and the prayers, and afterwards, his heart will become awakened. (from M'ora Shel Torah)
"For the matter is very near to you..." (Devorim 30:14)
The word "very" in Hebrew is "M'od", which is written with the letters Mem, Aleph, and Daled. These Hebrew letters are the Roshei Teivot (initial letters) of the names of Moshe, Avraham, and David. Someone who wants to succeed in Torah should be lowly in his own eyes, like Moshe, Avraham, and David, for they were all humble men.
"Your heart and the heart..." (Devorim 30:6)
The four initial letters of these word spell the word "Elul" in Hebrew. The Chida adds that the last letters of these words spell "Tikateiv" (in English: "you will write". This is a hint that in Elul we will repent and be written in the book of those who live a good life.
VAYELECH
"And Moshe went..." (Devorim 31:1)
The Tirgum Yonatan says that Moshe went to the place of study -- to Yeshiva. The Baal HaTurim says that he went to the Patriarchs to tell them that Hashem fulfilled his oath that Israel will enter the Land.
"And Moshe called Yehoshua and said to him before the eyes of all Yisrael, 'Be strong and be courageous'..." (Devorim 31:7)
The last words of the Torah are "before the eyes of all Yisrael" (Devorim 34:12). After finishing the Torah we need to strengthen ourselves and to begin anew.
"Gather together the people -- the men, and the women, and the small children...." (Devorim 31:12)
The Sages say, why do the small children come? It is in order to give reward to those who bring them. It has been asked, if the parents all come to the Temple certainly they will take the small children with them anyway, because how could they leave them? But the explanation of the text is that the Holy One Blessed Be He wanted that they would have a Mitzvah (and therefore a reward) to bring them, and therefore He commanded to do so.
"...the men, and the women, and the small children..." (Devorim 31:12)
In the Mitzvah of "Hakhel", the gathering together of the people, mention is made of men, women, and small children. The Roshei Teivot (initial letters) of the Hebrew words for men, women and children are as follows: "Tet" is the first letter of the word "Taf" (in English: "small children"); "Nun" is the first letter of the word "Nashim" (in English: "women"); and "Aleph" is the first letter of the word "Anashim" (in English: "men"). The Gematria (numerical value) of each of these letters adds up to 60, as follows: "Tet" has a value of 9, "Nun" has a value of 50, and "Aleph" has a value of 1. The number 60 is also associated with Birkat Kohanim (the blessing given by Kohanim), because that blessing has 60 letters in it. In addition, the number 60 is associated with the Talmud, because the 6 Orders of the Mishnah have a total of 60 Tractates. Because of this, the Holy One Blessed Be He wanted everyone to come -- men, women, and small children -- so that both blessing (from the Kohanim) and the holiness of the Torah (associated with the 60 Tractates of the Talmud) would apply to everyone. (from the Ben Ish Chai)
"And I will surely conceal My face..." Devorim (31:18)
It is told about a particular Tzaddik (Righteous Man) that he saw his grandson crying, and asked him "Why are you crying?" The grandson told him that he was playing with his friends and hiding just like the other children that play hide-and-seek, but no one came to look for him, and that's a sign that he isn't worth anything to his friends. The Tzaddik also started to cry, and he said, "Also Hashem hides His face and cries", as it is written "In hidden places my soul cries" (Yirmiyahu 13:17), and why? Because "No is inquiring and no one is requesting" (Yechezkel 34:6).
The Torah Portion of Nitzavim has 40 verses. The Torah Portion of Vayelech has 30 verses, and 2 positive commandments.Haftora: "Sos Asis" (Yishayahu 61). This is a "Sium": the last of the 7 Haftoras of Consolation.
Pirkei Avot, Chapter 5 and 6.May you all have a light-filled and happy Shabbat. Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
May you be written and sealed for a Good Year.
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