Parshat Nitzavim-Vayelech 5783
By Rabbi Daniel Reich
LA JOLLA, California — Rabbeinu Yonah, the great 13th-century Torah scholar, describes in his monumental work “Sha’arei Teshuva – The Gates of Repentance” the importance for each one of us to audibly reaffirm to ourselves on a daily basis, “Hashem loves me” or “Hashem believes in me.” In fact, we do this every time we wake up and say “Modeh Ani:”
“I recognize before You, Hashem, living and eternal King, that You have mercifully returned my soul to me — great is YOUR BELIEF IN ME!”
We find that King David, David Hamelech, famously composed a psalm illustrating the frustration that can arise from feelings of despair — momentarily forgetting that “Hashem believes in me.” As written in Tehilim (Psalm 121):
“A song of ascent. I turn my eyes to the mountains; from where will my help come? My help comes from Hashem, the maker of heaven and earth.”
When we gaze up at the summit of the mountain we intend to climb, we can sometimes be overwhelmed by a sense of despair before we even commence. How can I achieve this? How can I overcome this obstacle? David HaMelech advises us that Hashem believes in you! Therefore, you must believe in yourself!
In our double Parsha this week, Nitzavim-Vayelech, as Moshe imparts his final words to the Jewish people, he reinforces this vital message — Hashem believes in you!
Parshat Nitzavim commences with Moshe’s following remarks:
“You are all standing today before Hashem your God — your heads, your tribes, your elders, your officers — every man of Israel, your children, your women, and your stranger who is within your camp, from your woodchoppers to your water drawers.”
Rashi HaKadosh (1040-1105) comments on Moshe’s highlighting of the entire Jewish people’s presence at this juncture in the narrative. Rashi suggests that this emphasis was prompted by the conclusion of the previous week’s Parsha, Ki Tavo, in which Moshe sternly and candidly discussed the potential horrors that could befall the people should they deviate from the path of the Torah:
“Why is the section beginning with the words ‘You are all standing’ juxtaposed with the curses? Because when Israel heard these ninety-eight curses plus the forty-nine in Torat-Kohanim (Leviticus), they paled and exclaimed, ‘Who can possibly stand against these?’ Therefore, Moses began to calm them: ‘See, you are standing today before Hashem!’ For many times you angered the Almighty and yet He did not make an end to you, but you still persist in His presence.”
It cannot be that Moshe sought to downplay the warnings from the previous Parsha. If that were the case, why would Moshe chastise the Jewish people if he didn’t want them to take it seriously? How is Moshe “calming them,” as Rashi stated, by saying, “You are all standing today”? What was Moshe aiming to achieve?
Rav Shmuel Bornsztain (1855-1926), the second Rebbe of the Sochatchover Hasidic dynasty, in his celebrated collection of drashas from the last 16 years of his life (1910-1926), titled Shem Mi’Shmuel, addresses this question and offers a timeless response:
“If so, Moshe’s admonishments were in vain… since they would rely on Moshe’s assurance that harm wouldn’t befall them… they considered themselves as having been abandoned by the Divine Presence, causing despondency and deterioration. However, this isn’t the case.”
Shem Mi’Shmuel demonstrates, just as David HaMelech did, that irrespective of the challenge, regardless of the height you must ascend, Hashem believes in you!
The Sochatchover Rebbe further references a passage in the Talmud (Sanhedrin 44a). There, the Talmud elucidates the term used by the prophet Yehoshua in reference to the Jewish people:
“‘Yisrael has sinned.’ Rabbi Abba bar Zavda said: Even though they sinned, they are still called Yisrael. Rabbi Abba said: It’s what people say: A myrtle that’s found among the thorns, myrtle is still its name and it’s still called myrtle.”
When we confront our personal mountains, our desire is to reach the summit. However, we often become burdened by past errors and unsuccessful attempts to ascend to the top. How do we combat this? Remind yourself that Hashem believes in you!
Nevertheless, like most parables, this analogy isn’t exact. Mountains, even grand ones like Mount Everest, are finite. What transpires when one reaches the summit? They descend, for they have nowhere left to climb — they’ve already reached the apex!
Moshe, on the other hand, in the second Parsha we read this week, teaches that regarding self-improvement, there are no bounds. One can climb BEYOND the summit! As Parshas Vayelech commences:
“Then Moshe went and spoke these words to all Israel.”
The Torah says that “Moshe went” — but where did he go? He didn’t necessarily physically go anywhere. Rather, says the Sforno, he was spurred by internal motivation to do more for Hashem and the Jewish people.
Though Moshe dedicated his long life to the Jewish people and his unwavering relationship with Hashem, he remained eager to do more! Even on his final day, he was still “on the go,” striving to achieve more for the Jewish people and Hashem. Moshe imparts to us that it’s possible to climb “BEYOND the summit!”
As Rosh Hashanah 5784 approaches, and we begin to reevaluate our aspirations for the year ahead, it’s essential to remind ourselves that Hashem believes in YOU! Hashem believes in ME!
With this perspective, we can understand David HaMelech’s timeless message — “I turn my eyes to the mountains; from where will my help come? My help comes from Hashem, maker of heaven and earth” — not merely to reach the summit but to climb BEYOND the summit!
Or, as Dr. Seuss put it:
“You’re off to Great Places!
Today is your day!
Your mountain is waiting,
So… get on your way!”
Wishing everyone a beautiful and uplifting Shabbos!
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Rabbi Daniel Reich is the rabbi of Congregation Adat Yeshurun of La Jolla.