By Michael R. Mantell, Ph.D.
EL CAJON, California — This week, we read Parsha Nitzavim on the Shabbat immediately preceding Rosh Hashanah. It is a sacred moment, a pause before the new year begins, a moment when we prepare to crown Hashem as King once again.
The Torah begins with words that echo like a shofar to the soul:
“Atem nitzavim hayom kulchem lifnei Hashem Elokeichem” — “You are standing today, all of you, before Hashem your God” (Deut. 29:9).
Every one of us is summoned equally. There is no hierarchy here. There is only the call to teshuvah, humility, and unity. Rav Simcha Zissel of Kelm teaches that true greatness is measured not by external status, but by the sincerity and depth of our inner striving. Psychologically, this is a moment to pause, to check our internal compass: Where do I truly stand as the new year begins? Am I living in alignment with my values, my goals, my deepest purpose?
Reb Nosson, in Likutey Halachot, emphasizes the vital importance of achdut, unity among all Jews. From the most prominent to the humblest, everyone is to come together to lift our prayers higher. But living this unity isn’t always easy. Look around…see those looks? Yep, that’s judgment.
Too often, we judge others based on appearances. We may look at someone who seems less religious and dismiss their efforts, forgetting that they may be struggling deeply to grow spiritually. On the other hand, we might see someone who appears outwardly meticulous in Torah observance and assume they are insincere, fanatical, or hypocritical. Both perspectives miss the truth: we can’t assess a person’s connection to Hashem from surface impressions alone. Along these lines, I’d suggest asking yourself, how will your life and works inspire others in the year to come?
Rebbe Nachman and Reb Nosson repeatedly teach that we are to assume the best in others, seeking out the good within each person. This isn’t just about acting kindly, rather it’s about thinking and feeling kindly toward others, always looking for their positive inner spark.
We would be wise to also extend this approach to ourselves. While we acknowledge our flaws and must take responsibility, feel genuine remorse, and make amends when needed, we’d be wise to also recognize our own potential and goodness. Everyone is flawed, but every soul is beautiful. The challenge is to see beyond the surface, to honor the good in ourselves, in others, and in the Jewish nation as a whole, “to look beyond the outside to that which lies within…to see what someone can become instead of what he’s been.”
The parsha crescendos with Hashem’s stirring command:
“I have set before you life and death, the blessing and the curse. Therefore, choose life, so that you and your offspring will live, to love Hashem your God, to listen to His voice, and to cleave to Him” (30:19–20).
To “choose life” is not merely to survive. It is an invitation to holistic living, a life infused with Torah, mitzvot, and emunah, where Hashem is the foundation of all that we do. Chazal remind us that this choice spans both the physical and the spiritual: earning a livelihood, teaching our children, guarding our health—all acts that sustain life. And yet it goes further: cultivating joy in spiritual service, radiating simcha, inspiring the generations that follow.
Psychologically, Nitzavim underscores the profound reality of free will and choice. By declaring “I have set before you life and death… Therefore, choose life” (Deuteronomy 30:19), the text affirms our human capability and our capacity for moral decision-making. This counters deterministic thinking that our fate is sealed by past failures or circumstances, instead offering a hopeful message that transformation and return to Hashem are perpetually accessible. The psychological import here resonates with Viktor Frankl’s emphasis on the freedom to choose one’s attitude amidst life’s trials, highlighting resilience as a core human strength, a stability of meaning and purpose even in suffering.
Choosing life calls us to genuinely cleave to Hashem in our speech, our work, our relationships, our prayers, and our self-discipline. Yet choosing life is not only about external acts. It is an inner practice, cultivating vision to see the spark of Hashem in every challenge, every person, every experience. When we eat, we lift our hearts to Hashem. When difficulties arise, we remember the words of the Mesilat Yesharim: “Everything that befalls a person is for his ultimate good, to awaken the soul.” Life, in its fullness, is a tapestry. Every thread, trials and joys alike, has purpose.
Choosing life also means engaging fully with family, friends, work, learning, and community. It means continual self-improvement: learning, volunteering, mentoring, traveling, nurturing an active spiritual life. It encompasses caring for our bodies and minds through balanced nutrition, exercise, mindfulness, and stress management. Judaism regards life as the highest good, commanding us to preserve it with diligence.
And yet, choosing life demands more. It requires awareness, reflection, and gratitude. When we eat, we savor more than taste, we connect to the Divine source of sustenance. When challenges arise, we train ourselves to perceive opportunities for growth, to respond with wisdom rather than reactivity. Modern psychology confirms this ancient wisdom: gratitude, mindfulness, and cognitive reframing enhance well-being, resilience, and joy.
The Yamim Nora’im, Rosh Hashanah through Simchat Torah, provide a structured framework for this growth. We reflect on our deeds, intentions, and impact. Teshuvah, as Rambam teaches, requires honest self-reflection, verbal articulation, and concrete change. We ask ourselves: Who do I aspire to be? What values do I wish to cultivate? What patterns hold me back? How can my inner life align with my outer actions?
Rabbi Chanina reminds us: “Everything is in the hands of Heaven, except the fear of Heaven.” Hashem governs the world, but our choices, our thoughts, responses, and growth, remain firmly in our hands. Nitzavim assures us: “It is not in heaven… it is very near to you, in your mouth and in your heart, to do it” (30:12–14). Change, renewal, and self-improvement are within reach. The tools are already present if we choose to use them.
*
Michael R. Mantell, Ph.D., prepares a weekly D’var Torah for Young Israel of San Diego, where he and his family are members. They are also active members of Congregation Adat Yeshurun.