In Memory of our beloved David Schwartz, who fell in battle sanctifying God’s name, on 27 Tevet, 5784 (8 January 2024).
“Le’David Barchi Nafshi” is a compilation of essays written on the weekly Torah reading by David Schwartz, of blessed memory. First published on the occasion of his marriage to Meital, David’s unique Torah thoughts that delve into the depths of the Torah are shared now to elevate his memory and sanctify his soul.
Our faith in the eternality of the Torah promises us that everything that is said within it applies throughout the ages and at all times. This understanding teaches us that the historical events in the Torah are not only narratives of the past but contain vibrant lessons that may be interpreted as lessons for future generations.
The ancient Sage Rabbi Akiva used to learn law after law from the little crowns the scribe puts on the letters of the Torah. The sages expounded upon this concept of finding a hidden meaning in the Torah on many other occasions. As the message for us is not always explicit, our task in studying the Torah is to search deeply and take each thing the Torah teaches and connect it to our time, halakha lema’aseh, meaning 'putting the law into practice'.
For me, it is clear that there we must reveal a link between the subject matter of the parsha at hand and its connection to the time of year when this parsha is read. Every year at the end of the month of Elul, we read the parsha of Nitzavim (and this year NItzavim-Vayelech) on the Shabbat before Rosh Hashana.
In the preceding parsha of Ki Tavo, Moshe described the ceremony of blessings and curses at Mount Gerizim and Mount Ebal. The climax was the establishment of the covenant between the people of Israel and God to fulfill the commandments. This covenant instructed the people of Israel on how they were to act when they entered the land of Israel. At the end of this description, Moshe stated: “Therefore observe faithfully all the terms of this covenant that you may succeed in all that you undertake” (Deut. 29:8).
The location of that statement at the end of last week’s parsha and the style of the verses indicate that this description has ended. Seemingly, the events of the covenant have concluded. From this point on, we would expect to see Joshua step forward and inherit the leadership of the nation and fulfill the law in action, acting with the people in accordance with the covenant in the land of Israel.
However, this is not the case as the description of the ceremony of the blessings and curses continues this week in Netzavim (Deut. 29:9). In short, it can be said that the purpose of the ceremony is to teach us the critical concept of reward and punishment and how that would eventually constitute one of the thirteen principles of faith in Judaism. This teaches us that if we follow the straight path we will merit life, blessing and peace. If, however, God forbid, we choose to turn to the path of wrongdoing, we would bring on ourselves harsh punishments of which there is no need to make mention.
It seems to me that the message of the covenant in our parsha has been transmitted clearly. If until this moment there was any doubt about the importance of fulfilling the commandments, then the matter has become obvious with no room for further doubt. Yet, Moshe seemingly now further discusses the covenant topic once more, repeating its importance and stressing that we must abide by it.
In 29:18 Moshe explains that if there should be a man who might hear the words of the covenant but still say in his heart: “‘I will have be safe although I go as my heart sees fit’ - thereby he will bring disaster on the watered land as well as the dry. God will not be willing to forgive him for then God’s anger and wrath will burn against that man, and the entire oath written in the Book will come down upon him, and God will erase his name from under the heavens.”
Why does Moshe open this topic a second time, and devote 28 verses to their importance in chapter 29 of our parsha?
It seems to me that Moshe reviews the matter for the purpose of teaching something different which complements and balances the concluding words from the preceding parsha of Ki Tavo. As is evident, the tone of the words of rebuke and curses were said in a painful and harsh way. This was not done in vain. Moshe, at that ceremony, wanted to transmit a message of rebuke, and in order to do so, there was a need for this “threatening” language.
This being said, we are also aware that this is not the ideal manner in which to perform the commandments. It is certainly praiseworthy to walk in the pathway of God out of reverence, but unless we also include the attribute of love when we fulfill the commandments, we will be far from being complete in our worship of God.
Our Sages emphasized in their teachings on many occasions that the service of God must come through an integration of these two attributes. The verse “Her ways are pleasant ways and all her paths are peaceful” (Proverbs 3:17) is not just a statement by rote, but rather is the path of life and the central way for fulfilling the commandments of the Torah. In light of this, it seems to me that by repeating the ideas now Moshe moderates and brings the ceremony of the curses to an end. As Rashi states (29:12): “Why was the passage of Nitzvaim (you are standing) juxtaposed with the curses? Because Israel had heard and their faces turned pallid, and they said, ‘Who can stand in the face of all this’? Moshe began to console them saying: ‘You are standing today.’”
Thus, Moshe is now adding the basis of teshuva and the path toward it. “You are standing, Atem Nitzavim, today, all of you, before the Lord, your God: your heads, your tribes, your elders, and your officers - all the men of Israel (29:9-10).
The Sefat Emet (Yehuda Aryeh Leib Alter, 1847-1905) explains: “When the people are standing together, it is always before God. The work then is for every individual to nullify himself or herself in order to stand together as a part of the whole (the klal) … Furthermore, since it is written in the Torah, Atem Nitzavim, “You (plural) are standing”, and these words of the Torah have been established as containing an eternal message … from this statement we can derive the lesson that even the wicked can do teshuva. This is the case because sin is only a circumstance in which the individual distances himself or herself from, klal Yisroel, the gathering of Israel. Therefore, everyone has the ability to return to his or her roots. This is in accord with the teaching: To the inheritance of my father I am returning (Sefat Emet, 635).”
In the Kli Yakar commentary (by Shlomo Luntschitz, 1550-1619) a similar explanation is offered. “You should realize that the characteristic of God is such that when an individual sins then he is whipped in his body for his wickedness. But at a time when the community commits a sin it is impossible to punish the whole as is done against the individual. It is written with regard to the individual, “and God blots his name out” (Deut. 29:19); however, [it doesn’t write that in the plural] because it is impossible to destroy the entirety of the name of Israel.”
The Netivot Shalom (Shalom Noach Berezovsky, 1911-2000) states: “The Torah provides counsel to Jews who may stand before Rosh Hashana without knowing how to enter into this holy day. Its advice is to do so as “all of you.” … In this manner, through which a Jew is connected to the community, nullifying himself, the harsh judgment does not rest on him.”
When we examine these explanations together, the great lesson for us is that we can move on the path toward repentance by accepting responsibility and acting jointly with klal Yisroel.
"I will be safe though I go as my heart sees fit” (29:18) - This verse teaches us that if a person thinks this idea in his heart, that he could perform teshuva and say “I am able to do this while separating and differentiating myself from klal Yisroel” - then not only does he err in his ways, but moreover “God will not wish to forgive him” (29:19). When, however, people minimize themselves, by reducing their ego and acting with humility, then they merit to do teshuva.
As it states in the Talmud, Alexander asked the elders: “What must a man do and thereby ensure that he should live?” They answered, “Such a man must figuratively kill himself [by reducing his ego through humility]” (Tamid 32b).
What then must a person do and ensure that he should accomplish teshuva? He or she must diminish himself or herself. When people understand and realize that every individual is one part of a greater whole and that they should strive toward this purpose, then he or she merits teshuva.
“You (plural) are standing” (Atem Nitzavim) - A person needs to be “standing” with the people of Israel, making a strong effort. A person can do this, without overexerting himself, and there is no need to uproot mountains. Specifically at this time, as we are about to enter the Days of Awe, as we are at the conclusion of the month of Elul, this lesson may encourage and comfort us.
May it be God’s will that through our kindness to one another, through our actions for the community, and through our prayers we will awaken God’s love, and we shall merit a complete teshuva before our God in heaven.
"יפה שעה אחת בתשובה ומעשים טובים בעולם הזה, מכל חיי העולם הבא" אבות ד, יז
Rabbi Yaakov said): “Better one hour of teshuva and good deeds in this world than all the life in the World to Come. Better one hour of bliss in the World to Come than the whole life of this world.” (Avot 4:17/21)
Vayelech:
Vayelekh is the shortest parsha of the weekly Torah readings, with the number of verses in it not more than a chapter. At the beginning of the parsha, Moshe turns to address the people with words of parting. Before the eyes of everyone, he hands the leadership of the nation over to Yehoshua Ben-Nun.
This action represents a central turning point. From the time of the generation that left Egypt in the Exodus until our own generation, many great events have taken place in our people’s history. Among these, we can count the great miracle at the time of Mordechai and Esther, together with the victory and salvation in the time of the Hasmoneans, and the construction of the Second Temple in Jerusalem. It pains us greatly to count as well the tragic events that have taken a toll on our people over the years, and there is no need to elaborate on this.
If you were to count the years from the Exodus until our day, we would be standing at the year three thousand, three hundred and thirty-two years (at the time of this writing). Rav Yaakov Meidan said incidentally (but it is well worth mentioning) that meticulously making note of the year according to this tradition-based way of counting, is in order to strengthen the bond to historical Jewish values and renew our memory of the glory of God at the Exodus.
In any case, the purpose of Moshe’s mission was to take the people of Israel out of Egypt and bring them to the Promised Land of Israel, so one could assume that in these moments, shortly before his passing, Moshe would have expected to hear even a little bit about glorious events in the future that would transpire in the history of Israel. While this expectation was of great importance to him, it seems that God does not refer to these events at all, and chooses to reveal an entirely different matter to Moshe.
“God said to Moshe: ‘You are soon to lie with your ancestors. This people will thereupon go astray after the alien gods in their midst, in the land that they are about to enter; they will forsake Me and break My covenant that I made with them. Then My anger will flare up against them, and I will abandon them and hide My countenance from them. They shall be ready prey; and many evils and troubles shall befall them. And they shall say on that day, ‘Surely it is because our God is not in our midst that these evils have befallen us.’ Yet I will keep My countenance hidden on that day, because of all the evil they have done in turning to other gods. Therefore, write down this poem and teach it to the people of Israel; put it in their mouths, in order that this poem may be My witness against the people of Israel.’”
God does not mention a glorious future event as may have been expected, but instead reveals to Moshe that in the future the people of Israel would be expected to violate the covenant, stray from the path and cause God’s countenance to conceal Itself. How painful and tragic was this moment. From all the possible things to disclose, God chooses to reveal to Moshe the sins that the people will commit after his passing.
Yet, it is possible to see that God doing this to provide a remedy for the wound. Since Moshe does not have an ability to influence the iniquity that will take place in the distant future, it seems to me that the intention of God in this disclosure is to search for a remedy to heal the future trauma.
What exactly should the remedy be that could correct these sins? In order to explain the teshuva, or process of healing, it’s necessary to look at the verses of the Torah in a macro lens and understand its special language in our parsha. A careful reading truly shows that it is not the “sanctity of the Torah” that serves as a guarantee of its fulfillment but rather it is the “Song of the Torah.”
“When I bring them into the land flowing with milk and honey that I promised on oath to their fathers … and the many evils and troubles befall them—then this Song shall confront them as a witness, since it will never be lost from the mouth of their descendants.” (31:21-22)
Before we explain the concept of “the Song” we should understand that it is within its power to provide a means for remedy and even a way for teshuva for sinners. As the verse in the Torah relates to the concept of “the Torah” to Moshe’s speech in Deuteronomy. “And this is ‘the Torah’ that Moshe placed before the people of Israel.” (Deut. 4:44), and at its conclusion he states, “you shall set up large stones. Coat them with plaster and inscribe upon them all the words of this Teaching. (Deut. 27:2-3)
The concept of “the Torah” is also known and frequently recognized among the verses of the Torah In our parsha, as stated the Torah explicitly states “the Song” is the “witness.” It is the pledge and promise that the Torah will not be forgotten from our mouths. As Rashi explained on verse 31:21 - “For it shall not be forgotten from the mouth of its offspring: ‘See now, this is a promise to Israel that the Torah will not be utterly forgotten by their offspring.’”
It is not the Torah’s words of rebuke nor its many warnings to follow the commandments that are able to bring this greatness, but only “the Song.” The concept of “the Torah” is generally understood to be a law, or a set decree that we cannot appeal against. It doesn’t need to be logical or understandable, but is just accept by us. In contrast, “the Song” as a poem is open to debate, with each person understanding it according to his or her will and no authority compelling one view. “The Song” conveys a feeling that the mouth cannot express in a set way. The connotation of the word song is also more joyful and cheerful.
Rav Taragin facetiously explains that King David was the “worst poet” since his poetry did not leave room for open-ended, personal interpretations of the songs he wrote, but rather often ended his parable (mashal) with its explanation (nimshal). Consider, for example: “Like a hind crying for water, my soul cries for You, O God.” (Psalm 42:2) To return to our topic, we learn that specifically “the Song” promises the fulfillment of the Torah for the generations. So what then exactly is “the Song”?
The Talmud in Tractate Nedarim teaches: “As Rav Yehuda said that Rav said: What is the meaning of that which is written: “Who is the wise man that may understand this, and who is he to whom the mouth of the Lord has spoken, that he may declare it, for what [reason] the land is perished and laid waste like a wilderness, so that noone passes through” (Jeremiah 9:11)?
This matter, the question as to why Eretz Yisrael was destroyed, was asked of the Sages, i.e., “the wise man,” and of the prophets, “he to whom the mouth of the Lord has spoken,” but they could not explain it.
The matter remained a mystery until the Holy One, Blessed be He, Himself explained why Eretz Yisrael was laid waste, as it is written in the next verse: “And the Lord said: Because they have forsaken My Torah” (Jeremiah 9:12) … It would appear that “have not obeyed My voice” is the same as “nor walked therein.” Rav Yehuda said that Rav said: The expression “nor walked therein” means that they do not first recite a blessing over the Torah, and they are therefore liable to receive the severe punishments listed in the verse. (Trans. Sefaria)
The Ran (Rabbinu Nissim of Gerona, 1290-1376) explains in his commentary that it is not simply because of the lack of care in reciting the blessing on the Torah that the Temple in Jerusalem was destroyed, but it means that “the Torah was not critical to them.” In light of his explanation it seems to me that we can apply it to our parsha. We are not fit for the shekhina to rest upon us, or in the matter at hand for the promise and pledge of the Torah to be with us, until we rejoice in the words of the Torah and delight in it. It is certainly wonderful to fulfill the words of the Torah, but without “the Song of the Torah” that is suffused with happiness it can not be a witness for us.
God teaches Moshe that the unique pledge that is able to promise the continuity of the Torah for future generations is the fulfillment of the Torah through “Song.”
A fulfillment of the Torah that is characterized by punctiliousness to stringencies cannot bring about this promise. “When I bring them into the land of milk and honey … then this Song will confront them as a witness for it will never be lost from the mouth of their descendants” (31:21). The greatest level we may attain in fulfilling the Torah comes when we are imbued with “the Song that causes happiness.” It seems to me as well that children who are raised in a home where the words of Torah enlighten others and bring happiness will assuredly understand why this Song is a promise for the continuity and fulfillment of the Torah. If we merit truthfully to increase the joy of the Torah and fulfill it wth a desire that stems from poetry or song, then we will merit with the help of God to attain the promise of the Torah “it will never be lost from their descendants.”
Excerpt from poem about Rashbi:
"תורתו מגן לנו היא מאירת עינינו, הוא ימליץ טוב בעדנו אדוננו בר יוחאי"
"His Torah, that enlightens our eyes, guards over us; he advocates for our sake, our master Bar Yohai”