Parashios Nitsavim-Vayelech
23 Elul 5769
September 12, 2009

Daf Yomi: Bava Basra 22

Guest Author:
Rabbi Dr. Chaim Wakslak

Young Israel of Long Beach, NY

 

 

The Sedra of Nitzavim is always read on the Shabbat before Rosh HaShanah. Sometimes ─ depending on when Rosh HaShanah is celebrated ─ Parshat V’Yelech is joined to Nitzvaim and both parshiot are read together, which is the case this year. But why do we always read Parshat Nitzavim before Rosh HaShanah? Our commentators cite several reasons for this strategic placement:  1. The Sedra of Nitzavim acts as a barrier between the admonitions (tochacha) read each year in the Sedra of Ki Tavo and the blessing that we seek on Rosh HaShana; 2. The mitzvah of teshuva, which is so critical to the Yomim Noraim, is presented in Nitzvim; 3. The opening verse of the Sedra, “Atem Nitzavim Haom Kulchem,” expressed by Moshe on the last day of his life, so clearly characterizes the circumstances of Rosh HaShana where each individual of Klal Yisrael stands before the heavenly court in judgment.

 

Ordinarily, the Shabbat before Rosh HaShanah would be expected to include another custom which is traditionally observed on every Shabbat before Rosh Chodesh ─ that of Birchat HaChodesh (Blessing of the New Moon). Yet, this custom is clearly absent in anticipation of the month of Tishrei. Once again, the commentators have provided various explanations for this:  1. The month of Tishrei is blessed by HaShem Himself, and it is His blessing of Tishrei which provides the spiritual energy for the Nation of Israel to bless each of the remaining eleven months throughout the year; 2. The Zohar explains that, just as the moon begins each month as a slim sliver and gradually grows to full potential, man is called upon to follow this model and to elevate himself step-by-step up the ladder of spiritual attainment. This is implied by the commandment to bless the new moon which begins with the words, “This month shall be for you” (Shmot 12:2). It is for this reason that we introduce each month with a blessing for success and achievement. However, during the month of Tishrei, G-d reaches down to assist man in his struggle for spiritual elevation.

This concept of G-d reaching down to assist the penitent is reflected in the very name of the month, Tishrei, whose letters represent a reversal of the normal Aleph Bet order since “Tishrei” starts with the last letter of the Aleph Bet, “Tof,” followed by the next to the last letter “Shin” and then “Resh.” In contrast, man’s usual quest for G-d is reflected by the regular sequence of Aleph, Bet as manifested during the “Sefira Period” during which man demonstrates a traditional initiation and striving for growth and development. This period always begins during the spring season which we know as “Aviv” a word that reflects the Aleph Bet in proper sequence; 3. We wish to confound the Satan so that he will be ignorant about when Rosh HaShanah is to commence and will be unavailable to prosecute and diminish the merit of the nation Israel on the Day of Judgment.

 

The last motive of confounding the Satan is one that we find in relation to other customs and practices. For example, custom dictates that we blow the Shofar throughout the month of Elul. On Erev Rosh HaShana, though, we do not blow the Shofar so that we may discriminate between the blowing of the Shofar which is based only on a custom, as opposed to the blowing of the Shofar on Rosh Hashanah which is obligatory. Another reason for this practice is to once again confuse the Satan who, upon seeing that we have stopped blowing will be fooled into thinking that there will be no more shofar blowing and will be lulled into a state of complacency. Similarly, the number of notes and the way we divide the shofar blowing into two sessions of Tekiot D’Meyushav and Tekiot D’Mumad are all further designs to confabulate the evil intentions of the Satan.

 

What seems rather amazing is that the Satan whom the Talmud describes as being shrewd, devious and most clever in accomplishing his evil designs, should fall victim to this ruse year after year. One would expect that, by this time, our attempts to foil the Satan would be ineffective. How can we explain this on-going attempt to manipulate the Satan and avoid his adversarial influence?

The answer to this question is actually reflected in the names of the Sedrot Nitzavim-Vayelech, where Nitzavim means “standing” and Vayelech means “walking.” Our Rabbis tell us that the names of these two sedrot convey an institutional message:  An individual cannot remain standing in one place. If he doesn’t move to a higher spiritual plane, then he must fall. One must constantly strive to advance and move to a higher level of spiritual attainment and accomplishments. Last year’s spiritual limitations, barriers and negative influences of the Satan should have been vanquished since we are expected to grow with each advancing year. This year we are again confronted with new challenges and new inferences from yet a different Satan who is determined to deter us from the next stage of further growth and spiritual development. Thus, the Satan of last year is not the same Satan of this year. Herein lies the answer to our question, for each year we succeed in confounding a new Satan, one who because of lack of prior experience is totally unaware of prior designs to deter his evil influences.

Good Shabbos.

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THE WEEKLY SIDRA- NITZAVIM- VAYAILECH Rabbi Moshe Greebel      We often hear the expression that ‘everyone is expendable.’  Theoretically, everyone can be replaced with someone just as good, or even better.  Now, while this may seem somewhat impersonal and cold, to a great degree, it is a fact that keeps us always on our toes, maintaining a constant awareness of what is around us.  Agreeably, that is a very positive consciousness, which benefits us greatly in this life.      Yet, is this business of ‘everyone being expendable’ supposedly a blanket statement- applying to all men?  Or, are there exceptions to this rule, as there are to so many others?      Now, as is well known, Moshe Rabbeinu was the Av HaN’vi’m- the father of all prophets.  The levels of greatness to which he arrived, could never be fully duplicated by any other man.  The Torah itself testified to this very fact:      “And there has not arisen since in Yisroel a prophet like Moshe, whom HaShem knew face to face.”  (D’varim 34:10)      Surely, it is rational that such a man as this- unique and unlike any other- would never be considered expendable.  And yet, from this week’s joined Sidros, we will see that even Moshe Rabbeinu, the Av HaN’vi’m, was made nonessential by HaShem, for reasons that we will shortly discuss.  On the last day of Moshe’s life, he stated to all Yisroel:      “….I am one hundred and twenty years old this day; I can no more go out and come in; also HaShem has said to me, ‘You shall not go over this Yardain (river).’”  (ibid. 31:2)      What exactly did Moshe mean when he stated, “I can no more go out and come in.”?  We know that he was not referring to the lessening of his physical abilities due to advanced age.  This can be seen from the following Passuk (verse):      “And Moshe was one hundred and twenty years old when he died; his eye was not dim, nor his natural force abated.”  (ibid. 34:7)      Instead, Moshe was referring to his new inabilities when it came to the mastery of Torah.  It is as Rashi wrote on Passuk 31:2:      “To go out and to come in with words of Torah.  This instructs that the transmissions and fountains of wisdom were stopped up against him.”      Rashi’s source for this statement was the Gemarah in Sotah 13b:      “Rav Shmuel Bar Nachmani said in the name of Rav Yonosan, ‘(It means) to go out and come in with words of Torah, thus indicating that the gates of wisdom were stopped up against him.’”      But, why was it necessary for HaShem to stop up the gates of Torah wisdom against Moshe, at this precise time?  In a response to this question, Rav Moshe Tzeitlin, the head of the Bais Din in Rasein (Lithuania) of blessed memory, cited the following Gemarah in Gittin 36a:      “A case in point is that of the teacher of children whom Rav Acha bound by a vow on the authority of a company (to give up teaching), because he maltreated the children, but Ravina reinstated him because no other teacher could be found as thorough as he was.”      That is, because no teacher as thorough could yet be found in that area at that time (not yet expendable), Ravina could not withhold anything from that teacher, and reinstated him, until someone better came along.      This was the precise circumstance of Moshe here in the Torah, Rav Tzeitlin explained.  No greater man could be found in this temporal world.  Because Moshe was so unique, HaShem would not withhold anything from him- even an entry into Eretz Canaan.           But, this being so, what would now be the status of HaShem having sworn (metaphorically) against Moshe entering Canaan?  After all, this swearing of HaShem could not very well have been dispensed with.      That is why, explained Rav Tzeitlin, the gates of wisdom were stopped up against Moshe at this time, rendering him less than what he used to be- no more unique, and now expendable as all other men.      It certainly stands to reason, that if even the Av HaN’vi’m was eventually made expendable, such circumstances could very well befall us also.  Therefore, we must at all times be aware and conscience of as many aspects of this life as possible, and especially, to heed the words of Shlomo HaMelech:      “The wise man’s eyes are in his head; but the fool walks in darkness…..”  (Koheles 2:14)       May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times.  Good Shabbos.