Musings on Parshat Netzavim-Vayeilech

Following are some of the ideas, insights and interpretations that emerge from our weekly Chumash learning group at the Young Israel of Oceanside, Long Island. We cite sources when possible. Some of our interpretations may derive from ideas we may have seen elsewhere, possibly without attribution. Or we may simply have forgotten the source. For this we apologize. We invite your comments, observations and participation.

Overview

Eternal Covenant with Hashem…Ingathering of  Exiles…Accessibility of the Torah and Tshuva to all…Choosing Life and Good…Appointment of Joshua ... Mitzvos of Hakhel and having a Sefer Torah…Hashem’s testimony about the future…Moshe’s Torah scroll is placed with the Ark…Gathering the Elders to hear the Song of Ha’azinu

Two Parshiot that are one

The opening verse starts with Moshe reminding the people: “Atem Netzavim Hayom”, “You are standing firmly today, all of you together before G-D your G-D”. The Lubavitch Rebbi notes the use of the stronger word Netzavim instead of Omdem (also meaning standing) emphasizes that we are to stand firm and unshakable in our belief. We stand fully conscious of the presence of Hashem, bound together as one nation—“Ish Echad B’Layv Echad”.

Parshat Vayeilech begins with “Moshe went and spoke the following words to all Israel.”

The Lubavitch Rebbi cites Rav Sa’adia Gaon’s opinion that Netzavim-Vayeilech is one Parsha; it is only in some years that they are read separately. The word Netzavim suggests stability, reliability and strength. Vayeilech is about movement, growth and expansion. The Rebbi concludes that the linking of “standing still” and “moving” is the eternal reminder that that our growth (financial, social, personal) should be steeped in-- and never should be at the expense of-- our core, solid religious foundation and belief.

On Tshuva

In Chapter 30 we find a recurrence of the verb “return”, pointing us to the key underlying theme of this section-- Tshuva, the Hebrew word whose root means return but, as Rabbi Jacobson points out (in his Meditations on the Torah), has a deeper unique definition as a transformational process  that leads to regeneration and rebirth. Like the snake that sheds its skin and gains almost a new identity, the person who has done Tshuva   sheds his old self and is spared from the punishment that was to be inflicted on the old self that no longer exists.

If  we the  Jewish nation (and each of us individually ) grasp the lesson of history, think about it and decide to return to Hashem in word, and more importantly, deed He will turn to us, gather us, ”circumcise our stuffed up hearts” and help transform each of us into a “new,” better person. (Note the association with the Bris, circumcision,  that was performed on Isaac, at which time  Hashem created His everlasting Covenant with Abraham and his future offspring.) Hashem promises us that He will cut away (circumcise) the layers of rationalization, cynicism, apathy and laziness that block us from experiencing the essential Goodness that is domiciled deep inside each of us. Excision of this negativity permits us to act on our “real” sparks of devotion/faith/ethical behavior/love.

In beautiful, poetic terms the Torah describes that no matter how far away we are in Exile, literally and psychologically, we will be able to Return to Hashem (i.e., do Tshuva).The initial stages of the Tshuva process are, in the words of Rav Kook (as explained by Nechama Leibowitz) purifying and refining as we move first toward God, then to the higher stage of onto God—being one with Him. This two stage process is derived from the subtlety of the text where (in Chapter 30, Verse 2) the Torah’s words are “…And you return upto the Lord your G-D…” then later in verse 10 uses the expression”…If you return unto the Lord your G-D.”

The mechanics of Tshuva are straightforward, though difficult. One must think about and consider one’s past behavior; sincerely express remorse for his actions (and correct when possible); and verbalize his commitment to not behave inappropriately again. The ultimate test  is one’s behavior when confronted with a repeat of a situation. The “three Rs” of the Tshuva process are: Remembering;  Reliving; and Regenerating.

The predominant theme of the month of Elul (when this Parsha is read) is Tshuva. But the verse”to love G-d your G-D with all your heart” prompts the Lubavitch Rebbi to stress the theme of love during the month, particularly His deep-rooted love for the Jewish people (which we in turn reciprocate as best we can). It is good to feel love and be loved. The positive feelings it stirs up in us facilitates our confidence and readiness to tackle the difficult, painful introspection that is the start of the Tshuva process.

On Hakhel

The Torah states:

" At the end of each seven years, at a fixed time on the festival of SUKOT, after the year of release, when all Israel comes to present themselves before God, your Lord, in the place that He will choose, you must read (from) this Torah before all Israel, so that they  will be able to hear it.

"You must gather together (Hakhel) the people, the men, women, children and proselytes from your settlements, and let them hear it. They will thus learn to be in awe of God, your Lord, carefully keeping all the words of this Torah. Their children, who do not know, will listen and learn to be in awe of God, your Lord, as long as you live in the land which you are crossing the Jordan to occupy."

Rambam describes the Hakhel ceremony as follows:

"How is the public reading conducted? Clarion calls are sounded throughout Jerusalem to assemble the people. A large wooden dais is brought and set up at the centre of the Women's Court in the Sanctuary. The king sits upon this dais so that all may hear his reading. All pilgrims will stand around him. The overseer of the government will hand the Torah over to the presiding officer, who passes it on to the deputy high priest. This one will turn it over to the high priest, who will tender it to the king. This gesture expresses obeisance to the king in front of the multitude. Now the king rises and accepts the Torah standing. He opens the scroll, looks for the beginning of (the Book of) Devarim, then pronounces the customary benediction prior to public reading from the Torah. Then he will read out the prescribed selections, concluding with seven special benedictions."

The prescribed sections to be read are: (1) from the beginning of Devarim until the end of  Shma Yisroel (Devarim 6:9); (2) the entire second section of  Shma Yisroel   beginning with "V’haya Im shamoa”  and (3) from the beginning of "Asayr T’asyr” through the entire section on the blessings and curses in Parshat Ki Savo. In the absence of a King in Israel, the public reading would be conducted by the highest ranking national official like the High Priest or the President of the Sanhedrin (judiciary). The special concluding benedictions are: (1) "Ata B’chartanu" ("You chose us from all the nations ..."); (2) "Modim Anachnu Lach" ("We bow to You ..."); (3) "R’Tzay" ("Accept favorably ..."); (4) a prayer for the continued existence of the Temple concluding with "... who resides in Zion"; (5) a prayer for the continuation of the Kingship in Israel concluding with "... who chooses Israel"; (6) a blessing that the priests' service should be found favorable; and (7) a private prayer that concludes with "... save your nation Israel that needs salvation. Blessed art Thou, Hashem, who listens to prayers."

Some observers maintain that the purpose of the Mitzva is to provide an impressive public admonition for the entire nation (Flavius Josephus cited by Rabbi Jacobson). The public recitation of the Torah and its laws educates people regarding the consequences of their observance or non-observance. No one can claim ignorance as a reason for non-observance. The ceremony took place at the first Sukkoth after the Shmita year ended, as the Jews prepared to journey home to resume their agricultural life.

Aharon Halevy, the 13th century author of Sefer Hachinuch  sees in this ceremony  a national reunion to hear Torah words, create a greater national awareness of the Torah  laws and foster a greater appreciation and affection for its values as is  stated in the text "... that they may hear and fear... and observe."

Ibn Ezra (1092-1167), who is of the opinion that Hakel takes place at the beginning of the Shmita year, thinks that the pomp and circumstance  is meant to inspire every individual to devote his leisure Shabbat time-- both the weekly Shabbat day and the septennial Shabbat year of Shmita -- to the study of and reflection on the Torah.

Hakhel is the rare Mitzva that even small children are obligated to observe. According to the Talmud, men assemble to learn, the women assemble to hear while the little ones come "in the interest of those who bring them"(i.e., an additional Mitzva for the parents). Ramban (1194-1270) thinks the obligation is for children who are just old enough to be impressed by the awesome experience and to be instructed in the Torah. This experience will prompt questions--an integral part of their learning process (Kday Sheyishalu Hatinokos).

That the King does the reading is based on an alternate translation of the portion of Kingship where it is written, that “The King shall write him a copy of the Torah”. But the Hebrew may also be understood to mean “And he shall write a textbook of this Torah for teaching purposes (at this septennial national assembly)."

Hakhel is the earliest reference to the commandment of public Torah reading. Tradition attributes to Moshe the extension of the practice to read on Shabbat, festivals and Rosh Chodesh. Ezra the Scribe further extended public reading to Shabbat afternoons as well as Monday and Thursday mornings so that no more than two full days can pass without a public reading from the Torah.

In 1945, the Yeshurun Central Synagogue in Yerushalayim conducted the first modern Hakhel ceremony , reviving a custom that lay dormant for nearly 2000 years. Hakhel since has become an established tradition for Chief Rabbis and civic leaders in the State of Israel.  On Tishrei 18, 5769/October 17, 2008   Hakhel ceremonies were performed on the Temple Mount and in the Old City of Jerusalem.

Rabbi Jonathan Muskat notes that after a year of  inspiring devotion  to Torah learning and spiritual matters (since no farming was permitted during Shmita) the Jewish people would be coming off this religious high as the Sukkoth holiday drew to a close and the people would be returning to their life of hard work. To ease the pain, and help the transition, the Torah offers one last, lasting, sweet Hakhel experience, not unlike the spices we smell at Havdala to ease the pain of our imminent resumption of the work week, after a relaxing, spiritual uplifting Shabbat experience.

Saw you at Sinai

According to a Midrash, every Jewish soul of every generation was at the momentous, nation-creating Mt. Sinai experience. Perhaps the meaning is that each of us has a shared destiny. Every generation has the potential to experience that moment through various Mitzvos. For example, the Ramban notes that the Mishkan that travelled with the Israelites during their desert wanderings was a “traveling Mt. Sinai”: being encamped around the Mishkan ; observing the fire and smoke of the offerings; and being taught Torah by Moshe are all images associated with Mt. Sinai.

The new generation of Israelites about to enter the Holy Land was not present at Mt. Sinai. But it was their--and our--responsibility to fulfill the destiny planned for their parents’ generation: observing the Torah and its ethics; creating a personal relationship with Hashem; becoming a nation that properly represents Hashem and His ethics to the nations of the world. Rabbi Menachem Leibtag notes that Hakhel sets the tone and the mood to help us capture the emotion. Every seven years the entire nation is to gather for a public celebration to hear the Torah read just as happened at Mt. Sinai. On Sukkoth every individual is obligated to offer various korbanot  just as the Israelites offered korbanot at Mt. Sinai. Rabbi Leibtag, citing textual and thematic parallels that connect Hakhel to Mt. Sinai, concludes that  one way of re-creating and reliving the Mt. Sinai experience is the Hakhel experience.

Rabbi H.L. Berenholz