Nitzavim-Vayelech: A Twofold Divine Blessing

There is a well-known teaching6 that the Alter Rebbe heard from the Maggid of Mezritch in the name of the Baal Shem Tov regarding the Shabbos that precedes Rosh HaShanah:

The seventh month, [Tishrei (when counting from Nissan,)] is the first of the months of the year. The Holy One blessed be He, Himself blesses it7 on the final Shabbos of the month of Elul, Shabbos Mevarchim (the Shabbos on which the coming month [of Tishrei] is blessed). And with the power of this [Divine blessing],8 the Jewish people bless the months eleven times in the [coming] year.

To clarify the nature of the blessing G‑d gives on the Shabbos Mevarchim before Tishrei, the Baal Shem Tov proceeded to state:

[This week’s Torah reading begins:] Atem nitzavim hayom – “You are standing [firm] today.” The word “today” alludes to Rosh HaShanah,9 which is the Day of Judgment, for the phrase,10 “The day came,” is translated by the Targum with the words,11 “The day of great judgment came.” [Concerning this day, the Torah teaches,] “You are enduring and standing”12 – that is, you are vindicated in [your] judgment.

On the Shabbos before Rosh HaShanah, which is the last Shabbos of the month of Elul, we then read Parshas Atem Nitzavim.13 This [reading constitutes] the blessing that G‑d [gives]….

The precise wording used, “We then read Parshas Atem Nitzavim. This [reading constitutes] the blessing that G‑d [gives],” rather than “We then read Atem nitzavim hayom” – words that were mentioned earlier in this teaching and interpreted as indicating “ ‘You are enduring and standing’; that is, you are vindicated in [your] judgment” – teaches that G‑d’s blessing is not limited to the three words Atem nitzavim ha­yom, “You are standing firm today.” Instead, the Torah reading of Atem Nitzavim as a whole, i.e., the entire parshah, constitutes G‑d’s blessing.

In another source,14 it is explained that the two Torah readings, Atem Nitzavim and Vayeilech, are essentially one Torah reading. It is only that, at times, this one Torah reading is divided into two. This is reflected in the precise statement of Rav Saadia Gaon,15 “Among [the 53 parshiyos of the Torah,] there is a parshah that, when necessary, is divided into two and read on two Shabbosos, i.e., Atem Nitzavim, which is divided [and the second part of this reading,] Vayeilech Moshe, [is read separately].”

In this way, Nitzavim and Vayeilech are different from other Torah readings that are read together. Those readings are distinct parshiyos. It is just that, at times, “they are joined together [and read] as pairs,” while Atem Nitzavim and Vayeilech constitute one single parshah.16

As such, it follows that Vayeilech Moshe, “And Moshe went,” is included in G‑d’s blessing given before Rosh HaShanah, since it is also part of Parshas Atem Nitzavim.

Nevertheless, there are years where the Torah reading is divided in two17 and Vayeilech Moshe is read after Rosh HaShanah. Certainly, in those years, the blessing G‑d gives on the Shabbos before the month of Tishrei is not lacking. This compels us to say that the fundamental blessing given by G‑d is the Torah reading Atem Nitzavim itself, i.e., the portion of the Torah reading that precedes Vayeilech Moshe which, according to Jewish custom, is called Parshas (Atem) Nitzavim and is printed under that title in the Chumashim. The fact that Vayeilech Moshe is also part of G‑d’s blessing indicates that it is a blessing that can, at times, be actually expressed in a revealed manner only after Rosh HaShanah.

It is possible to explain the above as follows: In the teaching cited previously, the Alter Rebbe concludes by stating, “And with the power of this [i.e., G‑d’s blessing], the Jewish people bless the months eleven times in the [coming] year.” It could be said that these words allude to the dimension of the blessing associated with Parshas Vayeilech.

The fundamental concept that G‑d Himself blesses the month of Tishrei is primarily associated with Parshas Atem Nitzavim, which is read every single year on the last Shabbos of the month of Elul, while the potential that G‑d’s blessing generates for the Jewish people to bless the months eleven times in the year to come is associated primarily with the reading Vayeilech Moshe.

For this reason, Vayeilech Moshe is read at times after Rosh HaShanah,18 despite the fact that Vayeilech Moshe is also associated with blessing the month of Tishrei on the Shabbos that precedes that month. For this dimension of the blessing – that “with the power of this [blessing], the Jewish people bless the months eleven times in the [coming] year” – is not that relevant on the Shabbos that precedes Rosh HaShanah. The reason is because this particular potential is actually realized only later, on those Shabbosos that bless the subsequent months of the new year. For that reason, this part of the parshah can at times be read after Rosh HaShanah.

Every entity’s fundamental theme is expressed through the name used to refer to it in Lashon HaKodesh, “the Holy Tongue.” This is also true regarding the names of the Torah readings, Nitzavim and Vayeilech. Their inner significance is expressed through their designated names. And yet, the names Nitzavim and Vayeilech connote different and even opposite concepts.

Nitzavim means, as mentioned in the teaching cited above, “enduring and standing,” implying not merely standing, but adopting a firm and powerful stance. This is reflected in the interpretation19 that nitzavim is related to the term20 nitzav melech, meaning “a deputy, who serves as a king.” This also implies21 that nitzavim reflects a very powerful stance, one that resembles the stance of of a king’s deputy.

By contrast, the implication of the term vayeilech is “going,” the opposite of standing in general, and how much more so, the opposite of nitzavim, standing firmly. Nevertheless, not only are Parshiyos Nitzavim and Vayeilech joined together, as is true of other Torah readings that are combined but, furthermore, they are fundamentally one Torah reading.

The core of the explanation of the above is that the basis for our Divine service as a whole must include both of these motifs:22 nitzavim, standing powerfully and firmly, without change; and vayeilech, continuously proceeding from strength to strength23 to the extent that one “has no rest,”24 and is always growing and changing.25

These two motifs must characterize a Jew’s efforts in all three pillars26 (vectors) of Divine service: Torah study, avodah (prayer), and deeds of kindness (mitzvos).27

As a whole, the Torah is divided into two: the Written Torah and the Oral Torah.28 Although both were “given to Moshe at Sinai,” as Rambam states in his introduction to his Mishneh Torah, “All the mitzvos given to Moshe at Sinai were given together with their explanations…. ‘The Torah’ refers to the Written Torah; ‘the mitzvah,’ to its explanation… which is called the Oral Torah.” Nevertheless, despite their common origin, there is a difference in the manner in which they were given.

The Written Torah was given in a measured and limited manner with a specific number of letters and words, concerning which no change is possible.29 It is G‑d’s word and must be transcribed and read exactly as He gave it.

By contrast, the Oral Torah, “its explanation,” came to us via the Sages, who interpreted the
Torah according to the 13 (or 32, etc.)30 principles through which the Torah is interpreted.31 For this reason, there are extensive discussions in the Oral Torah based on only a word – or even a letter – in the Written Torah.32 Furthermore, based on the lengthy discussions by the Sages of the Mishnah, there are discussions of even greater length by the Sages of the Gemara. Thus, the Oral Torah involves continuous increase, as this pattern continues, including also the novel insights developed by the experienced scholars of all the subsequent generations. All these insights – including the increases in the knowledge of the Torah made by the experienced scholars in every generation – become integral parts of the Oral Torah, as our Sages said,33 “Every novel insight developed by an experienced scholar was given to Moshe at Sinai.”

The above is also reflected in the distinction between the manner in which these two dimensions of the Torah are studied. A blessing is recited when reading the Written Torah even when one does not understand the words he is reading.34 By contrast, when studying the Oral Torah, a person may not recite the blessings for Torah study if he does not understand what he is studying,35 for its study36 is associated with a person’s understanding.

The fact that the Oral Torah depends on every person’s individual understanding is the cause for the differences of opinion between the teachings of the School of Shamai and the School of Hillel. True, both Hillel and Shammai received their instruction from the same teachers, Shamaya and Avtalion, who received their instruction from the preceding Sages in the chain of tradition extending fromgeneration to generation, back to Moshe himself, the one who received the Torah from G‑d. Over the course of time, both Hillel and Shammai gained additional wisdom, understanding, and knowledge of the Torah they received from their teachers. As they grew in their understanding, their paths diverged, each one developing ideas according to his individual way of thinking. This emphasizes how, in contrast to the Written Torah, which remains constant, the Oral Torah is characterized by continuous growth and even variation.

Similarly, these two motifs exist in the Oral Torah itself. Every Jew must develop new insights into the Torah every day.37 Nevertheless, those insights must be connected with and based on the general principles and the foundations of the Torah, and they must fully accord with halachah. These – the general principles, the foundations, and the halachah – are not subject to change, as reflected by the popular axiom,38 “This Torah will never be exchanged.”

The statement of our Sages quoted previously, “Every novel insight developed by an experienced scholar was given to Moshe at Sinai,” is seemingly self-contradictory. Saying it is a novel insight implies that it is a new idea developed39 by the scholar with his own mind. How then can it be said that this concept was given to Moshe at Sinai?

The explanation is, as discussed on numerous occasions,40 that the particular insight is indeed a novel thought developed by the learned scholar.

[In truth, this applies not only to Torah scholars but to all Jews, because every Jew is obligated not only to study everything included in the Written Torah and in the Oral Torah but also to “develop new insights… in [the realms of] halachah, agadah (the homiletic dimensions of Torah study), nigleh (the revealed, primarily legalistic dimension of Torah study) and nistar (the hidden, mystical dimension of Torah study)].”41

Nevertheless, although these new insights are original, they are not without foundation. Rather, they are based on those general principles received by Moshe at Sinai. The insight is “new” only in that it is revealing – in accordance with halachah – a concept and/or a particular law that was not revealed previously from the general principle Moshe taught.42 Were this not so, then, the concept or law would be, quite simply, the opposite of the Torah. To use the wording of the Mishnah,43 its author would be one who “reveals insights of the Torah that conflict with halachah” and, accordingly, “even though he possesses [the virtues of] Torah study and good deeds, he will not receive a portion in the World to Come.”

In general, prayer is a commandment incumbent equally upon every person,44 every day, and is an unchanging obligation. However, prayer is not merely a perfunctory ritual, but the “service of the heart.”45 As such, it is individual in nature and always “new.” Moreover, the feelings contained in a Jew’s heart are of a twofold nature. Every individual’s heart is equally awake and alive with feelings for G‑d.46 However, aside from these universal feelings there are particular feelings in each person’s heart, which are individual in nature, because “[people’s] minds [and hearts] are not the same.”47 Therefore, the particular intent of the person praying and the service he fulfills within his heart differ48 from person to person and, even for one person, they vary according to the fluctuation of his Divine service from day-to-day.

Similar concepts apply regarding the different parts of prayer recited every day. A Jew proceeds and ascends over the course of the day. In particular, this is true regarding his progress in his Divine service of prayer, rising from level to level in the intent of his heart and his attachment to G‑d until he reaches the Divine service of Shemoneh Esreh, at which point he stands “as a servant before his master.”49

These two motifs also exist in the text of the Shemo­neh Esreh prayer itself. The same50 first three and last three blessings of the Shemoneh Esreh are recited in all the prayers, every day of the year. By contrast, the intermediate blessings must vary: During the weekdays, there are twelve intermediate blessings where we request what we need (within these blessings, there are also variations from time to time). Moreover, the intermediate blessing of Shabbos, Rosh Chodesh, festivals, Rosh HaShanah, and Yom Kippur all differ as well.

Nevertheless, the differences in the texts of the prayers come in continuation of – and are all connected with – the same three initial blessings and three concluding blessings in every Shemoneh Esreh prayer service.

The number of the mitzvos and their fulfillment is unchanging, as we are commanded,51 “Do not add to it, nor subtract from it.” As Rambam stated, “It is clear and explicit in the Torah that it is [G‑d’s] commandment, remaining forever without change, addition, or diminishment.”52 However, in addition to the uniform basis for the observance of the mitzvos, there is the dimension of hiddur mitzvah, performing a mitzvah in a more meticulous and appealing manner. Every person should endeavor to fulfill mitzvos in such a manner, continually ascending in holiness53 in the observance of the mitzvos,54 not only observing the mitzvos “in the desired manner,”55 but doing so as mehadrin (in a meticulous and appealing manner), and even mehadrin min hamehadrin,56 in an even more meticulous and appealing manner, according to law (highlighting consistency and uniformity,) and beyond the measure of the law, (emphasizing each individual’s personal approach), etc.

The reason why the Divine service of the Jewish people is patterned according to these two motifs is because the Torah and its mitzvos were given by G‑d to the Jewish people. Thus, there are two elements involved: a) the Torah and the mitzvos of G‑d (who is unchanging), and b) the Divine service of the recipients of the Torah and the mitzvos, the Jewish people, who vary according to their individual nature.57

These two elements find expression in the two motifs mentioned above. The aspects of the Torah and its mitzvos that are unchanging highlight the immutable dimension of G‑d, the One who gave the Torah and commanded its mitzvos, of whom it is said,58 “I, G‑d, have not changed.” Conversely, because the Torah and its mitzvos are carried out through the Divine service of the Jewish people via their study of the Torah and observance of its mitzvos, there is an element of continuous progress, going from strength to strength in Divine service. Since the nature of a created being is that he undergoes changes and must continually progress and grow – unlike “these who stand”59 i.e., the angels – there is an element of change and ongoing ascent within the observance of the Torah and its mitzvos.

This is also the reason why Atem Nitzavim and Vayeilech are not only two Torah readings that at times are joined, but they are in essence one Torah reading. The reason is that Divine service as a whole demands both elements:

a) Nitzavim, standing firm without change – this comes because of the influence of the Giver of the Torah and the Commander of the mitzvos. (For this reason, the word nitzavim takes a passive form,60 because true strength and immutable permanence can only be endowed from Above.)

b) Vayeilech – man’s progress, from strength to strength, resulting from his observance of the Torah and its mitzvos.

Therefore, they are one Torah reading. Every aspect of the Divine service of vayeilech, the motif of change, must be established on the foundation of the dimension of the Torah and its mitzvos that are nitzavim, permanent and immutable, which stems from “I, G‑d, have not changed.”

It could be said that this is also the explanation of the teaching of the Baal Shem Tov cited above regarding G‑d’s blessing on the last Shabbos of the month of Elul – the blessing being that we read Parshas Atem Nitzavim. As mentioned before (sec. 2), there are two dimensions to that blessing: a) the essence of the blessing that is connected with Atem Nitzavim and the vindication of the Jewish people resulting from it; and b) the fact that, “with the power of this [blessing], the Jewish people bless the months eleven times in the [coming] year.” This latter factor is connected with the second portion of Parshas Atem Nitzavim, the reading of Vayeilech Moshe.

The essence of the blessing – “the blessing of the Holy One, blessed be He” – is a blessing that G‑d Himself gives to the month. Therefore, this blessing is beyond the range of created beings. Accordingly, the blessing is associated with the state atem nitzavim, whereby the Jews stand firm, adopting an unchanging stance, which is connected with and – is befitting – their standing “before G‑d, your L‑rd,” about whom it is said, “I, G‑d, have not changed.”61

Afterwards, the blessing is drawn down in a manner which makes it possible that “with the power of this [blessing], the Jewish people bless the months.” These blessings are connected with the Jews’ Divine service. Therefore, this is relevant to the state vayeilech, which is associated with the Divine service of the Jewish people, proceeding from strength to strength.

Nevertheless, this potential comes in continuation of – and as part of – G‑d’s blessing,62 since Parshas Vayeilech is not an independent Torah reading, as explained above, but a part of Parshas Atem Nitzavim. For the Jews’ potential identified in Vayeilech is based on and connected with Atem Nitzavim, the blessing given from Above.

However, in actuality and in a revealed sense, the fact that the Jews bless the coming months results from the blessings they recite and their Divine service. Therefore,63 it is not absolutely necessary that this potential be revealed on the Shabbos before Rosh HaShanah. As such, Parshas Vayeilech is not always read before Rosh HaShanah. At times, it is read shortly after Rosh HaShanah, on the Shabbos that follows.

Parshas Atem Nitzavim is read on the last Shabbos of the month of Elul not only because it prepares for the coming year as a whole, conveying and drawing down G‑d’s blessing on that Shabbos. It can also be said that it is connected with the Divine service of Rosh HaShanah itself. For that reason, “this Torah reading is always read before Rosh HaShanah.”64

Accordingly, the two motifs of Divine service reflected by Parshiyos Nitzavim and Vayeilech also exist within the Divine service of Rosh HaShanah.

This can be understood by first clarifying the following points: Since these two motifs exist within the Torah and its mitzvos, it is understood that corresponding motifs exist, as it were, within the Giver of the Torah and the Commander of the mitzvos, these being the two attributes of pleasure and will (oneg v’ratzon).

These two attributes – G‑d’s sublime will and His sublime pleasure65 – are vested in the Torah and its mitzvos, as Rashi comments,66 “It brings Me satisfaction that I spoke and My will was fulfilled.” Since “the Torah speaks in the language of man,”67 we can understand the difference between these two attributes Above68 through a comparison of the manner in which they exist within the soul of a person on this physical plane. This is particularly true since the powers of the soul are drawn down in a chainlike process of descent from these powers as they exist Above.69

Both of these powers – pleasure and will – are not internal powers of the soul, i.e., powers of a specific nature,70 associated with a given limb or organ, but are rather encompassing powers,71 meaning that they are powers of a general nature that express the soul as a whole. The difference between pleasure and will is the manner in which the soul is revealed through them; that is to say, the soul expresses itself in two ways:

a) Ratzon, Hebrew for “will,” shares the same root letters as the word ratz, meaning “ran.” The implication is that when the power of will expresses itself, the soul as a whole is drawn and runs towards something outside of itself.

b) By contrast, pleasure (oneg) involves an inward focus and the tranquility and rest resulting from that. Indeed, true pleasure, more specifically, pleasure in a complete sense, is when a person takes pleasure in his essential being.72

These are the two motifs expressed by Parshiyos Nitzavim and Vayeilech, immutability and change Above, as it were:

a) Pleasure (oneg) is associated with a true and complete state of rest within G‑d’s Essence, a motif in which there is no change.

b) By contrast, will (ratzon) involves running (ratz), leaning toward and going outside one’s own self which brings about movement and change.

Rosh HaShanah is a holiday when the Jewish people “crown [G‑d] as King over [themselves],”73 motivating Him to become our King. As such, it is associated with both motifs. First, it is necessary to arouse G‑d’s pleasure,74 as it were, in Kingship, and afterwards, to arouse His desire75 for Kingship.76

Accordingly, the Jews who must bring about the crowning of G‑d as King, also need to express these two different motifs in their Divine Service; to borrow the wording of our Rosh HaShanah prayers,77 we approach G‑d “as sons or as servants.” The inner meaning of those words is78 that, on Rosh HaShanah, both modes of service – as sons and as servants – are demanded of – and indeed, expressed by – the Jewish people in actual practice. Thus, throughout the Days of Awe, in our prayers, we address G‑d as “Our Father, our King.”

The difference between the two is79 that a son is connected to the very essence of his father. As such, a father plays with and takes pleasure in his son, as the Maggid of Mezritch explains at length in the beginning of his works.80 By contrast, a servant carries out the will of his master (the King).

This is the connection between the two motifs mentioned above and the reading of Parshas Atem Nitzavim – containing both the elements of nitzavim, which points to a firm and immutable stance, and vayeilech, which highlights progress and change – and the Divine service of Rosh HaShanah. Through the Jews’ Divine service in these two modes of service, as sons and as servants, they draw down G‑d’s desire to accept the Kingship, arousing both His pleasure and His will, as explained previously.

The source of both the motifs mentioned above is one essential point: the fundamental bittul expressed by the Jews that stems from the essence of their souls and transcends both will and pleasure. (Reflecting this concept, Parshiyos Nitzavim and Vayeilech are in essence one Torah reading, as explained.) This motivates a Jew to choose G‑d because he and G‑d are one in essence. It is only that, in actual fact, this bittul is expressed by the Jews through the two modes of Divine service: as sons and as servants.

Through the Jews’ utter bittul, they motivate G‑d’s very Essence81 to choose the Jewish people, as expressed by the verse in the psalm recited before sounding the shofar,82 “Choose us as [Your] inheritance.” At this level, the Jews are absolutely one with G‑d,83 as it were, and G‑d’s choice of them is expressed in the two motifs, pleasure and will, through which His Kingship is drawn down to them.

When Parshas Atem Nitzavim is read on the Shabbos before Rosh HaShanah, immediately thereafter there is drawn down the Divine Blessing, “‘You are enduring and standing’;84 that is, you are vindicated in judgment.” This is “the blessing of the Holy One, blessed be He, [given] on the Shabbos
when we bless the seventh (שביעי) month, the month that is satiated (מושבע) and imparts satisfaction (משביע) i85 with abundance of good for all of the Jewish people for the entire year.”86

And every member of the Jewish people will be written down and sealed for a good and sweet year, a year of visible and apparent good manifest on this physical plane, in the most simple and straightforward sense.

Adapted from sichos delivered on Shabbos Parshas Nitzavim-Vayeilech, 5742 (1982), 6 Tishrei, and 13 Tishrei 5744 (1983)