6:41pm - Havdalah, Saturday
(Melbourne Australia)
Good Shabbos!
Laws and Customs
The series of Selichot ("supplication") prayers recited in preparation for the "Days of Awe" of Rosh Hashanah and Yom Kippur begin this Saturday night, after midnight (after the Ashkenazic custom; the Sephardic community begins on the 1st of Elul). On subsequent days, the custom is to recite the Selichot in the early morning hours, before the morning prayers, each morning up to and including Elul 29, the eve of Rosh Hashanah.
Please click here to view the Yeshivah Shule Tzetel for Shabbos Parshas Nitzavim Vayelech. Please click here to view the PDFs of Weekly Publications.
PARSHAH IN A NUTSHELL
Deut. 29:9–31:30
The name of the Parshah, "Nitzavim," means "Standing," and it is found in Deuteronomy 29:9. The name of the Parshah, "Vayelech," means "And [Moses] went," and it is found in Deuteronomy 31:1.
The Parshah of Nitzavim includes some of the most fundamental principles of the Jewish faith:
The unity of Israel: “You stand today, all of you, before the L‑rd your G‑d: your heads, your tribes, your elders, your officers, and every Israelite man; your young ones, your wives, the stranger in your gate; from your wood-hewer to your water-drawer.”
The future redemption: Moses warns of the exile and desolation of the Land that will result if Israel abandons G‑d’s laws, but then he prophesies that in the end, “You will return to the L‑rd your G‑d . . . If your outcasts shall be at the ends of the heavens, from there will the L‑rd your G‑d gather you . . . and bring you into the Land which your fathers have possessed.”
The practicality of Torah: “For the mitzvah which I command you this day, it is not beyond you, nor is it remote from you. It is not in heaven . . . It is not across the sea . . . Rather, it is very close to you, in your mouth, in your heart, that you may do it.”
Freedom of choice: “I have set before you life and goodness, and death and evil: in that I command you this day to love G‑d, to walk in His ways and to keep His commandments . . . Life and death I have set before you, blessing and curse. And you shall choose life.”
The Parshah of Vayelech (“and he went”) recounts the events of Moses’ last day of earthly life. “I am one hundred and twenty years old today,” he says to the people, “and I can no longer go forth and come in.” He transfers the leadership to Joshua, and writes (or concludes writing) the Torah in a scroll which he entrusts to the Levites for safekeeping in the Ark of the Covenant.
The mitzvah of Hakhel (“gather”) is given: every seven years, during the festival of Sukkot of the first year of the shemittah cycle, the entire people of Israel—men, women and children—should gather at the Holy Temple in Jerusalem, where the king should read to them from the Torah.
Vayelech concludes with the prediction that the people of Israel will turn away from their covenant with G‑d, causing Him to hide His face from them, but also with the promise that the words of the Torah “shall not be forgotten out of the mouths of their descendants.”
HAFTORAH IN A NUTSHELL
Isaiah 61:10-63:9
This week's haftorah is the seventh and final installment of a series of seven "Haftarot of Consolation." These seven haftarot commence on the Shabbat following Tisha b'Av and continue until Rosh Hashanah.
The prophet begins on a high note, describing the great joy that we will experience with the Final Redemption, comparing it to the joy of a newly married couple.
Isaiah than declares his refusal to passively await the Redemption: "For Zion's sake I will not remain silent, and for Jerusalem's sake I will not be still, until her righteousness emerges like shining light..." He implores the stones of Jerusalem not to be silent, day or night, until G‑d restores Jerusalem and establishes it in glory.
The haftorah then recounts G‑d's oath to eventually redeem Zion, when the Jews will praise G‑d in Jerusalem. The haftorah also contains a description of the punishment G‑d will mete out to Edom and the enemies of Israel.
Isaiah concludes with the famous statement:
"In all [Israel's] afflictions, He, too, is afflicted, and the angel of His presence redeemed them..."
Like a loving father who shares the pain of his child, G‑d, too, shares the pain of His people, and awaits the redemption along with them.
SAGES ON THE PARSHAH
You stand upright this day, all of you, before the L‑rd your G‑d: your heads, your tribes, your elders, your officers and all the men of Israel; your little ones, your wives, and your stranger that is in your camp, from the hewer of your wood to the drawer of your water (Deuteronomy 29:9–10)
The Talmud (Pesachim 50a) tells the story of Rav Yosef the son of Rabbi Joshua ben Levi, who fell ill and was at the brink of death when his father’s prayers brought him back to life. When he came to, his father asked him: “My son, what did you see (in heaven)?” Rav Yosef replied: “I saw an upside-down world. Those who are on top here are on the bottom there; and those who are here regarded as lowly are exalted in heaven.”
That the leader or the sage is superior to the wood-hewer or the water-carrier is only from our earthbound perspective, which sees a “hierarchy” of roles. But when “you all stand before G‑d,” there is no higher and lower—what seems “low” here is no less lofty and significant in G‑d’s eyes.
(Alshich)
Like the various organs and limbs of a body, each of which complements, serves and fulfills all the others, so too the Jewish people: the simple “wood-hewer” or “water-carrier” contributes something to each and every one of his fellow Jews, including the most exalted “head.”
(Rabbi Schneur Zalman of Liadi)
Our sages have said: “All Israel are guarantors for each other” (Talmud, Shevuot 39a). But a person cannot serve as a guarantor unless he is more resourceful in some way than the one he is guaranteeing. For example, a poor man obviously would not be accepted as a guarantor for a rich man’s loan. So if the Talmud says that all Jews serve as guarantors to each other, this means that in every Jew there is a quality in which he or she is superior to all others.
(The Lubavitcher Rebbe)
https://w2.chabad.org/media/pdf/133838.pdf
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