Lamplighter
- Volume 28 Issue 26 August 31-Sept. 5, 2026 - 17-23 Elul, 5786 Torah Reading: Nitzavim/Vayeilech Candle Lighting: 7:28 PM Shabbos Ends: 8:21 PM Pirkei Avos: Chapter 5-6
- Parsha Synopsis · A Word From the Rabbi
- Essay · Thoughts That Count Once Upon A Chassid · Tid Bits · Happenings · Notes From Israel
Parsha Synopsis
Nitzavim/Vayeilech Dueteronomy 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 .”
One day when walking across a bridge, I encountered a man who was about to jump off. So I ran over and said "Stop! Don't do that!"
"Why not," he asked. "Well, there's so much to live for.” I replied."Like what," he asked.
"Well...are you Jewish," I asked. “I’m Jewish," He said. "Me too, I replied.
“Are you Orthodox or Reform?" He said "Orthodox." I said, "Me too. Are you Charedi or Modern?" He said "Charedi." I said, "Me too!
“Are you Litfish or Chassidish? "He said "Litfish." I said, "Wow! Me too.”
Are you Litfish Yerushalmi or Litfish Bnei-Braker?" He said “Litfish Yerushalmi." I said "Me too!
“Are you Litfish Yerushalmi Mussarnik, or are you Litfish Yerushalmi Brisker?" He said "Litfish Yerushalmi Mussarnik" I said, "Imagine that! Me too!
“Are you Litfish Yerushalmi Mussarnik Slobodker, or Litfish Yerushalmi Mussarnik Kelmer?" He said "Litfish Yerushalmi Mussarnik Slobodker!"
“ Apikores (heretic) that you are!” I shouted, “ go ahead and make my day !!!”
I respect and admire your efforts on behalf of Jewish continuity and I enjoy learning from you. I am however troubled by some of your and your movement’s exclusionary ideologies and practices. Your non-acceptance of many of the other paths of Judaism seems as though you believe that you have the exclusive rights to Judaism, no disrespect intended.
Why, for example, are you all so close-minded about who and what you accept into the tent of Judaism? You seem to be more selective than G‑d Himself.
Why, for example, don’t you just recognize the social and legal right of the Women of The Wall to wear prayer shawls, pray, and read from the Torah collectively and out loud at the Western Wall?
Does not the Torah assert in the beginning of Parshas – Nitzavim: ‘You are all standing this day before the Lord, your G‑d, the leaders of your tribes, your elders and your officers, every man of Israel, your young children, your women, and your convert who is within your camp both your woodcutters and your water drawers, that you may enter the covenant of the Lord, your G‑d, and His oath, which the Lord, your G‑d, is making with you this day’ (Deuteronomy 29:9-11).
Does the above not imply the Lord’s acceptance of a broad range of Jewish ways and paths? Are you guys not acting like hypocrites when you label certain conversions as non Kosher? For the sake of Jewish unity couldn’t you be more inclusive? Is this not what the above verses are all about, what Judaism is all about?
I’m not trying to be a wise guy, Rabbi; it’s just that these issues bother me. Plus, when I tell my friends that I attend Chabad classes and functions they bombard me with these questions. I need to know how to answer them and myself.
I am glad that you made the effort to pose this question to me. It beats keeping it in your heart, or drawing your own conclusions as a result of a lack of courage (and decency) to ask. I appreciate being given the opportunity to explain. Perhaps you might encourage your friends to do the same.
With regards to the actual question, it appears to me that you have taken half the message of the verses you quote and neglected the other half. You have rightfully picked up on the verses’ illustrious emphasis on “Unity” – the inclusion of the masses and the various different classes.
What you have failed to observe is the “Nature” and “Context” of that unity, namely: “…So you may enter the covenant of the Lord, your G‑d, and His oath, which the Lord your G‑d, is making with you this day.” The context and substance of the unity is of critical importance. One cannot be separated from the other, it certainly cannot be ignored.
I think the following essay will shed some light on the issues you raise. Read it and we could talk about it at an upcoming opportunity.
Looking forward to seeing you soon.
“Unity, unity,” what a beautiful idea. Its virtues issue forth from the mouths of politicians and clergymen. Its praises roll from of lips of leaders, activists and ordinary folk of all ilk and class. The word conjures up images of an idyllic state of existence – a world in which there is no strife nor struggle – where humanity is bound by a single objective with a single mind and a single heart.
But is unity a real phenomenon, or is it a wishful fantasy? Can humanity actually come together, with a single heart and mind towards any single objective?
We humans are so different from one another. We possess extremely diverse interests, desires, inclinations and tastes. This is not only because of our selfish animal nature and agenda – which to, be sure, deserves due credit for its role in our inter-human discord and contention – but because our minds actually tend to operate on different frequencies by mere biological design.
No, we humans do not think alike, nor were we meant to. The Talmud states: “Just as no two people are identical in image, so are no two people identical in their way of thinking.” Each of our brains is wired somewhat differently and that’s how it was meant to be. Given the above can we even dream of unity and single mindedness?
The current political atmosphere is a perfect case in point: America’s increased pulverization due to the intense nature of the prevailing political landscape. Feelings run so deep; they tend to tear asunder families, friendships and citizenry.
Neither has the Jewish community been spared the enmity associated with the intense political divide. There is enormous contention and discord within all segments of the Jewish community over a plethora of national issues (not to mention Jewish issues). We cannot even agree on what is in the best interest of the Jewish people and the State of Israel. The prevailing political atmosphere is not a shining example of man’s capacity for unity and accord.
Yet, Judaism maintains that unity is not only a desirable and attainable trait but actually a necessity – a prerequisite for Divine revelation and blessing. How is this possible? If I’m for healthcare reform and you are vehemently opposed to it, how can we be united?
The answer is that unity does not dictate or require that everyone believe or act the same, or even agree with each other. Quite the contrary, unity by definition exists in light and in spite of our unique individuality and differences. Is there anything more opinion oriented than the Talmud?
This is to say that we need not deny the reality of our (or anyone else’s) individuality in order to be united. Not only do we all have the “Right” to be distinct in our thought and expression, it is in fact very much part and parcel of the Divine design of the human mission.” Is it not G‑d, after all, who created us so different and distinct from each other? “If we would always think alike,” remarked one wife to her husband, “Then one of our minds would be superfluous!”
We must, accordingly, not try to silence those who disagree with us or badger them into accepting our viewpoint or will. Most importantly, our differences of opinion and views do not constitute just grounds for acrimony and ill will.
So you ask, where lies the unity in this philosophy? While the notion of “Agree to disagree” is very benevolent, it does not seem to symbolize unity. If anything, it is the antithesis thereof. Can unity and individuality coexist? The answer is yes of course.
Unity is the ability to master and harness our individuality and uniqueness towards a common and higher objective. Rather than to “Deny” them, it is to “Unite” them – to utilize them as a means towards a higher end, not as the end of a higher means.
In practical terms, this means that we allow ourselves to be bound together by that which is higher than ourselves – higher than our individuality and diversity. For true unity to exist there must be the recognition of higher (Divine) morals, principles and, yes, rules for which we are willing to yield our individual mind and heart.
Much as you don’t create light by beating-out the darkness with a stick, but rather by lighting a candle, you don’t create unity by beating-out your opponent’s individuality and point of view – a tactic that failed miserably throughout history – but rather by emphasizing and accentuating the higher morals and values which are greater than our individuality and separateness.
This is precisely what the Torah asserts in the beginning of Parshas – Nitzavim, the first of this week’s double portion: “You are all standing this day “Before the Lord,” your G‑d, the leaders of your tribes… your women, and your convert who is within your camp both your woodcutters and your water drawers, ‘That you may enter the covenant of the Lord, your G‑d, and His oath, which the Lord, your G‑d, is making with you this day.’”
While the Torah emphasizes the awesome unity that prevailed among the people at that historic gathering – on the day of Moshe’s passing – it does not gloss-over the distinct different classes and categories that comprised the legendary assembly. Yes there was perfect unity and individuality at the same moment. Leaders, elders, officers, children, women, converts, woodcutters and water drawers – all with their own unique minds, personalities and talents – were all as one.
How was this possible? The answer is because they were “All standing this day before the Lord, your G‑d.” They were cognizant of a higher existence and creed – “The covenant of the Lord, your G‑d, and His oath, which the Lord, your G‑d, is making with you this day.”
In face of higher reality and purpose, our individuality and diversity are fused together – they become complementary of each other like the sundry instruments in a symphony.
I recently came across this charming little adage: As we all know, there are minor variations in the text of our prayers. In the Shacharis (morning) service, there is for example, a difference in the order of the first prayer. Chassidim say Hodu before Baruch She-amar, while Misnagdim say it after. However, before the prayer of Yehie Ch’vod Hashem – which translates: “May the glory of G‑d forever be” – both groups find themselves aligned.
The point here is that when it comes to the glory of G‑d, both Chassidim and Misnagdim – different as their ideas may be – find themselves on the same page. This, as stated above, is precisely the message of our Parsha – unity is attained through higher awareness and submission.
Among the numerous factors taken into account by our Sages when they arranged the Jewish calendar, is when each Torah portion will be read. Not only was the goal to complete the cycle of reading the Torah by the last days of the holiday of Sukkos, but also to make sure certain portions of the Torah would be read at particular times of the year.
Nitzavim is always read on the Shabbos preceding Rosh Hashanah, the Day of Judgment of all mankind. This gives the abovementioned point even deeper relevance. The words in our Parsha: “You are all standing this day before the Lord ‘This day,’” according to Kabbalah, refers to the day of Rosh Hashanah as well.
The message, accordingly, is that by standing together “This day” of Rosh Hashanah – through true Jewish unity, as described above – we all merit Divine revelation and blessing. We are certain to be inscribed and sealed for a happy, healthy and sweet New Year. May this be the case with each and every one of us, with the coming of the righteous Moshiach BBA!
Rabbi Kahanov is the founder/director of Chabad in Northeast FL, consisting of 6 Chabad Centers He is also the author of "What Chabad Really Believes" If you like this, you might be interested in purchasing his book click here for more information
While We Are In Exile, Where's G‑d?
In our Parshah, Moses prophesies regarding our nation’s exile as well as our ultimate redemption, regarding which he says, “G‑d will return your exiles and He will have mercy upon you. He will once again gather you from all the nations where the L‑rd your G‑d had dispersed you” ( Deuteronomy 30:3) .
Though galut (exile), by definition, is a time when G‑d’s presence in our lives isn’t manifest and palpable as it was—and will soon again be—during the Holy Temple glory days, it by no means signals a hiatus in our relationship with Him. This idea was expressed by Jacob the first time that our nation was dispatched into exile, when he informed his children that they would spend many years exiled in Egypt, but “G‑d will be with you” ( Genesis 48:21) .
G‑d is omnipresent, He’s with everyone at all times, so Jacob’s special assurance that G‑d would be with the Jews was referring to G‑d’s overt presence and protection. Indeed, though our exiles have been times of great national difficulty, persecution and worse, it is these very travails that testify to the fact that G‑d is still “with us.” For is there any other explanation for the fact that a small, displaced and defenseless nation outlives all the superpowers that endeavor mightily to annihilate her?
But lest we think that G‑d is a master conductor who keeps a watchful eye over us while He Himself remains serenely unaffected by our suffering, the verse ( Psalms 91:15) quotes G‑d as saying, “I am with him [Israel] in distress.” This was the message that G‑d conveyed by choosing to appear to Moses in a thornbush when the Jews were being oppressed by the Egyptians. When we suffer, it’s as if He is being pricked by thorns. After all, is there a father that is not distressed when his child is in pain?
The verse cited above, from this week’s Parshah , takes this idea a step further. The Hebrew wording employed in this verse is rather unusual. Rather than the standard וְהֵשִׁיב, which translates as “He [G‑d] will cause you to return,” the word וְשָׁב, which translates literally as “He will return,” is used. On this our sages comment: “From here we learn that the Divine Presence resides among Israel, as it were, in all the misery of their exile. And when they are redeemed, G‑d writes [here in the Scriptures] redemption for Himself—for He, too, will return with them!”
This is not simply a father who is commiserating with his son. This is a father who accompanies his son into exile. A king who voluntarily joins his son in captivity.
And when the time of the redemption arrives, He will return together with each and every one of us, as Isaiah prophesies (27:12), “You will be gathered up, one by one, O children of Israel.”
Rabbi Naftali Silberberg is a writer, editor and director of the curriculum department at the Rohr Jewish Learning Institute . Rabbi Silberberg resides in Brooklyn, New York, with his wife, Chaya Mushka, and their three children.
Thoughts That Count (back to top)
The anger of G‑d burned against this land... and G‑d rooted them out of the land in anger... and cast them into another land (Deut. 29:26-27)
The curses and punishments enumerated in this section of the Torah are merely warnings, not promises that G‑d must fulfill. Their purpose is to arouse the heart of man to choose good over evil so that they will never come to pass. (Peninei HaGeula)
G‑d will circumcise your heart... in order that you may live (Deut. 30:6)
When G‑d will circumcise your heart, the pleasure and delight that you will take in Torah and mitzvot [commandments] will be as keenly felt as the pleasures of the physical body; you will love the Torah as much as you value your very life. (Ohel Yaakov)
If any of you are dispersed at the outermost parts of heaven, from there will the L-rd your G‑d gather you (Deut. 30:4)
No matter how far a Jew may be from Torah and Judaism, G‑d promises to gather him back into the fold of the Jewish people when Moshiach comes. When a Jew is spiritually brought back from "the outermost parts of heaven," it hastens Moshiach's coming and brings the Redemption closer. (The Lubavitcher Rebbe)
See, I have set before you this day life and good, death and evil (Deut. 30:15)
One should not perform good deeds in order to live; one should live in order to perform good deeds. (Rabbi Menachem Mendel of Kotzk)
I shall hide my face from them… (31:17)
Rabbi Avraham 'the Angel' was the only son of Rabbi DovBer, the Maggid of Mezeritch. When Rabbi Avraham was a young child, he once came weeping to his father: He had been playing hide and seek with a friend, sobbed the child, but the friend had lost interest and had run off to some new amusement, leaving little Avraham all alone in his hiding place, waiting in vain to be searched out.
Rabbi DovBer lifted his eyes to heaven and cried: "You, too, have hidden Your face from us only because You want us to seek You. But Your children have tired of the game and have run off…"
Why All the Symbolic Rosh Hashana Foods?
I get the idea of eating traditional foods on the holidays. But Rosh Hashanah seems to be over the top. I was at a home where they had half a dozen dishes, each one symbolizing another wish for the coming year. It’s like thinking that G‑d will give you a better year because you ate butter , or a raise in salary because you ate raisins and celery —it seems downright outlandish to me. Why are we rational Jews doing something that seems superstitious?
Since the days of the Talmud, we’ve been eating foods with symbolic import on Rosh Hashanah . In fact, the Talmud ’s list of things to eat was even codified in the Code of Jewish Law. Why is that? Let’s look at some of the answers given:
Rabbi Menachem Meiri (1249–1310) explains that these foods serve to focus our attention on the agenda of the day: prayer, repentance and resolution to do good.
In fact, he says, the custom was initially just to look at or eat these foods and reflect on their meaning. With time, people became more engrossed in the eating and less in the introspection; therefore, many adopted the custom to recite a short prayer before eating each food, to ensure that the message remained front and center.
By examining the short prayer that some recite on each specific symbolic food, we can understand what one should be reflecting upon when eating. Thus, the head of a lamb or fish, for example, is meant to arouse us to ask that we “be the head, and not the tail."
Based on this, it would seem that the purpose of this custom is to elicit and better focus our thoughts, since, to borrow a phrase from the Sefer HaChinuch, “a person’s heart and mind always follow after the actions that he does.”
Others, however, explain that the purpose of this custom is not merely to focus our thoughts; rather, the action of eating these foods itself can, in a way, influence the divine blessings.
Rabbi Yehuda Loewe, known as the Maharal of Prague (1520–1609), explains that often divine decrees and blessings that G‑d bestows on this world remain only in a potential state in the supernal worlds, until we do a physical act to concretize and give physical form to these decrees. The transition from potential to actual is dependent on a person’s physical actions.
(This is why the prophets would perform a physical action to symbolize their prophecy. For example, the prophet Elisha had King Joash shoot an arrow toward the land of Aram, the enemy of the Jews at the time, and take an arrow and strike the ground, explaining that the number of blows would determine the force of Israel’s victory over Aram.)
Accordingly, the Maharal explains, we eat foods that have a good sign at the start of the year, so that the divine decrees for a good year will emerge into our physical reality and be fulfilled.
In a somewhat similar vein, Rabbi Shlomo Kluger (1783–1869) explains that eating these foods is not so much a prayer as it is an expression of our faith that we will be inscribed for a good, sweet year. This in itself, he explains, has the power to transform any negative decree into a positive one.
May we all be inscribed and sealed for a sweet new year!
A noted scholar and researcher, Rabbi Yehuda Shurpin serves as content editor at Chabad.org, and writes the popular weekly Ask Rabbi Y column . Rabbi Shurpin is the rabbi of the Chabad Shul in St. Louis Park, Minn., where he resides with his wife, Ester, and their children.
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