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September 15, 2012
PARASHAT NITZAVIM
(“STAND”)
1ST Aliyah (P. 878)
Without the impressive backdrop of Sinai, Moses now addresses the
assembly of people in a ceremony that renews the people’s
commitment to the Covenant with God. The people, the nation of
Israel, are presenting themselves before God. Not only does this
Covenant include the tribal heads, elders, priests and officials, it also
includes the children, wives and the stranger. The diverse parts
become greater as a community. This joining together of individuals
covers individual weaknesses to create a reinforced and magnified
community. This also teaches that no one should say, “It is not my
responsibility. Everyone must do his or her share.” In other words,
united we stand, divided we fall. In a sense, all the people are equal
before God. Each person’s commitment to the Covenant is equally
important. Furthermore, the Torah, God’s word, belongs to all the
people, not just an elite group of priests. It should also be noticed that
one of the hallmarks of this parashah is the inclusion of women in the
list of social groups participating in the covenant ceremony. This
leaves no doubt that women are obliged to follow God’s covenant.
Further on in this parashah, the text refers to women again as part of
a list of possible sinners. Thus, Deuteronomy affirms that women and
men alike have the potential either to break or to maintain the
covenant. These references to women reinforce the idea of
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egalitarianism in Judaism. No matter who you are you have a share in
the Torah.
2nd Aliyah (Sha ne) (P. 878, verse 12)
God is establishing the Jews as His people but not only those
standing here on the doorstep of the Promised Land in front of Moses,
but also those “who are not with us here this day”. Jewish tradition
interprets this as all future generations of Jewish souls. It is an
amazing commitment. We were all there, you and I, joining together
or holding hands with these Israelites who are affirming their
commitment to the Covenant. We, alongside of the ancient Israelites,
are becoming part of God’s chosen or those people who dedicate
themselves to keeping the mitzvoth. This exemplifies the Covenant’s
dynamic force. As individuals, we must constantly renew this
Covenant in our hearts and our actions. We are part of a people who
have traversed space and time. We have transformed the world with
our moral, intellectual and dynamic presence. From the past, present
and future, Judaism has and will continue to make its presence
known. Our book, the Bible, a repository of ancient knowledge, has
given the western world some of its finest literature and moral
foundations. Our people have made their mark, whether as political
leaders, scientific innovators, theologians, or as philosophers. It is
also exciting to know that we are part of this great movement in
history, called Judaism, which has enlightened the world. We are part
of this long chain. Through this Covenant we have and will continue
to achieve immortality. That is God’s promise!
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3rd Aliyah (Shileshe) (P. 878, verse 15)
The message in this section tells us to keep and treasure this
amazing Covenant and, in particular, to remember being freed from
Egypt. Deuteronomy continues by reminding the Israelites not to stray
from the covenant by seeking false gods. To do any less would
cause the curses to appear. It would be like eating poison weed or
wormwood. The well-being of the people depends upon following the
covenant. There are many ways for us to follow the covenant. There
are the observances of the universal principles that are the basis of
Judaism. The most well known is stated in the golden rule. Another
universal principle is that men and women are made in the image of
God. These two principles guide our moral behavior. The Torah also
calls for tithes to help the fatherless, stranger and widow. This leads
to generosity in giving tzedakah to those in need. We are called upon
to study, observe the holidays and to honor Shabbat. We are
commanded to help repair the world or tikkun olam. The various
mitzvoth also offer us other layers and opportunities to observe the
covenant. Following the covenant is the duty of everyone, from the
woodcutter and water bearer to the ordinary person. This message of
being God’s chosen people is as relevant today, in Quincy,
Massachusetts as it was in ancient times. We have it within our
power to limit the negative facets of life and to create a prosperous,
equitable society. All we have to do is to include the Torah as part of
our life.
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4th Aliyah (Rivee) (P. 880, verse 1)
The Hebrew verb meaning return or turn, “shur”, occurs seven times
in verses 1 through 10. This repetition is appropriate since the
season of penitence and the High Holy Days are upon us. T’shuvah,
turning to God in repentance with a plea for forgiveness, is a mitzvah
in its own right. The message of this section is, “If you return to the
Lord Your God and you and your children heed these commandments
with all your heart and all your soul…then the Lord your God will
restore your fortune and take you back in Love.” What message can
be more spectacular than that? The guilty conscience can be
relieved. It gives a person a sense of freedom and well being to know
that repentance is available. Of course, God forgives, but a person
must redress the damage he or she has done to his/her fellow man.
Repentance, according to the Conservative Etz Hayim commentary
reflects a two-stage process. The first stage is a realization that our
behavior is wrong and requires a change of direction. This is turning
toward God. The second stage is coming into the presence of God as
the result of one’s new way of life. God, for his part, will help you
repent by sharing with you the divine capacity of love and empathy.
One who regards others compassionately will not sin against them.
Finally, this portion lets the Israelites know that if, because of their sin
they are exiled, their true repentance will allow them to return to the
Promised Land and become more prosperous and more numerous
than even their ancestors.
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5th Aliyah (Ha meshe) (P. 881, verse 7)
There is a Talmudic story based on the line that states, “It (the Torah)
is not found in heaven.” There was once a debate concerning the
status of an oven’s purity. Rabbi Eliezer maintained that the oven was
pure while the other sages argued otherwise. To prove his viewpoint,
Rabbi Eliezer said, “If I am right let the carob tree prove it.”The tree
suddenly uprooted itself and flew over the oven. The sages were
unimpressed. Rabbi Eliezer continued. “If I am right let this stream of
water prove it.” The stream began to flow uphill, a truly miraculous
event. Again, the sages were unmoved. So Rabbi Eliezer said, “If I
am right let the walls of this study hall prove it.” Suddenly the walls
began to cave in but out of respect for Rabbi Eliezer the walls
remained at a tilt and did not collapse. The sages still were not
convinced. Rabbi Eliezer then called to heaven to prove his point.
Immediately a heavenly voice rang out, “Why do you argue with Rabbi
Eliezer? He is right!” One of the sages protested and cited the verse
in this week’s portion. He said, “Since God gave the Torah to the
Jewish people, at Mount Sinai, authority over Torah matters is here
on earth, not in heaven. It remains ours to interpret.” The Torah is a
dynamic document continuously meeting the changing needs of the
Jewish community. It is within our domain to interpret and fulfill the
mitzvoth. To quote Deuteronomy 30:11-14, “Surely this instruction
which I enjoin upon you this day is not too baffling for you, nor is it
beyond your reach. It is not in the heavens that you should say, ‘Who
among us can go up to the heavens and get it for us and impart it to
us, that we may observe it?’ Neither is it beyond the sea, that you
should say, ‘Who among us can cross to the other side of the sea and
get it for us and impart it to us, that we may observe it?’ No, the thing
is very close to you, in your mouth and in your heart, to observe it.”
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6th Aliyah (She she) (P. 881, verse 11)
Rabbi Jonathan Sacks said, except for converts, we are born into the
faith. The choice of being Jewish took place more than 3000 years
ago. How can this be when one of the most fundamental principles in
Judaism is that there is no obligation without consent? The classic
example is a crown prince. To be the heir to the throne involves a set
of duties and a life of service to others. It is possible to neglect these
duties. In extreme circumstances it is possible for even a king to
abdicate. But no one chooses to be royalty. This is a destiny that
comes with birth. The people of whom God said, “My child, My first
born Israel (Exodus 4:22) knows itself to be royalty”. We did not
choose to be born. We did not choose our parents. We did not choose
the time and place of our birth. Yet, each of these affects who we are
and what we are called. We are part of the story that began long
before we were born and will continue long after we are no longer
here. The question for all of us is: will we continue the story? The
hopes of a hundred generations of our ancestors rest on our
willingness to do so. Deep in our collective memory the words of
Moses continue to resonate. “It is not with you alone that I am making
this sworn covenant, but with … whoever is not here with us today.”
We are part of that story. We can live it. We can abandon it. But it is a
choice we cannot avoid and it has immense consequences. The
future of the covenant rests with us.
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7th Aliyah (Shive e) (P. 882, verse 15)
God has given us a choice: choose life and prosperity, or death and
adversity. This is the ultimate in free will. Either we follow in God’s
ways by keeping His Commandments or we turn away by worshipping
other gods. Of course, at the root of our choice, is Torah. I would like
to conclude by reciting a poem by Barbara D. Holender entitled Torah,
which is taken from The Torah: A Women’s Commentary:
Even when you hold it in your arms,
you have not grasped it.
Wrapped and turned it upon itself
the scroll says, Not yet.
Even when you take them into your eyes,
you have not seen them; elegant
in their crowns the letters stand aloof.
Even when you taste them in your mouth
and roll them on your tongue
or bite the sharp unyielding strokes
they say, Not yet.
And when the sounds pour from your throat
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and reach deep into your lungs for breath,
even then the words say, Not quite.
But when your heart knows its own hunger
and your mind is seized and shaken,
and in the narrow space between the lines
your soul builds its nest,
Now, says Torah, now
you begin to understand.
Maftir (P. 882, verse 18)
Haftorah (P.883)
“Ya-a-mode, Ya-a-mode, Ele-e-ezar ben Daveed v’Shrona, Maftir
Chazak”
or:
“Ya-a-mode, Ya-a-mode, Ben ben Moshe, Maftir Chazak”