Yitzi’s Parsha Preview- Nitzavim-Vayelech

This week’s Parsha Preview is co-dedicated to the refuah of the following people:

Men
Reuven Mordechai Ben Chana Batya, Yaakov David Ben Sarah, Avraham Ben Sarah, Menachem Mendel Ben Faigie Ruchel, Gilon Chaim Ben Yonit, Ofek Ben Tali, Shimon Ben Miriam, Avraham Moshe Ben Miriam Tova, Baruch Kalman Ben Leiben Jacobs, Mendel Ber Ben Sarah, Aharon Ben Tamar, Shmuel Baruch Ben Golda.

Women
Sarah Bat Channah, Chana Leah Bat Esther, Kreindel Bat Esther, Kreynah Leah Bat Rachel, Simcha Bat Mazel, Sara Bat Hodda, Kyla Chaya Bat Sarah Polson, Leiba Bat Devorah Esther, Tova Rochel Bat Chaya and Yocheved Yaakovite bat Leah.

May Hashem grant them all a speedy recovery and a complete healing.

Daven for the release of Gilad Shalit-Gilad Ben Aviva-may Hashem bring him home safe and sound. If you asked to have someone put on the refuah list please update me on how these people are doing. If you would like to add someone to the list please send me an e-mail parshapreview@gmail.com

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Happy Birthday to:
Kayla Goldrich
Rob Ebria
Lori Nusbaum
Avia Levy
Ruth Friedman
Lupe Korr
Kenny Grayson
Harry Sturmwind
Aviv Ouanounou
Mathieu Holt
Ruthie Mizrachi
Steve Michell
Jack Baer
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Nona Etziony
Charlie Bobrowsky
Raquel Said
Gini Knight
Liaty Catty
“Ad Meyah Vesrim Shannah”

Parsha Nitzavim-Vayelech - Deuteronomy 29:9-31:30
Torah Reading for Week of Aug 29-Sep 4,2010 - Elul 19-25 5770

Candle Lighting in Toronto 7:31 P.M.
Candle Lighting in Thornhill 7:31 P.M.

Number Of Mitzvot in Parshah Nitzavim: 0
0 Mitzvot Aseh (Positive Commandments)
0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)

Number Of Mitzvot in Parshah Vayelech: 2
Some count the mitzvah of T'shuva (repentance) from this Parsha.
2 Mitzvot Aseh (Positive Commandments)
0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)

Haftora: (Additional portion, from Prophets, which is read after the Parsha)
Yeshayahu / Isaiah 61:10 - 63:9 שוש אשיש
This is the last of seven Haftorot, - the שבע דנחמתא - the Seven Haftorot of Consolation, that precede Rosh HaShana).

Saturday night, after midnight, or in the early hours of the morning, Ashkenazim begin the recitation of Selichot..

Erev Rosh Hashana is Wednesday September 8, 2010
Erev Tavshilin
Candle Lighting in Toronto: 7:22 P.M.
Candle Lighting in Thornhill: 7:22 P.M.

I would like to wish all my family, friends and community members A Ktiva Vchatima Tovah-May you be written and sealed for a very good year.

Parsha Preview will reconvene for October 1, 2010 for Parsha Breisheit.

Parsha Summary – Nitzavim
The Torah Reading on Shabbat day is divided into 7 sections. Each section is called an Aliya (meaning to go up) since for each Aliya, one person "goes up" to make a bracha on the Torah Reading. We invite the Cohen first, followed by a Levite who then in turn is followed by an Israelite. When a Cohen is not in attendance we call an Israelite in their place, if a Levite is not in attendance then the same Cohen is called in their place.

Moshe presented the entire nation with the basis for our covenant with G-d. Opening with the promise to the forefathers and stretching across 500 years of history, our connection with G-d had been substantiated through miracle after miracle. Yet, future generations might deny their individual responsibility to continue the relationship and its attendant responsibilities. Therefore; Moshe made it unquestionably clear that each generation is obliged to educate their children and train them to accept the agreement with G-d. Subsequent generations should not be able to excuse their responsibilities for Torah and Mitzvot due to lack of knowledge.

The next issue Moshe confronted was the reconstruction of Torah. In every generation there are those who see Torah as archaic and outdated. "Only by grafting new ideas and practices to the stale practices of Torah will Judaism continue to exist and flourish." This excuse for changing Torah's eternal truths will result in the compromise of Torah observance, our land, and our people.

As history will tragically prove, Moshe's warnings would be ignored. Later generations would wonder about the destruction and desolation and, in their search for answers, return to the uncompromised truths and practices of their forefathers.

As a generation of Baalei Teshuva find their way back, many will be overwhelmed by the seemingly inaccessibility of Torah knowledge. Moshe reassures us that Torah is reachable to all those who truly desire it. Ignorance and a lack of opportunity for learning should never be a justification.

Finally, Moshe presented the end result. Awarded with free will we must choose properly. In the end, we are responsible for what happens.

Parsha Summary-Vayelech
Let us return to the 7th day of Adar, 2488, the last day of Moshe's life. Exactly 120 years earlier the world was enhanced with the birth of a child who brought revitalization to his people and the light of Torah to the world. He became a prophet of unparalleled greatness who led his nation through a miraculous 40 year journey to the edge of the promised land.

Trials, tribulations, rebellions, civil unrest, mutinies, conspiracies, disillusionment, war and questions were his lot in life. Yet, Moshe never gave up. He nurtured the Jews "like a mother cares for her child". He confronted man and G-d in defense of his charges, and succeeded in bringing the people, both physically and spiritually intact, to the fulfillment of a 500 year old promise. Now he had to put his affairs in order, finish his work, and insure an unquestioned transition of leadership to his desiple Yehoshua. This is the focus of Parsha Vayelech.

Moshe emphasized Hashem's continued presence and protection, even though, Moshe himself would not be with them any longer. Ever since assuming the leadership of Israel, Moshe had the conflicting job of fostering the nations dependency upon Hashem while de-emphasizing their dependency upon him as a leader and provider. Now, as he prepared his final good-bye, it was clear that by day's end, with Moshe's death, the nation would have no other choice but to reassess their dependency on Moshe and direct their attention to Hashem.

However this was far more complex than it seemed. True, Moshe's death would be a definitive "cutting of the umbilical cord”; but, living in the Land by the laws of nature rather than miracles would de-emphasize G-d's overt role in all aspects of their lives.

By writing the entire text of the Torah, entrusting it into the care of the Kohanim, and explaining the unique mitzvah of Hakhel, Moshe hoped that the people would retain the perspective of their dependency upon Hashem. The Kohanim represented the continued presence of "G-d in the midst of the camp". As teachers and role models, they kept an otherwise dispersed and decentralized nation focused on their national and individual missions.

Once every 7 years, the entire nation gathered in the Bait Hamikdash in a recreation of the giving of the Torah. This national expression of devotion would serve as an essential reminder that adherence to the Torah is the reason why the nation occupied and retained the Land.

Moshe and Yehoshua were summoned to the Ohel Moed and told the harsh future of their charges. In spite of all the warnings, the people would sin and lose sight of their dependency upon Hashem. They would be punished, and instead of accepting responsibility for the consequences that their neglect of G-d's commandments caused, they would have the Gaul to blame G-d's absence and neglect for the calamities and disasters that had befallen them.(31:17) It would then be the very words of this "Song" which would testify to the reality of their defection from Hashem and the inevitable consequences which occurred, as forewarned in this Torah.

Yehoshua was encouraged to be strong and courageous and lead the nation with the same devotion that Moshe had. The Torah, written by Moshe himself, was then placed in the Ark as proof of the conditions by which the Jewish people would live or die.

Parsha Netzavim-Vayelech
Not only with you do I make this covenant and this curse; but with the those who are not here today before Hashem, our G-d, as well as those here today. (Devarim 29:13-14)

On this verse, the Zohar has the following comment:

The Holy One, Blessed is He, literally showed Adam every generation and its scholars, according to the souls that would later come; all of them stood before The Holy One, Blessed is He as they would later appear in This World. Also, at Mt. Sinai “who are not here," it means that all those souls yet to be created were there at Mt. Sinai as they would eventually come to exist. But, why does it say "who are not here" if they were, in fact, there? It could be that they were "there," but not with them, meaning that they could not see them. But why could they not see them, as Adam did? Because they saw on a higher level than this, as it says, "face to face G-d spoke with you" (Devarim 5:4) ... (Zohar, Lech-Lecha 246)

This is a thought-provoking idea, with thought-provoking consequences. If you are Jewish today, and you can trace your Jewish roots quite far back in history, then, you too, at least in soul, were at Mt. Sinai. You may feel like you are here for the first time, but the above verse indicates otherwise, or, at least that only your present body is. Even converts to Judaism may possess a "Jewish soul" that can trace its spiritual roots back to Mt. Sinai!

This is the concept of "gilgulim," which people either love or hate. The word itself comes from the Hebrew word for "wheel," indicating the "rolling over" of the soul from lifetime to lifetime. As strange as it may sound--Torah Judaism believes in reincarnation, in a big way ... to the extent the that holy Arizal has an entire book dedicated to this topic called, "Sha'ar HaGilgulim"--Gate of Reincarnations.

It would inappropriate to go into much detail regarding the contents of this seminal work in this parshah sheet. But, be sufficient it to say that it changes one's entire perspective on life in this world, and the way we view ourselves in the context of Jewish and world history.

It seems that, for the most part, people see life as being random, with "winners" and "losers," and perhaps a lot of unexceptional people in-between. What has passed has passed, and what is about to come, who knows? "Life is for living and enjoying what you can while you can," many believe, and beyond that, what meaning is there?

From the Arizal, it is clear that life in every generation is another act in well-structured "play" that will include the Final Redemption. One person's strength is another person's weakness, and everyone has their tests, and this is not random. Every person is here for a certain reason, to achieve personal rectification, and that means confronting weakness, and not excusing it.

It also means that you can't take yourself, the people in your life, and your station in life for granted. Even though your life is the product of free-will choices, still, it is a function of concepts and realities we barely know anything about, but which affect us daily. Don't be fooled by what you can't see; there is a very elaborate, elegant spiritual reality around you, in you, and it makes living in this world far more dramatic when you consider its implications--personally, and nationally.

Halacha of the Week

Please note that the Halachot discussed here are according to Sephardic Tradition as outlined by The Maran Shulchan Aruch. This is just a summary and in no way deemed as a Halachic ruling. Please contact your local Orthodox Rabbi for help.

Since it is Chodesh Ellul I thought it would be appropriate to discuss The High Holidays.

The Reasons for the Mitzvah of Shofar

What is the reason behind the Mitzvah to hear the Shofar sound on Rosh Hashanah, and what intention must one have while fulfilling this obligation?

The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) discusses the reason behind the Shofar in Hilchot Teshuva. He begins by noting that the sounding of the Shofar on Rosh Hashanah is a “Gezerat Ha’katuv,” meaning, a decree issued by the Torah without any obvious reason. Before suggesting a possible reason for this Mitzvah, the Rambam emphasizes that we must ultimately approach this Mitzvah as a “Hok,” a law whose underlying rationale eludes human comprehension. Of course, there are possibilities that can be explored, but fundamentally, we observe the Mitzvah of Shofar simply because God commanded us to. And therefore, the most important intention one must have at the time of Shofar blowing is that he intends to fulfill the divine command to hear the sound of the Shofar on Rosh Hashanah.

After this introduction, the Rambam suggests that the Shofar blowing also contains a “Remez” – an allusion – to the message of “awakening”. The Shofar symbolizes an “alarm clock,” as it “awakens” us from our spiritual slumber. It calls to those of us who have fallen into the routine of pursuing material and physical indulgence, beckoning us to change our course and remember the purpose of life. This “awakening” and the need to change direction is also something we should bear in mind at the time when the Shofar is sounded.

The Gemara mentions yet another benefit of the Shofar, namely, that it reminds God, as it were, of Akedat Yitzchak-The Binding of Yitzchak. After the angel appeared to Abraham and told him not to slaughter his son, Abraham saw a ram caught by its horns in shrubbery. The Shofar we sound on Rosh Hashanah is reminiscent of that ram and thus brings to mind the great merit of the Akeda, from which we continue to benefit to this very day and which we seek to invoke as we stand in judgment on Rosh Hashanah.

Furthermore, the Gemara elsewhere notes that the extra set of Shofar blasts that we sound has the ability to confound the Satan, rattling him to the point where he is unable to prosecute and advocate against us before the Heavenly Tribunal.

These are all worthy thoughts to think in one’s mind during the sounding of the Shofar, but, as mentioned, the primary intention must be that we seek to fulfill the Biblical command of Shofar. A verse in Tehillim (81:4) says about the Mitzvah of Shofar,

“Ki Hok Le’Yisrael Hu Mishpat L’Elokeh Ya’akov” (“For it is a statute for Israel; a law for the God of Yaakov”).

The Mitzvah of Shofar is a “Hok,” a Mitzvah without any obvious reason, and this is how we should observe it, even if it is also a “Mishpat L’Elokeh Ya’akov” – meaning, there have been reasons given for it, like a “Mishpat” (a Mitzvah whose reason is clear and known).

This Parsha Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1761.

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Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul