Rabbi Michael Laitner
If you have comments please feel free to e-mail Rabbi Laitner at: michael@southhampstead.org

Parshat Nitzavim

The Sidra of Nitzavim appears at first glance to be extraneous. Last week’s Sidra, Ki Tavo, closed with the sealing of the Covenant before the Jews are due to enter the Land of Israel. This would seem a fitting finale to the Torah. Why does the Torah change mode with the mysterious opening of our Sidra, ‘You are standing here today…’ (29,9), surely a fact known to the Jewish people?

Chapter 30 is known as the parasha (section) of ‘Teshuva’ (return, or repentance) so it is particularly apposite to read it just before the Aseret Yemei Hateshuva (the ten days of repentance) commence on Rosh Hashana.

According to the great medieval commentator Nachmanides (Ramban), teshuva is a Mitzva (see Devarim 30:2 for example). Contrastingly, the position of the great medieval polymath Maimonides (Rambam) in his work ‘Laws of Repentance’ (1:1) is explained by classifying Teshuva as a Mitzva based on the reasoning of one’s conscience, rather than as an objective commandment.

Either way, it is incumbent upon each individual to do Teshuva - Rambam explains (ibid) each person should conduct a personal audit, articulate the results in a quiet moment before G-d, and resolve to improve their ways.

Ramban points out, that it (30:6), if one comes to purify himself, G-d helps - that G-d will ‘circumcise’ our hearts by removing the barriers around the heart, and then we will return to G-d with all of our heart and all of our soul - the same language as used in the Shema. (Summary of 30:2-6)

Verses quoted from this chapter, expressing national aspirations, are found in the Israeli version of the Prayer for the State of Israel, composed by the first Chief Rabbi of the State of Israel, Dr I Herzog, and the Nobel Prize winning writer, Shai Agnon.

The last word is with the medieval commentator Rashi, who ends his commentary on the Sidra by explaining the imperative to ‘choose life’ (30:19)