Nitzovim - Vayelech

Nitzovim

In the Medrash, the story that occurred on the last day of Moshe Rebeinu’s life is related. HaShem spoke directly to Yehoshua. When asked by Moshe what He had said, Yehoshua responded, “did I ask you what He said all the forty years?!” Moshe was gripped with a sense of jealousy. He agreed that it is better to die then to live in such framework. Why was Yehoshua so mean to his teacher? The Vilna Gaon gives a beautiful interpretation. HaShem wanted so much that Moshe should agree to his final fate, that He commanded Yehoshua to respond with the exact words he said. Only afterwards did Moshe realize the source of the statement, but by then he already had tasted the taste of jealously and agreed to the divine decree.

Man was created with many multiple limbs – two hands, two feet, and so on. However, he was created with only one mind. Why is this so? The answer is that if he were to possess two minds, he would be constantly pulled in two separate directions. This is what HaShem told Yehoshua in His charge to him as the new leader: “Strike them on the head, one leader to a generation.” He was saying that the mind is the leader and there should only be one. (M’Shulchan Gevoah) We know however, that Chazal refer to the Yetzer HaTov and the Yetzer HaRa as two hearts. So we see that, in essence, man was created with two seats of thought and decision making. This is what the possuk “See I have placed before you good and evil” means. That is to say, you are being drawn in two directions - choose the right path.

In the parsha when it discusses the abundance of your property, it lists the animals first and then the produce of the field. In parshas Ki Savo the list is reversed - first the fields and then the animals. R’ Chaim, shlita, explains that the parsha of Ki Savo is a reference to those who adhere to the words of the Torah, the tzadikim. Their lives paralleled the sequence of the cycle of the year starting with Nisson. Hence, the grain is first harvested and only later in Av and Elul is the time for tending to the animals (MS’ R.H.8) This parsha, however, is the parsha of the Baal Tshuva, who only changes in midstream. As such, the Torah lists the more important possessions of a man, the animals, before the grains of the field. (MS’Chulin 86).

At the end of the parsha, Moshe Rebeinu writes a Sefer Torah and commands the people to place it on the side of the Aron HaKodesh. In Bava Basra 14 there is a famous controversy as to whether it was actually inside the Aron HaKodesh or on a ledge on the side of the Aron HaKodesh. Perhaps, both are essential to the understanding of the Sefer Torah. On one hand, it parallels the importance of the tablets. It deserves a place alongside the “luchos” and is of equal “kedushah”. On the other hand, the significance of the Torah is of even greater meaning to the Bnei Yisroel. This is their teacher and guide. This is what is held up to them as a model and also as a testimony of the life they should live. Hence, it could not be concealed or encased out of sight of the people. So, in essence, the Sefer Torah filled the role of both places and both are correct.

Vayelech
In the parsha when it discusses the abundance of your property, it lists the animals first and then the produce of the field. In parshas Ki Savo the list is reversed - first the fields and then the animals. R’ Chaim, shlita, explains that the parsha of Ki Savo is a reference to those who adhere to the words of the Torah, the tzadikim. Their lives paralleled the sequence of the cycle of the year starting with Nisson. Hence, the grain is first harvested and only later in Av and Elul is the time for tending to the animals (MS’ R.H.8) This parsha, however, is the parsha of the Baal Tshuva, who only changes in midstream. As such, the Torah lists the more important possessions of a man, the animals, before the grains of the field. (MS’Chulin 86).

At the end of the parsha, Moshe Rebeinu writes a Sefer Torah and commands the people to place it on the side of the Aron HaKodesh. In Bava Basra 14 there is a famous controversy as to whether it was actually inside the Aron HaKodesh or on a ledge on the side of the Aron HaKodesh. Perhaps, both are essential to the understanding of the Sefer Torah. On one hand, it parallels the importance of the tablets. It deserves a place alongside the “luchos” and is of equal “kedushah”. On the other hand, the significance of the Torah is of even greater meaning to the Bnei Yisroel. This is their teacher and guide. This is what is held up to them as a model and also as a testimony of the life they should live. Hence, it could not be concealed or encased out of sight of the people. So, in essence, the Sefer Torah filled the role of both places and both are correct.

Previous Parshos

Tazria Metzora Achrei Mos Kedoshim Emor Behar Bechukosai Bamidbar Shavuos Naso Behalosicha Shilach Korach Chukas-Balak Pinchos Matos-Masei Devorim Voeschonon Ekev Reah Shoftim Ki Seitzei Ki Savo Nitzovim - Vayelech Rosh HaShana Haazinu-Yom Kippur Sukkos V'zos HaBrocha Breishis