Parshas Nitzavim

“. . . Since Bnei Yisrael were changing from one leader (Moshe) to another (Yehoshua), therefore, (Moshe) made for them an opportunity to take pause (heb. “matzeivah) in order to urge them on to greater zeal. Similarly, Yehoshua and Samuel did the same when Bnei Yisrael were about to leave their leadership, as the prophet says, “Take pause (heb. hizyatzvu) and I will judge you . . . “ (Sam. I, 17: 7) (Rashi, Devarim 29: 14)

How does Rashi find this explanation in the meaning of the word “gather together as a group” (heb. nitzavim”, and what connection does this explanation have to the specific occurance of the change in leadership?

We see from the above citation a new insight into the Hebrew word “nitzavim” and moreover, a fundamental concept in the process of “teshuva” or self-development and repentence. According to Rashi, “nitzavim” does not simply connote standing toether; rather it implies a taking stock when one reaches a crossroad in life to critically analyze one’s path in the future. The basic flaw in life often is, simply put, the lack of thought, hoe one forgets to look critically at one’s behavior. For the rule is, whenever one takes the opportunity to stop and think, to ask oneself, “Am I doing the right thing?”, inevitably one chooses the correct action. Indeed, this is the explanation of King David’s words in Psalm 119 (verse 29): “I contemplated my path, and then I returned my legs towards your commandments”-- whenever one takes a moment for contemplation, using his intellect in a clear, non-biased way, to focus on the proper path in life to choose, he will be drawn to return to the commandments of the Almighty.

With this insight, we can understand why specifically this opportunity for pause and reflection was taken as the change in leadership occured. As one period of life, the leadership of Moshe Rabbeinu, came to an end, a new beginning in the life of the Jewish people was at hand. As such, this time was one fraught with danger and potential for spiritual downfall with the loss of the sage of the generation. Nonetheless, this moment also held within it a tremendous opportunity, the chance to feel that one was putting closure on a less-than-perfect past and beginning afresh.

Furthermore, this idea is the root of all “teshuva” or repentance. Teshuva has a unique significance in Jewith thought, as the gemara says, “The ultimate purpose of wisdom is to attain teshuva and proper behavior” (Brachos 17a), and the mishna in Pirkei Avos avers, “One moment of teshuva . . . is more valuable (heb. “yafeh) than all of life in the world to come” (Avos 4:2). The stress is on teshuva, not on fear of G-d, or even righteousness. The source of the special nature of teshuva is that it is not simply “repentance” as it is so often translated. Rather, teshuva includes a level of remore over the past, a remorse which applies even to a past where there existed no sin! Just like the “teshuva” of Rabbi Saadia Gaon, who, in his greatness, understood more of holiness every day than the day before and therefore had remorse that he hadn’t attained that knowledge previously, true teshuva implies a recognition of the missed potential in one’s past and a focus on the future chance to attain it.

Thus, just when there was a change in leadership, the people could recognize an opportunity for stock-taking and beginning afresh, and therefore it was a time of teshuva, of “hityatzvus”. Indeed, this teshuva is not a change to something “new”, but a return to the potential inherent within oneself. Whenever one changes for the good, he is really just returning to his soul’s true desire, that part of the Divine in all of us.

(This d'var Torah is based on the work Peninei Daas, the essays of the Telsher Rosh HaYeshiva Rabbi Eliyahu Meir Bloch, zt"l, edited by Rabbi Noson Tzvi Baron, shlit"a, and Rabbi Avrahom Chaim Levin, shlit"a, vol. 2, p. 189)