DRASH – NITZAVIM – VAYELECH

Cantor Toby Glaser

North Shore Temple Emanuel

This week we read from the parshiot Nitzavim Vayelech. Both have powerful teachings about presence and community, and how we can draw strength from those around us. As Moses nears the end of his life, he gathers the Israelites, trying to reinforce the importance of Torah and the challenges and difficult decisions which lie ahead.

Moses asserts that he is making this covenant of faith, “with those who are standing here with us this day before the Eternal our God and with those who are not with us here this day.” (Deuteronomy 29:14) Although he is referring to those of the previous generation, reminding the Israelites of the exodus from Egypt, he is also speaking directly to future generations, indeed to us, knowing that we will face the same challenges of faith and community for millenia to come.

In the traditional Yom Kippur lectionary, Jewish communities read from Leviticus 16, describing the priestly tradition, and sacrificial rituals which should be carried out, however our progressive movement chooses the words of Nitzavim, of Moses’ gathering and communal address, for our holiest day. By emphasisising communal choice and responsibility, rather than priestly ritual and sacrifice, we actively carry on Moses’ instruction of collective responsibility and active engagement with our faith and heritage.

Just before reciting the Kol Nidre prayer, the cantor intones, “B’shiva shel mala”. This paragraph asserts, “By the authority of the heavenly court and by the authority of the earthly court, with the consent of the Omnipresent One and with the consent of this congregation, we hereby declare it permissible to pray with transgressors.” According to some, this refers to the conversos of Spain, those who had been compelled to renounce Judaism outwardly, but many of whom still practised their faith in private, however the idea that we welcome those who may have been led astray on Yom Kippur to pray together need not only refer to this specific time period. The irony of this prayer is that we are all transgressors, we have all fallen short, and we are acknowledging that praying amongst those who sin really means accepting that our community is flawed, that we are flawed, but that we still aspire for reflection and redemption.

Midrash Tanchuma teaches on this parsha, “According to universal custom, if one takes a group of reeds, will he be able to break them at one stroke! But if he takes them one by one, even an infant can break them. So also you find that Israel was not redeemed until they became one group… When they are united, they shall welcome the face of the Divine Presence.” Similarly, when we are faced with difficult choices and responsibilities alone, the challenge may seem insurmountable, however, seeing ourselves as part of a greater whole, a chain of tradition stretching through history, can give us the fortitude to lead our lives with integrity and honour.

At the end of Nitzavim Moses warns, I call heaven and earth to witness against you this day: I have put before you life and death, blessing and curse. Choose life.” (Deuteronomy 30:19) The idea of witnesses, of the heavenly court, has powerful parallels to the Yom Kippur ritual. Standing together in community, we are called each year to choose blessing, to repent and return and remind ourselves of the importance of communal responsibility.

In Deuteronomy 31, the following chapter, the phrase, “chazak v’ematz” (be strong and of good courage) is repeated three times. Strength alone will not save us. What is good courage? It is the reminder that we will fail, that we will stray, but accepting our flaws and still returning each year in this season with a will to do better, to stand together in community with the other transgressors and engage in deep introspection is what it means to choose life, to honour Moses’ teachings and channel our strength into a secure foundation of community, Torah and holiness.