Let us search and examine our ways, within the Religious Zionism
Rabbi Eliezer Shenvald
The Parasha in the everyday life- Parashat Nitzavim – 5780
In our Parasha, repentance is mentioned in several contexts:
וְשַׁבְתָּ֞ עַד ה' אֱלֹקיךָ֙ וְשָׁמַעְתָּ֣ בְקֹל֔וֹ כְּכֹ֛ל אֲשֶׁר־אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם אַתָּ֣ה וּבָנֶ֔יךָ בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ׃ וְשָׁ֨ב ה' אֱלֹקיךָ אֶת־שְׁבוּתְךָ֖ וְרִחֲמֶ֑ךָ וְשָׁ֗ב וְקִבֶּצְךָ֙ מִכָּל־הָ֣עַמִּ֔ים אֲשֶׁ֧ר הֱפִֽיצְךָ֛ ה' אֱלֹקיךָ שָֽׁמָּה... וֶהֱבִֽיאֲךָָ֣֞ ה' אֱלֹקיךָ אֶל־הָאָ֛רֶץ אֲשֶׁר־יָרְשׁ֥וּ אֲבֹתֶ֖יךָ וִֽירִשְׁתָּ֑הּ וְהֵיטִֽבְךָ֥ וְהִרְבְּךָ֖ מֵאֲבֹתֶֽיךָ׃ וּמָ֨ל ה' אֱלֹקיךָ אֶת־לְבָבְךָ֖ וְאֶת־לְבַ֣ב זַרְעֶ֑ךָ לְאַהֲבָ֞ה אֶת ה' אֱלֹקיךָ בְּכָל־לְבָבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ לְמַ֥עַן חַיֶּֽיךָ׃
“…And you return to Hashem your G-d, and you and your children heed His command with all your heart and soul, just as I enjoin upon you this day, then Hashem your G-d will restore your fortunes and take you back in love. He will bring you together again from all the peoples where Hashem your G-d has scattered you… And Hashem your G-d will bring you to the land that your fathers possessed, and you shall possess it; and He will make you more prosperous and more numerous than your fathers. Then Hashem your G-d will open up your heart and the hearts of your offspring to love Hashem your G-d with all your heart and soul, in order that you may live.” (Devarim 30:2-6)
An initial ('small') repentance that leads G-d to bring back the people of Israel to the Land of Israel, where the process of the repentance is completed, "your heart and the hearts of your offspring."
Continuing with the Parasha, it is written:
כִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹֽא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹ֥א רְחֹקָ֖ה הִֽוא׃
"Surely, this commandment which I enjoin upon you this day is not too baffling for you, nor is it beyond reach". (Ibid 11)
And in Ramban there:
המצוה הזאת על התשובה הנזכרת כי והשבות אל לבבך (בפסוק א) ושבת עד ה' אלהיך (בפסוק ב) מצוה שיצוה אותנו לעשות כן
"this commandment" refers to repentance. Because the verses "you will return in your hearts" (Devarim 30:1) and "you will return to Hashem your G-d" (Devarim 30:2) [prove that] the commandment (to return) that He commanded us to do is a commandment".
The repentance mentioned in the Parasha is not 'private' directed only to the individual, but 'general' directed to the entire public. Therefore, it is also related to the national framework of returning to the Land of Israel, because only within this framework can the general process be complete and in effect. From our Parasha it is inferred that the awakening of the nation to return to the frameworks of nation and state and the revival of Israel in this land is part of the repentance: "The awakening of the desire of the nation in general to return to its land, to its essence, to its spirit and to its content - in truth, light of repentance. This is expressed in complete clarity in the expression of the Torah: וְשַׁבְתָּ֞ עַד ה' אֱלֹקיךָ֙ "And you return to Hashem your G-d": כִּ֤י תָשׁוּב֙ אֶל ה' אֱלֹקיךָ "once you return to Hashem your G-d", which connects with וֶהֱבִֽיאֲךָָ֣֞ ה' אֱלֹקיךָ אֶל־הָאָ֛רֶץ "And Hashem your G-d will bring you to the land". (Orot HaTshuva 17:2)
A personal repentance triggers a process of change and correction that takes place within the person’s personality. This is a complex process. A person is difficult to change and bring about a change in his personality. Nor is he always mentally ready to make changes and so he makes an idealization of the existing situation. However, if the person wakes up and recognizes that he must bring about the desired change and correct the existing situation. But then it is not possible to carry out the process without considering the soul, the personality structure, and the dynamics of what is going on within it.
On the other hand, a public repentance is not a cluster of the total personal processes of the public. It is a process of change and correction that takes place in the 'public soul', in the conduct of the public, in the form of public processes. Therefore, it is not possible to bring about a process of public response without knowing the ways of public conduct and the dynamics of what takes place within it and ignore them.
In recent weeks, there has been a public debate on many questions related to the concepts of the 'general repentance' and to a value-based, social, moral and spiritual correction. Some relate to value and moral processes that affect large parts of the nation, and some relate to certain sectors within it. Unfortunately, most of the call for 'repentance' and correction comes from one sector to another. There are still more who beat on other people’s chests 'You have trespassed’ ‘you have betrayed’, than on their own chest אָשַֽׁמְנוּ ‘We have trespassed, בָּגַֽדְנוּ We have betrayed’!
Some think that it is enough to condemn a certain phenomenon, which reflects a spiritual or moral problem that exists in the public, that needs changing. By doing so, they have already done their duty and things will change. Even if they speak out publicly against it in harsh language or even publicize an article about it, or a post on social media, all of these are not a guarantee that things will change.
Change at the public level does not take place in a short period of time and with such activities.
It is a long-term public educational process that requires extensive activity in various fields, and the mobilization of the public for this purpose.
It requires an in-depth examination of the roots of the phenomena, analyzing the facts deeply and courageously. It demands to be freed from agendas that guide the drawing of conclusions or, alternatively, to refrain from drawing certain conclusions that are inconvenient and require a far-reaching perceptual change.
Even within us within the national religious sector, there is a sharp discussion that seeks clarity and correction. It concerns the process of secularization that befalls the national religious public, and its great magnitude. Although there is a debate about its size and extent, there is no dispute about its existence and that it reflects a failure that seeks correction. The religious public is seeking redress and is demanding its leader to mark the path.
To rectify the situation, one must look inward and try to point out the causes, boldly and honestly without whitewashing and without looking for the culprit in others. But whoever seeks to conduct corrective and remorse processes without taking into account the public social dynamics, or tries to cast from the individual dynamics on to the public, or to cast his own agendas on reality, will greatly err and mislead the public.
As someone who was a behind-the-scenes partner in the preparation of the great research on this subject, I think there are several significant factors that cause this. They were tested in the study. And data reflect it.
Next week, in preparation for the Rosh Hashanah issue (הַבָּא עָלֵֽינוּ לְטוֹבָה may it come to us at a good time (, we will offer our conclusions (bli neder -without promising).
We stand in sectoral and national unity
Parsha and its implementation - Nitzavim 5779 - Rosh Hashana 5780 Rabbi Eliezer Shenvald
At the opening of Parashat Nitzavim, Moshe Rabbeinu congregates the entire nation and brings them into a unity status and a covenant:
אַתֶּ֨ם נִצָּבִ֤ים הַיּוֹם֙ כֻּלְּכֶ֔ם לִפְנֵ֖י ה' אֱלֹהֵיכֶ֑ם רָאשֵׁיכֶ֣ם שִׁבְטֵיכֶ֗ם זִקְנֵיכֶם֙ וְשֹׁ֣טְרֵיכֶ֔ם כֹּ֖ל אִ֥ישׁ יִשְׂרָאֵֽל׃ טַפְּכֶ֣ם נְשֵׁיכֶ֔ם וְגֵ֣רְךָ֔ אֲשֶׁ֖ר בְּקֶ֣רֶב מַחֲנֶ֑יךָ מֵחֹטֵ֣ב עֵצֶ֔יךָ עַ֖ד שֹׁאֵ֥ב מֵימֶֽיךָ׃ לְעָבְרְךָ֗ בִּבְרִ֛ית ה' אֱלֹהֶ֖יךָ וּבְאָלָת֑וֹ אֲשֶׁר֙ ה' אֱלֹהֶ֔יךָ כֹּרֵ֥ת עִמְּךָ֖ הַיּֽוֹם׃
"You stand this day, all of you, before Hashem your G-d—your tribal heads, your elders and your officials, all the men of Israel, your children, your wives, even the stranger within your camp, from woodchopper to water drawer—to enter into the covenant of Hashem your G-d, which Hashem your G-d is concluding with you this day, with its sanctions" (Devarim 29:9-11).
This status was essentially similar to the status of the previous covenant on Mount Sinai that was based on unity - "in one heart as one person": “All of the Israelites were assembled there in one place in anticipation of the renewal of the covenant just as they had all been assembled on the occasion of the first covenant at Mount Sinai”. (Rabbeinu Bahya ibid). The gathering took place at a special time - on the day of Moshe Rabbeinu's death: "This teaches that Moses assembled them in the presence of the Omnipresent on the day of his death, in order to initiate them into a covenant with Him". (Rashi ibid).
The script did not specify whether there were difficulties in organizing this gathering. And if there were any separatist phenomena that one tribe didn't want to be in the same place with another tribe or with people that had different opinions, or only on the condition that one president be placed before the other, etc. (phenomena that unfortunately we know today - confiscation of conferences on the grounds that "shared participation" around one table might be interpreted as ‘legitimizing’ a contrary’s opinion).
The assembly of Parashat Nitzavim carried a message of "unity": "You stand this day... When? When you all become one group, as stated:
" וְאַתֶּם֙ הַדְּבֵקִ֔ים בַּה' אֱלֹהֵיכֶ֑ם חַיִּ֥ים כֻּלְּכֶ֖ם הַיּֽוֹם׃
“While you, who held fast to Hashem your G-d, are all alive today". (Devarim 4: 4). 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. (Midrash Tanchuma Buber Nitzavim 4).
The unification of the entire nation has been and still is, the source of its national strength and resilience. This unity gives the strength to stay firm against anyone plotting to harm the people of Israel.
Our Parasha is usually read in close proximity to Rosh Hashana.
One of the Baalei Hatosafot found a hint for it: "You stand this day", אַתֶּ֨ם נִצָּבִ֤ים הַיּוֹם֙ with the “hey”-this, wanting to say: because on the known "day", it is Rosh Hashana, you stand at the Day of Judgment, "before Hashem your G-d " (Yitzhak Ben-Yehuda Halevi Baalei Hatosafot Nitzavim, as well as in the "Likutei Torah).
If on “this” Rosh hashana Day we are united - 'you all' we will all stand and be judged favorably. Rabbi Kook זצ"ל, explained how we must prepare for this unity on the eve of Rosh Hashanah:
"But we seem to be rushing to unite ourselves all in one heart to make everyone attached to the rest of Hashem’s nation, because each one by himself needs great merits, even a single person, in the Aseret Yemei Teshuva (ten days of repentance) is readily accepted, but we wish to be written immediately in the Book of Life, and so for this, it should be the merit of many. Therefore, the Sages taught that this is the successful way, to unite with the rest and be ready for the great and Holy Day of Judgment, the merit of many will already have the weight to help us, etc.
And so, the person will not hold himself for the sake of his winnings as rich as to say that one should not participate with the nation, because everyone is poor against the magnitude of the charges. (Brachot 30).
And in particular, he is obligated in Rosh Hashana, and more obligated on the night of Rosh Hashana, which is a prelude to the judgment that comes on the day, and G-d has given us a night to advance ourselves in that perfection of unity.
Each one wishes his friend “Shana Tova” “Ktiva VeChatima Tova”. In our prayers everything is intended in plural to make a good mark, as everything is called for the entire nation, and found to be at peace, and therefore to be inscribed in the Book of Life" (“Midvar Shor” Sermon 9).
On Rosh Hashanah we are crowning G-d and therefore we must unite as one man. Unity in Judaism is a 'value' whose importance stands on its own. However, unity also has a practical dimension. Like the group of reeds; each bought in itself is fragile but united together, strengthens it and gives it power.
At the time of writing, it is still unclear whether there is a feasibility for a broad national unity government. On the one hand, it has been proven for the umpteenth time that when religious Zionism comes out united in the election campaign, and when under the same political roof, all its streams and sub-streams are there, it wins and gains a double-digit number of seats. And every time it divides itself, it loses and shrinks.
The price of the lack of unity is known. We missed an opportunity to improve the odds of deciding and preventing elections for the third time, and now there is a higher chance, more than ever, that we will be squeezed into an angle and possibly even sitting in the opposition.
It is best for all of us to do some introspection, what have we not done enough, in sake of the unity and where have we erred, and better one hour earlier!
Parshat Nitzavim - Rabbi Eliezer Shenvald
"G-d will not agree to forgive him. For then G-d's wrath and jealousy will smoke against that man, and all the curses written in this book will rest upon him…" (Devarim 29:19)
Forgiveness is one of the foundation stones of the mutual relationships between man and his fellow men, and between man and G-d. However, in extreme circumstances, when a man acts in a manner that is unforgivable, then even G-d's infinite forgiveness is impossible.
During the days of Teshuva and forgiveness during the month of Elul, it is fitting to dedicate thought to forgiveness between man and his fellow man, and between G-d and man. Despite the difference, they share common features, and for this reason the Rambam considered it proper to include Teshuva and forgiveness between men in the chapter that deals with Teshuva and between man and G-d. (Rambam, Hilchot Teshuva, ch. 2)
Forgiveness is one of the challenges is the mutual relationships between man and his fellow. Man is close to himself, to his needs and feelings, and he attends to them before he notices his fellow man and his surroundings. However, man depends on his surroundings and cannot survive without interacting with them. These relationships create wondrous connections of friendship and reciprocity, however they are also liable to cause friction and offense which result in alienation and conflict between people.
Offense causes different feelings in the offended. Sometimes it is difficult to forget the injury and to forgive, and sometimes the offense and the insult motivate the injured party to seek revenge and to hold a grudge. These feelings intensify the alienation.
The axiom "two hold onto" (like an object) is true regarding "forgiveness." On one hand there is the offender – whose apology is necessary to amend and to reduce the damage he caused, and to alleviate the victim's sense of injury. On the other hand is the injured, who requires the ability to forgive in order to not intensify the damage done.
Man's "ego" makes it difficult for him to apologize, and it causes him to see this as a kind of humiliation. As far back as Adam, man found it difficult to admit his mistake - that he did an unworthy deed and to take responsibility. Apologizing and asking forgiveness seemingly puts him at a moral disadvantage before the injured party. Therefore the offender tends to "entrench" himself and justify the act he has done.
On the other hand, it is also difficult for the offended person to forgive. The hurt feelings make it difficult to "give in" to the offender and to open a new page. He attempts to distance himself as much as possible from the offender. Sometimes his passion for revenge will lead him to exact the highest possible "price tag" for the injustice done him. Or he may think that the apology isn't sincere, and is entirely superficial.
Asking for forgiveness is a difficult, noble act which requires overcoming one's "ego." On one hand it is a mitzvah "between man and his friend," but no less than that, it is a mitzvah "between man and himself." Man is required to repair the damage he did to his spiritual world by offending his friend, and to examine what is the "root" that brought him to cause this offense, whether it was a lack of appreciation and awareness of the other, or not being careful and sensitive enough.
This point is best illustrated when the offended person dies before the offender has the chance to ask him for forgiveness: "One who sins to his friend and the friend dies before he asks forgiveness, he must convene ten people at the grave and say before them: 'I have sinned to G-d the Lord of Israel and to this person by doing such and such to him.'" (Rambam, Hilchot Teshuva 2, 11)
He doesn't ask forgiveness from his friend who is no longer, but he confesses before people and before G-d. This way he amends the moral offense "between man and himself."
Accepting an apology is also a noble act, where man cleaves to the attributes of G-d "the Master of Forgiveness" whose infinite forgiveness is boundless and incalculable. G-d requires no "compensation" for offenses, and even though we make the same mistakes again and again, He responds (to our appeals for forgiveness) and says: "I have forgiven as you requested." This is a characteristic which is uniquely required from Am Israel: "A man is forbidden to be cruel and refuse to be appeased, but he should be easy to placate and (conversely) difficult to anger, and when the offender asks his forgiveness, he must forgive him willingly and with a whole heart. And even if he caused him distress and sinned gravely against him, he must not seek revenge or hold a grudge, and this is the way of the generations of Israel and their proper heart." (ibid, 2,10)
Forgiveness is also a cornerstone of the mutual relationship between man and his Creator. However, the Rambam doesn't mention there (in Hilchot Teshuva) the necessity to ask forgiveness when doing Teshuva on sins between man and G-d, but only in Sefer HaMitzvot: "This is what He commanded us, to confess the sins and iniquities we transgressed before G-d, and to recount them along with the repentance, and this is the vidui (confession), and the intention is that he should say: 'Please, G-d, I have sinned and transgressed and committed (the following) crimes…' and he should elaborate and ask forgiveness for this according to his verbal ability." (Positive Command 73) Perhaps this omission in Hilchot Teshuva is the Rambam's way to negate the possible thought of "punishing" G-d – as if He "is hurt" by us when we sin, and we have to appease Him. Therefore he mentioned there only the obligation to confess. Nevertheless, despite the difference, common features can be discerned there between Teshuva between man and G-d and Teshuva between man and his fellow man.