Parshat Nitzavim is typically read (often together, as in this year, with Parshat Vayelech), the week before Rosh Hashanah. The parsha opens with the gathering of the entire Jewish nation—“Atem nitzavim hayom kulchem” (“You are standing today, all of you”)—and offers one of the Torah’s most comforting declarations: that return to Hashem is not distant, but very much within reach.
The Power of Standing together as a Nation (Atem Nitzavim)
The Torah portion starts off with a long list of attendees including: tribal heads, elders, officers, simple woodchoppers, and water drawers – everyone! Rashi (Devarim 29:12) on the spot reminds us that Moshe had recently gathered the nation after they heard the severe rebukes (tochachah) of Parashat Ki Tavo.
Terrified that they could not survive such trials, Moshe reassures them: “You are still standing today.” No matter how dark history becomes, the nation of Israel endures. Rashi emphasized that this is the moment, just before entering the land of Israel, that the Jewish people entered into mutual responsibility (areivut) for one another.
The Kli Yakar (Devarim 29:9) focuses on the word nitzavim which denotes unshakeable strength, which is unlike if they had simply been “omdim” standing. The Kli Yakar explains that enduring strength is possible only through kulchem. When all segments of society are bound together, the strength is fortified. The greatest leaders of a nation cannot stand alone without the nation they are charged to lead, including even the water drawers.
The Alshich HaKadosh explains that Jewish unity is not uniformity. Each level of society has a specific, unique spiritual frequency that no other can provide. If even the humblest woodchopper or water carrier is missing or marginalized, the spiritual stature of the greatest leader is diminished. We cannot stand upright (nitzavim) before God if any part of the nation is discarded.
The Closeness of Teshuvah – Returning to Hashem (Ki Karov Eilecha)
Later in the parasha, Moshe speaks of an essential mitzvah:
“For this commandment that I command you today—it is not hidden from you, nor is it far off. It is not in heaven… nor is it beyond the sea… Rather, the matter is very close to you, in your mouth and in your heart, to perform it.” (Devarim 30:11–14)
While some mefarshim (commentators) interpret “this commandment” as the entire Torah, the Ramban counts in his hasagot that it refers specifically to the mitzvah of Teshuvah (repentance). Moshe is reassuring the people that repairing one’s relationship with Hashem does not require ascending to heaven or crossing vast oceans. It requires no physical impossibility, expensive sacrifices, or superhuman feats. These are the literal and comforting words of the parsha.
The Ohr HaChayim HaKadosh asks, why does the verse say it is “very close” (me’od)? He explains that the soul is inherently pure, and that is has an element closely connected to Hashem (Tzelem Elokim). Sin, the opposite of pure, is an external presence. Returning to Hashem is not an unnatural dip into the unknown. When performing real teshuva, our Neshama (soul) naturally falls back into its original home of closeness to Hashem’s divine presence.
Of even greater significance, the parsha tells us that Hashem designed Teshuvah to rely on the two most accessible faculties to every human being:
- In your mouth (b’ficha): Sincere verbal confession (viduy) and prayer.
- In your heart (u’vilvavcha): Genuine remorse and resolve for the future.
The Kedushat Levi Berditchever Rebbe connects “in your mouth and in your heart” to the transformation of the self. Often, a person’s heart feels heavy, distant, or spiritually blocked.
Start with the mouth (b’ficha). By engaging in sincere prayer, holy speech, and verbal confession, the vibrations of the mouth begin to melt the coldness of the heart (u’vilvavcha). Action and speech can awaken dormant inner emotion.
What an amazing thought!
The Chafetz Chaim emphasizes “lo bashamayim he”, “It is not in heaven… nor beyond the sea… but very close to you.” (30:12–14). If a king declared an amnesty for all rebels on the condition that they travel to the farthest edge of the earth, people would attempt the journey to save their lives. Yet Hashem only asks for what is already within our chest and on our lips—honest speech and genuine regret.
With these powerful words of our sages, we should merit to heed the words of Moshe, and with power of the Nation of Israel, rise together in teshuva – returning to Hashem for the merit of a blessed New Year.
Shabbat Shalom,
Moshe
Elul 5786