This week we have two readings. Getting ready for Rosh Hashana we have two readings that are actually one. But the names represent opposite movements…
Based on Likutey Sichot vol. 29, p. 173
This week, we have two Torah readings. One is called “Nitzavim,” which means “to stand firm,” and the other is called “Vayelech,” which means “to move forward.” This is not the appropriate place to explain why we sometimes have one reading and at other times two. Generally, there is just one reading. However, the point is that during this particular period, just before Rosh Hashanah—the beginning of the new year, which applies not only to Jews but to all of humanity, since the entire world is judged on Rosh Hashanah—we have two readings.
There is an opinion from a scholar who lived around the year 800 in Iraq. He argued that what we commonly refer to as two parshiot, two sections, are actually one, though they are sometimes divided. We must understand that these two ideas, while seemingly separate, are in fact one. They represent two contrasting concepts: one is to stand firm in your place, unmoved by external forces, and the other is to move forward and grow from your current position.
How, then, can two opposite ideas be considered as one section, which is occasionally divided?
The explanation is as follows: there are certain aspects of life that are fixed, things that come from above. G-d provides us with a framework within which we are to operate. This is the Torah—His will, set out in a fixed form. But even within the Torah, we find these two movements. The Written Torah is fixed, unchanging, while the Oral Torah constantly evolves. Even the way I express these ideas now, though I have read them in a book, the manner in which I articulate them and the examples I use contribute to the ever-growing body of the Oral Torah.
This same principle applies to our service to G-d. There is a prescribed text that a Jewish person recites1, but the feelings that accompany it are subject to change. These feelings grow and shift depending on the day, the person, and the circumstances. They are not fixed.
We also see this dynamic in the observance of the mitzvot, the commandments. A person can fulfill the mitzvot exactly as they were given at Mount Sinai, without adding or subtracting. However, there is also a concept called “Hidur Mitzvah,” which means beautifying the commandments. This involves going beyond the letter of the law, seeking to enhance and elevate one’s observance.
In all aspects of life, there are fixed elements that come from above, and then there are aspects we add—our emotions, thoughts, and aspirations to do more and deepen our connection with G-d. These aspects are ever-changing. One day, a person may wake up feeling spiritually uplifted, thinking, “Today, my prayers were so meaningful.” Another day, they may feel that “tomorrow will be better.” We encounter these two movements—standing firm and moving forward—throughout the course of life.
How, then, do these two ideas coexist? The capacity for growth and progress is built upon the foundation of life’s fixed elements. G-d gives us a framework; He communicates, so to speak, from above and says, “This is what you should do.” Based on this framework, we are expected to grow, develop our own ideas, and work to improve ourselves and our connection to G-d. This is why the two concepts are, in essence, one.
Nevertheless, in certain years, the readings are separated. Why? Because although G-d gives us a framework, the work of self-improvement and growth is our choice. We have free will—to elevate ourselves or, G-d forbid, to neglect this duty. It is our personal input that makes the difference. In general, these two ideas should go hand-in-hand: we grow based on the fixed principles G-d has provided, and we move forward. Standing firm refers to the unchanging principles G-d has given us, while moving forward depends on our efforts.
Though they complement each other, they remain two distinct things. G-d expects us to be partners in creation, to work on improving ourselves, and to strengthen our connection to Him. It is akin to a father who hides, waiting for his child to search for him. When the child finds him, there is joy on both sides. Similarly, G-d expects us to seek Him out and to bring Him joy, as it were, through our efforts to grow spiritually.
Thus, standing firm and moving forward are ultimately one unified concept. However, in certain years, they are divided into two, to highlight the idea that G-d expects us to make a conscious choice in our pursuit of a deeper connection with Him.
Parshat Talk from Rabbi Tuvia Serber
The above is a representation of the spoken text converted to written text.
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- Non-Jews do not have fixed prayer texts or prayer books. They may pray in their own language with their own words. ↩︎
