\u05d1”\u05d4<\/p>\n\n\n\n
There is a remarkable story about Reb Yosef of Beshenkovitch<\/strong>, a great scholar and chassid of the Alter Rebbe. Reb Yosef had spent decades immersed in Torah. Then the Alter Rebbe gave him an astonishing instruction: for the benefit of his soul, it would be better for him to become a wagon driver rather than a rav<\/strong>.1 That is the paradox contained in this week\u2019s parshiyos.-<\/p>\n\n\n\n \u05d0\u05b7\u05ea\u05b6\u05bc\u05dd \u05e0\u05b4\u05e6\u05b8\u05bc\u05d1\u05b4\u05d9\u05dd \u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd<\/strong> \u05d5\u05b7\u05d9\u05b5\u05bc\u05dc\u05b6\u05da\u05b0 \u05de\u05b9\u05e9\u05b6\u05c1\u05d4<\/strong> Nitzavim means standing firmly<\/strong>; Vayeilech means going, moving, and progressing<\/strong>. Yet the Rebbe emphasizes that these are not merely two neighboring parshiyos. In an essential sense, they form one Torah portion.\u00b3<\/p>\n\n\n\n \u05d1\u05b0\u05bc\u05ea\u05d5\u05b9\u05e7\u05b6\u05e3 \u05e2\u05b2\u05de\u05b4\u05d9\u05d3\u05b8\u05d4, \u05d1\u05b0\u05bc\u05dc\u05b4\u05d9 \u05e9\u05b4\u05c1\u05e0\u05bc\u05d5\u05bc\u05d9<\/strong> \u05de\u05b5\u05d7\u05b7\u05d9\u05b4\u05dc \u05d0\u05b6\u05dc \u05d7\u05b8\u05d9\u05b4\u05dc<\/strong> The Rebbe explains that these two movements come from two sides of our relationship with G-d. On one side is the Giver. G-d does not change:<\/p>\n\n\n\n \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d4\u05f3 \u05dc\u05b9\u05d0 \u05e9\u05b8\u05c1\u05e0\u05b4\u05d9\u05ea\u05b4\u05d9<\/strong> Therefore, Divine truth is not recreated by every generation according to fashion, pressure, or convenience. That is Nitzavim.<\/p>\n\n\n\n But the human being, the receiver, lives in time. We learn, mature, struggle, and grow. We are not meant to remain today exactly what we were yesterday. That is Vayeilech.<\/p>\n\n\n\n \u05d9\u05b5\u05dc\u05b0\u05db\u05d5\u05bc \u05de\u05b5\u05d7\u05b7\u05d9\u05b4\u05dc \u05d0\u05b6\u05dc \u05d7\u05b8\u05d9\u05b4\u05dc<\/strong> So the message is not simply: sometimes stand and sometimes move. It is deeper: because the truth does not move, we can keep moving toward it.<\/strong><\/p>\n\n\n\n The Rebbe first shows this within Torah itself. The Written Torah is fixed; its words and letters are not ours to rewrite. Yet the Oral Torah continually develops. A single word, even a single letter, can become the basis for extensive discussion. Generation after generation, Torah scholars explain, apply, and reveal deeper dimensions of Torah.\u2076<\/p>\n\n\n\n \u05db\u05b8\u05bc\u05dc \u05de\u05b7\u05d4 \u05e9\u05b6\u05c1\u05ea\u05b7\u05bc\u05dc\u05b0\u05de\u05b4\u05d9\u05d3 \u05d5\u05b8\u05ea\u05b4\u05d9\u05e7 \u05e2\u05b8\u05ea\u05b4\u05d9\u05d3 \u05dc\u05b0\u05d7\u05b7\u05d3\u05b5\u05bc\u05e9\u05c1 \u2014 \u05d4\u05b7\u05db\u05b9\u05bc\u05dc \u05e0\u05b4\u05ea\u05b7\u05bc\u05df \u05dc\u05b0\u05de\u05b9\u05e9\u05b6\u05c1\u05d4 \u05de\u05b4\u05e1\u05b4\u05bc\u05d9\u05e0\u05b7\u05d9<\/strong> How can an insight be new and yet come from Sinai? The Rebbe explains that the particular insight may be developed by the scholar, but it must emerge from the principles given at Sinai and remain faithful to Torah and halachah. Judaism therefore does not ask us to choose between tradition and creativity. It demands creativity rooted in tradition.\u2077<\/p>\n\n\n\n The same pattern appears in prayer.<\/p>\n\n\n\n \u05d5\u05bc\u05dc\u05b0\u05e2\u05b8\u05d1\u05b0\u05d3\u05d5\u05b9 \u05d1\u05b0\u05bc\u05db\u05b8\u05dc \u05dc\u05b0\u05d1\u05b7\u05d1\u05b0\u05db\u05b6\u05dd<\/strong> \u05d0\u05b5\u05d9\u05d6\u05d5\u05b9 \u05d4\u05b4\u05d9\u05d0 \u05e2\u05b2\u05d1\u05d5\u05b9\u05d3\u05b8\u05d4 \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05dc\u05b5\u05bc\u05d1? \u05d6\u05d5\u05b9 \u05ea\u05b0\u05bc\u05e4\u05b4\u05dc\u05b8\u05bc\u05d4<\/strong> Prayer has a fixed framework, but the heart is never exactly the same. The Rebbe notes that people differ from one another, and even one person\u2019s inner state changes from day to day. The words may remain the same, but the person saying them should not. Yesterday I thanked G-d; today perhaps gratitude reaches deeper. Yesterday I asked for help; today perhaps I understand more clearly how dependent I am upon Him.<\/p>\n\n\n\n \u05db\u05b0\u05bc\u05e2\u05b6\u05d1\u05b6\u05d3 \u05e7\u05b7\u05de\u05b5\u05bc\u05d9\u05d4\u05bc \u05de\u05b8\u05e8\u05b5\u05d9\u05d4\u05bc<\/strong> The Rebbe describes prayer itself as an ascent from level to level until, in the Amidah, a person truly stands before G-d. Here Vayeilech leads to Nitzavim: we move spiritually until we learn how to stand.\u2079<\/p>\n\n\n\n The same is true of mitzvos. Their essential requirements are not ours to redesign.<\/p>\n\n\n\n \u05dc\u05b9\u05d0 \u05ea\u05b9\u05e1\u05b5\u05e3 \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05ea\u05b4\u05d2\u05b0\u05e8\u05b7\u05e2 \u05de\u05b4\u05de\u05b6\u05bc\u05e0\u05bc\u05d5\u05bc<\/strong> Yet fixed commandments do not justify fixed spiritual effort. The Rebbe points to hiddur mitzvah: performing a mitzvah with greater care, beauty, and holiness, continually ascending rather than remaining satisfied with the minimum.\u00b9\u00b9 <\/p>\n\n\n\n The mitzvah does not need improvement. The person performing it does.<\/strong><\/p>\n\n\n\n As Rosh Hashanah approaches, the Rebbe finds the same two movements in the shofar. The Rambam first says:<\/p>\n\n\n\n \u05d0\u05b7\u05e3 \u05e2\u05b7\u05dc \u05e4\u05b4\u05bc\u05d9 \u05e9\u05b6\u05c1\u05ea\u05b0\u05bc\u05e7\u05b4\u05d9\u05e2\u05b7\u05ea \u05e9\u05c1\u05d5\u05b9\u05e4\u05b8\u05e8 \u05d1\u05b0\u05bc\u05e8\u05b9\u05d0\u05e9\u05c1 \u05d4\u05b7\u05e9\u05b8\u05bc\u05c1\u05e0\u05b8\u05d4 \u05d2\u05b0\u05bc\u05d6\u05b5\u05e8\u05b7\u05ea \u05d4\u05b7\u05db\u05b8\u05bc\u05ea\u05d5\u05bc\u05d1 \u2014 \u05e8\u05b6\u05de\u05b6\u05d6 \u05d9\u05b5\u05e9\u05c1 \u05d1\u05bc\u05d5\u05b9<\/strong> The first dimension is Nitzavim: G-d commanded, and we obey. But the message of the shofar is Vayeilech:<\/p>\n\n\n\n \u05e2\u05d5\u05bc\u05e8\u05d5\u05bc \u05d9\u05b0\u05e9\u05b5\u05c1\u05e0\u05b4\u05d9\u05dd \u05de\u05b4\u05e9\u05b0\u05bc\u05c1\u05e0\u05b7\u05ea\u05b0\u05db\u05b6\u05dd… \u05d5\u05b0\u05d7\u05b4\u05e4\u05b0\u05e9\u05c2\u05d5\u05bc \u05d1\u05b0\u05bc\u05de\u05b7\u05e2\u05b2\u05e9\u05b5\u05c2\u05d9\u05db\u05b6\u05dd \u05d5\u05b0\u05d7\u05b4\u05d6\u05b0\u05e8\u05d5\u05bc \u05d1\u05b4\u05bc\u05ea\u05b0\u05e9\u05c1\u05d5\u05bc\u05d1\u05b8\u05d4<\/strong> The same shofar tells us that G-d\u2019s command does not change \u2014 therefore we must<\/strong>.\u00b9\u00b2<\/p>\n\n\n\n For Jews, this unfolds within the covenant of Torah and the mitzvos. For Bnei Noach, the commandments are different, and that distinction should not be blurred. The Noahide laws likewise begin with a Divine foundation rather than human preference.\u00b9\u00b3 But that firmness must also lead to growth: Am I more honest than last year? More responsible toward family? More respectful of life and property? More committed to justice? More conscious of the Creator?<\/p>\n\n\n\n This brings us to another famous story of the Alter Rebbe. While imprisoned in Petersburg, a government official asked him about G-d\u2019s question to Adam:<\/p>\n\n\n\n \u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05d0 \u05d4\u05f3 \u05d0\u05b1\u05dc\u05b9\u05e7\u05b4\u05d9\u05dd \u05d0\u05b6\u05dc \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd \u05d5\u05b7\u05d9\u05b9\u05bc\u05d0\u05de\u05b6\u05e8 \u05dc\u05d5\u05b9: \u05d0\u05b7\u05d9\u05b6\u05bc\u05db\u05b8\u05bc\u05d4?<\/strong> Surely G-d knew Adam\u2019s location. The Alter Rebbe explained that the question is eternal. Every person is given years, days, and opportunities in which to fulfill a mission. G-d asks: Ayeka? Where are you in that mission? What have you done with the time entrusted to you?\u00b9\u2074<\/p>\n\n\n\n Think about the setting. The Alter Rebbe was in prison. Physically, he could hardly go anywhere. Yet spiritually he was completely Nitzavim. The government could decide where he sat; it could not decide where he stood. And from that firmness came the question of Vayeilech: Where have you gone \u2014 spiritually, morally, personally?<\/p>\n\n\n\n That is a question for Rosh Hashanah. Not only: Where do I stand? But: From where I stand, where have I gone?<\/p>\n\n\n\n A Jew may still learn, daven, and give tzedakah \u2014 but has the learning become deeper, the prayer more alive, the generosity greater?<\/p>\n\n\n\n A Ben Noach may still believe in the same Divine principles \u2014 but has that belief produced a more G-dly, honest, and responsible human being?<\/p>\n\n\n\n Reb Yosef teaches us that when our identity is anchored in serving G-d, we can change enormously without losing ourselves. A tree can grow high because its roots go deep. The deeper the Nitzavim, the stronger the Vayeilech.<\/strong><\/p>\n\n\n\n As we approach Rosh Hashanah, may G-d give us the clarity to know what must never change, and the courage to recognize what must. May we stand firmly before the Creator, rooted in His truth \u2014 and from that firm place, never stop moving closer to Him.<\/p>\n\n\n\n Stand firm \u2014 but never stand still.<\/strong><\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n By Rabbi Avriel Rabenou<\/strong>, MSc. MBA<\/p>\n\n\n\n Fonti <\/strong> <\/p>\n\n\n\n <\/p>\n\n\n\n \u00a9 Copyright, tutti i diritti riservati. Se questo articolo vi \u00e8 piaciuto, vi invitiamo a diffonderlo ulteriormente.<\/p>\n\n\n\n I nostri blog possono contenere testi\/citazioni\/riferimenti\/link che includono materiale protetto da copyright di Mechon-Mamre.org<\/a>, Aish.com<\/a>, Sefaria.org<\/a>, Chabad.org<\/a>e\/o AskNoah.org<\/a>che utilizziamo in conformit\u00e0 alle loro politiche.<\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>","protected":false},"excerpt":{"rendered":" \u05d1”\u05d4 There is a remarkable story about Reb Yosef of Beshenkovitch, a great scholar and chassid of the Alter Rebbe. Reb Yosef had spent decades immersed in Torah. Then the Alter Rebbe gave him an astonishing instruction: for the benefit of his soul, it would be better for him to become a wagon driver rather […]<\/p>\n","protected":false},"author":50,"featured_media":24981,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[32],"tags":[],"class_list":["post-24980","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-parshot-of-the-rabbis"],"acf":[],"yoast_head":"\n
For a man whose world was Torah learning, this looked like a descent. He now had to learn how to harness horses, grease wheels and drive a wagon. His status changed, his surroundings changed, and his daily life changed. Yet he obeyed.
Years later, during one of his journeys, Reb Yosef met a Jew who had abandoned Jewish observance and left his family. At an inn, that man saw Reb Yosef mourning over the destruction of the Beis HaMikdash and later watched him daven with deep sincerity. Memories of his childhood, his father and his Jewish life returned. With Reb Yosef\u2019s help, he began a journey of teshuvah. Only afterward did Reb Yosef learn that this was the mission for which the Alter Rebbe had sent him onto the road.\u00b9
Almost everything in Reb Yosef\u2019s external life changed. Yet at the deepest level, nothing changed<\/strong>. His loyalty to G-d, Torah and his mission remained absolute. He could change so radically precisely because he knew what within him must never change.<\/p>\n\n\n\nThe Paradox of Nitzavim and Vayeilech<\/h2>\n\n\n\n
\u201cYou are standing firmly today.\u201d\u00b2<\/p>\n\n\n\n
\u201cAnd Moshe went.\u201d\u00b2<\/p>\n\n\n\n
\u201cStanding with strength, without change.\u201d\u00b3<\/p>\n\n\n\n
\u201cGoing from strength to strength.\u201d\u00b3<\/p>\n\n\n\n
\u201cI, G-d, have not changed.\u201d\u2074<\/p>\n\n\n\n
\u201cThey go from strength to strength.\u201d\u2075<\/p>\n\n\n\nTorah: Fixed Foundation, Expanding Understanding<\/h2>\n\n\n\n
\u201cWhatever an experienced student will one day innovate was already given to Moshe at Sinai.\u201d\u2077<\/p>\n\n\n\nPrayer: The Words Remain; the Person Must Grow<\/h2>\n\n\n\n
\u201cAnd to serve Him with all your heart.\u201d\u2078<\/p>\n\n\n\n
\u201cWhat is service of the heart? This is prayer.\u201d\u2078<\/p>\n\n\n\n
\u201cLike a servant standing before his master.\u201d\u2079<\/p>\n\n\n\nMitzvos: The Command Does Not Need Improvement \u2014 We Do<\/h2>\n\n\n\n
\u201cDo not add to it and do not subtract from it.\u201d\u00b9\u2070<\/p>\n\n\n\nThe Shofar Says Both<\/h2>\n\n\n\n
\u201cAlthough blowing the shofar on Rosh Hashanah is a Scriptural decree, it also contains a message.\u201d\u00b9\u00b2<\/p>\n\n\n\n
\u201cWake up, sleepers, from your sleep\u2026 examine your deeds and return in teshuvah.\u201d\u00b9\u00b2<\/p>\n\n\n\nA Message for Jews and Bnei Noach<\/h2>\n\n\n\n
Ayeka \u2014 Where Are You?<\/h2>\n\n\n\n
\u201cG-d called to Adam and said to him: Where are you?\u201d\u00b9\u2074<\/p>\n\n\n\n
Shabbat Shalom<\/strong>.<\/p>\n\n\n\n
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