English translation — וילך א

1.

Regarding the portions Nitzavim and Vayeilech,

says the RaSa”G¹

: And from them

(from the 53 portions of the Torah)

a portion that is divided into two and is called on two Shabbats if there is need for it,

and it is “Atem Nitzavim” which is divided into “Vayeilech Moshe.”

From the precision of the language “a portion that is divided into two”²

- not as he says regarding the other portions that are joined “eight of them <b>are joined</b> sometimes two together and are called on four Shabbats” - it is proven,

that Nitzavim and Vayeilech are essentially <b>one</b> portion³,

only sometimes they <b>divide</b> it into two

(not like the other “eight” portions that are joined, which the joining are essentially <b>two separate</b>

(“two”)

portions,

only sometimes they read both together in one Shabbat).

which is brought in Tur and Shulchan Aruch⁴

(„Pat-Bag HaMelech”⁵),

„B”G HaMelech Pat Vayelech”

(that when Rosh Hashanah

(„HaMelech”⁶)

falls on the second day or the third day of the week,

one reads Vayelech separately)

- as the Magen Avraham⁷

interprets it „Pat Vayelech,

meaning from the language⁸

Ptotot <b>otah </b>pitim shemechalkim Nitzavim Vayelech lishtayim: „Pat” is from the language „Ptotot <b>otah </b>pitim” - one breaks <b>one</b> challah and wafer into pieces - so too „Pat Vayelech”,

that „one breaks off”,

one separates Vayelech from Nitzavim⁹].

And since every sedra has a general content

(with which it distinguishes itself from all sedras),

that Nitzavim and Vayeilech both have one general content.

That is: not only is there in them a certain common point because of which they can be joined together

(in the manner as it is by all sedras that are joined¹⁰),

but moreover: both have in themselves one and the same subject <b>primarily</b>.

Nevertheless,

from the very fact that sometimes one reads Parshas Vayeilech on a separate Shabbos,

it is understood,

it is understood,

that together with that both sedras have one content,

there is nonetheless a difference in how the subject expresses itself in each of the two sedras; and moreover: since Parshas Vayeilech comes after Parshas Nitzavim,

one must say that in Vayeilech there is an elevation

(in that subject)

over Nitzavim,

until an elevation that is incomparable

(which is why it is read,

sometimes,

on a <b>separate</b> Shabbos)¹¹.

Parsha Nitzavim is always read before Rosh Hashanah&lt;sup&gt;12&lt;/sup&gt;,

and as the Alter Rebbe&lt;sup&gt;13&lt;/sup&gt;

explains the connection of “You are standing today, all of you, etc.” to Rosh Hashanah&lt;sup&gt;14&lt;/sup&gt;

(and as below, section 3)

; but not so Parsha Vayelech,

which when it is separated from Parsha Nitzavim is read on the Shabbat after Rosh Hashanah and before Yom Kippur,

and this is a proof,

that the content of Parsha Vayelech is related

(also)

to Yom Kippur&lt;sup&gt;15&lt;/sup&gt;.

And consequently,

the explanation of the two aforementioned points regarding Nitzavim and Vayelech

that they have one content and

2.

(b)

that together with this, Parsha Vayelech has an elevation over Parsha Nitzavim]

will be understandable according to the explanation,

that also in the matter of Rosh Hashanah and Yom Kippur,

there are these two aforementioned points:

Rosh Hashanah and Yom Kippur are <b>one</b> matter - one continuum¹⁶,

until Yom Kippur is called <b>Rosh Hashanah</b>¹⁷

; on the other hand, however, Yom Kippur has in itself an advantage over Rosh Hashanah¹⁸

- "On Rosh Hashanah it is written and on the fast day of Yom Kippur it is <b>sealed</b>"¹⁹,

that Yom Kippur is the conclusion and seal of Rosh Hashanah²⁰.

(also)

because it is Rosh Hashanah for Jubilee years²¹

- and the law²²

is,

that the release of slaves to freedom in the Jubilee is in a manner,

that "from Rosh Hashanah until Yom Kippur slaves were not freed to their homes nor were they subjugated to their masters ..

once Yom Kippur arrived ..

slaves were freed to their homes";

We see in this two points: the matter of the going out to freedom is <b>one</b> point; on the other hand, however, the point itself is divided into two times - the beginning of the going out

(not subjugated)

is on Rosh Hashanah,

and the <b>completion</b> of the going out

(they are freed <b>to their homes</b>),

which is the <b>main</b> thing,

is on Yom Kippur].

3.

The connection of "You are standing today etc." to Rosh Hashanah²³,

the Alter Rebbe explains¹³

: Rosh Hashanah is the time of "Make Me king over you"²⁴.

And how is the "And He was king in Jeshurun"²⁵ brought about

(the "Make Me king over you")

-"When the heads of the people assembled"²⁵,

when "they all gather together to be as one unit"*²⁵,

which is the concept of the unity of Jews.

And this is the general content of "You are standing today, all of you, before the L-rd your G-d, your heads, your tribes etc., the drawer of your water" - that regardless of the differences in levels that exist among Jews,

they stand however "all of you - all as one - before the L-rd your G-d".

This concept - the unity of Jews - is also the encompassing point of Parshat Vayelech: the parshah begins with "And Moses went etc. to <b>all</b> of Israel" - that the precise wording "<b>all</b>²⁶

of Israel" intends to emphasize,

that it is <b>one</b> going and speaking to <b>all</b> Jews equally; and also at the conclusion of the parshah it is said "And Moses spoke in the ears of the entire assembly of Israel the words of the song etc." - to the entire assembly of Israel as one.

4.

Further: also the <b>commandments</b> of the parshah — Hakhel and writing a Sefer Torah — are such that in them the unity of Jews is emphasized:

The commandment of "Hakhel et ha'am"²⁷

includes all Jews equally,

without distinction — "the men, the women, and the children²⁸

and your stranger, etc."²⁷

(Such unity is not found by any other commandment).

And therefore it is called "Hakhel" — because the concept of "kahal" means,

that those gathered are

(not merely a combination of many individuals,

but they are)

united into <b>one</b> new reality — "kahal"²⁹.

With this, a question is answered in the matter of "Hakhel" - where the reading of the Torah must be by the &lt;b&gt;king&lt;/b&gt;&lt;sup&gt;30&lt;/sup&gt;

- For prima facie: teaching Torah to all Jews is a matter that pertains to the Sanhedrin&lt;sup&gt;31&lt;/sup&gt;,

should the reading of the Torah at Hakhel have been by the head of the Sanhedrin or by the Av Beit Din?

But the explanation in this³²

: In Torah there are two matters:

a)

<b>Study </b>of the Torah,

where it is relevant the matter of understanding and comprehension - that in this there are differences between "your heads your tribes etc." and the other types until "drawer of your waters";

2)

of the Torah,

which reading of the Torah,

in the Written Torah,

is not necessarily connected with understanding and comprehension³⁴,

rather this pertains to all Jews equally without any differences.

Since at Hakhel all Jews are united into one reality,

it is understood,

that then the aspect in Torah in which all Jews are equal³⁵ is relevant

<b>Reading</b>³³

-reading³⁶

of the Written Torah; and moreover - in the language of the Rambam³⁷

: it is "like the day it was given at Sinai"

(which the Giving of the Torah at Mount Sinai encompassed all Jews in an equal manner)

And therefore "one should see himself as if he was now commanded in it &lt;b&gt;and from the mouth of the Almighty &lt;/b&gt;he hears it".

And &lt;b&gt;the &lt;/b&gt;subject of Torah is related specifically to the king — because the subjugation of the entire nation to the king is not from the side of understanding and comprehension,

but rather their &lt;b&gt;essential existence &lt;/b&gt;

(and everything that they have)

belongs to the king&lt;sup&gt;38&lt;/sup&gt;

; therefore he unites them into one existence,

he is "&lt;b&gt;the heart of all the congregation of Israel&lt;/b&gt;"&lt;sup&gt;39&lt;/sup&gt;

And from this reason he is the one who is <b>reads</b> in the Torah - he opens up among Jews the concept in Torah which is above comprehension⁴⁰

and is equal among the entire congregation of Israel.

Also the second commandment of Parshas Vayelech⁴¹

is not a matter of Torah study⁴²,

rather - <b>writing</b> a Sefer Torah,

which emphasizes this connection of Jews to Torah which is for all⁴³

equal

5.

The difference between Nitzavim and Vayeilech regarding the matter of the unity of Jews

(Which

This is their content as mentioned above),

will be understood according to the distinction between Rosh Hashanah and Yom Kippur in the matter of "Make Me king over you": As mentioned,

Rosh Hashanah and Yom Kippur are one point - the "Make Me king over you" aspect of Rosh Hashanah unfolds during the Ten Days of Repentance until its completion and conclusion on Yom Kippur

(And therefore one says "HaMelech HaKadosh" all Ten Days of Repentance)⁴⁴

; only the difference between them is:

On Rosh Hashanah the "Coronate Me over you" is opened in the &lt;b&gt;root and source &lt;/b&gt;first - then one arouses the delight and will of His Essence in kingship,

and Jews have the power to effect this because they are rooted in the Essence; and during the Ten Days of Repentance it becomes

(page of the Kabbalah)

opened the building of the sefirah of malchut,

until Yom Kippur,

when the building of malchut is in its perfection,

and the matter of "Coronate Me over you" then shines in revelation &lt;b&gt;below&lt;/b&gt;&lt;sup&gt;45&lt;/sup&gt;.

Since the "Coronate Me over you" is effected "when the heads of the people assemble" - through the unity of Jews - it is understood,

that corresponding to the above difference between Rosh Hashanah and Yom Kippur regarding "Coronate Me over you" - so too is the difference between them in relation to the unity of all Jews:

The unity of all Jews on Rosh Hashanah is

(mainly)

like their unity is <b>above</b> - in the root and source; and Yom

Kippur, this unity becomes revealed <b>below</b>.

And this is also the incomparable superiority of Yom Kippur relative to the superiority of Rosh Hashanah:

The unity of all souls of Israel in their root and source is not in the manner of a novelty

(conclusion)

and awakening,

but because there, &lt;b&gt;from the outset &lt;/b&gt;there is no place for division and distinctions of levels — like a circle "that has no aspect of beginning and end"&lt;sup&gt;46&lt;/sup&gt;

The true

(act of)

unity is when one makes from <b>division</b> - unity,

when one performs unity there where there are differences of levels in division⁴⁷

-and specifically <b>the</b> unity from division expresses the true simple unity above,

because specifically from the simple unity

comes the power to be able to make from a public domain a private domain,

<b>to the Unique One</b> of the world⁴⁸.

6.

This difference mentioned above in the unity of Jews between Rosh Hashanah and Yom Kippur,

is reflected in the difference between them in relation to the matter of teshuvah:

On Rosh Hashanah one does not say vidduy⁴⁹

and the like; in the prayers etc. of Rosh Hashanah it is not mentioned

(in the manner of vidduy⁴⁹)

—neither about sins nor even about forgiveness and atonement.

But Yom Kippur is the "day of forgiveness and atonement"⁵⁰

and one says vidduy⁵¹

etc.

And the reason for the difference can be explained in the following manner⁵²

The service of Rosh Hashanah is the movement from the essence of the soul as it is rooted in Atzmut,

higher than the root of Torah and mitzvos - and from that level, there is initially no place for sins.

Therefore, then it is also not relevant to speak about forgiveness and atonement,

even not about the elevation of intentional sins become for him like merits etc. - it is then the choice <b>free</b> from Atzmut in the souls of Israel,

which from that is aroused the delight and will in "Make me king over you"⁵³.

Yom Kippur however, the root and essence of the soul is revealed <b>below</b>,

in this

Place where sins etc. are relevant - and <b>there</b> is the "essence of Yom Kippur atones"⁵⁴,

from the aspect of the connection of the essence of the soul in Godliness which is revealed on Yom Kippur,

the atonement and forgiveness for sins etc. is effected.

This also gives an explanation and sweetening that specifically on "the night of Yom Kippur it is customary that before praying they permit all transgressors"⁵⁵

On Rosh Hashanah one can elevate oneself <b>higher</b> than the place where "sinners" and sins begin; but then the concept of praying with them is not relevant,

that one should be able to become attached and united with them in their image of "sinners" down here.

Specifically on Yom Kippur one arrives at the true manner of "And they made⁵⁶

all of them one group" - that even Jews,

who are still for now in the image of "sinners",

become united with all Jews,

one prays with them "<b>in a group</b>⁵⁷

<b>one</b>"⁵⁸.

7.

Because the unity on Yom Kippur is drawn into Jews as they are <b>below</b> - it is therefore expressed

(not only in matters of the soul,

but)

also in matters of the <b>body</b>:

In the five afflictions of Yom Kippur there is no difference between one Jew and another.

In the fulfillment of a commandment

(positive),

and a matter of action and deed,

there are differences in the manner and level of fulfillment between great tzaddikim and simple people etc.; but in a matter of affliction and abstention - there is in this a "not",

in this absence - there is no difference between one Jew and another⁵⁹.

So too in the inner aspects: the "to sustain them in famine"⁶⁰

- the "vitality" that

comes from the "famine" itself - is equal for all⁶¹.

But not so the service of Rosh Hashanah,

although the service itself is from the essence of the soul which is higher than division,

this is however only during the service

(prayer etc.)

itself; but after the prayer⁶²,

when one "goes away" from the service and occupies oneself with "eat the fat and drink the sweet"⁶³

- the "eating" and "drinking" is for each one in a different manner.

8.

And this is also the incomparable superiority in Parshat Vayelech relative to Parshat Nitzavim:

In parshas Nitzavim it speaks about the unity of all Jews

(from "your heads, your tribes" until "your woodcutters to your water drawers")

as it comes from the fact that they are then "Nitzavim etc. <b>before the L-rd your G-d</b>",

which means that "all of them <b>are elevated above to the source of their hewing</b>"⁴⁶

(- "before the L-rd your G-d").

Parshas Vayeilech however speaks about the unity as it is revealed among Jews <b>below</b>,

as they stand at their level <b>themselves</b>; and this is the intent of the verse "<b>And went</b> Moshe and spoke etc. to all of Israel" - Moshe Rabbeinu in his level is "gone" and become drawn

("and spoke")

to all Jews as they stand at <b>their</b> level; but on the other hand,

this is the <b>same</b> going and drawing to "<b>all</b> of Israel" equally,

because

This is the connection of the essence of the soul above with the soul as it is below.

And the same is in the matter of Hakhel: on one side Chazal say⁶⁴,

that "men come to learn, women come to hear, infants ...

to give reward to those who bring them",

which shows,

that the unity of Hakhel is in a manner that gives a place to distinctions of levels

(not like the unity of Rosh Hashanah as above)

; on the other hand however,

specifically in this manner of "Hakhel"

(with the distinctions of levels as above)

is "the <b>king</b> stands etc. <b>and reads</b>"⁶⁵

- the reading of the Torah by the king which encompasses the entire congregation of Israel in an <b>equal</b> manner⁶⁶

(as above section d)

: one reads and draws down the simple unity of all Jews

("congregation")

into the place of distinctions of levels as above⁶⁷.

Until he concludes the parshah "And Moses spoke in the ears of all the congregation of Israel etc. until their completion" — what the inner meaning of this is,

that "until their completion" is from the term of innocence and completeness⁶⁸

— of <b>Jews</b>:

The speech of Moses "in the ears of <b>all the congregation of</b> Israel" is not only to their essence of the soul above,

but it comes down and effects innocence and completeness in their revealed powers,

down to all limbs and sinews⁶⁹.

9.

The instruction from all that was said regarding the practical:

The Ten Days of Repentance are a time suitable for increasing in love of Israel.

When the "gathering of the heads of the people" is not in completeness — it lacks the unity with all Jews — in whatever state they may be — this means not only that it lacks a detail,

but this pertains to the general matter of "make Me king over you" over the entire collective of Israel.

And since one must prepare for Yom Kippur,

the love for every Jew must be not only in a manner that he <b>overlooks</b> the other's evil - that he sees initially only the good in him and therefore has a love for him and unites with him - but even when he sees the evil in the other,

he nevertheless shows love for him,

without calculation; that the love expresses itself in a great involvement and extraordinary effort to help the other nullify the evil⁷⁰.

And through the involvement in "

(campaign)

Love of Israel"⁷¹

in these days,

one is

merits to the "make Me king over you" openly,

one has a sealing and final sealing good on Yom Kippur,

for a good and sweet year in physicality and spirituality in the good that is seen and revealed.

(From the talk of Shabbos Parshas Vayeilech 5732)