English translation — נצו"י

A.

Regarding the Shabbat before Rosh Hashanah it is known¹

the word of the old Rebbe that he heard from the Maggid in the name of the Baal Shem Tov,

that the "seventh month" is "the Holy One, blessed be He, Himself blesses it²

on Shabbat Mevarchim which is the last Shabbat of the month of Elul,

and with the power³

of this Israel blesses the months eleven times a year."

In what does the blessing of the Holy One, blessed be He, consist in this "Shabbat Mevarchim" of the month of Tishrei?

Then the Baal Shem Tov continues:

"It is written "You are standing today" — "today" refers to Rosh Hashanah<sup>4</sup>

which is the day of judgment, and as it is written<sup>5</sup>

And it was the day etc., and Targum: And it was the great day of judgment<sup>6</sup>.

And you are standing — existing and standing<sup>7</sup>

and this means that they are vindicated in judgment,

And on the Shabbat before Rosh Hashanah, which is the last Shabbat of the month of Elul, they then read the portion "You are standing"<sup>8</sup>

for this is the blessing of the Holy One, blessed be He, etc.,

From the precise wording "they then read the portion 'You are standing' — this is the blessing of the Holy One, blessed be He" — and not "they then read 'You are standing'

(today)

(as he says earlier in the Torah,

where he explains that this means "existing and standing, and this means that they are vindicated in judgment")

— it is understandable,

that "the blessing of the Holy One, blessed be He" is not only the

(three)

words "You are standing

(today)

but the entirety of "the portion 'You are standing'",

the entire sidra.

And according to what is explained elsewhere⁹,

then the two portions of Nitzavim and Vayelech are essentially one portion,

only sometimes they divide the one portion into two

(as the precise language of the Rasa"g¹⁰

: "And from them

(from the 53 portions)

a portion that is divided into two and is called in two Shabbats if there is need for it, and it is Nitzavim which is divided in Vayelech Moshe").

which essentially are separate portions,

only "sometimes two are joined together"¹¹],

must come out,

that also "Vayelech Moshe" enters into the blessing of the Holy One, blessed be He,

because also this is a part of "the portion of Atem Nitzavim".

But on the other hand: from this itself that there are years when they divide the portion into two

and "Vayelech Moshe" is read only after Rosh Hashanah — and certainly that also in those years there is not lacking, Heaven forbid, in the blessing of the Holy One, blessed be He, in "Shabbat Mevarchim" of the month of Tishrei — it is necessary to say,

that the main blessing of the Holy One, blessed be He, is "the portion of Atem Nitzavim" itself,

i.

e.

the part of the portion until "Vayelech Moshe",

which in the custom of Israel is specifically that called the portion of

(Atem)

Nitzavim,

and as printed in Chumashim: and that which also "Vayelech Moshe" is a part of the blessing of the Holy One, blessed be He,

is such a matter of blessing,

which sometimes can come out in actuality — in revelation only after Rosh Hashanah.

2.

And it can be said, the explanation in this:

In the above Torah he concludes

(as above)

: "And with this power

(from the blessing of the Holy One, blessed be He)

Israel blesses the months eleven times a year."

And it can be said,

that in this is hinted the matter of the blessing that is connected with Parshat Vayelech:

The essential matter of "the Holy One, blessed be He, Himself blesses him",

is connected

(primarily)

with the portion of Atem Nitzavim which is read every single year on the last Shabbat of the month of Elul; and that which the blessing of the Holy One, blessed be He, gives a power that Jews should be able to thereafter bless the months eleven times in the year — this is connected primarily with Vayelech

(Moshe).

And therefore one sometimes reads Vayelech Moshe after Rosh Hashanah¹³

— even though Vayelech Moshe is connected with the blessing of "Shabbat Mevarchim" the month of Tishrei as mentioned above — and the matter in the blessing

(that "by this power Israel blesses the months eleven times in the year")

is not so much relevant to the Shabbat before Rosh Hashanah,

since this "power" emerges in revelation only in the eleven months afterwards,

and therefore it can be read sometimes — also after Rosh Hashanah.

3.

Every matter expresses itself in its name which is called for it in the holy tongue.

Similarly it is understood simply regarding the name of the sedras "Nitzavim" and "Vayeilech",

that their content gives itself forth in their corresponding names.

The words "Nitzavim" and "Vayeilech" contain two different — and moreover: opposite — concepts.

The meaning of Nitzavim is

(as mentioned in the aforementioned Torah)

"existing and standing".

Not a standing simply,

but a strong standing with force.

As it is explained<sup>14</sup>

that Nitzavim is from the expression "standing of a king"<sup>15</sup>,

which shows<sup>16</sup>

a standing with the greatest force,

in the manner of "standing" of a king:

But not so "Vayelech" — its content is going,

higher than standing in general,

and all the more so higher than Nitzavim — standing with strength.

And nevertheless one says,

that Nitzavim and Vayelech,

are not only that one joins them together

(like other sedras that are joined),

but more: they are essentially one sedra.

4.

And the point of the explanation in this: the entire service of G-d is founded on this, that there must be both lines

(movements)

the above-mentioned¹⁷

— "Nitzavim",

a standing in strength,

without change; is "wild" — going from strength to strength,

until in a manner of "they have no¹⁸

rest"¹⁹,

constant change²⁰.

<span>And this is in all three pillars</span>²¹

(lines),

of Torah,

service

(prayer),

and acts of kindness

(commandments)²²

5.

In the Torah:

Torah is in general divided into two²³

<span> — Written Torah and Oral Torah.</span>

And although both "were given to Moses at Sinai",

And in the language of the Rambam at the beginning of his introduction to the book HaYad: All the commandments that were given to Moses at Sinai were given with their explanation ..

Torah this is Written Torah and the commandment this is its explanation ..

called Oral Torah" — there is however a difference in their manner of giving:

The Written Torah was given in a measured and limited manner,

in letters and words,

in which there cannot be any change²⁴

But the Oral Torah — "its explanation",

came through the sages,

who interpreted it through the thirteen

(heart etc.)

principles by which the Torah is expounded

(and the like)²⁵,

from a word or even a letter in the Torah comes an elaboration in the Oral Torah²⁶

and from the elaborations of the Tannaim — comes a further greater elaboration of the Amoraim a.

s.

o.

— until the halakhah of an elder student,

that all of this becomes a part of the Oral Torah,

and as our sages, of blessed memory, said²⁷

Everything that an elder student will innovate in the future was all given to Moses at Sinai.

And with this is also connected the difference in the manner of their study: regarding the Written Torah, one makes the blessing over the Torah upon its reading,

even if he does not know what he is saying²⁸

; in the study of the Oral Torah, however, if he does not know what he is saying, he cannot make the blessing over the Torah²⁹.

Its study³⁰

is connected with the understanding of the person,

which differs between Beit Shammai or Beit Hillel,

although both received from the same Shmaya and Avtalyon,

who received from generation to generation until Moshe Rabbeinu, who received the Torah from the Almighty — and over time.

Thus there was added to each of them in wisdom, understanding, and knowledge of the Torah.

And likewise there are these two movements in the Oral Torah itself: there must be "explain it anew each day"³¹,

to innovate in Torah,

but it must be connected and founded only upon the principles and foundations of the Torah and in fullest agreement <span>with halacha — which in them</span>

(the foundations, principles, and halachot)

no change is applicable,

this Torah shall not be exchanged³².

And as Chazal said above, "Everything that a worthy student will innovate in the future was already given to Moshe at Sinai."

This is seemingly a contradiction in itself: To innovate means that the student innovates it&lt;sup&gt;33&lt;/sup&gt;

with his intellect,

so how can one say that this was given to Moshe at Sinai?

But the explanation of this is

(as discussed many times&lt;sup&gt;34&lt;/sup&gt;)

: the particular rationale is an innovation of the worthy student

whether in laws whether in aggados whether in the revealed whether in the hidden"&lt;sup&gt;35&lt;/sup&gt;]

&lt;span&gt;Built upon the principles which Moses received at Sinai,&lt;/span&gt;

and the "innovation" consists — in that he reveals the reasoning and particular law from the general&lt;sup&gt;36&lt;/sup&gt;

— as the law

If not,

G-d forbid,

it is simply the opposite of the Torah,

and like the words of the Mishnah³⁷

"One who shows a face in the Torah not according to the law,

even if he has Torah and good deeds in his hand,

he has no portion in the World to Come."

6.

In prayer:

The generality of prayer is a commandment upon every soul&lt;sup&gt;38&lt;/sup&gt;,

and every single day; on the other hand, prayer is — service of the heart&lt;sup&gt;39&lt;/sup&gt;.

What the heart of each and every one is equally, he is to the Holy One, blessed be He&lt;sup&gt;40&lt;/sup&gt;,

Afterwards come the particulars of the feeling of the heart which are not equal in opinions&lt;sup&gt;41&lt;/sup&gt;

and therefore the particulars of intention and service of the heart are different&lt;sup&gt;42&lt;/sup&gt;

also different in their service from day to day.

until he comes to the service of the Silent Prayer when he stands "like a servant before his Master"&lt;sup&gt;43&lt;/sup&gt;].

The two matters are also present in the text of the prayer itself: the first three and last three are equal⁴⁴

in all prayers and on all days of the year; but the intermediate blessings must have changes in them: weekdays — twelve intermediate [blessings] of requesting one's needs

(and in them themselves change from time to time),

Shabbos,

Rosh Chodesh,

Yom Tov,

Rosh Hashanah,

Yom Kippur, etc.

But the changes of text themselves come in sequence and are all connected with the same first three and last three that are identical in every prayer.

7.

In the matter of commandments:

The counting of the commandments and their fulfillment is in the manner of "You shall not add to it and you shall not diminish from it"⁴⁵

— "A thing⁴⁶

<span> clear and explicit in the Torah that it is a commandment standing forever and for all eternities, it has neither change nor diminution nor addition": consequently comes the matter of hiddur mitzvah,</span>

that a person must beautify and elevate in holiness⁴⁷

in the fulfillment of the commandments⁴⁸

: not only as is proper to do⁴⁹

but beautified,

beautified from the beautified⁵⁰

; according to law — beyond the line of the law,

and the like.

8.

The reason that the service of Jews is set up in these two lines: Because Torah and commandments were given from the Supreme One to Jews,

there are in this both aspects, as it were: This is His Torah.

and commandments of the Holy One, blessed be He; and it is the service of Jews,

the recipients of the Torah and the commandments⁵¹.

And this expresses itself in the two lines mentioned above: In the unchangeability of Torah and commandments is emphasized the Giver of the Torah and Commander of the commandments — the Supreme One,

Who is unchangeable,

I the Lord have not changed⁵²

; and from the aspect that the matter of Torah and commandments is the service of Jews

(in the study of Torah and fulfillment of the commandments)

— that the definition of a created being is that he is subject to changes and must have a progression,

not like those who stand still⁵³,

grow — is the service of Torah and commandments set up in a manner that there is the going from strength to strength in the service of God,

the change

(and ascent)

constant.

And this is also the reason that "Atem Nitzavim" and "Vayelech" are not just two parshiyos that are sometimes joined,

but they are essentially one parshah — because the general concept of avodas Hashem includes both things: "Nitzavim" — the unchangingness,

from the side of the Giver of the Torah and Commander of the mitzvos

(and therefore it says "Nitzavim" in the nifal form⁵⁴

— because the true strength and unchangingness comes from above)

; and "Vayelech" — the going of man from strength to strength.

And therefore this is one parshah,

because in every avodah of "Vayelech" — movement of change,

the foundation must be the part of Torah and mitzvos of "Nitzavim",

as it comes from

(Nitzavim —)

"I Hashem have not changed".

9.

And it can be said that this is also the explanation in the teaching of the Baal Shem Tov mentioned above regarding the blessing of the Holy One, blessed be He, on the last Shabbat of the month of Elul — that the blessing is what "they call the portion 'Atem Nitzavim'" — and as discussed earlier

(section b)

that in this there are two matters: the essence of the blessing is connected with "Atem Nitzavim"; and that which "by this power Israel bless the months eleven times a year" is connected with

(the second part of "the portion of Atem Nitzavim" —)

"Vayelech Moshe":

The essence of the blessing is "the blessing of the Holy One, blessed be He" — it is a blessing that the Almighty Himself blesses the month.

Therefore, because this is a blessing that is above the category of created beings.

And therefore the blessing is connected with the state that "Atem

(are)

Nitzavim" — the unchangingness which is connected with "before the Lord your God",

"I the Lord have not changed"⁵⁵.

And then the blessing is drawn down in a manner that "with this power Israel bless the months" — which is connected with the service of Israel.

And therefore the matter is related to "Vayelech",

the service of Jews,

going from strength to strength; but also this is a continuation

(a part)

of the blessing of the Holy One, blessed be He⁵⁶

— and as above,

that "Vayelech" is not a separate portion,

but a part of "the portion of Atem Nitzavim",

because the "Vayelech" of Jews,

is founded and connected with "Atem Nitzavim",

with the giving from above.

But,

since in practice and openly that which "Israel bless the months" is the blessing and service of man,

therefore⁵⁷

it is not necessary that this should always be openly on the Shabbat before Rosh Hashanah,

and consequently we do not always read the portion of Vayelech before Rosh Hashanah,

sometimes it is read on the Shabbat after

(but in proximity to)

Rosh Hashanah.

Yud.

That which we read the portion of Atem Nitzavim on the last Shabbat of the month of Elul,

is not only as a preparation for the coming year in general

(from the aspect that on this Shabbat the blessing of the Holy One, blessed be He, is drawn down),

but it can be said,

that this is also connected with the service of Rosh Hashanah itself,

and therefore "this portion

(Nitzavim)

is always read before Rosh Hashanah"⁵⁸.

And accordingly — the two aspects mentioned above in Nitzavim and Vayeilech,

are also here in the service of Rosh Hashanah.

It will be understood with an introduction — since there are these two coins in Torah and mitzvos themselves,

it is understood,

that first they exist in the Giver of the Torah and Commander of the mitzvos,

so to speak.

Which are the two matters — delight and will:

In Torah and mitzvos there is that which is the supernal will, blessed be He,

and that which is the supernal delight, blessed be He,

nachas ruach before I said and My will was done.

And the difference between them

Since the Torah spoke in the language of man — it will be understood from this how it is in the soul of man below

(and especially since the powers of the soul are indeed drawn down from above).

Both powers — both delight and will — are

(not from the internal powers of the soul, each of which is a particular power,

but rather)

from the encompassing powers,

which means: general powers,

in which the soul

(as a whole)

expresses itself.

The difference between them is — in the manner of "revelation of the soul" in them,

in which there are two manners:

Ratzon — which is also from the word Ratz: the

(whole)

nefesh wants,

pulls itself,

runs toward a thing that is outside of itself,

pleasure is the opposite — it is a matter of rest,

and true pleasure, and especially the perfection of pleasure, is when the person takes pleasure in his own essence⁶³.

And these are the two matters of "Nitzavim" and "Vayelech",

without change and change, as it were: Oneg — the rest in its truth and in its perfection,

in His essence — a matter of absence of change: and Ratzon — running and inclination — a matter of movement and change.

11.

Since on Rosh Hashanah one must enact the "make Me king over you"⁶⁴

<span> that the Almighty should become our King — this is connected with the two movements: first one must enact above,</span>

so to speak,

the delight⁶⁵

in the matter of kingship,

and then — the will⁶⁶

for kingship⁶⁷.

And therefore it is required of Jews — who must enact the "make Me king" — two movements,

and in the language of the Rosh Hashanah prayer⁶⁸

: if as sons if as servants.

And what the inner meaning of this is⁶⁹,

that on Rosh Hashanah both modes of service are present and exist in actuality — both as sons and as servants

(as we say: Avinu Malkeinu).

And what the difference between them is⁷⁰

: a son is connected with the essence of his father,

and the father delights and takes pleasure in his son

(as the Maggid elaborates at the beginning of his works⁷¹),

a servant fulfills the will of the master

(the king).

And this is the connection of the two matters mentioned above in the reading of the portion of Atem Nitzavim — "Nitzavim" and without change,

and "Vayeilech" change — to the service of Rosh Hashanah,

Because through the service of Jews in the two movements of "if as sons if as servants" they cause upon Jews the

(the drawing down of the)

kingship of the Most High

("you shall surely set a king over you")

— in both matters of delight and will,

<span>12.</span>

The root of the two movements mentioned above — is one point

(And therefore Nitzavim and Vayeilech are essentially one parshah,

as mentioned above.

as mentioned above)

: The self-nullification of a Jew from the aspect of his soul's essence,

which is higher both from will and from pleasure; and from that aspect a Jew chooses,

in the Most High,

because they are one essence

and expresses itself in two movements of sons and servants].

And this effects the choice above in Jews,

"He will choose for us our inheritance"⁷²,

from Essence and Being⁷³,

where Jews are one kind,

so to speak,

so to speak,

with the Most High⁷⁴

and this comes in the two movements in which it is drawn "make Me king over you",

pleasure and will.

And when one reads the portion of Atem Nitzavim on the Shabbat before Rosh Hashanah,

it is already immediately,

right then opened the "Atem Nitzavim kayamim ve'omdim vehainu shezochin bediyu"⁷⁵

— "the blessing of the Holy One, blessed be He, on Shabbat Mevarchim the seventh month, which is the one who swears and the one who satisfies"⁷⁶

with abundant goodness for all Israel for the entire year"⁷⁷,

And it is drawn into a writing and sealing for a good year and a sweet year for each and every one of Israel with visible and revealed goodness below ten handbreadths,

literally, exactly.

(From sichos of Shabbos Parshas Netzavim-Vayeilech 5742,

6 Tishrei,

13 Tishrei 5744)