Nitzavim
Nitzavim-Vayelech is the shortest double sidra in the canon (shorter than most other single sidras). At the end of Moses’ peroration (ie the whole book of Deuteronomy), it presents the children of Israel with the choice before them of following or not following God’s commandment and, in the image at the end of Nitzavim (30,19), “to choose life”. Vayelech sets the scene for Moses’ swansong as he is told he is about to die and he gathers the elders and officers of the tribe for one final song.
Nitzavim – Jonathan Arkush
Jonathan Arkush is the Senior Vice President of the Board of Deputies. In his day job he is a barrister and mediator specialising in property and probate law and has a part time judicial post at the High Court. He is a regular attender at Limmud events and has presented at this year's day Limmud conferences in Leeds and Manchester.
Parshat Nitzavim invariably precedes Rosh Hashanah. Moses is reaching the peroration of his long goodbye to the people of Israel and he drives home his key messages in just 40 verses of searing power. The people are gathered before God to enter into a covenant, not only for themselves, but for their descendants - which includes us and our generations of the future.
The key passage opens chapter 30 of Devarim. Before us is a blessing and a curse. If we stand by the covenant we shall receive the blessing, but if we let it lapse from our lives we shall experience the curse. Moses prophesies that the people of Israel will indeed suffer the curse, which will blight their bodies and the Land of Israel with sickness.
And yet all is not lost. In time to come we shall recover our collective nerve and judgment and turn back to God. Seven expressions follow:
We shall turn around our heart amid the exile into which we have been driven
We shall return to God
God in turn will turn around our captive status
God will return to us and gather us from our dispersal
We shall return to listening to the voice of God and His precepts
God will respond by re-experiencing the joy and pride He had in us and our forefathers
If we only turn back to God with our heart and soul
The term used in each of these emphasised expressions is a version of the root "shuv", which is the same root of Teshuvah, the motif of Rosh Hashanah. Teshuvah is commonly translated as repentance. However, this is misleading. The real meaning is returning to where we should be.
And then comes Moses' simple but persuasive advocacy - the mitzva to turn ourselves around is not hidden and not distant, nor is it in heaven (such as for when we die), or across the sea (not just in Israel, or NW4). It is here and now, in our own mouth, in our own heart, and ready for us to perform.
Here we have the 3 stages of Teshuvah - when the mitzva is in our mouth, we are acknowledging that we have strayed from where we should be; when it is in our heart, we are resolving to change; when we are ready to perform it we moving from resolve to action.
The scene for Rosh Hashanah is set. The choice is ours to make.
Another Voice - Jess Gold
Jess Gold is an eco musician and an environmental campaigner. She was elected on to the board of Friends of the Earth in September 2009. Her vision to become a songwriter was first inspired when she sang in Debbie Friedman’s (z"l) choir at the Limmud conference in 1994 and then attended the Hava Nashira song leaders seminar in 1995. She has recorded two albums of original songs, the first Jewish and the second eco themed. Her multi-media eco music resource for primary schools ‘Greening the world one song at a time’ is being launched at the beginning of 2012.
Rosh Hashanah is around the corner, a scary but exciting time. This big annual ‘teshuvah opportunity’ makes our tradition feel very dynamic to me. It implies that the behaviour choices of every individual are significant, a demanding although empowering stance.
This week’s parsha presents a warning that we should preserve the covenant with God and the Torah, with a description of the punishment liable if we break it but also provides us with the encouragement that "it is not beyond you nor is it remote from you. It is not in heaven... It is not across the sea.... Rather, it is very close to you, in your mouth, in your heart, that you may do it." (Deuteronomy 30:11-14)
We can do it, we are told, we have free choice, we can choose life; it is within our reach. “See, I place before you today life and good, death and evil - choose life in order for you and your descendants to live” (Deuteronomy 30:19)
But what would the implications be if we took a collective and International focus on the ‘Choose life’ commandment? According to the United Nations Intergovernmental Panel on Climate Change, climatic changes already are estimated to cause over 150,000 deaths annually. There is a broad agreement amongst climate scientists that the principal reason for the global increase in temperatures is a century and a half of industrialization, with the burning of ever-greater quantities of oil, gasoline, and coal; the cutting of forests; and use of certain farming methods. With predictions of up to 150 million climate refugees being created by 2050, free choice for getting involved in the issue may be on the table, however the Pirkei Avot (2:16) “Lo alecha” assertive instruction, "It's not your job to finish the work, yet you are not free to disregard it either" seems more appropriate for our situation.
As I travel around singing songs and talking about climate campaigning, I often receive the response “I could turn my heating lower and put on a jumper, but what difference will that make, it is only one tiny action, when a whole sea of change is required?” Such a response brings me back to the key teachings in this parsha. Our choices are important, it is within our grasp and we have the individual and collective power to transform our own lives and those of others with a little help from the Great Spirit.
If you need any further encouragement then we can always turn to Bob the Builder and his number one hit, “Yes we can!” which topped the charts in 2000 selling 853,000 copies. The lyrical centerpiece of the song is Bob's catchphrase, "Can we fix it?” to which the other characters respond, "Yes we can!” “We can tackle any situation, look out 'cause here we come” it breezily continues. You could say that the success of this song was simply a cynical exploitation of national pester power, however I believe that a song can only reach such dizzyingly popular heights if it touches our profound emotions, hopes or aspirations. It seems that parents want to ensure that their children hear such positive messages.
So lets be empowered by taking this parsha then coupling it with the instruction from Pirkei Avot, then sprinkling on a dash of Bob the Builder encouragement and take comfort in the knowledge that we can make a difference in our world because our decisions and commitments matter. It also says that if we behave well then we will be rewarded, that surely is an added bonus.



