Friday, September 14, 2012

NETZAVIM: STANDING AT THE PORTAL



by Rabbi Baruch Binyamin HaKohen Melman

Nitzavim is always read prior to Rosh Hashana. It is a plaintive plea, nay warning, by Moses to the Jewish People, that they have before them a choice in life, between life and death, before good and evil, and that they should choose life.

The later Moses, Rabbi Moshe ben Maimon, aka Moses Maimonides, aka the Rambam, teaches that we should see ourselves, and the world, as hanging equidistant on the scales of justice, as being suspended evenly between the twin poles of evil and righteousness. Just one meritorious deed, or mitzvah, on our part, can mean the difference between personal salvation and world redemption, on the one hand, and personal ignominy and a world swept away in chaos, on the other.

Maimonides discusses repentence:
"What constitutes complete repentance? He who is confronted by the identical situation wherein he previously sinned and it lies within his power to commit the sin again, but he nevertheless does not succumb because he wishes to repent, and not because he is too fearful or weak [to repeat the sin]. How so? If he had relations with a woman forbidden to him and he is subsequently alone with her, still in the throes of his passion for her, and his virility is unabated, and [they are] in the same place where they previously sinned; if he abstains and does not sin, this is a true penitent" (Mishneh Torah, "Laws of Teshuva," 2:1).

Of course, to attain such a degree of mastery of one's self requires a certain amount of reflection and intense introspection. It requires us to, in a sense, "look back," at the evil we had committed.
Looking back and reflecting on our past deeds is part and parcel of the process of Teshuvah, and
yet, there is an earlier biblical precedent very much related to our parsha, which seems to suggest just the opposite!

In Genesis, parashat Vayera, Lot and his family are rescued by the archangel Raphael from the imminent destruction of Sodom and Gemorrah . They are warned specifically not to look back when fleeing from the evil cities (Gen19:17). In Genesis 19:26, we are informed that Lot's wife did indeed look back, and she was turned into a pillar of salt ("vatehi NETZIV melach"). This hidden reference in the first verse of our parsha to the previous flight from sin is joined by a quite explicit reference to the same story just 13 verses later in Deut19:22, where our fate would be joined to that of the overthrown cities, should we not forsake our evil ways.

This usage of the same word netziv in Genesis as well as in the opening verse of this week's portion ("you are standing here this day") seems to suggest that as they are collectively standing at the portal to the promised land, they are figuratively looking back at all the evil they had confronted and overcome in their journey up to this point. Janus-faced, they are facing imminent redemption awaiting them in the land even as they are seemingly mired by their dwelling upon the past. The text seems to be suggesting that it will take a renewal of the Covenant for them to finally point themselves forward, and not be immobilized by wallowing in their past.

This also begs the question. Should we therefore not look back at the evil we are trying to leave behind, following the lesson of Lot's wife? That would seem to contradict Maimonides' definition of teshuvah, of avoiding the same deeds while in the same conditions, advice which is seemingly only achieved through a process of self-reflection on one's past misdeeds.

A resolution of this seeming contradiction can perhaps be found in the same Genesis narrative,
where Lot exclaims (Gen 19:19),

" ...(and I cannot escape to the mountain), lest evil overtake me and I die.

"...pen tiDBaKani haRa'ah veMati."

The word in the Hebrew for "overtake me" is tiDBaKani, literally meaning "stick to me," as the word DeVeK in Hebrew means "glue." It is related to the term, devekut, which in Hasidic philosophy connotes the idea of clinging, or attaching oneself to G*d. But here the reference alludes to sticking not to G*d, but quite oppositely, to evil itself! Hasidic thought revolutionized Jewish thought by using the very weapons of the forces of evil instead for good. In other words, the forces of evil cause depression in the soul by causing one to immerse oneself in the mire of one's old ways. Your evil, sordid past clings to you like mental glue, seemingly preventing any chance of escape, of liberation.

By making the effort to consciously cling to G*d we can thus free ourselves from the muck and mire of the evil forces that strive to drag us down into a soul depression. G*d is throwing us a life line. "Cling to me instead," He is saying.

Resolving the seeming contradiction, whether to engage in reflection on one's past as a necessary step to moving forward to Teshuvah, or not to look back, so as to avoid the fate of Lot's wife, entails this use of devekut. Just as G*d created Torah as the antidote to evil, so too we should cling to G*d as our "teflon" (tefillin!) lifeline even as evil is trying its utmost to cling to us. But know that with G*d you will always prevail against evil, as long as you hold on and cleave to Him. We cleave to G*d through prayer, through Torah study, and through the conscious performance of mitzvoth.

So the idea is that we should look back, but only just enough to be temporarily and momentarily saddened by the idea that we sinned and went off the right path, so as to effectuate a true Teshuvah. But to allow oneself to be mired in sadness over one's past by dwelling on the past only prevents one from making that connection with G*d that has the power to lift one up from depression. We are told again and again that the path to G*d is only through joy, that sadness only blocks one from attaining that bliss which only comes from knowing and feeling close to G*d.

In just last week's parsha, Ki Tavo, we are warned that our lives will become cursed only because we did not serve G*d with happiness (Deut 29:47).

"...tachat asher lo avadeta et Hashem Elokecha b'SIMCHA."

It seems rather obvious, but sadness leads to sorrow, and sorrow leads to depression, and depression robs a person of the will to live. One becomes one of the walking dead.
As a practical suggestion for moving forward into Teshuvah, let us especially not dwell on others' past mistakes. Although perhaps well-meaning, it is often counter-productive, and causes feelings of depression which make it even harder for that person to break free of his old patterns because he then begins to lose hope. In losing hope, he loses joy, and thus again falls victim to his old ways.

I always used to chafe at the requirement to rise in the morning prayers upon reciting Psalm 100, beginning with the words, Mizmor LeTodah. After all, it is very short, but a paragraph in all, and by the time one has stood up one already has to sit back down again! But as short as it is, it is also the most powerful, and most deserving of respect, for it carries within the secret to life itself: 

"Ivdu et Hashem b'Simcha!"
"Serve the Lord with Joy/Happiness!"

To paraphrase the sage Hillel, "all the rest is commentary."

Shabbat Shalom!
Good Shabbos!
Shanah Tovah!
A Goot Yor!

© 2000 - 2012 by Rabbi Baruch Binyamin Hakohen Melman


These words of Torah are written in the merit of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Ya'aqov Hakohen Melman, z"l and in memory of my beloved mother, Esther Melman, obm, Esther bat Baruch z"l.


http://seferchabibi.blogspot.com/2007/07/yahrzeit-of-my-father-27-tammuz.html
http://query.nytimes.com/gst/fullpage.html?res=9506EEDC1630F93BA35754C0A9649C8B63

http://www.legacy.com/obituaries/nytimes/obituary.aspx?n=esther-melman&pid=143745543

Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new or fresh perspective).

1 comment:

Torah Flight said...

Thank you so much for sharing these words. Hazaq U Baruch!

NEVER GIVE UP!

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-Rebbe Nachman of Breslov
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About Me

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United States
I played violin with Reb Shlomo and studied under him for over nine years at hundreds of concerts and learnings. Shlomo wanted to give me smicha before he passed. Deepest influences: My father,obm, who was a great scientist and human being, and my grandfather, obm, who was a great Torah scholar who was a musmach of the Mir Yeshiva and taught in Slobodka in Russia before WW1, and was also personal friends with the Chafetz Chaim and came to America in 1914. He knew the Talmud by heart! You could stick a pin in a word and he could tell you what word was on the other side! And my mother, Esther bat Baruch, z"l, who was a scholar of classical Hebrew and Tanach and who gave me a love for the language. And her mother, Anna (Sucher) Deutsch, who was born in Horodenka, spoke six languages, and shared her aged wisdom and eternal sweetness with me. I studied at Brandeis, Hebrew College, Pardes as well as seven years at The Metivta/ITJ earning my Advanced Semicha (yoreh yoreh)under Rav Halivni. What's truly amazing is that Shlomo and Rav Halivni each received semicha from Rav Hutner! But my deepest influences of them all are my sweetest sweetest girls who have taught me the most!