This Shabbat serves as a precursor, a spiritual preparation for the upcoming Rosh Hashanah.
In Lesson 44 of the Likutey Moharan, Rebbe Nachman interprets the opening verse of Parshat Nitzavim, which reads, “Atem Nitzavim Hayom,” as “You are standing today.” Rebbe Nachman, drawing from the wisdom of the sages, that “standing” in this context symbolizes prayer since Jewish prayer traditionally takes place while standing. The central prayer, the Shmoneh Esrei, is also known as the Amida, which translates to “standing,” as it consists of 18 (really 19) blessings recited while standing.
Rebbe Nachman discerns a profound implication here. “Atem Nitzavim Hayom,” he explains, signifies that “you are standing in prayer today.” Furthermore, “Lifnei Hashem Elokechem,” meaning “before God your Lord,” represents the aura and disposition of the Holy Land, Eretz Yisrael. According to the Gemara, residing in the Holy Land connects one to Hashem, making it synonymous with having a God. Conversely, living outside the Holy Land, in the diaspora, implies the absence of this connection.
Rebbe Nachman emphasizes that a Jew’s perspective should not be one of settling comfortably in places like Miami, Beverly Hills, or New York. Instead, every Jew should continually yearn to return to the Holy Land, viewing their diaspora residence as a temporary sojourn. This mindset ensures that their connection to Hashem remains intact.
He elucidates further: “Bifnei Hashem Elokeichem” signifies living with the attitude of the Holy Land, making one feel as if they are perpetually standing before God, no matter their geographical location. How can one achieve this? How can your prayers, even in far-flung places like Hawaii or Timbuktu, be considered as if you’re praying in the Holy Land itself?
Rebbe Nachman emphasizes that a Jew’s perspective should not be one of continually yearning to return to the Holy Land!
Rebbe Nachman points to the subsequent verse, which enumerates ten categories of the Jewish people, from leaders to those with humbler roles, the converts who draw water. These ten categories, he teaches, correspond to the ten fingers—five on each hand. To create a unified ten, a Jew must join their hands together and clap. This act of clapping holds the power to connect a person spiritually to the Holy Land.
This profound insight aligns perfectly with the timing, as it is the Parshah just before Rosh Hashanah. Rosh Hashanah itself holds a connection to the Holy Land, as indicated by the verse: “Tamid einei Hashem elokecha ba m’reshit shana va’ad akharit shana,” which means that God’s watchful eye is perpetually on the Holy Land from the “beginning” to the end of the year, alluding to Rosh Hashanah. Thus, the verse not only highlights the significance of Eretz Yisrael but also hints at the approaching Rosh Hashanah.
In closing, I wish you all a peaceful Shabbat and a prosperous Rosh Hashanah. May you be inscribed and sealed for a good year ahead. Shana Tova! K’tiva v’chatima tova to all.
Meir Elkabas
