This Shabbat marks the last Sabbath before Rosh Hashanah. In order to insure that all the weekly Torah readings are completed before Simchat Torah, today we read from two portions, Nitzavim and Vayelekh.

Because of our triennial cycle, today we read from the first portion, Nitzavim. Moses continues his final conversation with the nation he has led for decades. He includes everyone in his address; children and strangers along with adults. Present and future Jews are included in the oath to uphold Jewish traditions. Although idol worshippers, evil and stubborn people will be isolated from the nation, everyone will bear consequences of wayward behavior. The Israelites were trained to be a collective and not merely a society of individuals. The Jewish maxim “all Jews are responsible for/to each other” was a central theme to be honored and embraced. When any Israelite abandoned his/her neighbors the entire community felt the loss.

Moses explains that at some point in history the nation will deny its unique character and be “scattered” among the nations. At that critical stage, Israel will need to restore its national character; by returning to God and to their sacred way of life. Judaism grants people the free will to choose between good and evil; but this does not mean anything goes.

Moses reminds the people that the commandments are not unrealistic, but are very “doable.” The commandments serve as a moral compass; enhancing the quality of everyone's personal and family life. Moses assures the people that the Torah “is not in heaven,” meaning that it was intended to be a practical, albeit challenging guide for quality living.

From the expression, “it is not in heaven” our sages tell a story about an argument which occurs over some obscure matter of Jewish law. In this story, the phrase “it is not in heaven” will be interpreted in a different, creative way. One rabbi, in the course of the debate, inspires several supernatural events (a stream running backward, for example) in order to convince his colleagues that the law is as he determines. Finally, he puts forward the most convincing argument: Calling upon God's voice to descend from heaven on his behalf. At this point, his colleagues still argue that “the answer is not in heaven;” once the Torah has been given to human beings, God can neither interpret not interfere. Therefore, heavenly voices are irrelevant; it is now up to humanity to Interpret the law. The story concludes with God agreeing that the law now rests in human hands. The Jewish people, guided by its leaders, will have to interpret Torah wisely and effectively. The story illustrates how the Torah, once it was given to the Jewish people, becomes open to human interpretation. We, in the Conservative Movement, believe this story validates our right to interpret Torah in light of contemporary times. Torah interpretation is fluid; while it reflects long standing ideals, it must also adjust to each new generation.

In modern times, our own moral and spiritual failures result in dire consequences. Despite material comforts, we still seek an elusive happiness, struggle to keep our families intact, abuse our environment and dishonor one another in work and at home. Very often, our personal and communal character does help determine the nature and direction of our lives. The responsibility for maintaining a strong character rests solely upon our shoulders. Likewise, the Torah offers conditional warnings, if the people conduct their lives with a sense of holiness and integrity they will bring honor upon themselves and their nation.

Questions:

1. In what ways does Judaism link past, present and future generations in terms of rituals, history and commandments?

2. Can a nation’s national character play a role in its future? Think of examples...

3. What effects should Mitzvot have on our personal and collective behavior?

4. What are some of the adjustments you believe are necessary and vital for Judaism to survive another generation? 

Haftorah Reading: Isaiah (61:10-63:9)  

The Haftorah is from Nitzavim and not from Vayelekh (as the Vayelech Haftorah was traditionally read on the Shabbat between Rosh Hashanah and Yom Kippur.) The Haftorah represents the last of the seven Haftarot of Consolation following Tisha B'Av; the day when we commemorate Israel's national disasters. God pledges to restore Israel to an honorable place among the nations, following a difficult period of exile. God's partnership with Israel will resume. As mentioned, the Haftorah is appropriate for a pre Rosh Hashanah service. On Rosh Hashanah we express hope that God will “remember” us for good, as God sustained our forbearers. Today's words from Isaiah express such a theme.