Social Sequoias - Nitzavim-Vayelech

Social Sequoias
Parshat Nitzavim-Vayelech

Sequoia trees are the largest and oldest of trees. They can grow a couple of hundred feet and live for thousands of years. How do they survive for such a long time? The secret lies in their root system. It is not because of their long roots, but rather because their roots interlock with other sequoia trees. By linking together, they are stronger and more enduring than all other trees.

In this week's Torah portion, we read how Moshe gathered the Jewish people on the last day of his life.  The purpose of this gathering was to re-impress upon them the importance of following Hashem's word, and recommitting themselves to the covenant with G-d. The opening verse states (Devarim 29:1) "Atem Nitzavim Hayom-You are all standing here today". The word for standing "Nitzavim" is an interesting choice. The root word Nitzav means firmly rooted or planted, as opposed to the other Hebrew word for standing "Omed". 

The commentary Kli Yakar (Rabbi Shlomo Ephraim Lutschitz, rabbi of Prague 1600's) offers the following. When the Jewish people were given the Torah at Sinai, the Torah uses the same word "Nitzavim" to tell us that they were encamped at the base of the mountain "Vayisyatzvu B'tachtit Hahar" (Shemot 12:17) when they entered the covenant. As such, the same word (Nitzav) is used here in Devarim "Atem Nitzavim" , as they recommit themselves to the covenant of Sinai.

I struggle with this interpretation, because the giving of the Torah, as wonderful as it was, was followed by the greatest blunder in Jewish history, the golden calf. Why is it that the first go-around we failed miserably, but now forty years later, we are smarter and hoping for a better outcome? What changed? Why would we use the same terminology if the first experience was not a great as we had hoped for?

The Ohr HaChayim Hakadosh (Rabbi Chaim Ibn Attar, Morocco 1600's) explains that the word Nitzavim also means shared communal responsibility (Arvus), that we are essentially guarantors for each other. In other words, what changed was that the Jewish people now had a sense of communal responsibility and appreciation for how we are all part of one whole. Indeed, the Torah states many different types of people in our portion, all coming together as one.

In an era of social distancing and distanced learning, we are in danger of forgetting the incredible value of community and learning from each other. It is not just about studying a topic or understanding the information related to a subject. As important and maybe even more important is the social learning and experience we benefit from when we discuss, debate, listen, and  lean on others. 

The Talmud (Bava Metzia 84a) relates the special relationship between Rabbi Shimon ben Lakish also known as Reish Lakish, and his brother in law and teacher Rabbi Yochanan. The were always sparring, discussing and challenging each other. When Reish Lakish passed away, Rabbi Yochanan grieved considerably and was very dejected. The rabbis tried to send different scholars to study with him, but each time, they just could not offer the same level of debate and scholarship. They agreed with him out of respect and deference. Rabbi Yochanan continued to mourn the passing of his beloved Reish Lakish. Our sages explain that this was because Rabbi Yochanan was not searching for someone to listen to him or agree with him, rather he wanted to be challenged and debated. For he correctly understood that we we learn so much from the people around us who push us to be better. 

Imagine what our experience could be if we celebrated the opinions of others, especially when they don't agree with us. Let us truly celebrate the social interactions and sense of community, which makes us "Nitzavim" firmly rooted in our shared Jewish experience.

Shabbat Shalom.