While Parashat Nitzavim focused on the “crossing over” of the Hebrew people, Parashat “Va’yelech” starts with… the “going” of Moshe: “va’yelech Moshe,” that is “and Moses went… and continues with: “and spoke these words to all Israel” (v. 1). Why the usage here of “Moses went” as an opening to the statements that the elderly leader was about to make to his compatriots? Was it a hint of his impending departure, and of the fact that he was about to address all Yisrael regarding this very fact? Indeed Moshe continues: “I am a hundred twenty years old today. I can no more go out and come in. Also YHVH has said to me, ‘You shall not go over this
’” (31:1, 2 italics added). Notice
the elderly leader’s words, “I can no more go out and come in,” which in Hebrew
is: “la’tzet ve-lavo” [literally “to go out” and “to come in”). The pervious
Parashot, Ki Tetze, “when you go out,” and Ki Tavo,” - “when you come in,” seem
to be related to these words of Moshe about “going out to war” (Deut. 21:10),
and “coming into the land” (26:1). Thus, paraphrased, Moshe is implying the
following: “I am not able to lead you in war, and neither am I able to enter
the land with you.” Jordan
But whereas Moshe will not be accompanying the people, he consoles them saying that “YHVH your Elohim will cross before you” – which is once more the familiar “over” (a.v.r – the root of “Hebrew”).* “He will destroy these nations before you,” and in addition Yehoshua will also “go – pass, cross - “over” - before you” (v. 3). Verses 6, 7 and 8, spoken to Yisrael and to Yehoshua summarize all of the above: "’Be strong and of good courage, do not fear nor be afraid of them [the people of the land]; for YHVH your Elohim is the One who goes with you. He will not leave you nor forsake you.’ Then Moses called Joshua and said to him in the sight of all
‘Be strong and of good courage, for you will be the one to go with this people
to the land which YHVH has sworn to their fathers to give them, and you shall
cause them to inherit it. And YHVH, is the One who goes before you. He will be
with you, He will not leave you nor forsake you; do not fear nor be dismayed.’"
Notice the repetition of “be strong and of good courage,” and of “YHVH is the One who goes with/before you.” YHVH
is with His people, He is also with their leader, and at the same time is
also going before/ahead of both. Israel
The third expression which is repeated in the above passage: “He will not fail you nor forsake you” is, “lo yar’pecha, ve-lo ya’azovcha.” “Yar’peh” – translated “fail” - is rooted in r. p/f. h (resh, pey/fey, hey), meaning to “become weak, let go, be negligent, or remove.” In Tehilim (Psalms) 46:10 it says, “Be still and know that I am YHVH.” However, in Hebrew it is “harpu,” literally “let go,” or “become weak.” Because YHVH will not “let go” of His people, they are the ones who must do the “letting go” and become “weak” before Him, and in so doing they will know that He is the Elohim who alone can give them strength. Shaul (Paul) echoes this when he says: “And He said to me, ‘My grace is sufficient for you, for My power is made perfect in weakness. Most gladly therefore I will rather glory in my weakness, that the power of Messiah may overshadow me” (2nd Corinthians 12:9 italics added). The next verb (of the above-mentioned expression, “lo yar’pecha ve-lo ya’av’vecha”) is azav (ayin, zayin, bet/vet), and means, “leave, abandon or forsake.” It is also used elsewhere in our Parasha, although in a different connotation, as we shall see at once.
And so in verses 16 and 17 we read, “And YHVH said to Moses, ‘Behold, you shall sleep with your fathers. And this people shall rise up and go lusting after the gods of the strangers of the land into which they are going, into their midst. And they will forsake Me – ve’azavani - and break My covenant which I made with them. Then My anger shall be kindled against them in that day, and I will forsake them - ve’azavtim…’” (Italics added). Verse 5 reveals to us that there is a condition for being preserved by YHVH: “…do to them [the nations in Cna’an -
according to all the commandments which I have commanded you,” to not “go
lusting after [their] gods,” thereby forsaking the true One.
We just read above (v. 16) that in order to follow idols: “This people shall rise up…” which is “ve’kam.” In Parashat Nitzavim, Dvarim 29:13 it says: “…that He may establish you today for a people to Himself…” which is literally “that He may raise you up… - hakim.” Hence, it is the very people, which YHVH was raising up – establishing - who “shall rise up and go lusting after the gods of the strangers…” (italics added). In both the above examples (and in many similar ones throughout the Tanach, some of which we examined very recently), we see the usage of identical words, or derivatives of the same root, for the purpose of conveying contrasting messages. This method highlights or enhances an idea, and at times adds a touch of irony and a moral to story or the description at hand.
In verse 14 YHVH is commanding Moshe to call on Yehoshua, and have both of them “present” themselves in the Tent of Meeting; a command which is designated by the imperative “(ve-hit)yatzvu,” of the root y.tz.v that we encountered last week in Parashat “Nitzavim.” In presenting himself, therefore, Yehoshua is to make a “firm stand” and a commitment. Further connection to Parashat Nitzavim is evident in the concept of “witness” – testimony “ – “ed,” masculine, and “eda,” feminine. In the previous Parasha heaven and earth and life, and death were all mentioned as witnesses (30:19). Now the “Song” (which constitutes the following Parasha), the book of the Torah, and heaven and earth (again) are singled out in the capacity of witnesses. The “Song,” in particular, is to “testify as a witness” against the people, “when many evils and troubles have found them” (v. 21). “Testifying” in this particular case is “an’ta” (of the root a.n.h – ayin, noon, hey), meaning to “respond or answer,” as according to verse 19 the “Song” will be “in the mouths of the Children of Israel.” Therefore when they recite this Song, their own words shall “respond” to their evil actions and become a testimony against them. This brings to mind Parashat Nitzavim’s: “the word is very near you, in your mouth and in your heart, so that you may do it” (30:14 italics added), which is the other side of the same proverbial coin. Another usage of “ta’aneh,” “respond,” in relationship to “witness” is found in Sh’mot (Exodus) 20:16 and Dvarim (Deuteronomy) 5:20: “You shall not bear – “ta’aneh”- respond” - a false witness against your neighbor.” In view of this, we may ask: are the things that we say and do but responses, or answers, to a ‘Primary Moving Cause’ (be it YHVH or the adversary)?
In verses 10 and 11 we read: “And Moses commanded them, saying, ‘at the end of seven years, at the set time of the year of release, in the Feast of Tabernacles, when all Israel has come to appear before YHVH your Elohim in the place which He shall choose, you shall read this law before all Israel in their hearing.’” The word for “read” is “kara” (k.r.a, kof, resh, alef), meaning to "read, recite, call.” At the end of the Parasha, in verse 29, it says: “For I know that after my death you will become utterly corrupt, and turn aside from the way which I have commanded you. And evil will happen to you in the latter end of the days…”. Moshe predicts that “evil” will “happen to you,” which is rendered here ve’karat, and shares the same root as the “kara” (“read”), that we have just looked at. However, as a rule the spelling for “happen,” albeit of the same sound as “read” or “recite,” is different and therefore has another root. Thus, the special rendering and spelling of “happen” in this particular case incorporates, as it were, the verb for “reading.” Thus, hearing the Torah read, while turning away from it and from its Giver will result in evil befalling or happening to those who know better yet choose defiance.
* “Over” is pronounced like “overt,” minus the “t” sound.