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Vayeilech
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ha’azinu ּוניִזֲא ַה £Walking the Way of LifeWalking the Way of LifeWalking the Way of Life
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The portions of Nitzavim and Vayeilech are usually read together on
Shabbat. The late Lubavitcher Rebbe, Menachem Mendel Schneerson,
£Witnesses for GodWitnesses for GodWitnesses for GodWitnesses for GodWitnesses for GodWitnesses for God points out an interesting dichotomy between the names of the two
portions. Nitzavim means “entrenched,” “permanent,” or “standing,”
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while Vayeilech denotes “movement,” “progress,” or “going out.” He
elaborates on this insight by noting that there is a similar dichotomy
According to tradition, ten archetypal songs are sung throughout between the Written and Oral Torahs’ characteristics: the Written
history. Naturally, the ten songs correspond to the ten sefirot and the Torah is immutable and the Oral Torah is ever-changing.
ten Divine utterances of creation. While countless songs have been
and will be sung over the course of history, these ten songs stand out Rabbi Shimshon Raphael Hirsch makes a similar observation
because nine of them were written in a state of Divine inspiration about the Torah in general. He explains that the tablets of the law
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or prophesy and were sung at climatic moments in Jewish or world Moses received at Mount Sinai were housed in an ark in the Holy
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history, moments when an individual or the entire people of Israel of Holies. The ark itself was actually made of three boxes – a box
underwent a transition, transformation, or revelation. The tenth of acacia wood placed between two boxes of pure gold; thus, the
song, “a new song,” will also be similarly inspired at a suitably epic two golden boxes surround an inner wooden box. Gold, he explains,
moment in history – Mashiach’s arrival. The song of Ha’azinu is one represents the immutable, unchangeable, and eternal quality of the
of the nine songs. Many commentators point out that its allusions Torah, while the inner wooden box symbolizes growth and constant
span the period ranging from creation to the Messianic redemption. development. He explains that both aspects are intrinsically valid
Ha’azinu has both universal and particular themes, as it contains and our mission is to unite these seeming opposites.
allusions to human history, in general, and to the Jewish people’s From a mystical perspective these contrasting qualities are
history, in particular. actually complementary, reflecting the “run and return” dynamic

The first three verses in the portion allude directly to the creation we have discussed throughout this book. It is interesting to note that
of the world, as a close reading reveals deep parallels between these learning to differentiate between what cannot be changed and what
three verses and those describing the first three days of creation. must be changed is one of the cardinal principles of various twelve-
The Torah’s first verse, describing the creation of heaven and earth, step programs. Although this may seem obvious, in many cases it is a
contains seven words. Ha’azinu’s first verse, wherein the heavens complex and confusing task for even the most well-adjusted person.
and the earth are brought as “witnesses” to Moses’ utterance, also In Masei, we discussed the Land of Israel’s ever-changing borders.
contains seven words: “Give ear heavens and I will speak, and Torah, like the Land of Israel, is not static; rather, it is in a constant
may the earth hear the words of my mouth” (Deuteronomy 32:1). state of revelation. Since the Written and Oral Torahs are absolutely
Parenthetically, Rashi explains that Moses’ calls upon heaven inseparable, even those laws that appear to be unchanging still
and the earth to witness his song as they will, for all intents and constantly reveal new aspects and allow for new insights, each in
purposes, exist forever. Furthermore, they will serve as God’s agents their own way. Learning to walk in the way of the Torah is learning
how to walk the way of life.

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