Nitzavim-Vayeilech: Balancing Strength and Flexibility
Liluei Nishmas Ita bas Chanoch Aharon Bistritzky
There is a curious observation regarding the Torah portions of Nitzavim and Vayeilech, often presented as a double Parsha. Some commentators refer to them as a single Parsha that is sometimes divided into two, while others see them as distinct. The question arises: how can we reconcile the themes of these portions, which appear to represent opposing concepts?
The name of a Parsha typically reflects its core theme. The term Nitzavim means to stand upright, representing stability and constancy. On the other hand, Vayeilech means to move or go forth, symbolizing change and motion. These two ideas—standing firm and moving forward—seem to be direct opposites. How, then, can these two portions be viewed as one, unified lesson?
The explanation lies in the Torah’s demand for Jews to balance two seemingly contradictory strengths: firmness and flexibility. This dynamic is present throughout Judaism, where we are called to remain steadfast in our beliefs while adapting to changing circumstances.
We see this balance in various aspects of Jewish life. Consider Torah learning: the written Torah (Torah Shebichtav) is immutable, with even the smallest change invalidating it. No prophet can alter a mitzvah; any such attempt marks them as false. However, the oral Torah (Torah Sheba’al Peh), which includes the Mishnah, Gemara, and later interpretations, is meant to evolve. Communal customs also develop over time, and this progression is not just accepted but celebrated. Judaism embraces this duality of preserving core principles while allowing for growth and adaptation.
Prayer offers another example. While we recite the same words daily, even three times a day, prayer is also meant to be an act of personal engagement with Hashem, reflecting our current thoughts and emotions. Each day, our prayer is meant to be unique, aligning with our inner state, even though the words remain unchanged. Thus, we see that davening, like Torah, requires both consistency and renewal.
How, then, do we manage this balance between strength and flexibility? The key lies in understanding that these qualities are only in conflict when viewed superficially. Strength, when understood in a deeper sense, can encompass flexibility. True strength is not about rigidity but about being deeply rooted in the essence, or pnimiyut, of a value or truth. When we focus on the essence rather than the external form, we can be firm in our beliefs while remaining open to adapting their expression as needed.
An example of this can be found in the way some Jews approach the transmission of tradition to the next generation. One approach clings rigidly to the external forms and customs of the past. While this may seem like a way of preserving tradition, it can ultimately lead to its loss if it no longer resonates with future generations. By focusing too much on maintaining the external “box” of tradition, we risk losing the essence—the neshama, or soul—of what we are trying to preserve.
On the other hand, if we are truly committed to the inner truth of our beliefs, we must learn to adapt the external forms to ensure that the essence remains alive and relevant for future generations. This requires flexibility. By adapting the way we teach and express our values, we can ensure that the core principles remain intact, even as the external forms evolve.
In this way, we learn that strength and flexibility are not mutually exclusive. A Jew is called to be firm not in the superficial details but in their relationship with Hashem and the core truths of Torah and mitzvot. When we are rooted in these eternal values, we can adapt with the times, ensuring that what we stand for remains alive and relevant.
This lesson is particularly valuable for parents and educators, who must navigate the delicate balance between holding firm to the truth and making it accessible and relevant to their children and students. The ultimate goal is to ensure that the essence of what we stand for remains unchanged, even as the forms through which we express it evolve.
Adapted from Life Talks on the Parsha