The two Parshios of Nitzavim and Vayelech were spoken by Moshe on the same day. However, they symbolize two different eras.
Nitzavim symbolizes Moshe’s era. As Rashi notes at the beginning of the Parashah, “This teaches that Moshe came before Hashem on the day of his death.” On the other hand, Parashas Vayeilech begins a new era, that of Yehoshua bin Nun: “I can no longer go out and come in.” Rashi explains that Moshe no longer held authority over the people; it was transferred to Yehoshua.
If Parashas Nitzavim is the Parashah of Moshe, then Vayeilech is that of Yehoshua. “Yehoshua – he passes before you, as Hashem spoke”(31: 3), “Call Yehoshua, and stand at the Tent of Meeting, and I shall instruct him” (31:14).
In this short Parashah, both Moshe and Hashem offer Yehoshua words of encouragement. However, there are substantial differences between them. Moses addresses Yehoshua at the outset: “Moshe called Yehoshua and said to him before the eyes of all Israel: Be strong and courageous, for you shall come with this people to the land that Hashem swore to their forefathers to give them, and you will bequeath it for them. Hashem – it is He who goes before you; He will be with you; He will not release you nor will He forsake you; do not be afraid and do not be dismayed” (31:7-8).
Later in the chapter, the Torah records Hashem’s words to Yehoshua: “Be strong and courageous, for you will bring the Children of Israel to the land that I have sworn to them, and I will be with you” (31:23).
Rashi comments on the difference between “you will come” and “you will bring.” Moshe advised Yehoshua to include the elders in the leadership of the generation, while Hashem instructed Yehoshua to lead the generation alone: “There is one leader for a generation, there are not two leaders for a generation.”
Yet, there are also other differences. Moshe refers to the “nation,” while Hashem mentions the “Children of Israel.” Moshe notes Hashem’s oath “ to their forefathers,” while Hashem mentions “to them.” In the interpretation of Chazal, Moshe mentions Hashem and His Divine court as support, while Hashem states that “I [alone] will be with you.” The Keli Yekar points out these differences, and explains them in his manner.
Perhaps we can raise the following suggestion, which distinguishes between different dimensions to which the respective words relate.
Hashem strengthens Yehoshua with the words “be strong and courageous.” In contrast, Moshe’s words include the addition “before the eyes of all Israel.” The cantillation trope for these words is telling. Based on the te’amim, we read the sentence as follows: “Moshe called Yehoshua, and said to him, before the eyes of all Israel be strong and courageous.”
Meaning, Moshe advised Yehoshua on how to get along in the world of human action. He takes Yehoshua, whom the Torah describes as a “youth” (na’ar) that “never departed from the tent,” and trains him in the trappings of leadership. Inwardly a king needs to be humble, “so his heart should not rise above his brothers,” but toward the people he must exhibit might, dignity, and honor. “A king who foregoes his honor, his honor is not foregone.”
Moshe thus ensured that Yehoshua realizes that he is leading a “nation” – humans, and not angels. Leading them would be fraught with trials and difficulties. He told him to take counsel from the elders, and also mentioned the assistance of Hashem’s Divine entourage in securing his successful leadership.
In contrast, Hashem’s advice applied to a different sphere altogether – not how to manage within the earthly operations, but in how to transcend them. Hashem’s charge is not outward, toward the people, but inward. Hashem urged Yehoshua to transcend the natural order and “bring” (with him) the Children of Israel to the land. There would be no need for the elders ; there is one leader alone. Thus, Yehoshua would transform the “nation” to become the “Children of Israel,” inheriting the Land on their own merit (I have sworn to them). Moreover, Hashem himself, rather than any emissaries, will be with Yehoshua.
The words are the same. The messages are on different planes
Even in our lives, we need to be “strong and courageous” on a practical level, withstanding trials we face. On another level, however, we need to be “strong and courageous” to entirely transcend earthly trials.
This year, the first day of Rosh Hashanah falls on Shabbos, and we do not sound the Shofar. This often induces a feeling of missing out in our hearts: we lose the principal mitzvah of the day, observing it only on the second day, on a Rabbinic level. Yet, perhaps we can change our perspective on this.
The Mishnah (Rosh Hashanah Chap. 4) states that we do not sound the Shofar on Shabbos: it is sounded in the Temple, but not in the Medina – outside of the Temple. The simple understanding is that the enactment to refrain from sounding the Shofar applies everywhere except the Temple. Yet, a Chassidic interpretation (of the Beis Avraham, Slonim) states that the message is more personal.
Each person is an entire world. His heart corresponds to the Temple – “I shall build a Mishkan in my heart” – while his limbs correspond to the Medina. When Rosh Hashanah falls on Shabbos, we do not blow in the Medina, with our external limbs. However, we continue to blow in the Temple – in our hearts.
On regular years, we sound the Shofar in the ordinary realm of human action. When Rosh Hashanah falls out on Shabbos, we are elevated beyond the realm of human action, and sound the Shofar in the Temple of our hearts.
This is Hashem’s message to Yehoshua and to all of us. We have the means to succeed in the world of human action, “before the eyes of all Israel.” But we also have the capacity to transcend the world of human action, internally. This enables us to fulfill the “Yom Teruah”, the”Day of Sounding” internally, without a physical Shofar.
May Hashem grant us the internal strength to serve Hashem as the Children of Israel, and merit the promise of “I shall be with you.”
