Remembrance Chant Phrase:
Bati L'gani Akhoti Khalkah
I have come into my garden, my sister my bride...
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עֹומֵד֙ אַחַ֣ר כָּתְלֵ֔נוּ הִנֵּה־ ה֣וּא
מַשְׁגִּ֙יחַ֙ מִן־הַֽחֲלֹּנֹ֔ות מֵצִ֖יץ מִן־הַֽחֲרַכִּֽים
בָּ֣אתִי לְגַנִּי֮ אֲחֹתִ֣י כַלָּה֒ אָרִ֤יתִי מֹורִי֙ עִם־בְּשָׂמִ֔י
קֹ֣ול ׀ דֹּודִ֣י דֹופֵ֗ק פִּתְחִי־לִ֞י אֲחֹתִ֤י רַעְיָתִי֙
Hinei Hu omed akhar kotleinu
Mashgiakh min hakhalonot
Metzitz min hakharakim
Bati l’gani akhoti khala
Ariti mori im bisami
Bati l’gani akhoti khala
Ariti mori im bismi
Kol dodi dofek pitkhi li
Kol dodi dofek pitkhi li
Pitkhi li akhoti rayati
Pitkhi li, pitkhi li!
Behold, He stands behind our wall
He looks in through the windows
He peers through the lattice
I have come into my garden, my sister, my bride
I have gathered my myrrh with my honey;
The Voice of my Beloved is knocking
Open to me, open to me!
Shir Hashirim, 2:9, 5:1,2
Melody by Reb Zalman z”l
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This week’s reading is Parshat Nitzavim, which means “standing.” It begins with Moses telling the Children of Israel about all the blessings that will come from following the right path, as well as the curses that will come from following the wrong path, and that in fact they will follow both right and wrong paths. But eventually, after all these ups and downs, this beautiful line describes what will happen next:
וְשַׁבְתָּ֞ עַד־יְהוָ֤ה אֱלֹהֶ֙יךָ֙ וְשָׁמַעְתָּ֣ בְקֹלֹ֔ו
You will return to Existence, which is not separate from your own inner Divinity, and you will begin to listen to Its Voice…
This prediction applies to each one of us; we can ask ourselves right now: Ad matai? How long will I remain preoccupied with the dramas of life with all its ups and downs, before I Return?
Behind all spiritual practices lies this one simple move– return to Reality, return to this moment. If you want to be free, if you want to realize your nature as wholeness, as peace, as joy, then be as the nitzavim – take your stand in your actual experience as it is, right now, being the space of awareness within which life unfolds. Be Present.
But if it’s so simple, why doesn’t everyone realize this right away?
Because the vast and infinitely superior reward that comes from Return to Presence is not always readily apparent. For many people, a whole lot of suffering has to come first before one is really motivated to find another way. Before that, Presence is meaningless.
So the real question is, have you suffered enough yet? How long until you Return?
And that’s where faith comes in. Return now; listen to the Voice of Reality as it speaks in this moment, and you may not feel anything special. Awakening comes when it comes, as an act of Grace. That’s why it says a few verses later:
וּמָ֨ל יְהוָ֧ה אֱלֹהֶ֛יךָ אֶת־לְבָבְךָ֖
And Existence, which is your own inner Divinity, will circumcise your heart…
We don’t “circumcise” our own hearts; the dropping away of all separation and the realization of peace and wholeness as your own nature comes to us by Grace. But we can prepare ourselves for it, we can open ourselves to it. And that’s what Teshuvah, Return to Presence, is all about. But if you need a dramatic experience to convince you, you might give up before your practice bears fruit.
So please, have faith and keep at it!
A disciple of Reb Mordechai of Lekhovitz had a business partner who was a mitnagid, an opponent of the Hassidic way. The disciple kept urging his partner to come see his master, Reb Mordechai, but his partner obstinately refused again and again. One day, when they happened to be in Lekhovitz on business, the partner allowed himself to be persuaded and agreed to go to the rebbe’s house for a Shabbat meal.
During the meal, the disciple saw his partner’s face light up with joy. When he asked him about it later, his partner said, “When the rebbe ate, he looked as holy and radiant as the Kohen Gadol – the High Priest – must have looked, making offerings in the ancient Temple!”
Later, the disciple went to his master, troubled in spirit, and asked his rebbe why his friend who hated the hasidim had such a wonderful experience on the first encounter, while he had not.
The master replied, “The mitnagid must see, but the hasid must have faith!
May we have the strength and faith to keep at our teshuvah, to return more deeply and frequently to Presence, and may this year bring new and unique opportunities to craft the vessels of our lives into conduits for the Divine Grace that yearns to get our attention. Amein, Good Shabbos!
More On Nitzavim...
Can't Stand It? Parshat Nitzavim
What happens when you can't stand something?
Ordinarily, there is a sense of "me" and the thing or person you "can't stand." Reality is split in two, and there is tension, contraction, stress.
How do you rise above this tension?
The Parshah begins:
"Atem nitzavim hayom kulkhem...
"You all stand together today... from your hewer of wood to your carrier of water... to pass into the covenant...״
What is a covenant?
A covenant is a special, intentional connection between two beings- a coming together of two, rather than a separation and tension.
How do you connect with the Divine?
Nitzavim Hayom- Stand today- meaning, take your stand in this moment.
When you "stand" your head is raised up- meaning, you can see all that is below- your body, your feelings, your thoughts. Use your head to be aware of yourself in this moment, rather than spinning off into judgments, fantasies, and opinions about what you can't stand! Instead, take your stand in this moment.
From your hewer of wood to your carrier of water-
It doesn't matter what your identity is, what roles you play, what your opinions are. On the level of awareness, we are all the same transcendent presence.
Then it says:
"L'ma'an hakim ot'kha hayom-
"In order to establish you today..."
That is, establish yourself in the present moment! Make Presence a way of living, not merely a technique or occasional practice.
When your presence burns brightly like the sun, far above your opinions and yet intimately aware of them, then the One Being looks through your eyes, seeing Itself everywhere. Then there is no longer "you" connecting with "God," but there is simply Being, shining forth from everything. From that state, the love and wisdom to make peace and "stand with others" becomes available...
Watch Me Nae-Nae- Parshat Nitzavim
Once I took my 3-year-old girl and nine-year-old boy out for dinner, along with my son’s nine-year-old friend.
As we sat in the vegan Japanese restaurant waiting for noodle soups and avocado rolls, the friend was singing some popular song, trying to get my daughter to sing along and do the dance moves that apparently went with it.
“Watch me whip! Watch me nae-nae!” he sang, showing her how to wave her arm in a certain way that I assume is from a video he saw.
I had never heard the song before, and something about the way he was doing the arm wave and singing “watch me nae-nae” seemed a little off to me. I don’t want to say it sounded obscene, but not knowing what “nae-nae” meant, I was suspicious. Was this appropriate for a three year old?
I wasn’t comfortable with it, so I told him to please stop.
The next day, I went to pick up my daughter from her Jewish preschool. When I got there, all the kids were being led in a dance by their teacher.
What was the dance?
“Watch me whip! Watch me nae-nae!”
The song blasted from the stereo and all the kids were doing the moves. I couldn’t believe it. Apparently her teacher thought the song was perfect for preschoolers!
Later on, I told my wife the story and we laughed so hard. The next day, she told the whole story to the teacher, who also laughed and said, “Yeah I thought the song was a little strange too, but I learned it from the Rebbetzen- the rabbi’s wife!”
Our narratives about reality are not the same as actual reality. Was the song appropriate or inappropriate? We had different narratives about it, but I still have no idea what "nah nae" means.
Similarly, we have all kinds of narratives about who we are and who other people are, but ultimately they are just stories, mental fabrications. The roles we play, the scripts we run, the functions we fulfill, are not what we actually are.
So what are we?
This week’s reading opens with Moses’ words to the Children of Israel:
“Atem nitzavim hayom-
You are standing today…”
He then goes on to describe all the different identities of the people who are “standing”- the heads of the tribes, the elders, the officers, the men, the women, the children and the stranger, ending with the sweepingly inclusive description-
“…meikhoteiv eitzekha ad sho’eiv meimekha-
From the hewer of your wood to the carrier of your water.”
In other words, all the different identities are standing together.
What does it mean to “stand today?”
It means to "take your stand" in the "today"- in the present. When you stand in the present- awake, still, and attentive- all of your identities and roles are temporarily suspended. When you stand in the present, you are pure potential, pure aliveness, a field of awareness encompassing a human form.
Why are they standing today?
It goes on to say,
“L’ovrekha bivrit Hashem Elohekha-
To cross over into the covenant of Being, which is your own Divinity…”
All identities, in the end, are just roles, just stories. It doesn’t matter if you are a hewer of wood or a carrier of water. When you simply stand, you stand as Being, as the Divine Being that you are.
I remember one time a visiting rabbi came to our shul and gave a talk on Shabbat. When he stood up to talk, he first stood in silence. He looked around the room, making eye contact with everyone. The silence was powerful, and lasted about 3 or 4 minutes.
Finally, he began to talk. His teaching was very good, but the truth is, it was nothing compared to his silence. When he stood in silence and connected with everyone in the room one by one, there was a shift. That ineffable quality of being- the quality that some call “Divine”- was palpable.
The roles we play, on the other hand, have the potential to divide us. Our roles can create competition. Our stories can become arguments over who is right, over who has the “truth.”
The solution? Stand together.
We need not get rid of our roles, but we do need to choose roles that express our basic oneness, our inner Divinity. But to do that, we need to be committed to it. That’s the brit, the covenant.
Commitment to transformation, to truly embody who you want to be, may seem difficult. But, as the Torah reminds us later in the same parshah,
“Ki karov eilekha hadavar me’od-
this matter is very near to you-
b’fikha uvilvavkha la’asoto-
in your mouth and in your heart, that you may do it.”
A shopkeeper once complained to Reb Moshe of Kobrin that his neighbor, who sold exactly the same goods as he did, always made a killing, while customers just passed on by his shop.
“I can promise big profits to you, too,” said the tzaddik, “but only on the condition that when you see your neighbor doing well, you must thank Hashem for his success. Something like this- Thank God for the rich livelihood of my neighbor!
"It may be difficult to say this wholeheartedly at the beginning, but as you train your mouth to say the words, in time they will find their way into your heart as well- until in fact you will be saying them with all your heart.
"For, in the verse- ‘in your mouth and in your heart, that you may do it’- we first find ‘in your mouth’,and only after is it written ‘in your heart.’”
If you want your life to express your inner Divinity, rather than merely repeat old scripts and narratives, it’s important to consciously construct your narratives- don’t let them construct you!
Choose who you want to be, write it down and repeat it often.
And, to tap into the transformative power that makes this possible, it is tremendously helpful to frequently go beyond all narrative, and stand in the silence of pure potential. That’s meditation- that's standing today.
As we come into Shabbat Nitzavim, the Sabbath of Standing, and then into the New Year beginning Sunday night, may we stand in connection with all Being. May we “crown” Reality as “King” over all our mental narratives. May we know ever more deeply the sweetness and bliss of what we truly are, and the power and potential of what’s possible when we stand together.
L’shanah tovah tikatevu-
May you be inscribed for a good year-
And may you consciously inscribe yourself as an expression of your deepest potential!
Reb Brian Yosef Schachter-Brooks