Nitzavim - Vayelech: 

We are at the end of the Torah. We will start again next year, but now is the time to reflect and question what it is all about. The two parshioth that we read this week are invitations to upcoming  conclusion  (and restart) that will coincide with our holidays of reflection. 

The first parsha is called Nitzavim, standing.The nation is described as standing. אַתֶּ֨ם נִצָּבִ֤ים הַיּוֹם֙ כֻּלְּכֶ֔ם  You stand this day, all of you,It means more than having an upright posture, it means maintaining  a  position despite resistance, standing one's ground.  This Nitzavim attitude  is related to the recurrent description of the people as  stiff-necked.  The tenaciousness of the people, their conviction in their theories, is emphasized.  In time, of course, this  relentless (over)confidence  supports their allegiance to (what they come to believe is) the Law transmitted by Moses. But here, at the  presentation of the Torah, it is an obstacle to acceptance. 

A theme of Nitzavim is acceptance of the covenant. That acceptance is to include those that are NOT standing here today, וְאֵ֨ת אֲשֶׁ֥ר אֵינֶ֛נּוּ פֹּ֖ה עִמָּ֥נוּ הַיּֽוֹם׃ and with those who are not with us here this day. It includes those who can hardly stand (like our  grandson) and those that cannot stand at all ( like our recently born grandchildren)  and even those that are not yet born ( and, perhaps  those that are dead).  This covenant is commitment that carries on past the the lifetime of the signators, it has the longevity of the germplasm.  Only the Nitzavim,  נִצָּבִ֤ים, the committed, the stubborn, the self assured upright  could enter into such an agreement. 

The lack of definition of the agreement is also mentioned. The are  secret הַ֨נִּסְתָּרֹ֔ת and revealed וְהַנִּגְלֹ֞ת  elements , and the secret parts are not for humans.  The essence of the pact is  somehow close by כִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד  the thing is very close to you, not surprising, לֹֽא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ , it is  in your mouths and hearts בְּפִ֥יךָ וּבִֽלְבָבְךָ֖ לַעֲשֹׂתֽוֹ.  Are not these the qualities of venerable theories that we held onto so firmly, and must now be replaced?  Replace we must! 

In the second parsha, Moshe emphasizes his mortality.  He can still go, thus the title of the parsha, וַיֵּ֖לֶךְ Vayelech -  but not for long.  Moshe confronts his mortality and the worry that the message will die with him.  He invites the people to learn a song that they will not forge ( next chapter).  We, who stand here today, have not forgotten it.  But its meaning...