This D’var Torah should be a Zechus L’Ilui Nishmas my sister, Kayla Rus Bas Bunim Tuvia A”H, my maternal grandfather Dovid Tzvi Ben Yosef Yochanan A”H, my maternal grandfather Dovid Tzvi Ben Yosef Yochanan A”H, my paternal grandfather Moshe Ben Yosef A”H, my paternal grandmother Channah Freidel Bas Avraham A”H, my uncle Reuven Nachum Ben Moshe & my great aunt Rivkah Sorah Bas Zev Yehuda HaKohein,

It should also be in Zechus L’Refuah Shileimah for:

-My father Bunim Tuvia Ben Channa Freidel

-My grandmother Shulamis Bas Etta


-HaRav Shlomo Ben Shayna Zelda

-Mordechai Shlomo Ben Sarah Tili

-Noam Shmuel Ben Simcha

_R’ Simcha Yitzchak Ben Mirela Yudka

-Chaya Rochel Ettel Bas Shulamis

-And all of the Cholei Yisrael, especially those suffering from COVID-19 and the Meiron tragedy.

-It should also be a Z’chus for an Aliyah of the holy Neshamos of HaRav HaGa’on V’Sar HaTorah Shmaryahu Yosef Chaim Ben HaRav Yaakov Yisrael Kanievsky A”H, Dovid Avraham Ben Chiya Kehas—R’ Dovid Winiarz ZT”L, Miriam Liba Bas Aharon—Rebbetzin Weiss A”H, as well as the Neshamos of those whose lives were taken by terrorists (Hashem Yikom Damam), COVID-19, and the Meiron tragedy.

-It should also be a Z’chus for success for Tzaha”l as well as the rest of Am Yisrael, in Eretz Yisrael and in the Galus.







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Parsha Paradise/פרשה פרדס – Nitzavim: Did You Know “You Are Standing”? 👉🏻🧍🏻‍♂️





Nitzavim is named after the fact that Moshe Rabbeinu told the B’nei Yisrael, “Atem Nitzavim HaYom Kulchem,” that “you are all standing today.” But, why does Moshe Rabbeinu state the obvious? Is there anything particularly novel or exceptional about the fact that they were standing? Was there a reason to assume that the people weren’t standing?




Nitzavim doesn’t just mean standing, but it means to be “stationed,” standing firmly. In Rashi’s first of three explanations, he suggests that Moshe used this formal language as the B’nei Yisrael were about to be Nichnas L’Bris, entering a new covenant with Hashem. There, it was important that everyone be standing reverently at the ready. In Rashi’s second explanation, he suggests that the ceremonious “standing” was taking place on account of the impending transfer of powers and change of leadership, as Moshe would pass the torch to Yehoshua. We will return to Rashi for his third explanation when we reach Drash.




Ba’al HaTurim bolsters Rashi’s first explanation noting that the unique language of “Nitzavim” resembles another word with the same Shoresh which appeared at none other than Kabbalas HaTorah, the first time that the B’nei Yisrael entered into a Bris with Hashem as a nation. There, the Torah told us that “Vayisyatzvu B’Tachtis HaHar”-“And they were stationed under the mountain.”


Chida, in Chomas Anach, offers another set of Remazim based on the two words “Atem Nitzavim” [אתם נצבים]. The first point he notes is that “Atem” has the same letters as the word “Emes,” a reference to Yaakov who embodied both Emes and the Torah at large; of course, the Torah itself is Emes. Furthermore, in the word for standing “Nitzav,” we find a reference to all of the Avos as the last letter in each of their names, Avraham (Mem), Yitzchak (Kuf) and Yaakov (Beis), added together equals 142 which also equals “Nitzav” [נצב]. In other words, in the merit of and on the foundation of the Avos, they were standing to recommit themselves to Hashem’s Torah.





Rashi explains that after hearing the words of the dreaded curses, the B’nei Yisrael’s faces fell pale. In direct response to their apparent fear, Moshe encouraged them, “Atem Nitzavim,” as if to say, “You are

still standing! Don’t worry.” In Rashi’s words, Moshe assured them, “Harbeih Hich’astem Es HaMakom V’Harei Atem Kayamim Lifanav”-“You have angered the Omnipresent many times, and yet, you are still standing” [Tanchuma]. Now, why would Moshe Rabbeinu tell them not to worry if the whole point of the Tochachah was specifically to worry them and frighten them? Presumably, the answer is that although the point of the curses was to scare them, it was not supposed to put them to a paralysis of fear. It was supposed to motivate them to try their best. They shouldn’t have to walk in fear of a lightning strike at every slip-up, but they should be inspired to do what’s right. However, as we will shortly see, perhaps there is another reason why Moshe specified after the curses that they were still standing.




Likutei Moharan [181:1] explains, based on the Midrash Tanchuma, that any antagonistic words spoken against the true tzaddik and his followers are actually very great favors, physically and spiritually. He understands the juxtaposition between the curses and our Parsha as a demonstration that the B’nei Yisrael were not standing despite the curses, but that they were standing because of the curses; the curses are the very things that stand them up. Sometimes, it takes overcoming tribulations and opposition to gain true footing and strengthen oneself. “What doesn’t kill you makes you stronger.” By fighting through and absorbing the harsh words of the Tochachah instead of shrugging them off or becoming paralyzed by them, we will come out standing strong.


We should be Zocheh to stand firm in our Avodas Hashem, recommit ourselves to His Torah and His Torah leaders, be supported by the Avos and the Torah itself, and take every word of the Torah to heart and Hashem should stand us up eternally and redeem us with the ultimate Geulah and the coming of Moshiach, Bimheirah Biyomeinu!

-Yehoshua Shmuel Eisenberg