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Why does Parshas Nitzavim, filled with curses, serve as encouragement before Rosh Hashanah? The shiur distinguishes Torah (תורה) Shebiksav (our self-completion) from Torah Shebe'al Peh (our relationship with Hashem (ה׳)). Nitzavim's threats are about preventing self-destruction—not about what we owe Him—and that's precisely the chizuk we need. Din on Rosh Hashanah isn't punishment for failing Him; it's His insistence that we not harm ourselves.
The shiur opens with Tosafos (תוספות)' question in Megillah: why don't we read Ki Savo (with its curses) before Rosh Hashanah and reserve Nitzavim-Vayeilech for between Rosh Hashanah and Yom Kippur? Tosafos answers that we need a "respite" Shabbos (שבת) between the klalos of Ki Savo and Rosh Hashanah—but Parshas Nitzavim itself is full of klalos. How is Nitzavim a respite? Rabbi Zweig develops a foundational distinction drawn from Rashi (רש"י), the Gemara (גמרא) in Shabbos and Moed Katan, and Midrash Tanchuma. Every Sefer Torah (תורה) contains two entities: Torah Shebiksav (written Torah, zachar language, "Sefer Torah Hazeh") and Torah Shebe'al Peh (oral Torah, nekevah language, "Sefer Torah Hazos"). The covenant of Har Sinai—voluntary acceptance—was Torah Shebiksav. The coercion of kafah aleihem har k'gigis was for Torah Shebe'al Peh, and only at Purim (פורים) was Torah Shebe'al Peh accepted willingly. The Gemara in Shabbos that identifies who stood at Har Sinai quotes the pasuk from Nitzavim, indicating that this parsha is a re-enactment or continuation of Sinai—i.e., a covenant of Torah Shebiksav.
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Parshas Nitzavim
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