Our Parsha begins with a Possuk אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶּם “You are all standing this day”. The Alter Rebbe explains in Likkutei Torah at the beginning of our Parsha that this week’s Parsha is always read prior to Rosh HaShonoh. This is alluded to in the word of the Possuk ‘הַיּוֹם’ – ‘today’ and this word alludes to Rosh HaShonoh. As the Talmudic maxim states: הַיּוֹם תְּחִלַת מַעֲשֶיך “This day is the beginning of Your works, a commemoration of the first day”.
The Alter Rebbe thus explains, that our Possuk אַתֶּם נִצָּבִים הַיּוֹם “You are all standing this day,” means that on this day of Rosh HaShonoh all the Neshomos of all of the B’nei Yisroel are all standing; [all the Neshomos] from רָּאשֵׁיכֶּם שִבְּטֵׁיכֶּם “The leaders of your tribes” through to the חֹטֵׁב עֵׁצֶּיךָ “your woodcutters” עַד שֹאֵׁב מֵׁימֶּיךָ and “your water drawers”. Furthermore, they are all standing in a manner that נִצָּבִים כֻּלְּכֶּם “All are standing unified together”, in absolute unity as one.
This is because on the day of Rosh HaShonoh all Neshomos ascend to their highest source and there they are all truly one. By each individual realizing that, even if he or she is indeed a great person, there must be at least some small advantage which his or her fellow has over him or her, we all feel a greater bond between us – both in our daily lives, and on a more subtle level perceived by our souls. This bond of unity between us Jews is a prerequisite for HaShem in turn, in a similar bond, to unite with us on Rosh HaShonoh. On Rosh HaShonoh, HaShem reveals anew His sovereignty over us and we in turn proclaim ourselves His devoted subjects – renewing the purpose of Creation and bringing about the ideal unity between HaShem and Man.
For a more detailed understanding of how to achieve this unity; also, the significance of repentance and why it is particularly appropriate on Rosh HaShonoh – we may take a clue from the next part of our verse: “that you may pass into the covenant of HaShem your G-d.” The idea of a covenant (bris in Hebrew) is to cement a relationship between two parties, to create such a strong bond of unity as to defy intellectual definition, as to transcend logic. Two close friends, for instance, might establish a pact between-themselves to symbolize that their friendship will be eternal; even if they become separated or if one should eventually wrong the other – so that you would reasonably expect their friendship to terminate – remembrance of the pact ensures their continued relationship. In a similar fashion, and out of His great kindness towards us Jews, HaShem made with us a pact to stand by our relationship in times of strain: even if we transgress the will of HaShem, and one might reasonably expect Him to abandon us (Heaven forbid), HaShem remembers this covenant and has mercy upon us for its sake.
Sometimes Vayeilech is read before Rosh HaShonoh and sometimes it is read after Rosh HaShonoh. Sometimes Nitzovim and Vayeilech are together and sometimes they are apart. But Nitzovim is always before Rosh HaShonoh. Also irrelevant of which day of the week Rosh HaShonoh falls.
