Parshiot Nitzavim-Vayelech 5786, 2026: "The Glory of the Ratzon Elyon"

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Parashat Nitzavim contains a celebrated pasuk:
 
This day, I call upon the heaven and the earth as witnesses [that I have warned] you: I have set before you life and death, the blessing and the curse. You shall choose life, so that you and your offspring will live. (Sefer Devarim 30:19, this and all Tanach translations, The Judaica Press Complete Tanach)
 
The concluding phrase, ''וּבָֽחַרְתָּ֙ בַּֽחַיִּ֔ים לְמַ֥עַן תִּֽחְיֶ֖ה אַתָּ֥ה וְזַרְעֶֽך," is particularly apropos for this time of year, as it urges us in no uncertain terms to choose life, that is, change our ways through heart-felt engagement in the teshuvah process. My rebbe and mentor, Rabbi Joseph B. Soloveitchik (1903-1993) zatzal, known as “the Rav,” by his students and followers, underscores this idea in one of his public lectures: “The imperative of teshuvah is predicated upon the concept of freedom of will, man’s unfettered choice to engage in either righteous or evil conduct. The term in the Torah for this concept is bechirah, based on the verb וּבָחַרְתָּ in this and other verses.” (This and the following citations, Noraos Harav, Volume 16, pp. 16-28, Rabbi B. David Schreiber, Editor)
 
While bechirah is the Torah’s term for “free will,” the Rav notes that Torah Sheb’al Peh (the Oral Law) employs the term, “reshus,” as we find in Pirkei Avos: “All is foreseen, yet free will [reshus] is granted.” (3:15) Consequently, he maintains, “apparently, the two terms express two different concepts,” namely:

The term bechirah describes a situation in which a person must select from one of two alternatives that are equally attractive. Bechirah implies that each option is equally accessible, requiring an identical exertion of effort--כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד.
 
The term reshus, on the other hand, does not mean license, nor does it connote the ability to decide or determine. Rather, reshus connotes power, control or authority. It connotes man’s capacity and fortitude to defeat his evil inclination. Moreover, while the word bechirah implies that each option is equally accessible, requiring an identical exertion of effort, the term reshus signifies heroic struggle.
 
In sum, “bechirah implies that each option is equally accessible, requiring an identical exertion of effort.” In contrast, “reshus connotes power, control or authority. It connotes man’s capacity and fortitude to defeat his evil inclination… reshus signifies heroic struggle.”
 
To further understand the differences that obtain between bechirah and reshus, the Rav introduces the kabbalistic terms Ratzon Hatachton (“lower will”) and Ratzon Ha’elyon (“higher will). Both are “conscious motivations” that differ significantly from one another. The first represents man’s pragmatic logic and judgment, whereas the second:
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…is not influenced by utilitarian concerns. Its decisions are often reached instantly, since it instinctively distinguishes between right and wrong. At times, the person is even unaware of the decisions reached by the Ratzon Ha’elyon. Moreover, the Ratzon Ha’elyon may undertake action which is prejudicial to man’s pragmatic interests if it believes that this contrary behavior will yield noble and spiritual benefits.
 
Given the above, the Rav maintains: “the primary decisions are concluded by the Ratzon Ha’elyon and the secondary decisions by the Ratzon Hatachton.” Moreover, “the different roles played by the Ratzon Ha’elyon and the Ratzon Hatachton explain the divergent formats of bechirah and reshus. The teshuvah of bechirah is initiated by the Ratzon Hatachton. The teshuvah of reshus is precipitated by the Ratzon Ha’elyon.”
 
With Hashem’s help and our fervent desire, may our teshuvah ever be guided by our Ratzon Ha’elyon, and may this Rosh HaShanah be a time when we truly come closer to Hashem. As Hoshea the prophet said so long ago: “שׁוּבָה יִשְׂרָאֵ֔ל עַ֖ד יְ-ה-ֹוָ-֣ה אֱ-לֹהֶ֑יךָ—Return, O Israel, to Hashem, your God.” (Hoshea 14:2)  V’chane yihi ratzon.
 
Shabbat Shalom and kativah v’chatimah tovah.
 
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