Rosh Hashana 5779

Certain parshios are to fall out at certain times of the year. For example, Mikeitz is always during Shabbos Chanukah; Devarim is always the shabbos before Tisha B'Av. Parshas Nitzavim always falls out the week before Rosh Hashanah. Why is that? Is there some sort of message connecting back to the Yomim Nora'im found within this short parsha?

The Ramban (30:11) explains that there surely is a connection. From 30:11-14, the Torah talks about a mitzvah that is attainable and easy to implement. However, it isn't clear which mitzvah is being described. The Ramban explains that these four verses are working off of the previous paragraph that details the mitzvah of teshuvah (repentance). The Torah is teaching us that doing teshuvah is easy and accessible; it's not a foreign concept that no one can reach. This is surely appropriate as we enter the Yomim Nora'im and prepare ourselves with Selichos, davening, and asking for forgiveness from those we have wronged.
However, despite what the Ramban says, there are still two questions that arise. Firstly, is teshuvah really that simple? Even though it's described as a four-step process by the Rambam, each of those steps aren't the easiest things in the world. Secondly, if the message is about teshuvah, why didn't Chazal then set up the calendar for Nitzavim to fall out on Shabbos Shuvah between Rosh Hashanah and Yom Kippur?
Rav Yosef Dov Soloveichik in "Before Hashem You Shall Be Purified" discusses how Rosh Hashanah isn't really about teshuvah. The day is about re-anointing G-d as our King and praising Him. There are even customs to not mention any kind of confession of sin, a step in the teshuvah process, from the prayers on Rosh Hashanah; for example, some leave out a few of the lines from Avinu Malkeinu because it states that "we have sinned." But, says the Rav, there is a small aspect of teshuvah within the Day of Judgment. Rosh Hashanah represents "Hirhur Teshuvah", the mere thought or consideration of repenting. We see from Chazal that even the minute thought of thinking of doing teshuvah holds water and is crucial. The Gemara in Kiddushin (49b) gives a case of when a man betroths a woman on condition that he is a tzaddik (righteous person) that the betrothal is binding even if it's known that he's a rasha (wicked person); this is because he may have had a "hirhur teshuvah" at that very moment. That split second is powerful enough to make his betrothal binding. We see from here that hirhur teshuvah does wonders despite its minuscule moment and effort.
Using the Rav's idea, I would like to suggest that the Ramban may be referring to this idea of hirhur teshuvah. Out of the whole process of Teshuvah, that first spark of consideration is quick and easy; anyone can have that thought and it can motivate a person to continue the process despite the challenging steps that follow. This may be why Nitzavim is before Rosh Hashanah and not during the Ten Days of Repentance; its message of hirhur teshuvah *only* works for Rosh Hashanah. It is a good way to kick off the Ten Days of Repentance as we move towards Yom Kippur. May we all build upon the momentum of hirhur teshuvah and complete the process not only with Yom Kippur, but through the rest of our lives.

Nitzavim 5775

The posuk (29:18) says that when a person hears the words of the rebuke, he'll say to himself that he'll be alright; "peace will be with me," he says. Why would a person do this? Wouldn't the right reaction be fear? The Yonasan ben Uziel translates this posuk along the lines of "yeiush", giving up. A person will hear the rebuke and will lose hope in himself. After he hears about all the horrible things that would happen to him, he'd think that there's nothing he can do about it and continue living life sinfully; he'll keep on doing aveiros without regret
That's where teshuvah comes in. The opportunity to do teshuvah removes all sense of giving up. It can give a person a fresh start in life despite all that he has done.

Nitzavim-Vayelech 5773

Moshe brings Bnei Yisroel into a covenant with Hashem, adding that it will include "those who aren't with us today" (29:13). Rashi says this means to include future generations. But how can it be possible to include these future generations? The Sifsei Chachamim explains that a father's child is like his own leg; they are interconnected to the point that when the father accepts the covenant, the child is included in it.

Nitzavim 5772

It is very appropriate to have Nitzavim as the last parsha of the Jewish year. The posuk (30:11-14) states "This Mitzvah which i have commanded you today isn't hidden from you, nor far away....it isn't up in heaven or beneath the sea. Rather, it is very close to you, in your mouth and your heart." The Ramban points out this Mitzvah is doing teshuvah. Hashem is telling us that teshuvah isn't unreachable. If we make mistakes and taint ourselves, it's an easy process to repent. This is the Mercy of Hashem: He gives us the gift of opportunity to fix our mistakes.