This aspect of Jewish unity is also the focal point of Vayeilech. The portion begins by saying that "Moshe went and spoke the following words to all Israel," i.e., he spoke to all Jews in an identical fashion. The portion concludes with Moshe addressing "the entire assembly of Israel" - all of them together in a united manner. Moreover, the commandments taught in Vayeilech - Hakhel and the writing of a Sefer Torah - are mitzvos that stress the unity of the Jewish people. "Hakhel - Gather together the people" encompasses all Jews "men, women, children and proselytes" - equally. Indeed, that is why this commandment is termed Hakhel, which means "congregation." In this case, those who congregate lose their individual identity and form an entirely new totality. Writing a Sefer Torah, too, stresses the concept of unity, for while Jews differ greatly in their comprehension of Torah, all are equal with regard to writing a Sefer Torah.

Although the theme of both Nitzavim and Vayeilech is Jewish unity, there is a difference between these two Torah readings. As mentioned earlier, Rosh HaShanah and Yom Kippur share a common feature, namely, the arousal within G-d of a desire to choose the Jewish people as His subjects. This theme begins on Rosh HaShanah, continues throughout the Ten Days of Penitence, and culminates on Yom Kippur. The difference between Rosh HaShanah and Yom Kippur in this regard will help us understand the differences in the unity of the Jewish people as expressed in Nitzavim and as expressed in Vayeilech.

Rosh HaShanah accomplishes Divine Kingship at its supernal source, while Yom Kippur completes the drawing down of this aspect so that it will be revealed in this world. Since all this is accomplished through Jewish unity, it follows that the same differences will exist with regard to Jewish unity. Jewish unity on Rosh HaShanah is mainly that of Jews united Above - in their source and root; Yom Kippur expresses this unity down here below. Because of this, Jewish unity is expressed on Yom Kippur physically as well as spiritually. Consider: There is no difference among Jews with regard to their observance of the Five Afflictions on Yom Kippur - the prohibition against eating, drinking, etc. Differences may exist between the performance of a good deed by a righteous person and the performance of the same deed by a simple person. However, with regard to a prohibitive command - not to eat, drink, etc. - all Jews are equal in their observance.

"I shall hide my face from them..." (31:17)

The Baal ShemTov asks, "How is it possible that our Father, the Merciful One would want to turn away from his beloved children and to make himself as if he didn't wish to see them? And how would B'nai Yisrael be expected to survive if Hashem removed his providence?" The Baal ShemTov answered his own question with a remarkable insight into Avodas Hashem (divine service). In reality there is no such thing as 'Hester Panim'. It is only an illusion, the objective of which is to examine us on how we relate to the hiding. Do we continue to seek Him out, or do we give up searching for Hashem the moment that His presence is no longer obvious. The one who strives to the utmost of his ability to search out Hashem, is rewarded in the end with a greater closeness than he ever before was able to achieve.

'Hester Panim' is really only an illusion. The grandson of the Baal ShemTov, R' Ephraim Chaim, known as the "Degel" after the name of his seminal work, Degel Machane Ephraim (the flag of the Camp of Ephraim), explained 'Hester Panim' with a parable. A King wanted to test his sons, to see which of them really loved him with a true love. So he arranged to have walls constructed all around his palace, walls of wind, walls of fire and moats full of water. But the walls were really a trick, an optical illusion. The walls created for the King a hiding place; would his sons come to seek. One son, who had a great desire to enter the palace to be with his father, was smart enough to discern that the walls barring his entry were only an illusion. He understood that it could not be possible that his father would create between them such a division. It must then be just a trick to test him. Every wall represented a deeper level of love which he hoped his son would have. Another son, more foolish than the first perceived the walls only as obstacles and turned back, believing that the King his father had indeed abandoned him. (From:Nishmas Chaim web site)

Indeed, since all expressions used by our Sages, as all words of Torah, are exact, the said expression, "nearness of the Source of Light to its spark, "is particularly meaningful. For, the proximity of the Source of Light increases the spark's flame and power, and so in the spiritual realm, where the nearness of G-d, the Source of Light and Source of Blessing, sets the Jews heart and mind aglow with love of G-d and awe of G-d, stimulating him (and her) to observe and fulfill His Mitzvos in all aspects of everyday life, thereby widening the channels and vessels to receive G-d's blessings in all needs, materially and spiritually. (From: Letters by the Lubavitcher Rebbe Vol. I)

Said the great Maggid, Rabbi Dov Ber of Mezeritch: "Sparks of Divine sanctity dwell even in sin. Without them, sin would be unable to exist. Now what kind of holy sparks could dwell inside of sin? The sparks of teshuvah (repentance). The moment you repent and turn away from sin, the sparks that were in it are raised to the higher worlds."