Parashat Nitzavim

Wednesday, September 9, 2015 · Posted in , , ,

Devarim 29:9 - 30:20
Haftarah Yeshayahu 61:10 - 63:9



Parasha Summary

The Covenant Renewed
Repentance and Restoration
The Availability of the Torah
Free Choice

Devarim 29:11 That you be brought into the covenant of Hashem, your G-d, and [accept] the dread oath that He is making with you today.

A covenant was traditionally established by having the contracting partner pass between two halves of a slaughtered animal, as in Bereishit 15:10. In this instance, G-d's covenant with the Jewish people was established through their passage between the mountains of Gerizim and Eival. Alternatively, it was Jew's acceptance of the blessings and the curses uttered there, as explained in Parashat Ki Tavo and Parashat Re'eh, which constituted the establishment of the covenant.

G-d established a covenant with the Jewish people on three different occasions: in Marah, directly after the Exodus from Egypt; at Mount Sinai, when the Torah was given; and, here, before they entered into Eretz Yisrael.

Ten reasons are given for the renewal of the covenant:
  1. The making of the Golden Calf and the declaration, "This, Yisrael, is your god," nullified the previous covenant.
  2. Moshe's breaking of the Tablets appeared to have annulled the previous covanant.
  3. The generation which had established the covenant with G-d on Mount Sinai had already passed away.
  4. To emphasize that their entry into and subsequent conquest of Eretz Yisrael would be possible only through the merit of the Torah.
  5. To lessen the punishment the Jewish people would receive for breaking a covenant with G-d. The covenant at Mount Sinai was made with G-d, directly. In contrast, in this covenant, Moshe acted as His agent. Hence, the punishment for disobedience would not be as severe.
  6. The covenant at Mount Sinai was made with the nation as a whole, while this covenant was established between G-d and each individual. This aspect is emphasized by the fact that the singular form of the word 'you' is used throughout the narrative.
  7. From G-d's perspective, a new covenant was not necessary. Nevertheless, from the standpoint of the Jewish people, a new covenant would encourage them to renewed fervor in their observance of Torah and Mitzvot as they entered Eretz Yisrael. We see a similar concept expressed in the Talmud. Our Sages explain that one may take an oath to fulfill the Mitzvot. Even though every Jew is bound by the oath taken by our ancestors at Mount Sinai, a person becomes more conscious of the seriousness of the matter by taking the oath himself. Similarly, this covenant was carried out to reinforce and renew the impression of the original bond.
  8. With this covenant and display of unity, G-d established ערבות (arevut), mutual responsibility, among the Jewish people. From this time onward, the deeds of each and every Jew would have an effect on the standing of the most righteous. Similarly, the merit of the righteous could protect their entire generation.
  9. As stated in in verse 14, this covenant was established with future generations as well.
  10. This covenant also included "the dread oath." A violation of this oath would bring about all the curses mentioned in the previous portion.
Devarim 29:12 Today, He is establishing you as His nation, so that He will be your G-d, as He promised you and swore unto your ancestors, Avraham, Yitzchak, and Yaakov.

This covenant established the Jewish people eternally as a nation. Though we have often suffered exile and persecution, our national identity remains intact. In contrast, many Gentile nations have passed into oblivion, even though they had previously reached heights of power and prestige.

What distinguishes Jews from Gentiles? The ערבות mentioned previously. In times of crisis, nothing binds Gentiles together, while Jews confront adversity as a unified people. 

Although G-d chooses the Jewish people as His nation with or without their approval, each Jew's inner desire is to be a member of G-d's people.

Devarim 29:13, 14 But it is not with you alone that I make this covenant and this dread oath. I am making it with both those who stand here with us before Hashem, our G-d, and with those who are not [yet] here with us today.

The expression "those who are not [yet] here" refers to future generations. One might ask: On what basis can a covenant be established  with those yet unborn?

That question is answered by the following verse: "You know full well that we lived in Egypt." In the Pesach Haggadah, we explain how if G-d had not redeemed us "we, our children, and our children's children would have been enslaved to Pharoah in Egypt." Just as G-d's redemption affected the future of the entire Jewish people for all generations, so too, G-d's covenant also relates to the generations to come.

The Jewish people owe G-d an all-encompassing debt for redeeming them from Egyptian bondage. Therefore, at Mount Sinai, they responded by giving G-d an unbounded commitment, proclaiming (Shemot 24:7) נַעֲשֶׂה וְנִשְׁמָע (na'aseh venishma), "we will do and we will listen." 

When a son receives an inheritance, he takes possession of his father's debts as well as his assets. Similarly, the obligation to G-d incurred by our ancestors upon their redemption from Egypt was transferred to their descendants.

Another aspect of the eternal nature of the covenant relates to the preceding discussion about the entry into Eretz Yisrael. Eretz Yisrael belongs to G-d. Therefore, the Torah proclaims (VaYikra 25:23): "No land shall be sold permanently, for the land is Mine." By giving Eretz Yisrael to the Jewish people as their eternal heritage, G-d has made them indebted to Him forever. The covenant expresses this timeless responsibility.

From a mystical perspective, there is no difficulty comprehending how a covenant can be expressed with future generations. The souls of the Jewish people are undying spiritual entities. They exist before and after life on this material plane. This covenant is a spiritual bond, uniting our souls with G-d. 

Thus, Midrash Tanchumah, Pikudei 8 states: "All the souls which will ever exist were created during the six days of creation... and were present at the giving of the Torah."

The Prophets also described G-d's eternal relationship with Yisrael:

Yirmeyahu 31:34-35 prophesies: "Thus declares Hashem, who provides the sun for light by day and the ordinances of moon and stars by night... 'If those ordinances will be annulled by Me... [only] then, will the seed of Yisrael cease from being a nation...'" 
Yechezkel 20:34, 37 declares: "I will bring you out from among the nations and gather you out of the countries in which you are scattered... and I will bring you through the bond of the covenant."

G-d entered into an eternal covenant with Yisrael. as a result, we have been granted Eretz Yisrael, forced to wander through exile, and will ultimately be redeemed. No physical or spiritual power can break this timeless bond.

- Me'am Lo'ez

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