Parshas Nitzavim 5778

Nature of the Covenant

The Torah writes (Deuteronomy 29:12):

You stand this day, all of you, before the LORD your God—your tribal heads, your elders and your officials, all the men of Israel, your children, your wives, even the stranger within your camp, from woodchopper to water drawer— to enter into the covenant of the LORD your God, which the LORD your God is concluding with you this day, with its sanctions; to the end that He may establish you this day as His people and be your God, as He promised you and as He swore to your fathers, Abraham, Isaac, and Jacob.

Rashi explains (ibid 29:12):

SINCE HE MUST BE UNTO THEE A GOD, because He has promised it unto you and has sworn unto your fathers not to exchange their descendants for another nation. For this reason He binds you by these oaths not to provoke Him to anger since He, on His part, cannot dissociate Himself from you. — Thus far I have given an exposition according to the literal sense of the chapter.

and:

An Agadic explanation, however, is: Why is the section beginning with the words, “Ye are standing this day” put in juxtaposition to the curses in the previous chapter? Because when Israel heard these ninety-eight curses besides the forty-nine that are contained in Torath-Cohanim (Leviticus 26:14 ff.), their faces turned pale (they were horrified), and they exclaimed, “Who can possibly stand against these?!” Therefore Moses began to calm them: “See, you are standing today before the Lord!” — many a time have you provoked the Omnipresent to anger and yet He has not made an end to you, but you still continue in His presence (Midrash Tanchuma, Nitzavim 1).

We tend to think of a covenant like a contract - where either side can break it, but it is really more like a treaty where the sides cannot exit the treaty unless it itself includes such provisions.

Why Did G-d Exile the Jewish People?

The Torah writes (Deuteronomy 29:21-25):

And later generations will ask—the children who succeed you, and foreigners who come from distant lands and see the plagues and diseases that the LORD has inflicted upon that land, all its soil devastated by sulfur and salt, beyond sowing and producing, no grass growing in it, just like the upheaval of Sodom and Gomorrah, Admah and Zeboiim, which the LORD overthrew in His fierce anger—all nations will ask, “Why did the LORD do thus to this land? Wherefore that awful wrath?” They will be told, “Because they forsook the covenant that the LORD, God of their fathers, made with them when He freed them from the land of Egypt; they turned to the service of other gods and worshiped them, gods whom they had not experienced and whom He had not allotted to them.

Daas Zekeinim explains (ibid 29:23-24)

“what has caused the Lord to do this to this land?” If there were murderers and adulterers among the Jews, this is a world wide phenomenon and G–d has not reacted similarly against them? Why has only their land been laid waste?

and

“then they will say, etc.” even the gentiles will come to the conclusion that the G–d of the Jews had done to them was justified; they had entered into a covenant with their G–d voluntarily, and had abandoned their part of the bargain without reason. It is therefore no more than just that they had to pay the price for their treachery.

The Parshas and the Years

There is a tradition from the Vilna Gaon that each of the 5 books of the Torah correspond to 1,000 years of creation, with the last one (Devarim) corresponding to years 5000 - 6000. Each of the Parshios in Devarim (a total of ten) correspond to 100 years. Thus Parshas Ki Savo corresponds to 5600 to 5700 (1840 to 1940), and Nitzavim-Vayelech to 5700 - 5800 (1940 - 2040). There are 70 verses - 40 in Nitzavim and 30 in Vayelech, thus making every 7 verses correspond to 10 years. This means Nitzavim is roughly 5700 - 5757 (1940 - 1997), and Parshas Vayelech is 5758 - 5800 (1998 - 2040).

Leaders and Hewers (Parshas Nitzavim 5775)

Who Are the Heads of the Tribes?

The Torah writes (Deuteronomy 29:9)

Ye are standing this day all of you before the LORD your God: your heads, your tribes, your elders, and your officers, even all the men of Israel

Rashi (ibid) and Ibn Ezra learns they are the heads of the tribes:

"your heads, your tribes" - these are the heads of the tribes

The Ramban (ibid) writes:

But according to my understanding, the Torah generalizes and then gets more specific. The general is "the heads and all the tribes", and then it goes back and explains in detail - "your elders and your officers" - they are your heads for an elder and a leader is considered a head ... And they are the heads for the Jews but not all of them, and the Torah goes back and says "even all the men of Israel" - for those are the tribes...

The Sforno (ibid) explains that these are the princes:

ראשיכם שבטיכם זקניכם ושוטריכם, the people Moses describes as ראשיכם, are those who are heads of their tribes, elsewhere referred to as נשיאים, "princes". The term ראש always includes the people who wield authority. זקניכם, your judges. ושוטריכם, the law enforcers empowered by the judges to enforce their judgements.

Targum Jonathan (ibid) explains that these are heads of the Sanhedrin and their enforcers

Sefer Shaarei Aharon also cites the Vilna Gaon that explains that this refers to the leaders of thousands and hundreds.

(see also Josh Waxman's parshablog and Sefer Shaarei Aharon)

Who are the Hewers and Drawers?

The Torah continues (Deuteronomy 29:10):

your little ones, your wives, and thy stranger that is in the midst of thy camp, from the hewer of thy wood unto the drawer of thy water;

Daas Zkenim says this refers to slaves (ibid):

 “from the hewers of your wood for kindling,” i.e. male slaves; “to the ones drawing your water, i.e. the female slaves.”

Rashi says these were Canaanites that came to convert (ibid):

This teaches us that in the days of Moses, Canaanites came to convert, just as the Gibeonites came in the days of Joshua. This is the meaning of the verse regarding the Gibeonites, “And they also acted cunningly…” (Josh. 9:4)

(see Midrash Tanchuma and the Talmud [Yebomot 79a), who says that these were the same Gibeonites who tried to deceive Joshua, see also Josh Waxman's post in the parshablog)
 
The Ramban (ibid) writes that these were Erev Rav:

And the hewers of wood and the drawers of the water were from the mixed multitudes (Erev Rav)

(see also Sefer Shaarei Aharon for explanation what is bothering the various opinions listed here)

Which Idols Does the Torah Refer To?

The Torah writes (Deutronomy 29:16):

and ye have seen their detestable things, and their idols, wood and stone, silver and gold, which were with them

Rashi (ibid) writes:

You saw those made of wood and stone out in the open, because the owners did not fear that they would be stolen. However, those of “silver and gold,” they “were with them,” in their treasure chambers, because [their owners] were afraid that these might be stolen.

The Vilna Gaon (Sefer Aderes Eliyahu ibid) explains:

"detestable things" - that is the detestable thing of Amon; "and their idols" - that is the idol of Moab which is Baal Peor; "wood and stone" - those are the idols of Esau and Ishmael; "silver and gold" - those are the idols of Sihon and Og

[Published at parshapeople.blogspot.com]