Parashat Nitzavim
may be subtitled “The Hebrew People - A Testimony of the Covenant and of the
Promises.” Although Nitzavim is translated "You stand…"
- it actually means "standing in position, standing firmly, or taking
a stand," the root being y.tz.v (yod, tzadi, bet/vet) and the
definition is “set, establish or take a stand.”[1] According to Rabbi Samson
Raphael Hirsh, however, the root is tz.v.v (tzadi, vet, vet), and means “cover
while moving.” [2] Embodied in this Parasha (as well as in the next, Parashat
Va’yelech), is the definition of the nation as well as the ultimate promise of
grace.
Two of the terms,
which show up more than once, are the verb "avor" (which we
have examined previously) and means “to pass, go through, go over, enter,” and
the noun and verb forms of "witness or testimony” ("ed").
The Hebrew people, YHVH’s witnesses, are characterized, as we know, by
‘crossing’ or ‘passing over,’ hence different aspects of this action are
presented in the text.
But why are the
“passers over” standing “in position” or “formation”? “That you may enter
("la'avor") the covenant with YHVH your Elohim, and enter into His
oath [alah – an oath that if broken incurs a curse; in 30:7 is used as
“curse”] which YHVH your Elohim is making with you today, in order that He may
establish you today as His people and that He may be your Elohim, just as He
spoke to you and as He swore to your fathers, to Abraham, Isaac, and Jacob. Now
not with you alone am I making this covenant and this oath, but both with those
who stand here with us today in the presence of YHVH our Elohim and with those
who are not with us here today" (29:12-15). Being Hebrews means first and
foremost to "cross over," with the emphasis being on passing/crossing
over into the covenant. Notice also the far reaching aspect of the
covenant, to those “not with us today,” thus pointing to the continuity of the
people of Yisrael and to generational unity within the boundaries of the
covenant. Moreover, in verses 10 and 11 the text stresses the all-inclusiveness
of the covenant by addressing “all of you,” as well as by enumerating the
entire social structure of the nation. “Covenant” – “brit” – is
of the root b.r.t (bet, resh, tav), meaning to “cut." “Making a
covenant” – “karot”- is another verb for “cut” (a tree, for
example). Consequently, in making the covenant there is a double cutting as it
were, which points emphatically to separation, both naturally and spiritually
(and is signified by the physical circumcision). By the same token,
transgression is also a “cutting (again, k.r.t, e.g. Lev. 7:20)… away” from the
boundaries prescribed by the covenant.
This covenant,
being two-sided, is therefore like a two-edged sword. Abba laid down the
conditions, but knowing the infidelity which is characteristic of His
children’s heart, He also built into the covenant the promise of grace. In
other words, ultimately it will be Him only who will make possible its fulfillment,
as is seen so vividly in 30:3-10. As a divider between the warnings of
transgressing His commandments, and His sovereign interventions, we read in
29:29: “The things hidden
are to YHVH our Elohim, and the things revealed are to us and to our sons -- that we may
do all the words of this Torah” (literal translation, italics added). No excuse
can explain away disobedience. There is no mystical and concealed meaning to
hide behind, and as if this is not enough it says in 30:11-14: "For this commandment which I command
you today is not too mysterious for you, nor is it far off. It is not in heaven, that you should say,
'Who will ascend into heaven for us and bring it to us that, we may hear it and
do it?' Nor is it beyond the sea, that
you should say, 'Who will go over the sea for us and bring it to us that we may
hear it and do it?' But the word is very
near you, in your mouth and in your heart, that you may do it.” The word for
“mysterious” here is different from the one employed in 29:29 (for “hidden”); it
is “niflet,” rooted in p.l.a (pey, lamed, alef. See Shoftim - Judges 13:18 and
Tehilim - Psalm 139:6, both translated as “wonderful” in English). However, having
said all of the above, in the next Parasha (chapter 31) there is warning that
could result in situations where YHVH will hide His face from His people
(v. 17).
All the verbs
that YHVH uses in the 30:3-10 passage, in relationship to Himself, are in the
‘active causative form,’ denoting that He is both the initiator and the
‘enactor.’ Not only does He take it upon Himself to enable the fulfillment of
the covenant, by carrying all of our afflictions and sufferings (through His
Son), here it also says that, "YHVH your Elohim [is He] who will cross
(la'avor) ahead of you" (31:3). YHVH is truly the Elohim of the Hebrews!
He goes ahead of them by "crossing over" Himself! At the same time, together
with the “crossing” or “passing over” we have here one of those Hebraic
dichotomies indicated by “standing firmly.” The blend of both is the desired
condition and status designated for the People of Yisrael. And indeed, we see
Yeshua crossing - “over”*
– ahead of us, entering within the veil giving us a hope which is sure and steadfast
– “yatziv” (ref. Heb. 6:19, 20, Hebrew translation of the Greek, being also
of the root y.tz.v). Thus, with a “yatziv” (sure) hope, we are enabled to be
“y’tzivim” (steadfast, standing firmly) in our crossing over journey.
In the meantime,
this drama of the covenant nation, its unfaithfulness and the grace granted it,
is to unfold in front of the entire universe and creation. The testimony –
witness -“ed” – is being established by calling upon heaven and earth (ref.
30:19). The Song of Moses (referred to in Parashat Va’yelech 31:21 and
presented in chapter 32) is the written record that serves as a witness, as
does the Torah too, which is to be kept in the ark in the Holy of Holies
(31:26).
The desolate land
(29:23-28) also bears witness to the unfaithfulness of the people, both before
their own sons' eyes, and in front of the foreigners (v. 22), as does their
banishment from it. All this is with view toward the end that, the Hebrew
people themselves will become a witness and a testimony nation. "You are
my witness, declares YHVH" (Is. 43:10), to the fact that He is the Elohim of
Yisrael, the Elohim of creation, and the Elohim of the universe.
As we have
already seen, the covenant was made with us, in this generation (see 29: 14,
15), just as much as it was made with those who lived back then. Therefore we
too are to "stand firm in position" today to be a covenant people and
a witness to the Elohim of the covenant, the Elohim of Yisrael, the Elohim of
the Hebrews - the Elohim of grace.
While Parashat
Nitzavim focuses on the “crossing over” of the Hebrew people, Parashat “Va’yelech”
starts with… the “going” of Moshe: “va’yelech Moshe,” that is “and Moses went,” and
continues with: “and spoke these words to all Israel.” Why this preface
here, “Moses went,” to the statements that the elderly leader was about to make
to his compatriots? Was it a hint of his impending departure, and of the fact
that he was about to address all Yisrael regarding this very fact? Indeed Moshe
continues: “I am a hundred twenty years old today. I can no more go out
and come in. Also YHVH has said to me, ‘You shall not go over this Jordan
But whereas Moshe
will not be accompanying the people, he consoles them saying that “YHVH your
Elohim will cross before you” – which is once more the familiar “over”
(a.v.r – the root of “Hebrew”).* “He will destroy these nations before you,”
and in addition Yehoshua will also “go – pass, cross - “over” - before
you” (v. 3). Verses 6, 7 and 8, spoken to Yisrael and to Yehoshua summarize all
of the above: "’Be strong and of good courage, do not
fear nor be afraid of them [the people of the land]; for YHVH your Elohim is the One who goes with you. He will not
leave you nor forsake you.’ Then Moses
called Joshua and said to him in the sight of all Israel
The third
expression which is repeated in the above passage: “He will not fail you nor forsake you” is, “lo yar’pecha,
ve-lo ya’azovcha.” “Yar’peh” – translated “fail” - is
rooted in r. p/f. h (resh, pey/fey, hey), meaning to “become weak, let
go, be negligent, or remove.” In Tehilim (Psalms) 46:10 it
says, “Be still and know that I am YHVH.” However, in Hebrew it is “harpu,”
literally “let go,” or “become weak.” Because YHVH will not “let
go” of His people, they are the ones who must do the “letting go” and become
“weak” before Him, and in so doing they will know that He is the Elohim who
alone can give them strength. Shaul (Paul) echoes this when he says: “And He
said to me, ‘My grace is sufficient for you, for My power is made perfect in weakness.
Most gladly therefore I will rather glory in my weakness, that the power
of Messiah may overshadow me” (2nd Corinthians 12:9 italics added).
The next verb (of the above-mentioned expression, “lo yar’pecha ve-lo
ya’av’vecha”) is azav (ayin, zayin, bet/vet), and means, “leave, abandon
or forsake.” It is also used elsewhere in our Parasha, although in a
different connotation, as we shall see at once.
Thus verses 16
and 17 of Dvarim 31 record: “And YHVH said to Moses, ‘Behold, you shall sleep
with your fathers. And this people shall rise up and go lusting after the gods
of the strangers of the land into which they are going, into their midst. And
they will forsake Me – ve’azavani - and break My covenant which I
made with them. Then My anger shall be kindled against them in that day, and I
will forsake them - ve’azavtim…’” (Italics added). Verse 5
reveals to us that there is a condition for being preserved by YHVH: “…do to
them [the nations in Cna’an - Canaan )
according to all the commandments which I have commanded you,” to not “go
lusting after [their] gods,” thereby forsaking the true One. Nevertheless, in
verse 16 we read that, “This people shall rise up…” which is “ve’kam.”
In Parashat Nitzavim (Det. 29:13), above, it says: “…that He may establish you
today for a people to Himself…” which is literally “that He may raise
you up… - hakim.” Hence, it is the very people, which YHVH was raising
up – establishing - who “shall rise up and go lusting after the gods
of the strangers…” (italics added). In both the above examples (and in many
similar ones throughout the Tanach, some of which we examined very recently),
we see the usage of identical words, or derivatives of the same root, for the
purpose of conveying contrasting messages. This method highlights or enhances
an idea, and at times adds a touch of irony and a moral to the story or the
description at hand.
YHVH is
commanding Moshe to call on Yehoshua in order for both to “present”
themselves in the Tent of Meeting (v. 14); a command which is designated by the
imperative “(ve-hit)yatzvu,” of the root y.tz.v that we just encountered
above in Parashat “Nitzavim.” In presenting
himself, therefore, Yehoshua is to make a “firm stand” and a commitment.
Further connection to Parashat Nitzavim is evident in the concept of “witness”
– testimony “ – “ed,” masculine, and “eda,” feminine. In the above Parasha
heaven and earth and life were mentioned as witnesses (30:19). Now the “Song”
(which constitutes the following Parasha), the book of the Torah, and heaven
and earth (again) are singled out as witnesses. The “Song,” in particular, is
to “testify as a witness” against the people, “when many evils and troubles
have found them” (v. 21). “Testifying” in this particular case is “an’ta”
(of the root a.n.h – ayin, noon, hey), meaning to “respond or answer,”
as according to verse 19 the “Song” will be “in the mouths of the Children of
Israel.” Therefore when they recite this Song, their own words shall “respond”
to their evil actions and become a testimony against them. This brings to mind
Parashat Nitzavim’s: “the word is very near you, in your mouth and in
your heart, so that you may do it” (30:14 italics added), which is the
other side of the same proverbial coin. Another usage of “ta’aneh,” “respond,”
in relationship to “witness” is found in Sh’mot (Exodus) 20:16 and Dvarim
(Deuteronomy) 5:20: “You shall not bear – “ta’aneh”- respond” - a false witness
against your neighbor.” In view of this, we may ask: are the things that we say
and do but responses, or answers, to a ‘Primary Moving Cause’ (be it YHVH or
the adversary)?
In verses 10 and
11 we read: “And Moses commanded them, saying, ‘at the end of seven years, at
the set time of the year of release, in the Feast of Tabernacles, when all
Israel has come to appear before YHVH your Elohim in the place which He shall
choose, you shall read this law before all Israel in their hearing.’” The word
for “read” is “kara” (k.r.a, kof, resh, alef), meaning to "read,
recite, call.” At the end of the Parasha, in verse 29, it says:
“For I know that after my death you will become utterly corrupt, and turn aside
from the way which I have commanded you. And evil will happen to you in the
latter end of the days…” Moshe predicts
that “evil” will “happen to you,” which is rendered here ve’karat,
and shares the same root as the “kara” (“read”), that we have just looked at.
However, as a rule the spelling for “happen” (albeit of the same sound as
“read” or “recite”), is different and therefore has another root. Thus, the
special rendering and spelling of “happen” in this particular case incorporates,
as it were, the verb for “reading.” Hearing the Torah read, while
turning away from it and from its Giver will result in evil befalling or
happening to those who know better yet choose to rebel against its Giver
(and against their own better judgment).
[1] The New Brown, Driver, Briggs,
Gesenius Lexicon, Francis Brown Hendrickson.
Publishers, Peabody , Mass.
[2] Etymological Dictionary of
Biblical Hebrew, Rabbi Matityahu Clark, Feldheim
Publishers, Jerusalem , New York
* “Over” is pronounced like “overt,” minus the “t”
sound.
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