Nitzavim Selections from Rabbi Baruch Epstein

8/14/2019 Nitzavim Selections from Rabbi Baruch Epstein

1/4

PARSHAS NITZAVIM SELECTIONS

From Rabbi Baruch HaLevi Epstein

DOT ABOVE WORD

' , -: ] -- The eleven underlined letters have a

nekudah (dot) over the letter] " /

' T.T. Since the Jews accepted upon themselves the oaths on Har Gerizin and Har Eival, they became

guarantors (mutually responsible) for each other. This concept is symbolized by the in the word having a dot (indicating that the word is not to be taken completely at face value), as if to say, this

obligation does not occur immediately, rather it becomes effective after the Jews cross the Jordan

River, and neither us nor our children are subject to liabilities until that time.

TORAH IS NOT IN THE HEAVEN

- , -

-

/

T.T. This means that a Voice from Heaven, is only considered like one opinion against a group, and we

decide the law according to the majority. One should know that prophecy is also included in this

concept of items that are from Heaven. Thus, Rambam states that a Prophet can not attempt to

change what in written in the Torah. And, even if one says that we decide according to an individualsopinion, then he would be considered an untrue prophet. Please understand that only regards to legal

decisions, do we not listen to a prophet. However, to make clear an actual situation, we do listen to a

prophecy.

TORAH IS FOR US

/ "

) (

T.T. The Jews asked Yehoshua to request the forgotten laws from Heaven, like Moshe did. Yehoshua

answered that the Torah was no longer in the Heavens, but the Jews would have to derive the

www.parshapages.blogspot.com


2/4



forgotten laws from the revealed Torah. Thus, we can not act like Moshe, since the whole Torah was

revealed to Moshe from Heaven.

ITEMS FOR FURTHER STUDY:

, , , , "

www.parshapages.blogspot.com


3/4



(" ' ) " In Parsha Nitzavim it states that HaShem shall return the returnee and he will return and

gather the all people. It is explained that the gathering of all the people is sufficientfor the Redemption, and we do not need to request protection from the other nations

of the world. Thus, this prayer does not seem to need to mention sincealready included in the return process.

It is possible to understand according to the Gemara (Pesachim 87b) that G-d did aTzedaka with the Jews by spreading them out among various nations. Since G-d

spread the Jews out (and they were not concentrated in one nation) they would beprotected against the possibility of one evil ruler completely removing the Jewishpeople. Thus, being spread out and not gathered together is a blessing. Therefore, in

the final Redemption when all the Jews are gathered together, our prayer is that we

would have eternal salvation from the nations of the world even though we would be

gathered into one place.

The word is not understood. How is this action of benefit to G-d?Perhaps one could understand based on the explanation of the Gemara (Megilah 29) that

all places that the Jews are exiled, the Shechinah goes into exile with them (as leart

from various verses). And when the time arrives for the Jews to be redeemed thenthe Shechinah would also be redeemed with them.

This concept is further seen in the verse from Parsha Nitzavim . ' ' The verse should have used the word indicating the G-d is causing the returnof the Jews. However, the verse using the verb since the Shechinah also wentinto exile and as if to say that the Shechinah will be returning with the Jews.

Therefore, in this prayer we are asking that if the Redemption is not to occur for our

sake, then it should be done for Your sake, for the return of the Shechinah in addition

to the Jews.

)

(The phrase like these days needs explanation as to their intention. How is it possible to

say that this salvation is so great that no other salvation in the future could be as

great?

The explanation is according to the Gemara (Sanhendrin 110b) that explains the verse inthe Parsha of Nitzavim . According to the Gemara this verse refers to the exile of the 10 tribes and we do not know where they went.

Nevertheless, these tribes will be included in the future Redemption, and the Gemara

understands this from the phrase like this day. The day is dark and then is light. In

PARSHAPAGES.com www.parshapages.blogspot.com


4/4



other words, in the beginning this day of exile is dark, yet it is not eternal since

afterwards it will be light at the time of the Redemption.

And for this prayer, the intention is that we recognize the great miracle that occur in this

time, yet we recognize that it is not an eternal salvation for which we hope that wouldoccur and bring the final Redemption.

PARSHAPAGES.com www.parshapages.blogspot.com

Documents

Nitzavim Selections from Rabbi Baruch Epstein