PARSHAS NITZAVIM ‫נצבים‬ SELECTIONS

From Rabbi Baruch HaLevi Epstein

DOT ABOVE WORD ‫עד‬

-‫ כח הַנ ִסְתָרֹת לה' אלקינו וְהַנִגְלֹת ל ָנו ולְ בָנ ֵינו עַד‬,‫דברים פרק כט‬
The eleven underlined letters have a[ :‫דבְר ֵי הַתור ָה הַזֹאת‬
ִ -‫כ ָל‬-‫עשות אֶת‬ ֲ ַ‫עול ָם ל‬
]nekudah (dot) over the letter
‫ב למה נקוד על לנו ולבנינו ועל עי"ן שבעד מלמד‬/‫מסכת סנהדרין דף מג‬
‫שלא ענש על הנסתרות עד שעברו ישראל את הירדן דברי ר' יהודה‬
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 ‫ ע‬in the word ‫עד‬
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
-‫מצ ַו ְך ָ הַיום לֹא‬
ְ ‫שר אנֹכ ִי‬
ֶ ֲ‫ יא כ ִי הַמִצ ְו ָה הַזֹאת א‬,‫דברים פרק ל‬
‫שמַים הִוא לֵאמֹר מִי‬ ָ ַ‫קה הִוא יב לֹא ב‬ ָ ֹ‫רְח‬-‫נִפְל ֵאת הִוא מִמְך ָ וְלֹא‬
‫חהָ ל ָנו‬ֶ ‫ק‬
ָ ‫שמַיְמָה וְי‬
ָ ַ‫ל ָנו ה‬-‫על ֶה‬
ֲ ַ‫י‬
‫ב מאי לא בשמים היא אמר רבי ירמיה שכבר‬/‫מסכת בבא מציעא דף נט‬
‫נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני‬
‫בתורה אחרי רבים להטות‬
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 individual’s
opinion, 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
‫א אמר רב יהודה אמר שמואל שלשת אלפים הלכות‬/‫מסכת תמורה דף טז‬
‫שמַים הִוא‬
ָ ַ ‫נשתכחו בימי אבלו של משה אמרו לו ליהושע שאל א"ל לֹא ב‬
)‫(דברים פרק ל יב‬
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

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 PARSHAS NITZAVIM ‫נצבים‬ SELECTIONS
From Rabbi Baruch HaLevi Epstein
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:
‫ ג‬,‫ל‬ ‫נתינים‬ ‫ י‬,‫כט‬ ‫ שכינה עמהם‬,‫שבכל מקום שגלו‬ ‫ ג‬,‫ל‬
‫קידושין של עו"כ‬

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 PARSHAS NITZAVIM ‫נצבים‬ SELECTIONS
From Rabbi Baruch HaLevi Epstein

‫)" 'וקבצנו והצילנו מן הגוים (בתוך "הודו לה‬

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 sufficient
for 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 ‫ והצילנו‬since
already included in the return process.
It is possible to understand according to the Gemara (Pesachim 87b) that G-d did a
Tzedaka 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 be
protected against the possibility of one evil ruler completely removing the Jewish
people. 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.

‫אבינו מלכנו עשה למענך אם לא למעננו‬

The word ‫ למענך‬is 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 then
the Shechinah would also be redeemed with them.
This concept is further seen in the verse from Parsha Nitzavim ‫ושב ה' אל' את שבותך‬.
The verse should have used the word ‫ והשיב‬indicating the G-d is causing the return
of the Jews. However, the verse using the verb ‫ ושב‬since the Shechinah also went
into 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.

‫לעמך ישראל עשית תשועה גדולה ופורקן כיום הזה (על‬

‫)הנסים‬
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 in
the Parsha of Nitzavim ‫וישליכם על ארץ אחרת כיום הזה‬. 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

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 PARSHAS NITZAVIM ‫נצבים‬ SELECTIONS
From Rabbi Baruch HaLevi Epstein
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 would
occur and bring the final Redemption.

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