PARSHAS

NITZAVIM

‫נצבים‬

SELECTIONS

From Rabbi Baruch HaLevi Epstein

DOT ABOVE WORD ‫עד‬

-‫דברים פרק כט, כח הַנ ִסְתָרֹת לה' אלקינו וְהַנִגְלֹת ל ָנו ולְ בָנ ֵינו עַד‬ The eleven underlined letters have a[ :‫עול ָם ל ַעשות אֶת-כ ָל-דבְר ֵי הַתור ָה הַזֹאת‬ ִ ֲ ]nekudah (dot) over the letter
‫מסכת סנהדרין דף מג/ב למה נקוד על לנו ולבנינו ועל עי"ן שבעד מלמד‬ ‫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

-‫דברים פרק ל, יא כ ִי הַמִצ ְו ָה הַזֹאת אֲשר אנֹכ ִי מצ ַו ְך ָ הַיום לֹא‬ ְ ֶ ‫נִפְל ֵאת הִוא מִמְך ָ וְלֹא-רְחֹקה הִוא יב לֹא בַשמַים הִוא לֵאמֹר מִי‬ ָ ָ ‫י ַעל ֶה-ל ָנו הַשמַיְמָה ויקחהָ ל ָנו‬ ֶ ָ ְ ָ ֲ

‫מסכת בבא מציעא דף נט/ב מאי לא בשמים היא אמר רבי ירמיה שכבר‬ ‫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

‫מסכת תמורה דף טז/א אמר רב יהודה אמר שמואל שלשת אלפים הלכות‬ ‫נשתכחו בימי אבלו של משה אמרו לו ליהושע שאל א"ל לֹא ב ַשמַים הִוא‬ ָ )‫(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 www.parshapages.blogspot.com

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: ‫ל, ג‬ ‫נתינים‬ ‫כט, י‬ ‫שבכל מקום שגלו, שכינה עמהם‬ ‫קידושין של עו"כ‬ ‫ל, ג‬

www.parshapages.blogspot.com

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 הזה‬According 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

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.

PARSHAPAGES.com www.parshapages.blogspot.com

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