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. Interestingly, about the “nations” which “rage” and “the peoples” who “contemplate a vain thing”, with their “kings and rulers” (mentioned in Psalm 2:1-2), it is said that they “take their stand together against YHVH and His Anointed…” (v.2). In Hebrew “take their stand” is, again, “yit’ya’tzvu”, which places the latter in a parallel but contradictory position to those who are now standing in solemn formation before entering the land promised to them by their Elohim. Thus, as these two “stances” are placed side by side, one is left with a choice of where to stand and with whom…
The familiar
verb "avor", which means “to pass, go through, go over,
enter”, and the noun and verb forms of "witness or testimony”
("ed"), show up more than once. 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 ("avor") the covenant with YHVH your
Elohim, and enter ("avor") into His oath [alah –
an oath that if broken incurs a curse; in 30:7 it is used as “curse”] which
YHVH your Elohim is making with you today, so 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). With all the crossing over of the Hebrews,
the passing/crossing over into the covenant is of prime
importance. 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 29:10-11
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:
“your leaders and your tribes and your elders and your officers, all the men of
Israel, your little ones and your wives -- also the stranger who is in
your camp, from the one who cuts your wood to the one who draws your water”.
“Covenant”
– “brit” – is of the root b.r.t (bet, resh, tav), meaning “cut".
“Making a covenant” – “karot”- is another verb for “cut”
(or fell a tree, for example). Consequently, in making the covenant, there is a
double cutting as it were, which points emphatically to separation from one’s
former situation, both naturally and spiritually (and is signified by the
'cutting' entailed in the physical circumcision). By the same token, by
transgression one may experience 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 characteristic of His children’s hearts,
He also built into the covenant the promise of grace. In other words, it will ultimately be He alone who makes its fulfillment possible, as is
seen so vividly in 30:3-10. In verse 6, He promises that at a later time
He will “circumcise the heart” of His people. “Circumcise” is designated
by the root m.u.l (mem, vav, lamed), meaning… “to cut”, once
again. In between this promise of grace and the warnings of
transgressing His commandments (29:16-28), 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).
Disobedience cannot be excused by claiming that the Torah is mystical and
concealed, 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”. The present term (v. 14) for “hidden” is
“niflet”, rooted in p.l.a (pey, lamed, alef. See Shoftim - Judges 13:18, 19 and
Tehilim - Psalm 139:6, in both this word is translated “wonderful”). However,
having said all of the above, in the next Parasha (chapter 31), there is a
warning about situations in which YHVH will hide His face from
His people (31:17).
Repentance and
turning to YHVH accompany restoration, expressed in the 30:3-10 passage, where
all the verbs 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 and, at a later date, send Yeshua to carry all
of our afflictions and sufferings, but in 31:13 it also says that "YHVH
your Elohim [is He] who will cross (over) ahead of you"
(31:3 italics added). YHVH is truly the Elohim of the Hebrews! He goes ahead of
them by "crossing over" Himself! At the same time, alongside 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 both steadfast and stand
firmly while crossing over.
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) will also bear witness to the unfaithfulness of the people,
both before their own sons' eyes and in front of the foreigners (v. 22), as
will their banishment from it (i.e., the land). All this is with a 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 pertains to this present-day generation (see
29:14-15), just as much as it did to those who lived back then. Therefore, we
too are to "stand firm in position", standing our ground 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.
[1] The
New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson.
Publishers, Peabody, Mass. 1979.
[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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