English translation — נצבים ב

A.

At the covenant-making in the beginning of our portion it is said in the verse¹

: "And not with you alone do I make this covenant and this oath, but with him who stands here with us today before the L-rd your G-d, and with him who is not here with us today."

Rashi stands on the words "and with him who is not here" and explains: "and also with the future generations that will be."

Learning commentaries<sup>2</sup>,

that Rashi thereby warns,

that one should not interpret that “he is not here” means the Jews of that generation who were not there at that event — and thus one cannot learn, because it says earlier “You are standing today, all of you ..

every man of Israel” that all Jews were present at that event.

Therefore Rashi says that “and he who is not here” means the “future generations to be.”

This, however, is not sufficient:

Since the verse itself says clearly: "You are standing today, all of you,"

one understands by itself

(even without Rashi)

that "he is not here" refers to the coming generations — so what does Rashi innovate with his commentary "future generations"?

Therefore the commentators³

add:

Were it not for Rashi, it would be difficult to learn that with "he is not here" [it]

means the later generations,

for how does it apply "to cut a covenant with nothingness".

therefore Rashi must say "and also with the generations that are to be",

with which he innovates that it is indeed applicable to cut a covenant with them,

because: a)

their souls were then present and with them was the cutting of the covenant⁴

since "the son is like the leg of his father"⁵,

therefore also the children are included in the cutting of the covenant with their fathers.

; b)

b.

But it is not understandable:

a)

As mentioned several times, Rashi wrote his commentary in such a way that even a "ben chamesh lamikra" should be able to understand from his words the plain meaning of the verse

(without needing to resort to what commentators explain and add).

Therefore it is difficult in our case: the ben chamesh has not learned about the matter of "bara karei' de'avuh" in any of the previous sedras; he also does not know whether the souls of the future generations were at the covenant or not - so if Rashi comes to explain,

that also with the not yet born generations one can make a covenant,

he should have explained explicitly how this is possible - whether from the aspect

the existence of souls⁶

or from the aspect of "bara karei' de'avuh"⁷?

b)

The question is even stronger: the concept

(that "innenu po" refers to)

"future generations to be",

the student understands by himself

(from what in the verse is stated earlier "atem nitzavim hayom kulchem",

as above)

; and what Rashi innovates to secure

(not that "innenu po" refers to the "future generations to be" but)

- how can one make a covenant with "future generations" - for this there is even no hint in his words "ve'af im dorot ha'atidim lihyot",

it turns out,

that the main thing is missing from the book?

g)

The concept of making a covenant with later generations is a thing that is found

(similar to this)

in the earlier portions: the covenant between the parts was in connection to the seed of Avraham,

What will be several generations later.

This is also in Parshat Bechukotai⁸.

And also most of the commandments that the Almighty commanded through Moses our teacher are commandments that were commanded for generations.

Then according to this one would also have needed to ask there: How is it applicable that the covenant with Abraham our father⁹

or the command of the commandments through Moses our teacher should apply to the Jews of the coming generations,

etc.?

And nevertheless we see that in all these places Rashi does not address the aforementioned question - why does he need to address it in Parshat Nitzavim?

d)

In the Gemara¹⁰

it states,

that "And that which is not" means "

(future generations and)

proselytes who will convert in the future".

And also simply,

according to the plain meaning of Scripture,

proselytes are included in the covenant - just as they are included in all matters of Torah and commandments; and as it states at the beginning of the portion¹¹

(regarding that generation)

: "and your proselyte who is within your camp ..

to pass you into the covenant etc.'".

Thus according to the above it is not understandable: Regarding proselytes, the reason of "the son is like the father's leg" is not applicable,

because they are not children of those who were at the covenant¹²

; it is also not applicable

(in the way

the plain meaning)

the reason that their souls were at the time of the covenant¹³

-because at a son of five years for Scripture it is established,

that at the time the convert converts he then receives a new soul¹⁴.

the question remains: how did they make a covenant with "future converts to convert"?

e)

on the other hand,

since that simply the intellect compels,

that the covenant was also with the future converts to convert - then why does Rashi say only "future generations to be" and deviates from the gemara by omitting converts

(and especially that regarding converts it is a greater novelty,

since by them the two reasons mentioned above are absent)?

6)

The explanation that "את אשר איננו פה" means "דורות העתידים להיות" is here in Tanchuma¹⁵

- with the same language

("דורות העתידים לבא"),

but in the Babylonian Talmud¹⁰

and Jerusalem Talmud¹⁶

it stands with a changed language: "דורות הבאים"¹⁷.

One must understand: although Rashi's explanation is proven from the plain meaning of Scripture not from our Sages, may their memory be blessed,

and so forth - but since he says the same content that stands in the words of our Sages, may their memory be blessed,

it would seemingly have been more fitting that he should use the

(short)

language "הבאים" which stands in the Babylonian Talmud and Jerusalem Talmud,

not with the language "דורות העתידין" from Tanchuma¹⁸

; and especially since "הבאים" is also a language that is more common than "העתידים להיות".

And according to the known great precision of the language of Rashi's commentary

(to the extent that there are in this wondrous matters)

- it is certain that what Rashi writes "דורות העתידים"

(and not "דורות הבאים" like the language of the Talmud)

is it intentionally and comes to teach.

ז)

The novelty in Rashi is only in the translation of the words "Innanu poh" - "dorot ha'atidim lihyot" - so why does Rashi quote from the verse also the preceding words "Ve'et asher"?

And not only does he quote the words "Ve'et asher",

but he also translates them in his commentary: "Ve'af im",

which seemingly thereby - he is not at all innovating on the verse.

ג.

The explanation of all this:

Rashi does not need to guarantee how one can make a covenant with the generations

who are destined to be,

because this is understood by itself: the covenant was made by the Most High,

and as explained in the verse¹⁹

"which the Lord your God is making with you today" - and everyone understands,

that the Most High can make a covenant also with the generations that will follow.

(in the speech of Moses)

"I am cutting this covenant",

is not the simple meaning,

that the covenant was between Jews and Moses; the covenant was between the Most High and Jews

(including also Moses),

and that which Moses our teacher says "I am cutting etc." means that Moses made the preparations for the cutting of the covenant²⁰.

that just as a covenant in general is connected with an action - and as Rashi says*²⁰

"they make a partition from here and a partition from here and they pass in between"²¹

- so too in this covenant there was an action²²

- and this action was done by Moses²³].

And this is so simple,

that Rashi does not even need to safeguard that it is not a contradiction,

that earlier it says "Hashem

your God cuts with you etc." and afterwards it says "I cut etc."²⁴].

And this is also the simple reason why Rashi does not need to explain how did the Above One say to Moshe the commandments for all generations and how the Covenant Between the Parts

(with Avraham Avinu)

applies to the later generations,

because in the Ben Chamesh LaMikra it is laid out simply,

that the Above One has no limitations on Himself, G-d forbid,

and He can command also for generations afterwards,

and therefore this

(in the simple understanding)

is from the outset no question,

as above.

4.

That which Rashi needs and comes to explain with "and also with future generations" is not the essential matter that the covenant was also with the generations afterwards,

but the manner in which the covenant was with "future generations":

from the phrase "ולא אתכם לבדכם אנכי כורת את הברית הזאת ואת האלה הזאת כי את אשר ישנו פה ..

ואת אשר איננו פה",

it is understood that the covenant

(does not only obligate the later generations,

but that the covenant)

was made directly with "אשר איננו פה",

and in the same manner - exactly as with "אשר ישנו פה".

Moreover, it is necessary from that which after the verse says "לעברך בברית ה'א" regarding those who are "נצבים גו' כולכם",

he repeats and reminds them again "ולא אתכם לבדכם אנכי כורת את הברית הזאת גו'

"For [with] those who are here" — which seemingly is superfluous²⁵

— rather this is in order to include with emphasis the "those who are not here" together with the "those who are here" and thereby explain that the covenant at both types was in the exact same manner²⁶.

Therefore Rashi also quotes the words "And with those who

(are not here)

" and explains "and also with

(future generations)

with which he emphasizes: a)

that the covenant was directly with the "future generations"²⁷,

and b)

that this was for them exactly analogous

(that the term "also" connects and equates)

as with "those who are here"²⁸.

5.

Accordingly, it turns out that not only does Rashi not need to add,

that the souls of the future generations were there,

or that "Bara k'ra'ei d'avuh",

but the interpretations here are implied,

according to the simple understanding of the plain meaning of the verse:

If one were to learn that the covenant with "who is not here" is from the aspect of "Bara k'ra'ei d'avuh", then it turns out,

that the covenant was in two different manners: the covenant with "who is here" was with him himself,

and the covenant

With "not here" was not with him alone,

but as "karei' de'avuha"²⁹

Thus there will also be a difference if one will learn that with "not here" the Kareis was only with their souls

(which were at the cutting of the covenant)

- by "present here" they made a covenant with the souls and also with the bodies,

and by "not here" they made a covenant only with the souls.

But as Rashi teaches,

that from the plain meaning of the verses it is proven that this is "and also with the generations that are to come,"

it means then that the covenant was with the generations themselves

(not as a merit of the fathers)

and in the same manner as with "those standing here,"

with souls and bodies³⁰.

the calf which they cut in two and passed between its parts,"

which proves indeed³²

that all those who are "passing between them" become one thing,

i.

i.

e.

e.

not only does one become one thing with the one with whom one makes the covenant

(with the Most High),

but also that all those who are included in the covenant become one thing].

6.

According to the above, it is also understood why Rashi does not need to mention also "converts who are destined to convert" - because according to Rashi's explanation,

that the covenant with "he who is not here" was with them themselves,

in the "future generations to be" are also included converts,

for it is simple that "future generations to be" means all Jews of every generation of the later generations,

including also converts

(which cannot be said in relation to converts)

or from the aspect that the covenant was with the souls

(which also the reason is not appropriate

(according to simple understanding³³)

regarding converts,

as above p. 62 question d.)]

And on the contrary: Rashi cannot mention converts and thereby distinguish them as a separate category - for this is different from the covenant with "he who is here",

that

(with all was the same covenant,

and consequently that)

all are one thing.

And although earlier in the verse he divides the converts into a category by itself — this is because there he specifies all categories of Jews: your heads etc.

(There it does not speak about the covenant itself,

but about "Nitzavim"

(as preparation)

"to pass you into the covenant")

; but when the verse speaks about the covenant itself — "I am cutting the covenant etc." — it is not appropriate to divide Jews into separate categories.

7.

According to all the above one will also understand why Rashi is precise "those who are destined to be" and not "those who come":

The translation of the word "haba'im" - does not emphasize that the things have no connection and relation to a present reality; "haba'im" means,

that they will come after

(in continuation and in relation to)

the

(generation the)

present.

And consequently when one says "dorot haba'im" - although that thereby one intends to say that now they have not yet come,

there is simultaneously also a connection,

to the previous generation - they will come as a continuation and result - will be born from the generation that is already here.

4.

5.

that this generation "compels" the generation that comes after it,

and consequently it turns out,

that from the side of this generation there already exists the generation of the latter days,

except that in the time of this generation it is not yet present in actuality.

"This that the sages called the World to Come is not because it does not exist now etc. but rather it exists and stands as it is said etc. And they called it World to Come only because those lives come to a person after the life of this world in which we exist in body and soul" — the "World to Come" is also now "existing and standing",

and it is called "

(World)

to Come" only because it comes as a result of the life of this world,

soul in body].

In contrast to the expression "עתידים להיות" is now completely not present,

not only not in actuality,

but the very existence must first "become",

i.e.

that is,

it does not come as a consequence

(result)

of the previous generation.

And therefore Rashi is very precise

And do not say "later generations",

because then one could think,

that the covenant with "who is not here" is because they are "later generations" - because they come as a result and continuation of the present generation,

and as per the explanation that this is because "the son is like the legs of his father".

Furthermore: then it is not clear,

or moreover - perhaps one excludes the converts,

who are not included in the "coming generations",

because they are not a continuation and result

(offspring)

of the present generation³⁵.

And therefore Rashi emphasizes "those who are destined to be",

which emphasizes that their reality will be renewed in the future; and consequently it is understood that the collective soul had to be with the generations

(those destined to be)

themselves and not because they come as a continuation and result of the present generation.

And it is also clear that in this are also included converts,

who also are "destined to be"³⁶.

8.

from this Rashi comes out a tremendous lesson in a matter that we have spoken about several times.

It can happen that a Jew may sometimes be fallen in himself,

he lacks strength in carrying out his service in Torah and mitzvos,

and especially in going out into the world to disseminate Judaism etc.,

because “you are the smallest of all the nations”³⁷

Then the answer to this: this is all when one speaks about quantity of Jews,

that quantity is limited and measured in time and place,

and from that aspect Jews are in a specific time and place and — "the fewest of all peoples."

Since however that the main thing by Jews is quality spirituality,

Torah and mitzvos — then when a Jew connects himself with the Supreme One through Torah and mitzvos,

which is above time and place,

then one is then connected truly and actually with all Jews that are in the entire world and in all generations³⁸.

And this is emphasized in Rashi "and also with the generations that are to be" exactly like the generation of "You are standing today."

By the covenant of the Most High with Jews, the Jews of all the generations stood there all together,

all are one reality.

From this it is understood that when a Jew is connected openly with the Most High

(in the covenant)

- through the fulfillment of the Torah and mitzvos in practice,

they stand with all the Jews of that generation and of all generations,

all together are a "single complete structure"³⁹.

And then Jews are not "few" also not in quantity; on the contrary,

Jews are a vast multitude also in quantity and they have nothing to fear even from the aspect of quantity before a great number in quantity of gentiles,

and on the contrary,

"Terror and dread will fall upon them" -

When it is "You are standing today, all of you" - "as one unit"³⁹,

that Jews all stand together openly,

then "you are standing, existing and enduring,

meaning that they are vindicated in judgment"⁴⁰,

This brings the writing and sealing for good on Rosh Hashanah to each and every one of Israel,

in a good that is seen and revealed.

(From the talk of Shabbat Parshat Netzavim-Yom Kippur 5735)