English translation — נצבים

A.

At the beginning of the parshah it is told about the covenant of the Most High with Jews — “to pass you into the covenant of the L-rd your G-d, etc., in order to establish you today to Him for a people, etc.”¹.

Rashi stands on “in order to establish you today to Him for a people” and explains: So much does He enter into trouble in order to establish you before Him as a people.

One must understand: What does Rashi <b>innovate</b> in this explanation of the words “in order to establish, etc.”

(As one would have learned them <b>without</b> Rashi’s commentary)?

Commentaries&lt;sup&gt;2&lt;/sup&gt;

learn,

that Rashi is difficult: the need for the covenant was indeed

(not “in order to establish Him to you &lt;b&gt;as a people&lt;/b&gt;”,

but)

“so that they would fear Him and fulfill the Torah”&lt;sup&gt;3&lt;/sup&gt;,

a covenant for keeping the commandments - what does the verse say “to pass you into the covenant of the Lord in order to establish Him to you &lt;b&gt;as a people&lt;/b&gt;”?

Rashi answers,

that the verse does not come to state the purpose of the covenant,

rather this is a reason why “He goes to so much &lt;b&gt;trouble&lt;/b&gt;”

(about the trouble of the Most High to make a covenant with Jews)

: since “He spoke to you and swore to your fathers not to exchange their seed for another nation”

(as Rashi explains &lt;b&gt;immediately &lt;/b&gt;in the discourse-beginning after this&lt;sup&gt;4&lt;/sup&gt;),

the Most High had to, as it were, make a covenant with Jews that they should not

To pass over on Torah and mitzvos,

he will not need to distance them from himself

(opposite of his oath to your forefathers).

That is,

that the "in order to establish G‑d etc." does not relate to the "to pass you into the covenant etc."

(that "establish G‑d etc." is the purpose of the making of the covenant),

but

(a reason)

on "all so He enters to trouble" — the trouble of the Holy One, blessed be He, is "in order that",

in order to ensure that Jews will remain "for a people ..

as He spoke to you etc."⁵.

The explanation is however not understandable: the concept of "He established you etc. as a people for Him and He will be for you a God" and the observance of the commandments are indeed dependent on each other,

as explained in several verses⁶

- and as the aforementioned commentators themselves say <b>right here</b>

(as above),

that if Jews will, heaven forbid, transgress the Torah and commandments,

the Almighty will need to distance them

(contrary to the oath that "He cannot separate from you"⁷)

then why must one <b>renew</b> and learn that the "in order to establish etc." refers

(<b>not</b> to <b>what is explicit</b> in the verse "to pass you into the covenant of etc.",

but)

to "so much does He go to trouble etc.",

which is <b>not</b> stated in the verse - when one can learn it <b>simply</b>

(and consequently Rashi would need to say nothing about it),

that the purpose of "to pass you into the covenant of etc." - the making of the covenant regarding observance of the commandments - is "in order to establish

You etc. to Him for a people and He will be to you for a God

(that through the fulfillment of the Torah and mitzvos,

Jews should become "to Him for a people" and the Almighty - "to you for a God")⁸.

B.

Another thing is not smooth according to the above explanation: according to this explanation it turns out,

that the novelty of Rashi is not in the words "He has established you today to Him for a people",

but only in the word "in order that"

- that this does not refer to the "to pass you into the covenant" that is stated in the previous verse,

but to "so much does he go to trouble"

that the "in order that" here does not mean "for the sake of"

(the purpose and goal &lt;b&gt;in the future&lt;/b&gt;),

but "according to" - it is a giving of reason upon the &lt;b&gt;past&lt;/b&gt;,

why "so much does he go to trouble"&lt;sup&gt;9&lt;/sup&gt;]

Based on this however - it is puzzling why Rashi needs to copy from the verse in his &lt;b&gt;heading&lt;/b&gt;,

and then in the body of his commentary all the words "

(in order that)

establish you before Him as a people"?

Further: Rashi changes from the language of the verse:

(a)

In the verse it says "he established",

and Rashi says "he confirmed"¹⁰.

(b)

The verse says "as a people",

and Rashi changes - "before Him as a people".

(c)

Rashi omits the word "today".

From this it is proven,

that the novelty in Rashi's commentary here,

is not in the words "he goes to such trouble"

(with which he begins his commentary),

but rather specifically in the words "

(in order to)

confirm you before Him as a people": he does not mean to copy the verse¹¹,

but rather - to explain the plain meaning in the verse,

that the meaning of "he established" in this verse is - "he confirmed",

and "as a people" means - "before Him as a people".

3.

Rashi raises here a simple question:

How can one say that the making of the covenant is "in order to establish you <b>today</b> as a people for Him" — that Jews become "<b>today</b>"

(on the day when "Moshe assembled them before the Holy One, blessed be He, on the day of his death"¹²)

<b>established</b> as a people for the Holy One, blessed be He — when Jews have already long ago,

at the giving of the Torah,

become a people,

as is explicit in several verses¹³?

when the verse¹⁴

says "today you have become a people",

Rashi immediately warns that this does not mean that on that day "you have become a people",

but rather — "each day they should be in your eyes as if today you entered into a covenant with Him"; and likewise on the verse¹⁵

"today the L-rd your G-d commands you etc." Rashi explains "each day they should be in your eyes as new as if on that day you were commanded concerning them"

(and from this it is understood,

that this is also the meaning in "you have affirmed the L-rd <b>today</b> etc. and the L-rd has affirmed you <b>today</b> to be His treasured people"¹⁶,

which

follows¹⁷

to "today the L-rd your G-d commands you etc."].

Rashi answers,

that "in order to establish etc." does not mean to "set up",

but rather—"&lt;b&gt;establish&lt;/b&gt;",

to &lt;b&gt;maintain &lt;/b&gt;Jews as a "nation"

(which is connected with an action from the Above)

The making of the covenant at the Giving of the Torah brought about that Jews &lt;b&gt;became &lt;/b&gt;a nation connected with the Above,

but it is nevertheless possible that afterwards—if the conduct of Jews later

(or in later generations)

will not be proper, G-d forbid—there should be in this a change&lt;sup&gt;18&lt;/sup&gt;

Then the effect of <b>the </b>covenant is —"in order to <b>establish </b>you etc. as a nation": it brought in an establishment¹³

in the covenant between Israel and the Holy One, blessed be He, forever and for all eternity¹⁹.

Based on this it also becomes understandable why specifically at this covenant it is emphasized that it is

(not only with "those who are standing here with us"²⁰,

but)

also with "those who are not here with us"²⁰

- "with the generations that are yet to come"²¹.

4.

But a ben chamesh lamikra asks: Since in the first covenant a change could indeed occur - then what is the difference between this and that,

in what way is the covenant different and stronger - that in it no change can occur?

So Rashi prefaces "he goes to such trouble": At this covenant the Almighty entered into a special exertion,

He specifically <b>exerted Himself</b>,

in the making of the covenant

- as the verse says "to pass you through the covenant",

and Rashi explains "by way of passing over",

that

(also)

the Almighty²²

is,

so to speak,

as it were,

"passed through" between the "partition from here and partition from there";

and also that the covenant He bound also with "his God" -

And consequently it had an absolute effect

(also)

upon Jews

(which is why in this there is no possibility of change on their part).

And this effect in Jews through the covenant Rashi emphasizes thereby that he is

(<b>changes </b>from the language of the verse "to Him as a people",

and is)

precise

(that this means)

"in order that the L-rd <b>before Him </b>as a people":

The difference between "lo am" and "l'fanav am": "lo am" means,

that the "am" belongs to the Supreme One,

it is His a nation; "&lt;b&gt;l'fanav &lt;/b&gt;am" means,

that the "am" is not only His

(but he can be at a distance from Him),

rather they are

and &lt;b&gt;stand &lt;/b&gt;"l'fanav" - they are and &lt;b&gt;stand &lt;/b&gt;before Him

(- &lt;b&gt;together &lt;/b&gt;with Him).

As it is stated at the beginning of the series "Atem nitzavim hayom kulchem &lt;b&gt;lifnei &lt;/b&gt;Hashem Elokeichem".

And therefore no changes are applicable in this covenant: when one is merely "a people to Him,"

but they can also be at a distance from the Most High,

it gives room for them not to feel that they are a people whom the Most High has chosen,

and consequently changes can occur therein; but through that which the Most High makes "firm" that Jews should

(always)

be and <b>stand </b>"<b>before Him </b>a people,"

together with Him - one is assured that there will not be any weakening in the covenant.

D.

In Rashi's commentary one sees prominently,

how Rashi in his commentary on the Torah,

together with that which "I have come only for its plain meaning"²³,

and every word is necessary for the understanding of the <b>plain meaning </b>of the verse - he also hinted in the same words matters of "the wine of the Torah"²⁴.

The concept in Rashi's commentary on the simple meaning,

that the essence of the covenant consists in that Jews became "before Him a nation" - is explained further and is consistent with the interpretation of the Alter Rebbe

(in Likkutei Torah of this week's portion²⁵),

in the word "nation",

that this means

Separate and foreign matters far from the king's level²⁶

- but on the contrary]

"His nation who are people like him and relate to him,"

and "in order to establish you, God, as a people for Him" is that which <b>the Almighty elevates Jews</b> "until the level of the supernal thought."

6.

Another matter of the wine of Torah in Rashi’s commentary:

On “You are standing today” the Alter Rebbe says²⁷,

that “<b>Today </b>refers to Rosh Hashanah”,

and explains that every Rosh Hashanah must be the

(remembrance of God)

covenant between Jews and the Almighty.

About this he explains&lt;sup&gt;28&lt;/sup&gt;

the above verses

(in parshas Ki Tavo)

"This day the L-rd your G-d commands you etc. You have declared the L-rd today etc. And the L-rd has declared you today to be for Him a treasured people etc." - that this refers to the covenant that is made on Rosh Hashanah.

And according to what was said above,

that the two verses are two aspects in the covenant between Jews and the Most High - "to be for Him a people" and "established

(established)

you to the L-rd for Him

(before Him)

a people" - it turns out,

that on Rosh Hashanah both of the above matters are made&lt;sup&gt;29&lt;/sup&gt;.

will one understand this with an introduction of the explanation in the notes of Father on

Zohar³⁰,

where he explains that

(also)

the verse¹⁴

"This day you have become a nation" refers to Rosh Hashanah,

and his language is:

And know that this verse can be interpreted that it refers to Rosh Hashanah.

This is the day that refers to the day of Rosh Hashanah

(which is called "this" as it is said³¹

This day is the beginning of Your works and it is above from the 25th of Elul etc. ..)

And then you become a people as it is said "in order to establish you today to be"³²

to Him a people which refers to Rosh Hashanah and see in Likkutei Torah in the discourse "You are standing today" there.

One must understand: the very composition of these two verses - "you become a people" and "in order to establish you etc." - one can understand,

because here one only has a proof on the general matter,

that "this day you become a people" has a connection to the day of Rosh Hashanah,

and this

(that "today" refers to Rosh Hashanah)

is found explicitly

(in Likkutei Torah)

on the verse "in order to establish you today to Him a people"³³.

One must, however, understand the proof that "this day" refers to Rosh Hashanah because Rosh Hashanah "is called 'this'": That which "day" refers to Rosh Hashanah is not because Rosh Hashanah "is called 'this'",

but because the word "day" itself alludes to Rosh Hashanah

(in the language of the old Rebbe³⁴

: wherever it is said "the day" it is Rosh Hashanah)

- and as the Remez³⁵

(which is marked in Likkutei Torah³⁶)

explains,

that "the day is called so because it is the sixth day on which Adam was created, the <b>known</b> day" -

But the father says that "today you have become a nation" refers to Rosh Hashanah because "it is called this,"

and not

(only)

because of the word "today"?

The question is even stronger: in the note itself, he brings immediately afterwards

(as above)

the verse "in order to establish you today as a people for Him" - "which refers to Rosh Hashanah" - and there&lt;sup&gt;37&lt;/sup&gt;

it says &lt;b&gt;not &lt;/b&gt;"

(today)

&lt;b&gt;this&lt;/b&gt;"

(and likewise "this" is not said in the verse "you are standing today" which - "refers to Rosh Hashanah")

But - in Rosh Hashanah itself there are two aspects: one aspect that is called "zeh" - and in the verse "hayom hazeh nihyeita l'am"

(upon which the father stands)

pertains to the aspect in Rosh Hashanah; and a second aspect that is called "hayom"

(plain),

as in the verse "atem nitzavim hayom ..

lema'an hakim otcha hayom lo l'am".

7.

The explanation of this:

Although

(also)

"today"

(plain,

but)

with the definite article hei,

indicates a "known day" - but it does not come to the matter of "today &lt;b&gt;this&lt;/b&gt;",

which shows that not only is it a "known day"

(in intellect etc.),

but

"&lt;b&gt;This&lt;/b&gt;" - one can &lt;b&gt;point &lt;/b&gt;to it

(shows ..

with a finger&lt;sup&gt;38&lt;/sup&gt;).

That this is also the explanation in the change of language in Rashi's commentary on the Torah:

On the verse

(in Parshat Va'etchanan³⁹)

"Which I command you today" Rashi explains: "They should not be in your eyes like an old edict ..

but <b>as</b> a new one"

(with a <b>kaf</b> of comparison)

; however, on the verse in Parshat Ki Tavo

(mentioned above)

"This day the L-rd your G-d commands you" he says: "Every day they should be in your eyes <b>new</b>" - <b>without</b> a kaf of comparison⁴⁰

; and similarly in the verse

(in Parshat Yitro⁴¹)

"On this day they came to the Sinai desert" Rashi says "That the words of Torah should be <b>new</b> upon you".

And according to the above, one can explain the reason: In the portion of Yitro and Tavo,

where in the verse it says "today &lt;b&gt;this&lt;/b&gt;",

"on the day &lt;b&gt;this&lt;/b&gt;" — this emphasizes,

that the day of the giving of the Torah is for him revealed openly — he is "pointing with a finger"

(he &lt;b&gt;sees&lt;/b&gt; it before his eyes),

and consequently, for him the words of Torah

(from the giving of the Torah)

"new" literally;

But not so in the portion of Va'etchanan where it says &lt;b&gt;not&lt;/b&gt; "this",

its explanation is that the day of the giving of the Torah

exists

(and "known")

every day,

but since it is not in a manner of "this"

(pointing with a finger),

it is only "as new",

with a kaf of comparison⁴².

8.

And along these lines, there are these two aspects in Rosh Hashanah,

as one says³¹

on Rosh Hashanah

(a)

"This day is the beginning of Your works,"

(b)

"Remembrance of the first day"⁴³

"<b>This</b> is the beginning of Your works" refers to the sixth day of Creation,

the day of the creation of <b>man</b>,

when then the concept of "<b>this</b>" was revealed⁴⁴

- that Divinity should be <b>revealed</b> down here below,

because revelation of Divinity in a manner of "this" - is specifically by

(the soul of)

man.

(Memorial of)

the <b>first</b> day" refers to the 25th of Elul

(the first day of Creation),

which is the aspect of "<b>ko</b>": on that day the

(essential)

<b>novelty of the world</b> was revealed,

but it was in a manner of "ko"

("<b>k</b>echadasha")

- which indicates that one does not see the thing itself,

one sees only a "likeness"

(a reflection of the thing)

- in the world the novelty was not seen in a manner of pointing with a finger; the divine power that created,

renewed the existence of the world is

(in its own essence)

concealed within the world.

But now also becomes &lt;b&gt;the &lt;/b&gt;matter,

the novelty of "first day" - the creation of the world

(which was revealed for the first time on the 25th of Elul),

revealed on the day of Rosh Hashanah - because now all the effluences are dependent on the action of man,

also the creation of the world is renewed on Rosh Hashanah - the day of the creation of man.

9.

That which Rosh Hashanah also has the aspect,

that then the creation of the world is renewed

("the 25th"),

is not a separate,

added aspect

(to its essential nature

(the sixth day of the beginning of the years,

the day of the creation of man))

- rather this comes as a &lt;b&gt;result &lt;/b&gt;of that which on Rosh Hashanah is renewed the aspect of "&lt;b&gt;This &lt;/b&gt;day is the beginning of Your works",

the revelation of G-dliness which pertains to man.

As it is brought⁴⁵

A parable about this from "a person who does work from some pleasure and will that he has in it",

is when he becomes tired from the work,

one must arouse anew his <b>pleasure</b> in the work,

and through that he receives again a pleasure in the work,

there becomes <b>automatically</b> a strengthening in the <b>doing</b> of the work,

that it should not be "with slack hands".

And so too is it on Rosh Hashanah: On Rosh Hashanah is "make Me king",

one draws down the <b>pleasure</b> from above into the matter of kingship,

which is the <b>inner</b> influence⁴⁶

from above

(the essence of Divinity - "this")

which is connected with Jews

(a person)

specifically; and through

This is also opened incidentally the novelty of creation and vitality of the world

(the making).

And it is understood,

since that the novelty of creation and vitality of the world on Rosh Hashanah comes

(not as a thing in its own right,

as on the 25th of Elul,

but)

as a result of the renewal of inner influence to Jews,

is this entirely higher⁴⁷

than the novelty of the world as it was on the 25th of Elul:

The concept of the renewal of the world that takes place on Rosh Hashanah,

is not only that there should <b>be</b> a world,

but that in the world there should be <b>revelation</b> of G-dliness⁴⁸

(The “zeh” of Rosh Hashanah is drawn into the “koh”).

In the manner of on the sixth day of the act of creation,

that Adam the first did not only himself coronate the Most High as King,

but he effected upon <b>all created beings</b> that “Come, let us prostrate and bow, let us kneel before the Lord our Maker”⁴⁹.

By the soul of a Jew, there is seeing of the essence of G-dliness,

“zeh”; but not so in the world,

even when G-dliness shines,

the light is not so revealed,

and it shines only in a manner of “demus”,

as above].

Yud.

This completeness that Rosh Hashanah

(the day of the creation of man,

"zeh")

brings about in the matter of the renewal of the world

(that also in the world there should be Elokus in revelation),

is not merely an automatic result of

the main matter of Rosh Hashanah,

but this itself is a matter &lt;b&gt;primary&lt;/b&gt; in Rosh Hashanah

on <b>physical</b> matters - which is connected with that the revelation of "<b>the innermost</b> supernal will" must be drawn down "below to be clothed in physicality"⁵¹].

Because although the revelation of G‑dliness in a manner of "this"

(as it is in man),

is much higher than the revelation that is manifested in the world,

as mentioned above - nevertheless,

the perfection of the matter of revelation is when it passes through <b>all</b> matters,

also the lower levels in which there is no seeing of the essence of G‑dliness,

but only a revelation in a manner of "so"⁵².

And regarding what the Rambam wrote⁵³,

that "just as the wise person is recognized by his wisdom etc., so too must he be recognized in his deeds, in his eating etc.": the sign of a true wise person,

is when his wisdom is recognizable

(not only there where his essence of wisdom is revealed,

in his study,

but)

also in the lower matters within him,

which seemingly have no connection to "his wisdom" — that they are done in accordance with his wisdom.

11.

According to all the above, one will also understand the connection between the covenant "to be for Him a people,"

"You have become a people" — with "today <b>this</b>"

(the aspect of zeh),

and between the covenant "in order to <b>establish</b> you etc. for Him a people" with "today"

(simple,

the aspect of koh)

The two aspects of "zeh" and "koh" in the person himself,

are his soul and his body

(or — the essence of his soul,

and the part of the soul that is clothed in the body).

At the giving of the Torah, the essential covenant between Jews and the Almighty was revealed

("You became a people"),

which is primarily from the aspect of the <b>soul</b> - in which Divinity shines in revelation in a manner of "this"; and as long as the Jews were in the <b>desert</b> stripped of the physicality of the world,

then <b>the</b> covenant was sufficient for them to maintain the connection with the Holy One, blessed be He;

But when they needed to enter the Land of Israel,

an inhabited land,

the covenant from the aspect of the soul is not enough

(itself).

In order that it should have endurance also when a Jew descends into physical matters etc.,

this is through that the covenant from the aspect of the soul is revealed also in the soul that is clothed in the body,

and through this - with the body itself,

that also in <b>this</b> state they should be "<b>before Him</b> a people"⁵⁴

(in the manner mentioned above,

as

The aspect of "zeh" is drawn down and opens up in the aspect of "koh"),

And this causes that the covenant should have a permanence⁵⁵

eternal,

in all kinds of situations in which Jews find themselves.

And therefore,

in every year and year when the time of Rosh Hashanah comes and the covenant is renewed,

are Jews confident

(and already from the eve of Rosh Hashanah)⁵⁶

that they will be worthy in judgment,

and in addition to the spiritual matters

(which are from the soul),

also in physical matters,

literally

(which are connected with the body),

That it should be drawn out for each and every one of Israel a writing and sealing for a good and sweet year,

Both in material matters — children, life, and ample sustenance in their simple sense,

Both in spiritual matters,

And in the material and in the spiritual together,

And in the good that is seen and revealed.

Shabbos Parshas Tavo 5740)