English translation — נצבים א

A.

On "And the Lord your God will return your captivity"<sup>1</sup>,

Rashi asks: "It should have written 'and He will return your captivity'."

What the intention in this question is

(a)

that instead of "will return" should have stood "and He will return",

and

(b)

because of what stands "the Lord your God"<sup>2</sup>

: It stands indeed first<sup>3</sup>

that the <b>introduction</b> <b>and cause</b> of this "<b>will return</b>" — must be "and you will return to the Lord your God",

measure for measure: through "<b>and you will return</b>

(to the Lord your God)

" comes "<b>will return</b> the Lord your God",

it is thus understood<sup>4</sup>

that the "will return"

(or "and He will return")

goes it on this

(to)

"the Lord your God" — the Most High?

And Rashi answers: "Our Rabbis<sup>5</sup>

learned<sup>6</sup>

from here, as it were, that the Shechinah dwells with Israel in the distress of their exile,

and when they are redeemed, Scripture attributes redemption to Himself, that He will return with them."

One must understand:

a)

In Parshas Shemos⁷

Rashi already explained,

that that which the Almighty revealed Himself to Moshe Rabbeinu "from within the <b>thorn-bush</b>" is it "because I am with him in distress."

So how does Rashi say here that one learns first "from <b>here</b>" that the Shechinah dwells with Israel in the distress of their exile — when one already knows it from Parshas Shemos?

b)

"I am with him in distress" is indeed an explicit verse⁸,

does one then not need to learn it "from here" from a <b>precision</b> in another verse*⁸?

3)

In the verse "And the Lord your God will return" it only states that the Almighty returns from <b>exile</b>.

Where does Rashi find in this verse the emphasis

"That the Shechinah <i>dwells</i> with Israel <b>in the distress</b> of their exile"?

From this verse one only knows that the Shechinah <b>is with them</b><b>⁹</b>

But not that this is <b>with them</b> <b>in distress</b> — which is stated in the verse "I am with him in distress" or in the verse "In all their distress He was distressed"¹⁰?

4)

After Rashi says "that the Shechinah dwells with Israel in the distress of their exile",

it is then already automatically understood that when the Jews go out of exile, the Shechinah also goes out of exile¹¹.

Why does Rashi need to specify "and when they are redeemed etc. He will return with them"?

5)

When Rashi already wants to say it explicitly

(although it is seemingly understood by itself)

in order to explain the phrase "and the Lord your God will return"¹²

— he would have needed only to say "and when they are redeemed He will return with them",

what does he mean by the phrase "He wrote a redemption for Himself"?

2.

Afterwards Rashi continues: "And further <i>there is</i> to say <i>that great</i> is the day of the ingathering of the exiles and with difficulty as if he himself needs to hold by his hands literally each person <i>from his place</i> as the matter that is said¹³

And you will be gathered one by one, children of <i>Israel.</i>

And also regarding the exiles of the other nations we find thus, as it is said: And I will return the captivity of the children of Ammon"¹⁴.

One must understand:

א)

Why does Rashi need to come to <b>two</b> explanations¹⁵?

That Rashi is not satisfied with the "ועוד י"ל",

one can seemingly explain: from the language "ושב <i>הוי' </i>אלקיך"

(that the Almighty will return, as it were, from exile)

it implies,

that He is found, as it were, in <b>exile</b> also <b>before</b> the time of "ושב"¹⁶

— not only that He will

Come there to this "day of ingathering of the exiles" in order to take out from there the Jews — and therefore he must arrive at the explanation "that the Shechinah dwells with Israel in the distress of their exile etc."¹⁷

But it is not understood: Why does Rashi need to arrive at "and another explanation etc." and is the explanation that he says earlier not sufficient for him¹⁸?

b)

In this verse it speaks about the redemption of <b>Jews</b>.

Why does Rashi conclude "and also regarding the exiles of the other nations we find thus etc."¹⁹?

c)

The question is even stronger: in order to bring a proof that the Almighty will take out from exile each one individually,

it would suffice if Rashi would bring the words "and you will be gathered one by one" — without the conclusion of the words "children of Israel".

It is thus evident from this,

that he wants thereby to emphasize that that which "He grasps with His hands literally each person from his place" has a connection also to "children of Israel"

(according to the second explanation)

: That which "He grasps with His hands literally each man etc.&lt;i&gt;"&lt;/i&gt; — "And He will return" — it is therefore because Hashem is &lt;b&gt;your God&lt;/b&gt; — &lt;b&gt;your&lt;/b&gt; God&lt;sup&gt;20&lt;/sup&gt;],

Now what does Rashi say immediately after this "And also in the exiles of the other nations we have found thus etc.&lt;i&gt;"&lt;/i&gt;?

d)

What is <b>here</b> relevant to the entire lengthiness, and consequently one must bring proofs from Prophets etc.?

e)

What does Rashi mean by adding saying "<b>actually"</b><b>²¹</b>

not "with his hands" simply, as he says in his commentary in P' Va'etchanan*²¹?

3.

The explanation of all the above will be understood with the introduction that one finds

by each of the Patriarchs²²,

that the Most High was with him.

And the explanation of this simply is: Since the conduct Above with the Patriarchs was in a manner of above nature,

until — that <b>all</b> saw that their success comes from the Most High²³,

therefore²⁴

the verse <i>emphasizes,</i>

that the Most High was with them

(although He is present everywhere — in the heavens above and on the earth <i>from</i> beneath*²⁴

— as it is said²⁵

"Do I not fill the heavens and the earth"),

which means,

that with them He was <b>in revelation</b>,

and He protects them,

makes them successful etc.

etc.

etc.

The same is regarding Jews,

also²⁶

in the time of exile: from the fact that all see how the Almighty pays attention to them — one sheep among seventy wolves and it is protected²⁷,

it proves that the Almighty is with the Jews

(as we already learned earlier regarding the exile of Egypt — the first

(and <i>root</i><i>²⁸</i>

of all exiles — "And God was <b>with you"</b><b>²⁹</b>

And analogous to <b>this</b> is also that which when they were redeemed — "the Divine Presence <b>with them</b>".

But it is understandable,

that this matter cannot have a connection to the content of the verse "<b>And He will return</b> <i>Hashem</i> your God <b>your captivity</b>"

(and not "with you" and the like)

: <b>The</b> wording

(that the Almighty's "<b>And He will return</b>" is <b>et</b> <b>your captivity</b>

(with <b>your</b> <b>captivity</b> — return from <b>exile</b>))

shows,

that before the redemption He is

and consequently]

<b>exiled</b> and <b>banished</b> as it were from His "home"⁸⁰

; the matter however that He is found with Jews in exile to protect them from the "seventy wolves" means quite the <b>opposite</b>! He is found there to <b>help</b> them,

and He Himself is certainly <b>not</b> in "exile".

Therefore Rashi says that here one means a different matter "that the Shechinah dwells with Israel in the distress of their exile",

that He is indeed, as it were, in the constraint of exile — and therefore there must be the "and the Lord your God will return your captivity".

D.

Based on this it is also understandable what Rashi says "our Rabbis learned from here etc." — although it is an explicit verse

(at first glance)

— "I am with him in distress":

From the verse "I am with him in distress" one knows³¹

only³²,

that from the side of the greatness of the love of the Most High for Jews,

when Jews find themselves in a <i>distress</i> G‑d forbid,

then also the Most High becomes from it distressed as it were

(a thorn that <b>pricks</b>)

to show,

that He <b>participates</b> in the suffering of Israel*³²

— to make Him distressed and "prick" as it were the distresses of Jews G‑d forbid]

But that which the troubles of <b>Jews</b> cause him distress,

does not yet mean that <b>he</b> is in exile³³.

It is only that the <b>Jewish</b> pain and troubles cause him pain³⁴.

But <b>mikan</b> from this verse

(in our parshah)

"Veshiv Hashem Elokecha" our Sages expounded,

"that the Shechinah <b>dwells</b> with Israel in the distress of their exile",

that the Shechinah <b>itself</b> is, as it were, together with the Jews <b>in</b> <b>exile</b><b>³⁵</b>

ה,

Based on this, however, the question arises: Since also the Most High is "in the distress of their exile,"

also He is,

as it were,

in the exile of the nations,

how then will He redeem <b>Himself</b> together with the Jews from exile — it is indeed a simple logic and one sees it tangibly,

even a five-year-old sees it,

that "a prisoner cannot <i>free</i> himself"³⁶?

On this Rashi says "And when they are redeemed, Scripture writes redemption for Himself": Before the Most High placed Himself into exile,

He <b>inscribed</b>

(which was indeed once — in the desert),

that when the time of "they are redeemed" would come,

when Jews would need to be redeemed from exile,

that the ministers

(who rule over the Jews with the Most High, as it were)

should have no opinion*³⁶

in the "return of the L-rd."

And this is what Rashi means with the wording "<b>Scripture writes</b> redemption for Himself,"

that He "inscribed" for Himself a redemption.

One can indeed mean,

since that "the writing [attributes] redemption to Himself" — at the time when the time of redemption will come, first the Almighty Himself will go out of exile,

and only afterwards will He redeem the Jews — Rashi adds "that He will return <b>with them</b>": that the "and the Lord your God will return" will be — "<b>your</b> captivity",

together with the return of the Jews³⁷.

And as long as the ingathering of the exiles of all Jews will not be completed

(even when only one Jew will still be in exile)

— "the Shechinah dwells with Israel in the distress of their exile".

6.

After all the above,

it is still not understood: indeed it is true that from the aspect that "the Shechinah dwells with Israel in the distress of <b>their exile</b>" emerges a difference <b>also</b> in the redemption

— but the novel concept is primarily relevant to the <b>exile</b>.

Now why does the verse say it regarding the redemption — "<b>and will return</b> etc. your captivity"?

Therefore Rashi continues "ועוד יש לומר" — that with the expression "ושב הוי׳ אלקיך" the verse intends to say another matter&lt;sup&gt;38&lt;/sup&gt;

— which is relevant

(Regarding &lt;b&gt;the redemption&lt;/b&gt;)

to the ingathering of the exiles: Since the ingathering of &lt;b&gt;all&lt;/b&gt; Jews from &lt;b&gt;all&lt;/b&gt; places of exile is a difficult thing,

therefore it says here "ושב הוי׳ אלקיך",

because regarding such a great and difficult thing it is evident that this is done by the Almighty Himself.

7.

But here a question arises for the one who studies the text at age five: If the ingathering of the exiles is a difficult thing,

is this not connected specifically with the ingathering of the exiles of Jews

the ingathering of Jews is easier than the ingathering of gentiles,

to distinguish,

who have no connection among themselves&lt;sup&gt;39&lt;/sup&gt;],

Today why does the verse emphasize that the "and He will return" is because "Hashem

(is)

your God"?

Therefore Rashi elaborates and specifies and brings the relevant <b>verse</b>: "Great is the day of the ingathering of the exiles and with difficulty, as if He Himself needs to hold each individual person by his hands from his place, as it is said: And you will be gathered one by one <b>children</b> of <b>Israel</b>

(In children of Israel there is also the concept of each individual from his place⁴⁰)

And also regarding the exiles of the other nations

We find thus, as it is said, "And I will return the captivity of the children of Ammon"

(Because it is great etc.

(must be)

He Himself)

— and nothing more

(not "gather one by one").

8.

One must, however, further understand: all matters are indeed under &lt;b&gt;particular&lt;/b&gt; providence.

It thus follows,

that also "in the exiles of the other nations"

(for example, in the exile of the children of Ammon mentioned above)

there is a &lt;b&gt;particular&lt;/b&gt; providence

(i.

e.,

not only that the nation

(Ammon)

in general should return from exile,

but also),

&lt;b&gt;which&lt;/b&gt; individuals of the nation

(Ammon)

should be redeemed and in what manner.

And since so,

it thus seemingly follows,

that the "He who grasps with His hands literally each individual" must be also "in the exiles of the other nations"?

It will be understood based on the known what is stated in Chassidus&lt;sup&gt;41&lt;/sup&gt;,

that what the Rambam says&lt;sup&gt;42&lt;/sup&gt;

that Divine Providence is only upon the human species — it is no contradiction to the view of the Baal Shem Tov&lt;sup&gt;43&lt;/sup&gt;

in Divine Providence that it is also upon the inanimate,

vegetable and animal

— because in the supernal Providence,

there exist <b>in general</b> two modes:

(a)

as it is in revelation,

and

(b)

as it is clothed in concealment in the garments of nature and the like.

And that which the Rambam says that upon the inanimate etc. there is no Divine Providence,

he means it regarding the supernal Providence that is in the aspect of revelation.

And based on this it is understandable why specifically by Jews is "He grasps the hands of each individual literally" — even though also "in the exiles of the other nations" there is certainly providence &lt;b&gt;who&lt;/b&gt; from them will be redeemed and in what manner,

because the providence that exists over the individual persons of the nations — is hidden in the garments of nature &lt;b&gt;similar to&lt;/b&gt; the providence over the 98&lt;sup&gt;44&lt;/sup&gt;,

for it is indeed "You are called 'man' and the nations of the world are not called 'man'"&lt;sup&gt;45&lt;/sup&gt;,

And consequently,

when one speaks about "and he will return" or "and I will return" which indicates an action in which it is &lt;b&gt;noticeable&lt;/b&gt; &lt;b&gt;openly&lt;/b&gt; that the &lt;b&gt;Almighty&lt;/b&gt; does it

(as above end of section 6)

there is a difference: the "and I will return" regarding "the children of Ammon",

is only concerning the collective of the nation.

But by Jews,

the "and he will return" is also concerning each individual Jew

(because by each individual Jew in particular,

is "Hashem your God" in singular&lt;sup&gt;46&lt;/sup&gt;)

— "He grasps the hands &lt;b&gt;literally&lt;/b&gt; &lt;b&gt;each&lt;/b&gt; &lt;b&gt;individual&lt;/b&gt; ..

you will be gathered &lt;b&gt;one&lt;/b&gt; &lt;b&gt;by&lt;/b&gt; &lt;b&gt;one&lt;/b&gt; &lt;b&gt;children&lt;/b&gt; &lt;b&gt;of&lt;/b&gt; &lt;b&gt;Israel&lt;/b&gt;".

Among Jews there is Divine Providence <b>always</b>,

also during the time of exile — but then one must arrive at contemplation in his intellect and recognize it in the darkness of exile,

unlike during the time of the Temple and regarding the matter of the redemption,

Therefore regarding the matter of the redemption it is "in His hands <b>literally</b>"

(without any concealment),

but that which during the time of exile "He will not let you go" — that is "in His hands" simply.

And this is also the precise meaning of "literally" — because "holds him by his hands",

clothed in garments of nature exists also by the children of Ammon,

but not "literally".

9.

And in the way of "the wine of Torah":

According to the above, it is still difficult: Since at the ingathering of the exiles of Jews,

it is above related to each individual Jew,

it is therefore understandable,

that until the &lt;b&gt;last&lt;/b&gt; Jew will be redeemed — the Shechinah is found, as it were, "in the distress of their exile."

And consequently,

the question remains: How will the Most High redeem Jews in a manner of "holding ..

&lt;b&gt;each&lt;/b&gt; &lt;b&gt;man&lt;/b&gt;": while He is "holding with His very hands" the first Jew to take him out of exile in a manner of "&lt;b&gt;and He will return&lt;/b&gt; &lt;b&gt;your&lt;/b&gt; captivity" — does He then go out together with him from exile?

One must say,

that the level on which it is written "holding with His very hands each man",

is a contracted and particular illumination,

which is connected and becomes divided*&lt;sup&gt;46&lt;/sup&gt;

as it were to each individual Jew.

And therefore it is possible that the particular illumination which is connected with the particular Jew

(whom He is holding with His very hands)

should go out from exile — even though other Jews are still in exile&lt;sup&gt;47&lt;/sup&gt;.

Not so the redemption of the aspect of &lt;b&gt;essence&lt;/b&gt; of the Shechinah&lt;sup&gt;48&lt;/sup&gt;,

which is &lt;b&gt;higher&lt;/b&gt; than division — will be only then when &lt;b&gt;all&lt;/b&gt; Jews will be redeemed.

And as Rashi hints "וכשנגאלין הכתיב גאולה לעצמו",

that the redemption "&lt;b&gt;לעצמו&lt;/b&gt;"

(Essence),

will be "כשנגאלין״

(plural form)

— when &lt;b&gt;all&lt;/b&gt; Jews will be redeemed.

And as he emphasizes also with the wording "שהוא ישוב עמהם",

as above end of section 5.

10.

And this concept Rashi hints with his wording "&lt;b&gt;וכשנגאלין&lt;/b&gt; הכתיב גאולה לעצמו".

Seemingly: the redemption of Jews will we indeed see that it is through G‑d openly — &lt;b&gt;as explained&lt;/b&gt; in many places and as Rashi says

(in that "ועוד י״ל")

"אוחז בידיו ממש איש איש" — why does he say the wording "וכשנגאלין"

(not "וכשגואלן")

which indicates that they will be redeemed as if in a way of happenstance?

Is the explanation in this

— in the manner explained⁴⁹

That the creation as it goes through the name Elokim is "bara Elokim",

But from the "He" that is hidden and concealed — is "commanded and they were created":

In the level which is connected with every Jew &lt;b&gt;individually&lt;/b&gt; each man &lt;b&gt;from his place&lt;/b&gt;,

it comes through "&lt;b&gt;in his hands&lt;/b&gt; etc.",

and consequently the "holder" is seen.

But not in "

(the writing redemption to)

&lt;b&gt;himself&lt;/b&gt;",

which indicates on Essence,

which this will be when we are redeemed — in the completeness of the redemption of the entirety of Israel&lt;sup&gt;50&lt;/sup&gt;

— from the aspect of &lt;b&gt;the&lt;/b&gt; level,

will be "we are redeemed" in a manner of as if incidentally.

Yes.

Another matter is hinted in Rashi of our [passage]:

Even though that the "And when they are redeemed, the redemption is credited to themselves" will be after, as the "He grasps with his hands literally each person from his place" will be completed — nevertheless Rashi says earlier the matter "And when they are redeemed etc." and only afterwards does he bring the "He grasps with his hands etc.",

Because the redemption of the <b>entirety</b> of <b>Israel</b>,

It is the cause that will bring the "He grasps with his hands literally each person"⁵²,

And with this Rashi expresses a lesson in the service of G‑d: When a Jew wants to go out from his own "exile",

He must see and do all that is dependent on him so that <b>all</b> Jews should also go out from "exile".

He can then think to himself: "That one" is indeed at the nadir of lowliness,

to the point that he still stands <b>in</b> exile.

And "he" is at the pinnacle of virtue — he is already "ready" for the redemption — so why should <b>his</b> redemption be connected and dependent on <b>that one</b>?

— But the verse says immediately at the beginning of the portion,

that even the "standing" of "<b>your heads</b>",

can come specifically after the fact that "You are standing today, <b>all of you</b>",

in which "all of you" includes even the "hewer of your wood and drawer of your water".

And when one proceeds with this order,

one has the promise that "You are standing today — this is the day of the great judgment

(Rosh Hashanah)

that one stands⁵³

and is vindicated in judgment⁵⁴,

and one receives a good and sweet inscription and sealing for a good and sweet year — including,

the year of redemption⁵⁵,

that it will be "And the Lord your God will return your captivity",

that the Almighty Himself will take out from exile <b>every</b> Jew — "And you will be gathered one by one, O children of Israel" — very soon.

(From the talk of Shabbos Parshas Netzavim-Vayeilech 5727)