Save
Copy
Add to Collection
Export to Google Docs
Share1. אתם נצבים היום, "You are standing today, etc." We have to analyse what these words are meant to tell us. Besides, why did Moses have to single out ראשיכם, טפכם, "your heads and your children," and did not simply say כלכם, "all of you?" Moreover, what was the reason for this covenant? Just a few lines ago (28,69) Moses had written: "these are the words of the covenant, etc." If Moses was anxious to include what is written in this portion in the covenant, he should have written this chapter sooner and everything would have been included in what are described as "the words of the covenant in 28,69."
It appears that what Moses wanted with this new covenant was to make the Israelites responsible for one another in their מצוה-performance. Each Jew has to see to it that his fellow Jew does not stumble and commit sins. The proof that this is what Moses had in mind here is to be found in verse 28 of our chapter where the Israelites are relieved of their responsibility when the nature of the sin committed is one that is secret. The Torah emphasises הנגלות, "publicly committed sins," must be dealt with by ourselves. It is clear that that verse speaks of the mutual responsibility of one Jew for the conduct of another. Naturally, the degree to which we have to carry out this responsibility varies with our position in the community.
Let us now understand the meaning of the words: "you are standing here today." We may best understand this by referring to Ruth,2,5 נצב על הקוצרים, "the one standing over the reapers." The word in Ruth means "the one appointed over the reapers." Moses added the word כלכם, "all of you," to make plain that the mutual responsibility with which he charged each member of the people applied to one and all. We have been taught in Shabbat 54 that anyone who is in a position to protest a sin being committed by a fellow Jew, and who does not exercise his power of protest will be considered as an accessory to that sin. Some people's authority extends to their entire city whereas others may have authority to do this only within the walls of their own houses. Every Jew is responsible in the parameter where he can enforce his will. ראשיכם refers to the highly placed individuals in society. Such people share in the responsibility of the conduct of the whole nation. שבטיכם refers to heads of tribes, whereas זקניכם ושוטריכם, refers to heads of households, "your elders and law enforcement officers." Finally, כל איש ישראל, every man of this people possesses some influence over other members of his household. At this point the Torah interrupts before continuing with its reference to children, women, and proselytes. They are listed separately as they are the ones who will not become accessories when they do not admonish fellow Jews about their duties to perform the commandments. Children are not culpable as they do not understand the meaning of sin. How could they be expected to call their elders to order? The same applies to the women. Proselytes most certainly cannot be expected to call to order Jews who are natural born Jews. Our sages explained in Yevamot 45 that Deut. 17,15 שום תשים עליך מלך, is restrictive and means that only a fellow Jew may be appointed over you. However, we know from Niddah 13 that there is an obligation for Jews to call proselytes to order, and that Jews who fail to do so may find themselves culpable as accessories if the proselyte commits a sin.
2.Something deeper hinted to in the meaning of the words you all standing... is that all those who are distant from holiness (transgressors), their 'standing' is lowly and their heads are sullen; however for THIS it is written 'you all standing...' to be standing in front of Hashem--to be before Hashem...[even they] should stand and raise their heads!
3. Rabbi Dr. Gidon Rothstein:
Who Joined the Covenant
The first verse of the Parsha, 29;9, lists who was standing there to renew their vows, as it were. For the phrase rosheichem shivteichem, which some read as “the heads of your tribes,” Ramban instead takes it as a general term introducing the list to come, your elders, enforcers, and all Jews.
He attributes the Torah’s use of the word zekenim, elders, for leaders as a function of the wisdom of leadership usually coming with age. Children were included either to represent future generations or give their parents an opportunity for reward.
[He doesn’t clarify much. The representation idea reminds us Judaism assumes we are all obligated by Sinai. While some traditions claim we were all there in some sense, Ramban here seems to think the children represented us. Just like they were not of an age to commit themselves, the Jews of history were included in and bound by the covenant without any need for their adult acquiescence.
I dislike the simplest reading of the idea of the parents being rewarded for bringing their children, who will get nothing out of it. Rather, I think it suggests a value in involving children in Jewish activities before we have any reason to think they will understand or absorb them. Having the children at the covenant will affect them, so the parents are rewarded for bringing them.]
ומל ה' אלהיך את לבבך זהו שאמרו (שבת קד) הבא לטהר מסייעין אותו מבטיחך שתשוב אליו בכל לבבך והוא יעזור אותך ונראה מן הכתובים ענין זה שאומר כי מזמן הבריאה היתה רשות ביד האדם לעשות כרצונו צדיק או רשע וכל זמן התורה כן כדי שיהיה להם זכות בבחירתם בטוב ועונש ברצותם ברע אבל לימות המשיח תהיה הבחירה בטוב להם טבע לא יתאוה להם הלב למה שאינו ראוי ולא יחפוץ בו כלל והיא המילה הנזכרת כאן כי החמדה והתאוה ערלה ללב ומול הלב הוא שלא יחמוד ולא יתאוה וישוב האדם בזמן ההוא לאשר היה קודם חטאו של אדם הראשון שהיה עושה בטבעו מה שראוי לעשות ולא היה לו ברצונו דבר והפכו כמו שפירשתי
4. AND THE ETERNAL THY G-D WILL CIRCUMCISE THY HEART. It is this which the Rabbis have said, “If someone comes to purify himself, they assist him” [from on High]. The verse assures you that you will return to Him with all your heart and He will help you.
Rabbi Rothstein: Ramban thinks this is, first, a promise that those who try to come closer to Gd will find their way eased, an idea Shabbat 104a had expressed as ha-be li-taher mesaye’in oto, one who comes to be purified, they (Heaven) help him.
The help comes in the form of a circumcision, a removing from the heart of an additional piece that did not provide any value, parallel to the removal of the physical foreskin of circumcision. It will return people to the state of humanity before they ate of the Tree of Knowledge of Good and Evil, where people will always want to do that which is worthy of being done.
