‘We are all standing this day before the L-rd’

Shabbat Nitzavim, the concluding parasha of the Jewish calendar year, is an ideal time for in-depth introspection. As we approach Rosh Hashana we reflect on our past shortcomings and intensify efforts to improve our behaviors in order to strengthen our connection with Hashem. This parallels the idea that is subtly given voice in the first pasuk of our parasha, spoken to our ancestors prior to entering Eretz Yisrael: “You are all kulchem (standing) nitzavim this day before the L-rd, your G-d, the leaders of your tribes, your elders and your officers, every man of Israel.” (Devarim 29:9)

The Midrash Pesikta Zutarta (Lekach Tov) on our parasha analyzes a number of salient themes in our verse. It begins by recognizing that this is not the first time the Torah utilizes a version of the term “nitzavim.” Prior instances of nitzavim-related terminologies reflect powerful transformational moments in our nation’s history, namely, Kriyat Yam Suf (Splitting of the Sea of Reeds) and Kabbalat HaTorah (the Receiving of the Torah):

“Moshe said to them [the Jewish people]: ‘Come and hear [literally, see] and I will tell you of other times when you stood firm [as you are so doing at this moment].’ The first took place at the Sea [of Reeds], as the text states: ‘Stand firm (hityatzvu) and see the L-rd’s salvation that He will wreak for you today.’ (Shemot 14:13) Subsequently, you stood firm [in your resolve] to receive the Torah. As it is said: ‘Moses brought the people out toward G-d from the camp, and they stood (vayityatzvu) at the bottom of the mountain’.” (Shemot 19:17)

Based on the midrash’s citations, we can readily see the singular import of “nitzavim” and its textual variants, as they herald crucial events that have shaped the very essence of our people. The midrash continues by clarifying who was present at the covenant enacted on the Plains of Moav that is front and center in our parasha, and enables us to better grasp the meaning of our pasuk:

“And you should know that the spirits and souls (rucham u’nishmatam) of both the departed (meitim) of the Jewish people, and those of all future generations (dorot he’atidot l’avo), are standing here [on the Plains of Moav] with us today. As our verse declares: “You are all (kulchem) standing (nitzavim) this day before the L-rd, your G-d.”

This interpretation foreshadows two verses we encounter a few pasukim later in our parasha: “But not only with you am I making this covenant and this oath, but with those standing here with us today before the L-rd, our G-d, and [also] with those who are not here with us, this day.” (Devarim 29:13-14)  Our Midrash straightforwardly asserts that “those who are not here with us, this day” refers to both the meitim and the dorot he’atidot l’avo. I find this interpretation to be particularly significant, since, in my estimation, it forever connects us to the great chain of Jewish being that began with Avraham and continues until our own historical moment.

My rebbe and mentor, Rabbi Joseph B. Soloveitchik, notes that Avraham was directly tasked by the Almighty with: “the formation and education of a covenantal community that would be close to G-d and follow a new way of life [and, in so doing, forge] a special relationship to G-d.” (Abraham’s Journey: Reflections on the Life of the Founding Patriarch, page 158) What is the essence of the covenantal community that Avraham created? According to the Rav in his classic philosophical work, “U’vikashtem Misham” (“And From There You Shall Seek”), it is comprised of two complementary aspects, Knesset Yisrael and Adat Yisrael:

“Knesset Yisrael (the Community of Israel) — its definition: the inextricable connection between the first and last generations of prophet and listener, of Torah scholar and student, of the Revelation of G-d’s Divine Presence in the earliest lights of dawn, and the eschatological vision on that day to come. The Community of Israel is also Adat Yisrael (the Congregation of Israel). It incorporates in its innermost being the ancient and true testimony of the myriad visions that have never been obliterated in the depths of the past, the continuity of history, and the unceasing transmission of the Revelation from generation to generation.”

 In sum, Avraham founded a covenantal community linking all Jews — past, present and future — to one another for all time. Therefore, the prophets and their adherents (that is, the entire Jewish nation), Torah scholars and their students, are eternally bound together by both the “unceasing transmission of the Revelation” at Mount Sinai, and Judaism’s Messianic vision of enduring peace for all mankind.

Just as the entire Jewish people for all time were standing before Hashem at Kriyat Yam Suf, Kabbalat HaTorah and on the Plains of Moav, so, too, will we stand before the King of kings this Rosh Hashana. With Hashem’s unending kindness and mercy, may we, and all the Jewish people, be written in the Sefer HaChaim for a New Year filled with all of His blessings. V’chane yihi ratzon.