Parashat  Nitzavim

The Counterintuitive Secret of our Survival

 

Midrash Tanchuma explores the secret of the Jewish People’s survival, based on the opening words of the Parsha

אַתֶּם נִצָּבִים הַיּוֹם “You are standing upright today…” (Devarim 29:9). 

 

According to the Midrash, Moshe saw that after the blessings and curses (mentioned in last week’s Parsha), some Jews were demoralized. He therefore explained that it is precisely the difficult chapters in Jewish history that enable us to endure. In fact, how a nation reacts to exceedingly difficult times is fundamental to the survival of the Jewish People and the disappearance of so many ancient civilizations.  

 

The traditional reaction is to rebel against god

 

According to Moshe, the endurance of the Jewish People comes from the fact that tragedies evoke contrition and prayer - a time of introspection and self improvement. The reaction to adversity of the great world powers of the ancient world was just the opposite. They were not humbled and they did not see the need for repentance. Rather their reaction is summed up by the words מְבַעֲטִים בָּהֶן “they kick them”. Which perhaps means they express anger at God and/or they “kick off” (deny) any responsibility for national calamities. 

 

The term “to kick” is reminiscent of an idea Midrash Tanchuma brings in Parshat Shofetim. At the “End of Days” God is judging the nations of  the world for the way they treated the Jews. The deliberations don’t go well for them so they ask for another chance. God agrees to judge them on their observance of one, easy Mitzvah - to sit in a Sukkah. God then unsheathes the sun so it becomes unbearably hot. The temperatures are so extreme that one is allowed to leave the Sucah. However, on their way out, the nations of the world kick the Sucah - thereby revealing their true feelings toward the single, solitary, Mitzvah God would judge them by. Like in our midrash, kicking signifies their distain for the way God runs the world.

 

The great exception to accepting God’s justice in the world (which did not last long) was recorded in the Book of Yonah. The great city of Nineveh did repent. Perhaps it is read on Yom Kippur to emphasize that it was the exception that proves the rule. However, a ‘contrite heart’ is generally not an accurate description of ancient civilizations that ruled the world like Babylonia, Greece and Rome.  

 

Moshe summed up this philosophy this way: אַף עַל פִּי שֶׁהַיִּסּוּרִין הַלָּלוּ בָּאִין עֲלֵיכֶם, יֵשׁ לָכֶם עֲמִידָה 

“Even though you will encounter tumultuous times, they will keep you in good stead.” 

 

This is, of course, reminiscent of the story attributed to Napoleon. When passing through the Jewish ghetto in Paris he heard sounds of crying and wailing coming from a synagogue. He asked his troops to investigate. He was told that the Jews were remembering the destruction of their Temple. "When did it occur?" asked the Emperor. "Some 1700 years ago," was the answer he received. Whereupon Napoleon stated that any people who remember the past are destined to endure.

 

Of course, the Midrash goes well beyond remembering the past. What has enabled us to spiritually revive ourselves?  Our ability to accept God’s hand in history and taking responsibility for our exile and all the suffering that we had to experience. This, according to the Midrash,  has been the secret of our survival. 

 

 

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Parashat Nitzavim

God is Waiting for a Unity Party

 

 

This plea from God   proceeded President Rivlin’s by over 3000 years. It’s part of a covenant that the Jewish People entered into with God   before they ever stepped foot in the land of Israel.

 

Here is a crucial condition for the fulfillment of that covenant:  

 

שֶׁאֵין יִשְׂרָאֵל נִגְאֲלִין עַד שֶׁיִּהְיוּ כֻּלָּן אֲגֻדָּה אַחַת

“The final ingathering of the Jewish People cannot be achieved until we are united in one party.”

 

According to Midrash Tanchuma this parsha is about the Jews trying to make sense of Jewish history even before it unfolded. They just heard a description of a holocaust-like episode (the "curses" of last week’s Parsha - Ki Tavo) and they were wondering what this all means. 

 

Moses comforted them by letting them know that one day they would be the only nation in the world to return to their homeland after being exiled. And the only nation to revive their language after it was not widely spoken in 2,000 years. This nation  would experience an ingathering so extraordinary that it would be an inspiration for some Jews and for many Evangelical Christians. It would draw in Jews from 97 countries and counting. (Moses obviously did not say it in these words). And the Jewish People, after experiencing  national traumas  on a scale unimagined in human history (although spelled out quite graphically in the Torah) would come back from the dead and once again regain their pride. Hence the name of the Parsha, “Nitzavim” - standing tall. Standing together. 

 

Here are the rough contours of that covenant according to Midrash Tanchuma:

 

I   God  , hereafter known as “The Party of the First” and “The Jewish People and all those destined to be part of the Jewish People until the end of time, hereafter known as “The Party of the second,” have mutually agreed to  enter into a contract. In doing so, God  , grants the Jewish People immortality. 

 

Meaning, no matter what hardships or horrors we bring upon ourselves due to our moral failings, we will always regain our stature. In fact, each setback will  make us stronger and provide greater moral clarity because of our collective and individual experiences. The Jewish People will never join the so-called “Ash heap of history” that claimed such mighty empires as Rome, Babylonia, Assyria, and nations whose names we can barely pronounce like Olmec, Anasazi, Aksumite, Etruscans, Nabataeans, and Haumakas, among many others. 

 

II  One of the most critical foundations that define us as a nation is our collective adherence to the principle of  כֻּלְּכֶם עֲרֵבִים זֶה בָּזֶה “Areivim” - the awareness that we are spiritually and physically responsible for one another. Guarantors for each other. That includes everyone. Religious, anti-religious and everyone in between. This is why the final in-gathering and redemption can only come about when we form an אֲגֻדָּה אַחַת “Agudah Achat” one unified party and we are “Nitzavim” -standing together as one. 

 

III  Although the Jewish People will most certainly break this covenant over and over again, and even try to formally annul it (as they did in the days of the Prophet Ezekiel),  God   will never abrogate it. 

 

IV  At the end of days, God   will plant an idea into the minds of our enemies to fight one another and they will destroy each other. 

 

For the Jews about to enter the Promised Land, it was a comforting thought that no matter where they ended up, they could access the Torah’s divine, moral teachings which provided a sense of “Nitzavim” standing tall, especially during times of adversity. 

 

All the more so for us who can tap into our People’s greatest spiritual and intellectual giants throughout the millennia. 

 

Fast Forward. 

 

3000 years later, against all odds, we are still here. God   indeed kept up his end of the covenant.  We are back in our ancient homeland. As far as keeping up our end of the covenant, let’s just say we are a work in progress. 

 

Moses’s rallying cry of 3,000 years ago is as relevant as ever. 

 

“Nitzavim!”

 

Instead of standing apart or standing in judgement, let us stand tall. 

 

Let us stand together.