In the double parsha
Netsavim-VaYelech Moshe assembles the nation to induct them into the covenant
with Hashem. The bris has various aspects among them one of national mission.
In this case it is specifically that the descendents of Ya'akov will be a
sacred people and a kingdom of priests. In connection with this the Five Books
of Moses will be their code and guide to life. A new generation has emerged and
it is one that wishes to live according to the laws of the Torah and desires
the land promised to the patriarchs.
This induction has positive and
negative aspects. On the positive side are the blessings of observance and the
greatness of the land
of Israel
The declaration that this is a
national mission is the verses, "It is not with you alone that I am
establishing this covenant and curse. Rather it is with those here with us standing
today before Hashem our G-d and those that are not here with us today",
(Deuteronomy 29:13-14). The Midrash Tanhuma notes that the word
"standing" is not used in connection with those who are not with us
today and explains that this refers to future generations whose souls were
present but their bodies still had not been created. So to speak the souls of
all the generations the Israel
were present and freely accepted the covenant.
The Sifsay Chachamin brings the
expression that the son is like the thigh of the father בספר
יונת אלם לרמ"ע)). The
Rabeinu Bechai elaborates that the father is the root and the children are like
branches that sprout from it in the future. Therefore the root is able to bring
these curses onto the coming generations. As a result agreements made by the
fathers will be applied to their descendents as well. The Sforno applies this
to the giving of the Holy Land to the children of Israel saying that the gift of the
land is conditional upon fulfillment of the covenant and that it is through the
covenant that the land is a heritage. To a certain extent all of this is an
extension of the idea that the actions of the fathers are signs to the children.
An important concept is that a
nation and a father's line are entities in and of themselves. Therefore the
actions of a nation become part of all of the individuals comprising that
nation. In addition the actions of the fathers will be manifested in the children.
Therefore the acceptance of the bris, first by the patriarchs, then by the
nation of Israel
in the desert, is part of the Jewish people today and each and every Jew as
well.
Included in the idea of a bris
with G-d is that G-d may manipulate or even change nature so that the promise
can be fulfilled. This is seen in the Rashi concerning G-d's covenant with Noah
(see Genesis 6:18). He explains that G-d changed nature so that the fruits and
vegetables would not rot for the full year they were stored for food during the
great flood. In addition, because of the covenant, the malevolent of Noah's
generation could not kill him as they wished to do. The word bris is also used
in connection with the laws of heaven and earth, and is compared to G-d's
commitment to return the exile of Ya'akov (see Yirmiyahu 33:25-26). As a result
once the nation of Israel
agreed to become a kingdom of priests they were given the capabilities to
fulfill this mission. A corollary is that any use of these talents not in the
service of this mission would be an abuse and a violation of the covenant. In
addition the hand of Providence
would guide them to its fulfillment.
To view on YouTube click:
A discussion of how the decisions of a nation influence its
individuals now and in future generations.
Artsa Alinu (ארצה עלינו) sung at
7:08
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