Parashat Hashavua - Nitzavim
הַנִּסְתָּרֹת לַה' אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד-עוֹלָם
The hidden is for God and the known is for us and our children for eternity
This verse appears in this week's Torah portion – Nitzavim – in the context of God explaining the potential punishment that will befall the Israelites when led astray. Traditionally this verse is understood to teach that God punishes the Israelites for the hidden wrongdoings – namely the ones that are not known to the human court. The human court is responsible to bring about justice for crimes that are evident and known to humanity.
These words appear in the Torah with dots above the words “for us and our children.” Rashi explains the dots as drawing a distinction before and after the covenant at Mt. Grizim and Eival (the mountains where the final covenant at the end of the book of Deuteronomy is sealed). Before this covenant, the Israelites were treated as individuals and there was no such thing as collective punishment. After the covenant, the Children of Israel become responsible one for another – ערבים זה בזה (arevim zeh ba-zeh).
The Hofetz Chayim (rabbi and commentator of the 19th Century, Belarus) suggests that this responsibility includes our obligation to stop, prevent and protest when a fellow human is about to commit a wrongdoing. Today, we understand this to include the expectation to ensure that all people are treated with dignity. It is our responsibility to protect and stand up for each other. It is our responsibility to work together so that our known and hidden actions increase goodness in this world.
In Hilchot Teshuva (Laws of Repentance – chapter three), Rambam (Maimonides) teaches that “a person should always look at himself as equally balanced between merit and sin.” In other words, he is neither worthy nor guilty – so his fate is not clearly determined. However, one transgression or one good deed could tip the balance and based on that one act, that person will be judged during these Days of Awe. This worldview is daunting. It urges us to consider each and every one of our actions as the possible tipping point towards life and merit.
Rambam goes one step further and suggests that the balance of the individual and the balance of the community are intertwined. Rambam explains that when one individual performs a good deed or a transgression, she tips the balance, and therefore determines the fate for the entire community. Perhaps this is the meaning of arevim ze ba-zeh - changing the translation from all of Israel are responsible for one another to all of Israel are intertwined one with another.
As we enter the Days of Awe, and as we celebrate Rosh Hashannah, I feel privileged to be a part of a community that lives and breathes the words of Rashi on this pasuk - we are ערבים זה בזה - we feel a deep sense of responsibility one for another and we understand that we are all in this project together. We may see and experience the world differently, we may observe Shabbat differently, yet we understand that our future is intertwined and our actions deeply impact each other.
May this year be a year of learning and action. May it be a year of health and sweetness. May this year bring peace and security for Israel and for all of Am Yisrael.
Shabbat Shalom and Shana tova u'metukah.
Rabbi Dahlia Kronish
High School Associate Head
