Portion Nitzavim
D'varim/Deuteronomy
CHAPTER 29
10. [9 in Heb.] "You are established [nitzavim] today--all of you--before YHWH your Elohim: your tribal heads, your elders, your officers, all the men of Israel,
11. "your toddlers, your wives, your sojourner who is in your camp, from your wood-cutter to the one who draws your water,
12. "so that you may cross over into covenant with YHWH your Elohim and into His oath, which YHWH is cutting with you today
13. "in order to establish you today as a people for Himself; that is, He Himself will be an Elohim to you, as He has told you and as He promised to your ancestors Avraham, Yitzhaq, and Yaaqov.
14. "And not with you alone am I cutting this covenant and this oath;
15. "but with [both] the one who is here with us, standing today in the presence of YHWH our Elohim, as well as the one we do not have standing here with us today...
Not standing here today: Here He closes the loophole by which we could claim we were not present when our ancestors agreed to the covenant. YHWH is the Elohim of the living, not the dead. (Mat. 12:27) This is why He went so far as to say the covenant is not with our ancestors, but with all who are alive. (5:3) Those not standing there today include anyone who lives because of them—their descendants to come and all who become attached to them. It thus includes us, who would hear these words much later in time and indirectly. But while that is where we focus, the covenant also reaches back and includes people like Noakh and Avraham—anyone who ever trusted in YHWH and did his or her part toward bringing this covenant about. The fathers have already done their part, and that is why we are here today. But though they made our shoes, if we do not wear them, how will they benefit us? Each generation has the choice: “Will we enter into this covenant or not?” This sets the context for the next Torah portion:
Portion VaYelekh
CHAPTER 31
1. And Moshe went [yelekh] and spoke these words to all of Israel,
Went: more literally, walked. He is probably literally walking throughout the camp, "reviewing his troops" before he "retires" for the final time. These words: His final “pep talk” to remind them to get serious about all he has told them, since few of them are totally ready to enter the Promised Land. It is an exciting time, but also a sad one, because Moshe knows these will be his last words to Israel as a whole. What would you say if you knew you would be talking to your family for the last time? Moshe chooses not just the right words but the prefect words. He mixes rebuke, caution, comfort, and encouragement in the right proportions. These are his last words to us as well, and it is “crunch time” for us again today, so these words are very relevant to us.
2. and told them, "Today I am 120 years old; I am no longer able to go out or come in; that is, YHWH has told me, ‘You will not cross over this Yarden.'
No longer able: we are told in 34:7 that his natural strength had not abated. Verse 1 also showed that he was clearly able to get around on his own two feet; he was not sitting in a wheelchair or on life support, crippled, or beaten down by age. So he was not saying, “I am just too old for this.” He is saying, “My Father said, ‘No’, so I can’t go.” He has lived three different “lives”--three neat periods of 40 years, which symbolizes a time of transition. He served in Pharaoh’s house for 40 years, then in Yithro’s house for another 40, and for the last 40 he has served in YHWH’s house. By the time he left Egypt at 40, he was already a relatively old man by their reckoning, because even royalty there rarely lived past 50, according to studies on mummies found there, due to large accumulataions of sand in their lungs that caused them to age prematurely, probably by restricting the flow of oxygen. This is why Yaaqov’s age surprised Pharaoh so greatly. (Gen. 47:8) So to die at 120 was nothing to complain about. To “go out or come in” is a Hebrew idiom for battle (Y’hoshua 14:11; 1 Shmu’el 29:6) or leading the people in general (2 Chron. 1:10). He knows he cannot fight anymore, but it is not because he was not capable. His season of war is over only because he recalls that YHWH told him he would not cross the Yarden (Num. 27:12-14). But despite his shortcomings, his heart had been for YHWH, so He gave him the full allotment of days on earth. He has completed three full cycles—three generations’ worth of work. He therefore deduces that his work is done and it is time to die. The tone of his words shows that he is not pleased with this, but he accepts it, because, like all great men in Scripture, he is more concerned with YHWH’s will for Israel than with what he wants. He sees and understands the evidence of what season it is—that it is time to step back--and aligns himself with it, as we must do, following this excellent example. If everyone is in season, we can all be in unity, despite our many different opinions, and accomplish things that others only dream of doing. Israel needs a new leader and a different approach now, for its season of physical warfare is intensifying. They need a leader who excels in battle, and one whom no one has ever risen up against or defeated. Moshe has given them weapons to use; now he must move on and let them use them. He has fought for three houses, and now it is time for him to “study war no more”. But he reminds Israel that he is not leaving them defenseless:
3. "YHWH your Elohim is the One who will cross over ahead of you. He will overthrow these nations from before you, and you will dispossess them. Y'hoshua is the one who will cross over before you, as YHWH has promised.
"Hebrew" means "crosser-over", so YHWH is the first “Hebrew”. As opposed to Moshe, it is Y’hoshua who will lead you across. Israel has often proven to need a leader with a strong hand, so it would be an even sadder day when Y’hoshua died than the day Moshe died, for Y’hoshua had no such successor. YHWH is the one... Y'hoshua is the one: The same claim is made for Y'hoshua that is made for YHWH. What he does, YHWH is doing. This is the key to understanding things that Yahshua—and many other prophets, for that matter—said that sounded like they were making claims that only YHWH can fulfill. The law of agency allows one to speak for the one who sent him as if he were that one, and act in his name. This is a picture of the later Y'hoshua (of which Yahshua is a shortened version), who would so fully express what YHWH, whom no one can ever see (Yochanan/John 1:18; 6:46; 1 Yoch. 4:12), was like, that he could say, "Whoever has seen me has seen the Father." (Yoch. 14:9) This sounds very much like it is saying “Y’hoshua is YHWH”, because in a way, temporarily, he is—because he is following YHWH, and so are we, when we follow those who follow YHWH. YHWH will defeat our enemies when we do. Not that we could always be described this way, for we do not always walk in that oneness with Him, though we try to increase this every day. A university sports team is said to have won the championship title two years in a row, though not all the players are the same both years, because both groups represent the university. No single player is the university, though his uniform has the university’s name on it. Clearly Y’hoshua was a man with a job given by YHWH’s will. He represents YHWH, and YHWH fully supports him, but no one would say YHWH became Y’hoshua, yet they say He turned into the one who later bore the same name. Y’hoshua is the precedent for Yahshua in many ways. Their names mean “YHWH’s deliverance.” Do not make it more complicated than it is. When a child goes as a messenger for his parents, it counts as the parents going. When will YHWH pass over the Yarden? When Y’hoshua does. Not that YHWH goes over because Y’hoshua does, but Y’hoshua is going because YHWH wants to cross. If Y’hoshua does not reflect the intentions of Moshe, something is out of kilter, and in the same way, if “Jesus” does not line up perfectly with the Torah, someone’s focus is wrong. Y’hoshua would have gotten nowhere if not trained by Moshe, and likewise, Yahshua receives His authority and mandate from YHWH through the Torah. Y’hoshua calls Moshe his master, and up to this point Israel has seen YHWH through Moshe’s actions, but now they will see Him through Y’hoshua’s. But the focus is never to be on the men—or on Yahshua--but on YHWH.
4. "Then YHWH will do to them as He did to Sikhon and Og, kings of the Emorites, and to their land, which He devastated along with them.
5. "And YHWH will deliver them over before your face, so that you may deal with them according to all the orders that I have commanded you.
Outside the Land, the protocol was to offer the terms of peace: an unconditional surrender. If they try to resist, they are to be destroyed, though their virgin daughters and animals could be kept. But once we are in the Land He gives us to inherit, there are no such offers. Now we are dealing with people who no longer belong there. You will not profit from anything of theirs.
6. "[So] be resolute and courageous; do not be terrified or tremble at their faces, for YHWH your Elohim is the One who goes with you. He will not [release His grip and] withdraw from you, nor will He abandon you."
This is not just advice or a command, but a blessing upon Israel. Moshe blesses them with courage; what a great gift to be unafraid to do what has to be done or to be the kind of persons we need to be in order to accomplish these things! Resolute: or strong, bold, grabbing hold and holding on tightly and not letting go. This is a grip so tight that nothing can tear it from our hands. When situations arise that threaten to make us lose our grip, hold tightly to what YHWH has already done. We must start by grasping it between our ears. Courageous: fully alert, on the watch, aware of our surroundings, of who we are called to be and what He has promised to make us, and therefore prepared and confident. Remember that He intends to reward us when we carry out His words. Stay aware of who YHWH is, what He has done, and what He intends to do, no matter what stands in the way. If He wants to take Israel home, Israel is going home. Step into it, because He has already arrived there and is waiting for us. Recognize who we are fighting for (YHWH and our brothers and sisters). We fight together and are given our instructions as one unit. Do not be terrified: it can also mean, “do not be in awe or show respect", because to fear anything but YHWH is to give it more recognition than it deserves, when He has already promised to do what it looks like they will interfere with. No matter how large, strong, well-organized, advanced, or in rank, do not say, “Wow!” The dread in our minds makes the enemy look even larger than he really is, and this saps our energy more than the actual battle would. 99% of warfare is psychological, 9.9% is training, and only 0.1% is the actual fighting. Yahshua says worrying is a Gentile thing to do! (Mat. 6:25) Prioritize His Kingdom, and He will make sure you are fed. Go to war for Him, and He will go to war. Don’t let go, and He will see us through. Will He fight our enemies for us if we are really worshipping them? Worry and dread are the first step toward fear. We will only fail if we are fearful, so that is the real battle. He will not slacken (compromise) or loosen; these are both legal terms that we see in both the Talmud and Mat. 5:17, used of not upholding rulings on issues lesser than direct Torah commands. It is the opposite of the firm grip seen above. YHWH will not change the terms of His covenant. If we do not grab hold, He might indeed slacken His hold, because He does not honor cowards. He also implies that we must not fear the guilt that comes with having to destroy YHWH's enemies; He will not let go of us. We are in His hand, which is a fist against them, and He will not open it and give them access to us. As individuals, it may seem YHWH lets us drop; Yahshua used this very word when he said, “My Elohim, why have You forsakien me?” But His covenant is with the nation as a whole, and we will do better if we get used to the idea that any one of us may be expendable cogs as long as the whole “machine” keeps running properly.
7. Then Moshe summoned Y'hoshua, and told him in the sight of all Israel, "Be resolute and courageous, because you must go with this people into the Land that YHWH swore to their ancestors that He would give to them, and you will cause them to acquire it.
In the sight of all: This is not done behind closed doors. All of Israel saw Moshe commission and inaugurate Y’hoshua as the next leader. He wanted them all to understand who YHWH’s choice was, in case his own sons came back and wanted to claim a dynastic position, or even if Aharon’s sons tried to take a role that was not theirs, making claims that Moshe had said they could. When YHWH makes His position clear, there is no more voting about it. We are grateful for democracy and the advantages it gives us in our exile, but it is not Torah. One day it will be set aside. No other opinion but YHWH’s counts. And if the leader grabs on and holds firmly, those under his jurisdiction are likely to do the same. Fear is extremely contagious, but so is courage. When one person speaks the truth even when it is unpopular, others become brave enough to do the same. Cause them to inherit...: or, "let them dispossess". There are two sides to this. First, his example will enable them to do the same. But he also means, “Let them do the work!” Do your part as if you were the only one fighting, but make sure you are not; do not fight their battles for them. Don’t slay every giant yourself;f, though you want to and are already comfortable in doing so; let others who are not yet as brave face them too. Let them participate, because then it is their inheritance too. Train them, then make sure they are doing their part.
8. "Moreover, YHWH is the One going before you; He will be with you. He will not withdraw from you nor abandon you. Do not be terrified or panic."
He tells Y’hoshua pretty much the same as he told the people, but this word “panic” is different. It could be translated "go to pieces", because the word means to shatter or break up, because this is what becomes of our minds when we are dismayed and confounded. But it comes from a root word meaning to prostrate ourselves or lie down. We are not to fall on our faces when our enemies—or loved ones—come against us, when we can see no way out, or when everyone around us is bowing to the ways of the world, to their own hearts, to what they need, or to what makes sense. Even fearless people may sometimes lie down to people’s demands. Moshe may be saying, “Don’t show the people too much compassion as I did, leaving all the discipline to YHWH when they rebelled, because you are the shepherd; direct them! Don’t give in to either their cuteness or their crying, to what everyone else wants, to what makes sense or to what makes money. They are whiny, rebellious people, but do not give up on them!” When YHWH has made a promise, no other appearance of reality is meant to influence us. Yahshua did not let the natural fear of execution stop Him from trusting YHWH. He did not drop out of the fight, though His own body even tried to betray Him.
9. Then Moshe wrote this Torah down, and entrusted it to the priests--the descendants of Levi who carried the ark of YHWH's covenant--and to all the elders of Israel.
Thus Moshe’s last written words were, “Do not be afraid.” If we walk in fear, we will not be able to take the Land. Y’shoshua was the one who finished writing this scroll.
10. Moshe had also given them orders, saying, "At the end of [every] seven years, at the appointed time of the year of release [from debts], during the feast of Sukkoth,
Hearing the Torah and understanding it is how we learn to fear YHWH. Sukkoth: booths or temporary dwellings. It is at the beginning of a new civil year, but the end and beginning overlap in Hebraic thought. Release: See 15:1. This is when YHWH has commanded us to let the land lie fallow for a yearso we will have time to stop and actually think about its implications, rather than hurrying back to our ordinary work and letting the cares of life choke it out. When Nehemyah had brought the people back after the Babylonian captivity, they read this two weeks earlier (Neh. 7:73 and chapter 8), giving them time to recognize and carry out what they needed to do to keep Sukkoth on schedule.
11. "when all Israel has come in to present themselves before YHWH your Elohim at the place where He will deem acceptable, you shall read this instruction in the presence of all Israel, within their hearing.
This instruction: at least the entire book of D'varim (which tradition says), though since Nehemyah's audience knew what species of plants to bring, it seems they also read from Leviticus, if not the whole Torah.
12. "Call the nation to assemble together--men, women, toddlers, and the sojourner who is within your gates--so that they may hear and learn, and stand in awe of YHWH your Elohim, and take pains to carry out all the words of this instruction [Torah].
Every seven years does not sound very effective for memorizing something that one is responsible to remember. But if it is in one’s native language and you are used to a story-telling campfire culture, it might sink in better than it would today with our short attention spans and barrage of competing information. Also, if one knows he will not just be able to go look it up, is responsible to carry it out, and may have to go a long way and embarrass himself by having to ask the priest to remind him of what it said, he is more likely to listen carefully and attentively. YHWH knows that familiarity breeds contempt; if we have to wait so long to hear something, we will miss it and not take it for granted. We would also discuss it more often with one another and pool our remembrances of what it says.
13. "Then their children, who have not been acquainted [with it] will hear and learn to reverence YHWH your Elohim all the days which you live on the Land that you are crossing the Yarden over there to take possession of."
If those who only heard this read every seven years were expected to learn it and understand it, it must be meant to be understood in the most straightforward, simple manner that even children can comprehend. There are deeper meanings which have their place when things get complicated, but “don’t eat pigs” means “don’t eat pigs”! This is how our children will learn to be in awe of YHWH: by hearing His Torah, they will learn to respect Him. If we read the instructions (which is what “torah” means), we will never have to wonder what He really wants.
Commentary on
Parashot Nitzavim & VaYelekh
Moshe's
Final Message
