1. The Meaning of a Covenant in Torah
In this week’s parsha, after the verse “Atem Nitzavim Hayyim,” the Torah discusses LeOvrucho B’vris—to bring you through the covenant. What does it mean to enter a covenant? The Alter Rebbe, in Lekutei Teure on the Meimer of Atem Nitzavim, explains that a covenant is when two parties form a binding pledge to one another. This pledge ties them together so that their connection and love remain intact beyond any reason or logic.
This means that even if, God forbid, something arises that could threaten their bond—even to the point where there might be cause for hatred—the covenant ensures they remain united. The Alter Rebbe likens this to a person not being able to get angry at themselves, since it is all one entity. When two people bind themselves through a bris—covenant—they become like one and the same.
2. The Symbolism of Passing Through the Pieces
The Torah describes how Avraham passed between the pieces during his covenant with Hashem. This act represents two entities passing between one piece and becoming united as one. The idea of a bris is thus a unity that cannot be broken or separated. It is not just an agreement but an unbreakable bond that fuses both parties into a single reality.
This concept underlies the phrase L’Avrucha B’vris: entering into a covenant means achieving an everlasting unity with Hashem that transcends any external circumstance.
3. Hashem’s Everlasting Bond with the Jewish People
The Alter Rebbe explains that on Rosh Hashanah, Hashem binds Himself to the Jewish people in such a way that this connection cannot be severed, regardless of our actions or status. This is an everlasting covenant—a binding tie that ensures we can never be separated from HaKadosh Baruch Hu.
No matter what happens, this bond remains intact. It is not dependent on our merits or failures; it is an intrinsic connection established by Hashem Himself.
4. Rashi on Hashem’s Commitment Despite Difficulties
The parsha also addresses the concern of the Jewish people regarding all the curses listed in last week’s parsha, Ki Savo, and at Har Grizim and Har Eivel—curses even more numerous than those in Parshas Bechukosai. The Jews wondered how they could possibly endure all these challenges.
Rashi explains that Hashem goes to such lengths for us because He has bound Himself with us through this unbreakable covenant. He cannot simply abandon or exchange us for another nation. Because He has tied Himself to us so completely, it becomes extremely important to Him that we fulfill His will and maintain our connection with Him.
5. Seeking Deeper Connection Before Rosh Hashanah
The Meimer continues by explaining that this special connection is accessed by seeking out Hashem—especially as Rosh Hashanah approaches. The verse says: Es Ponecho Hashem Avakesh, Bakshu Phonoy—“Your face, Hashem, I seek.” This means striving for Hashem’s inner essence (primus) rather than just His outer aspect (chitzonius). We achieve this by awakening within ourselves a yearning for Hashem’s innermost presence.
This deeper search goes beyond surface-level service and taps into our essential bond with Hashem established through the covenant.
6. Two Levels of Avodah: Chitzonius and Primus
The Meimer distinguishes between two types of divine service (avodah). There is chitzonius avodah—a service based on awe (yira) likened to a lion (aryeh)—which stems from logic and reasoned connection to Hashem.
However, when we speak about krisus bris—a true covenant—we refer to a much deeper level: reaching into the primus, even touching upon atzmus—the very essence of Godliness which transcends all revelation and rationality. This level of love and unity is what the Alter Rebbe describes in his Meimer as being at the core of our relationship with Hashem.