לקוטי שיחות חלק ט׳ - נצבים א

Likkutei Sichos Vol. 9 – Nitzavim 1

1. On the verse "And the L‑rd your G‑d will return your captivity," Rashi asks: "It should have written 'and He will return your captivity.'" The intention behind this question is twofold: (a) Instead of "and will return," it should have stated "and He will return," and (b) why does it say "the L‑rd your G‑d"? It is stated earlier that the precondition and cause for "and will return" must be "and you will return to the L‑rd your G‑d," measure for measure: through returning (to the L‑rd), comes "and will return," so it is understood that "and will return" refers to the L‑rd your G‑d, the Almighty. Rashi answers: Our Rabbis learned from here, as it were, that the Divine Presence...

The Divine Presence dwells with Israel in the distress of their exile, and when they are redeemed, He writes redemption for Himself, that He will return with them.

We must understand:

(a) In Parshas Shemos, Rashi already explained that the reason the Almighty appeared to Moses from within the bush was "because I am with him in distress." So why does Rashi say here that we first learn "from here" that the Divine Presence dwells with Israel in the distress of their exile, when we already know this from Parshas Shemos?

(b) "I am with him in distress" is an explicit verse, so why do we need to learn this "from here" through an inference from another verse?

(c) In the verse "And the L‑rd your G‑d will return," it only states that the Almighty returns from exile. Where does Rashi find in this verse the emphasis that the Divine Presence is with them in their distress, which is stated in the verse "I am with him in distress" or in the verse "In all their affliction, He was afflicted"?

4. After Rashi states, "that the Divine Presence dwells with Israel in the distress of their exile," it is already understood that when the Jews leave exile, the Divine Presence also leaves exile. Why does Rashi need to specify, "and when they are redeemed, He will return with them"?

5. When Rashi wants to explicitly state this (even though it seems self-evident) in order to explain the phrase "and the L‑rd your G‑d will return," he should have only said, "and when they are redeemed, He will return with them." What does he mean by the phrase "He writes redemption for Himself"?

2. Rashi continues: "Furthermore, it can be said that the day of the ingathering of the exiles is so great and difficult as if He Himself needs to hold each person by the hand, as it is said, 'And you will be gathered one by one, O children of Israel.' And even regarding the exiles of other nations, we find similarly, as it is said, 'And I will return the captivity of the children of Ammon.'

We must understand: (a) Why does Rashi need to provide two explanations?

One might explain Rashi's approach: From the phrase "and the L‑rd your G‑d will return", it suggests that He is, as it were, in exile even before the time of "and He will return" — not only that He will come on the "day of the ingathering of the exiles" to bring the Jews out from there. Therefore, he needs to resort to the explanation "that the Divine Presence dwells with Israel in the distress of their exile."

However, it is not understood: Why does Rashi need to resort to "furthermore, it can be said," and why is the previous explanation not sufficient for him?

(b) The verse here speaks about the redemption of the Jews. Why does Rashi conclude, "And even regarding the exiles of other nations, we find similarly"?

3. The difficulty becomes even stronger: In order to bring proof that the Almighty will take each person out of exile individually, it would suffice for Rashi to cite the words "and you will be gathered one by one" without the conclusion "O children of Israel." From this, it is evident that Rashi intends to emphasize that the fact that "He will hold each person by the hand" also pertains to "the children of Israel."

[This is also implied in our verse "And the L‑rd your G‑d will return" (according to the second explanation): The reason "He will hold each person by the hand" — "and He will return" — is because the L‑rd is your G‑d.]

Why then does Rashi immediately follow with "And even regarding the exiles of other nations, we find similarly"?

4. What is the relevance of this entire elaboration, and why is it necessary to bring proofs from the prophets, etc.?

5. What does Rashi intend to add by saying "literally," rather than just "by His hand," as he says in his commentary on Parshas Va'eschanan?

6. The explanation of all the above will be understood by first examining what is found...

4. Regarding each of the Patriarchs, it is stated that the Almighty was with him. The simple explanation of this is that since the conduct from Above with the Patriarchs was in a manner beyond nature, to the extent that everyone saw that their success came from the Almighty, therefore the verse emphasizes that the Almighty was with them. Although He is everywhere — "in the heavens above and on the earth below" — as it is written, "I fill the heavens and the earth," with them, He was revealed, protecting them and granting them success, etc.

The same applies to the Jews, even during the time of exile: because everyone sees how the Almighty watches over them — like a lone sheep among seventy wolves, and it is preserved — this demonstrates that the Almighty is with the Jews. As we have already learned earlier regarding the Egyptian exile — the first and root of all exiles — "And G‑d will be with you." Similarly, when they are redeemed, "the Divine Presence is with them."

However, it is understood that this concept cannot relate to the content of the verse "And the L‑rd your G‑d will return your captivity" (and not "with you" or the like): the language indicates that before the redemption, He is, as it were, confined in the lands of the nations, and consequently, exiled and driven away, as it were, from His "home." However, the concept that He is with the Jews in exile to protect them from the "seventy wolves" means quite the opposite! He is there to help them, and He Himself is certainly not in "exile."

5. Therefore, Rashi explains that here it refers to a different matter: "that the Divine Presence dwells with Israel in the distress of their exile," meaning that He is indeed, as it were, in the confinement of exile — and therefore, there must be the "And the L‑rd your G‑d will return your captivity."

6. Based on this, it is also understood why Rashi says, "Our Rabbis learned from here, etc." — even though it is an explicit verse (seemingly) — "I am with him in distress":

From the verse "I am with him in distress," we know only that due to the great affection of the Almighty for the Jews, when Jews find themselves in distress, G‑d is also, as it were, distressed by it.

[This is why He appeared to Moses "from within the thorn bush" (a place that pricks) to show that He participates in the suffering of Israel — their troubles, as it were, "prick" Him];

However, the fact that their troubles distress Him does not mean that He is in exile. It is merely that the Jewish pain and suffering cause Him distress.

But from this verse (in our parsha) "And the L‑rd your G‑d will return" our Rabbis learn that "the Divine Presence dwells with Israel in the distress of their exile," meaning that the Divine Presence itself is, as it were, together with the Jews in exile.

7. Based on this, however, the question arises: Since the Almighty is also "in the distress of their exile," He too is, as it were, in the exile of the nations. How then will He redeem Himself together with the Jews from exile? It is a simple logic, and it is evident, even a five-year-old can see it, that "a prisoner cannot free himself."

To this, Rashi says, "And when they are redeemed, He has written redemption for Himself": Before the Almighty placed Himself in exile, He inscribed (which happened once — in the wilderness), that when the time of "when they are redeemed" comes, when the Jews need to be redeemed from exile, the ministers (who rule over the Jews with the Almighty, as it were) should have no say in the "And the L‑rd your G‑d will return," and this is what Rashi means with the phrase "He has written redemption for Himself," that He has "inscribed" a redemption for Himself.

8. One might think that since "He has inscribed redemption for Himself" — when the time of redemption comes, the Almighty will first leave exile Himself, and only afterward will He redeem the Jews. Therefore, Rashi adds "that He will return with them": the "And the L‑rd your G‑d will return" will be — "your captivity," together with the return of the Jews. And as long as the ingathering of all the Jews is not complete (even if only one Jew remains in exile) — "the Divine Presence dwells with Israel in the distress of their exile."

9. After all the above, it is still not understood: It is true that because "the Divine Presence dwells with Israel in the distress of their exile," there is also a difference in the redemption [that the Almighty will return from the distress of exile] — however, the novelty is mainly related to the exile. Why then does the verse state this regarding the redemption — "And the L‑rd your G‑d will return your captivity"?

Therefore, Rashi continues "and furthermore, one can say" — that with the expression "And the L‑rd your G‑d will return," the verse intends to convey another matter — which is relevant (in the context of redemption) to the ingathering of exiles: Since the ingathering of all Jews from all places of exile is a difficult matter, therefore it states here "And the L‑rd your G‑d will return," because in such a great and difficult matter, it is evident that the Almighty Himself does it.

10. However, here a question arises for the five-year-old learning the text: If the ingathering of exiles is a difficult matter, it is not specifically connected to the ingathering of Jews [on the contrary: since all Jews are like one person, the ingathering of Jews is easier than the ingathering of nations, who have no connection with each other].

Why then does the verse emphasize that the "return" is because "the L‑rd (is) your G‑d"?

Therefore, Rashi elaborates and specifies and brings the relevant verse: "Great is the day of the ingathering of exiles and difficult as if He Himself needs to hold each person by the hand, as it is said, 'And you will be gathered one by one, O children of Israel' (with the children of Israel, there is also the matter of each person from his place) and even in the exiles of other nations."

8. However, we must understand: All matters are under Divine Providence. Thus, it follows that even in the exiles of other nations (for example, the exile of the children of Ammon mentioned above), there is Divine Providence. This means not only that the nation (Ammon) as a whole should return from exile, but also which individuals from the nation (Ammon) will be redeemed and in what manner. Given this, it would seem that the concept of "holding each person by the hand" should also apply to the exiles of other nations.

This can be understood based on what is known from Chassidus, which states that what Rambam says — that Divine Providence is only upon the human species — does not contradict the Baal Shem Tov's view of Divine Providence, which extends also to the inanimate, vegetative, and animal kingdoms.

In the higher Divine Providence, there are generally two manners: (a) as it is revealed, and (b) as it is concealed within the garments of nature.

Accordingly, it is understood why specifically with Jews, the concept of "holding each person by the hand" applies — even though there is certainly Divine Providence regarding "the exiles of other nations" as to who among them will be redeemed and in what manner. This is because the Providence that exists over the individual members of the nations is concealed within the garments of nature, similar to the Providence over the inanimate, vegetative, and animal kingdoms. For it is said, "You are called 'man,' and the nations of the world are not called 'man.'" Therefore, when speaking of "And He will return" or "And I will return," which indicates an action where it is openly apparent that the Almighty Himself is performing it (as explained at the end of section 6), there is a distinction: The "And I will return" concerning the "children of Ammon" refers only to the general nation. In contrast, with Jews, the "And He will return" also pertains to each individual Jew (since with each Jew in particular, it is "the L‑rd your G‑d" in singular form) — "holding each person by the hand, each one individually, O children of Israel."

With Jews, there is always individual Divine Providence, even during the time of exile — but then one must engage in contemplation with one's intellect to recognize it in the darkness of exile. This is not the case during the time of the Temple and concerning the matter of redemption.

Therefore, regarding the matter of redemption, it is "by His hand directly" (without concealment), whereas during the time of exile, "He will not forsake you" — this is "by His hand" in a general sense.

This also explains the precision of "directly," because "holding by His hand," when clothed in the garments of nature, also applies to the children of Ammon, but not "directly."

7. Based on the above, there is still a difficulty: Since in the ingathering of the exiles of the Jews, every individual Jew is affected on a higher level, it is understandable that until the last Jew is redeemed, the Shechinah, as it were, is found "in the distress of their exile." Consequently, the question remains: How will the Almighty redeem the Jews in a manner of "holding each person by the hand" when He is "holding by His hand directly" the first Jew to take him out of exile in the manner of "And He will return your captivity"? Does He not leave exile together with him?

We must say that the level on which "holding by His hand directly, each person" stands is a limited and particular illumination, which is connected and divided, as it were, to each individual Jew. Therefore, it is possible that the particular illumination connected with the individual Jew (whom He is holding by His hand directly) can leave exile — even though other Jews are still in exile. This is not the case with the redemption of the aspect of the primary Shechinah, which is above division — it will only occur when all Jews are redeemed.

And as Rashi hints, "And when they are redeemed, He writes redemption for Himself," that the redemption "for Himself" (Essence) will be "when they are redeemed" (in the plural) — when all Jews are redeemed. And he emphasizes this also with the phrase "that He will return with them," as mentioned at the end of section 5.

10. Rashi hints at this matter with his phrase "And when they are redeemed, He writes redemption for Himself." At first glance: The redemption of the Jews will be seen as being through G‑d openly — as explained in many places and as Rashi says (in the "and furthermore" section) "holding by His hand directly, each person" — why does he use the phrase "And when they are redeemed" (not "And when He redeems them"), which implies that they will be redeemed as if automatically?

The explanation is as follows — as explained, that creation as it proceeds through the name Elokim is "Elokim created," but from "He," the hidden and concealed — it is "He commanded and they were created":

In the level connected with each individual Jew, each person from his place, it comes through "by His hand, etc.," and therefore the "holding" is visible. However, in "(He writes redemption for) Himself," which points to Essence, which will be when they are redeemed — in the completeness of the redemption of the entirety of Israel — from this level, it will be "they are redeemed" in a manner as if automatically.

11. Another matter is hinted at in our Rashi:

Even though the "And when they are redeemed, He writes redemption for Himself" will be after the completion of "holding by His hand directly, each person from his place" — nevertheless, Rashi states the matter of "And when they are redeemed, etc." first, and only afterward brings the "holding by His hand, etc.," because the redemption of the entirety of Israel is the cause that will bring about the "holding by His hand directly, each person."

12. And with this, Rashi provides guidance in the service of G‑d: When a Jew wishes to leave his own "exile," he must ensure and do everything within his power so that all Jews also leave "exile."

One might think to himself: "That person is in the utmost lowliness, still standing in exile, while 'he' is at the highest level — already 'ready' for redemption. Why should his redemption be connected and dependent on the other?" However, the verse states right at the beginning of the parsha that even the "standing" of "your heads" can come specifically after "you are all standing today," which includes even the "hewers of your wood and drawers of your water."

And when one follows this order, there is the assurance that "you are standing today — this is the great day of judgment (Rosh Hashanah)," that one stands and is meritorious in judgment, and receives a good and sweet year inscribed and sealed — including the year of redemption, when "the L‑rd your G‑d will return your captivity," and the Almighty Himself will take every Jew out of exile — "and you will be gathered one by one, O children of Israel" — very soon.

(From the talk of Shabbat Parshat Nitzavim, 5727)