לקוטי שיחות חלק י״ד - נצבים ב

Likkutei Sichos Vol. 14 – Nitzavim 2

1. "From the hewer of your wood to the drawer of your water" are part of the Jewish people, for immediately it explains the intention of all "you" who are "standing" (which includes all the types enumerated in the verse) is "to pass into the covenant of the L‑rd your G‑d and into His oath which the L‑rd your G‑d is making with you today, etc.", meaning a covenant to fulfill the mitzvos. From this, it is proven that the "hewers of wood, etc." are either part of the children of Israel or they are converts. Otherwise (if they were slaves or similar), they would have no connection—according to the simple meaning—to pass into the covenant of all the mitzvos.

2. Since this is the case, it is reasonable that they are converts: a) From the commonality among them without the text: these types "and your convert who is within your camp, from the hewer of your wood to the drawer of your water" are all stated in the singular, unlike the types mentioned earlier which are in the plural. b) From the style of the phrase "from (the hewer of your wood) to (the drawer of your water)" it is proven that it continues to explain details of what was stated earlier "and your convert who is within your camp" (for if not, and they were completely separate types, it should have said in the language as above: "the hewer of your wood and the drawer of your water"), similar to what is stated: "every firstborn in the land of Egypt from the firstborn of Pharaoh who sits on his throne to the firstborn of the maidservant", which are details of "every firstborn in the land of Egypt" mentioned earlier, "the theft from ox to donkey to sheep".

3. However, according to this, it is difficult: why does the Torah specifically detail these converts and exclude them from "your convert who is within your camp"—for it is obvious that there is no thought to exclude them from the category because they were engaged in these (difficult) labors?! It is necessary to say that regarding their being converts, they are a separate category from "your convert" (simply), and it is also understood that this separate category of converts was renewed (due to some event that occurred) at the time close to when Moses said "You are standing, etc."—otherwise, the Torah should have detailed this category of converts elsewhere previously when converts are mentioned in the Torah.

4. Therefore, Rashi explains that since we find a "companion in Scripture" for a special type of converts in the days of Joshua—when the children of Israel stood to conquer the land of Canaan—similarly, in the days of Moses, when the children of Israel were about to enter the land of Canaan to conquer it, the Canaanites came to convert and be part of Israel. According to this, it is understood that they came to convert on the eve of entering the land of Canaan, and only then was this type of convert renewed, and therefore they are enumerated and detailed (only) here as a separate category.

5. But it is still not understood: what difference does it make for what reason they converted, for after all, they are converts like all other converts, so why are they counted as a separate category? And it cannot be said that it comes to negate the thought that they are not included in "your convert, etc."—for what reason is there for such a thought? Because they came to convert in the days of Moses, etc., would it enter one's mind that they are not included in "and your convert who is within your camp"?

6. Therefore, Rashi is precise in his wording at the beginning of his commentary: "This teaches that the Canaanites came to convert in the days of Moses," and he continues to explain, "just as the Gibeonites came in the days of Joshua." This means that the Torah specifies them as a different category to teach us (to inform us) that Canaanites came to convert in the days of Moses, etc. (and many events are not explicitly stated in the Torah, but only hinted at), just like all the events narrated in the Torah.

And since it is not so simple that in these few words the intention of the verse is to hint at an entire event and its details, Rashi adds: "And this is what is said regarding the Gibeonites, 'and they also acted.'" From this, it is proven that such an event already occurred, meaning in the days of Moses, when the Canaanites came to convert. Similarly, as stated here "hewers of your wood and drawers of your water," it is also explained there that Joshua made them hewers of wood and drawers of water. Thus, from the two verses together, the unique nature of this conversion is clarified, and the intention in "from the hewers of your wood, etc." is explained.

However, there is still a question: when the student sees what is written about the Gibeonites—which Rashi points out—he will find proof to the contrary, that in the days of Moses such an event did not occur. For if we say that the Canaanites already came to convert in the days of Moses, etc., why did the verse bring "so that they will not teach, etc.," meaning it must be certain that they will not teach, etc., even if they repented, etc.? Whereas in "and you shall not intermarry with them," it is written "for he will turn your son away from following Me, etc.," meaning it must be certain that he will turn your son away, etc., and if they repented, etc., it is possible that they would be righteous converts.

7. This is why the entire congregation complained about the princes in the days of Joshua. After all, they acted properly, just as Moses did; furthermore, Joshua should have answered them that Moses did the same.

To resolve this, Rashi also quotes the word "(and they also acted) with cunning"—unlike in the days of Moses, when "the Canaanites came to convert" simply, with a revealed intention. Therefore, one cannot learn from the event in the days of Moses that Joshua should have acted similarly, and this is why the entire congregation complained in the event of the Gibeonites, and Joshua could not respond to their claim that Moses did the same.

8. From the "wine of Torah" in our Rashi:

It is known the saying of the Alter Rebbe on the verse "from the hewers of your wood to the drawers of your water," that "your wood" is from the word "advice," and the intention is that one must "hew" and remove the "advice" which are the "many thoughts in a man's heart"; and "drawers of your water," the intention is that one must draw the "water that causes all kinds of pleasure to grow." However, someone might argue:

9. This is understandable for "Issachar," those who dwell in tents, and each person in their study of Torah, fulfillment of mitzvos, and service in prayer. In these areas, there is certainly a prohibition against mixing in the "many thoughts" and worldly pleasures. However, for "Zebulun," the businesspeople, when they are engaged in matters of "commerce," including eating and drinking, etc., since they are dealing with physical matters, they need to rely on and be supported by their thoughts, and it is important that they find pleasure in this, as this brings success "in all that you do."

And this is the instruction in Rashi's commentary: "It teaches that the Canaanites came to convert, etc., and Moses made them hewers of wood and drawers of water," that even a "Canaanite" (according to the interpretation of "merchant") must conduct their work in the manner of hewers of wood and drawers of water, as mentioned above.

And if one might argue again that this is a very difficult task—to reach a level where even in one's physical matters, one must rely and trust completely in the Holy One, blessed be He, and not mix in one's own thoughts and pleasures—Rashi answers and hints, "And Moses made them hewers of wood and drawers of water," that the strength for this comes from the aspect of Moses within each individual. For regarding "Moses" (which exists in the soul of every Jew), even this work is "a small matter."

(From the talk of Shabbat Parshat Nitzavim, 5729)