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What distinguishes the bris of Parshas Nitzavim from all previous covenants, including Matan Torah (תורה)? This shiur develops the yesod that Nitzavim's bris establishes absolute hisbatlus — total self-nullification to Hashem (ה׳) — without any reciprocal obligation. Unlike the contractual nature of even naso v'nishma, this covenant creates pure achdus through recognizing that Hashem owes us nothing in return.
The shiur opens with Rashi (רש"י)'s question on "hayom" in the opening pasuk of Parshas Nitzavim: why does Moshe gather everyone specifically on his final day for this bris? Unlike other covenant ceremonies, this one elaborately lists all who are present — from leaders to water-drawers. What makes this bris unique that the constituency matters? Rabbi Zweig establishes a fundamental distinction between two types of covenant relationships with Hashem (ה׳). The first, exemplified by Kabbalas HaTorah at Har Sinai with naso v'nishma, was still fundamentally contractual — like a king-subject relationship where the king has reciprocal obligations to his subjects. Even when Klal Yisrael declared "naso v'nishma" (we will do and we will hear), there remained an implicit understanding that it would ultimately be reasonable, that Hashem had an obligation to facilitate their spiritual growth and make them a conduit for gilui kavod Shamayim. This is the nature of all malchus — the people accept the king's authority, but the king owes them governance for their benefit.
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Parshas Nitzavim, Devarim 29:9-14
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