Devarim – Page 13 – Peninim on the Torah

“And we circled Mount Seir many days. And Hashem spoke to me saying ‘you have long passed this mountain, turn you northward.'” (2:1,2,3)

The Midrash interprets the phrase vbupm ofk ubp “turn you northward,” as vru,k ofk ubhpmv “hide yourselves for Torah.” This Midrash suggests a profound idea. Throughout our history, we have attempted to solve all of our problems with one common panacea, assimilation. If only we would develop a greater, more open-minded relationship with the gentile world, we would be accepted as equals and all of our problems would dissipate. Unfortunately, a perusal through Jewish history indicates the opposite. Every time we have attempted to break through the religious barriers by assimilating with our gentile neighbors, we have been driven back…

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Rabbi L. Scheinbaum In 5752, Devarim

“And Di Zahav.” (1:1)

Rashi interprets the place of Di Zahav etymologically to refer to the “excess gold” that Bnei Yisrael acquired upon leaving Egypt. Unfortunately they submitted to their cravings and created the Golden Calf from this abundant gold. Boredom coupled with affluence can create a highly volatile situation. If Moshe’s goal was to rebuke Bnei Yisrael for the Golden Calf, why did he provide them with a defense for this deed? Excess gold may, indeed, have been the reason for the sun of the Golden Calf. Horav Dovid Feinstein Shlita explains that there are two distinct possible orientations towards newly…

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Rabbi L. Scheinbaum In 5752, Devarim

“You shall not respect persons in judgment, the small and the great alike, you shall listen to, you shall not fear the face of any man, for the judgment is Hashem’s.” (1:17)

Rabeinu Yonah in his Sharei Teshuvah (3:33) cites this pasuk as a reassurance to Torah leadership that they should not fear reprisal from any decision they render. Judgment comes from Hashem and He will protect those who stand resolute in executing His imperatives. We may question the stated rationale for this mandate, “for judgment is Hashem’s”. What relationship exists between the source of judgment and the need for courage in administering legislation? This pasuk may be clarified in the following manner. Chazal made a very strong statement regarding the character of a Talmid Chacham (Torah scholar). Any Talmid Chacham…

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Rabbi L. Scheinbaum In 5752, Devarim

“And you came near to me all of you.” (1:22)

Rashi explains the words “all of you” to mean the young pushing elders and the elders pushing the heads in a sort of confusion. In essence this was Moshe’s rebuke to Bnei Yisrael. In order to encourage its own growth, the younger generation ought to be able to accept guidance from the elders. In this instance, however, there was complete chaos, as the young gave orders and advised the leadership. What is even more notable is that the elders heeded the dictates of this new “leadership”. Indeed, a similar phenomenon occurred during the near tragic recognition of the infamous false…

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Rabbi L. Scheinbaum In 5752, Devarim

“Do not contend with them, for I will not give you of their land.” (2:5) – “Be not at enmity with Moav, and do not contend with them in battle.” (2:9) – “Do not harass them and do not contend with them for I will not give of the land of the children of Ammon to you for a possession.” (2:19)

After their lengthy sojourn in the desert, Bnei Yisrael had attained a reputation for their physical prowess which commanded profound respect. They had the “ability” to achieve many more conquests, exterminating their adversaries. Hashem implored them, however, three times to refrain from battle. He declared three adversaries who possessed choice pieces of land to be off limits. The Abarbanel cites Hashem’s desire to educate Bnei Yisrael as the reason for this command. Bnei Yisrael felt confident that they could defeat all opposition with their own strength. In order to curb their audacious attitude, it was essential to place specific controls…

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Rabbi L. Scheinbaum In 5751, Devarim

“In the vicinity of Paran, Tofel, Lavan, Chatzeros and Di Zahav.” (1:1)

Rashi explains that Moshe rebuked them for not gaining insight from the punishment which befell Miriam in Chatzeiros for speaking slanderously against Moshe. The Maharal Zt”l questions Rashi’s statement, since this rebuke regarding the spies slandering of Eretz Yisroel is derived from the word “Paran”, which connotes the sin of the spies. He responds that Moshe wanted to emphasize another sin to be attributed to the spies – not taking note of what happened to Miriam and reflecting on the evils of a slanderous tongue. According to the Maharal we learn of two sins for which the spies were held…

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Rabbi L. Scheinbaum In 5751, Devarim

“And Chatzeros and Di Zahav.” (1:1)

Rashi explains that “Chatzeiros” refers to the dispute of Korach and “Di Zahav” refers to the Golden Calf, which Bnei Yisroel made as a result of the abundance of gold that they possessed. This explanation is not in chronological order since the sin of the Golden Calf happened prior to the dispute of Korach. Why then does Moshe change the order of transgressions during his rebuke of Klal Yisroel? The posuk in referring to the people’s request of Aharon to make another “leader” states: And they said to him make for us an oracle (or G-d) to lead us….

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Rabbi L. Scheinbaum In 5751, Devarim

“And Di Zahav.” (1:1)

The Sifri adds a very notable explanation to the above words: “And a sufficient amount of gold for the Mishkan, and a sufficient amount of gold for the Golden Calf.” One who is a fickle and crooked person steeped in hypocrisy is worse than one who is fully wicked. We find that Eliyahu Hanavi told the evil prophets of the Baal “How long will you continue to stand on both steps, if Hashem is G-d, then follow Him, if it is the Baal, then follow him.” Here is a clear illustration that it is better to be fully wicked and…

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Rabbi L. Scheinbaum In 5751, Devarim

“How can I myself alone bear your trouble, your burden, and your strife.” (1:12)

Rashi explains that the word “burden” indicates the blasphemous non-believers among the populace. Rabbi Nachman of Breslev Zt”l gives us to understand that one who does not believe in Hashem carries a mighty burden. The various questions for which he either does not seek, or will not accept any answer are burdensome, encumbering him wherever he may turn. The refusal to face certain realities because of foolish misgivings deprives a person of the sublime serenity which exists within those who truly believe in Hashem. Life with its various hardships is much easier for them to face. The various questions…

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Rabbi L. Scheinbaum In 5751, Devarim

“Do not attack Moab and do not provoke them to war.” (2:9)

The Talmud in Bava Kama (38a) states that Hashem spared the nations of Amon and Moav from certain destruction because of the two very special righteous women, Rus the Moabitea and Naama the Amonite who would descend from them. The Michtav M’eliyahu illustrates the concept of zechus avos (merits of ancestry) with the analogy of one who has a gold watch attached to a chain which is in turn attached to his garment. The chain, because it maintains the watch in its proper place, benefits its owner greatly. However, in its own right, it really has very little significance. Despite…

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“And we circled Mount Seir many days. And Hashem spoke to me saying ‘you have long passed this mountain, turn you northward.'” (2:1,2,3)

“And Di Zahav.” (1:1)

“You shall not respect persons in judgment, the small and the great alike, you shall listen to, you shall not fear the face of any man, for the judgment is Hashem’s.” (1:17)

“And you came near to me all of you.” (1:22)

“In the vicinity of Paran, Tofel, Lavan, Chatzeros and Di Zahav.” (1:1)

“And Chatzeros and Di Zahav.” (1:1)

“And Di Zahav.” (1:1)

“How can I myself alone bear your trouble, your burden, and your strife.” (1:12)

“Do not attack Moab and do not provoke them to war.” (2:9)

YEARS

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