Devarim – Page 12 – Peninim on the Torah

“You slandered in your tents and said, “Because of Hashem’s hatred of us did he take us out of the land of Egypt.” (1:27)

Moshe Rabbeinu begins Sefer Devarim with words of rebuke. He attempts to alert Bnei Yisrael to their past errors. He is hoping that their march onward into Eretz Yisrael will not be tainted by a continuation of their sinful behavior. They could have had an easy, smooth journey into the land — if only they would not have been encumbered by foolish mistakes. Each mistake was a blemish that needed correction; each sin had to be expiated prior to their entry. His words would have all been in vain, their entire stay in the desert a waste, however, if they…

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Rabbi L. Scheinbaum In 5756, Devarim

“We turned and ascended by way of the Bashan and Og King of Bashan went out toward us. Hashem said to me, ‘Do not fear him for in your hand I have given him.” (3:1,2)

Hashem told Moshe not to be concerned with Og, for He had promised that Og would fall into Moshe’s hands. The Midrash explains Moshe’s apprehension and Hashem’s reassurance. Og had assisted Avraham by bringing him the news of Lot’s capture. This merit might have been a sufficient reason for Hashem to spare Og. Hashem responded that although Og’s actions were noble, his intentions were deceiving. He informed Avraham of Lot’s capture only because he sought to lure Avraham into the battle. He had hoped that Avraham would be killed, so that Og would be able to take Sarah for himself….

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Rabbi L. Scheinbaum In 5755, Devarim

“These are the words which Moshe spoke to all Yisrael.” (1:1)

Rashi explains that each of the places mentioned by Moshe alludes to one of the sins committed by Bnei Yisrael. In an attempt to avoid embarrassing Bnei Yisrael, Moshe did not state the sins explicitly. Later on, however, Moshe did openly reprove them for the incident of the spies and the sin of the Golden Calf. We must endeavor to understand this seeming inconsistency. If Moshe was ultimately going to reprimand them overtly, why did he begin his rebuke by couching it in veiled terms ? Horav Moshe Feinstein, z.l., contends that at the beginning of the parsha, Moshe was…

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Rabbi L. Scheinbaum In 5755, Devarim

“Provide for yourselves distinguished men, who are wise, understanding and well known to your tribes.” (1:13)

Chazal have defined the concept of a chacham, wise man, as “one who learns from all men” (Pirkei Avos 4:1). Each human being is unique; we can learn something from everyone. Each Jew is capable of being a teacher, knowingly or unknowingly; each Jew has something of value to impart. Chazal infer that wisdom is not a specific body of knowledge that can be acquired or transmitted. Rather, it is an attitude, an approach to life. One is said to have a wise outlook if he is willing to learn from others and assimilate the positive lessons he has acquired…

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Rabbi L. Scheinbaum In 5755, Devarim

“Listen among your brethren and judge righteously between a man and his brother.” (1:16)

The Torah instructs the judge to be consistent in his adjudication of litigation. He should listen to each litigant in the exact same manner, never showing favoritism to either one over the other. The Ohr Ha’Chayim Ha’Kadosh writes that a great Rav, in his time, would stare at the ground during the litigation so that he would not inadvertently look at either litigant during the judicial process. An interesting story occurred at Horav Yehonoson Eibshitz’s, z.l., bar-mitzvah. His parents had already passed away, so friends had to make the necessary preparations for the young orphan’s bar-mitzvah. As was the custom,…

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Rabbi L. Scheinbaum In 5755, Devarim

“We turned and ascended by way of the Bashan, and Og King of the Bashan went out towards us … and Hashem said to me, ‘Do not fear him.'” (3:1,2)

Rashi cites the Midrash which explains that Moshe was apprehensive that the merit which Og earned in assisting Avraham Avinu would shield him from defeat. How did Og assist Avraham? When Lot, Avraham’s nephew, was captured, Og brought the news to Avraham. The Midrash explains that the merit did not help Og, because his intention was actually to hurt Avraham, not to help him. He hoped that by informing Avraham of Lot’s imprisonment, he would entice Avraham to be drawn into a war which would eventually cost Avraham his life. Thus Og would be enabled to marry Sarah. Since Og’s…

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Sruly Schnair In 5754, Devarim

“These are the words that Moshe spoke to all of Yisrael.” (1:1)

Speaking to Klal Yisrael, Moshe reproves them for their failings in the desert. Rashi cites the Sifri which explains that Moshe alluded to the various sins committed by Bnei Yisrael in veiled terms. He mentioned names of places which implied various transgressions on the part of Klal Yisrael. This approach preserved the dignity of Klal Yisrael. Even when rebuking someone, one must be sensitive not to unnecessarily embarrass the sinner. Rebuke can be made less humiliating by expressing it in subtle terms, when possible. We may wonder why Moshe spared no words in clearly outlining the sin of the meraglim,…

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Sruly Schnair In 5754, Devarim

“These (are) the words which Moshe spoke unto all Yisrael… and it was in the fortieth year… (that) Moshe spoke unto t Bnei Yisrael according to all that Hashem had commanded him unto them.” (1:1,3)

Citing the Sifri, Rashi explains that these “words” were actually words of rebuke which Moshe spoke to Bnei Yisrael, reminding them of past offenses committed during their forty year trek in the desert. Moshe Rabbeinu veiled his words. He did not state Bnei Yisrael‘s transgression overtly for the sake of preserving their dignity. Horav Chaim Shmuelevitz z.l. infers that even when rebuke must be delivered, it should be expressed in a manner that will not degrade the offender more than necessary. There is no “mitzvah” to humiliate someone in the course of reprovement. All too often, those that admonish feel…

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Sruly Schnair In 5754, Devarim

“Hashem, our G-d spoke unto us in Chorev saying, you have dwelt long enough in this mountain. Turn you and take you and take your journey and go to the hill-country of the Emorites and unto all the places near there.” (1:6,7)

Rashi explains Moshe’s statement in the following manner: You have received a great reward for your dwelling in this mountain. You have made a Mishkan, a Menorah and the various appurtenances. You have received the Torah, you have appointed for yourselves a Sanhedrin, officers of thousands and hundreds. Now you should go forth into the neighboring nations. This statement seems enigmatic. One would think that after lauding the great spiritual accomplishments, Moshe would now proceed to explain to them the profound intricacies of the Torah and the various codes. Instead, the Torah relates a geographical description of the neighboring countries!…

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Sruly Schnair In 5754, Devarim

“And you came near to me all of you and said, ‘let us send men before us.” (1:22)

Rashi distinguishes between the way that Bnei Yisrael approached Moshe to request spies to precede them into Eretz Yisrael and the way that they acted at the foot of Har Sinai. During their rebellion the Torah states “all of you” which implies “in confusion,” in which the young pushed the elders and the elders pushed the leaders. There was a total lack of self-control and respect. Regarding Har Sinai, the Torah states, “You came near unto Me, the leader of your tribes, and your elders,” implying a proper and dignified approach, in which the young accorded reverence to their elders….

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“You slandered in your tents and said, “Because of Hashem’s hatred of us did he take us out of the land of Egypt.” (1:27)

“We turned and ascended by way of the Bashan and Og King of Bashan went out toward us. Hashem said to me, ‘Do not fear him for in your hand I have given him.” (3:1,2)

“These are the words which Moshe spoke to all Yisrael.” (1:1)

“Provide for yourselves distinguished men, who are wise, understanding and well known to your tribes.” (1:13)

“Listen among your brethren and judge righteously between a man and his brother.” (1:16)

“We turned and ascended by way of the Bashan, and Og King of the Bashan went out towards us … and Hashem said to me, ‘Do not fear him.'” (3:1,2)

“These are the words that Moshe spoke to all of Yisrael.” (1:1)

“These (are) the words which Moshe spoke unto all Yisrael… and it was in the fortieth year… (that) Moshe spoke unto t Bnei Yisrael according to all that Hashem had commanded him unto them.” (1:1,3)

“Hashem, our G-d spoke unto us in Chorev saying, you have dwelt long enough in this mountain. Turn you and take you and take your journey and go to the hill-country of the Emorites and unto all the places near there.” (1:6,7)

“And you came near to me all of you and said, ‘let us send men before us.” (1:22)

YEARS

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