Eikev – Page 2 – Peninim on the Torah

עשה משפט יתום ואלמנה

Sruly Schnair In Eikev, 5781

But upholds the cause of the orphan and the widow. (10:18)

The Torah teaches us that Hashem is concerned about the honor of the downtrodden, the widow and orphan, individuals who are alone with no one to care for them. The exhortation to preserve the honor of a widow applies even to a king’s widow. In his commentary to Bereishis 37, Rabbeinu Bachya quotes this from a Midrash. The reason for this stringency is that their spirits are low and their tears are frequent. Widows and orphans who are oppressed have no one to turn to other than Hashem – Who listens. Horav Ovadiah Yosef, zl, was very careful to safeguard…

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ויאמר ד'... ראיתי העם הזה והנה עם קשה ערף הוא

Sruly Schnair In Eikev, 5781

Hashem said… “I have seen this people, and behold! It is a stiff-necked people.” (9:13)

Stiff-necked, otherwise known as stubbornness, obstinacy, is usually incompatible with uprightness and righteousness, because a stubborn person makes up his mind and sticks to it – even if his conduct is less than desirable. He has made up his mind, and he will stick to his guns. Hashem informs Moshe that the nation’s stubbornness is not conducive to their spiritual growth. He will send an angel to lead them. Hashem wants no part of an obstinate people. If we look back to the original redaction of the sin in Parashas Ki Sisa (Shemos 34:9), however, Moshe beseeches Hashem, Yeileich na…

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כי לא על הלחם לבדו יחיה האדם... כי על כל מוצא פי ד' יחיה האדם

Sruly Schnair In Eikev, 5781

Man does not live on bread alone, but that man may live on anything that Hashem decrees. (8:3)

The forty years of wandering in the wilderness served as a course of instruction and training – instruction about Hashem’s Hashgachah, Providence, and training for serene and disciplined surrender to His guidance. When our lack of conviction in Hashem’s Omnipresent care and guidance over us diminishes, our practice, which fulfills the requirements of our moral and spiritual training, likewise wanes. For forty years we lived a lifestyle that impressed upon us the notion that, “It is not by bread alone that man make a life for himself.” We have been taught that the prime factor for man’s sustenance is the…

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ולמדתם אתם את בניכם לדבר בם

Sruly Schnair In Eikev, 5780

You shall teach them to your children to discuss them. (11:19)

The Torah provides a unique criterion for teaching Torah to one’s children. They should be able to discuss Torah; or, alternatively, when they speak, Torah should emerge from their mouths. Speech is the communication or expression of thoughts. An individual who speaks Torah thinks Torah. One’s cognitive dynamic should be shaped by Torah, so that when he expresses an opinion, a comment, it is Torah-based, the expression of a Torah mind. Thus, Rashi explains, as soon as a child is able to speak, his father should teach him Torah, so that it will be his “language” of communication. Therefore, everything…

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ולמדתם אתם את בניכם לדבר בם

Sruly Schnair In Eikev, 5780

You shall teach them to your children to discuss them. (11:19)

The Bnei Yissachar, Horav Tzvi Elimelech Shapiro, zl, cites (Takanos Tamchin D’Oraisa) Chazal (Bava Basra 21a) who credit Rabbi Yehoshua Ben Gamla with being the innovator of universal Torah education for all children. He was concerned for orphans who had no parent to teach them Torah. He set up Torah teachers in every province and district so that all children, regardless of parents or financial ability, would be availed Torah instruction. Chazal laud him for having ensured that the Jewish People would not forget the Torah. In the Shulchan Aruch, Yoreh De’ah 245:7, it is ruled that communal monies may…

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ועתה ישראל מה ד' אלקיך שאל מעמך כי אם ליראה את ד' אלקיך

Sruly Schnair In Eikev, 5780

And now, Yisrael, what is Hashem, your G-d, asking of you, other than to fear Hashem, your G-d. (10:12)

In his commentary to Sefer Shemos (3:22) Horav S.R. Hirsch, zl, distinguishes between various meanings for the word sho’ail, to borrow/to ask. His rule is: When the word sho’ail is followed by the word mei’eis, from, it means to request, as it says (Shemos 3:22), V’sho’alah ishah mishchentah, “Each woman shall request from her neighbor.” When the word sho’ail is followed by the word mei’im, with, it means to borrow, as in (Shemos 22:13), V’chi yishal ish mei’im reieihu, “If a man shall borrow from his fellow.” The reason for this is that, when one borrows an object, he does…

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וידעת עם לבבך כי כאשר ייסר איש את בנו ד' אלקיך מיסרך

Sruly Schnair In Eikev, 5780

You should know in your heart that just as a father will chastise his son, so Hashem, your G-d, chastises you. (8:5)

We have undergone much hardship throughout our tumultuous history. These were not isolated occurrences during which we were subject to the whims and fancies, disdain and loathing, all products of a cruel, envious world who blamed every one of life’s incongruities on the Jews. Whatever happened to us did not “just happen.” It was all Heavenly-designated by a loving Father, Who, at times, was either meting out fatherly discipline or providing us with “opportunities” to secure our spiritual future. Everything was the result of the profound love that a father has for his son. The Kedushas Levi (m’Berditchev) explains why…

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פן תרבה עליך חית השדה

Moshe Marcovich In Eikev, 5778

Lest the beasts of the field increase against you. (7:22)

Rashi comments that Moshe Rabbeinu was well aware that a Jew’s righteousness protects him from wild beasts. One who is close with Hashem has nothing to fear from wild animals. Moshe was also very much aware that, realistically, the Jews would eventually fall short of this sublime level of virtue. The Talmud (Shabbos 151b) states that a wild beast has no jurisdiction over (cannot harm) a person until that individual appears (to the wild beast) to be just another animal. (When a person taints his Tzelem Elokim, Divine Image, due to a lack of righteousness, then the wild beast sees…

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וזכרת את כל הדרך אשר הוליכך ד' אלקיך זה ארבעים שנה במדבר

Moshe Marcovich In Eikev, 5778

You shall remember the entire road on which Hashem, your G-d, led you these forty years in the wilderness. (8:2)

The Mesillas Yesharim (Perek 1) writes: “For all the circumstances of this world, whether favorable or adverse, are in reality tests for a person to overcome.” Poverty and wealth are both challenges; likewise, tranquility and suffering are tests “provided” by Hashem for the purpose of giving the person the opportunity to garner reward once he successfully emerges triumphant. Life is a test, an opportunity to excel. The very awareness that what confronts us at every turn is nothing more than a test makes the encounter bearable – and surmountable. The Torah enjoins us to remember the travail and difficulty that…

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ועתה ישראל מה ד' אלקיך שאל מעמך כי אם ליראה את ד' אלקיך

Moshe Marcovich In Eikev, 5778

Now, O Yisrael, what does Hashem, your G-d, ask of you? Only to fear Hashem, your G-d. (10:12)

The Pele Yoeitz explains Hashem’s request pragmatically. “You watch my field, and I will watch yours,” or, in modern day parlance, “You have my back, and I will have yours.” Yiraas Shomayim, fear of Heaven, is something that Hashem expects us to achieve on our own. Everything is in the hands of Heaven, except for fear of Heaven. Bread, sustenance, is Heaven-sent. The Almighty intimates that we will make a trade: You will have yiraas Shomayim; I will owe you, and My payback will be sustenance. The Noda B’Yehudah questions the pasuk’s choice of wording. First, what is the meaning…

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עשה משפט יתום ואלמנה

But upholds the cause of the orphan and the widow. (10:18)

ויאמר ד'... ראיתי העם הזה והנה עם קשה ערף הוא

Hashem said… “I have seen this people, and behold! It is a stiff-necked people.” (9:13)

כי לא על הלחם לבדו יחיה האדם... כי על כל מוצא פי ד' יחיה האדם

Man does not live on bread alone, but that man may live on anything that Hashem decrees. (8:3)

ולמדתם אתם את בניכם לדבר בם

You shall teach them to your children to discuss them. (11:19)

ולמדתם אתם את בניכם לדבר בם

You shall teach them to your children to discuss them. (11:19)

ועתה ישראל מה ד' אלקיך שאל מעמך כי אם ליראה את ד' אלקיך

And now, Yisrael, what is Hashem, your G-d, asking of you, other than to fear Hashem, your G-d. (10:12)

וידעת עם לבבך כי כאשר ייסר איש את בנו ד' אלקיך מיסרך

You should know in your heart that just as a father will chastise his son, so Hashem, your G-d, chastises you. (8:5)

פן תרבה עליך חית השדה

Lest the beasts of the field increase against you. (7:22)

וזכרת את כל הדרך אשר הוליכך ד' אלקיך זה ארבעים שנה במדבר

You shall remember the entire road on which Hashem, your G-d, led you these forty years in the wilderness. (8:2)

ועתה ישראל מה ד' אלקיך שאל מעמך כי אם ליראה את ד' אלקיך

Now, O Yisrael, what does Hashem, your G-d, ask of you? Only to fear Hashem, your G-d. (10:12)

YEARS

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