Ha’azinu – Page 14 – Peninim on the Torah

“And die on the mountain . . . as your brother Aharon died.” (32:50)

It seems that Hashem is promising Moshe that he will die in the same manner that his brother Aharon died. What did Moshe envy that was so unique about Aharon’s death? Rashi explains that just before Aharon died, Moshe dressed Elazar, Aharon’s son, in the priestly vestments, so that Aharon would have the nachas of seeing his son fill his position as Kohen Gadol. Indeed, we find in Parashas Pinchas (Bamidbar 27:16) that Moshe entreated Hashem to bequeath his position of leadership to his sons. This seems puzzling. This parsha indicates that Hashem promises to honor Moshe’s request. It would…

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Rabbi L. Scheinbaum In 5752, Ha'azinu

“And Hashem saw and spurned (them), because of the provoking of His sons and daughters.” (32:19 )

In the straightforward interpretation of this pasuk, Hashem is angered by the evil acts of His children. Horav Nissan Alpert Z”l renders a homiletic interpretation which offers a profound insight into human nature. He applies the word “anger” to the sons and daughters, rather than attributing it to Hashem. The pasuk is consequently read in the following manner: Hashem spurned them because of the anger exhibited by His sons and daughters. Consider the impudence of Am Yisrael that they would demonstrate the arrogance to be “angry” at Hashem for not acceding to their selfishness and corruptness. How often do we…

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Rabbi L. Scheinbaum In 5752, Ha'azinu

“Is He not your father that has gotten you, He made you and established you.” (32:6)

In Sanhedrin 99a Chazal state, When one teaches his friend’s son Torah, it is considered as if he “made” him, as it is written “and the soul which they made in Charan”. The Talmud is referring to the various “souls” that were “made” by Avraham Avinu in the course of his teaching people to believe in Hashem. From this statement in the Talmud, we may derive that the word “made” alludes to the act of establishing or completing an endeavor. Parents obviously share in a child’s creation, but the actual completion of an individual is accomplished only through Torah study…

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Rabbi L. Scheinbaum In 5752, Ha'azinu

Remember the days of old, consider the years of each generation, ask your father and he will declare to you, your elders and they will tell you.” (32:7)

In previous generations, the “Torah world” did not tend to study Jewish history for various reasons. Quite possibly the foremost reason has been the imperative to concentrate totally upon Torah study. This is in accordance with the dictum presented in Brachos 8b, “From the time the Beis Hamikdash was destroyed Hashem only has in His world the four cubits of Halacha.” The essence of His world revolves primarily around the dissemination of Torah. We will also focus upon another reason which is suggested by the Chazon Ish. Jewish history can only be recorded by someone who has the Divine Inspiration…

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Rabbi L. Scheinbaum In 5752, Ha'azinu

“Because you trespassed against Me in the midst of Bnei Yisrael, at the waters of Meribah-Kadesh in the wilderness of Tzin, because you did not sanctify Me in the midst of Bnei Yisrael.” (32:51)

Rashi explains that Hashem was blaming Moshe and Aharon for limiting the opportunity for a heightened effect of Kiddush Hashem (sanctifying Hashem’s Name) when they caused water to flow from the stone. Had they spoken to the stone, rather than hit it twice, Hashem’s Name would have reflected a more sublime level of sanctification. Bnei Yisrael would have remarked, “If a mere stone, which does not receive reward or punishment, nevertheless fulfills Hashem’s imperative, we should certainly fulfill His mitzvos.” This grievance seems demanding. Although a greater miracle could have transpired had Moshe and Aharon spoken to the stone, nonetheless,…

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Rabbi L. Scheinbaum In 5751, Ha'azinu

“My doctrine shall drop like rain, My saying like dew.” (32:2)

The Alshich explains this posuk as a prayer. Moshe asks that the effect of his words shall resemble that produced by rain and dew, in that they lead to the growth of crops. Similarly, may his words have a positive effect in developing the people to bring them closer to Hashem. The Chezkuni explains that the effects of rain are not immediately noticeable. It is only after some time has elapsed and grass begins to sprout, flowers bloom, and fruits grow that its worth is appreciated. Similarly, a man cannot be impatient in the study of Torah. He should not…

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Rabbi L. Scheinbaum In 5751, Ha'azinu

“Is corruption His? No! It is the blemish of His children.” (32:5) – “Is this the way you repay Hashem… Is he not your Father, your Master? He made and established you.” (32:6)

One who goes astray should not be mislead into assuming that he is harming only himself. He should realize that as head of a household he serves as the pacesetter, and his actions are perceived as the prime factor in determining a specific course to follow. ,ja uk, if he thinks that his actions affect only himself, he is mistaken. “onun uhbc” the blemish carries itself over to his children, for they learn his misdeeds. Even if he sends his children to the finest school, he must augment the school’s teachings by practicing what is being taught to his children….

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Rabbi L. Scheinbaum In 5751, Ha'azinu

“Is this how you repay Hashem, O’ vile and unwise nation.” (32:6)

The Ramban in Parashas Kedoshim (19:2) defines the word kcb as referring to a group or individual whose behavior is vile and shameful. Here, both Rashi and the Ramban understand this vile behavior as a lack of gratitude towards Hashem. Rabeinu Yonah in his commentary on Avos (1:3) writes that hakoras hatov is basic to proper service of Hashem. One should serve Hashem not in order to receive compensation, but rather because of the countless kindnesses which He has bestowed upon him, and because of the greatness of the Master who is fit to be served this way. Thrice daily…

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Rabbi L. Scheinbaum In 5751, Ha'azinu

“Remember days of yore, understand the years of every generation.” (32:7)

Precepts of Jewish thought are closely linked to everyday realities and can be perceived in daily occurrences. An individual Jew can strengthen his belief and trust in Hashem by viewing these happenings through a Torah perspective. The same is true of all historical events. All events in the annals of time, happened as part of a Divine plan. To disregard this concept is to negate the essence of these events. Rabbi Mordechai Gifter Shlita emphasizes this posuk as establishing the guidelines for the understanding of history from a true perspective. An event in history cannot be looked at in the…

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“And die on the mountain . . . as your brother Aharon died.” (32:50)

“And Hashem saw and spurned (them), because of the provoking of His sons and daughters.” (32:19 )

“Is He not your father that has gotten you, He made you and established you.” (32:6)

Remember the days of old, consider the years of each generation, ask your father and he will declare to you, your elders and they will tell you.” (32:7)

“Because you trespassed against Me in the midst of Bnei Yisrael, at the waters of Meribah-Kadesh in the wilderness of Tzin, because you did not sanctify Me in the midst of Bnei Yisrael.” (32:51)

“My doctrine shall drop like rain, My saying like dew.” (32:2)

“Is corruption His? No! It is the blemish of His children.” (32:5) – “Is this the way you repay Hashem… Is he not your Father, your Master? He made and established you.” (32:6)

“Is this how you repay Hashem, O’ vile and unwise nation.” (32:6)

“Remember days of yore, understand the years of every generation.” (32:7)

YEARS

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