Ha’azinu – Page 14 – Peninim on the Torah

“May my teaching drop like the rain, may my utterance flow like the dew.” (32:2)

Moshe Rabbeinu prayed that the words of Torah would continue to nurture the Jewish soul just as rain and dew nourish the soil. The various commentators suggest reasons that Moshe used the similes of rain and dew to describe the Torah’s essence and inspiration. This writer once heard the following: Rain falls from the heavens to give life to the earth. Dew, on the other hand, rises from the ground to provide moisture for the growing vegetation. Rain and dew interact with one another to provide the optimal climate for physical growth. Nature presents us with the model for spiritual…

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Rabbi L. Scheinbaum In 5755, Ha'azinu

“Is it to Hashem that you do this? O’ vile and unwise nation! Is He not your Father, your Master; has He not created you and firmed you?” (32:6)

The word “naval” is a strong adjective used to describe a person who is vile, whose behavior is reprehensible. It is, therefore, noteworthy that both Rashi and the Ramban attribute this person’s shameful behavior to a lack of hakoras ha’tov, gratitude. The Ramban writes that one who repays a kindness with evil is called a “naval.” Indeed, what type of person would repay good with evil, if not one who is “naval” ? The generation living prior to the destruction of the first Bais Ha’Mikdash is reproved by Yeshayahu Ha’Navi as being worse than animals. The prophet declares, “The ox…

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Rabbi L. Scheinbaum In 5755, Ha'azinu

“For they are a generation of reversals, children whose upbringing is not in them.” (32:20)

The Navi Malachi proclaims, “Behold I will send to you Eliyahu Ha’Navi… and he will return the heart of fathers to their children and the heart of children to their fathers.” Horav Tzvi Hirsch Ferber, z.l., writes that he once heard a novel interpretation of this pasuk in conjunction with the above pasuk from our parsha. Parents are required to teach their children Torah, placing emphasis upon their religious observance so that they merit Olam Haba. Children, on the other hand, are obliged to care for the physical well-being of their parents, concerning themselves with their parents’ Olam Hazeh. Regrettably,…

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Rabbi L. Scheinbaum In 5755, Ha'azinu

“Ascend to this Mount of Avarim … and die on the mountain … and be gathered to your people just as Aharon your brother died on Har Ha’Har.” (32:49,50)

Rashi responds to the obvious question: How can a man be commanded to die ? Does one pass from this world of his own free-will ? He explains that Hashem commanded Moshe to prepare for a serene death like that of his brother, Aharon. Preceding his demise, Aharon was privileged to observe his son Elazar assume the mantle of Kehunah Gedolah, garbed in the sacred priestly vestments. Aharon was subsequently instructed to lay down, stretch out his hands and feet and close first his eyes and then his mouth. As he lay there calm and serene, at peace with himself…

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Rabbi L. Scheinbaum In 5753, Ha'azinu

“A G-d of faithfulness and without iniquity, just and right is He.” (32:4)

One does not need to possess an astute mind in order to comprehend that Hashem is the Creator. As Horav Y. Neiman, z.l., notes, simple prudent logic dictates that one believe in Hashem. The ultimate test of emunah, faith, however, is when one notices occurrences which contradict human logic and thought patterns. The challenge to accept Heavenly decrees which seem harsh and perplexing is the ultimate test of human faith. At such a time, the individual must trust in Hashem with a profound belief that man cannot possibly begin to understand his Creator. The pasuk alludes to this. Man should…

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Rabbi L. Scheinbaum In 5753, Ha'azinu

“And (then) Yeshurun waxed fat, (as often as you waxed fat, you became obese and overcome with fat) and (then) it forsook the G-d who made it.” (32:15)

Horav S.R. Hirsch, z.l., notes that this is the first time that the name irah, straight and morally upright, is mentioned. This word designates and defines Bnei Yisrael according to the ideal of its moral mandate. This implies that Bnei Yisrael should be “yashar,” straight, never deviating from the correct path of service to the Almighty. Hashem desires that we ascend to the summit of achievement in the dual heights of human aims; the highest of material good fortune and spiritual/moral perfection. We are to serve as an illuminating example to the secular world that a life devoted entirely to…

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Rabbi L. Scheinbaum In 5753, Ha'azinu

“For it is no (vain) (empty) thing for you; because it is your life.” (32:47)

As Moshe bids farewell, he implores Bnei Yisrael to charge their children with Torah observance and mitzvah performance, “for it is no vain thing for you, it is your life.” The Hebrew word er, which is usually translated as “vain,” literally means “empty.” Horav M. Swift, z.l., suggests that viewed in this perspective, this phrase lends itself to an alternative meaning. A container is considered empty when its contents have been removed. On the other hand, this container is still viewed as a container, retaining its potential use for a similar purpose. A gentile without Torah is a human being…

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Rabbi L. Scheinbaum In 5753, Ha'azinu

“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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“May my teaching drop like the rain, may my utterance flow like the dew.” (32:2)

“Is it to Hashem that you do this? O’ vile and unwise nation! Is He not your Father, your Master; has He not created you and firmed you?” (32:6)

“For they are a generation of reversals, children whose upbringing is not in them.” (32:20)

“Ascend to this Mount of Avarim … and die on the mountain … and be gathered to your people just as Aharon your brother died on Har Ha’Har.” (32:49,50)

“A G-d of faithfulness and without iniquity, just and right is He.” (32:4)

“And (then) Yeshurun waxed fat, (as often as you waxed fat, you became obese and overcome with fat) and (then) it forsook the G-d who made it.” (32:15)

“For it is no (vain) (empty) thing for you; because it is your life.” (32:47)

“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)

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