Ha’azinu – Page 6 – Peninim on the Torah

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

Ibn Ezra explains the simile to rain and dew as meaning that the words of Torah should penetrate the nation and make it fruitful, just as the rain and dew nourish the earth. Horav Mordechai Gifter, z.l., notes that rain and dew have an effect only on earth, but not on stones. Only soil contains the requisite minerals and nutrients which are conducive to growth, while stones do not. Likewise, in order to be successful, a rebbe must have someone with whom to work. The student must possess certain basics upon which to build. First and foremost is attitude. The weakest…

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Rabbi L. Scheinbaum In 5772, Ha'azinu

“Ask your father and he will relate it to you.” (32:7)

Parents are always there for us – or, at least, they should be. They advise, direct, guide and offer support and comfort – when necessary. Parents provide our most enduring form of support, being there for us even after they are no longer here in this world. How often does one go to the cemetery and “unload” his troubles to his parents and leave somewhat relieved? We entreat them to be meilitz yosher, intercede, in our behalf – and they do. I recently came across a poignant story which illustrates this phenomenon. The story is about a young girl who…

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Rabbi L. Scheinbaum In 5772, Ha'azinu

“For it (the Torah) is not an empty thing for you, for it is your life.” (32:47)

When the Torah tells us that the Torah is our life, it means just that – it is our source of living. Without the Torah we are not alive. A parent may say to his child, “You are my life,” but despite the overwhelming affection the parent is trying to convey, his very life and existence are not dependent upon his child. The Torah, however, is meticulous in everything it says. Therefore, if the Torah asserts that it is our life, it is certainly no exaggeration. Horav Mordechai Gifter, z.l., cites the Rambam who states that all physical matter falls…

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Rabbi L. Scheinbaum In 5772, Ha'azinu

“Hashem spoke to Moshe on that very day… ‘Ascend to this mount of Avarim… and die on the mountain.’” (32:48- 50)

Rashi tells us that the phrase, “b’etzem ha’yom ha’zeh,” “on that very day,” is mentioned in two other places. When Noach entered the Teivah, Ark, the Torah writes that he entered “on that very day”(Bereishis 7:13). Also, when the Jews left Egypt, the Torah writes that they left “on that very day” (Shemos 12:51). The reason for emphasizing when they left and when Noach entered the Ark, is to demonstrate that even if the people would have said, “We will not let Noach leave; we will not let the Jews depart Egypt,” Hashem enabled them to leave in the middle…

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Rabbi L. Scheinbaum In 5771, Ha'azinu

Give ear, O heavens, and I will speak; and may the earth hear the words of my mouth. (32:1)

There seems to be a disparity between the Torah’s description of Moshe Rabbeinu’s oratory to the heaven and the way he addressed the earth. He says: Haazinu, “Give ear,” pay attention, as if he was speaking directly to heaven. Also, he uses the word, adabeirah, “I will speak,” which is a stronger, more direct form of communication. In contrast, Moshe tells the earth v’sishma, “and hear,” listen in as I convey imrei fi, “the words of my mouth.” It is almost as if Moshe is talking directly to heaven, and he is requesting earth to listen in on the conversation. How…

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Rabbi L. Scheinbaum In 5771, Ha'azinu

Let My teachings drip like the rain, may My utterance flow like the dew. (32:2)

The Torah is compared to rain which descends from the heavens, reviving the seeds buried within the earth. The Sefas Emes notes a relationship between adamah, earth, and rain vis-à-vis Adam HaRishon, primordial man, his offspring, and the Torah which is compared to rain. The earth filled with seed is potential vegetation, grass, etc. It is only when rain descends on the adamah that this potential is released and the seeds begin to sprout and produce. Likewise, adam, man, created from adamah, is filled with tremendous potential. Will he realize his potential, or will it continue to lay dormant? Torah…

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Rabbi L. Scheinbaum In 5771, Ha'azinu

Corruption is not His – the blemish is His children’s. (32:5)

Teshuvah is a wonderful thing, but sometimes it comes too late to prevent the damage that has already been done. There is no time limit to teshuvah. It is always accepted, thus allowing for a person who has lived a life of abandon to die and leave this world as a tzaddik, righteous person. There is, however, a collateral damage with regard to his children. This is a damage that is irreparable. When parents go along their merry way, living a life of abandon, a lifestyle that is antithetical to Torah, they must remember that their children are watching. Impressionable…

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Rabbi L. Scheinbaum In 5771, Ha'azinu

Remember the days of old, understand the years of each generation. (32:7)

Remembrance is a major part of Jewish service to Hashem. Much of our tradition is based upon remembering what once was – our highs and lows, joys and travails. Most important, however, is the ability to see the Yad Hashem, guiding Hand of G-d, throughout all that occurs. The Bostoner Rebbe, zl, put remembrance into perspective when he said, “Remembrance is important, but we must know what to remember. Even concerning those tragedies closest to our own time, such as the Holocaust, are we to remember the pain – or the self-sacrifice – what its victims died for – or…

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Rabbi L. Scheinbaum In 5771, Ha'azinu

For they are a nation bereft of counsel, and there is no discernment in them. (32:28)

One would think that an individual who is unable to render sound advice lacks discernment. There is a reason we refer to it as “sage” advice. One who “can” renders advice. One who is unable to determine, make distinction or perceive, is not one from whom we seek advice. If so, the pasuk is redundant. “For they are a nation bereft of counsel” – means that they are too foolish to recognize their own conceit. Why does the Torah add that “there is no discernment in them”? Obviously, they are not rocket scientists if they cannot figure out the course…

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Rabbi L. Scheinbaum In 5771, Ha'azinu

If/that I sharpen My flashing sword and My hand shall grasp judgment, I shall return vengeance upon My enemies and upon those that hate Me shall I bring retribution. (32:41)

In the Midrash, Chazal derive from the words, v’so’cheiz b’mishpat Yadi, “and My hand shall grasp judgment,” that Hashem’s meting out of punishment is unlike that of human judges. A human being who releases an arrow from a bow, or allows a bullet to exit the gun chamber, knows that there is no turning back. Once the arrow/bullet is released it is “deadset” on reaching its target. There is no pulling back, no reprieve. It is too late. For Hashem, it is never too late. The Almighty can retrieve His “arrows”, call back His “bullets”, at any time. Hashem is…

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

“Ask your father and he will relate it to you.” (32:7)

“For it (the Torah) is not an empty thing for you, for it is your life.” (32:47)

“Hashem spoke to Moshe on that very day… ‘Ascend to this mount of Avarim… and die on the mountain.’” (32:48- 50)

Give ear, O heavens, and I will speak; and may the earth hear the words of my mouth. (32:1)

Let My teachings drip like the rain, may My utterance flow like the dew. (32:2)

Corruption is not His – the blemish is His children’s. (32:5)

Remember the days of old, understand the years of each generation. (32:7)

For they are a nation bereft of counsel, and there is no discernment in them. (32:28)

If/that I sharpen My flashing sword and My hand shall grasp judgment, I shall return vengeance upon My enemies and upon those that hate Me shall I bring retribution. (32:41)

YEARS

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