Nitzavim – Page 11 – Peninim on the Torah

The hidden (sins) are for Hashem, our G-d, but the revealed (sins) are for us and our children. (29:28)

Simply, we are not responsible for the hidden sinners, for those who conceal their evil. We will, however, be called to task for the actions of those who openly rebel. We are all responsible to maintain the integrity of Klal Yisrael. We suggest another interpretation of this pasuk. Those thoughts that are concealed within us, thoughts which we are astute enough not to express, belong to the Almighty. They exercise no influence on those around us, they hurt no one but ourselves. They are between us and G-d. Our revealed actions reflect the thoughts that we could not or did…

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Rabbi L. Scheinbaum In Nitzavim, 5757

Then Hashem, your G-d, will bring back your captivity and have mercy upon you, and He will gather you in. (30:3)

Once Klal Yisrael repents, they are assured of the ingathering of the exiles, regardless of where they are located among the nations of the world. The Rambam infers from this pasuk that one must believe in the coming of Moshiach. Indeed, the Rambam writes, “And he who does not believe in him (Moshiach), or he who does not await his coming, does not only repudiate the (prophecies of) Nevi’im, but also denies the Torah and Moshe Rabbeinu.” The Brisker Rav, zl, inferred from the Rambam that he who denies the Geulah, Redemption, is a kofer, non-believer. Even he who does…

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Rabbi L. Scheinbaum In Nitzavim, 5757

Behold, I have placed before you today that which is life and that which is good. (30:15)

One would think that life is the result of good. A person who conducts himself in a proper and good manner becomes worthy of reward–life. Consequently, the blessing of chaim is determined, for the most part, by one’s tov. If this is the case, then the Torah should have said that Hashem grants us good and then life. Why is the text reversed, implying that these are two distinct gifts? Kli Yakar explains that the Torah takes a different view of the relationship between tov and chaim. There are individuals whose goal and purpose in life is just that–to live. …

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Sruly Schnair In Nitzavim, 5756

It will be when all these things come upon you…then you will take it unto your heart…and you will return unto Hashem… Hashem…will place all these curses upon your enemies…and you shall return… When you will listen to Hashem your G-D…when you shall return to Hashem your G-D, with all your heart and all your soul. (30:1-2,7-8,10)

Horav Yechezkel Abramsky, zl, infers three levels of teshuvah, repentance, from the sequence of the pesukim. The lowest rung on the ladder of repentance is the teshuvah that emerges as a result of experiencing punishment. After all, you do not find many non-believers in the hospital! The pain has begun; the punishment is imminent. The reality of his wrong-doing is readily apparent. Indeed, only the obstinate and arrogant will continue to refrain from performing teshuvah. “It will be when all these things come upon you,” as it begins to hurt – it is now efficacious to perform teshuvah. The middle…

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Sruly Schnair In Nitzavim, 5756

(The) Life and death I have set before you, the blessing and the curse; therefore/and you (should) choose life. (30:19)

The Mirrer Mashgiach, Horav Yechezkel Levinstein, zl, was known as a person who approached mitzvah performance with enthusiasm and exuberance. His vitality and vigor did not wane even as he advanced in age. He truly embodied the pasuk in Tehillim 92, “A righteous man will flourish like a date palm…They will be fruitful in old age, vigorous and fresh they will be.” Each of his tefillos, prayers, were the result of a unique rejuvenation. Each mussar lecture was a new experience. To listen to him was to share in the re-invigoration of his spirit. No aspect of his spiritual ritual …

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Rabbi L. Scheinbaum In Nitzavim, 5755

“The heads of your tribes, your elders, and your officers… your small children, your wives….” (29:9,10)

Horav Tzvi Hirsch Ferber, z.l., infers from this pasuk the importance of each individual fulfilling his potential commensurate with his station in life. He cites Rav Chaim Volozhiner, z.l., who interprets the tefillah of Rosh Ha’Shanah, – “u,sepu aht vagn”w lhbpk tc rumhv kf rfz hf“For when the remembrance of everything fashioned comes before You: everyone’s deeds and mission,” in the following manner: Everyone has a specific position in life. An individual may have a profession with a leadership role, a position in the field of education, a role as a parent or grandparent raising children, or simply the task…

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Rabbi L. Scheinbaum In Nitzavim, 5755

“From the hewer of your wood to the drawer of your water.” (29:10)

The Torah names two mundane professions in order to demonstrate the inclusion of all people in the Covenant. One would wonder why, in attempting to describe the all-embracing nature of the Covenant, the Torah chooses two professions that are remarkably similar in nature. Should the comparison not have been from something great to something small — or from something near to something far ? Horav S.R. Hirsch, z.l., explains that in the Jewish perspective one looks at the world as a circle. Consequently, we take two objects that are of similar nature and say: From this one on the right,…

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Rabbi L. Scheinbaum In Nitzavim, 5755

“Lest there be among you a man or a woman, or a family or tribe, whose heart turns away from Hashem our G-d … a root that bears gall and wormwood.” (29:17)

In describing the individual whose arrogance causes him to go astray, the Ramban writes, “Bad roots producing bad growths.” The Ramban views the father as the root and the son as the outgrowth of that root. A child learns to emulate what he sees at home. He values that which is highly regarded at home, and he denigrates that which is reviled by his parents. What he hears, sees, and where he goes, leave a lasting impression on him. Indeed, the child is the proverbial “apple,” which usually does not fall far from the tree. Horav Moshe Swift, z.l., asserts…

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Rabbi L. Scheinbaum In Nitzavim, 5755

“Rather, the matter is very close to you, in your mouth and in your heart to perform it.” (30:14)

The Ramban and Sforno assert that this pasuk relates to the mitzvah of teshuvah, repentance. The heart, the seat of emotion, recognizes when one has sinned, and the mouth expresses this sin through the vehicle of viddui, confession. We must endeavor to understand what goes on in the mind of a rasha, sinner. If teshuvah is so close, why does it remain “so far” from him ? Horav Chaim Shmuelevitz, z.l., contends that man’s ultimate downfall is invariably due to his ability to adapt and become complacent to a situation. By “force of habit” people become set in a routine…

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Rabbi L. Scheinbaum In Nitzavim, 5755

“See I have placed before you today the life and the good, and the death and the evil.” (30:15) – “And you shall choose life, so that you will live, you and your children.” (30:19)

Once the Torah equates the tov, good, with life itself, it seems unnecessary to adjure us to choose life. After all, what really is the alternative ? Also, why does the Torah implore us to choose life? Would it not have been more significant to say, “Choose good” ? We suggest that the mere fact that life and good are correlated indicates that choosing good is equated with choosing life. In other words, life is not simply a result of choosing good. Choosing a life of “good,” one that is dedicated to Hashem, His Torah and his mitzvos is the…

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The hidden (sins) are for Hashem, our G-d, but the revealed (sins) are for us and our children. (29:28)

Then Hashem, your G-d, will bring back your captivity and have mercy upon you, and He will gather you in. (30:3)

Behold, I have placed before you today that which is life and that which is good. (30:15)

(The) Life and death I have set before you, the blessing and the curse; therefore/and you (should) choose life. (30:19)

“The heads of your tribes, your elders, and your officers… your small children, your wives….” (29:9,10)

“From the hewer of your wood to the drawer of your water.” (29:10)

“Lest there be among you a man or a woman, or a family or tribe, whose heart turns away from Hashem our G-d … a root that bears gall and wormwood.” (29:17)

“Rather, the matter is very close to you, in your mouth and in your heart to perform it.” (30:14)

“See I have placed before you today the life and the good, and the death and the evil.” (30:15) – “And you shall choose life, so that you will live, you and your children.” (30:19)

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