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“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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“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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“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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“You are standing this day, all of you before Hashem your G-d . . . that you should enter into the covenant of Hashem your G-d and into His oath.” (29:9,11) – “Lest there be among you a man or woman whose heart turns away this day from Hashem our G-d, to go to serve the gods of those nations.” (29:17)

The Chofetz Chaim, z.l., explains that the moment when Moshe stood before Bnei Yisrael, prepared to bring them into Hashem’s covenant, was filled with trepidation and uncertainty. On the one hand, Moshe had shared with Bnei Yisrael Hashem’s recognition of their lofty accomplishments. His statement of unconditional love for them reassured them of their future. Immediately thereafter, however, Moshe admonished them regarding the individual Jew who might have been leaning towards idol worship. This individual’s deviation from Hashem could fester, bringing ruin to a whole nation! This seems unreal! How could an entire community fall victim to the folly of…

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“Lest there should be among you a man or woman . . . whose heart turns away this day . . . lest there be among you a root that is fruitful (in) gall and wormwood.” (29:17)

The Ramban explains that the individual whose slight deviation will eventually grow into blatant evil is at present a pious Jew. He stands in seeming direct contradistinction to the full-fledged believer in paganism. Nonetheless, the Torah combines the two into one group. Indeed, their only point of divergence is intellectual belief. To the unknowing onlooker, they may appear to be two very different people. One is an obvious heretic, while the other acts like he should be grouped with the devout. The Torah says, however, that appearances are deceiving. The two individuals act distinctly, but their heresy is essentially similar….

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“And Moshe went and spoke these words … a hundred and twenty years I am this day, I can no more go out and come in, and Hashem said to me you shall not go over. Hashem, your G-d, He will go over before you . . .” (31:2,3)

Moshe’s farewell address to Bnei Yisrael seems enigmatic. Why does Moshe mention his advanced age and “frailty” in his closing words? Horav Chaim Sheinberg, Shlita, cites the Sforno who adds insight to Moshe’s words, “I am a hundred and twenty years old this day.” Do not grieve over my death, for according to nature I should not be alive until today. “I can no longer go out and come in.” And even if I were to live, I would not be able to go out and come in on your behalf because of my advanced age. “And Hashem has told…

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“Assemble the people, the men, and the women, and the little ones.” (31:12)

Rashi explains that, although the little children were clearly not capable of comprehending the experience, they accompanied the adults. Thus, those who brought them would be rewarded. In truth, the children that came along probably disrupted the adults to the point that they could not listen as intently as they would have desired. We may, therefore, wonder at the Torah’s insistence that the children be present. Would it not have been preferable for the children to remain at home, in order to enable the adults to properly concentrate on their avodas Hashem, service to Hashem? Horav N. Adler, z.l., suggests…

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“And Hashem removed them from their land… And He threw them out to a different land like this day.” (29:27)

According to the Masoretic tradition, the letter “lamed” of the word ofkahu (and He threw them out) appears enlarged. The commentators offer various reasons for this custom. Horav Dovid Feinstein, Shlita, offers an insightful homiletic interpretation. The name of the letter “lamed” implies the concept of teaching. He suggests that the purpose of Hashem’s exile of the Jews was not merely to punish them, but rather to teach them the ramifications of straying from the Torah. This is consistent with the principles of effective punishment by which one receives instruction in the consequences of his sins. When one realizes the…

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“And you shall return to Hashem your G-d.” (30:2)

The Ramban states that the Torah is describing the foundation and essence of “teshuva” (repentance) in this pasuk. Indeed, the entire chapter deals with this critical mitzvah.   Horav Moshe Shternbuch, Shlita, explains the notion of “returning” to Hashem in the following manner: Man does not sin unless a foolish idea, which is antithetical to Torah philosophy, enters his mind. This idea festers within him, causing him to gradually separate himself from Hashem. A man who cogently reflects upon Hashem’s constant proximity to him never consciously sins. He is capable of sinning only after a subconscious feeling of remoteness has…

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“And Hashem your G-d will return your captivity and have compassion upon you and will return and gather you from all the nations.” (30:3)

Horav Shmelka of Nikelsburg Z”l offers an insightful interpretation for the word and “He will have compassion upon you” in the context of the pasuk. One who shows compassion in his relationship with people has undoubtedly repented his past sins, for transgressions create an attitude of cruelty towards others within an individual. Consequently, the Torah states that after one has repented, you will notice a compassionate nature about him. The character traits of a Jew are directly influenced by his spiritual attitude. Although he may superficially exhibit tendencies of compassion and decency, these are only facades which are not inherently…

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