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Rabbi L. Scheinbaum
In Nitzavim, 5752

“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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Home -> 5752 -> Nitzavim

Rabbi L. Scheinbaum
In Nitzavim, 5752

“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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Rabbi L. Scheinbaum
In Nitzavim, 5752

“Life and death I have set before you, the blessing and the curse, therefore choose life so that you may live, you and your children.” (30:19)

The word used by the Torah h,,bu – “I have set before you” to describe the two divergent paths which stand before every Jew seems puzzling. This word appears to be appropriate only to the context of blessing, as it shares a root with the word vb,n (present). Why, then, does the Torah use the same verb to apply to a curse, as well? The Shelah Hakadosh extends this question to include the idea of freedom of decision. When one is confronted with two reads, one leading to success, riches, and fame, and the other leading to trials, pain, and…

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Home -> 5751 -> Nitzavim

Rabbi L. Scheinbaum
In Nitzavim, 5751

“For this commandment… is not concealed from you… neither is it far off… it is not in heaven… nor is it beyond the sea… But the word is very near unto you, in your mouth and in your heart that you may do it.” (30:11-14)

It is puzzling to find these distances expressed as such extremes. Why are we told that it is not in heaven nor beyond the sea, but actually it is to be found within us? It should be sufficient to state simply that this mitzvah is not beyond our reach. This statement is, however, far from extreme, and conveys a basic truth. Man is composed of two contrasting entities, the physical and spiritual. He has the ability to soar to the most sublime spiritual heights, or to sink to the nadir of decadence and depravity. Indeed the range of man’s perception…

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Home -> 5751 -> Nitzavim

Rabbi L. Scheinbaum
In Nitzavim, 5751

“See, I have set before you this day, (the) life, and (the) good, and (the) death, and (the) bad.” (30:15) – “I have set before you the blessing and the curse, therefore choose life so that you shall live, you and your children.” (30:19)

The Torah clearly equates good and blessing with life, and evil and curses with death. It therefore seems peculiar that the Torah enjoins us to “choose life” with its various fringe benefits as opposed to selecting evil and curses which are compared to death. If this mandate is stated to a G-d fearing and morally upright Jew then the enjoinment to “choose life” is hardly necessary. It is unnecessary to convey this message to a non-believer, for he evidently does not embrace this positive definition of life. We also wonder at the posuk’s sequel, “so that you shall live, you…

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Rabbi L. Scheinbaum
In Nitzavim, 5751

“To love Hashem your G-d.” (30:20)

The Torah commands us to serve Hashem out of a sense of love and adoration. The Talmud in Nedarim (62a) comments on the above posuk – One should not say, “I will study scripture so that I will be called a wise man, I will study Mishnah so that I will be called a Rabbi, I will study Mishnah so that I will become an elder and sit in the yeshiva.” Rather, learn out of love for Hashem and eventually honor will come. One should not study Torah for personal reasons and ulterior motives, but rather Torah should be studied…

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Rabbi L. Scheinbaum
In Nitzavim

“If any of you are dispersed in the uttermost parts of heaven, from there will Hashem your G-d gather you, and from there He will take you.” (30:4)

This posuk may be explained in a novel way. Even if one will sink so low in pursuit of gratifying his physical and material desires, thus distancing himself further and further from Hashem, there is still hope for his return. As long as “those that are dispersed” are still “in the uttermost parts of heaven“, they still maintain a thin spiritual link, however flimsy and remote; a spark which can still be stoked, then Hashem will gather them and take them back. The spark of a “yiddishe neshoma” cannot be extinguished.

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