Nitzavim – Page 12 – Peninim on the Torah

“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…

Home -> 5753 -> Nitzavim

Rabbi L. Scheinbaum In Nitzavim, 5753

“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….

Home -> 5753 -> Nitzavim

Rabbi L. Scheinbaum In Nitzavim, 5753

“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…

Home -> 5753 -> Nitzavim

Rabbi L. Scheinbaum In Nitzavim, 5753

“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…

Home -> 5752 -> Nitzavim

Rabbi L. Scheinbaum In Nitzavim, 5752

“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…

Home -> 5752 -> Nitzavim

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…

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…

Home -> 5752 -> Nitzavim

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…

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…

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…

You have Successfully Subscribed!

Back to Home -> Nitzavim ->

“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)

“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)

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

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

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

“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)

“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)

“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)

“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)

YEARS

Subscribe To Our Newsletter

You have Successfully Subscribed!