Nitzavim – Page 3 – Peninim on the Torah

והיה בשמעו את דברי האלה הזאת והתברך בלבבו לאמר שלום יהיה לי כי בשררת לבי אלך... לא יאבה ד' סלח לו

And it will be that when he hears the words of this imprecation, he will bless himself in his heart, saying, “Peace will be with me, though I walk as my heart sees fit…” Hashem will not be willing to forgive him. (29:18, 19)

We hear it all of the time, “It is not me… True, bad things do happen, but – to others – not to me.” We have convinced ourselves that we are immune from punishment; disasters happen to others; tragedies are events that we read about – but they do not happen to us. It is almost as if we have sprayed ourselves with Teflon, preventing anything bad from happening directly to us. Ibn Ezra offers a rationale for this delusion: “Peace will be with me, though I walk as my heart sees fit.” I will live in the merit of…

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ואמרו כל הגוים... וישלכם אל ארץ אחרת כיום הזה

Rabbi L. Scheinbaum In Nitzavim, 5776

And all the nations will say… and He cast them to another land, as this very day! (29:23,27)

Horav Chaim Shaul Kaufman, zl, Rosh Yeshivas Tiferes Yaakov (London) gleans from this statement the stark difference between the attitude of the gentile during a period of Heavenly concealment and the Jewish perspective on adversity. The gentile “believes” in G-d (according to his limited understanding of this term). When a moment of hester panim, Divine concealment, occurs in his life, he feels that G-d has forsaken him, cast him off (perhaps even deservedly) to the point that, whatever adversity and challenge he confronts, it will not provide a lesson for him from which he can learn and change. Whatever happens…

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כי המצוה הזאת... לא נפלאת היא ממך ולא רחוקה היא

Rabbi L. Scheinbaum In Nitzavim, 5776

For this mitzvah… it is not hidden from you and it is not distant. (30:11)

The Ramban writes that “this mitzvah” refers to the mitzvah of teshuvah, repentance. The sinner conjures up a wealth of lame excuses for not repenting. For the most part, the primary hurdle is believing that one can successfully navigate the teshuvah process and return to pre-sin status – both in the eyes of the community and in the eyes of the sinner. The offender has convinced himself that he has gone too far, offended too many, hurt so many close family and friends, so why bother? We are at the gates of Rosh Hashanah, and each and every one of…

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ראה נתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע... ובחרת בחיים

Rabbi L. Scheinbaum In Nitzavim, 5776

See – I have placed before you today the life and the good, and the death and the evil… and you shall choose life. (30:15,19)

The pasuk teaches us that Hashem wants us to choose life. By not choosing the path of life, we, by default, choose evil. This is something that everyone understands. When two options contrast one another, choosing one means negating the other. The pasuk, however, is teaching us something else. Horav Michel Feinstein, zl, understands that there exists the entity of good and the entity of evil. The fact that the Torah refers to each entity individually compels us to acknowledge that ra, evil, is much more than a lack of good. It is a separate free-standing entity which exists as…

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כי הוא חייך ואורך ימיך

Rabbi L. Scheinbaum In Nitzavim, 5776

For He is your life and the length of your days. (30:20)

A Jew is defined by his relationship with Hashem. Nothing else is considered living. A person who truly cares about – and values – his life devotes his time to Torah study or to strengthening his relationship with Hashem. Some of us pass through time, not realizing that the greatest Heavenly gift is slipping by with each passing minute. The gift of life is immutable – once it is gone, it is gone forever. Thus, the defining outlook of a Jew is, “How do I value my spiritual life? Is it my primary objective, or does it place a far…

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אתם נצבים היום... לפני ד' אלקיכם

Rabbi L. Scheinbaum In Nitzavim, 5775

You are standing today… before Hashem, your G-d. (29:9)

Hayom, today, alludes to the special day, Rosh Hashanah, when we all stand in judgment before Hashem. This day is different, for on this day, as Horav Nosson Wachtfogel, zl, comments, we enter into the palace of the King. We have a private conference, during which we think of nothing else: not of the past; not of the future; just the present. Our conversation does not revolve around ourselves; it is not for our personal requests. Rather, on this day we coronate Hashem; we praise Him and pray that today will be the beginning when all creatures, all peoples, will…

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הנסתרות לד' אלקינו והנגלות לנו ולבנינו עד עולם לעשות את כל דברי התורה הזאת

Rabbi L. Scheinbaum In Nitzavim, 5775

The hidden (sins) are for Hashem, our G-d, but the revealed (sins) are for us and our children forever, to carry out all the words of the Torah. (29:28)

An abundance of commentary is available to explain the application of the nekudos, dots, above u’l’vaneinu, “And for our children.” We will address the commentary of the Chafetz Chaim, zl, because of its depth – despite its apparent simplicity. When a person writes a note, pens a statement, and he wants to make a point, underscore a certain idea, he will underline, bold, or highlight it in some noticeable manner. Hashem sought to teach Moshe Rabbeinu an important lesson, one that he should impart to the Jewish People, one that He wanted them to underscore in building their future: it…

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כי המצוה הזאת... לא נפלאת היא ממך ולא רחוקה היא לא בשמים... ולא מעבר לים... כי קרוב אליך הדבר מאד

Rabbi L. Scheinbaum In Nitzavim, 5775

For this mitzvah… it is not hidden and it is not distant… it is not in Heaven… nor is it across the sea… rather, the matter is very close to you. (30:11-14)

The Ramban interprets “this mitzvah” as a reference to the mitzvah of teshuvah, popularly called repentance. The word teshuvah is thrown about very much at this time of year. It is especially appropriate on this last Shabbos of the year to focus on its meaning and necessary impact on our lives. The word repentance is a powerful word and truly does not define the essence of teshuvah. The process of teshuvah is the process of return. Thus, a baal teshuvah is not simply a “born again”– repentant — person, but rather, someone who is returning – either to his original…

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ראה נתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע... ובחרת בחיים

Rabbi L. Scheinbaum In Nitzavim, 5775

See – I have placed before you today the life and the good, and the death and the evil… and you shall choose life. (30:15, 19)

After all, what else should one choose? Why would anyone be so foolish as to choose death? Apparently, some of us remain clueless with regard to the definition of evil and death. Indeed, some still have difficulty distinguishing between good and evil – life and death. Yes, there are those who think that they are very much alive, despite the fact that they are “living” a slow death. The Torah gives us a clue as to the meaning of life when it exhorts us to choose life. Why? Because – “so that you will live, you and your offspring.” In…

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ראה נתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע

Rabbi L. Scheinbaum In Nitzavim, 5774

See – I have placed before you today the life and the good, and the death and the evil. (30:15)

The Torah informs us that the choice between a life devoted to Torah principles versus one that is not is tantamount to the choice between life and death. Two lessons are to be derived from this pasuk. First, Torah is the path to life; a life without Torah is the path to death. It is as simple as that. Torah is equated with good and life. No Torah is compared to evil and death. Second, the choices are equal. Torah is pure life; no Torah is pure death. They are commensurate. No grey areas exist. It is all black and…

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והיה בשמעו את דברי האלה הזאת והתברך בלבבו לאמר שלום יהיה לי כי בשררת לבי אלך... לא יאבה ד' סלח לו

And it will be that when he hears the words of this imprecation, he will bless himself in his heart, saying, “Peace will be with me, though I walk as my heart sees fit…” Hashem will not be willing to forgive him. (29:18, 19)

ואמרו כל הגוים... וישלכם אל ארץ אחרת כיום הזה

And all the nations will say… and He cast them to another land, as this very day! (29:23,27)

כי המצוה הזאת... לא נפלאת היא ממך ולא רחוקה היא

For this mitzvah… it is not hidden from you and it is not distant. (30:11)

ראה נתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע... ובחרת בחיים

See – I have placed before you today the life and the good, and the death and the evil… and you shall choose life. (30:15,19)

כי הוא חייך ואורך ימיך

For He is your life and the length of your days. (30:20)

אתם נצבים היום... לפני ד' אלקיכם

You are standing today… before Hashem, your G-d. (29:9)

הנסתרות לד' אלקינו והנגלות לנו ולבנינו עד עולם לעשות את כל דברי התורה הזאת

The hidden (sins) are for Hashem, our G-d, but the revealed (sins) are for us and our children forever, to carry out all the words of the Torah. (29:28)

כי המצוה הזאת... לא נפלאת היא ממך ולא רחוקה היא לא בשמים... ולא מעבר לים... כי קרוב אליך הדבר מאד

For this mitzvah… it is not hidden and it is not distant… it is not in Heaven… nor is it across the sea… rather, the matter is very close to you. (30:11-14)

ראה נתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע... ובחרת בחיים

See – I have placed before you today the life and the good, and the death and the evil… and you shall choose life. (30:15, 19)

ראה נתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע

See – I have placed before you today the life and the good, and the death and the evil. (30:15)

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