Devarim – Page 12 – Peninim on the Torah

“Provide for yourselves distinguished men, who are wise, understanding and well known to your tribes.” (1:13)

Chazal have defined the concept of a chacham, wise man, as “one who learns from all men” (Pirkei Avos 4:1). Each human being is unique; we can learn something from everyone. Each Jew is capable of being a teacher, knowingly or unknowingly; each Jew has something of value to impart. Chazal infer that wisdom is not a specific body of knowledge that can be acquired or transmitted. Rather, it is an attitude, an approach to life. One is said to have a wise outlook if he is willing to learn from others and assimilate the positive lessons he has acquired…

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Rabbi L. Scheinbaum In 5755, Devarim

“Listen among your brethren and judge righteously between a man and his brother.” (1:16)

The Torah instructs the judge to be consistent in his adjudication of litigation. He should listen to each litigant in the exact same manner, never showing favoritism to either one over the other. The Ohr Ha’Chayim Ha’Kadosh writes that a great Rav, in his time, would stare at the ground during the litigation so that he would not inadvertently look at either litigant during the judicial process. An interesting story occurred at Horav Yehonoson Eibshitz’s, z.l., bar-mitzvah. His parents had already passed away, so friends had to make the necessary preparations for the young orphan’s bar-mitzvah. As was the custom,…

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Rabbi L. Scheinbaum In 5755, Devarim

“We turned and ascended by way of the Bashan, and Og King of the Bashan went out towards us … and Hashem said to me, ‘Do not fear him.'” (3:1,2)

Rashi cites the Midrash which explains that Moshe was apprehensive that the merit which Og earned in assisting Avraham Avinu would shield him from defeat. How did Og assist Avraham? When Lot, Avraham’s nephew, was captured, Og brought the news to Avraham. The Midrash explains that the merit did not help Og, because his intention was actually to hurt Avraham, not to help him. He hoped that by informing Avraham of Lot’s imprisonment, he would entice Avraham to be drawn into a war which would eventually cost Avraham his life. Thus Og would be enabled to marry Sarah. Since Og’s…

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Sruly Schnair In 5754, Devarim

“These are the words that Moshe spoke to all of Yisrael.” (1:1)

Speaking to Klal Yisrael, Moshe reproves them for their failings in the desert. Rashi cites the Sifri which explains that Moshe alluded to the various sins committed by Bnei Yisrael in veiled terms. He mentioned names of places which implied various transgressions on the part of Klal Yisrael. This approach preserved the dignity of Klal Yisrael. Even when rebuking someone, one must be sensitive not to unnecessarily embarrass the sinner. Rebuke can be made less humiliating by expressing it in subtle terms, when possible. We may wonder why Moshe spared no words in clearly outlining the sin of the meraglim,…

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Sruly Schnair In 5754, Devarim

“These (are) the words which Moshe spoke unto all Yisrael… and it was in the fortieth year… (that) Moshe spoke unto t Bnei Yisrael according to all that Hashem had commanded him unto them.” (1:1,3)

Citing the Sifri, Rashi explains that these “words” were actually words of rebuke which Moshe spoke to Bnei Yisrael, reminding them of past offenses committed during their forty year trek in the desert. Moshe Rabbeinu veiled his words. He did not state Bnei Yisrael‘s transgression overtly for the sake of preserving their dignity. Horav Chaim Shmuelevitz z.l. infers that even when rebuke must be delivered, it should be expressed in a manner that will not degrade the offender more than necessary. There is no “mitzvah” to humiliate someone in the course of reprovement. All too often, those that admonish feel…

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Sruly Schnair In 5754, Devarim

“Hashem, our G-d spoke unto us in Chorev saying, you have dwelt long enough in this mountain. Turn you and take you and take your journey and go to the hill-country of the Emorites and unto all the places near there.” (1:6,7)

Rashi explains Moshe’s statement in the following manner: You have received a great reward for your dwelling in this mountain. You have made a Mishkan, a Menorah and the various appurtenances. You have received the Torah, you have appointed for yourselves a Sanhedrin, officers of thousands and hundreds. Now you should go forth into the neighboring nations. This statement seems enigmatic. One would think that after lauding the great spiritual accomplishments, Moshe would now proceed to explain to them the profound intricacies of the Torah and the various codes. Instead, the Torah relates a geographical description of the neighboring countries!…

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Sruly Schnair In 5754, Devarim

“And you came near to me all of you and said, ‘let us send men before us.” (1:22)

Rashi distinguishes between the way that Bnei Yisrael approached Moshe to request spies to precede them into Eretz Yisrael and the way that they acted at the foot of Har Sinai. During their rebellion the Torah states “all of you” which implies “in confusion,” in which the young pushed the elders and the elders pushed the leaders. There was a total lack of self-control and respect. Regarding Har Sinai, the Torah states, “You came near unto Me, the leader of your tribes, and your elders,” implying a proper and dignified approach, in which the young accorded reverence to their elders….

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Rabbi L. Scheinbaum In 5753, Devarim

“May He make you so many more like you a thousand times, and may He bless you as He has promised you.” (1:11)

Just as Moshe Rabbeinu was on the verge of leaving Am Yisrael, he offered up a tefillah, prayer, that the nation be blessed with amazing future growth. He adds one word, however, which sheds light on the Torah‘s perspective upon Jewish survival. Moshe says, “May He make you so many more like you.” The true blessing is that the future generations are “like you,” following in the traditional path paved by their ancestors with blood, sweat, and tears. In order to insure that the Jewish children of today and tomorrow serve as links in the chain of tradition, it is…

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Rabbi L. Scheinbaum In 5753, Devarim

“How can I myself alone bear your cumbrance and your burden and your strife?” (1:12)

The Midrash in Eichah distinguishes among three prophets who prefaced their prophecy with the word “Eichah.” The first was Moshe, who remonstrated about his obligation to deal personally with all of Klal Yisrael’s strife and complaints. Yeshayahu, the second, lamented Bnei Yisrael’s infidelity with the words vbuzk v,hv vfht, ‘How had the faithful city become like a harlot?” Third, Yirmiyahu, who beheld Klal Yisrael in their disgrace, said, ssc vcah vfht, “Alas, she (Klal Yisrael) sits in solitude.” These three statements apply to our people in the various stages of their development and ultimate disgrace. Horav M. Rogov, z.l., explains…

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Rabbi L. Scheinbaum In 5753, Devarim

“And you murmured in your tents and said ‘because Hashem hated us, He has brought us forth out of the land of Egypt to deliver us into the hand of the Emori to destroy us.” (1:27)

In Parashas Shelach the Torah extensively addresses the sin of the meraglim, spies. In this parsha, a new dimension to this sin is revealed as Moshe recounts Klal Yisrael’s past iniquities. In their unfounded complaint against Hashem, Klal Yisrael added the above statement, “Because Hashem hated us, He took us out of Egypt.” Such harsh criticism is not offered in any other context. In fact, this explains the eternal punishment effected by the sin of the meraglim. Klal Yisrael experienced the greatest miracles in Egypt. The Red Sea was wondrously split before their eyes. They were fed manna in the…

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“Provide for yourselves distinguished men, who are wise, understanding and well known to your tribes.” (1:13)

“Listen among your brethren and judge righteously between a man and his brother.” (1:16)

“We turned and ascended by way of the Bashan, and Og King of the Bashan went out towards us … and Hashem said to me, ‘Do not fear him.'” (3:1,2)

“These are the words that Moshe spoke to all of Yisrael.” (1:1)

“These (are) the words which Moshe spoke unto all Yisrael… and it was in the fortieth year… (that) Moshe spoke unto t Bnei Yisrael according to all that Hashem had commanded him unto them.” (1:1,3)

“Hashem, our G-d spoke unto us in Chorev saying, you have dwelt long enough in this mountain. Turn you and take you and take your journey and go to the hill-country of the Emorites and unto all the places near there.” (1:6,7)

“And you came near to me all of you and said, ‘let us send men before us.” (1:22)

“May He make you so many more like you a thousand times, and may He bless you as He has promised you.” (1:11)

“How can I myself alone bear your cumbrance and your burden and your strife?” (1:12)

“And you murmured in your tents and said ‘because Hashem hated us, He has brought us forth out of the land of Egypt to deliver us into the hand of the Emori to destroy us.” (1:27)

YEARS

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