Va’eschanan – Page 11 – Peninim on the Torah

Rabbi L. Scheinbaum In Va'eschanan, 5759

And He declared unto you His covenant… And He wrote them upon two tablets of stone. (4:13)

The Aseres Hadibros, Ten Commandments, are supreme among the Torah’s precepts. This is the result of two factors. Primary is their fundamental and overwhelming importance. Second is the awe-inspiring, majestic manner in which Hashem revealed them to the entire nation of Klal Yisrael. The Revelation was undeniably the most incredible event in the history of the world. It gave birth to Klal Yisrael as a nation – a Torah nation, whose license to nationhood consists of its acceptance of, and adherence to, the Torah. The Torah is a Divine synopsis of our duties toward Hashem and our fellowman. The two…

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Rabbi L. Scheinbaum In Va'eschanan, 5759

And this is the law which Moshe set/placed before the Bnei Yisrael. (4:44)

Chapel suggest that the word, “sam”, “placed,” with the Hebrew letter “sin” alludes to another Hebrew word with a similar sound, whose meaning is completely different. Sam ha’maves and sam ha’chaim, a potion whose effects are either therapeutic or deadly in nature. That is like Torah. To the one who is zocheh, merits, it is a potion that can engender life, that can have far-reaching benefits. For the one who is not zocheh, an encounter with Torah can be fatal. Moreover, Chapel say that it is the actual Torah which is “naasis lo,” becomes for him a deadly potion. Imagine,…

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Rabbi L. Scheinbaum In Va'eschanan, 5759

You shall love Hashem your G-d with all your heart. (6:5)

“With all your heart” is a strong term, but one cannot serve Hashem in any lesser manner. Rashi cites Chazal who interpret “b’chol levavecha” as “bishnei yitzrecha,” with your two inclinations, your yetzer tov, good inclination, as well as your yetzer hora, evil inclination. We must endeavor to understand the meaning of loving Hashem with one’s good inclination. Certainly, there is nothing challenging about the yetzer tov. It encourages mitzvah observance and good deeds. What quality of the good inclination might be considered a challenge to overcome? Horav Moshe Feinstein, zl, explains that at times, by following the intimations of…

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Rabbi L. Scheinbaum In Va'eschanan, 5759

And you shall teach them diligently unto your children. (6:7)

In a departure from the literal translation, Rashi defines “banecha,” which is usually translated as “your children, ” to mean “talmidecha,” your students. Why is this? We are taught that the respect for a rebbe, Torah teacher, takes precedence over respecting one’s father. One is obligated to show a greater degree of respect towards his rebbe than towards his father. Why would the Torah analogize a rebbe’s Torah-teaching to a father and son relationship? Moreover, we find that Elisha referred to his rebbe, Eliyahu Hanavi, as “Avi, Avi,” “My father, My father.” If a rebbe is to be held in…

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Rabbi L. Scheinbaum In Va'eschanan, 5759

When your son will ask you tomorrow saying, “What is the meaning of the testimonies, and the statutes, and the ordinances which Hashem, our G-d has commanded you?” (6:20)

Chazal suggest that this question is asked by the “wise” son of the “four” sons of the Haggadah. We are taught that the Torah “speaks” to each of the four sons, representing four perspectives or types of Jews. Each one has his own focus, each one has his own perspective, analogous with his chosen way of life. What is the distinction of having four sons? It would seem that Chazal are lauding the fact that these “four sons” truly exist. Horav Chaim Soloveitchik, zl, distinguishes between secular studies — in which the text is divided according to one’s age or…

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Rabbi L. Scheinbaum In Va'eschanan, 5759

Go say to them: “Return you to your tents.” (5:27)

Prior to the Giving of the Torah, the prohibiton against intimacy between husband and wife was emphatically expressed: “Do not go near to a woman” (Shemos 19:15). Now, however, when they are permitted to resume their family relationship, it is alluded to with the words, “Return to your tents.” Ostensibly, if one applies himself to the statement, the message that the Torah is conveying is apparent. We may wonder why the message is clear and emphatic when the goal is to prohibit, while only hints are provided when the purpose is to give permission. Horav Zalmen Sorotzkin, zl, explains that…

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Rabbi L. Scheinbaum In Va'eschanan, 5759

Not because you were more in number than any other people did Hashem set his love upon you, nor choose you (but) because you were the fewest of all peoples. (7:7)

There is something special about being Jewish. There is a uniqueness about our People which Hashem sought and for which He selected us as His nation. It certainly was not because of our size. Chazal add something in their interpretation of the pasuk that sheds light on this uniqueness. In the Talmud Chullin 89a, they say, “You are the fewest; you are the smallest in numbers” – “You are the ones who hold yourselves small.” Avraham Avinu said, “I am but dust and ashes.” Moshe and Aharon asked, “What are we?” Our People have long realized that the material assets…

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Rabbi L. Scheinbaum In Va'eschanan, 5757

Let me now cross and see the good land that is on the other side of the Yarden…And Hashem said to me, “It is too much for you! Do not continue to speak to me further about this matter.” (3:26,27)

Moshe was not permitted to enter into Eretz Yisrael regardless of the sincerity of his abundant prayers. It just was not to be. The Midrash adds a profound insight into Hashem’s refusal to sanction Moshe’s request to enter Eretz Yisrael. Rabbi Levi comments, “Moshe Rabbeinu said to Hashem; Ribbono Shel Olam the bones of Yosef Ha’tzaddik shall enter Eretz Yisrael (for burial) and I shall not?’” Hashem responded, “He who acknowledged his land merits to be buried there; he who did not acknowledge his land is not buried there.” When Yosef was falsely accused of making advances to the…

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Rabbi L. Scheinbaum In Va'eschanan, 5757

And make known to your children and your children’s children – the day that you stood before Hashem at Choreiv. (4:9,10)

In the Talmud Kiddushin 30A Chazal infer from this pasuk’s command to teach Torah to one’s grandchildren that one who does so is considered as if he received the Torah from Har Sinai. This is derived from the juxtaposition of the revelation at Har Sinai to the mitzvah of talmud Torah. In a lecture in Hilchos chinuch, Horav Reuven Grosovsky, zl, explains that one who teaches Torah becomes a shaliach, agent, of Hashem to transmit Torah to future generations. He parallels Moshe Rabbeinu, the quintessential teacher and lawgiver, who transmitted the Torah to Bnei Yisrael. This unique relationship gives rise…

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Rabbi L. Scheinbaum In Va'eschanan, 5757

Only beware for yourself and greatly beware for your soul, lest you forget the things that your eyes beheld, and lest you remove from your heart all the days of your life, and make them known to your children. (4:9)

We are admonished to retain focus on Torah study, lest we forget any part of it. It is not easy to remember everything that we learn. After all, we are only human, so we forget. A chasid once came before the Chidushei Ha’rim with such a complaint. How was he to be expected to remember everything that he had learned? The Rebbe responded, “Tell me, my dear friend, did you ever forget to do something that your life depended on, such as eating or sleeping?” The chasid responded emphatically, “Of course not!” The Rebbe countered, ” Eating and sleeping are…

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And He declared unto you His covenant… And He wrote them upon two tablets of stone. (4:13)

And this is the law which Moshe set/placed before the Bnei Yisrael. (4:44)

You shall love Hashem your G-d with all your heart. (6:5)

And you shall teach them diligently unto your children. (6:7)

When your son will ask you tomorrow saying, “What is the meaning of the testimonies, and the statutes, and the ordinances which Hashem, our G-d has commanded you?” (6:20)

Go say to them: “Return you to your tents.” (5:27)

Not because you were more in number than any other people did Hashem set his love upon you, nor choose you (but) because you were the fewest of all peoples. (7:7)

Let me now cross and see the good land that is on the other side of the Yarden…And Hashem said to me, “It is too much for you! Do not continue to speak to me further about this matter.” (3:26,27)

And make known to your children and your children’s children – the day that you stood before Hashem at Choreiv. (4:9,10)

Only beware for yourself and greatly beware for your soul, lest you forget the things that your eyes beheld, and lest you remove from your heart all the days of your life, and make them known to your children. (4:9)

YEARS

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