Va’eschanan – Page 12 – Peninim on the Torah

Rabbi L. Scheinbaum In Va'eschanan, 5756

“You shall teach them thoroughly to your children.” (6:7)

Rashi cites the Sifri that interprets “your children” as referring even to one’s students, since the Torah views one’s students to be like his children. We may wonder why the Torah did not simply say, “You shall teach your students.” Why should this idea emerge only by inference? Horav Yechezkel Sarne, zl, responded with a profound insight. If one does not view his students as his children – then not only are they not his children – they are not even his students! The definition of a student is simple – a spiritual child related through the medium of Torah….

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Rabbi L. Scheinbaum In Va'eschanan, 5755

“You shall not add to the word that I command you, nor shall you subtract from it, to observe the commandments of Hashem … Your eyes have seen what Hashem did with Baal Pe’or.” (4:2,3)

The sequence of the pesukim raises two issues. First, the order of the commands demands explanation. One would assume that the admonition regarding subtracting from the Torah would be written first, because it is so obvious. The Torah should have subsequently warned us against trying to become too pious to the point that we feel we know what the Creator is thinking. Horav Dovid Feinstein, Shlita, explains that in truth the “do not subtract” is essentially a corollary of the “do not add.” Whenever one attempts to amend the Torah by adding to it, he is actually subtracting from it….

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Rabbi L. Scheinbaum In Va'eschanan, 5755

“Only take care and guard your soul most diligently, lest you forget the things which your eyes have seen.” (4:9)

The pasuk teaches us that it is as important to remember and ultimately transmit the experience of Matan Torah to the next generation, as it is to pass down the actual content of the Torah. As Rabbeinu Bachya states, “For if one forgets the experience, he will end up denying the content.” Without the tremendous and awesome experience of Revelation, Judaism can be transformed into an uninspiring secular experience. Judaism is alive! It is a religion with vibrance and vitality, which is transmitted from generation to generation. It has been passed down from that first group of Jews who stood…

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Rabbi L. Scheinbaum In Va'eschanan, 5755

“For inquire now regarding the early days that preceded you … has there ever been anything like this great thing or has anything like it been heard? Has a people ever heard the voice of G-d ?” (4:32,33)

These pesukim are among the most powerful and profound in the Torah. They are also among the most demanding. They present to us proof of the Divine essence of our religion. They define the Revelation at Har Sinai as an event unparalleled in the history of mankind. A religion consists of a number of components all of which are prerequisites for establishing a personal belief in a particular religion. The first and foremost foundation is the recognition of a Divine Being to be worshipped. Second are instructions from this Divine Being as to the manner in which He is to…

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Rabbi L. Scheinbaum In Va'eschanan, 5755

“And you shall teach them diligently to your children.” (6:7)

Rashi cites the Sifri which interprets “your children” to be synonymous with “your students.” Indeed, students are likened to spiritual children. The Talmud Bava Basra 8b interprets the pasuk in Daniel 12:3 — sgu okugk ohcfuff ohcrv hehsmnu, “and those who teach righteousness to the multitudes [shine] like stars forever”, as a reference to Torah teachers. Why is a mechanech, educator, compared to stars? Horav Mordechai Ilan, z.l., suggests two reasons. The rebbe must be pure, his mind and heart unspoiled. Just as the stars are distant from the earth, the rebbe’s essence is distant from “artzius,” earthliness…

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Rabbi L. Scheinbaum In Va'eschanan, 5753

“And I beseeched Hashem at that time, saying.” (3:23)

Chazal state that Moshe prayed 515 prayers, entreating Hashem to permit him to enter Eretz Yisrael. He was even willing to enter as an animal, sustaining himself on grass and water, as long as he could be in Eretz Yisrael. When Hashem denied him this request, he asked to be transformed into a bird which could fly throughout the land. Hashem also denied Moshe this plea. This Chazal demands an explanation. What could Moshe have accomplished in Eretz Yisrael as an animal or a bird? If he could not perform mitzvos in Eretz Yisrael what value would his merely dwelling…

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Rabbi L. Scheinbaum In Va'eschanan, 5753

“And see with your eyes.” (3:27)

Rashi explains that Hashem responded to Moshe’s request that he be permitted to see the “good land” by showing him the entire land. Horav Nissan Alpert, z.l., questions this response. Did Moshe merely want to “see” Eretz Yisrael? The Talmud in Sotah 14A states that Moshe’s yearning for Eretz Yisrael originated from a deep longing to perform the specific mitzvos which are applicable only in Eretz Yisrael. Why, then, did Moshe want to “see” the land, and what was Hashem’s response? Horav Alpert explains that Moshe cherished Eretz Yisrael for its holiness. He sought the opportunity to imbue Klal Yisrael…

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Rabbi L. Scheinbaum In Va'eschanan, 5753

“And now Yisrael, listen to the statutes and the laws . . . so that you may live and go and take possession of the land.” (4:1)

Horav S.R. Hirsch, z.l., notes that this pasuk presents the Torah’s prescription for life. Free-willed obedience and adherence to the laws mandated by Hashem allows us truly to “live.” Only by devoting all of our energies to the observance of Hashem’s laws do we attain life. His laws must shape our thought processes and regulate our sensitivities. If Torah does not regiment our life, if its values are not our values, then we have not lived; we have merely existed. Free-willed obedience to the Torah serves as the criterion for our individual lives, transforming mere existence into true living. So,…

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Rabbi L. Scheinbaum In Va'eschanan, 5753

“Love Hashem, your G-d, with all your heart and with all your might.” (6:5)

The Talmud in Berachos explains “with all your heart,” “levovcha,” is the plural form of “lev,” which implies two hearts or two distinct natural drives, the good nature and evil nature of a person. This statement seems enigmatic. How does one serve Hashem with his evil inclination? Should not evil be uprooted? Horav Moshe Rosenstein, z.l., posits that serving Hashem with one’s evil impulse is actually easier and less complex than serving Hashem with one’s good nature. Horav Rosenstein explains that to love someone means to relinquish one’s possession to the other person. The ability to surrender an object, to…

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Rabbi L. Scheinbaum In Va'eschanan, 5753

“And you shall teach them diligently to your children.” (6:7)

Rashi explains that “your children” refers to one’s students. Indeed as Rashi notes, “talmidim,” students, are often referred to as “banim,” children. It seems puzzling that the Torah would refer to students as children, thereby attributing to the rebbe, teacher, the status of a father. Chazal clearly state that a rebbe has greater halachic status than a father, since the rebbe “brings” the student into “Olam Ha’bah,” while the father brings him only into Olam Ha’zeh. Horav M. Feinstein, z.l., explains that, just as a father bequeaths his child specific natural traits, so, too, a rebbe imbues his student with…

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“You shall teach them thoroughly to your children.” (6:7)

“You shall not add to the word that I command you, nor shall you subtract from it, to observe the commandments of Hashem … Your eyes have seen what Hashem did with Baal Pe’or.” (4:2,3)

“Only take care and guard your soul most diligently, lest you forget the things which your eyes have seen.” (4:9)

“For inquire now regarding the early days that preceded you … has there ever been anything like this great thing or has anything like it been heard? Has a people ever heard the voice of G-d ?” (4:32,33)

“And you shall teach them diligently to your children.” (6:7)

“And I beseeched Hashem at that time, saying.” (3:23)

“And see with your eyes.” (3:27)

“And now Yisrael, listen to the statutes and the laws . . . so that you may live and go and take possession of the land.” (4:1)

“Love Hashem, your G-d, with all your heart and with all your might.” (6:5)

“And you shall teach them diligently to your children.” (6:7)

YEARS

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