Va’eschanan – Page 14 – Peninim on the Torah

Rabbi L. Scheinbaum In Va'eschanan, 5751

“You shall not add unto the word which I command you neither shall you diminish from it that you may keep the commandments of Hashem your G-d which I command you.” (4:2)

It is understandable that one would think that by adopting new mitzvos he will receive a great reward; however, the admonition against subtracting from the original mitzvos is hard to grasp. Is there any legitimate reason to justify decreasing the number of mitzvos in the Torah? Werenot all the mitzvos Divinely transmitted to Bnei Yisroel on Mount Sinai? We may also question the continuation of this posuk – “that you may keep the mitzvos of Hashem your G-d”), how is it conceivable to be able to perform Hashem’s mitzvos by negating and diminishing from their original number? Indeed, we must…

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Rabbi L. Scheinbaum In Va'eschanan, 5751

“Since this is your wisdom and understanding in the eyes of the nations, they will hear all these rules and say, “this nation is certainly a wise and understanding people.” (4:6)

The various commentators question the message and response offered to the nations which is implied in this posuk. That the very statutes which defy human rationale should serve as the response and the justification of our being to the idolatrous nations that have sunk to the nadir of depravity, hardly seems likely. Indeed, when Hashem gave the Torah with its various precepts, those which we “think” we comprehend and those which veritably are beyond human grasp, the nations scoffed and ridiculed. However, this scorn and derision continued only until we were able to demonstrate to all the contrasting fruits of…

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Rabbi L. Scheinbaum In Va'eschanan, 5751

“And you will make a graven image, even the likeness of anything which Hashem your G-d has commanded you.” (4:23)

Rashi explains this posuk so that the possibility of misinterpretation is circumvented. He defines the phrase “which Hashem commanded you” to mean “which you were commanded not to do“. Despite Rashi‘s redefinition, it still seems puzzling why the Torah did not simply say “which Hashem despises”. The Rebbe of Kotzk Zt”l interprets this posuk’s implication homiletically. He explains the conformity in the meaning of “pesel” (graven image of stone, etc.) and “temunah” (form of likeness, picture). Both of these terms refer to a form which is externally and superficially real, but internally lacks substance and tangibility. A pesel is…

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Rabbi L. Scheinbaum In Va'eschanan, 5751

“You shall fear Hashem.” (6:13)

The Talmud in Pesachim (22b) says that the word ,t is mentioned to include Torah scholars among those who should be feared). The Rebbe of Kotzk Zt”l remarked that this can be interpreted to teach us that even Torah scholars are included in the obligation to fear Hashem. One should not reason that it is enough to possess an extra-ordinary amount of scholarship and this will protect a person from any form of evil-doing. This is a great misconception. For one must always maintain himself in awe and fear of Hashem’s greatness and power. Indeed, the fear of Hashem should…

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Rabbi L. Scheinbaum In Va'eschanan, 5751

And He repays His enemies to their face to destroy them.” (7:10)

Rashi explains that Hashem repays His enemies during their lifetime for whatever good deeds they have performed, in order that they be lost in the World-to-Come. This is puzzling. It is known that Hashem does not reward one in this temporal world, since all the pleasures of this world could not measure up to the value of reward effected by the performance of even one mitzvah. Why then are the enemies of Hashem rewarded during their lifetime for their few good deeds. Rabbi Chaim Shmuelevitz Zt”l explains that Hashem rewards one according to the value the individual places in…

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ואתחנן אל ד' בעת ההיא

Sruly Schnair In Va'eschanan, 5781

I implored Hashem at that time. (3:23)

In the Zera Kodesh, the Ropshitzer Rebbe, zl, observes that the pasuk neglects to identify “that time.” Was Moshe Rabbeinu referring to a specific time? The Ropshitzer explains that this omission is by design. The Torah is teaching us a critical lesson with regard to tefillah, prayer. No specific time is established for petitioning Hashem. We can approach the Almighty at any time. No “appointments” are necessary. A son need not have a special time to speak with his father. (If he does, both father and son have a problem.) Hashem is our Heavenly Father, Who waits for our entreaty…

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“You shall not add unto the word which I command you neither shall you diminish from it that you may keep the commandments of Hashem your G-d which I command you.” (4:2)

“Since this is your wisdom and understanding in the eyes of the nations, they will hear all these rules and say, “this nation is certainly a wise and understanding people.” (4:6)

“And you will make a graven image, even the likeness of anything which Hashem your G-d has commanded you.” (4:23)

“You shall fear Hashem.” (6:13)

And He repays His enemies to their face to destroy them.” (7:10)

ואתחנן אל ד' בעת ההיא

I implored Hashem at that time. (3:23)

YEARS

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