Vayeilech – Page 4 – Peninim on the Torah

ועתה כתבו לכם את השירה הזאת

So now, write this song. (31:19)

The Talmud Megillah 3A relates the conversation that occurred between Yehoshua bin Nun and a Heavenly angel that visited him. The purpose of citing the conversation is to prove that limud haTorah, the study of Torah, is more stringent than sacrificial service: “The angel said to Yehoshua, ‘This afternoon, you neglected to offer the Korban Tamid Shel Bein Ha’Arbaim, daily afternoon sacrifice, and now (after dark) you neglected the study of Torah.’ (This conversation took place during the battle for Yericho, shortly after Bnei Yisrael entered the Land and performed circumcisions on the men who had not been circumcised in…

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והיה כי תמצאן אתו רעות וצרות וענתה השירה הזאת לפניו לעד

Rabbi L. Scheinbaum In 5776, Vayeilech

It shall be when many evils and distresses come upon it, then this song shall speak up before it as a witness. (31:21)

The Torah states that when the terrible evils and afflictions, the curses, of which many have taken their toll on us, descend on us, we will (despite the many travails) ultimately be spared. The Torah, which is referred to here as the shirah, song (of Torah), will serve as a witness in our defense – a testimony that will help turn the tide in our behalf. Nothing will be held back. We will sin, and we will deserve whatever fate is decreed against us, but we will be spared. Interestingly, the prophecy concerning the evils and distresses that will fall…

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וילך משה וידבר את הדברים האלה אל כל ישראל

Rabbi L. Scheinbaum In 5774, Vayeilech

Moshe went and spoke these words to all of Yisrael. (31:1)

The Midrash Tanchuma states: Ein va’yelech ela lashon tochachah. “The word vayelech means rebuke.” Apparently, Moshe Rabbeinu went to all of the tribes to bid them farewell. His farewell was couched in reproach, in which he informed the people of their shortcomings. Where in the pasuk is this indicated? It seems that all Moshe told them was that he had reached the age of 120 years old, that he was no longer able to “go out and come in”, and that he was not going to enter into Eretz Yisrael. In other words, Moshe was gezegening zich, bidding farewell, to…

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ועתה כתבו לכם את השירה הזאת ולמדה את בני ישראל

Rabbi L. Scheinbaum In 5774, Vayeilech

So now, write this song for yourselves, and teach it to Bnei Yisrael. (31:19)

Every ben Yisrael, Jew, is enjoined to write a Sefer Torah. The source of this mitzvah is the above pasuk. Mitzvas Kesivas Sefer Torah, the commandment to write a Sefer Torah, has the distinction of being the last, 613th, mitzvah of the Torah. It is the culmination of the Torah’s commandments. When one writes something down on paper, he concretizes it. I remember visiting my Rosh Yeshivah, Horav Mordechai Gifter, zl, with a request for his approbation on one of my volumes. He began to weep. He said that part of his learning process was to put to immediately paper…

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Sruly Schnair In 5754, Vayeilech

“I can no longer go out and come in” (31:2)

Rashi explains that Moshe was not suggesting that the frailty of old age impeded him from going out and coming in. The Torah itself later attests to his remarkable vigorous health and physical vibrancy. Rather, Moshe indicated that Hashem had forbidden him from continuing in his current position as leader. Rashi’s explanation does not seem consistent with the literal definition of the word kfut which means “able”. The literal definition would be translated as, “I am no longer able.” This translation implies physical impediment and inability to continue. We may suggest that, indeed, when a tzaddik is prohibited from doing…

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Sruly Schnair In 5754, Vayeilech

“I can no longer go out and come in.” (31:2)

In his second interpretation of this pasuk, Rashi explains that the mesoros, traditions, and maayanos, wellsprings of wisdom, in which Moshe was so erudite were closed off from him. It seems perplexing that Moshe Rabbeinu, the quintessential teacher of Klal Yisrael, should “lose” his vast storehouse of knowledge on the day in which he reached perfection, immediately before his demise. One would think that Moshe should be able to learn until the very last moment of his life. We may suggest a novel interpretation of Rashi’s text. The choice of words employed is “mesorah,” tradition, and “maayan,” wellspring. Each of…

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Sruly Schnair In 5754, Vayeilech

“Assemble the people, the men, and the women, and the children.” (31:12)

The above pasuk relates the mitzvah of Hakheil. This was the time, during Succos immediately following the Shemittah year, in which all of the people were to assemble in the Bais Ha’Mikdash to listen to the Melech Yisrael, Jewish king, read Sefer Devarim. Rashi comments that, although the young children were not able to comprehend the meaning of the event, they were to be brought ovhthcnk rfa i,hk, “to give reward to those that brought them,” their parents. Rashi is citing the words of the Talmud in Chagiga 3a which attributes this interpretation to R’ Elazar ben Azaria. Indeed, the…

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Sruly Schnair In 5754, Vayeilech

“And their children who do not know, they shall hear and they shall learn to fear Hashem (31:13)

The Torah implies that all Jews are able to learn Torah, no matter what their background, talents, and skills are. The Steipler Rav z.l. writes that if one just applies himself diligently to learn Torah, he will succeed and achieve scholarship even if he is not intellectually astute. A young man once came to the Steipler and, in a voice full of chagrin, complained that even though he had been studying diligently in a yeshiva for five years, he still could not master the elementary level of erudition of Talmud and the basic commentaries. The Steipler responded, “Nonetheless, you must…

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הקהל את העם האנשים והנשים והטף... למען ישמעו ולמען ילמדו ויראו את ד'

Rabbi L. Scheinbaum In 5773, Vayeilech

You must assemble the nation, the men, and the women and the children… so that they may hear and that they may learn and fear G-d. (31:12)

Assembling men and women is understandable, but why the children? Do they even begin to understand what this event is about? Do children understand enough that what they hear at the public reading of the Torah would move and inspire them to study the law? Perhaps if they were all alone without their parents, our questions would have some basis. The Torah wants their parents to remain with them – not like the father who comes late to davening, drops off his son and proceeds to the Kiddush club. Bringing the child in such a manner truly has very little…

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ואמר ביום ההוא הלא על כי אין אלקי בקרבי מצאוני הרעות האלה

Rabbi L. Scheinbaum In 5773, Vayeilech

It will say on that day “Is it not because my G-d is not in my midst that these evils have come upon me?” (31:17)

One would think that Klal Yisrael’s acknowledgment of the sins which catalyzed Hashem’s wrath should be considered a sort of teshuvah, repentance. If so, why does it not inspire a reciprocal merciful response from Hashem – instead of continued concealment? Indeed, hester Panim, concealment of Hashem’s countenance, is a harsh punishment. What could be worse than being ignored by the Almighty? Ramban points out that, although the pasuk indicates feelings of introspection and an acknowledgment of shortcomings, it does not represent complete teshuvah. One is definitely on the correct road to repentance, but he is not yet there – not…

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ועתה כתבו לכם את השירה הזאת

So now, write this song. (31:19)

והיה כי תמצאן אתו רעות וצרות וענתה השירה הזאת לפניו לעד

It shall be when many evils and distresses come upon it, then this song shall speak up before it as a witness. (31:21)

וילך משה וידבר את הדברים האלה אל כל ישראל

Moshe went and spoke these words to all of Yisrael. (31:1)

ועתה כתבו לכם את השירה הזאת ולמדה את בני ישראל

So now, write this song for yourselves, and teach it to Bnei Yisrael. (31:19)

“I can no longer go out and come in” (31:2)

“I can no longer go out and come in.” (31:2)

“Assemble the people, the men, and the women, and the children.” (31:12)

“And their children who do not know, they shall hear and they shall learn to fear Hashem (31:13)

הקהל את העם האנשים והנשים והטף... למען ישמעו ולמען ילמדו ויראו את ד'

You must assemble the nation, the men, and the women and the children… so that they may hear and that they may learn and fear G-d. (31:12)

ואמר ביום ההוא הלא על כי אין אלקי בקרבי מצאוני הרעות האלה

It will say on that day “Is it not because my G-d is not in my midst that these evils have come upon me?” (31:17)

YEARS

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