V’zos HaBrachah – Page 12 – Peninim on the Torah

Rabbi L. Scheinbaum In 5756, V'zos HaBrachah

“And this is the blessing that Moshe… bestowed upon the Bnei Yisrael before his death.” (33:1)

Moshe was acutely aware that the end was near; these would be his final words. In his last mandate to the people, he blessed them. All of the tribes to whom he had devoted so much of his life passed before him to receive their final blessing from the individual who had been more than leader and prophet – he was a compassionate father who had sacrificed himself for his children. He was a father who wished to leave this world with words of consolation, encouragement, and hope with which his children could face the future. The Sifri states a…

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Rabbi L. Scheinbaum In 5756, V'zos HaBrachah

“To Zevulun he said, ‘Rejoice, O’ Zevulun in your excursions and Yissachar in your tents.'” (33:8)

Zevulun and Yissachar maintained a unique partnership. While Zevulun engaged in the world of business, Yissachar devoted his entire time to Torah study. Zevulun supported his older brother in his life’s endeavor, thereby creating a relationship that has been adopted by many Jews throughout the ages. The Yissachar-Zevulun partnership has been emulated by those whose time is devoted to the world of finance, while they sustain those whose life’s work is the study and dissemination of Torah. Horav Moshe Yechiel Epstein, zl, the Admor M’ozrov, takes note of the fact that Zevulun is mentioned prior to Yissachar. He suggests that…

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Rabbi L. Scheinbaum In 5756, V'zos HaBrachah

“So Moshe, servant of Hashem, died there… He buried him in the depression in the land of Moav…. Opposite Baal P’eor and no one knows his burial place to this day.” (34:5,6)

Rashi comments on the seeming paradox that Moshe reported his own death – during his lifetime. One explanation suggests that the last eight pesukim of the Torah were actually written by Yehoshua, Moshe’s faithful student, who succeeded Moshe as Klal Yisrael’s leader. In the Talmud Bava Basra 15a, however, Rabbi Meier states that Moshe, indeed, wrote the last eight pesukim himself. He wrote them with tears. This may be interpreted in one of two ways: His eyes may have been filled with tears as his emotions regarding his imminent demise poured over. Alternatively, his writing fluid might have consisted of…

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Rabbi L. Scheinbaum In 5755, V'zos HaBrachah

“The Torah that Moshe commanded us is the heritage of the congregation of Yaakov.” (33:4)

A number of issues regarding the text of this pasuk should be addressed. First, why is the Torah designated as the “heritage of Yaakov” — and not the heritage of Yisrael, a name which is used more commonly ? Second, why does the Torah use the term “kehillas Yaakov,” congregation of Yaakov, instead of sons of Yaakov in describing the Jewish people ? Horav Yaakov Kameneztsky, z.l., lends a profound insight into the matter. Our Torah is different from any other religious code. Our Torah belongs to every Jew, regardless of his intellectual acumen or socio-economic stature. Our Torah is…

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Rabbi L. Scheinbaum In 5755, V'zos HaBrachah

“He became king over Yeshurun when the numbers/leaders of the nation gathered the tribes of Yisrael in unity.” (33:5)

Virtually all of the commentators translate “roshei am” as the leaders of the nation. Rashi, however, seems to disagree. He translates it as, “the numbers,” referring to the inclusion of all Jews under one unified banner. Regardless of definition, the pasuk emphasizes the need for unity in the midst of Am Yisrael in order to effect “Hashem becoming king.” Horav Aharon Rotter, Shlita, cites the “Eish Dos,” who contends that it is impossible to have a unified nation unless the people all follow the dictates of the gedolei ha’dor, Torah leadership of each generation. The Eish Dos uses this thesis…

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Rabbi L. Scheinbaum In 5755, V'zos HaBrachah

“May Reuven live and not die, and may his population be included in the count.” (33:6)

Rashi explains that the tribe of Reuven should not have been counted among the census of the other brothers. Reuven is the only tribe for whom no material, spiritual or moral distinction is mentioned. The only exception is Shimon, who is not mentioned at all. The other tribes, however, are characterized by either their spiritual or moral activity or by their socio-economic status. Reuven, regrettably, had a distinction in neither the spiritual nor the material spheres, having lost his superior position as the firstborn. The tribe of Reuven was constantly exposed to attacks by its gentile neighbors on the east…

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Rabbi L. Scheinbaum In 5755, V'zos HaBrachah

“And by all the strong hand, and all the great fear which Moshe did in the eyes of all Yisrael.” (34:12)

In the Talmud, Shabbos 87, Chazal interpret “And by all the strong hand,” as referring to Moshe’s act of breaking the luchos. It is notable that Moshe’s epitaph, the climax of the career of Klal Yisrael’s greatest leader, recorded the smashing of the luchos as his greatest moment. Should not Moshe have been remembered for a more “positive” act, rather than for an act of destruction ? Horav Eli Munk, z.l., infers from here that this was Moshe’s ultimate act of authority. He took a “positive” stand against the tide of alienation. He reacted angrily to a wave of liberal…

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Rabbi L. Scheinbaum In 5753, V'zos HaBrachah

“Hashem came from Sinai, and rose from Se’ir unto them; He shined forth from Har Paran.” (33:2)

Chazal derive from this pasuk that Hashem offered every nation on earth the opportunity to receive the Torah, only to receive a rejection from all of them. Why, then, does the Torah mention only two nations, Se’ir and Paran, the descendants of Eisav and Yishmael, respectively? Horav Z. Sorotzkin, z.l., suggests the following explanation. Yishmael and Eisav had the opportunity to learn Torah and mitzvos from their parents. Yishmael spent his youth in Avraham’s home, while Eisav was able to study from both his father, Yitzchak, and his grandfather, Avraham. Because the background of Eisav’s children was more firmly infused…

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Rabbi L. Scheinbaum In 5753, V'zos HaBrachah

“Who said of his father and of his mother ‘I have not seen him’ neither did he acknowledge his brothers.” (33:9)

Rashi explains that the terms “father” and “brother” used in the pasuk does not refer to the Levi’s real father or brother, since no member of the tribe of Levi had sinned. He, therefore, suggests that these terms refer to their mother’s father or a brother from the same mother who, in either case, was a Yisrael. If this is the case, why does the Torah emphasize the words father and brother? Horav Nissan Alpert, z.l., suggests the following thought. The Leviim killed the sinners because of their zealousness for the sake of Hashem’s Name. One might hypothesize that they…

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Rabbi L. Scheinbaum In 5753, V'zos HaBrachah

“And to Zevulun he said: Rejoice Zevulun in your going out, and, Yissachar, rejoice in your tents.” (33:18)

The Yissachar-Zevulun relationship was truly unique. Indeed, Moshe blessed these two brothers concurrently, since Zevulun, who engaged in commerce, split his earnings with Yissachar, who devoted his time to Torah study. The Zohar Ha’kadosh explains that Yissachar and Zevulun shared equally. Zevulun shared his material abundance with Yissachar, while Yissachar enabled Zevulun to receive a portion in the World to Come. This “equality,” however, seems puzzling. Is there any way to compare the eternal bliss of Olam Ha’bah to the limited material benefits of Olam Ha’zeh? Why, then, is this viewed as a parallel partnership? Horav Ch. Elazary, z.l., explains…

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“And this is the blessing that Moshe… bestowed upon the Bnei Yisrael before his death.” (33:1)

“To Zevulun he said, ‘Rejoice, O’ Zevulun in your excursions and Yissachar in your tents.'” (33:8)

“So Moshe, servant of Hashem, died there… He buried him in the depression in the land of Moav…. Opposite Baal P’eor and no one knows his burial place to this day.” (34:5,6)

“The Torah that Moshe commanded us is the heritage of the congregation of Yaakov.” (33:4)

“He became king over Yeshurun when the numbers/leaders of the nation gathered the tribes of Yisrael in unity.” (33:5)

“May Reuven live and not die, and may his population be included in the count.” (33:6)

“And by all the strong hand, and all the great fear which Moshe did in the eyes of all Yisrael.” (34:12)

“Hashem came from Sinai, and rose from Se’ir unto them; He shined forth from Har Paran.” (33:2)

“Who said of his father and of his mother ‘I have not seen him’ neither did he acknowledge his brothers.” (33:9)

“And to Zevulun he said: Rejoice Zevulun in your going out, and, Yissachar, rejoice in your tents.” (33:18)

YEARS

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