V’zos HaBrachah – Page 13 – Peninim on the Torah

Rabbi L. Scheinbaum In 5752, V'zos HaBrachah

“And of Levi he said Your Tumim and Your Urim belong to your pious one.” (33:8)

Everywhere else in the Torah the word urim precedes tumim. In this instance, the word tumim is notably placed first. tumim represents the idea of temimus – moral perfection – in the highest order. Moral perfection must precede urim – the highest degree of intellectual perfection. In this context, the Torah proceeds to describe the character of the tribe which is destined to bear the “Urim V’tumim.” The intellect is not the paramount trait. Rather, the moral character is the primary attribute. The tribe was obligated to structure a lifestyle which did not deviate from the strict moral character which…

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Rabbi L. Scheinbaum In 5752, V'zos HaBrachah

“And (so) Moshe, servant of Hashem, died there.” (34:5)

The Torah‘s description of Moshe Rabeinu’s passing from this world seems to be an innocuous event. Horav Dovid Feinstein Shlita takes note of the word oa – “there.” He suggests that the Torah is implying that Moshe had only died “there,” suggesting that he did not die in other places. Indeed, Moshe’s soul lives on in all places where Torah is learned and lived, in order to inspire every Jew throughout history. We may apply this insight to the actual concept of life and death. One who lives his life in this world and leaves it in the manner in…

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Rabbi L. Scheinbaum In 5751, V'zos HaBrachah

“The Torah was commanded to us through Moshe, an inheritance of the congregation of Yaakov.” (33:4)

The word “morasha” (inheritance) is traditionally applied to the concept of Torah. By definition, this means that the Torah is to be viewed as Am Yisroel’s inheritance, which is transmitted from one generation to another. We may suggest another interpretation here. The concept of “kehillah” (congregation) has been misconstrued by many to mean that any assemblage of Jews, whatever its philosophic persuasion, is considered a Kehillas Yaakov. A Torah Kehilla must be founded and based on Torah principles which have been transmitted throughout the generations. This is the posuk’s message. The “Kehillas Yaakov”, the congregations of Yaakov should be viewed…

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Rabbi L. Scheinbaum In 5751, V'zos HaBrachah

“And Moshe went up from the western plains of Moav to Mount Nevo.” (34:1)

Rashi explains that there were many steps to traverse, but Moshe covered that distance with one step. It seems strange that Moshe in the last few moments of his existence would seek to expedite his demise. How did he permit himself to cover that distance in seconds? Had he delayed even a few moments, he may have had the opportunity to perform another mitzvah, or to review another halacha. Is it possible that because of his devotion to honoring and adoring the mitzvah that he would hasten his death? If that is true we can then extrapolate the importance…

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Rabbi L. Scheinbaum In 5751, V'zos HaBrachah

“And the Bnei Yisroel wept for Moshe.” (34:8)

Rashi explains, regarding Moshe’s death that only the males wept, in contrast to Aharon’s death when all the people mourned. This is because Aharon pursued peace, making peace between man and his follow man, and between husband and wife. It seems puzzling that the Torah should belittle Moshe in its culmination. The Or Hachaim explains that the contrast in mournings was due to Klal Yisroel’s having an immediate successor to Moshe upon his passing. Since they were not left leaderless, the impact of Moshe’s passing was not as noticeable. However, with Aharon’s demise, as his son Elazar replaced him…

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וימת שם משה עבד ד...' על פי ד'

Rabbi L. Scheinbaum In V'zos HaBrachah

“So Moshe, servant of Hashem, died there…by the mouth of Hashem.” (34:5)

The Torah ends with Moshe Rabbeinu’s passing from his earthly abode. Others died, but none with such ceremony, with Hashem Yisborach serving as the Chevra Kadisha, Jewish Sacred Burial Society. There are some things in life that are inevitable. Everyone must take leave of this world. When this occurs is up to Hashem. How it occurs is more or less up to us, as we decide the amount of preparation we are willing to do. We are instructed to “repent one day before you die.” Since no one knows his end of time, he should prepare his entire life with teshuvah,…

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Rabbi L. Scheinbaum In V'zos HaBrachah

“Let Reuven live and not die, and let his men be numbered.” (33:6)

Rashi interprets this posuk to mean that let him “live” in this world, and not “die” in the World-to-Come, and that he should be counted among his brothers without any form of disgrace. We may also learn from this posuk that man’s responsibility does not end with the performance and fulfillment of his own personal mitzvos. He is charged to see to it that his children and all those whom he encounters in his daily endeavors also follow the correct path. If he fulfills this mandate, then even when he must take leave of this world, he does not…

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“And of Levi he said Your Tumim and Your Urim belong to your pious one.” (33:8)

“And (so) Moshe, servant of Hashem, died there.” (34:5)

“The Torah was commanded to us through Moshe, an inheritance of the congregation of Yaakov.” (33:4)

“And Moshe went up from the western plains of Moav to Mount Nevo.” (34:1)

“And the Bnei Yisroel wept for Moshe.” (34:8)

וימת שם משה עבד ד...' על פי ד'

“So Moshe, servant of Hashem, died there…by the mouth of Hashem.” (34:5)

“Let Reuven live and not die, and let his men be numbered.” (33:6)

YEARS

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