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

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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Rabbi L. Scheinbaum In 5753, V'zos HaBrachah

“And Moshe died there.” (34:5)

The Zohar Ha’kadosh states that Moshe Rabbeinu died on Shabbos at Minchah time. Similarly, according to the Zohar, Yosef Ha’tzaddik and David Ha’melech also died on Shabbos during Minchah time. It is specifically for this reason that we recite three pesukim which begin with the word l,esm, Your righteousness, as a form of ihsv eusm, which constitutes acceptance of Hashem’s judgement at this time. Horav Nissan Alpert, z.l., questions the reference to the time of Moshe’s death. The Torah states that Moshe told Bnei Yisrael, “I am one hundred and twenty years old today.” This implies that Moshe reached this…

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Rabbi L. Scheinbaum In 5753, V'zos HaBrachah

“And Moshe died there.” (34:5)

The Zohar Ha’kadosh states that Moshe Rabbeinu died on Shabbos at Minchah time. Similarly, according to the Zohar, Yosef Ha’tzaddik and David Ha’melech also died on Shabbos during Minchah time. It is specifically for this reason that we recite three pesukim which begin with the word l,esm, Your righteousness, as a form of ihsv eusm, which constitutes acceptance of Hashem’s judgement at this time. Horav Nissan Alpert, z.l., questions the reference to the time of Moshe’s death. The Torah states that Moshe told Bnei Yisrael, “I am one hundred and twenty years old today.” This implies that Moshe reached this…

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Rabbi L. Scheinbaum In 5753, V'zos HaBrachah

“And there died Moshe, servant of Hashem . . . and no man knows his grave unto this day.” (34:5,6)

It seems strange that the life of the pre-eminent leader of Klal Yisrael came to an end with so little attention directed to it. Indeed, the appellation used to describe the essence of the man who achieved the apotheosis of spiritual leadership is simply ‘s scg, the servant of Hashem. Horav S.R. Hirsch, z.l., explains that, in fact, this characterization of Moshe represents the ultimate tribute to him. Moshe’s entire life was devoted to Hashem and His people. He was an “eved Hashem,” servant of Hashem, in the truest sense of the word. He achieved total self-abnegation, so that his…

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Rabbi L. Scheinbaum In 5752, V'zos HaBrachah

“Moshe commanded us the Torah, an inheritance of the community of Yaakov.” (33:4)

This pasuk, which is so prominent in Jewish life, is the first pasuk which a Jew utters upon rising in the morning and also the first pasuk we teach to our children. Its simplicity is noteworthy; its message is all encompassing. The word varun is linked with the verb arh, to inherit. This implies that Torah is our inheritance, a legacy which is bequeathed from generation to generation. From the first generation which stood at Har Sinai, who experienced the giving of the Torah through Divine Revelation, it is an inheritance. Each generation has the obligation to transmit the Torah…

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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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“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)

“And Moshe died there.” (34:5)

“And Moshe died there.” (34:5)

“And there died Moshe, servant of Hashem . . . and no man knows his grave unto this day.” (34:5,6)

“Moshe commanded us the Torah, an inheritance of the community of Yaakov.” (33:4)

“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)

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