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“And die on the mountain . . . as your brother Aharon died.” (32:50)

It seems that Hashem is promising Moshe that he will die in the same manner that his brother Aharon died. What did Moshe envy that was so unique about Aharon’s death? Rashi explains that just before Aharon died, Moshe dressed Elazar, Aharon’s son, in the priestly vestments, so that Aharon would have the nachas of seeing his son fill his position as Kohen Gadol. Indeed, we find in Parashas Pinchas (Bamidbar 27:16) that Moshe entreated Hashem to bequeath his position of leadership to his sons. This seems puzzling. This parsha indicates that Hashem promises to honor Moshe’s request. It would…

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“For it is no (vain) (empty) thing for you; because it is your life.” (32:47)

As Moshe bids farewell, he implores Bnei Yisrael to charge their children with Torah observance and mitzvah performance, “for it is no vain thing for you, it is your life.” The Hebrew word er, which is usually translated as “vain,” literally means “empty.” Horav M. Swift, z.l., suggests that viewed in this perspective, this phrase lends itself to an alternative meaning. A container is considered empty when its contents have been removed. On the other hand, this container is still viewed as a container, retaining its potential use for a similar purpose. A gentile without Torah is a human being…

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“And (then) Yeshurun waxed fat, (as often as you waxed fat, you became obese and overcome with fat) and (then) it forsook the G-d who made it.” (32:15)

Horav S.R. Hirsch, z.l., notes that this is the first time that the name irah, straight and morally upright, is mentioned. This word designates and defines Bnei Yisrael according to the ideal of its moral mandate. This implies that Bnei Yisrael should be “yashar,” straight, never deviating from the correct path of service to the Almighty. Hashem desires that we ascend to the summit of achievement in the dual heights of human aims; the highest of material good fortune and spiritual/moral perfection. We are to serve as an illuminating example to the secular world that a life devoted entirely to…

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“A G-d of faithfulness and without iniquity, just and right is He.” (32:4)

One does not need to possess an astute mind in order to comprehend that Hashem is the Creator. As Horav Y. Neiman, z.l., notes, simple prudent logic dictates that one believe in Hashem. The ultimate test of emunah, faith, however, is when one notices occurrences which contradict human logic and thought patterns. The challenge to accept Heavenly decrees which seem harsh and perplexing is the ultimate test of human faith. At such a time, the individual must trust in Hashem with a profound belief that man cannot possibly begin to understand his Creator. The pasuk alludes to this. Man should…

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