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“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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“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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“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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“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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