5781 – Peninim on the Torah

“Life and death I have set before you, the blessing and the curse, therefore choose life so that you may live, you and your children.” (30:19)

The word used by the Torah h,,bu – “I have set before you” to describe the two divergent paths which stand before every Jew seems puzzling. This word appears to be appropriate only to the context of blessing, as it shares a root with the word vb,n (present). Why, then, does the Torah use the same verb to apply to a curse, as well? The Shelah Hakadosh extends this question to include the idea of freedom of decision. When one is confronted with two reads, one leading to success, riches, and fame, and the other leading to trials, pain, and…

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Rabbi L. Scheinbaum In Nitzavim, 5752

“And Hashem your G-d will return your captivity and have compassion upon you and will return and gather you from all the nations.” (30:3)

Horav Shmelka of Nikelsburg Z”l offers an insightful interpretation for the word and “He will have compassion upon you” in the context of the pasuk. One who shows compassion in his relationship with people has undoubtedly repented his past sins, for transgressions create an attitude of cruelty towards others within an individual. Consequently, the Torah states that after one has repented, you will notice a compassionate nature about him. The character traits of a Jew are directly influenced by his spiritual attitude. Although he may superficially exhibit tendencies of compassion and decency, these are only facades which are not inherently…

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Rabbi L. Scheinbaum In Nitzavim, 5752

“And you shall return to Hashem your G-d.” (30:2)

The Ramban states that the Torah is describing the foundation and essence of “teshuva” (repentance) in this pasuk. Indeed, the entire chapter deals with this critical mitzvah. Horav Moshe Shternbuch, Shlita, explains the notion of “returning” to Hashem in the following manner: Man does not sin unless a foolish idea, which is antithetical to Torah philosophy, enters his mind. This idea festers within him, causing him to gradually separate himself from Hashem. A man who cogently reflects upon Hashem’s constant proximity to him never consciously sins. He is capable of sinning only after a subconscious feeling of remoteness has…

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Rabbi L. Scheinbaum In Nitzavim, 5752

“And Hashem removed them from their land… And He threw them out to a different land like this day.” (29:27)

According to the Masoretic tradition, the letter “lamed” of the word ofkahu (and He threw them out) appears enlarged. The commentators offer various reasons for this custom. Horav Dovid Feinstein, Shlita, offers an insightful homiletic interpretation. The name of the letter “lamed” implies the concept of teaching. He suggests that the purpose of Hashem’s exile of the Jews was not merely to punish them, but rather to teach them the ramifications of straying from the Torah. This is consistent with the principles of effective punishment by which one receives instruction in the consequences of his sins. When one realizes the…

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“Life and death I have set before you, the blessing and the curse, therefore choose life so that you may live, you and your children.” (30:19)

“And Hashem your G-d will return your captivity and have compassion upon you and will return and gather you from all the nations.” (30:3)

“And you shall return to Hashem your G-d.” (30:2)

“And Hashem removed them from their land… And He threw them out to a different land like this day.” (29:27)

YEARS

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