Attitude – Page 33 – Peninim on the Torah

“(The) Torah (that) Moshe commanded us (is) the heritage of the congregation of Yaakov.” (33:4)

Chazal expound upon the concept of Torah as an inheritance. Horav Mordechai Gifter, Shlita, differentiates between an inheritance which belongs to the heirs to transform as they please and a heritage which is to be transmitted to the next generation in its entirety. Reflecting this idea, parents have a demanding responsibility to transmit to their children the whole Torah excluding their own commentary and personal opinions. The Torah in its pristine form is the inalienable right of our children. To deny them this right is more than an infringement upon the right of possession. Rather, it is an impingement upon…

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Sruly Schnair In 5754, Vayeilech

“Assemble the people, the men, and the women, and the children.” (31:12)

The above pasuk relates the mitzvah of Hakheil. This was the time, during Succos immediately following the Shemittah year, in which all of the people were to assemble in the Bais Ha’Mikdash to listen to the Melech Yisrael, Jewish king, read Sefer Devarim. Rashi comments that, although the young children were not able to comprehend the meaning of the event, they were to be brought ovhthcnk rfa i,hk, “to give reward to those that brought them,” their parents. Rashi is citing the words of the Talmud in Chagiga 3a which attributes this interpretation to R’ Elazar ben Azaria. Indeed, the…

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Sruly Schnair In 5754, Vayeilech

“I can no longer go out and come in” (31:2)

Rashi explains that Moshe was not suggesting that the frailty of old age impeded him from going out and coming in. The Torah itself later attests to his remarkable vigorous health and physical vibrancy. Rather, Moshe indicated that Hashem had forbidden him from continuing in his current position as leader. Rashi’s explanation does not seem consistent with the literal definition of the word kfut which means “able”. The literal definition would be translated as, “I am no longer able.” This translation implies physical impediment and inability to continue. We may suggest that, indeed, when a tzaddik is prohibited from doing…

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Sruly Schnair In Ki Seitzei, 5754

“When you go forth in battle against your enemies…. and you see amongst the captives a woman of goodly form… If a man has two wives… If a man has a stubborn and rebellious son .” (21:10,11,15,18)

There are a number of difficulties which confront us when we attempt to interpret the sequences and rationale of these pesukim. Rashi explains the juxtaposition of pesukim in the following manner: The Jewish soldier is permitted to marry the ye’fas to’ar, beautiful captive. This is a concession to human nature as opposed to the yetzer hora, evil inclination. In His infinite wisdom, Hashem saw that man, weak from the tension of war, would succumb to his base desires and marry this woman even illicitly. Consequently, He permitted marriage to her. Such a relationship, however, can not and will not bode…

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Sruly Schnair In Shoftim, 5754

“And the officers shall speak unto the people saying what man (is there) that has built a new house and has not dedicated it yet… and what man (is there) that has planted a vineyard and has not used the fruit thereof… and what man (is there) who has betrothed a lady and has not taken her…. what man (is there) that is fearful and fainthearted let him go and return to his house.” (20:5,6,7,8)

In these pasukim, the Torah describes Klal Yisrael’s procedure for entering into a milchemes reshus, voluntary war, a war for which the king needed the authorization of the Sanhedrin. We note here an interesting set of laws that were implemented as the men prepared to go into battle. The Kohen Mashuach Milchamah, specially anointed for war, would address the assemblage of would-be soldiers and exhort them regarding the cruelties and dangers they could expect to face. Three groups of people were encouraged to leave, lest their concern regarding affairs unfinished at home pre-disposed them to be excluded from active participation…

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Sruly Schnair In Shoftim, 5754

“You shall prepare the way and divide the border of your land into three parts… that every murderer may flee there.” (19:3)

In Makos 10b the Talmud states that each crossroads bore the sign “miklat,” refuge, in order to guide the murderer toward the right direction to reach the arai miklat, cities of refuge. The Ponevezer Rav z.l. expounded on this Chazal. Why were directional signs provided only for the rotzeach b’shogeg, unintentional murderer? Why weren’t signs likewise provided for the oleh regel, pilgrims who went up to Yerushalayim for Yom Tov? There should have been signs at the crossroads directing all Jew to the Bais Ha’Mikdash. He responded in the following manner: Man, by nature, detests a murderer. One who has…

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Sruly Schnair In Eikev, 5754

“And (therefore) you shall place these My words on (in) your hearts and on (in) your soul.” (11:18)

Rashi states that the mitzvos of tefillin and mezuzah are distinct from others in that Bnei Yisrael are expected to continue to practice them even in exile. Thus, when they return to Eretz Yisrael, tefillin and mezuzah would not seem to be new/foreign mitzvos. The Vilna Gaon questions Rashi’s statement from the Talmud Kidushin 3b, which states that any mitzvah whose observance is limited specifically to the land (Eretz Yisrael) is not applicable to chutz la’aretz, countries outside of Eretz Yisrael. Those mitzvos which are not bound to the land, however, are applicable in Eretz Yisrael, as well as outside…

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Sruly Schnair In Va'eschanan, 5754

“When you shall beget children and children’s children and you will have become old in the land and will practice depravity.” (4:25)

Moshe did not fear the immediate danger of aberration on the part of Klal Yisrael. Rather, he perceived that change would result from being in the land for a while, occurring after the birth of the second and third generations. Horav S.R. Hirsch z.l. interprets the word o,baubu, “and you will become old,” in a different manner. iah is not like iez, the antonym of “young.” Rather, it is more closely related to being the opposite of “new” or “fresh.” This concept is already suggested by the literal meaning of iah as “dark” or “sleep.” Only after the nation has…

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Sruly Schnair In 5754, Devarim

“And you came near to me all of you and said, ‘let us send men before us.” (1:22)

Rashi distinguishes between the way that Bnei Yisrael approached Moshe to request spies to precede them into Eretz Yisrael and the way that they acted at the foot of Har Sinai. During their rebellion the Torah states “all of you” which implies “in confusion,” in which the young pushed the elders and the elders pushed the leaders. There was a total lack of self-control and respect. Regarding Har Sinai, the Torah states, “You came near unto Me, the leader of your tribes, and your elders,” implying a proper and dignified approach, in which the young accorded reverence to their elders….

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Sruly Schnair In 5754, Devarim

“These (are) the words which Moshe spoke unto all Yisrael… and it was in the fortieth year… (that) Moshe spoke unto t Bnei Yisrael according to all that Hashem had commanded him unto them.” (1:1,3)

Citing the Sifri, Rashi explains that these “words” were actually words of rebuke which Moshe spoke to Bnei Yisrael, reminding them of past offenses committed during their forty year trek in the desert. Moshe Rabbeinu veiled his words. He did not state Bnei Yisrael‘s transgression overtly for the sake of preserving their dignity. Horav Chaim Shmuelevitz z.l. infers that even when rebuke must be delivered, it should be expressed in a manner that will not degrade the offender more than necessary. There is no “mitzvah” to humiliate someone in the course of reprovement. All too often, those that admonish feel…

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“(The) Torah (that) Moshe commanded us (is) the heritage of the congregation of Yaakov.” (33:4)

“Assemble the people, the men, and the women, and the children.” (31:12)

“I can no longer go out and come in” (31:2)

“When you go forth in battle against your enemies…. and you see amongst the captives a woman of goodly form… If a man has two wives… If a man has a stubborn and rebellious son .” (21:10,11,15,18)

“You shall prepare the way and divide the border of your land into three parts… that every murderer may flee there.” (19:3)

“And (therefore) you shall place these My words on (in) your hearts and on (in) your soul.” (11:18)

“When you shall beget children and children’s children and you will have become old in the land and will practice depravity.” (4:25)

“And you came near to me all of you and said, ‘let us send men before us.” (1:22)

“These (are) the words which Moshe spoke unto all Yisrael… and it was in the fortieth year… (that) Moshe spoke unto t Bnei Yisrael according to all that Hashem had commanded him unto them.” (1:1,3)

YEARS

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