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והיה כי יבאך ד' אלקיך אל ארץ אשר אתה בא שמה לרשתה ונתתה את הברכה על הר גריזים ואת הקללה על הר עיבל

It shall be when Hashem, your G-d, brings you to the Land to which you come to possess it, then you shall deliver the blessing on Har Gerizim and the curse on Har Eival. (11:29)

As the nation prepared to enter the Land, Hashem instructed them to initiate a new covenant upon entering Eretz Yisrael. One does not enter Eretz Yisrael unless he first prepares himself with the appropriate sense of submission born of awe. Kabbolas haTorah, receiving the Torah forty years earlier, carried them along their journey through the wilderness. A new generation was preparing to enter the Land. In the Plains of Moav this new generation also received an induction into kabbolas ol Malchus Shomayim, accepting upon themselves the yoke of the Heavenly Kingdom. The covenant into which the nation was now entering…

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“That you shall set the blessing on Har Gerizim and the curse on Har Eival.” (11:29)

Why was it necessary to confer blessing and curse on two disparate mountains? Would it not have been just as effective to have used a single mountain for demonstrating both blessing and curse?  This same question arises in Parashas Ki Savo, when the Leviim were told to face Har Gerizim for blessing and to face Har Eival when they articulated curse.  Horav Tzvi Hirsch z.l.  M’Vilna suggests that Hashem teaches us a profound lesson with this distinction between blessing and curse. This separation is made in order to emphasize that the source of blessing must always be distinguished from the…

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These shall stand to bless the people on Har Gerizim…And these shall stand for the curse on Har Eival…and Zevulun… (27:12,13)

Prior to entering Eretz Yisrael, the Jews were to assemble at two mountains.  Hashem would enumerate twelve specific commandments, and Klal Yisrael would acknowledge the blessings to be provided for those who upheld these mitzvos, and the curses to befall those who spurned them.  Six shevatim, tribes, stood on Har Gerizim, the mountain selected for blessing, while six other tribes stood on Har Eival to acknowledge the curses.  The commentators explain why these twelve subjects were selected as the vehicles for the public affirmation of blessing and curse.  The consensus of opinon is that these are unique commandments that the…

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These shall stand to bless the people on Har Gerizim…and these shall stand for curse. (27:12,13)

The tribes were divided. Some stood  by Har Gerizim to issue the blessings, while the remainder stood by Har Eival to issue the curses.  Ibn Ezra notes that  the bnei ha’geviros, sons of “main” wives, Rachel and Leah, stood for the blessings, while the bnei ha’shefachos, tribes that descended from the maidservants, Bilhah and Zilpah, stood for the curses.  In order to “even” the sides, Reuven and Zevulun, were to stand on Har Eival. What is unusual  about this division of tribes is the fact that Yissachar and Zevulun were separated from one another.  Moreover, Zevulun was on the side…

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And five of you will pursue one hundred and one hundred will pursue ten thousand. (25:8)

Anyone with even a rudimentary knowledge of mathematics understands that the ratio presented above is inconsistent.  If five Jews can pursue a hundred enemies, then the ratio of one to twenty should translate into a hundred Jews pursuing two thousand.  The pasuk, however, does not say that.  It writes that one hundred Jews will pursue one thousand of the enemy!  Rashi cites the Sifri that infers that when people work  as a group, when more people are united in serving the Almighty, the consequences of their actions are much more significant. A mitzvah, when performed by a large group, has…

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והיה בעברכם את הירדן תקימו את האבנים האלה... בהר עיבל

It shall be when you cross the Jordan, you shall erect these stones… on Har Eival. (27:4)

Har Gerizim was the site of the blessings; Har Eival served as its counterpart, the site reserved for the curses. Would it not make sense that the Mizbayach, Altar, upon which the Korbanos Shelamim, Peace-offerings and Festive-offerings were brought, would be situated on Har Gerizim, the mountain of blessing? Har Eival was the mountain upon which the curses were pronounced. One would consider it an unlikely candidate for the Mizbayach. Horav Moshe Feinstien, zl, illuminates us with an insight into the meaning of — and the distinction between –blessing and curse. Blessing is defined as abundance, fulfillment of all one’s…

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“These shall stand to bless the people . . . and these shall stand for the curse . . . and the Leviim shall speak and say . . . ” (27:12,13,14)

Rashi cites the Talmud in Sotah 32a that describes the procedure for giving the blessings and curses. Six tribes ascended to the summit of Har Gerizim, and six tribes ascended to the summit of Har Eival. The Kohanim and Leviim stood below in the middle. The Leviim turned toward Har Gerizim and recited the blessing, while both groups responded with Amen. Afterwards, this same procedure was followed reciting the curses, but this time they faced Har Eival. Horav M. Shternbuch, Shlita, suggests a profound lesson to be derived from this pasuk. The tribe of Levi received no portion in Eretz…

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אלה יעמדו לברך את העם על הר גרזים בעברכם את הירדן שמעון ולוי ויהודה ויששכר ויוסף ובנימין

These shall stand to bless the people on Har Gerizim, when you have crossed the Yarden: Shimon, Levi, Yehudah, Yissachar, Yosef and Binyamin. (27:12)

As soon as the nation entered the Land, the people were to assemble at two mountains to re-accept the Torah. Twelve commandments would be enumerated, which the people would acknowledge publicly, affirming their understanding that those who observed these commandments would be blessed and those who reneged them would be cursed. Representatives of six tribes would stand on one mountain (Har Gerizim) for blessing, and representatives of the other six tribes would stand opposite on the other mountain (Har Eival) for curse. The twelve commandments which were Divinely selected are such acts that can be carried out covertly. A subtle…

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