פ’ נצבים-וילך תשע’ז
Volume 20, Issue 8
INSIGHTS from the SEDRA
Insights from the Sedra is a project of the Scholar’s Kollel of Great Neck. It aims to provide several questions and answers about the Sedra, culled from various commentaries, including the following: Baal Haturim, Darash Moshe, Vedebarta Bam by Rabbi Moshe Bogomilsky, Torah Treasures by Dov Furer, Wellsprings of Torah by Alexander Friedman, and Kol Dodi by Rabbi Dovid Feinstein, Great Torah Lights by Rabbi Yitzchak Meir Goodman, Something To Say by Dov Wasserman, The Vilna Gaon, and Growth Through Torah by Zelig Pliskin.
Introduction
Parshat Nitzavim is always read on the Shabbos before Rosh Hashana and it is no coincidence. The parsha speaks of repentance and reward with the beginning of the parsha symbolizing our standing on the threshold of Yom Hadin. In the verse “You are standing”, the word אתם shares the same letters as the word אמת, truth. The quality of truth will enable Bnei Yisrael to stand proudly. (Torah Gems)
הנסתרות לה’ אלקינו והנגלות לנו ולבנינו עד עולם
“The hidden things are for Hashem, our G-d, but the revealed things are for us and our children forever…” (29:28)
There are Jews who conceal their Jewish faith and belief from the world, until Hashem is the only One who knows of it. We must take into consideration that the revealed things belong to us and our children. Our yiddishkeit should be open and apparent at home, in the street, and most importantly, to our children. (Sefer M’otzreinu Hayashan)
ושבת עד ה’ אלקיך ושמעת בקולו
“You will return unto Hashem, your G-d, and listen to His voice…” (30:2)
ושבת – And you will return, can also be read as “V’shabbos.” If one has a true desire to return to Hashem, he must be careful in his observance of Shabbos. Observing Shabbos has the unique power to purify the neshama from transgressions. Keeping Shabbos is equivalent to fulfilling all of the mitzvot of the Torah with every part of one’s body. By observing Shabbos, a person creates a tikun for every part of his body and becomes pure. The Torah refers to returning to Hashem with the same letters as the word Shabbos to teach us that in order to do proper teshuvah, one must return to Hashem and observe Shabbos properly. (Chidah)
אם יהיה נדחך בקצה השמים משם יקבצך ה’ אלקיך ומשם יקחך
“If your dispersed will be at the ends of the heaven, from there G-d, your G-d, will gather you in and from there he will take you.” (30:4)
QUESTION: People do not live in heaven; it should have stated “If your dispersed will be at the ends of the earth”?
ANSWER: Shamayim – heaven – denotes spiritual matters, while aretz – earth – refers to the mundane and material. The term “biketzeih” – “at the ends” – comes from the word “ketzat” – “a little bit.”
Since every Jew has definitely done at least a little good and has some merits in heaven, Moshe told the Jewish people: “Im yiheyeh nidachacha – In the event that some of you may be dispersed – you need not worry because as long as you are holding onto ketzeih hashamayim – a little bit of spirituality – this will serve as the string through which Hashem will take hold of you and bring you back to Him and the Jewish people. (Kol Todah)
ויקרא משה ליהושע ויאמר אליו לעיני כל ישראל חזק ואמץ
“Moshe summoned Yehoshua and said to him before the eyes of all Israel, ‘Be strong and courageous…’” (31:7)
The simple explanation of the verse is that in front of all the Jews Hashem instructed Yehoshua to be strong and courageous. However, in a light vein an alternate explanation can be offered. A king is obligated to retain the respect of the people. He is prohibited from acting in public in a manner which is beneath his dignity (Kesubos 17a). Only in private may he humble himself before others (Makkos 24a). Thus Hashem is instructing him that “before the eyes of all Israel, i.e. in public, be strong and courageous. (Meshech Chochmah)
ועתה כתבו לכם את השירה הזאת
“Now write down this song for yourselves…” (31:19)
Why is the Torah called a song and not some other form of praise? Even if one is not a connoisseur of the arts, when one hears pleasant music, one definitely appreciates it. The tune or melody catches on and enters our physique, thrilling us. So it is with Torah. Even if one does not study or comprehend the depth and magnitude of the Torah, nevertheless, when he hears a good dvar torah, he appreciates it as he would a good song. (Rabbi Yitzchak HaLevi)
Rav Moshe Yechiel Halevi Epstein zt”l (Ozhorover Rebbe) would say:
“The gemtaria of the word עשיר is 580, whereas the word עני amounts to 130. The difference between is 450, which adds up to the word תן – give. We must bridge the gap between the rich and the poor by giving more charity and helping out the needy.”
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