"Give ear, O heavens, and I will speak; O earth, the words of
my mouth." (32:1)
How did Moses, the most humble man to ever walk the face of the earth,
dare to demand the attention of the heavens? Because the more insignificant
a person considers himself, the more right he has to ask that the heavens
pay him mind.
(Rabbi Menachem Mendel of Kotzk)
Our Sages stated: "The words of every individual who has fear of
heaven will be obeyed." Moses, who possessed tremendous fear of heaven,
first called upon the celestial spheres to listen to him. The lower, human
realm would then follow and obey automatically.
(Rabbi Avraham Yaakov of Sadigora)
"My teaching shall drop like rain, like the dew shall flow down
my saying." (32:2)
Words of Torah are compared to rain: just as when rain begins its effect
on vegetal matter is not immediately recognizable, nevertheless it is
having an effect and in the end its effect is clearly recognizable; so
too words of Torah will eventually effect the one that hears them, even
if it doesn't seem so at first.
(Rebbe Simcha Bunim) (translated from Sichat HaShavuah #457)
Just as rain and dew can drench a person "to the bone," so
should the holy words of Torah saturate a Jew's entire physical being
and not just his mind.
(Rabbi Menachem Mendel of Kotzk)
"He set the bounds of the nations according to the number of
the Children of Israel." (32:8)
G-d established the borders of all the countries of the world so
that the Jewish people, by living in those lands and observing Torah and
mitzvot, could elevate the sparks of holiness they contain.
(Lubavitcher Rebbe) (from L'Chaim #586)
"Jacob is the lot of His inheritance." (Deut. 32:9)
The Hebrew word for "lot"- "chevel"- also means "rope."
Jacob was the third of the Patriarchs. Like a rope that is strong because
it is made of three threads, Jacob had three merits: the merit of his
father's father, his own father and himself. Through these combined strengths
Jacob and his sons were able to become G-d's inheritance.
(Rashi)(from L'Chaim #837)
"Of the Rock that bore you were you unmindful, and you forgot the
G-d Who bore you." (32:10)
When G-d created man He gave him the gift of being "unmindful"--the ability
to forget and allow time to heal the wounds which would befall him in
this world. But, G-d claims, what did you do with this gift? You misused
it, and forgot about Me!
(Rabbi Menachem Mendel of Kotzk) (from L'Chaim #181)
"When G-d saw this, He was offended, angered by His sons and daughters"
(Deut. 32:19)
The anger of G-d is aroused because of 'the anger of His sons and daughters'
- the animosity that exists among the Jews; the disagreements and discord.
At a time when the Jews are angry one at the other, G-d feels anger towards
them.
(from Rabbi Moshe Pollack) [translated from Sichat HaShavuah #93]
"He said, I will hide My face from them, I will see what their
end shall be." (32:20)
G-d assures us: Even though I will hide My face and subject the
Jewish people to the laws of nature, it will only be a temporary situation.
For even in their exile I am mindful of their "end," and will
always protect their eternity.
(Shem MiShmuel) (from L'Chaim #586)
"When G-d saw this, He was offended, angered by His sons and
daughters" (Deut. 32:19)
The anger of G-d is aroused because of 'the anger of His sons and daughters'
- the animosity that exists among the Jews; the disagreements and discord.
At a time when the Jews are angry one at the other, G-d feels anger towards
them.
(from Rabbi Moshe Pollack) [translated from Sichat HaShavuah #93]
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