![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Yocheved Dafneh bat Dinah Zehavah, and the health and safety of our brothers and sisters in Israel and around the world. The best-known theme in our parasha is the Chet HaEgel (the Sin of the Golden Calf), the most grievous sin in our nation’s storied history. In addition, our sidrah contains the powerful narratives of Hashem’s forgiveness for this heinous offense, and Moshe’s second journey to the crest of Har Sinai with the second set of tablets (luchot) in hand, upon which Hashem inscribed “the words that were on the first luchot … the words of the Covenant, the Ten Commandments.” (Sefer Shemot 34:1 and 28, all Torah translations, The Judaica Press Complete Tanach) While the words that were on the first luchot and the second luchot were the same, their origin was significantly different. Whereas in the first instance the Torah states, “now the tablets were Hashem’s work,” (32:16) regarding the second luchot we find, “hew for yourself [Moshe] two stone tablets like the first ones… (34:1) Moreover, a singular difference obtains between Moshe of the first luchot, and Moshe of the second, for it is only in the latter case that the Torah relates his miraculous transformation: And it came to pass when Moshe descended from Mount Sinai, and the two tablets of the testimony were in Moshe’s hand when he descended from the mountain, and Moshe did not know that the skin of his face had become radiant (ki karan or panuv) while He had spoken with him. And Aharon and all b’nai Yisrael saw Moshe and behold! the skin of his face had become radiant, and they were afraid to come near him. (34:29-30) My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his followers and disciples, suggests that “Moshe’s face began to radiate light because he spoke frequently with God.” (This and the following Rav Soloveitchik quotes, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David, editor, pages 188-189, brackets and underlining my own.) As even a cursory reading of the Torah suggests, however, Moshe Rabbeinu had engaged in many ongoing and intense personal encounters with Hashem prior to receiving the second set of luchot. This is perhaps why the Rav asked: “Why did Moshe develop this quality [of radiating light] on Yom Kippur [per the second set of luchot] rather than on Shavuot [per the first set of luchot], when God spoke to him?” In my estimation, the Rav’s response is nothing less than an intellectual tour de force: The answer lies in the difference between the Oral Law [Torah she’beal peh] and the Written Law [Torah she’bichtav]. In receiving the Law, Moshe was a worthy messenger uniquely qualified for this purpose. However, his personality was not yet intertwined with the Torah. The quality of radiance implies that Moshe absorbed the Torah into the essence of his personality—that he now personified the Torah and, in effect, had been transformed into a living sefer Torah. This happened only on Yom Kippur when he received the Oral Torah. The Rav’s answer is based upon his analysis that, “in the same way that Parashat Yitro describes the giving of the Written Law to Moshe [first luchot, Shavuot], Parashat Ki Tisa describes the giving of the Torah she’beal peh—the Oral Law [second luchot, Yom Kippur]:” The Rav derives this concept from the verse that appears in our parasha two pasukim before we are told of Moshe’s radiant face: “Hashem said to Moshe: ‘Inscribe these words for yourself, for according to these words [that is, Torah she’beal peh] I have formed a covenant with you and with Israel.’” (34:27) As such, the Rav maintains that Moshe Rabbeinu became a “living sefer Torah… only on Yom Kippur when he received the Oral Torah.” It is crucial to note that this pasuk also states, “for according to these words I have formed a covenant with you [Moshe] and with Israel.” Though only Moshe was transformed to the point that he literally radiated the light of the Torah, the Jewish people were also changed for evermore when Hashem gave us the second set of luchot—the Torah she’beal peh—for this is the source of our everlasting covenant with Him. As the Rav asserts: “Only through the Oral Law could God make a lasting covenant with the Israelites. The Talmud in Tractate Gittin [60b] states, ‘God made a covenant with the Jewish people exclusively around the Oral Law.’” These ideas are given voice in the celebrated phrase of our morning tefilah: “Ashreinu mah tov chelkeinu u’mah nayim goraleinu u’mah yafah yerushateinu!” (“We are overjoyed in the goodliness of our portion! And how pleasing is our fate! And how desirous is our inheritance!”). May our eternal covenant with the Almighty, created through the unique power of the Torah she’beal peh, bring us ever closer to Him. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org. Please contact me at [email protected] to be added to my weekly email list. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link: The Rav
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![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Yocheved Dafneh bat Dinah Zehavah, and the health and safety of our brothers and sisters in Israel and around the world. The Choshen Mishpat, worn by the Kohane Gadol, is one of the more fascinating bigdei kahuna (garments of the kohanim) that is described in our parasha: “And you [Moshe] shall make a decision breastplate (Choshen Mishpat). It shall be a patterned brocade like the ephod. Make it out of gold [thread], sky-blue, dark red and crimson wool, and twined linen.” This translation of, “decision breastplate,” derives from the placement of the Urim and Thumim therein, special stones from which prophetic communications were revealed to the Kohane Gadol: “Place the Urim and Thumim in the decision breastplate, and they shall be over Aharon’s heart when he comes before G-d. Aharon will then carry the decision-making device for the Jewish people before G-d at all times.” (Sefer Shemot 28:15, 30, translation, The Living Torah, Rabbi Aryeh Kaplan, with my emendations) In his Commentary on the Torah, Rashi (1040-1105) cites an opinion found in Talmud Bavli, Arachin 16a and Zevachin 88b, that suggests the purpose of the Choshen Mishpat is to procure atonement for error in legal decisions. (28:15) Rabbi Naftali Tzvi Yehudah Berlin (Netziv, 1816-1893) takes issue with Rashi’s approach, since “[these Talmudic sources suggest this explanation of the Choshen Mishpat] solely as an allusion and an intimation (remez v’asmachata), and as a statement that by no means represents its essential purpose.” (Ha’amek Davar, Sefer Shemot 28:15, this and the following translation and brackets my own) As such, the Netziv offers his own analysis of the inherent meaning of the Choshen Mishpat: Rather, the primary explanation of the word, “mishpat,” is to seek redress for insults against the Jewish people. [So, too, do we find] that the Targum Yonatan on Malachim I:8:49, translates “v’asita mishpatam (and You will maintain their cause),” as, “v’tit’p’rah ulbanhon (and You will seek compensation for their humiliation).” …and, therefore, the [focus on] the Choshen comes to invoke the salvation of the Jewish people and seek revenge against those who pursue them. In sum, the Netziv maintains that the role of the Choshen Mishpat is to “invoke the salvation of the Jewish people and seek revenge against those who pursue them.” In my view, this concept is evocative of the tefilah we recite each morning immediately before the recitation of the Shemoneh Esrai, wherein we beseech Hashem to bring forth the redemption of our people: “Rock of Israel, arise to the aid of Israel and liberate, as You pledged, Judah and Israel. Our Redeemer—Hashem, Master of Legions, is His Name—the Holy One of Israel. Blessed are You, Hashem, Who redeemed Israel.” (Translation, The Complete ArtScroll Siddur, page 97.) May this time come soon and, in our days, v’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org. To be added to my weekly email list, please contact me at [email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link: The Rav ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Yocheved Dafneh bat Dinah Zehavah, and the health and safety of our brothers and sisters in Israel and around the world. “And they shall make Me a sanctuary (v’asu li mikdash) and I will dwell amongst them (v’shachanti b’tochom),” is one of the best-known verses in our parasha. (Sefer Shemot 25:8, this, and all Bible translations, The Judaica Press Complete Tanach) The very next pasuk, however, employs the word, “mishkan,” in place of mikdash : “According to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do.” Rabbi Chaim Ben Attar zatzal (1696-1743), known as the Or HaChaim Hakadosh after the name of his commentary on the Torah, addresses this change in terminology: … It appears to me that when the Torah says, “v’asu li mikdash,” it is referring to the general positive commandment that incorporates all times, whether [the Jewish people were in] the desert or when they entered the land [of Israel], as well as the entire period the Jewish people would dwell therein throughout the generations. [Moreover,] the Jewish people were obligated to create a mikdash, even in the Diaspora (galiot), [but were prevented from so doing, since] we find that Hashem forbade all other places [outside of Israel] from the point in time of the construction of the Beit HaMikdash, as it says in the Torah: “For you have not yet come to the resting place or to the inheritance, which the L-rd, your G-d, is giving you.” (Sefer Devarim 12:9) This, then, is why the Torah does not declare, “v’asu mishkan,” in order that we may understand that the creation of the mishkan was a mitzvah solely at that time. [This is the reason the Torah at first] commands the general mitzvah [to construct the mikdash] followed by the specific [obligation of what was needed] to be built in the desert, which was not the place to create a building of stones… (Or HaChaim, Sefer Shemot 25:8, translation, brackets and paratheses my own) According to the Or HaChaim, the Torah first utilizes the term, mikdash, and then mishkan, to teach us a crucial lesson: the mitzvah of the mikdash is obligatory at all times in Eretz Yisrael; in contrast, the mitzvah of the mishkan was time-bound, namely, its construction was a commandment to the Dor HaMidbar (Generation of the Desert) as a temporary stand-in for the yet-to-be-built Beit HaMikdash. As such, the Torah commands us, “v’asu li mikdash,” rather than “v’asu li mishkan.” The Or HaChaim includes a citation from the Rambam (Maimonides, 1135-1204) that strongly supports his position: It is a positive commandment to construct a House for G-d, prepared for sacrifices to be offered within. We [must] celebrate there three times a year, as the Torah states: “v’asu li mikdash,” The sanctuary constructed by Moshe is already described in the Torah. It was only temporary, as the Torah states: “For you have not yet come to the resting place or to the inheritance, which the L-rd, your G-d, is giving you.” (Hilchot Beit HaBechirah, 1:1, translation, Rabbi Eliyahu Touger) According to the Rambam, the essential purpose of the Beit HaMikdash was to provide a place to offer korbanot and to “celebrate there three times a year.” My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his followers and disciples, builds upon this idea, focusing on the intrinsic purpose of the korbanot to strengthen our connection with the Almighty: God created the world to reside in it, rather than to reside in transcendence. Man could have continually experienced Him instead of trying to infer His Presence through examining nature. But in the wake of the original sin of Adam and Eve, He retreated. And they heard the voice of the Lord God going in the garden to the direction of the sun, and the man and his wife hid from the Lord God in the midst of the trees of the garden (Gen. 3:8). These “footsteps” were those of God leaving the garden and departing into infinity. Had they not sinned, God would always have been close. As a result of Adam’s hiding and fear of communicating with God in the wake of his sin, God removed His Divine Presence. The purpose of the tabernacle was to restore the relationship between man and God. (Public lecture, Boston, 1979, cited in Chumash Mesoras HaRav, Sefer Shemot: with Commentary Based Upon the Teachings of Rabbi Joseph B. Soloveitchik, Dr. Arnold Lustiger, editor, page 226, underlining my own) May the time come soon and, in our days, when the relationship between Hashem and the Jewish people is fully restored, and His Divine Presence is once again manifest to us all in the newly rebuilt Beit HaMikdash. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link: The Rav ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Yocheved Dafneh bat Dinah Zehavah, and the health and safety of our brothers and sisters in Israel and around the world. The Ramban zatzal (Nachmanides, 1194-1270) begins his analysis of our parasha by noting that mishpatim (ordinances and civil laws) are the first category of mitzvot presented. This contrasts with what took place at Marah (Sefer Shemot 15:25), wherein mishpatim are referenced only after chukim (statutes), “there He gave them a statute (chok) and an ordinance (mishpat), and there He tested them.” (This and all Tanach translations, The Judaica Press Complete Tanach). The Ramban proposes that in our parasha, the Almighty wanted to present this group of mitzvot before any other, “…for if a man does not know the laws of house and field or other possessions, he might think that they belong to him and thus covet them and take them for himself.” (Ramban, Commentary on the Torah translation, Rabbi Dr. Charles B. Chavel) A lack of knowledge of this class of mitzvot would, therefore, eventuate in chaos, anarchy and the breakdown of civil society. As such, the Ramban maintains that the first pasuk of our parasha, “And these are the ordinances that you shall set before them,” (21:1) underscores the crucial nature of these “just ordinances, which they [the Jewish people] should establish amongst themselves, so that they will not covet that which does not legally belong to them.” He buttresses his words with a partial quote from a version of Midrash Shemot Rabbah (30:15) that is no longer extant: “the entire Torah depends upon mishpat,” and concludes, “that is why the Holy One, blessed be He, gave the civil laws directly after the Ten Commandments.” Our version of this midrash differs markedly from the Ramban’s text: Rabbi [Yehudah HaNasi] said: “Just like the Holy One, blessed be He, warned us [of the singular import] of the Ten Commandments, so, too, did He warn us regarding the [unique significance] of [observance of] the Law (HaDin). Why is this the case? [This is so, since] the [existence] of the entire world depends upon it. As the text states: ‘A king establishes the country b’mishpat...’ (Sefer Mishle 29:4) and through it [mishpat] Tzion will be built. As the text states: ‘Tzion shall be redeemed b’mishpat and her penitent through righteousness.’” (Sefer Yeshayahu 1:27, midrash translation and brackets my own) Immediately after the word din is deployed in this midrash, citations containing the word, mishpatim, follow—suggesting that it is the most representative and powerful form of din. As we have seen, the Ramban’s text of the midrash reads, “the entire Torah depends upon mishpat,” whereas our version is far broader in scope, “the entire world depends upon it [HaDin=mishpat].” This formulation is congruent with the celebrated axiom of Rabbi Shimon ben Gamliel in Pirkei Avot 1:18: “Rabbi Shimon the son of Gamliel would say: ‘By three things is the world sustained: HaDin (law), HaEmet (truth) and HaShalom (peace). As it is stated, …emet and mishpat shalom (judgment of peace) you shall judge in your cities.’” (Sefer Zechariah 8:16, Pirkei Avot translation, Chabad.com) My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his followers and disciples, asks a fundamental question regarding the order of the perakim in Parshiot Yitro and Mishpatim that helps illuminate a fundamental dimension of mishpatim: Following the giving of the Ten Commandments [Parashat Yitro], the Torah should have proceeded immediately with Chapter 24 of Parashat Mishpatim, in which God tells Moshe to seal the covenant with the people. Instead, there is an interruption between these two chapters. Parashat Mishpatim, with its many detailed laws of Nezikin [torts], seems to depart from the context…Why was it given such preference? (This and the following Rav Soloveitchik quotes, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David, editor, pages 165-166, brackets and underlining my own.) The Rav’s answer to his question gives powerful voice to the intrinsic meaning of mishpatim: Parashat Mishpatim is not only a description of laws between human beings and a moral code. It lays out an entire framework of civil relationships. Why should the Torah address the question of financial commitments? Why should the Torah care about the situation of a paid or unpaid watchman? …Parashat Mishpatim discusses issues of kinyanim (acquisitions), hazakot (presumptions of ownership) and shtar (the transfer of promissory notes). These monetary issues have no place in a moral code. The conclusion, then, is that civil laws carry religious significance. Destruction of property and trespassing are not merely violations of civil law but moral transgressions. The analyses of mishpatim undertaken by Midrash Shemot Rabbah, the Ramban and the Rav, lead us to a greater appreciation of their meaning and status within Judaism. The midrash teaches us that the entire world depends on mishpat for its very survival, the Ramban informs us that mishpatim are the lynchpin of civil order and the Rav elucidates their moral significance and role in Jewish thought and practice. Little wonder, then, that Yeshayahu declared so long ago, “Tzion shall be redeemed b’mishpat and her penitent through righteousness.” With Hashem’s help and our fervent desire, may this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link: The Rav zatzal ![]() Parashat Yitro 5782, 2022: To Know Hashem Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Yocheved Dafneh bat Dinah Zehavah, and the health and safety of our brothers and sisters in Israel and around the world. Parashat Yitro is preeminently the parasha of the Asseret Hadibrot (The Ten Commandments). The first of these statements begins with the famous words, “Anochi Hashem Elokecha (I am the L-rd your G-d), Who took you out of the land of Egypt, out of the house of bondage.” (This and all Tanach translations, The Judaica Press Complete Tanach) Nearly all the monei hamitzvot (categorizers of the mitzvot) follow the opinion of the Rambam (Maimonides, 1135-204) and include this as the first of the 248 Positive Commandments. As the Rambam maintains in his Sefer HaMitzvot: The first mitzvah that we are commanded is to know the nature of G‑d’s existence, that is, to know (sh’naida) that He is the Original cause and Source of existence Who brings all creations into being. The source of this commandment is G‑d’s statement (exalted be He), “I am the L-rd your G-d.” (Translation, Rabbi Berel Bell, with my emendations) In his prologue to Mishneh Torah, Hilchot Yesodei HaTorah, the Rambam reiterates that “lei’da sh’yaish sham Elokah—to know that there is G-d,” is a mitzvah, and presents the following textual amplification: The foundation of all foundations and the pillar of wisdom is to know (lei’da) that there is a Primary Being who brought into being all existence. All the beings of the heavens, the earth, and what is between them came into existence only from the truth of His being. (Hilchot Yesodei HaTorah 1:1, translation, Rabbi Eliyahu Touger) What does the Rambam mean when he asserts that in order to fulfill this mitzvah we must know “there is a Primary Being who brought into being all existence.” Is knowing in this context a synonym for understanding? My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his followers and disciples, clearly thinks otherwise: I do not agree with those who interpret “to know” as meaning “to understand,” indicating that each and every Jew would have to philosophize and investigate for himself all that is relevant to the existence of God…We cannot “understand” the Almighty; His quality is hidden and unfathomable, and in this Maimonides concurred with the Kabbalists who asserted that: “No intellect can apprehend Him.” (On Repentance in the Thought and Oral Discourses of Rabbi Joseph B. Soloveitchik, translated and edited from the Yiddish, Professor Pinchas HaKohen Peli, page 145.) Since, as the Rav notes, “we cannot ‘understand’ the Almighty; His quality is hidden and unfathomable,” what does “lei’da sh’yaish sham Elokah” connote in practice? Fortunately, the Rav provides a clear analysis of this phrase: I would say that “to know” (lei’da) means that our conviction of the existence of God should become a constant and continuous awareness of the reality of God, a level of consciousness never marred by inattention…God should become a living reality that one cannot forget even for a minute. This keen awareness of the existence of God should constitute the foundation of our thoughts, ideas, and emotions in every kind of situation and under all conditions. (Pages 145-146) I believe that the Rav’s explanation of lei’da in reference to the existence of the Almighty is reminiscent of the pasuk we recite at the conclusion of the first paragraph of the Aleinu: “And you shall know (v’ya’da’ta) this day and consider it in your heart, that the L-rd He is G-d in Heaven above, and upon the earth below; there is none other.” (Sefer Devarim 4:39) With Hashem’s help, and our fervent desire, may this verse be our watchword as we strive to know Hashem. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link: The Rav zatzal ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Yocheved Dafneh bat Dinah Zehavah, and the health and safety of our brothers and sisters in Israel and around the world. Our parasha contains the sole instance of the word “chamushim” in the Five Books of the Torah: “So G-d led the people around [by] way of the desert [to] the Red Sea, and the children of Israel went up chamushim from the land of Egypt.” (Sefer Shemot 13:18, this and all Tanach translations, The Judaica Press Complete Tanach, with my emendations) Midrash Mechilta on our pasuk suggests two peshat-level interpretations of our term: Chamushim can only mean armed (mezuyanim). So, too does the text state: “…and you, all the warriors, shall cross over chamushim (armed) before your brothers, and you shall help them.” (Sefer Yehoshua 1:14) Another interpretation: Chamushim can only mean zealous (mezurazin). As the text states: “And the children of Reuven, and the children of Gad, and half the tribe of Menashe, passed over chamushim (in a zealous manner) before b’nai Yisrael, as Moshe had spoken to them.” (Sefer Yehoshua 4:12) In addition, the Mechilta notes that chamushim is written without a vav (shurook) following the Hebrew letter mem, which allows it to be midrashically viewed as a variant of chamisha (five), chamishim (fifty) or chamash maot (five hundred): Another explanation: One [Jew] out of five, and there are those that say one [Jew] out of fifty, and there are others who say one [Jew] out of five hundred [left Egypt] … Rabbi Nehorai said, “I hereby take an oath based on the holiness of the Korbanot service in the Beit HaMikdash as my witness, that not even one out of five hundred [left Egypt]! Instead, uncountable numbers of Jews died in Egypt, and when did they die? They died during the three days of the Plague of Darkness… (Translations my own) On measure, this grim passage leaves us wondering what occurred in Egypt to lead to this disastrous outcome. Midrash Tanchuma addresses this concern in its discussion of the Plague of Darkness: What is the reason for the Plague of Darkness? … [The Plague of Darkness took place] because there were those within the Jewish people who had patrons among the Egyptians. They had great honor and wealth and did not wish to leave Egypt. The Holy One blessed be He said to Himself, “if I bring a plague upon them that everyone can witness and they die, then the Egyptians will say, ‘just like this happened to us, so, too, did this happen to them.’” Therefore, He brought the Plague of Darkness on the Egyptians for three days, “They did not see each other, and no one rose from his place for three days …” (Sefer Shemot 10:23, Midrash Tanchuma, Parashat Va’era section 14, translation my own) In sum, the Plague of Darkness took place so that when the assimilationists among the Jews in Egypt refused to be redeemed, their death could not be witnessed by the Egyptians. This ensured that the latter would recognize the contrast between how the Almighty treated them and how he treated us. As the Midrash Mechilta continues and states: “They [the non-assimilationist Jews] buried their dead and thanked and gave praise to the Holy One blessed be He that their enemies did not see [the many burials] and rejoice in their downfall.” (Brackets my own) A very different, and uplifting, approach to the term “chamushim” is offered by a number of the early Chasidic rebbes. Like the Mechilta, they recognize that chamushim written without a vav enables it to be read as chamishim (fifty). Yet, unlike the Mechilta that focuses on the Jews who were excluded from the Exodus, these thinkers suggest that chamishim refers to the chamishim sha’arei binah, the 50 Gates of Understanding discussed in the Talmud Bavli, Rosh Hashanah 21b and Nedarim 38a, and various passages in the Zohar. One of the clearest explanations of this position is presented by Rabbi Ya’akov Yosef of Polonne zatzal (1710-1784) in his Torah commentary, Tzafnat Paneach: And b’nai Yisrael went up from the Land of Egypt through binah, the 50th gate of kedushah (holiness) and chasidut (piety). [In so doing,] they left behind the 50 Gates of Tumah (Impurity) [of Egypt] and moved toward the 50 Gates of Holiness; and this is the freedom [that is symbolized] through the order [and intrinsic meaning] of the [Four] Cups [of Wine] on the first night of Pesach… (Parashat Beshalach, translation and brackets my own) As we find in many other sources, Rav Ya’akov Yosef views Egypt as the preeminent place of tumah in the ancient world. As such, he reads, “the children of Israel went up chamushim from the land of Egypt,” as referring to the existential and spiritual transformation that took place when our forebears left the 50 Gates of Tumah behind and embraced binah, the 50th gate of kedushah and chasidut. At long last, we were on our way to the ultimate freedom we would experience upon receiving the Torah on Mount Sinai—50 days later. With Hashem’s help and our fervent desire, may we also guide ourselves by the pure light of binah, kedushah and chasidut that are the hallmarks of our holy Torah. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link: The Rav zatzal ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Yocheved Dafneh bat Dinah Zehavah, and the health and safety of our brothers and sisters in Israel and around the world. The first pasuk of our parasha continues the narrative of the Ten Plagues and serves as a prologue to the Plague of Locusts: “Hashem said to Moshe: ‘Bo (Come) to Pharaoh, for I have hardened his heart and the heart of his servants, in order that I may place these signs of Mine in his midst.’” (Sefer Shemot 10: 1, all Tanach translations, The Judaica Press Complete Tanach) This verse presents us with an exegetical challenge. Why did the Torah write “bo,” instead of the much more commonly found, “lech (go)?” This question has long intrigued Torah commentators, as demonstrated by its presence in the 12th or 13th century midrashic compilation, Midrash Aggadah: “Why does the Torah state regarding this plague, ‘bo to Pharoah,’ when it [bo] is found by no other plague; for in every other instance we find, ‘lech to Pharoah.’” (Solomon Buber edition, Parashat Bo, 10:1, translation my own) As one might expect, Chazal have suggested many answers to this question. One of my favorite responses is offered by Rabbi Menachem Mendel Morgenstern of Kotzk zatzal (the Kotzker rebbe, 1787-1859): “Lech to Pharoah” is not written here; instead, we find, “bo to Pharoah.” The reason for this linguistic change is that one can never walk away from before the Holy One blessed be He; moreover, it is impossible to distance yourself from Him. This is the case since He is found everywhere. [As the prophet Yeshayahu said:] “And one [Angel] called to the other and said, ‘Holy, holy, holy is the L-rd of Hosts; the whole earth is full of His glory.” (6:3) Therefore, it is written, bo,” [in our verse] connoting the notion that [Hashem is telling Moshe,] “Bo with Me, for behold, I am with you wherever you shall go.” (Rabbi Ya’akov Greenberg, Itturei Torah, page 78, translation and brackets my own) Quoting Yeshayahu’s celebrated verse, the Kotzker rebbe focuses on Hashem’s omnipresence in the world emphasizing the notion that the Almighty was ever with Moshe. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his followers and disciples, presents a strikingly parallel analysis in his posthumous work, Festival of Freedom: When God chose Moses, he was very reluctant to accept the mission…Moses said to God: Who am I [mi anochi], that I should go to Pharoah, and that I should take the children of Israel out of Egypt? (3:11)—who am I, that I am worthy of becoming the redeemer? God answered him, For I will be with you [ki eyeh imach] (3:12). God promised Moses that he would never desert him; He would participate in the implementation of the mission, and together they would enter Pharoah’s chambers. Therefore, when God instructed Moses to appear before Pharoah, He used the imperative bo instead of lech. When Moses addresses Pharoah, God will be present; when he raises the staff, God will be with him. In effect, God says, bo imadi el paroah, Come along with me to Pharoah. (Pages 149-150 underlining and brackets my own) Moshe’s question, “mi anochi, who am I?” is something many of us ask ourselves when facing life’s challenges. Like Moshe Rabbeinu, we can take comfort in Hashem’s assurance, “ki eyeh imach, I will be with you.” We are never alone. As the Kotzker rebbe and the Rav teach us, Hashem is ever-present in our lives and whispers to each of us, “bo imadi, come with Me.” May we be zocheh to feel His grace as we walk upon the path of life. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link: The Rav zatzal Parashat Va’era 5782, 2022:
To Be Hashem’s People Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Yocheved Dafneh bat Dinah Zehavah, and the health and safety of our brothers and sisters in Israel and around the world. Our parasha contains four terms that presage yetziat mitzrayim: Therefore, say to the children of Israel, “I am the L-rd, and I will take you out (v’hotzati) from under the burdens of the Egyptians, and I will save you (v’hitzalti) from their labor, and I will redeem you (v’ga’alti) with an outstretched arm and with great judgments. And I will take you (v’lakachti) to Me as a people, and I will be G-d to you, and you will know that I am the L-rd your G-d, Who has brought you out from under the burdens of the Egyptians. (Sefer Shemot, 6:6-7, translation, The Judaica Press Complete Tanach) Rashi (1040-1105), Rashbam (1085-1158), and the Ba’alei Tosafot (12-14th centuries), among others, labeled v’hotzati, v’hitzalti, v’ga’alti, and v’lakachti the “four expressions of redemption” (“arba’ah leshonei geulah,” Talmud Bavli, Pesachim 99b). The first three are relatively easy to understand, as they speak directly to Hashem’s impending actions to redeem our ancestors from 210 years of Egyptian servitude. V’lakachti, however, is more problematic regarding its relationship to the Exodus, and, hence, raises exegetical challenges. According to Rabbeinu Ibn Ezra (1092-11670, the Ramban (Nachmanides, 1194-1270) and Rabbeinu Bahya ben Asher (1255-1340), v’lakachti does not speak to the physical salvation from Egyptian slavery; rather, it references spiritual redemption through Kabbalat haTorah (receiving the Torah). As such, in his Commentary on the Torah on our pasuk, the Ramban interprets “I will take you to Me as a people” as: “When you will come to Mount Sinai and you will receive the Torah [then you will become My people.]” (Translation and brackets my own). A contrasting approach is offered by Rabbi Yosef ben Yitzchak (12th century) in his classic Torah commentary, Bechor Shor, wherein he emphasizes the practical sense of what it means to be Hashem’s people: “I will take you to Me as a people:” And you will be My servants, as it is better for you to be My servants than to be Pharoah’s slaves. “And I will be G-d to you:” I will be your master, and not Pharoah. “And you will know that I am the L-rd your G-d, Who has brought you out:” And you will volitionally serve me, for you will say: “It is better to serve the great King, than to serve this commoner Pharoah.” (Translation my own) In Rav Yosef ben Yitzchak’s view, “I will take you to Me as a people” portrays our essential obligation toward the Almighty, namely, to recognize Him as our sole master, whom we willingly serve. In his exegetical work Be’er Mayim Chaim, the Chasidic rebbe, Rabbi Chaim of Czernowitz (1760-1816), takes a different tack that focuses, instead, on Hashem’s role in the covenantal relationship: “I will take you to Me as a people and I will be G-d to you:” That is to say, I [Hashem] will do two things for you [the Jewish people]: Firstly, the indescribable good that I will do for you is the very act of My taking you to be my people, a people [that henceforth] will be beloved and pleasant to Me, for whom I will bring forth all manner of good and worthy things. Secondly, I will be unto you Elokim, that is, the Judge and Master of Judgment Who will remove from before you all that is necessary [for your well-being], punish your enemies, and do unto those that hate you according to your will. (Translations and brackets my own) According to Rav Chaim, being Hashem’s people is the greatest good we can acquire, as this status confers His love upon us. Moreover, in His role as Elokim, He will forever be our Shomer Yisrael, our eternal protector. In Rav Chaim’s estimation, Hashem’s love and protection enable us to apprehend His presence in our lives, as the continuation of our pasuk states: And in so doing [all of the aforementioned], “you will know that I am the L-rd your G-d,” for it will no longer be necessary to acquire a [theological] expert’s knowledge level of emunah (belief) to believe in Me, rather, you [the Jewish people] will know with complete understanding that I am the L-rd your G-d and will thereby comprehend My sense of perfect and total unity. As such, I am complete (shalame) in every regard and there is none other besides Me… [We see, therefore,] two opposites [regarding our relationship with Hashem and the way He encounters us:] chesed (kindness) and din (judgment). Chesed for the Jewish people, and din for the nations of the world [who seek to do us harm]. In sum, I am Hashem, and it is I [alone] who does all this. May the time come soon, and in our days, when we will recognize and feel Hashem’s chesed for us, and witness His din against all those who desire to destroy us. As the navi Ovadiah so famously said: “And saviors shall ascend Mt. Zion to judge the mountain of Eisav, and the kingdom shall be Hashem’s. (1:21) V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link: The Rav zatzal ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Yocheved Dafneh bat Dinah Zehavah, and the health and safety of our brothers and sisters in Israel and around the world. Our parasha contains the famous incident of Moshe striking and killing the Egyptian taskmaster who was beating a Jewish slave: “He turned this way and that way (vayifen koh va’koh), and he saw that there was no man (vayare ki ain ish); so, he struck the Egyptian and hid him in the sand.” (Sefer Bereishit 2:11-12, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) Rashi (1040-1105) presents two glosses on this verse: vayifen koh va’koh: He saw what he [the Egyptian] had done to him [the Jew] in the house and what he had done to him in the field (Midrash Shemot Rabbah 1:28). But according to its simple interpretation, it is to be understood according to its apparent meaning, that is, he looked and saw no man. vayare ki ain ish: [That is, he saw that] there was no person destined to be descended from him [the Egyptian] who would become a convert. [Based on Midrash Shemot Rabbah 1:29] Rashi views vayifen koh va’koh from the perspectives of peshat and drash, namely, Moshe ascertained that there were no witnesses present before killing the Egyptian and, with ruach hakodesh (divine inspiration), he saw what had transpired in the Jew’s house prior to observing his life-threatening beating. Rashi does not, however, present a peshat-level analysis of vayare ki ain ish. Instead, he focuses solely on its midrashically-suffused interpretation, that this vicious Egyptian would not be the forebear of any converts to Judaism. Given the universal acceptance of Rashi’s Commentary on the Torah, these explications have become the primary lens through which our pasuk is viewed. A fascinating and very different explanation of our verse, however, is offered by the Chasidic master, Rabbi Kalonymus Kalman Halevi Epstein zatzal (1751-1823) in his classic work Ma’or VaShemesh: vayifen koh va’koh vayare ki ain ish and he struck the Egyptian: This means he turned this way and that way (that is, he analyzed the situation before him) and saw that the Egyptian was obligated in the death penalty on two levels: Firstly, he was a rodef [one who pursues another for the avowed purpose of murdering the one pursued] and secondly, Moshe determined that the principle of, “haba l’horgecha hashkam l’horgo, if someone comes to murder you, rise up early and kill him first,” was operable. (See Midrash Bamidbar Rabbah 21:4 and Midrash Tanchuma, Parashat Pinchas, 3, this, and the following translation, my own) Based on these two halachic principles, Rav Epstein maintains that Moshe Rabbeinu “looked and did not see a man present [before him], since one who comes to murder another is as if he is already dead (ain lo damim), and is, in essence, like a corpse.” Moreover, Moshe realized: ... there was no one else to save the one pursued from the hands of the rodef; he, therefore, ruled on his own: “In an instance where there are no other people present, one must endeavor to be the individual who will save the pursued, [even if it entails] killing the pursuer.” [Therefore, the verse writes:] “And he struck [and killed] the Egyptian.” In relatively few words, Rav Epstein provides us with a novel way (chiddush) to interpret our pasuk. Rather than focusing on peshat and drash, he urges us to view our verse from the perspective of halachic principles. In so doing, he helps us understand the legitimacy of Moshe’s actions. As the Rambam (Maimonides, 1135-1204) rules: When, however, a person is pursuing his fellow with the intention of killing him [that is, the rodef]…every Jewish person is commanded to try to save the person being pursued, even if it is necessary to kill the pursuer…If there is no way to be precise in one’s aim and save the person being pursued without killing the rodef, one should kill him, even though he has not yet killed his victim. (Mishneh Torah, Hilchot Rotzeach u’Shmirat HaNefesh 1:6-7, this and all Mishneh Torah translations, Rabbi Eliyahu Touger) The Torah obligates us to protect ourselves, as we find in the well-known phrase, “u’shmor nafshecha m’ode (and you should take every effort to guard your life).” (Sefer Devarim 4:9) This, in turn, leads to the corollary statement quoted by Rav Epstein, “haba l’horgecha hashkam l’horgo.” In our pasuk, the Jewish man being beaten was unable to rise and protect himself, leaving Moshe, alone, to champion his cause by applying the halachic principle cited by Rav Epstein and supported by the Rambam: “In an instance where there are no other people present, one must endeavor to be the individual who will save the pursued, [even if it entails] killing the pursuer.” Fortunately, most of us are rarely faced with the challenge of protecting individuals who are in mortal danger. Yet, based upon the well-known Rabbinic dictum, “kol yisrael aravim zeh l’zeh (all of the Jewish people are responsible for the welfare of their fellow Jews),” we are obligated to aid our brethren in their hour of need. This concept is given voice through the practice of gemilut chasadim, acts of lovingkindness that emulate Hashem’s actions. As Chazal state: Just as Hashem clothed the naked [in the case of Adam and Chava] … so, too, should you clothe the naked. Just as Hashem visited the sick [in the case of Avraham after his brit milah] … so, too, should you visit the sick. Just as the Holy One Blessed be He comforted the mourners [in the case of Yitzchak after Avraham’s passing] … so, too, should you comfort the mourners. Just as the Holy One blessed be He buried the dead [in the case of Moshe] … so, too, should you bury the dead” (Talmud Bavli Sotah 14a, translation my own). This Talmudic passage provides the basis for the Rambam’s famous halachic ruling that defines many of the essentials of Jewish communal life: It is a positive commandment of Rabbinic origin to visit the sick, comfort mourners, prepare for a funeral, prepare a bride, accompany guests, attend to all the needs of a burial, carry a corpse on one’s shoulders, walk before the bier, mourn, dig a grave and bury the dead, and bring joy to a bride and groom as well as to help them with all their needs. These are deeds of lovingkindness that one carries out with his person that have no limit. (Mishneh Torah, Hilchot Avel 14:1). After noting the Rabbinic basis of these ma’asim (actions), the Rambam asserts that the performance of each one is a kiyyum (fulfillment) of v’ahavta l’reicha kamocha, a Torah-based mitzvah: Although all these mitzvot are of Rabbinic origin, they are included in the Torah commandment: “Love your neighbor as yourself.” That charge suggests that whatever you would like other people to do for you, you should do for your fellow in Torah and mitzvot. With Hashem’s help and our fervent desire, may our efforts to live by the maxim, “kol yisrael aravim zeh l’zeh,” lead us to acts of gemilut chasadim and, thereby, the fulfillment of the mitzvah of v’ahavta l’reicha kamocha. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link: The Rav zatzal ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Yocheved Dafneh bat Dinah Zehavah, and the health and safety of our brothers and sisters in Israel and around the world. The Torah contains two instances of the phrase, hatachat Elokim, the first, in Parashat Vayatze (30:2), and the second, in our parasha (50:19): “But Yosef said to them [his brothers], ‘Don't be afraid, ki hatachat Elokim ani, for am I instead of Hashem?’” (This and all Tanach and Rashi translations, The Judaica Press Complete Tanach) In his Commentary on the Torah, Rashi (1040-1105) suggests this interpretation of our phrase: “Am I perhaps in His [Hashem’s] place? [A statement] of wonder. [For even] if I wanted to harm you, would I be able? Did not all of you plan evil against me? The Holy One, blessed be He, however, designed it for good. So how can I alone harm you?” Rashi’s analysis is analogous to a passage in the 11th century work, Midrash Bereishit Rabbati: hatachat Elokim ani: Rabbi Yona the father of Rabbi Moneh explained: “Yosef said to his brothers: ‘Who can change the order of the world? There are 12 hours during the day, and 12 hours at night. There are 12 major constellations, 12 months and 12 stones that in the future will be placed upon Aharon’s heart [in the choshen mishpat]. And what is the purpose of all of these [that focus upon the number 12]? None other than to highlight the [eternal] significance of the number of the [12] tribes of the Jewish people. And am I Hashem, that is, am I able to alter the order of the world?’” (Parashat Vayechi, beginning on page 225, translation and brackets my own) The similarity between this midrash and Rashi’s gloss is quite notable. Both focus on the idea that Yosef declared to his brothers that only Hashem can change the order of the world, and as such, he, alone, cannot harm them. In his Commentary on the Torah on our verse, the Malbim (Rabbi Meir Leibush ben Yechiel Michel Wisser, 1809-1879) focuses on Yosef’s recognition of Hashem’s hashgacha (divine providence) as the lens through which to view our phrase: This means that after I [Yosef] have seen that this matter [my sale as a slave and rise to second-in-command in Egypt] was completely under Hashem’s hashgacha, how can I possibly question it, since it was done by Almighty? For am I instead of Him and in His place to do the opposite of His action? In addition, the core of this hashgacha was for me to help and support you; if so, how can I change the will of the Almighty and all that He has done through His hashgacha? Moreover, since you [my brothers] did not do evil to me in actuality—as Hashem changed your actions toward me for the good—I am unable to repay you in an evil manner like you initially did to me, as that was transformed into good. This is the case, since I am not in Hashem’s place, and I cannot know that good will [ultimately] result from an evil action I might seek to do against you. [It is therefore impossible for me to do evil to you my brothers]. (Translation and brackets my own) In sum, the Malbim suggests that when Yosef utters the phrase, “ki hatachat Elokim ani,” he acknowledges that hashgachat Hashem is the driving force behind all the trials and tribulations he has faced, as well as his rise to mishneh l’melech (second-in-command of Egypt). Hashem, he asserts, changed the brothers’ actions toward “or the good.” Consequently, he maintains, he can neither question Hashem’s actions nor counter His will. On measure, in their examination of the phrase, “ki hatachat Elokim ani,” Midrash Bereishit Rabbati, Rashi and the Malbim, unhesitatingly proclaim the primacy of Hashem’s hashgacha in the world. I believe this is the message Yosef is teaching his brothers, and by extension, the entire Jewish people for all time. Little wonder, then, that a powerful allusion to this idea is found in the paragraph following the recitation of the private Shemoneh Esrai: “As for all those who design evil against me, speedily nullify their counsel and disrupt their design…let Your right hand save and respond to me.” (The Complete ArtScroll Siddur, page 119) V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link: The Rav zatzal |
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