![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. There is a famous machloket (argument) between Rashi (1040-1105) and the Ramban (1194-1270) as to whether the Mishkan (Portable Sanctuary) was created before or after the horrific incident found in our parasha of the Chet Haegel Hazahav (the Sin of the Golden Calf). Rashi strongly supported the exegetical principle, ain mukdam umeuchar b’Torah (there is no chronology in the Torah). As such, he maintained that the order of the parshiot in the Torah does not reflect their chronology. Therefore, he suggested that the mitzvah of building the Portable Sanctuary (Sefer Shemot 25:8) came after, and as a direct response to, the Sin of the Golden Calf – even though this commandment appears in an earlier parasha. According to this interpretation, the Mishkan’s purpose was to serve as a place of renewed spiritual encounter between G-d and man, and thereby rebuild the relationship that had been almost irrevocably destroyed. In stark contrast, the Ramban maintained yaish mukdam umeuchar b’Torah (there is chronology per se in the Torah). Therefore, according to his position, the commandment to build the Mishkan had nothing whatsoever to do with the Egel Hazahav (Golden Calf). This is the case, since in his view, the order of the parshiot does represent their chronological order. Thus, the commandment to construct the Mishkan was like tefillin or lulav – a beautiful way to serve Hashem, rather than a Divine response to the Sin of the Golden Calf. According to Midrash Tanchuma 19, the Egel Hazahav was a miraculous creation that came into being via the black arts of Egypt, i.e. via sorcery. Rashi quoted this notion in his commentary on Sefer Shemot 32:4: a molten calf: As soon as they [the Jewish people] had cast it [i.e. the gold] into the fire of the crucible, the sorcerers of the mixed multitude who had gone up with them from Egypt came and made it [the Golden Calf] with sorcery. (This and all Rashi and Bible translations, The Judaica Press Complete Tanach, underlining and brackets my own) The origin of the Golden Calf was the polar opposite of that of the Menorah placed in the Mishkan. Both Rashi and the Ramban suggest that G-d, rather than man, was the creator of the Menorah. In Sefer Shemot 25:31 we read: “…The Menorah shall be made of hammered work; its base and its stem, its goblets, its knobs, and its flowers shall [all] be [one piece] with it.” The Hebrew word employed for “shall be made” is “taiasah,” a passive form of the verb, instead of an active form such as “and you shall make” (“v’asita”), as we find in the very beginning of our pasuk. Rashi formulated the significance of this grammatical change in the following manner: the Menorah shall be made: By itself. Since Moses found difficulty with it [i.e., figuring out how to form the Menorah], the Holy One, blessed is He, said to him, “Cast the talent [equivalent to sixty-four pounds of gold] into the fire, and it will be made by itself.” Therefore, it is not written: taaseh but taiasah. -[Midrash Tanchuma, Behaalotecha III] (Underlining my own) The Ramban closely followed Rashi’s explanation. Therefore, in his glosses on Sefer Bamidbar Parashat Behaalotecha, which discuss the daily lighting of the Menorah, he explained our phrase, “the Menorah shall be made,” as referring directly to Hashem: “[The Menorah] was created via the Holy One blessed be He – by itself.” Thus, according to the Midrash, the creator of the Menorah was none other than the Creator Himself! Beyond a doubt, this is a truly amazing and profound statement. We are now in a position to compare and contrast the creation of the Golden Calf with that of the Menorah. First the similarities:
I believe a fascinating and novel idea emerges if we adopt Rashi’s position that the mitzvah of the Mishkan was a response to the Chet Haegel, and view it in light of our analysis regarding the creation of the Golden Calf and the Menorah. As we have seen, the Egel Hazahav was the epitome of idol worship and, therefore, the antithesis of everything good and holy that Hashem desires in this world. Moreover, it was created with sorcery – the ultimate tool, so to speak, of the Yatzer Harah (Evil Inclination). In short, the Golden Calf represented the nadir of our relationship with G-d, whereas the Menorah - one of the constitutive elements of the Mishkan – represented the strengthening of our relationship with the Holy One Blessed be He. Its function was to shed light throughout the Portable Sanctuary, enabling the Kohanim to operate with a newfound vision of hope and purpose. I believe this is precisely why Hashem, rather than man, was its creator. Moreover, in my view, the Menorah was the ultimate counterbalance to the Golden Calf. How so? Just as the Torah’s purpose is to bring spiritual light and meaning to the world, the Menorah brought physical and spiritual light to the Jewish people and, by extension, all mankind. As Shlomo Hamelech (King Solomon) taught us so long ago: “Ki ner mitzvah v’Torah or” (“For a commandment is a candle, and the Torah is light,” Sefer Mishle 6:23). Since Hashem created and gifted the Menorah to us, we may authentically view it as the ultimate symbol of reconciliation and rapprochement between Him and our people. At long last, we achieved complete kapporah (atonement) for the excesses of the Chet Haegel. Once again, our relationship became shalame (complete) and indivisible. With G-d’s help, may we witness the rebuilding of the Beit Hamikdash (Holy Temple) and once again be zocheh (merit) to witness the Menorah in all its glory, and feel Divine light shine upon us forevermore. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name. 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 mailto:[email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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.
0 Comments
![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The second Beit Hamikdash (Holy Temple) was destroyed over 1900 years ago. Thereafter, with prophetic insight, Chazal (Our Sages of blessed memory) established the blessing of Boneh Yerushalayim (Rebuild Jerusalem) in the Shemoneh Esrei (the Silent Prayer). This enactment had a very direct purpose, namely, to maintain strong and everlasting feelings in our hearts for the rebuilding of the Holy Temple. This theme is repeated, as well, in the Birkat Hamazon (Grace after Meals) with the selfsame goal in mind. In sum, we must never forget the past glory of the Beit Hamikdash in order that we may long for its imminent rebuilding. Beyond question, Chazal did their best to keep the anticipation of a soon-to-be rebuilt Beit Hamikdash alive in the hearts and minds of our people. Yet, even with these daily reminders, many Jews feel distant from the parshiot in the Torah that deal with the construction of the Mishkan (the Portable Desert Sanctuary), the specifics of the Bigdei Kahunah (special garments of the Kohanim), and the extensive details of the Korbanot (offerings in the Holy Temple). For many, these topics remain closed books that at one and the same time appear to be distant from their lives and beyond understanding. Indeed, as early as the 12th century, the Rambam (1135-1204) decried the widespread lack of attention to the study of the Korbanot, and hence, ignorance of this subject matter, in his time: The subject of the Korbanot, because of our ever-growing number of sins, has already been abandoned. No one even bothers to study their laws except for a very small minority of people. Moreover, their subject matter is virtually ignored as a topic of study (v’ain inyanav nizkarim techufot lifnei ha’adam) – which would have allowed them to be remembered – even though one has already seen them. In addition, no one reviews them since there is no practical reason to do so. Moreover, no one bothers to ask questions regarding any aspect of this subject. As a result, the Torah scholar and the ignoramus are equal in their ignorance of these laws. Then, too, the majority of Torah students know nothing about the Korbanot – even in regards to that which is explicitly stated in the many verses of the Torah. (Introduction to Tractate Zevachim, translation my own). In the early part of the last century, the great Torah sage, Rav Yisrael Meir Hakohen, known as the “Chafetz Chaim,” (1838-1933) echoed the Rambam’s words in the introduction to his work, Torah Ohr: We see, as a result of our many sins, that the study of this entire Order of the Mishnah [i.e. Kodashim] is completely ignored. It is nearly impossible to find anyone who studies it. Even someone who studies it does not view it with any depth (except for one in a thousand from the most select of the generation). Moreover, even someone who studies the entire Talmud on a page-by-page basis does not apply himself to the depths of his cognitive abilities to know the subject matter and halachic decisions with true clarity. Instead, such an individual is satisfied with a passing knowledge of this material, as if he were merely reading Parashat Hakorbanot. (Translation my own) It is clear from the writings of these Torah giants that these laws need to become a focus of study, and returned to their former glory – not by the few, but by all of Klal Yisrael (the Jewish People). With the above thoughts in mind, I would like to analyze the Urim and Thumim that were placed in the Choshen Hamishpat (Decision Breastplate). Our parasha devotes no less than 15 pasukim (verses) to an intricate and extensive description of the Choshen Hamishpat (Sefer Shemot 28:15-29). At the conclusion of this passage, the Torah commands the Kohen Gadol to wear this garment as a permanent remembrance before G-d: “Aaron will thus carry the names of Israel's sons on the Decision Breastplate over his heart when he comes into the sanctuary. It shall be a constant remembrance before G-d.” (Sefer Shemot 28:29, this and all Torah translations, Rabbi Aryeh Kaplan, The Living Torah) The Urim and Thumim are placed into the Chosen Hamishpat to render judgment: “Place the Urim and Thumim in the Decision Breastplate, and they shall be over Aaron's heart when he comes before G-d. Aaron will then carry the decision-making device for the Israelites before G-d at all times.” (Ibid., 28:30) While there are a variety of opinions as to how to understand what the Urim and Thumim were, two parallel Talmudic passages clarify their purpose: It was taught in a baraita: “Why were they named Urim and Thumim?” “Urim,” [from the Hebrew ohr, light] because they enlightened the Jewish people. “Thumim,” because they helped perfect the path before the Jewish people. This means that when the Jewish people were perfect and complete (temimin) they would show the Jewish people the [correct] path [upon which to tread]. (Talmud Yerushalmi, Yoma 7:3, translation my own) It was taught in a baraita: “Why were they named Urim and Thumim?” “Urim,” since they enlightened their words, “Thumim,” since they completed [i.e. perfected] their words. (Talmud Bavli, Yoma 73b, translation my own) Rabbi Baruch Halevi Epstein (1860-1941), in his trail-blazing Torah commentary, Torah Temimah, explained these Talmudic portions by noting that a reciprocal relationship obtained between G-d and the Jewish people pertaining to the accuracy of the information revealed by the Urim and Thumim. When we acted with wholeheartedness in our relationship with G-d, the answers we would receive were absolutely true. When we failed to do so, however, the responses we received from the Urim and Thumim were incomplete. As such, the Urim and Thumim effectively shaped our behavior: This means that [the Urim and Thumim] taught the Jewish people to be pure in their behaviors and ethical characteristics. Absent this quality, the answer that we would receive from the Urim and Thumim would lack clarity and precision. Unfortunately, we live at a time in Jewish history that is devoid of the Beit Hamikdash, Korbanot, Bigdei Kahunah, and all the glory that they entailed. Nonetheless, I believe that the Urim and Thumim can still serve as our guide, albeit, in their absence. In my estimation, they continue to teach us a vital message for our time, namely, the obligation to undertake and perform all mitzvot and ma’asim tovim (laudatory acts) truly l’shame shamayim – with wholehearted intent to serve G-d and bring honor to His name. As Antignos taught us in Pirkei Avot (Ethics of our Fathers) so long ago: Antignos the man from Socho … was known for saying: “Do not be like the servants who minister to their master on the condition that they will receive a reward. Instead, be like those servants who serve their master without the expectation of receiving a reward. And may the awe of Heaven be upon you.” (1:3, translation my own) May Hashem give us the wisdom and spiritual strength to live righteous lives dedicated to honoring and sanctifying His name through our words and deeds. Moreover, may our generation witness the coming of the Mashiach (Messiah) and the rebuilding of the Beit Hamikdash soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name. 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 for Women on “Tefilah: Haskafah and Analysis,” 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. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. Our parasha contains the mitzvah to build the Aron Kodesh (Holy Ark): They [i.e. the Jewish people] shall make an ark of acacia wood, two and a half cubits its length, a cubit and a half its width, and a cubit and a half its height. (Sefer Shemot 25:10, this and all Bible and Rashi translations, The Judaica Press Complete Tanach, underlining and brackets my own) The Hebrew original of the words in this commandment, “they shall make an ark of acacia wood,” (“v’asu aron atzai shittim) is stated in the plural. Subsequently, however, each of the pasukim (verses) pertaining to the Holy Ark’s construction are written in the singular (25:11-17). This leads one to ask, “Why is the overall mitzvah of constructing the Aron Kodesh written in the plural construct, whereas all of the details pertaining thereto are composed in the singular?” The Ramban (Nachmanides, 1194-1270) quoted the Mechilta, the halachic Midrash to Sefer Shemot, in his answer to our question, “[The details of the Holy Ark's construction are written in the singular,] since Moshe [as an individual] had the status of the entire Jewish people.” (This and the following translations, brackets and underlining my own) The Ramban continued his response with a fascinating insight based upon Midrash Shemot Rabbah 34:2: And it is possible that the text deployed the singular grammatical construct in order to suggest that the entire people were joined together, as if one, in the building of the Aron Kodesh, since it was “the holy place of the dwellings of the Most High,” (Sefer Tehillim 46:5) and everyone strongly desired to have [a portion in] the Torah [which was represented by their involvement in the Aron Kodesh's construction.] The statement, “the entire people were joined together, as if one,” is highly reminiscent of the famous pasuk (verse) that preceded Kabbalat ha-Torah (the Receiving of the Torah): “They journeyed from Rephidim, and they arrived in the desert of Sinai, and they encamped in the desert, and Israel encamped there opposite the mountain [Mt. Sinai].” Rashi (1040-1105) noted that the expression, “and Israel encamped,” is found in the singular construct rather than the plural, which we would have expected. He offered the following Midrash Mechilta-based explanation: “Heb. וַיִחַן, [the singular form, denoting that they encamped there] as one man with one heart [for the purpose of receiving the Torah.]” In light of this interpretation, it appears that the universal participation of our forebears in the construction of the Aron Kodesh was nothing less than a reenactment of Kabbalat ha-Torah, and a rededication to the Torah and its Mitzvot. This, I believe, was clearly demonstrated by their singular and united dedication to providing the Torah and the Luchot ha-Brit (Tablets of the Covenant) with their divinely prescribed holy vessel, the Aron Kodesh. The Ramban also noted that personal choice was the driving force behind our nascent nation’s involvement in the construction of the Holy Ark: One manner of participation in this process may have been the individual's donation of a golden vessel for the Aron Kodesh. Alternately, someone may have chosen to directly help Betzalel in his task [of designing and fabricating the Holy Ark]. Then, too, someone may have had special intention [to connect himself/herself to the process of creating the Aron Kodesh – even though they did not actually do anything financially or physically.] This volitional and individual mode of participation in building the Aron Kodesh parallels the highly personal nature of the tefillah (prayer) that took place within the Mishkan, and later on in the Beit Hamikdash. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993) beautifully explicated this point in one of his public drashot: The Beit ha-Mikdash as a locus for prayer is one of Judaism's central themes. Even though the Talmud tells us that tefillah corresponds to korbanot (offerings), there is a fundamental distinction between the two. Korbanot may be offered through a proxy, while tefillah may not. The difference lies in the fact that the efficacy of a sacrifice is a function of compliance with its halachic norms. If Halachah is followed, G-d will accept the sacrifice. On the other hand, tefillah must include a personal experience of closeness to G-d. This experience cannot be fulfilled by proxy. Since Judaism defines tefillah as standing in the presence of the king, prayer presupposes closeness to G-d. (Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David, editor, page 175, underlining my own) With Hashem's help and our fervent desire, may each of us be zocheh (merit) to stand before Him in heartfelt prayer in His soon to be rebuilt Beit Hamikdash. V'chane yihi ratzon. Shabbat Shalom, Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name. 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 for Women on “Tefilah: Haskafah and Analysis,” 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. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. Our parasha contains two pasukim (verses) that reiterate the prohibition of avodah zarah (idol worship) and its practices, the commandment to completely destroy all monuments associated with idol worship and the positive mitzvah to worship Hashem: You shall not prostrate yourself before their gods, and you shall not worship them, and you shall not follow their practices, but you shall tear them down and you shall utterly shatter their monuments. And you shall worship the L-rd, your G-d, and He will bless your food and your drink, and I will remove illness from your midst. (Sefer Shemot 23:24-25, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) The Ramban (Nachmanides, 1194-1270), in his Commentary on the Torah, explicated our verses’ conceptual underpinning. In doing so, he revealed much regarding the very nature of avodah zarah: The intent of this passage [is dependent upon the notion] that the majority of idol worshippers recognize and know that Hashem, the Honored One, is the G-d of all the gods and the Master of all masters – and their intention, [therefore,] is really not to worship idols at all – it is just that they think that through these different kinds of idol worship they will find success. By way of illustration: There are those that worship the sun because they have found that it rules over their grain, and those that worship the moon since it rules over the springs and the murmuring depths [such as tides] - so, too, in the case of all the heavenly hosts. It is all the more so the case in their minds in regards to the angels, wherein they maintain that there is extra benefit to be derived through their worship, since they are, [in actuality,] honoring the servants of the great G-d. At this juncture, Nachmanides proceeded to focus upon the meaning of our second pasuk: This is the reason why this text states that it is solely through the worship of the Holy One Blessed be He that one will have success and protection. Moreover, the uprooting of avodah zarah will not cause injury, but, rather, it will add to their good fortune and blessings. [How so?] For the Holy One Blessed be He will bless your bread – inclusive of all foods that you will eat. In addition, He will bless your water, which is the “father” of all drinks that you will imbibe. This blessing will inhere in them [i.e. food and drink] and be added to them, so that you will have great quantities of them. (Translation and brackets my own) In contrast to the Ramban, Talmud Bavli, Baba Metzia 107b did not emphasize the interrelationship between the verses, and instead, explained the phrase, “And you shall worship the L-rd, your G-d,” at face value, i.e. “worship,” equals “Kriat Shema v’Tefilah” (“the recitation of the Shema and the Amidah”). Moreover, when we carefully examine the pasuk, we are immediately struck by a grammatical incongruity, namely, the expression, “you shall worship…” (“v’avadatem”) is written in the plural, while “your food,” “your drink” and “your midst” are written in the singular. This naturally leads us to ask, “Why did the Torah mix plural and singular grammatical constructs in the same sentence, instead of limiting itself to one or the other?” We are fortunate that our question was addressed by one of the great Chasidic masters, Rabbi Tzadok Hakohen Rabinowitz of Lublin zatzal (1823-1900), known as the “Pri Tzaddik” after the title of his famous Torah commentary of that name: We know that “worship of the heart is Tefilah,” so, too, Kriat Shema has as its point of focus the acceptance of the yoke of the kingdom of Heaven in the heart and mind of each and every soul of the Jewish people. [It is crucial to note that] every individual has a unique manner and approach in their worship [of Hashem]. Therefore, the expression referring to worship of the heart [“v’avadatem,”] was written in the plural [indicative of the multiple approaches toward Hashem that are pursued by the Jewish people]. Now that we know that the plural formulation of “v’avadatem” is reflective of the multiple ways in which the Jewish people encounter Hashem, we need to turn to the second part of the verse and examine its use of the singular form in its grammatical construction. Once again, Rav Tzadok provides us with a deeply insightful analysis: Once, however, all the [living] souls have united with the avowed purpose of worshipping His being and essence, may He be blessed, then, everyone will merit the Divine flow of the words of Torah as if they were one entity. Therefore the Torah states, “He will bless your food and your drink,” in the singular – since everyone is as one in the manner in which they will be blessed by the Divine flow of both the Written and Oral Torah. This is the case, since, when taken in tandem, they are called “bread and water” [i.e. the fundamental basis of all life]. (Translation, underlining and brackets my own) With Hashem’s help, may we join in our worship of Him and be zocheh to have a portion in the true food and drink of life – the holy Torah! V’chane yihi ratzon. Shabbat Shalom, Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name. 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 for Women on “Tefilah: Haskafah and Analysis,” 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. Rabbi David Etengoff
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The final verses of our parasha focus upon the mitzvah of building a stone altar for the purpose of bringing korbanot (offerings) in the service of Hashem: And when you make for Me an altar of stones, you shall not build them of hewn stones, lest you wield your sword upon it and desecrate it. And you shall not ascend with steps upon My altar, so that your nakedness shall not be exposed upon it. (Sefer Shemot 20:22-23, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) The first pasuk (verse) contains the prohibition of using metal-hewed stones to build the mizbeach (altar), since metal symbolically represents war and destruction – the polar opposites of the altar’s purpose. The second verse forbids the use of steps leading to the mizbeach, so that the Kohanim’s “nakedness shall not be exposed upon it” when they ascend to perform the avodah (service). Rashi (1040-1105), based upon the Mechilta, clarifies the halachically acceptable mode of the mizbeach’s construction: “And you shall not ascend with steps: When you build a ramp for the altar, do not make it with steps, eschalons in Old French, but it must be smooth and slanting.” There is a logical problem with the phrase, “so that your nakedness shall not be exposed upon it,” however, that must be addressed. In point of fact, based upon Sefer Shemot 28:42, this issue could never arise: “And make for them linen pants to cover the flesh of [their] nakedness; they shall reach from the waist down to the thighs.” In other words, all the Kohanim wore linen undergarments beneath their mandated priestly clothes in order to guarantee that they would remain covered at all times while serving in the Mishkan and the Beit Hamikdash. If that is the case, why does the Torah stipulate, “And you shall not ascend with steps upon My altar, so that your nakedness shall not be exposed upon it?” Rashi, once again based upon the Mechilta, formulates this issue in the following fashion: So that your nakedness shall not be exposed: Because due to the steps, you must widen your stride, although it would not be an actual exposure of nakedness, for it is written: “And make them linen pants.” Nevertheless, widening the strides is close to exposing the nakedness [of the one ascending the steps], and you behave toward them [the stones] in a humiliating manner. (Underlining my own) On a certain level, Rashi’s observation is nothing less than amazing, and forces us to ask, “How sensitive must we be, as a nation and as individuals, to the world and everything therein?” Sensitive enough, it appears, that we are forbidden from “embarrassing” even the stones that are associated with the mizbeach! Upon due reflection, we instinctively feel that Rashi’s gloss contains a crucial life lesson that is waiting to be revealed. As always, the most renowned of all Torah commentators does not disappoint: Now these matters are a kal vachomer [a fortiori] form of reasoning. This means that if in regard to the stones that have no intelligence to object to their humiliation, the Torah nonetheless stated … that you shall not behave toward them in a humiliating manner, all the more so in the case of your friend, who is [created] in the likeness of your Creator and who does object to being humiliated, [is it forbidden to behave toward him in a humiliating and deprecatory manner]. (Emendations and underlining my own) By what star, then, should we set our moral compass so that we avoid the deep pitfalls of negative and embarrassing behavior toward our fellow man? I believe an answer to this “questions of questions” was formulated long ago in the thought of the Rambam (Maimonides, 1135-1204): It is a positive Rabbinic Commandment to visit the sick, to comfort the mourners, to “bring out” (l’hotzi) the deceased, to provide for the needs of the bride, and to escort guests. [In addition, one] must involve himself in all aspects of the burial and carry the deceased on his shoulder, walk before him, eulogize him, dig his grave, and bury him. So, too, [one is obligated] to rejoice with the bride and groom, and to provide for all their needs [at the festive meal.] All of the aforementioned are in the category of physically demonstrated acts of kindness (gemilut chasadim she’b’gufo) and, as such, have no upward limit. Even though all of these mitzvot are Rabbinic in nature, they are in the category of “…and you shall love your neighbor as yourself” (“v’ahavta l’reiecha kamocha”) …” (Mishneh Torah, Hilchot Aveilut 14:1) V’ahavta l’reiecha kamocha thereby emerges, in Judaism in general and for the Rambam in particular, as the key to positive, sensitive and caring treatment of all mankind. Indeed, if we dedicate our lives to the pursuit of this mitzvah, we will be well along the path forged by Dovid Hamelech (King David) so long ago: “Distance yourself from evil and do good, seek peace and pursue it.” (Sefer Tehillim 34:15, with my emendations) With Hashem’s blessing and our fervent desire, may this be so. V’chane yihi ratzon. Shabbat Shalom, Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name. 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 for Women on “Tefilah: Haskafah and Analysis,” 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. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The end of our parasha focuses upon the epic battle between our nascent nation and the marauding desert tribe of Amalek: Amalek came and fought with Israel in Rephidim. So Moses said to Joshua, “Pick men for us, and go out and fight against Amalek. Tomorrow I will stand on top of the hill with the staff of G-d in my hand.” Joshua did as Moses had told him, to fight against Amalek; and Moses, Aaron, and Hur ascended to the top of the hill. It came to pass that when Moses would raise his hand, Israel would prevail, and when he would lay down his hand, Amalek would prevail… Joshua weakened Amalek and his people with the edge of the sword. The L-rd said to Moses, “Inscribe this [as] a memorial in the book, and recite it into Joshua's ears, that I will surely obliterate the remembrance of Amalek from beneath the heavens.” Then Moses built an altar, and he named it “the L-rd is my miracle.” And he [Moses] said, “For there is a hand on the throne of the Eternal, [that there shall be] a war for the L-rd against Amalek from generation to generation.” (Sefer Shemot 16:8-11, 13-16 this and all Bible translations, The Judaica Press Complete Tanach, underlining my own) In sum, there was a battle between Amalek and the Jewish people that was fought on both the physical and spiritual planes. Joshua was the general who commanded our people’s troops, and Moses served as the viaduct through which G-d’s protective beneficence flowed. The final pasuk (verse), “For there is a hand on the throne of the Eternal, [that there shall be] a war for the L-rd against Amalek from generation to generation,” is very difficult to understand, however, since the tribe of Amalek ceased to exist as an identifiable ethnicity thousands of years ago. If that is the case, how can there be “a war for the L-rd against Amalek from generation to generation?” My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his followers and disciples, answered this question in his famous essay of 1956 entitled: “Kol Dodi Dofek.” Therein, he presented a seminal idea learned from his father, Rav Moshe Soloveitchik (1879-1941) zatzal, regarding the future of the fledgling State of Israel: Divine providence is testing us once again via the crisis that has overtaken the land of Israel. Let it be clearly stated: The matter does not just affect the political future of Israel. The designs of the Arabs are directed not just against the political sovereignty of the State of Israel but against the very existence of the Yishuv (settlement) in the land of Israel. They wish to destroy, heaven forbid, the entire community, “both men and women, infant and suckling, ox and sheep” (1 Samuel 15:3). At a Mizrachi convention I cited the view expressed by my father and master of blessed memory, that the proclamation, “The L-rd will have war with Amalek from generation to generation” (Exodus 17:16) does not only translate into the communal exercise of waging obligatory war against a specific race but includes as well the obligation to rise up as a community against any people or group that, filled with maniacal hatred, directs its enmity against Kenneset Israel [the Jewish people]. The Rav continued his development of the concept of Hashem’s war against Amalek by noting that our enemy is not a time-bound genealogically homogeneous entity, but rather, any group whose purpose and goal is the destruction of klal Yisrael (the Jewish people): When a people emblazons on its banner, “Come, and let us cut them off from being a nation: that the name of Israel may be no more in remembrance” (Psalms 83:5) it becomes, thereby, Amalek. In the 1930's and 1940's the Nazis, with Hitler at their head, filled this role. They were the Amalekites, the standard-bearers of insane hatred and enmity during the era just past. (Pages 65-66 from the English translation entitled Fate and Destiny, underlining my own) According to the opinion of Rav Moshe Soloveitchik, as presented and elaborated upon by the Rav, Amalek is not a tribe. Amalek is, instead, a state of mind. Consequently, Amalek has existed since time immemorial and, unfortunately, will continue to exist until Mashiach Tzidkanu (the true and righteous Messiah) arrives and destroys this force of evil in the world. As the Rambam (Maimonides, 1135-1204) states: If a king will arise from the House of David who diligently contemplates the Torah and observes its mitzvot as prescribed by the Written Law and the Oral Law as David, his ancestor, will compel all of Israel to walk in (the way of the Torah) and rectify the breaches in its observance, and fight the wars of G-d, we may, with assurance, consider him Mashiach. If he succeeds in the above, builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Mashiach. (Mishneh Torah, Hilchot Melachim 11:4, translation, Rabbi Eliyahu Touger, bolding my own) The Rav underscores this point in footnote 23, as found in the original Hebrew edition of “Kol Dodi Dofek”: “…Amalek still exists in the world. Go and see what the Torah says: ‘a war of Hashem with Amalek throughout all of the generations.’ If so, it is impossible that Amalek will be destroyed from this world before the arrival of the Messiah.” Anti-Semitism, and the denial of the existence and supremacy of Hashem, are the principles by which Amalek lives. Moreover, he has one undeniable goal: to destroy each and every one of the Jewish people so that G-d’s name, chas v’shalom (G-d forbid), would be obliterated from the world. Therefore, we must ever be vigilant and stand shoulder to shoulder to ensure the physical and spiritual safety of our fellow Jews, wherever they may be. Perhaps, then, no truer expression was ever spoken by Chazal (our Sages of blessed memory) than kol Yisrael arevim zeh l’zeh (all of the Jewish people are responsible for one another). May these words, in our hearts and on our lips, serve as a beacon of light and a call to action forevermore. V’chane yihi ratzon. Shabbat Shalom, Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name. 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 for Women on “Tefilah: Haskafah and Analysis,” 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. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. Our parasha contains two pasukim (verses) that initially appear to be quite similar: It came to pass at the end of four hundred and thirty years, and it came to pass in that very day, that all the legions of the L-rd went out of the land of Egypt. (12:41) It came to pass on that very day, that the L-rd took the children of Israel out of the land of Egypt with their legions. (12:51, quotes from Sefer Shemot, Parashat Bo; these and all Bible and Rashi translations, The Judaica Press Complete Tanach) Both of these pasukim (verses) contain the Hebrew words “va’y’he b’etzem hayom hazeh” (“it came to pass in that very day”) and make reference to “legions.” In the first verse, however, the legions are given the appellation “of the L-rd,” while in the second this terminology is not found. Then, too, in the first verse, “the legions of the L-rd went out (yatzu) of the Land of Egypt,” and in the second instance, Hashem took them out directly (hotzi). Let us now turn to an analysis of these similarities and differences in order to understand the lessons the Torah is conveying to us. Rashi (1040-1105) addressed the singular import of the expression, “b’etzem hayom hazeh,” in several sources, including his commentary to Sefer Devarim 32:48. Therein, he utilized the Sifrei, the halachic Midrash to Sefer Devarim, to clarify the “story behind the story” as to why our two verses stressed this expression: … regarding Egypt, Scripture states, “On that very day (בְּעֶצֶם הַיּוֹם הַזֶּה), the L-rd brought [the children of Israel] out [of the land of Egypt]” (Sefer Shemot 12:51). The Egyptians said: “We swear by such and such, that if we notice them about to leave, we will stop them! And not only that, but we will take swords and other weapons, and kill them!” So, the Holy One, Blessed be He, said: “I will bring them out in the middle of the day, and let anyone who has power to prevent it, come and prevent it!” In sum, according to the Sifrei and Rashi, “on that very day” is deployed in our two verses in response to the Egyptians’ manifest challenge to Hashem’s authority when they refused to accept the Divine decree of the Master of the Universe. He, therefore, acted in a completely public manner that demonstrated the abject futility of man’s rebellion against Him. In a word, no force or power can stand before the Master of the Universe. We are now ready to examine the differences between the terms, “the legions of the L-rd” and “their legions,” and “yatzu” and “hotzi.” Rav Yaakov Yosef ben Tzvi ha-Kohen Katz of Polonoye, Russia zatzal (1710-1784) was the author of the first published Chasidic work entitled, “Sefer Toldot Yaakov Yosef,” and the most celebrated student of the Baal Shem Tov (1700-1760) zatzal. In the course of his Kabbalistically-imbued explication of Parashat Masei in Sefer Bamidbar, Rav Yaakov Yosef discussed our pasukim: “All the legions of the L-rd went out (yatzu)” [connotes the idea] that through their own positive choice they went out of Egypt. This means that they separated themselves from the materialism of this world, which is called “Egypt…” [At this point,] they became completely spiritual, almost as if they were separate angelic intelligences – to the point wherein they were called “the legions of the L-rd” as a result of their [volitional] departure from Egypt. Afterwards, they came to sanctify themselves, and the Holy One blessed be He helped them to do so. Therefore, “the L-rd took (hotzi) the children of Israel out of the land of Egypt” when they reached the highest level possible, namely, “their legions,” which was an even higher level than the ministering angels had attained in [the sefirah of] Yetzirah (Formation)… (Translation, underlining, parentheses and brackets my own). Rav Yaakov Yosef’s statement, “Afterwards, they came to sanctify themselves, and the Holy One blessed be He helped them to do so,” is highly reminiscent of the following Talmudic passage: Reish Lakish said: What is the meaning of: “If [one goes] to the scoffers, he will scoff; but [if he goes] to the humble, he evokes grace?” (Sefer Mishle 3:34). This means, if a man comes to defile himself, the doors are opened to him, but if he comes to purify himself, he is helped (ba l’tahare m’sayin lo). In the school of R. Ishmael it was taught: It is as when a man sells naphtha [an ill-smelling oil product] and balm: If [a purchaser] comes to measure naphtha, he [the shopkeeper] says to him: “Measure it out for yourself;” but to one who would measure out balm he says: “Wait, till I measure together with you, so that both you and I may become perfumed.” (Talmud Bavli, Yoma 38b-39a, translation, The Soncino Talmud with my emendations, some brackets and underlining my own) At this juncture we may well ask, “What is the conceptual content of the expression ‘if one comes to purify himself, he is helped (ba l’tahare m’sayin lo)?’” I believe an answer may be found in the thought of my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his followers and disciples. The Rav repeatedly emphasized his interpretation of the phrase “He is the One who extends His hand to effectuate teshuvah (repentance) in order to accept the purposeful and inadvertent sinners…” (Source: the complete Tachanun supplication). As Rav Soloveitchik noted, while it is most assuredly man’s obligation to initiate the teshuvah process, once a person has done so, the Almighty does everything in His power to foster and encourage the efforts of the penitent – a crystal clear example of haba l’tahare m’sayin lo. In my estimation, the significance of haba l’tahare m’sayin lo gains further strength when viewed in the light of Dovid Hamelech’s (King David) famous declaration: What is man that You should remember him, and the son of man that You should be mindful of him? Yet You have made him slightly less than the angels, and You have crowned him with glory and majesty. (Sefer Tehillim 8:5-6) Rashi explained Dovid Hamelech’s pronouncement of man’s status as “slightly less than the angels” in the following manner: Yet You have made him slightly less than the angels, etc.: Heb. מאלהים, which is an expression of angels, for You gave power to Joshua to still the sun and to dry up the Jordan, and to Moses to split the waters of the Sea of Reeds and to ascend to the heavens, and to Elijah to resurrect the dead. Based upon these additional sources, the chidush (novel idea) in Rav Yaakov Yosef’s explanation is now quite clear: True, mankind was created slightly lower than the angels, in that we can serve as the vehicle for miraculous deeds and wonders. Yet, with Hashem’s assistance, we are capable of achieving “an even higher level than the ministering angels had attained,” as illustrated by the Talmudic statement, haba l’tahare m’sayin lo. With Hashem’s blessing and our heartfelt desire, may we fulfill our ultimate potential to become even greater than the angels in our service and dedication to the Almighty. V’chane yihi ratzon. Shabbat Shalom, Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name. 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 for Women on “Tefilah: Haskafah and Analysis,” 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. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. Our parasha contains five pasukim (verses) that incorporate a variation of the phrase, “in order that you know:” So said the L-rd, “With this you will know (b’zot taida) that I am the L-rd.” Behold, I will smite with the staff that is in my hand upon the water that is in the Nile, and it will turn to blood. (7:17) “… in order that you should know (l’ma’an taida) that there is none like the L-rd, our G-d.” (8:6) And I will separate on that day the land of Goshen, upon which My people stand, that there will be no mixture of noxious creatures there, in order that you know (l’ma’an taida) that I am the L-rd in the midst of the earth. (8:18) Because this time, I am sending all My plagues into your heart and into your servants and into your people, in order that you know (ba’avur taida) that there is none like Me in the entire earth. (9:14) … When I leave the city, I will spread my hands to the L-rd. The thunder will cease, and there will be no more hail, in order that you know (l’ma’an taida) that the land is the L-rd's. (9:29, all quotes from Sefer Shemot, Parashat Va’era, these and all Bible translations, The Judaica Press Complete Tanach, underlining my own) These pasukim (verses) refer to the plagues of blood, frogs, wild beasts and hail that the Almighty unleashed against Pharaoh and the Egyptians. Moreover, the content of what is to be known, and the message that Moshe delivered to Pharaoh, are quite parallel: the existence and uniqueness of G-d is the subject of the first four verses, and the concept of G-d’s absolute sovereignty over the earth is found in the final verse. At this point, we might well ask, “Why did the Torah place such singular emphasis upon the phrase ‘in order that you know’?” The Torah is almost always succinct in its use of language, even when the subject at hand is of far-reaching import. One of the great Sephardic Torah commentators, Rabbi Don Yitzhak Abarbanel zatzal (1437-1508), provided a solution to this question is his elucidation of the famous Brit Bein Habetarim (Covenant of the Pieces, Sefer Bereishit 15:7). Moreover, in the course of his exposition, he presented an overarching rationale as to why our ancestors were exiled to the Land of Egypt. The Abarbanel began his explication by noting that the 13th century BCE was a time in which the vast majority of the world embraced the stars as gods and denied the existence (metziut) of the Almighty. Moreover, even those people who recognized G-d’s existence denied His Divine providence (hashgachato). A third group, who recognized G-d’s reality, denied His omnipotence and ability to effectuate change in the world (yacholato). The Abarbanel maintained that the Jewish people served as the means whereby each of these false doctrines could be expunged from the collective consciousness of mankind: In order that the truth of these principles of belief [i.e. metziuto, hashgachato, yacholato] should become known in the world, the Holy One saw fit to bring His chosen people into the exile of Egypt – to be in the land that was totally absorbed with every manner and variety of false and twisted beliefs. [Moreover,] it was filled with witchcraft and machinations [against the Almighty] – more so than any other land. Next, the Abarbanel conceptualized Moshe’s role in the Divine drama as one dedicated to teaching the world accurate perceptions regarding emunah b’Hashem (belief in G-d): And the Holy One blessed be He, through the agency of His prophet [Moshe], warned [Pharaoh] “Send forth My people so that they will serve Me” – the Egyptians, [however,] did not listen to His voice, and consequently, He multiplied wonders and signs in their midst. It was through this [i.e. the wonders and signs] that the truth of the fundamental principles of faith, namely, metziuto, hashgachato, yacholato were made manifest in the world. At this juncture, the Abarbanel focused squarely upon the repetition of our initial phrase, “in order that you know,” and its variants: Therefore, we find regarding the Makkot (Plagues) in Egypt that it initially states, “With this you will know (b’zot taida) that I am the L-rd.” [This was in order to teach] the principle of G-d’s existence (metziuto). Afterwards the Torah says, “… in order that you know (l’ma’an taida) that I am the L-rd in the midst of the earth, [this was in order to teach] the principle of G-d’s Divine providence (hashgachato). Following these first two instances, the Torah states, “… in order that you know (ba’avur taida) that there is none like Me in the entire earth.” [This was in order to teach] the principle of G-d’s omnipotence (yacholato). (Translation, brackets and parentheses my own) Based upon the Abarbanel’s incisive analysis, we now have a working hypothesis as to the role of Galut Mitzraim (the Egyptian Exile) in human history. It is crucial to remember that Egypt was the most technologically sophisticated and powerful nation of its time. As such, it ruled over much of the known world. Therefore, our forebears were chosen to be the vehicle whereby the truth of the Master of the Universe’s existence, Divine providence and omnipotence could be recognized and accepted by all mankind. Though we must never minimize the anguish and unrelenting pain of the 210 years of servitude that our ancestors endured in Egypt, it is vital to note the unprecedented role the Jewish nation played in teaching the world, “Ein ke-lokeinu, Ein ka-doneinu, Ein k’Malkeinu Ein k’Moshieinu” (“There is none like our G-d, There is none like our L-rd, There is none like our King, There is none like our Savior.”) Therefore, at the very dawn of our deliverance and nationhood, we were zocheh (merited) to be the Almighty’s “light unto nations” in order that the world would know that His dominion and salvation extend “until the end of the earth.” (Based upon Sefer Yeshayahu 49:6) With the Almighty’s help and never-ending kindness, may we continue to be His emissaries and “light” unto the entire world. V’chane yihi ratzon. Shabbat Shalom, Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name. 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 for Women on “Tefilah: Haskafah and Analysis,” 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. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. Chapter five of our parasha presents a narrative fraught with anxiety, crisis and distrust. It tells the story of Moshe and Aharon’s encounter with Pharaoh wherein they asked his permission for the Jewish people to go to the desert to offer sacrifices to Hashem. Their request generated an infamous response from the Egyptian monarch, “And Pharaoh said, ‘Who is the L-rd that I should heed His voice to let Israel out? I do not know the L-rd, neither will I let Israel out.’” (Sefer Shemot 5:2, all Bible and Rashi translations, The Judaica Press Complete Tanach) True to the spirit of this audacious retort, Pharaoh did more than just refuse Moshe and Aharon’s petition; instead, he decreed that the Jewish people must continue to meet their brick-building quota – even though they would no longer be provided with the straw necessary to do so. (5:6-19) At this juncture, Moshe and Aharon were met by the officers of the children of Israel, identified by Talmud Bavli, Nedarim 64b as Datan and Aviram, who proclaimed with utter temerity, “May the L-rd look upon you and judge, for you have brought us into foul odor in the eyes of Pharaoh and in the eyes of his servants, to place a sword into their hand[s] to kill us.” (5:21) It seems that Moshe was overwhelmed and completely disheartened by this direct attack upon his person by members of his own people, to the extent that he cried out to Hashem and questioned the Master of the Universe as to why He had harmed His people, and designated him as His emissary: So Moses returned to the L-rd and said, “O L-rd! Why have You harmed this people? Why have You sent me? Since I have come to Pharaoh to speak in Your name, he has harmed this people, and You have not saved Your people.” (5:22-23) Clearly, Moshe needed reassurance that his shlichut (role as messenger) was not in vain. Moreover, he needed to know that there was a future for the nascent nation of Israel, and that the Almighty would not abandon them. Therefore, the final verse of our Torah portion states, “Now you will see what I [Hashem] will do to Pharaoh, for with a mighty hand he [Pharaoh] will send them out, and with a mighty hand he will drive them out of his land.” (6:1, brackets my own) At first glance, this appears to be precisely what Moshe needed to assuage his fear and apprehension. Yet, Chazal (our Sages may they be remembered for a blessing) viewed Hashem’s words to Moshe in a startling different light, namely, as a rebuke: And for this Moses was punished, as it is said, “Since I have come to Pharaoh to speak in Your name, he has harmed this people, and You have not saved Your people.” Thereupon the Holy One, blessed be He, said to him, “Alas for those [i.e. the Patriarchs] who are gone and no more to be found! For how many times did I reveal Myself to Abraham, Isaac, and Jacob by the name of E-l Sha-dai, and they did not question my character, nor say to Me, What is Your name?” (Talmud Bavli, Sanhedrin 111a, translation, The Soncino Talmud with my emendations) The Talmud continues, citing specific Torah texts that incontrovertibly demonstrate the Patriarchs’ unquestioning belief in Hashem – seemingly in stark contrast to Moshe. Indeed, Moshe’s questioning of Hashem in this episode is presented as one of the reasons he was ultimately barred from entering Eretz Yisrael (the Land of Israel). In his Commentary on the Torah, Rashi (1040-1105) summarizes the extended Talmudic narrative in this manner: Now you will see: You have questioned My ways [of running the world, which is] unlike Abraham, to whom I said, “For in Isaac will be called your seed” (Sefer Bereishit 21:12), and afterwards I said to him, “Bring him up there for a burnt offering” (Sefer Bereishit 22:2), yet he did not question Me. Therefore, “Now you will see.” [This means,] what is done to Pharaoh you will see, but not what is done to the kings of the seven nations when I bring them [the children of Israel] into the land [of Israel]. (Some brackets and underlining my own) Rashi was even more explicit in his gloss on our Talmudic passage regarding G-d’s deep-seated disappointment in Moshe at this point and time: Alas for those [i.e. the Patriarchs] who are gone and no more to be found: “There is a tremendous loss regarding the great ones that have perished – for I [Hashem] am unable to find other righteous ones that are like them. For you [Moshe] are not like Avraham, Yitzhak and Yaakov who never questioned My character [literally, attributes].” Therefore, according to Rashi’s interpretation of our pasuk (verse) and the Talmud, as great as Moshe surely was, he was second to the Patriarchs when it came to his emunah (faith) in G-d. This approach of Rashi and the Talmud creates a serious conundrum. Somehow, the thought of G-d chastising Moshe for his advocacy on behalf of klal Yisrael (the Jewish people) instinctively seems amiss. After all, Avraham, the first of the Patriarchs, famously tried to save the people of S’dom and Gomorrah from destruction when he beseeched G-d to save them. It should be noted, moreover, that Avraham challenged the Almighty to act in congruence with the selfsame standards of justice He had previously modeled for him: And Abraham approached and said, “Will You even destroy the righteous with the wicked? Perhaps there are fifty righteous men in the midst of the city; will You even destroy and not forgive the place for the sake of the fifty righteous men who are in its midst? Far be it from You to do a thing such as this, to put to death the righteous with the wicked so that the righteous should be like the wicked. Far be it from You! Will the Judge of the entire earth not perform justice?” (Sefer Bereishit 18:23-25, underlining my own) My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his students and disciples, addressed our issue in a novel manner that maintains both the internal integrity of the Talmud and Rashi’s explication. The Rav noted that a fundamental difference obtained between the Patriarchs and Moshe regarding the name by which each of them knew G-d. The Patriarchs knew the Master of the Universe by the names E-l Sha-dai and E-lohim, whereas, Moshe knew G-d by the additional name of Hashem: G-d… told Moses that he had been singled out as the chosen prophet, the father of all future prophets. He was different from everyone else. “And I appeared to Abraham, Isaac, and Jacob, by the name E-l Sha-dai, but by my name Hashem I was not known to them” (Sefer Shemot 6:3) G-d did not make His explicit name available to them, but it is at Moses’ disposal. (Rabbi Joseph B. Soloveitchik, Vision and Leadership: Reflections on Joseph and Moses, editors, David Shatz, Joel B. Wolowelsky, and Reuven Ziegler, page 86) This difference between the names of G-d that the Almighty shared with the Patriarchs and Moshe helps us to understand the latter’s reaction to the browbeating and denigration he suffered at the hands of Datan and Aviram. The Rav explained that “E-l Sha-dai and E-lohim represent promises and the ability to wait.” In contrast, the name “Hashem” connotes “the fulfiller of promises” and He who “bestows grace upon the people.” (pages 86-87) As such, the Patriarchs and Moshe had very different sets of expectations regarding G-d’s behavior toward the Jewish people: E-lohim refers to G-d who requires that a Jew have faith, patience, and perseverance. It is very hard to wait. And yet, the Jew waits and waits. Every day he says the Ani Ma’amin – I believe in the coming of the Messiah, and even though he may tarry I will wait for him every day. The Jew who communicates with E-lohim, then, is greater than the Jew who communicates with Hashem, the fulfiller of promises. When G-d bestows grace upon the people, it is not difficult to be a Jew. Nevertheless, during the long, lonely night of exile, the Jew did not lose his faith in E-lohim; Hashem did not reveal Himself. The Jew who waits is great indeed. (Page 87) Armed with the Rav’s trenchant analysis, we are now prepared to re-examine Moshe’s questioning of the Master of the Universe. Moshe’s declaration to G-d is introduced by the words, “Vayoshov Moshe el Hashem” (“And Moshe returned to Hashem”). It is only afterward that the Torah states, “O L-rd! Why have You harmed this people? Why have You sent me? Since I have come to Pharaoh to speak in Your name, he has harmed this people, and You have not saved Your people.” In my estimation, Moshe was singularly focused upon G-d as “Hashem, the fulfiller of promises” to the extent that the personas of “E-l Sha-dai and E-lohim” had become nearly eclipsed in his mind. He wanted an immediate solution to the misery of his beloved people, and the wanton violence perpetrated against them by Pharaoh. He no longer wanted to wait - 210 years of abject servitude at the hands of the Egyptian taskmasters had been enough! Therefore, in my view, Moshe’s statement to G-d was not one that betrayed a lack of faith; instead, it represented his consummate belief in Hashem’s ability to save the Jewish people – now! Our nation had waited long enough. It was time, at last, for the Redemption to unfold, so that our people could finally return to Eretz Yisrael (the Land of Israel) and live the lives of truly free men and women. May the Almighty manifest His Divine Presence to us as “Hashem, the fulfiller of promises,” so that we may we be zocheh (merit) to witness the complete Redemption of our people led by His righteous Mashiach (Messiah), the rebuilding of the Beit Hamikdash (Holy Temple), and the ingathering of our people to our holy land. With Hashem’s endless kindness and mercy, may this take place soon and in our days! V’chane yihi ratzon. Shabbat Shalom, Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name. 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 for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rav Soloveitchik's English language audio shiurim (MP3 format) spanning the years 1958-1984. Rabbi David Etengoff
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. [And Jacob said:] “And now, your two sons [Joseph], who were born to you in the land of Egypt, until I came to you, to the land of Egypt they are mine. Ephraim and Manasseh shall be mine like Reuben and Simeon.” (Sefer Bereishit 48:5, all Bible and Rashi translations, The Judaica Press Complete Tanach, brackets my own) A careful reading of our pasuk (verse), when viewed in the context of succeeding biblical narratives, reveals that Jacob’s declaration to Joseph represents a transformative moment in the history of the Jewish people. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his students and disciples, addressed its profound meaning in a celebrated public discourse subsequently entitled, “The First Jewish Grandfather.” In doing so, he presented an exceptionally powerful textual analysis that has far-reaching implications: … Jacob was the first patriarch to establish direct communication with his grandchildren. He was the first to make a solemn declaration, an historic pronouncement, which is responsible for the sense of closeness we still have with the past, thereby laying the foundation for the dialogue of the generations. He literally conquered time and space when he said to Joseph, “Now your two sons, who were born to you in Egypt, before I came to you in Egypt, are mine. Ephraim and Menashe shall be mine, no less than Reuben and Simeon.” … Though a second generation removed, and nurtured in an Egyptian environment, Jacob equated them with his own sons who had been reared close to him in the Holy Land. (Man of Faith in the Modern World: Reflections of the Rav, adapted from the lectures of Rabbi Joseph B. Soloveitchik, Rabbi Abraham R. Besdin, editor, volume II, pages 18-19) Allow me to highlight some of the major points of the Rav’s pioneering explication of our verse:
The Rav expanded upon the uniqueness of Jacob, and the ramifications of his approach regarding the future of our people, in the following manner: Abraham and Isaac transmitted their spiritual heritage to their sons, not to their grandsons. The latter received it from their fathers, but there was no direct communication between Abraham and Jacob or between Isaac and Reuben and Simeon. The influence of the grandfathers on their grandchildren was indirect. Jacob, however, related directly to his grandchildren; he did not need an intermediary or an interpreter; his was a direct dialogue. He leapt over the gulf of the generations and transmitted the great Mesorah [religious traditions] of Abraham directly to Ephraim and Menashe. Despite the discrepancy of years, the Zaken [Jacob the Elder], the carrier of the old tradition, succeeded… Though the covenant was made initially with Abraham, it was not until Jacob that the secret of perpetuating the Mesorah was discovered. (Page 19, brackets my own) According to Rav Soloveitchik, Jacob’s contribution to the continuation of our people was second to none, for it was he who discovered “the secret of perpetuating the Mesorah.” Therefore, in a very real sense, it was Jacob who laid the foundations for Kenneset Yisrael, the transhistorical entity of the Jewish people, who, with G-d’s boundless mercy, exists and will continue to exist for all time. V’chane yihi ratzon. Shabbat Shalom, Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name. 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 for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. |
Details
Archives
June 2024
AuthorTalmid of Rabbi Soloveitchik zatzal Categories |