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, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. Our parasha contains one of the best-known pasukim (verses) and berachot (blessings) given to the Jewish people, “How goodly (mah tovu) are your tents, O Jacob, your dwelling places, O Israel!” (Sefer Bamidbar 24:5, this and all Bible translations, The Judaica Press Complete Tanach) This verse has been part of our tefilot (prayers) since Gaonic times (6th-11th centuries CE). A telling example of this inclusion is found in Rav Amram Gaon’s 9th century work, Seder Rav Amram Gaon: “Upon entering a synagogue, one should say, ‘How goodly are your tents, O Jacob, your dwelling places, O Israel!’” (Blessings and Requests, s.v. hanichnas l’bait) Moreover, and closer to our own time, the highly respected halachist, Rabbi Yechiel Michel Epstein (1829 1908), codified this practice in his work, Aruch HaShulchan: “The text of prayers preceding Baruch She’amar [introductory prayer to Pesukei d’Zimra] is printed in prayer books: When [a person] enters a synagogue, he should say “How goodly are your tents, O Jacob.” (Orech Chaim I:46:16) It should be noted that Rav Epstein based his statement on earlier poskim (halachic decisors) such as the Maharil (1365-1427) and Rabbi Moshe Isserles (1530-1572) as found in his work Darchei Moshe on the Tur. In contrast, according to Rabbi Johanan’s view in the Talmud Bavli, Balaam’s “blessing” was actually a curse in disguise, uttered for the sole purpose of denying our people houses of worship and study (“tents”) and a long-term political existence (“dwelling places”): R. Johanan said: From the blessings of that wicked man [i.e. Balaam] you may learn his intentions [to actually bring evil upon them]. Thus he wished to curse them that they [the Jewish people] should possess no synagogues or houses of Torah learning, [this is deduced from,] “How goodly are your tents, O Jacob,” - that the Divine Presence should not rest upon them, “and your dwelling places, O Israel,” - that their kingdom should not endure… (Sanhedrin 105b, translation, The Soncino Talmud, with my emendations) Rabbi Johanan’s position was strongly endorsed by the Maharshal (Rabbi Shlomo Luria, 1510-1573) in a responsum: And in the morning when I enter the synagogue, I begin with the verse, “But I, with Your great loving-kindness, shall enter Your House; I shall prostrate myself toward Your Holy Temple in the fear of You.” (Sefer Tehillim 5:8) I, therefore skip the [standard] first verse, “How goodly are your tents, O Jacob…” since this was uttered by Balaam – and he said it as a curse.” (Responsa Maharshal, number 64, translation my own) It should be noted that this line of reasoning was apparently followed, as well, by Rabbi David Abudarham (flourished 1340) in the highly influential study of the siddur that bears his name, wherein Mah Tovu is not included as part of the liturgy. In addition, it is absent in the Kol Bo, an anonymous and prominent work composed by one of the Rishonim who likely lived during the 14th century. If such significant figures in the history of Halacha opposed the daily recitation of Mah Tovu, why was it subsequently integrated into our daily prayer experience? HaRav Yosef Tzvi Rimon, Rosh Yeshiva of Yeshivat Har Etzion, suggests that Rabbi Abba b. Kahana’s analysis, which follows Rabbi Johanan’s above-cited statement in Talmud Bavli, Sanhedrin, offers us the key to answering our question: All of them [i.e. the blessings] reverted to a curse, except in regard to the synagogues and yeshivot, for it is written, “But the L-rd, your G-d, did not want to listen to Balaam. So the L-rd, your G-d, transformed the curse into a blessing for you, because the L-rd, your G-d, loves you” (Sefer Devarim 23:6) - the curse [pursuant to the synagogues and yeshivot], but not the curses. (Translation, The Soncino Talmud, with my emendations) Rav Rimon explains this passage in the following manner: Only the blessing of “How goodly (mah tovu) are your tents, O Jacob” remained throughout the generations. This blessing, in its simplest terms refers to the tents of the Jewish people. Our Sages of blessed memory, however, understood that the blessing, in actuality, refers to the synagogues and yeshivot of our nation. The Gemara states in their regard that the initial curse was not fulfilled. Moreover, in each and every generation, synagogues and yeshivot have steadfastly stood in the midst of our nation – even during the most difficult of times. Therefore, it is quite logical to suggest that we say “Mah Tovu” precisely because this prayer of Balaam was never turned in to evil – even unto our own historical moment. (http://jobkatif.org.il/balak-2/, translation and underlining my own) Next, Rav Rimon builds upon this explanation and offers us a truly inspirational message: Moreover, it is possible that this verse [i.e. mah tovu] comes to strengthen us when we enter a synagogue for it proclaims, “No person will ever be able to destroy and diminish the eternality of the Jewish people.” This is so, [for we see] that even in the instance wherein someone attempted to harm and to curse us – his efforts came to naught due to Hashem turning his curse into a blessing. As the text states: “So the L-rd, your G-d, transformed the curse into a blessing for you, because the L-rd, your G-d, loves you.” (Sefer Devarim 23:6) The Holy One Blessed be He loves us and ever worries about our fate. In addition, it is possible that we say this verse in order to enable us to recognize Hashem’s favorable vision of His nation – so that we know that it is ever His will to bless and never to curse us. (Bolding appears in the original Hebrew text) According to Rav Rimon, Mah Tovu emerges as a spiritual rallying cry for our people and a constant reminder of Hashem’s steadfast love for us. Moreover, it can serve as our watchword as we face the unceasing trials and tribulations of living in a world that is far too often radically at odds with all that Hashem deems to be righteous and holy. May the Almighty ever look favorably upon us and fulfill His stirring words in the Birkat Kohanim: “May the L-rd bless you and watch over you. May the L-rd cause His countenance to shine to you and favor you. May the L-rd raise His countenance toward you and grant you peace.” (Sefer Bamidbar 6-24-26) 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 the topics of Tefilah and Megillat Esther may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3)
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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-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, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etiel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The mitzvah of the Parah Adumah (Red Heifer) is found at the beginning of our parasha. Its purpose is to purify an individual who has become tamei (ritually impure) due to contact with a corpse. This commandment is intrinsically mystifying in nature since, in the course of its fulfillment to ritually purify tamei individuals, it simultaneously renders those performing the purification process ritually impure. Sefer Melachim teaches us that Shlomo Hamelech (King Solomon), the wisest man who ever lived, received the greatest da’at (native intelligence) from Hashem. Moreover, with G-d’s help and love, he acquired the most profound binah (insight into the interrelationship of things) that any man could ever achieve: Give (therefore) Your servant an understanding heart to judge Your people, that I may discern between good and bad; for who is able to judge this Your great people?” And the speech pleased the L-rd, that Solomon had asked this thing. And G-d said to him, “Because you have asked this thing, and have not asked for yourself long life; neither have you asked riches for yourself, nor have you asked the life of your enemies; but have asked for yourself understanding to discern judgment. Behold, I have done according to your word; behold, I have given you a wise and understanding heart; so that there was none like you before you, nor after you shall any arise like you.” (I:3:9-12, this and all Bible translations, The Judaica Press Complete Tanach) Many sources suggest that Shlomo Hamelech sought to understand all of the mitzvot. Yet, even though he was blessed with the most prodigious intellect in history, he was nonetheless stymied by the Red Heifer’s seemingly irreconcilable contradictions. Little wonder, then, that he plaintively declared: “All this I tested with wisdom; I said, ‘I will become wise,’ but it was far from me.” (Sefer Kohelet 7:23) According to a variety of Midrashim, the word “it” in the phrase “but it was far from me,” specifically refers to the mysterious Parah Adumah. Although we can never approach King Solomon’s depth of knowledge, we can try to emulate his passion for understanding. What approach should we pursue in order to better understand the mitzvot? The Rambam (1135-1204) provides us with a deeply philosophical analysis of what we ought to do when contemplating the mitzvot. In Hilchot Meilah, he states: “It is proper for an individual to meditate upon the laws of the holy Torah and to know the depth of their meaning according to the limits of his intellectual acumen.” (8:8, This and the following translations and brackets my own) He follows this approach throughout the entire corpus of his writings and, most famously, in his Moreh Hanavuchim (The Guide for the Perplexed). This is a challenging journey: Finite man, by definition, is incapable of fully comprehending infinite G-d. The Rambam warns us, therefore, to avoid the pitfalls of treating mitzvot whose reasons escape us in a facile and flippant manner. Ultimately, even when the rationale of the mitzvah remains elusive, we must nonetheless eagerly and lovingly perform His will, “a matter [mitzvah] wherein one does not find a reason and does not know its rationale should not become frivolous in his eyes and he should not burst forth against Hashem. The Rambam utilizes classic halachic reasoning to prove his contention: Come and see how strict the Torah is in the Laws of Trespassing (Meilah): Just like wood, stones, dust, and ashes, once they are sanctified with the name of the Master of the Universe through words alone, and all who treat them in a profane manner commit a trespass [against G-d] even if this is inadvertent, and will have to seek atonement, all the more so (kal v’chomer) in the case of a commandment that the Holy One Blessed be He has commanded us – wherein man may not rebel against them simply because he does not understand their reasons. (Ibid.) Next, the Rambam warns us against inventing ingenious, but specious, reasons for the mitzvot: “And he should not attribute (literally “pile on”) false rationalizations [for the mitzvot] against Hashem.” Finally, he concludes this line of reasoning with a this powerful warning: “And one ought not to think concerning them [the Commandments] in the manner in which he thinks about everyday profane matters.” Rabbi Yosef Dov Halevi Soloveitchik zatzal (1820-1892), one of the greatest Lithuanian Torah scholars, expands upon these ideas in his Beit HaLevi, an incisive and original analysis of the Torah. In his commentary on Sefer Shemot 31, he presents an exposition of the Parah Adumah in which he notes that the phrase “This is the statute of the Torah that the L-rd commanded, saying, ‘Speak to the children of Israel and have them take for you a perfectly red unblemished cow...’” is very unusual, since the Red Heifer is singled out as being the “statute of the Torah.” He therefore asks: “At face value, the Parah Adumah is simply one of the [613] mitzvot of the Torah. Why, therefore, is it given the unusual label of “the statute of the Torah?” His answer expresses some of his fundamental views regarding the search for the rationale of the mitzvot: … for it is precisely from the Parah Adumah that it is revealed to man that he, in reality, does not know anything regarding [the true meaning inherent] in any mitzvah of the Torah, since, [based upon this verse,] the entire Torah is a statute (chukah) [that defies our understanding]. And the explanation of this concept is the following, behold all of the Commandments are inextricably attached to, and interwoven with, one another. Moreover, each one depends upon the other – just as we find in reference to lowly man who has 248 limbs and 365 sinews – all of whom are attached one to another, and all of whom depend upon one another. This is the case, as well, regarding the mitzvot wherein the 248 Positive Commandments and the 365 Negative Commandments are attached to one another and form one unit. [As a result,] it is impossible to comprehend even one of the mitzvot without understanding all of them. Therefore, when we encounter the Parah Adumah and we do not understand its underlying principle – it is clear that we really know nothing at all [regarding the other mitzvot as well]. (This, and the following translations and brackets my own) The Beit HaLevi further develops this analysis, noting that the Red Heifer emerges as a protection against man’s natural hubris and potential intellectual arrogance: …the Parah Adumah is, therefore, a fence and a protective measure for man who utilizes his intellect (hamitbonane b’sichlo) to examine the reasons inherent in the mitzvot; to prevent him from erring in their regard if he were to follow his [mere] intellect and thereby burst forth [against the Commandments] and declare: “I am the one who is able to know their rationale!” In this manner, one would be able to err and [G-d forbid,] add or subtract [from the Torah]. According to the Beit HaLevi, view there is only one way to demonstrate loyalty to, and acceptance of, the Commandments: One must perform all of the mitzvot, with all of their specific details, according to what we have received from our Rabbis according to the overarching rules of the Torah and the established Halacha without any deviation whatsoever from the words of the Shulchan Aruch. This is [perforce] the case since; he himself recognizes that he does not comprehend the depth of these matters… In sum, the Parah Adumah may be viewed as the mitzvah that in many ways teaches us much about all the mitzvot. Perhaps more than any other commandment, it reminds us, that G-d is the measure of all things and man is but His servant. With the Almighty’s help, may we be zocheh (merit) to serve Him with humility and heartfelt devotion, and ever remember before Whom we stand. 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 the topics of Tefilah and Megillat Esther may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim 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, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. Our parasha begins with the 16th chapter of Sefer Bamidbar. It tells the story of Korach and his followers, and their rebellion against G-d and His Torah, Moshe, and Aharon. There are countless explanations as to why Korach chose to rebel, including psychological, political, sociological, and economic rationales. In my view, however, Korach’s mutiny was conceived, planned, and implemented to achieve one overarching goal: Power. Many shades of meaning of the word “power” are found in the opening verses of our parasha: Korach son of Yitz'har (a grandson of Kehoth and great-grandson of Levi) began a rebellion along with Dathan and Aviram (sons of Eliav) and On (son of Peleth), descendants of Reuben. They had a confrontation with Moses along with 250 Israelites who were men of rank in the community, representatives at the assembly, and famous. They demonstrated against Moses and Aaron, and declared to them, “You have gone too far! All the people in the community are holy, and G-d is with them. Why are you setting yourselves above G-d's congregation?” When Moses heard this, he threw himself on his face…It is actually against G-d that you and your party are demonstrating! After all, who is Aaron that you should have grievances against him?' (Translation, Rav Aryeh Kaplan zatzal, The Living Torah) A straightforward reading of these pasukim (verses) reveals the following:
Midrash Tanchuma, Korach II provides us with two examples of Korach’s repudiation of Moshe’s halachic authority that portray his rebellion against Hashem. The first vignette focuses upon Korach’s derision of Tzittzit, while the second presents his repudiation of the mitzvah of Mezuzah. In both instances, the operative principle of Korach’s dismissal of Moshe’s (G-d’s) halachic hegemony is sarcasm and ridicule couched as common-sense logic: Korach jumped up and said to Moshe [in front of the assembly]: “You have stated: ‘And you shall place on the Tzittzit [a thread of techalet – sky blue].’ In the case of a prayer shawl [or four cornered garment] that is entirely colored techalet should it not logically be exempt from the obligation of Tzittzit altogether? Moshe responded: “It remains obligated in Tzittzit.” Korach then said to him: “A garment that is entirely composed of techalet does not make it exempt from Tzittzit, yet four threads [of techalet] render it ritually acceptable? (See Rashi’s version, as well, on 16:1) [Korach continued his harassment and ridicule of Moshe and asked:] “A house that is completely filled with Torah scrolls [sefarim], is it not logically the case that it should not require a Mezuzah?” Moshe responded to him: “It is obligated in a Mezuzah.” [Korach responded to him and said:] The entire Torah that is composed of 278 parshiot is unable to fulfill the necessary obligation; yet, two sections [of the Torah] that are found in the Mezuzah fulfill the obligation! Korach then said to him: “These things were not commanded to you! You have lied about them on your own!” Therefore it says: “And Korach separated himself…” (Translation and bolding my own) The depth of Korach’s rejection of G-d and His Torah are reflected in his cynicism regarding the mitzvot of Tzittzit and Mezuzah, whose G-d-given nature he dared to challenge. In addition, it is crucial to note that Korach first assailed the obligation of Tzittzit, knowing full well that this mitzvah symbolically represents the entire Torah. As the Rambam (Maimonides, 1135-1204) states in Hilchot Tzittzit: A person must be extremely careful regarding the mitzvah of Tzittzit since the Torah [symbolically] makes it representative of all of the mitzvot. As the Torah states: “You will look upon it [Tzittzit] and you will remember all of the commandments of Hashem.” [Sefer Bamidbar 15:39] (3:12, translation and emphasis my own) Korach attempted to undermine this commandment in the eyes of the Jewish people, since he understood that if they were to remain devoted to this mandate, his rebellion would surely fail. What about Mezuzah? What is at the “heart” of this mitzvah? The Rambam suggests the following: A person is duty-bound to be punctilious in the commandment of Mezuzah, since it is a continuous obligation that is incumbent upon us all. Each time a person enters and leaves his home he encounters the Oneness (unity) of Hashem, the name of the Holy One Blessed be He. [Then] he will remember his love for Him and awake from his “sleep” and the error of his ways [as a result of] following the foolish pursuits of his time (hevlai hazeman). He will then know and understand that there is nothing that remains forever, except for the knowledge of Hashem (Tzur Ha’olam). Immediately, he will return to the knowledge of Him and follow the proper and righteous path. (Mishneh Torah, Hilchot Tefillin, u’Mezzuah, v’Sefer Torah, 6:13, translation my own) As Rashi (1040-1105) notes, Korach was blessed with a prodigious intellect (Sefer Bamidbar 16:7). Accordingly, he recognized that if the Jewish people would remain loyal to the commandment of Mezuzah, their dedication to Hashem, Moshe and Aharon would never falter. Therefore, he sought to ridicule this precept in particular, in order to foment an attack upon the underlying rationale of the Torah. Korach was a self-serving demagogue whose entire being was focused upon repudiating Hashem’s Dominion and the Torah. As such, his mutiny was doomed to fail from the moment of inception. Chazal (our Sages of Blessed Memory) emphasized this idea in Pirkei Avot (Ethics of the Fathers) 5:17: Any dispute that is for the sake of Heaven is destined to endure; one that is not for the sake of Heaven is not destined to endure. Which is a dispute that is for the sake of Heaven? The dispute(s) between Hillel and Shamai. Which is a dispute that is not for the sake of Heaven? The dispute of Korach and all his company. (Translation http://www.chabad.org/library/article.asp?AID=2099, emphasis my own) Chazal have a general rule of Torah analysis: “M’klal lav atah shomeah hane” (“From a negative formulation one can derive a positive idea;” Talmud Bavli, Nedarim 14a). If we apply this principle to Korach’s actions, we can deduce a very positive message: We must continuously strive to live lives that are authentically dedicated l’shame shamayim (for the sake of Heaven). In so doing, may we come to recognize that true power and glory belong to Hashem. As Dovid Hamelech (King David) so beautifully stated: Yours, O L-rd, are the greatness, and the might, and the glory, and the victory, and the majesty, for all that is in the heavens and on the earth [is Yours]; Yours is the kingdom and [You are He] Who is exalted over everything as the Leader. And wealth and honor are from before You, and You rule over all, and in Your hand is strength and might, and it is in Your hand to magnify and to strengthen all. (Sefer Divrei Hayamim I:29:11-12, translation, The Judaica Press Complete Tanach, underlining my own) May each of us be zocheh (merit) to recognize the eternal truth of these stirring words, and thereby grow in our dedication and devotion to the Almighty and His 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 mailto:[email protected]. *** My audio shiurim for Women on the topics of Tefilah and Megillat Esther may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3) ![]() 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, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etiel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The beginning of our parasha offered the possibility of the immediate implementation of Judaism’s ultimate goals: Moshe would have been the Mashiach (the one true Messiah) who led our people into Eretz Yisrael (the Land of Israel), the Beit Hamikdash would have been built and remained intact forevermore, and the entire world would have recognized the truth of monotheism and our people’s singular responsibilities as G-d’s chosen nation. What exactly took place that so violently and, nearly irrevocably, brought G-d’s plan to a screeching halt? The answer is starkly clear: Our people failed to live up to Hashem’s expectations. Rashi (1040-1105) teaches us that, as a compromise to the people’s nagging insecurity and immature emunah (faith), Hashem gave Moshe permission to send the leaders of each tribe to do a thorough reconnaissance of Eretz Yisrael: Send for yourself: According to your own understanding. I [Hashem] am not commanding you, but if you wish, you may send. Since the Israelites had come [to Moses] and said, “Let us send men ahead of us,” as it says, “All of you approached me…” (Sefer Devarim 1:22, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) At first, everything went quite well. After all, these were mighty and prestigious individuals who were dedicated to the task before them. These great tribal princes were called “anashim” (“men”). Rashi suggests that this was an honorific appellation based on the Midrash Tanchuma’s interpretation of Sefer Bamidbar 13:3: “Every instance of the term anashim that appears in the text of the Torah is a term of distinction [literally, importance]. At that time they were righteous.” These great leaders of the Dor Hamidbar (the Generation of the Desert) set out to explore, search and discover the Promised Land. Thus, in 13:2, 13: 21, and 13:25, we find the expressions “v’yaturu,” “vayaturu,” and “meture” - terms of exploration and discovery, and the infinitive form of this verb, “latur” (to seek out or to discover) is found in 13:16. Unfortunately, however, it all went terribly wrong. Inexplicably, these great leaders, with the exception of Caleb and Joshua, ceased to be anashim and morphed into meraglim (spies). This transformation is clearly represented in the first chapter of Sefer Devarim: And I said to you, “You have come to the mountain of the Amorites, which the L-d, our G-d, is giving us. Behold, the L-d, your G-d, has set the land before you; go up and possess it, as the L-d, G-d of your fathers has spoken to you; you shall neither fear nor be dismayed.” And all of you approached me and said, “Let us send men ahead of us so that they will search out the land for us and bring us back word by which route we shall go up, and to which cities we shall come.” And the matter pleased me; so I took twelve men from you, one man for each tribe. And they turned and went up to the mountain, and they came to the valley of Eshkol and [they] spied it out. (20-24) The Meraglim failed to maintain the proper perspective. As a result, they squandered one of the greatest opportunities ever given to mankind. Instead of fulfilling their mission of exploration and discovery in a G-d-infused fashion, they acted like lowly spies on a “black-ops” military mission. How did this happen? The Meraglim looked at everything through the lens of the laws of nature, and forgot that they were representatives of G-d’s Am Hanivchar (Chosen People). As such, they failed to understand that our entire existence was, and is, dependent upon our being tachat kanfei HaShechinah (under the Divine wings of the Almighty’s protection). Little wonder then, that the Meraglim returned to the people and issued a report that focused upon what they saw, i.e. “the facts on the ground” – rather than upon the potential of that which might be. In short, their myopic vision prevented them from seeing a glorious, G-d-inspired future. The people’s despair in response to the Spies’ report tragically changed the course of history: The entire community raised their voices and shouted, and the people wept on that night. All the children of Israel complained against Moses and Aaron, and the entire congregation said, “If only we had died in the land of Egypt, or if only we had died in this desert. Why does the L-rd bring us to this land to fall by the sword; our wives and children will be as spoils. Is it not better for us to return to Egypt?” They said to each other, “Let us appoint a leader and return to Egypt!” (Sefer Bamidbar 14:1-4) In turn, our forebears’ all-but complete capitulation was met by swift and angry words from the One True Judge: The L-rd said to Moses, “How long will this people provoke Me? How much longer will they not believe in Me after all the signs I have performed in their midst? I will strike them with a plague and annihilate them; then I will make you into a nation, greater and stronger than they.” (Ibid., 11-12) Once again, however, Moshe interceded and saved our nation: Now, please, let the strength of the L-rd be increased, as You spoke, saying. “The L-rd is slow to anger and abundantly kind, forgiving iniquity and transgression, Who cleanses [some] and does not cleanse [others], Who visits the iniquities of parents on children, even to the third and fourth generations.” Please forgive the iniquity of this nation in accordance with your abounding kindness, as You have borne this people from Egypt until now.” And the L-rd said, “I have forgiven them in accordance with your word.” (Ibid., 17-20) Mishnah Ta’anit 4:6, and the subsequent discussion in the Babylonian Talmud, teach us that the Spies returned from their journey to Eretz Yisrael on the night of Tisha b’Av. Although the people were saved through Moshe’s intercession, their shameful response to the Spies’ report led to the Divine decree that forbade the Dor Hamidbar (Generation of the Desert) from entering Eretz Yisrael: “B’tisha b’Av nigzar al avotainu she’lo yichnasu l’aretz.” Our Sages note that lail Tisha b’Av (the night of the 9th of Av) was set aside for destruction ever since that woeful time. As such, the monumental failures of the Spies, and the faithless reaction of our ancestors, have continued to reverberate until our own historical moment. We live in an age of pirood (separation) and sinat chinam (groundless hatred). Each one of us is labeled and defined by others as to what kind of Jew we are and where we stand on the religious spectrum of belief and observance. The result of this kind of thinking is alienation from our fellow Jews. Instead of banding together in achdut (unity) and tolerance, we distrust one another and perceive those who differ from us as less than ourselves. I believe that we can rightfully view this as “Meraglim-thinking,” since this is the exact kind of behavior that our ancestors manifested when Caleb and Joshua disagreed with the Spies’ report: Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had scouted the land, tore their clothes. They spoke to the entire congregation of the children of Israel, saying, “The land we passed through to scout is an exceedingly good land. If the L-rd desires us, He will bring us to this land and give it to us, a land flowing with milk and honey. But you shall not rebel against the L-rd, and you will not fear the people of that land for they are [as] our bread. Their protection is removed from them, and the L-rd is with us; do not fear them.” The entire congregation threatened to pelt them with stones, but the glory of the L-rd appeared in the Tent of Meeting to all the children of Israel. (Sefer Bamidbar 14:6-10, underlining my own) Given the above, I believe that one of our main tasks as Jews today is to reject “Meraglim-thinking” out of hand and embrace an entirely different mode of behavior. To this end, we need to focus upon the famous idea of Rabbi Avraham Yitzhak Kook zatzal (1865-1935): “If we were destroyed [during the Second Holy Temple period], and the world was destroyed with us, due to baseless hatred - sinat chinam, we must return to rebuild ourselves, and the world with us, with love without cause - ahavat chinam...” (Orot HaKodesh vol. III, p. 324, translation, http://ravkooktorah.org/TISHA-AV-70.htm, with my emendations) May we be zocheh (merit) to integrate Rav Kook's words into our lives, so that the Jewish people, and the entire world, may finally flourish in love and devotion to the Master of the Universe. 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 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 the topics of Tefilah and Megillat Esther may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3) ![]() 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, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etiel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The Menorah is one of the most ubiquitous symbols of Judaism. Therefore, nearly every synagogue in the world contains some form or representation of this sacred object. It seems that the Menorah of the Beit Hamikdash (Holy Temple), perhaps more than any other, has captured the heart and soul of our people. The beginning of our parasha discusses the kohan’s daily mitzvah to light the Menorah: The L-rd spoke to Moses, saying: Speak to Aaron and say to him: “When you light the lamps, the seven lamps shall cast their light toward the face of the Menorah.” Aaron did so; he lit the lamps toward the face of the Menorah, as the L-rd had commanded Moses. (Sefer Bamidbar 8:1-3, this, and all Bible and Rashi translations, The Judaica Press Complete Tanach) Immediately thereafter, we encounter a brief description of the Menorah: “This was the form of the Menorah: hammered work of gold, from its base to its flower it was hammered work; according to the form that the L-rd had shown Moses, so did he construct the Menorah.” (8:4) The final words of the pasuk (verse), “so did he construct the Menorah,” are very difficult, however, since we do not know to whom the “he” of this verse refers. The great exegete, Rabbi Moshe ben Nachman (the Ramban, Nachmanides, 1194-1270), was one of the many Torah commentators who wrestled with the meaning of our phrase. Based in part on the principle of proximity of language (s’michut), the Ramban, in his Commentary on the Torah on our verse, determined that Moshe constructed the Menorah, since his name was mentioned immediately prior to our indeterminate phrase. Most students of Tanach (the Hebrew Canon of Scripture), however, know that while Moshe was our teacher, the most humble person who ever lived and the greatest prophet of all time, he is never referred to as an artisan with the requisite skills to create something as intricate as the Menorah. Therefore, with the Midrash Sifrei as his guide, Nachmanides suggested that Moshe learned how to construct the Menorah based upon extensive study and yeoman efforts: He applied himself assiduously in its study [i.e. the Menorah] and he made it according to the mitzvah he had been commanded. So did they state in the Sifrei: “To make known to us the praise that Moshe deserved, for just like the Holy One Blessed be He had spoken to him, so did he do.” (Sefer Bamidbar 8:4, translation and brackets my own) In notable contrast, Rashi (1040-1105) explained the phrase, “so did he construct the Menorah,” as referring to Bezalel, the chief artisan of the Mishkan (Portable Sanctuary): “i.e., the one who made it [namely, Bezalel].” Rashi's suggestion is forthright. Moreover, in some ways it is the most logical explanation, since the Menorah's construction is viewed within the context of the overall building of the Mishkan. Thus, since the Torah explicitly tells us that Bezalel was the chief architect of the Portable Sanctuary (Sefer Shemot 31:1-5), he would have been the most likely person to have planned, designed, and build the Menorah. His renowned G-d-given talents would have made him the perfect candidate for this holy task. Both Rashi and the Ramban offer a fascinating third candidate as the creator of the Menorah. In Sefer Shemot 25:31 we read: “And you shall make a Menorah of pure gold. 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,” instead of the expected “ta’aseh.” The first expression is passive and reflexive, whereas the second one is active. Rashi formulates 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., understanding how to create 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: ta’aseh but taiasah. – (Based upon Midrash Tanchuma, Behaalotecha III, underlining my own) The Ramban closely followed Rashi’s explanation. As such, he, too, explained the above-stated passage as referring directly to Hashem: “[The Menorah] was created via the Holy One blessed be He – by itself.” Thus, according to the Midrash, Rashi and the Ramban, the designer of the Menorah was none other than the Creator Himself! Beyond a doubt, this is a truly powerful idea. Neither Rashi nor the Ramban developed the previously mentioned notion any further. I would like, however, to expand upon their explanation and suggest that it is of singular import if G-d, not man, was the artisan of the Menorah, for after all, one of its major functions was to bring light to the Mishkan and allow the kohanim to operate with a newfound vision of hope and purpose. Moreover, I believe, that the golden 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, so, too, did the Menorah bring physical 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 ohr” (“For a commandment is a candle, and the Torah is light,” Sefer Mishle 6:23). The Midrash’s explanation of Hashem as the creator of the Menorah, therefore, leads us to view it as the ultimate symbol of reconciliation between the Master of the Universe and our people. Our relationship was, once again, shalame (complete), for at long last, the Menorah signified our complete kapporah (atonement) for the excesses of the Golden Calf. With the Almighty’s help, may the Beit HaMikdash be rebuilt soon and in our days, so that we be zocheh (merit) to bask in the Divine light of the Menorah, the Torah, and Hashem’s unlimited love for evermore. 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 the topics of Tefilah and Megillat Esther may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3) ![]() 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, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshanah Elka bat Etiel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The final verse of our parasha is fascinating in form and content: When Moses would come into the Tent of Meeting to speak with Him (ledaber eto), he would hear the voice (va’yishma et hakol) speaking to him (medaber aluv) from the two cherubim above the covering which was over the Ark of Testimony, and He spoke to him (va’yidaber aluv). (Sefer Bamidbar 7:89, this and all Bible and Rashi translations, with my emendations, The Judaica Press Complete Tanach) This pasuk (verse) is directly focused upon the communications that took place between the Almighty and Moses when the latter entered the Ohel Moed (Tent of Meeting). Rashi (1040-1105) explicates four aspects of this exchange: The origin and projection of Hashem’s Voice, the manner in which G-d spoke to Moses, the nature of the Almighty’s Voice and the use of the term “aluv.” His analysis of these points enables us to gain a more profound understanding of our pasuk. Based upon the Sifrei, the halachic Midrash to Sefer Bamidbar, Rashi notes that “the Voice emanated from heaven to [the area] between the two cherubim, and from there it went out to the Tent of Meeting.” In other words, the Voice originated in shamayim (Heaven), transported itself to the space between the cherubim, and finally became audible to Moshe when its sound filled the Ohel Moed. According to Rashi, these Ohel Moed communications were indirect in nature: The word midaber (to speak) is similar to mitdaber (to speak to oneself, i.e. the reflexive form) and, therefore, it connotes Hashem speaking to Himself. It is out of reverence for the Most High to express it in this way. [The Voice] would speak to itself, and Moses would listen to it. When the pasuk states, “va’yishma et hakol,” we immediately wonder, “What kind of voice did Moshe hear?” Was it the Voice that Eliyahu heard on Mount Horeb? As the text states: “After the earthquake fire, not in the fire was the L-rd, and after the fire a still small sound (kol dimamah dakah, Sefer Melachim I:19:12).” Or, was it the Voice of the Revelation at Mount Sinai that King David describes as: The voice of the L-rd is upon the waters; the G-d of glory thunders; the L-rd is over the vast waters. The voice of the L-rd is in strength; the voice of the L-rd is in beauty. The voice of the L-rd breaks the cedars, yea, the L-rd breaks the cedars of Lebanon…The voice of the L-rd cleaves with flames of fire. The voice of the L-rd causes the desert to quake; the L-rd causes the desert of Kadesh to quake. The voice of the L-rd will frighten the hinds and strip the forests… (Sefer Tehillim 29:3-5, 7-9) Rashi answers our question in no uncertain terms: I might think it was in an undertone. Therefore, Scripture teaches us: “the Voice”- the very Voice which spoke with him at [Mount] Sinai. But when it [the Voice] reached the entrance, it stopped and did not proceed outside the tent. Rashi’s statement, “when the Voice reached the entrance, it stopped and did not proceed outside the tent,” facilitates our understanding of his interpretation of “and He [the Almighty] spoke to him (va’yidaber aluv).” Rashi opines that this section of our pasuk excludes Aaron. In addition, many Rabbinic sources inform us that it was not only Aaron who was denied access to the Divine utterances to Moses in the Ohel Moed; rather, no other person in the world was privy to these messages. Clearly, Moses was different in kind and degree from all other prophets of his time, and as we know, for all time to come. What were the constitutive elements of Moses’ uniqueness? We are fortunate that the Rambam (Maimonides, 1135-1204) addressed exactly this question in his classic work, Perush HaMishnah. Therein, Maimonides presents four distinctive characteristics of Moses’ prophetic encounters:
Maimonides describes the unique spiritual intimacy that obtained between Moses and the Creator. As such, the portrait of Moses that emerges is that of a singularly gifted individual who enjoyed unparalleled access to the Almighty due to his exceptional spiritual gifts. Truly, Moses was Moshe Rabbeinu (Moses our Teacher), the rebbe of the Jewish people forevermore. While none of us will ever be able to reach his exalted level, each of us, like Moses, can try on our own level to establish a personal and existentially meaningful connection with Hashem. With His help 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 mailto:[email protected]. *** My audio shiurim for Women on the topics of Tefilah and Megillat Esther 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, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etiel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. This week’s haftarah portion contains two of the most celebrated pasukim (verses) of Sefer Hosea: And I will betroth (v’arastich) you to Me forever, and I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy. And I will betroth you to Me with faith, and you shall know the L-rd. (II:21-22, this and all Bible translations, The Judaica Press Complete Tanach) The three-fold repetition of the Hebrew term “v’arastich” (“and I will betroth”) in our verses metaphorically teaches us that Hashem will create a new covenant with klal Yisrael. As such, these verses foretell the time when the intimacy characterized by a loving husband – wife relationship will be completely and permanently restored between the Almighty and our people. The Maharal of Prague (Rabbi Judah Loew ben Bezalel, 1512-1609) was one of the great thinkers who underscored the everlasting nature of the bond that will exist between G-d and our nation: The connection that will exist in the future between the Holy One blessed be He and the Jewish people will be eternal (yi’yeh l’netzach), [that is,] this link will never cease or be severed. This matter is explained in the comforting words to the Jewish people [that were revealed to them] through His prophets. It is in this sense that the prophet Hosea said: “And I will betroth (v’arastich) you to Me forever, and I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy.” Behold, the prophet explicitly stated that this connection, i.e. “the betrothal,” will be everlasting in nature, unlike the original one. (This and the following quotations, Sefer Netzach Yisrael, chapter 47, translations and brackets my own.) At this juncture, the Maharal analyzes the essence of the union that will be established between Hashem and the Jewish people. In his opinion, the central features of this relationship are symbolized by the repetition of the phrase “And I will betroth (v’arastich)”: And in this passage, we find the word, “v’arastich” repeated three times… [A person must] realize that this future connection entails three different aspects. Firstly, it will be permanent in nature. Secondly, the Jewish people will cleave to all of the behavioral characteristics (middot) of the Holy One. Lastly, this bond will be all-inclusive (chibur gamur). Even were this relationship to incorporate all of [G-d’s] middot, it is nonetheless possible that that the Jewish people would not cleave to Hashem in a holistic manner. This is the case, since [without Hashem’s promise of precisely this type of relationship, there is a likelihood that] our people would not cleave to Him in great mercy or great kindness – and so, too, with the rest of [Hashem’s] ethical characteristics. The Maharal now explicates the manner whereby each reiteration of v’arastich supports the central ideas of the new relationship that will obtain between Hashem and His people: “And I will betroth (v’arastich) you to Me forever” proves that the connection will be eternal. In addition, the text states, “And I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy.” Each of these qualities is mentioned, since they…encapsulate the middot of Hashem [that the Jewish people will develop and master]…Afterwards the text states, “And I will betroth you to Me with faith (b’emunah), and you shall know the L-rd,” This proves that the new relationship will be all-inclusive. Based upon a careful reading of our two verses, one may question why Hosea needed to state the third instance of v’arastich, “And I will betroth you to Me with faith,” which focuses upon the chibur gamur motif. After all, would not the second phrase of v’arastich have led one to this conclusion? Apparently the Maharal wrestled with this problem, as well, as he continues with the following keen analysis: The notion of the new relationship being one of chibur gamur (all-inclusive) is an idea that stands on its own (ma’a’lah bifnei atzmo), since when the text states, “And I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy,” this only teaches us that the Jewish nation will cleave to the Blessed One with all of these middot. It does not mention, however, that the future relationship between Hashem and our people will be an all-encompassing one. This is the case, since, even if the connection is based upon each of these middot, it is possible that we would not experience it through total mercy. Therefore, the prophet proclaims, “And I will betroth you to Me with faith,” since this phrase suggests the concept of a complete and total connection [to Hashem]. As such, the relationship will be infused with total mercy and kindness, for that is the true meaning of emunah (faith) in regards to an [authentically] total union (chibur gamur) [with the Almighty]. Chazal (our Sages of blessed memory) established the yearly calendar in such a manner as to ensure that the public reading of our haftarah frequently precedes the Festival of Shavuot. In their divinely inspired wisdom, they understood that there is a close association between this portion from the Prophets and the giving of the Torah on Shavuot. Based upon the Maharal’s illuminating insights, I believe we are in a better position to understand the nature of this connection. As noted, the Maharal emphasizes that our mastery of Hashem’s ethical characteristics leads to chibur gamur - our close union with Him. This is congruent with Rabbi Meir’s analysis in Mesechet Avot d’Rabbi Natan that discusses the final words of our pasukim: Rabbi Meir said: “Why does the prophet [mention righteousness (tzedek), justice (mishpat), loving-kindness (chesed) and mercy (rachamim)] and immediately follow this with the phrase, ‘and you shall know the L-rd?’” Surely this is coming to teach us that everyone who has mastered these middot will have close knowledge of the Omnipresent one [i.e. a strong personal relationship will exist between such individuals and the Master of the Universe]. (Mesechtot Katanot, Mesechet Avot d’Rabbi Natan, Nuscha I, Chapter 37, translation my own) If we integrate the approaches of Rabbi Meir and the Maharal, we discover that the link between Hosea’s prophecy and Shavuot becomes quite clear: Both Hashem and the Jewish people long for a strong and intimate relationship that will abide for evermore. Since this is the case, we must do everything in our power to forge this bond by demonstrating our worthiness to be a full partner in this union. As such, just as Hashem practices tzedek, mishpat, chesed and rachamim, so, too, must we; for, in truth, the Torah was given to us to enable us to “know the L-rd.” May this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: 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 the topics of Tefilah and Megillat Esther 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, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etiel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. Parashat Behar begins with the following two pasukim (verses): And the L-rd spoke to Moses on Mount Sinai, saying, Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Sabbath to the L-rd. (Sefer Vayikra 25:1-2, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) These verses generate the very famous question found in several sources in Rabbinic literature: “What [special relevance] does the subject of Shemittah [the “release” of fields in the seventh year] have with Mount Sinai? Were not all the commandments stated at Sinai?” Rashi (1040-1105), basing himself upon the Midrash, provides the following celebrated answer: “However, [this teaches us that] just as with Shemittah, its general principles and its finer details were all stated at Sinai, likewise, all of them were stated - their general principles [together with] their finer details - at Sinai. This is what is taught in Torat Kohanim (25:1).” This question and answer are fundamental for understanding the Torah world-view, since they teach us the holistic nature of the Revelation at Mount Sinai; namely, G-d communicated to us, in both overarching principles and in specific details, exactly what is necessary to lead a life stamped in His Divine image. Living a life according to the Torah’s “general principles and its finer details” is an endless challenge for the halachically committed Jew. The rapid transformations produced by technological innovations have created a world wherein change in almost all matters is the rule, rather than the exception. In order to ascertain ratzon Hashem (G-d’s will), we must turn to our poskim (halachic decisors) to help us chart a course of authentic halachic living. In doing so, we must ask these basic questions:
On Sunday, July 8, 1934, Rabbi Moshe Feinstein zatzal (1895-1986), known by his students and followers as “Rav Moshe,” was 39 years old and the rabbi of Luban, Belorussia (Soviet Union), a position he had held since 1921. His intellectual acumen and prowess were recognized far and wide, and his brilliant Torah insights and decisions were already legendary. On this particular Sunday, he penned a responsum (teshuvah) to one of his colleagues that, in part, deals with my above-stated questions (Iggrot Moshe, Yoreh Deah Section I: 101). Rav Moshe was asked: “How are we permitted to depend upon Torah novella (chidushim) like those that I [i.e. Rav Feinstein] have explained as having practical halachic application – when they are specifically in opposition to later day authorities (Acharonim)?” His answer encapsulates his independent and unfailing spirit in pursuit of the truth: Behold I say: “Has an end and limitation been made for the Torah? G-d forbid! – that we should make halachic decisions solely based upon that which is found already in other works. That would mean that if questions were to arise that were not found in pre-existent works that we should not make a determination and give a decision to them – even when we have the ability to render such a decision. In my humble opinion, it is prohibited to say such a thing. Beyond question, the Torah will continue to grow and develop now, and in our time. [Moreover,] anyone who has the ability to determine any law that comes before him, according to the limits of his ability, is obligated to do so based upon due diligence (chakirah v’drisha haitav) in the Talmud and prior poskim.” [He must employ] clear understanding and utilize accurate proofs – even if [he develops] a new law that was never spoken about in prior works. (All translation, brackets, and emphasis my own) Rav Moshe’s answer is unequivocal: The posek is obligated to respond to any and all Torah inquiries in a manner that uses the full force of his intellectual powers – even when his intensive study and analysis of the issues at hand yield a brand new halacha l’ma’aseh (practical law). The Torah, while given once in human history, continues to grow and expand in its application to all times and places. How should the posek address laws that are explicitly found within the canon of Halachic literature? How heavily should the weight of authority rest upon his shoulders? Here, too, Rav Moshe bravely advocates, and even demands, autonomy over merely “looking something up” in one of the classic works of Jewish jurisprudence: Even in regards to a law that is already found in previous works – beyond question the decisor also must understand it and render a decision according to his own thought processes (b’da’ato) before he declares it to be the law - by no account should he render judgment simply because he has found such and such a conclusion [in prior works]. This would be as if he rendered judgment simply based upon his studies. Concerning this approach, it has been stated that the Tannaim [Sages from the Mishnaic era] bring destruction upon the world when they render judgment based solely upon that which they have learned [but failed to understand – Rashi, Talmud Bavli, Sotah 22a]. How much leeway, however, does the posek actually have? Can he legitimately reject prior and heretofore accepted opinions? Rav Feinstein’s answer is clear: Even if his [i.e. the posek’s] decision, on occasion, stands in stark opposition to some of the greatest of our recent Acharonim (gaonim merabbotainu haacharonim) – what of it? Beyond question, even we are permitted to disagree with the Acharonim – and even some of the Rishonim [approx. 11th-15th centuries] – when we have proper proofs and the essence [of our response] is [replete] with correct [and unassailable] reasons. Concerning this idea, our Sages stated explicitly in Talmud Bavli, Bava Batra 131a: “A judge can only depend upon what his own eyes see.”… Rav Moshe proceeds to clarify the posek’s degree of autonomy, and opines that he must balance his ruling according to the dictates and halachic structure that were created by the: … famous decisors of the Shulchan Aruch [16th century] that have been accepted in all of our countries. Regarding this it was said: “They established a place to create a ‘fence’ of protection.” [In doing so, one will be following in the path] of the majority of the responsa of later-day authorities who determine many new laws that are to be followed as a matter of actual halachic practice. In addition, Rav Feinstein suggests that the posek engaged in this singular creative process “must never be arrogant and must strive to determine the law in accordance with the prior authorities [when it is possible to do so.]” There are situations, however, where potential human tragedy and need are so manifest that the halachic decisor is mandated to do everything in his power to rescue someone from a life of misery, Torah violations, or devastating financial loss: When it is a matter of great need, and all the more so a situation wherein the woman would remain inextricably tied to her husband against her will [agunah] as in our case, then we are unquestionably obligated to render judgment [in opposition to prior authorities] if it appears to us that we are able to free [her]. It is prohibited for us to be from the overly humble and “tie up” a daughter of Israel, or to cause one to violate various prohibitions, or even to cause the loss of Jewish money.” Rav Moshe zatzal was one of the greatest poskim of the past century. His intellectual integrity, bravery, and honesty knew no bounds in his pursuit of truth and desire to help the entire Jewish people. He stands forevermore as a paragon of what a posek can and should be. May we all be zocheh (merit) to learn from his stellar example, and live lives infused with the love of Torah, devotion to our people, and dedication to Hashem. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: 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 the topics of Tefilah and Megillat Esther 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, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etiel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The beginning of our parasha focuses upon a variety of laws that pertain solely to the kohanim. From a purely Jewish juridic perspective, they have little to do with the majority of the Jewish people, since the kahunah (Priesthood) is a biologically endowed status. Yet, from a broader perspective, all members of the Jewish people have the inherent ability to be “kohanim.” How can we actualize this innate spiritual potential to be kohanim? I believe two pasukim (verses) in Sefer Shemot provide us with a basis to answer this question: “And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples, for Mine is the entire earth. And you shall be to Me a kingdom of priests (mamlechect kohanim) and a holy nation…” (19:5-6, this and all Bible translations, The Judaica Press Complete Tanach, with my emendations). Rashi (1040-1105) rejects the literal translation of mamlechect kohanim as a “kingdom of priests.” Instead, he opines that the correct explication of “mamlechect kohanim” is “a kingdom of princes,” since, as we have noted, we cannot all be kohanim. The Seforno (1470-1550), however, takes an entirely different approach: Precisely by being kohanim you will be chosen (segulah). You will be a kingdom of priests in the sense that you will explain and teach [the existence and knowledge of G-d] to all manner of men. In that way, everyone will call upon Hashem and worship Him, shoulder to shoulder. As it says in Sefer Yeshiyahu [61:6]: “And you will be called the Priests of Hashem.” Ideally, according to the Seforno, as the children of Avraham, Yitzhak, Ya’akov, Sarah, Rivka, and Leah, it is incumbent upon us to bring spiritual illumination to mankind and be an ohr l’goyim (“light unto nations,” Sefer Yeshayahu 42:6 and 49:6). As the moral compass of the world, it is our responsibility to live lives that reflect the highest standards of ethical behavior, and thereby help “l’takane ha’olam b’malchut Shakai” (“to perfect the universe through the proclamation of G-d’s sovereignty”). Moreover, as the spiritual educators to the world’s nations, our role is enlighten humanity regarding the existence and Divine providence of our Creator, and thereby pave the way for all people to recognize His greatness and glory. This, after all, is one of the underlying rationales for our having been chosen as G-d’s holy and exalted nation, and, for the Seforno, the manner whereby we can all be kohanim. Rabbeinu Shimson Raphael Hirsch (1808-1888) adopted a complementary approach to that of the Seforno. He explains Sefer Shemot 19:6 in terms of our people’s mission to be kohanim and the resulting positive impact we can have on our fellow man: Each and every one of you will be a “kohan” in the sense that they will accept upon themselves My hegemony [My power to rule] in every action that they will do. In doing so, they will take upon themselves the yoke of the kingdom of Heaven in its overall and holistic sense. One will then be able to spread the knowledge of, and loyalty to, Hashem through the words of one’s mouth and the performance of one’s actions. (Translation my own) The above presentations serve as a powerful description of our role as G-d’s servants. Beyond a doubt, however, it was the Rambam (Maimonides, 1135-1204) who gave this concept its most powerful voice. In addition, and almost startlingly so, Maimonides underscores the notion that anyone, Jew or gentile, can be sanctified to the point that they can emulate the Levites and the kohanim. As such, everyone can potentially be a light unto nations: Not only the tribe of Levi, but any one of the inhabitants of the world whose spirit generously motivates him and understands with his wisdom [how] to set himself aside and stand before G-d to serve Him and minister to Him and to know G-d, proceeding justly as G-d made him…is sanctified as holy of holies. G-d will be His portion and heritage forever and will provide what is sufficient for him in this world like He provides for the priests and the Levites. And thus David declared: “G-d is the lot of my portion; You are my cup, You support my lot.” (Sefer Tehillim 16:5, Rambam, Mishneh Torah, Hilchot Shemitah v’Yovel 13:13, translation, Rabbi Eliyahu Touger) May we be counted among those who, as the Rambam states, develop spiritually infused and wise understanding, so that we may become a kingdom of priests. Then, with the help of Hashem, and as truly just and righteous individuals, may we dedicate ourselves to the holy work of “l’takane ha’olam b’malchut Shakai.” V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: 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 the topics of Tefilah and Megillat Esther 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, Shayna Yehudit bat Avraham Manes and Rivka, 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 phrase in Parashat Kedoshim, “…and you shall love your neighbor as yourself,” (Sefer Vayikra 19:18) is one of the most often-quoted verses in the Torah. Unfortunately, its popularity has done little to reveal its inner halachic meaning and parameters. Let us turn, therefore, to the Rambam’s (Maimonides, 1135-1240) definition of this mitzvah: We are commanded to love others [i.e. our fellow Jews] in the same manner that we love ourselves. My mercy and love for my brother [i.e. my fellow Jew] should be exactly like the mercy and love I have for myself; [specifically in regards to] his money, physical welfare, and everything that will ever be in his possession or he will want. And, everything that I wish for myself, I should desire for him. [Conversely,] anything that I would hate for myself or for anyone who associates with me, I should find hateful to him in the exact same fashion. This is what the Torah stated: “…and you shall love your neighbor as yourself.” (Sefer HaMitzvot, Positive Commandment 206, translation my own) Maimonides’ formulation of our commandment in this passage is decidedly general – as befits the inherent purpose of the Sefer HaMitzvot. Fascinatingly, he also champions this approach in one of the two discussions of this mitzvah that appear in the Mishneh Torah: It is incumbent upon every person to love each and every person from the Jewish people – like himself. As the Torah states: “…and you shall love your neighbor as yourself.” Therefore, you must relate his praise and be protective of his money in the selfsame manner that one is protective of his own money and his desire to be respected [by others]. (Hilchot Deot 6:3) My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, understood the Rambam’s presentation of “…and you shall love your neighbor as yourself” in Sefer HaMitzvot and Hilchot Deot as epitomizing “a passive contemplative perspective.” Moreover: On the face of it, at least, it appears that that this love requires no actions and no concrete realization in the form of energetic acts and relationships. It is expressed through a spiritual link of esteem and affection, inner warmth and closeness. The commandment is fulfilled through the emotion itself: a person shows concern for the honor and property of the thou; he is dismayed when his friend finds himself in difficult straits or is embarrassed in public. It is all a matter of sympathy, participation in his sorrows, and sharing in his troubles and misgivings…Therefore, both the essence of the commandment as well as its performance remains enclosed within the borders of faceless inwardness. (This and the following quotes, Rabbi Joseph B. Soloveitchik, Halakhic Morality: Essays on Ethics and Masorah, Joel B. Wolowelsky and Reuven Ziegler editors, page 165) It is within the second discussion of “…and you shall love your neighbor as yourself” in the Mishneh Torah wherein we find this commandment cast in a decidedly contrasting light. Instead of passive contemplation, we are met with the obligation to be actively and dynamically engaged in the lives of our fellow Jews: 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 feast.] 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.” [In general,] all of those things that you would like others to do for you; you should do for your brother in Torah and mitzvot. (Hilchot Avel 14:1, translation and underlining my own) In sum, this passage provides us with a truly pragmatic formulation of how to fulfill the commandment of “…and you shall love your neighbor as yourself.” The Rambam teaches us that this is achieved through the performance of clearly delineated Rabbinic acts of gemilut chasadim, such as visiting the sick, burying a deceased individual and comforting his family, as well as rejoicing with a newly married couple. In consonance with the nature of the needs of the recipients themselves, these actions have no upward limit as to how often they may be performed. Rav Soloveitchik explicated the meaning of this passage in his deeply insightful manner: Love is understood as performing physical acts of kindness; its essence is identical with acts of kindness, with the mighty effort to express the feeling through deed. Internal sympathy does not suffice. It must find its active correlative so that it shapes my way of life, my actions with regard to the thou. The external manifestation is essential to the fulfillment of the commandment of love, and without it the person has not fulfilled his obligation. If that is the case, this commandment is similar to others insofar as it is fulfilled through concrete action. Although its fulfillment focuses on the heart, its realization is objective. (Underlining my own) Upon due reflection it appears that the Rambam’s statements in Sefer HaMitzvot and Hilchot Deot contradict his position in Hilchot Avel. In other words, is the mitzvah “…and you shall love your neighbor as yourself” fulfilled solely through passive contemplation, or does it demand decisive and clearly defined external acts of gemilut chasadim? According to Rav Soloveitchik, both notions of the Rambam “are accurate, for they are complementary, not contradictory.” This is the case, since “…the Torah is not content with the passive-contemplative form of love,” it also “demands a dynamic love with respect to the thou.” At this juncture the Rav explains exactly why the Rambam’s two approaches to the mitzvah of loving one’s fellow Jew are truly complementary: In Hilchot De’ot [and Sefer HaMitzvot] where Maimonides discusses character traits, moods and states of mind, he mentions only the axiological [value-laden] action that is expressed in a feeling of warm affection…Accordingly, it does not mention the concretization of the quality of love. However, the energetic love that is channeled into concrete actions is important as well [i.e. Hilchot Avel]. Internal, subjective feelings of affection are not enough. A person must…give them the concrete form of showing kindness and love to others. And thus the commandment to perform acts of kindness emerges, manifesting dynamic love that motivates one’s conduct toward others… (Page 168, underling and brackets my own) Long ago, Rabbi Akiva famously declared: “V’ahavta l’reiecha kamocha, zehu klal gadol b’Torah” (“And you should love your neighbor as you love yourself, this is the overarching principle of the Torah.” (Talmud Yerushalmi, Nedarim, 9:4) Armed with the Rambam’s insights, and the Rav’s penetrating analysis, we can now understand Rabbi Akiva’s adage and the truly singular import of this mitzvah. With Hashem’s help and our fervent desire, may we ever grow in our feelings of love and mercy for our fellow Jews, and stand ready to help them through heartfelt actions of gemilut chasadim. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: 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 the topics of Tefilah and Megillat Esther 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. |
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