Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Last week’s parasha, Parashat Balak, concludes with the frightening story wherein 24,000 men of klal Yisrael pursued the women of Moab and their god Ba’al Peor:

Israel settled in Shittim, and the people began to commit harlotry with the daughters of the Moabites. They invited the people to the sacrifices of their gods, and the people ate and prostrated themselves to their gods. Israel became attached to Ba’al Peor, and the anger of Hashem flared against Israel. (Sefer Bamidbar 25:1-3, all Bible translations, The Judaic Press Complete Tanach)
 
If this was not bad enough, Zimri ben Salu, the prince of the tribe of Shimon, publicly consorted with a Midianite woman: “Then an Israelite man came and brought the Midianite woman to his brethren, before the eyes of Moshe and before the eyes of the entire congregation of the children of Israel...” (25:6)
 
When Pinchas witnessed this gross public immorality, he acted on the Torah’s mandate and executed Zimri and the Midianite woman. In our parasha, Pinchas’ actions were rewarded with Hashem’s highest approbation, namely, he received the brit shalom—the brit kehunat olam (Eternal Covenant of the Priesthood):

Pinchas the son of Eleazar the son of Aaron the kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal. Therefore, say, “I hereby give him My covenant of peace. It shall be for him and for his descendants after him [as] an Eternal Covenant of the Priesthood, because he was zealous for his God and atoned for the children of Israel.” (11-13)
 
Likewise, as Rashi (1040-1105) notes in his gloss on Sefer Bamidbar 25:6: “At the incident of the Golden Calf, Moshe [successfully] confronted six hundred thousand as it says, ‘He ground it [the Golden Calf] until it was powder…’” Clearly, Moshe, no less than Pinchas, avenged God’s glory. Yet, Pinchas alone received the brit shalom. This is an exegetical challenge that has captivated our commentators’ attention throughout the ages.
 
In my opinion, Rabbi Baruch Halevi Epstein (1860-1941) suggests one of the most cogent solutions to this problem:

It is true that Moshe removed Hashem’s anger from the Jewish people on a number of occasions, including the episodes of the Golden Calf and the Spies. Yet, this was for only a relatively short period of time. As a result, the reconciliation between God and the Jewish people that Moshe achieved was not on the level of complete peace. In stark contrast, Pinchas was able to bring about a complete reconciliation that totally removed any anger from Hashem toward our people. Therefore, Pinchas, and Pinchas alone, was rewarded with Hashem’s brit shalom. (Torah Temimah, Sefer Bamidbar, chapter 25, comment 24)
 
The peace that Pinchas was able to bring about motivated Chazal to identify Eliyahu the Prophet (9th century BCE) as Pinchas’ spiritual reincarnation:
Rabbi Shimon ben Lakish said: “Pinchas is Eliyahu.” The Holy One Blessed be He said to Pinchas: “You have placed peace between Me and the Jewish people in this world; so, too, shall you do so in the future.” As the text states: “Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord, that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers… [Sefer Malachi 3:23-24]” (Midrash Yalkut Shimoni, Pinchas I, translation my own)
 
Chazal further underscore the role of Eliyahu as the herald of shalom ba’olam in a parallel text to our midrash, found in the concluding mishnah of Mishnah Eduyot:

And the Sages said: [Eliyahu] will come to bring about peace in our world. As the text states: “Lo, I will send you Eliyahu the prophet before the coming of the great and awesome day of the Lord, that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers…” [Sefer Malachi 3:23-24]”
 
Our Sages teach us time and time again that Eliyahu’s ultimate purpose is to herald the coming of the Mashiach. What will this soon-to-be-realized period be like? Yeshayahu, the great 8th century BCE prophet and sage, offered one of the most famous descriptions of this longed-for time:
​
And it shall be at the end of the days, that the mountain of the L-rd’s house shall be firmly established at the top of the mountains, and it shall be raised above the hills, and all the nations shall stream to it. And many peoples shall go, and they shall say, “Come, let us go up to the Lord’s mount, to the house of the God of Jacob, and let Him teach us of His ways, and we will go in His paths,” for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem. And he shall judge between the nations and reprove many peoples, and they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift the sword against nation, neither shall they learn war anymore. (Sefer Yeshayahu 2:2-4)
 
May Mashiach Tzidkanu come soon and in our days and bring everlasting peace to all mankind. V’chane yihi ratzon.
 
Shabbat Shalom,
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria 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 on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Many of us upon entering shul recite the pasuk: “How goodly (mah tovu) are your tents, O’ Ya’akov, your dwelling places, O’ Israel!” (Sefer Bamidbar 24:5, this and all Tanach translations, The Judaica Press Complete Tanach) The noted posek, Rabbeinu Yechiel Michal ben Aharon Yitzhak Halevi Epstein (1829-1908), gave his stamp of approval to mah tovu’s daily recitation in Aruch HaShulchan, Orech Chaim 46:17: “The text of tefilah to be recited prior to Baruch She’amar is printed in the prayer books. When one initially enters the synagogue he should say, mah tovu ohalecha Ya’akov… (“How goodly are your tents Ya’akov…”)
 
Over many years, mah tovu has become one of the best-known verses of both our parasha and the Torah. How and why did it achieve this distinction? After all, it contains the words of the despicable diviner Bilam, whose two-fold goal was to lead the Jewish people away from Hashem and simultaneously destroy them. This is clear from his machinations leading to our people’s licentious behavior with the daughters of Moab, and the subsequent punishing plague (Sefer Bamidbar 25:1-9 and 31:16). As such, it seems counterintuitive that Bilam’s statement would become one of the most oft-cited pasukim of the Jewish people.
 
One way of understanding the popularity of mah tovu is found in Talmud Bavli, Sanhedrin 105b. It identifies the phrase, “mah tovu ohalecha Ya’akov,” with batei tefilah and batei midrash and clarifies why it is shagur b’pive ha’am—recited by one and all:

R. Johanan said: From the blessings of that wicked man [Bilam], you may learn his intentions; he wished to curse them so that they [the Jewish people] should possess no synagogues or houses of study, [this is deduced from] “How goodly are thy tents, O Jacob.” … R. Abba b. Kahana said: All of them [the blessings] reverted to a curse, except the synagogues and houses of study, for it is written, “But the Lord, your God, did not want to listen to Bilam, so the Lord, your God, transformed the curse into a blessing for you, because the Lord, your God, loves you” (Sefer Devarim 23:6) (Translation, The Soncino Talmud, with my underlining and emendations)
 
In his commentary on the Torah, Torah Temimah, Rabbi Baruch Halevi Epstein (1860-1941) asks and answers a fundamental question regarding the above passage:

One of the curses was transformed into a permanent blessing, yet, it is not at all clear how R. Abba b. Kahana would know that it was solely this blessing (mah tovu ohalecha Ya’akov) that was never converted into a curse. Perhaps we can answer this question in the following manner. Talmud Bavli, Avodah Zarah 5a states in general, “Were it not for the Torah’s existence, the heavens and earth would cease to exist.” Therefore, since the continuation of the world is contingent upon the perpetuation of the Torah and its transmission through the synagogues and houses of study, perforce, they can never cease to exist. (Gloss on Sefer Bamidbar 24:5, note 9)
 
The great Chasidic Master, Rabbi Elimelech Weisblum of Lizhensk (1717–March 11, 1787), in his seminal work, Noam Elimelech, offers a creative approach as to why mah tovu ohalecha Ya’akov was the sole bracha that never changed into a curse, and the reason for this unique status:

This is the explanation of the verse: “Bilam saw that it pleased the Lord to bless Israel; so he did not go in search of omens as he had done time and time again, but turned his face toward the desert.” (Sefer Bamidbar 24:1) This means that Bilam fully understood that the Holy One Blessed be He desired to bless the Jewish people [through his prophetic utterances] and not just to nullify his curses alone… Therefore, Bilam decided that he, too, should bless the Jewish people and thus thought positive thoughts concerning them. As a result, the Holy One Blessed be He placed the blessing of mah tovu in his mouth. Consequently, it alone, of all the blessings, retained its status, as a bracha, since it was the only one that did not have an evil intention inherent therein. (Brackets and underlining my own)
 
I believe that Rav Elimelech is teaching us a profound and powerful lesson. Beyond a doubt, Bilam was nothing other than a conduit through which Hashem’s bracha flowed. Yet, even he realized the singular nature of our people and our unique relationship with Hashem. As such, in a rare moment of introspective reflection and honesty, Bilam acted according to “… what is proper and good in the eyes of the Lord” (Sefer Devarim 6:18) and wholeheartedly delivered his eternal blessing to our nation.
 
Baruch Hashem, the fulfillment of mah tovu ohalecha Ya’akov is undoubtedly one of the reasons we exist today. With Hashem’s help, may ever have the zechut to daven to Him in our batei tefilah and study His Torah in our batei midrash. V’chane yihi ratzon.
 
Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria 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 on the topics of Tefilah and Tanach may be found at: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The mitzvah of the Parah Adumah is the initial focus of this week’s Torah reading. It begins with these well-known words:

This is the statute of the Torah that Hashem commanded, saying, “Speak to the children of Israel and have them take for you a perfectly red unblemished cow, upon which no yoke was laid.” … It shall be an everlasting statute for the children of Israel and for the proselyte who resides in their midst. (Sefer Bamidbar 19:2 and 10, this and all Bible translations, The Judaica Press Complete Tanach)
 
The purpose of this commandment is to purify an individual who has become tamei (ritually impure) as a result of contact with a corpse. It is a mystifying commandment, as those who are tamei become tahor (pure) through the ashes of the Parah Adumah, while those who assist in this purification process are rendered tamei. Little wonder then that this mitzvah is widely viewed by Chazal as the ultimate example of a chok—a commandment whose rationale eludes us.
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, presents the following analysis of how to approach chukim such as the Parah Adumah:

The laws concerning chukim were classified as unintelligible, enigmatic, mysterious… However, even though it is forbidden to ask for motivation, for the motives or the reasoning pertaining to certain Divine categorical imperatives, we may yet inquire into the interpretation of the law. There is a difference between explanation and interpretation. (This and the following citations, Derashot HaRav: Selected Lectures of Rabbi Joseph B. Soloveitchik, summarized and annotated by Arnold Lustiger, pages 226-227, from the Rav’s lecture to the Annual Conference of the Rabbinical Council of America,1973, underlining my own)
 
The Rav further explains hi perspective by focusing on the essential difference between explanation and interpretation regarding chukim: “I believe that regarding chukim we must not ask the question of ‘why,’ because ‘why’ is in general a foolish question to ask, even regarding mitzvos which in our opinion are quite meaningful.” Since “why” is an inappropriate inquiry concerning mitzvot, what may we ask? Rav Soloveitchik maintains: “However, the question of ‘what’ can be asked. What is the meaning of this chok as far as I am concerned? What does the chok tell me? Not why did Hakadosh Baruch Hu ordain that law? [Instead,] what is the spiritual message that I can assimilate in my world view?” (underlining my own)
 
Building on this crucial distinction, the Rav reveals to us the proper orientation to all chukim:

We have no right to explain chukim—we have a duty to interpret chukim. What does the mitzvah mean to me? How am I to understand not the reason for the mitzvah, but the essence of the latter as an integral part of my service of God? Why the mitzvah was formulated we don’t know. But what the mitzvah means to me, how I can integrate and assimilate the mitzvah in my total religious consciousness, world outlook and I-awareness—that is a question that is not only permissible… I am duty bound to raise this question. (underlining my own)
 
This excerpt presents some highly significant elements of the Rav’s religious philosophy. The introductory words, “We have no right to explain chukim,” and the sentence, “Why the mitzvah was formulated we don’t know,” are direct rejections of the Rambam’s approach in the Moreh Nevuchim, wherein he spends 25 chapters explaining and rationalizing many of the mitzvot, including chukim. Perhaps most importantly, the passage contains a succinct exposition of the personal connection that should obtain between each of us and Hakadosh Baruch Hu, as seen in the multiple use of the words, “me,” “I,” and “my.” Then, too, the Rav provides us with a practical road map for enhancing the meaning of the mitzvot in our lives by teaching us three crucial questions to ask before performing a mitzvah: “How am I to understand the essence of the [mitzvah] as an integral part of my service of God?” “…What [does] the mitzvah mean to me?” and “How can I integrate and assimilate the mitzvah into my total religious consciousness, world outlook and I-awareness?” (Brackets and editorial changes my own)
 
I believe that if we ask ourselves these fundamental questions, we will be able to raise our religious consciousness to new and exciting heights and thereby imbue our service to the Almighty with vibrant meaning. As we find in the second paragraph of the Shema,וּלְעָבְד֔וֹ בְּכָל־לְבַבְכֶ֖ם וּבְכָל־נַפְשְׁכֶֽם—and serve Him with your entire heart, mind and soul. V’chane yihi ratzon.
 
Shabbat Shalom
​
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria 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 on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
 

​










Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parasha contains a rich array of stimulating narratives that challenge our understanding and cry out to us, “darshani!” (“interpret me!”) One of the best known of these is “The Test of the Matot (Staffs),” commanded by Hashem to prove that Aharon was the forefather of all future kohanim:

Hashem spoke to Moshe saying: “Speak to the children of Israel and take from them a staff for each father’s house from all the chieftains according to their fathers’ houses; [a total of] twelve staffs and inscribe each man’s name on his staff. Inscribe Aharon’s name on the staff of Levi, for there is [only] one staff for the head of their fathers’ house. You shall place the staffs in the Tent of Meeting before the [Ark of] the Testimony where I commune with you. The staff of the man whom I will choose will blossom, and I will calm down [turn away] from Myself the complaints of the children of Israel which they are complaining against you.” (Sefer Bamidbar 17:16-20, this and all Bible translations, The Judaica Press Complete Tanach)
 
A direct reading of our passage indicates that Hashem commanded Moshe to undertake these actions so that, “I [Hashem] will calm down [turn away] from Myself the complaints of the children of Israel which they are complaining against you [Moshe].” Midrash Tanchuma suggests that this process was crucial, due to the people’s strong opposition to the kehunah being under Aharon’s control. (Parashat Acharei Mot VIII) While this interpretation is certainly helpful, it does not explain the underlying reason for our ancestors’ passionate resistance to Aharon’s stewardship of the kehunah.
 
We are fortunate that Rav Meir Simcha of Dvinsk zatzal (1843-1926) addresses this issue in his classic work, Meshech Chochma, and provides insight into the “story behind the story.” In his view, the people’s negative attitude toward Aharon being granted the kehunah was fomented by none other than Korach and his band of rebels:

For the error of Korach and his followers was that they thought the kehunah was not a matter of segulah (unique choice by Hashem) and [genealogical endowment] to Aharon’s descendants. [Instead, they thought it was] solely a matter of the [present kohanim’s] ability to effectively carry out the actions that they were called upon to perform which had put them in good stead in conjunction with their elevated status. If so, over time when the kohanim would eventually sin, or the majority of the people might achieve higher levels of kedushah than the kohanim, then [they thought the kehunah could be wrested from Aharon’s future offspring] and others more deserving of this honor would join the kehunah... (Parashat Korach 17:17, this and all translations and brackets my own)
 
Rav Meir Simcha’s position is clear: The error of Korach and his followers regarding the status of the kohanim and the kehunah was predicated upon a radical misconception, namely, that the kehunah was a meritocracy, rather than a segulah and eternal covenant between Hashem and Aharon’s biological heirs. This notion is explicitly stated in reference to Pinchas, wherein we find: “Therefore, say, ‘I [Hashem] hereby give him [Pinchas] My covenant of peace. It shall be for him and for his descendants after him [as] an eternal covenant of kehunah (brit kehunat olam) ...’” (Sefer Bamidbar 25:13)
 
Rav Meir Simcha now alludes to pasukim that describe the manifest miracle that took place concerning Aharon’s staff:

Moshe spoke to the children of Israel, and all their chieftains gave him a staff for each chieftain according to their fathers’ houses, twelve staffs, and Aharon’s staff was amidst their staffs. Moshe placed the staffs before Hashem in the Tent of the Testimony. And on the following day Moshe came to the Tent of Testimony, and behold, Aharon's staff for the house of Levi had blossomed! It gave forth blossoms, sprouted buds, and produced ripe almonds. (17:21-23)
 
Rav Meir Simcha suggests that this type of nes that utilizes everyday objects yet takes them above the laws of nature was necessary to provide incontrovertible proof that Aharon was both the:

genealogically and [through] Hashem’s Divine choice (tevi v’seguli’i) [the progenitor of the kohanim]—just as we find in reference to the election of the Jewish people. The Holy One blessed be He took an oath that He would never replace us [with any other nation], which is the case, as well, regarding Aharon [and his future descendants], for their covenant, too, is everlasting in nature).
 
In sum, Rav Meir Simcha concludes that just as Hashem chose the Jewish people as His segulah nation, so, too, did He choose Aharon and his descendants to be the kohanim. Consequently, Korach’s intention to replace Aharon and his sons violated Hashem’s will, and His holy Torah.
 
It is important to note that while the kehunah specifically rests with Aharon and his descendants, our Sages teach that it is praiseworthy for all people to emulate the kohanim and levi’im and in so doing, they will be rewarded by the Almighty. The Rambam (1135-1204) gave voice to this idea in these words:

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 Hashem to serve Him and minister to Him and to know Hashem, proceeding justly as Hashem made him … is as sanctified as the holy of holies. Hashem will be His portion and heritage forever and will provide what is sufficient for him in this world, just like He provides for the kohanim and the levi’im. (Mishneh Torah, Hilchot Shemitah v’Yovel 13:13, translation, Rabbi Eliyahu Touger)
 
As we strive to become a mamlechect kohanim, sanctifying Hashem’s holy Name throughout the world, may we be zocheh to witness the realization of Zechariah’s prophetic vision: “And Hashem shall become King over all the earth; on that day shall Hashem be one, and His Name one.” V’chane yihi ratzon.
 
Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria 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 Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Imagine we live in a world of universal peace in which war is unknown, a time when the Mashiach is king of the entire Jewish people, the Beit HaMikdash stands in its full glory, Israel is governed by the laws of the Torah, the Sanhedrin renders ultimate judgment, and anti-Semitism is no more. According to Chazal, the beginning of our parasha offers the potential for precisely this messianic vision. Moshe could have been Mashiach, led our people into Eretz Yisrael, and built the eternal Beit HaMikdash. At that time, the entire world would have recognized the truth of monotheism and our people’s singular role as Hashem’s chosen nation. As Zechariah the prophet proclaimed: “And Hashem shall become King over all the earth; on that day shall Hashem be one, and His name one.” (14:9)
 
What exactly took place that brought these glorious plans to a screeching halt? In his Commentary on the Torah, the Ramban zatzal (Nachmanides, 1194-1270) maintains that it was the result of our ancestors’ reaction of fear and dread to the meraglim’s report that portrayed the seeming impossibility of conquering Eretz Yisrael. In addition, we must remember that this poignant episode transpired on the night of Tisha b’Av:
​
The entire community raised their voices and shouted, and the people wept on that night. All the children of Israel complained against Moshe and Aharon, 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 Hashem 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, translation, The Judaica Press Complete Tanach)
 
In his Torah commentary on our parasha, Akeidat Yitzchak, Rav Yitzchak Arama (1420-1494) suggests that the final verse of our passage contains the key for understanding our forebears’ response:

They [the people] rejected the Land of Divine promise. It is this rejection of the land which has been our undoing throughout the ages. On account of it, we were exiled from our country, divorced from our soil, and became a reproach to our neighbors, a scorning and a derision to those around about us. There is no way of restoring our integrity other than by returning unto it. (This and the following translations, Aryeh Newman in, Nechama Leibowitz, Studies in Bamidbar, pages 145-146)
 
At this juncture, Rav Arama asks and answers a powerful question as to why our ancestors’ behavior eventuated in the permanent ban on the men of this generation from entering Eretz Yisrael. In so doing, he helps us understand our seemingly never-ending years of galut:
​
What was the reason for the terrible wrath of the Almighty in giving forth this irrevocable decree? What should it matter to the Holy One blessed be He that they rejected a goodly land, a land flowing with milk and honey? Surely all these goods are only transitory!
 
But the truth is that it was not [only] these earthly things that they rejected, rather they rejected Hashem, they despised the Holy One of Israel who granted them life and its joys, surrounded by the precepts of the Torah...They retreated saying, “We cannot go up,” implying that they did not desire to scale the heights of spiritual perfection, the ladder to which was the Holy Land itself, but preferred to choose a leader and go back to Egypt, descending to an impure land. (With my emendations)
 
Based upon Rav Arama’s incisive commentary, we can now better understand the dual sin of the meraglim and the people’s response to their report: the rejection of the Land of Divine promise, and the repudiation of Hashem and His holy Torah. In a very real sense, our forerunners’ rejection of the land represented the worst form of kafui tovah (rejection of the good). Finally, the moment was at hand. Eretz Yisrael was all-but in our grasp. Hashem’s beneficence was boundless, His rachamim unending. Yet, we rejected His unlimited chesed.
 
Our ancestors cried for no reason, and it is precisely these baseless bitter tears that have stained our relationship with the Almighty until our own historical moment. May the Master of the Universe finally absolve us from the ancient chet of the meraglim and help us appreciate the unlimited wonder of our beloved land. As Yermiyahu the prophet cried out so long ago: “Cause us to return to You Hashem so that we may return and renew our days as they were in earlier times.” (Megillat Eichah 5:21, translation my own) May this happen 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 http://www.yutorah.org/ using the search criteria 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 Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parasha contains the only instance in the Torah with pasukim preceded and followed by an inverted letter “nun.” (Sefer Bamidbar 10:35-36) One of the better-known discussions with respect to this is found in Talmud Bavli, Shabbat 115b-116a:

Our Rabbis taught: “So it was, whenever the ark set out, Moshe would say, ‘Arise Hashem, may Your enemies be scattered and may those who hate You flee from You.’” “And when it came to rest, he would say, ‘Repose Hashem, among the myriads of thousands of Israel.’” (Sefer Bamidbar 10:35-36, these verses and all Tanach translations, The Judaica Press Complete Tanach) The Holy One, blessed be He, provided signs for this section above and below, to teach that it is not in its place. Rabbi [Yehudah HaNasi] said: “It is not on that account, but because it ranks as a separate Book.” (Translation, Soncino Talmud, with my brackets and emendations)
 
Although we find two opinions cited in this source, Rabbi Yehudah HaNasi’s position is the far more accepted one. Moreover, he opines that the Torah is comprised of seven, rather than five, separate books, as explained by Rabbi Adin Steinsaltz zatzal (1937-2020) in his edition of the Talmud:
​
According to whose opinion [are there seven books in the Torah?] It is according to the opinion of Rabbi Yehuda HaNasi, as by his count there are seven books of the Torah: Genesis; Exodus; Leviticus; Numbers until: “And when the Ark traveled”; the portion: “And when the Ark traveled,” which is considered its own book; the remainder of Numbers; and Deuteronomy. (Koren Talmud Bavli, Shabbat 115b-116a)
 
The essence of this section of our parasha centers on the concept of “those who hate You.” To whom does this phrase refer? Moreover, what does it mean “to hate Hashem?” Fortunately, these questions were addressed long ago in the Midrash Sifrei on our pasuk:
​
“May those who hate You flee from You:” And are there really haters [that stand before] the One who spoke, and the world came into being? Rather, the text is teaching us that anyone who hates the Jewish people is as if he hates the One who spoke, and the world came into being. We find this idea, as well, in another verse, “And with Your great pride You tear down those who rise up against You; You send forth Your burning wrath; it devours them like straw.” (Sefer Shemot 15:7) And are there really those who rise up against the One who spoke, and the world came into being? Rather, the Torah is teaching us that anyone who rises up against the Jewish people is as if he has risen up against the Omnipresent One (HaMakom). (Pesikta 84, translation and brackets my own)
 
According to this midrash, any individual or nation, that has abject antipathy for our people and wreaks havoc against us is considered one of the sonei Hashem (haters of Hashem). A powerful interpretation of this midrash is offered by Professor Nechama Leibowitz zatzal (1905-1997), one of the previous generation’s greatest Torah teachers:
​
Accordingly, the enemies of Israel are synonymous with the enemies of God. Whether we are worthy or not of this title; those bent on our destruction regard us as the standard-bearers of truth and justice and the representatives of the divine Law. And it is for this reason they persecute and hate us. (Studies in Bamidbar, page 91, translated and adapted from the Hebrew by Aryeh Newman)
 
In an effort to further clarify our Torah passage, Professor Leibowitz summarizes the interpretation of Rav Shimshon Raphael Hirsch zatzal (1808-188) in this manner:
 
Hirsch, commenting on this passage, remarks that Moshe was aware that enemies would rise up against the Torah from the moment that it was given. Its demands for justice and altruism were bound to antagonize aggressors and tyrants and stand in the way of their designs. The Torah’s call to holiness would not only arouse hatred, but active persecution.
 
Professor Leibowitz has provided us a clear path for understanding the underlying nature of anti-Semitism. As the Haggadah solemnly proclaims: “B’kol dor v’dor omdim aleinu l’kaloteinu— In each and every generation there are those who rise against us to completely destroy us.” Moreover, the Torah and the Jewish people stand in stark opposition to everything that the tyrants of the world represent. The Torah’s demands for justice and altruism, and the “call to holiness,” are ideals our enemies cannot accept. Therefore, as representatives of Hashem’s holy Torah, we have continued to be hated and persecuted until our own historical moment. 
 
With Hashem’s help and our fervent desire, may the time come soon and, in our days, when Zechariah’s prophecy will be echoed by all the nations of the world: “And Hashem shall become King over all the earth; on that day shall Hashem be one, and His Name one.” (14:9) For then, and only then, will the endless cycles of hatred and injustice against us cease and the stirring words of Yermiyahu finally fulfilled: “the sound of mirth and the sound of joy, the voice of a bridegroom and the voice of a bride, the sound of those saying, ‘Thank Hashem Tzivakot, for Hashem is good, for His loving-kindness endures forever…’” (33:11)
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
See as well, http://www.yutorah.org/ using the search criteria 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 Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 










​Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The laws pertaining to the Nazirite are found in this week’s parasha. As Chazal often chose a haftarah that parallels a subject found in its associated Torah portion, our haftarah focuses on the miraculous events preceding the birth of the most famous nazir of all time, Shimshon HaGibor. Our narrative begins with these words:

And there was one man from Zorah, from the family of the Danites, whose name was Manoah; and his wife was barren and had not borne. And an angel of Hashem appeared to the woman, and said to her, “Behold now, you are barren and have not borne; and you shall conceive and bear a son. Consequently, beware now, and do not drink wine or strong drink, and do not eat any unclean thing. Because you shall conceive and bear a son; and a razor shall not come upon his head, for a nazir to Elokim shall the lad be from the womb; and he will begin to save Israel from the hand of the Philistines.” (Sefer Shoftim 13:2-5, this and all Tanach translations, The Judaica Press Complete Tanach)
 
The haftarah concludes with the birth of Shimshon and explicit statements that Hashem both blessed and rested His Divine spirit upon him: “And the woman bore a son and called his name Shimshon; and the lad grew, and Hashem blessed him. And the spirit of Hashem began to come to him at times in the camp of Dan...” (Sefer Shoftim 13:24-25)
 
Based upon his colorful nature and the all-too famous incident with Delilah, Shimshon emerges as one of the most misunderstood figures in Tanach. We are indeed fortunate that Chazal address these misperceptions and help reveal his authentic persona. The Torah teaches us that two of the twelve tribes received the appellation “gur aryeh.” Ya’akov Avinu bestowed this title on Yehudah and his descendants, and Moshe Rabbeinu did so regarding the tribe of Dan:

A cub (gur) [and] a grown lion (aryeh) is Judah. From the prey, my son, you withdrew. He crouched, rested like a lion, and like a lion, who will rouse him? (Ya’akov Avinu, Sefer Bereishit 49:9)
 
And of Dan he (Moshe) said: “Dan is a young lion (gur aryeh), streaming from Bashan.” (Sefer Devarim 33:22)
 
Midrash Bereishit Rabbah, Parashat Vayechi VII, explains “gur aryeh” as Ya’akov’s blessing to Yehudah to acquire “the strength of a lion and the temerity of a lion cub.” In his Commentary on the Torah on this verse (Sefer Bereishit 49:9), Rashi (1040-1105) notes that Ya’akov’s use of gur aryeh prophetically refers to Yehudah’s most famous descendant and forebear of the Mashiach, Dovid HaMelech (King David), who was the embodiment of both lion-like strength and great boldness. In addition, in Sefer Bereishit 49:16, we find: “Dan will avenge his people, like one, the tribes of Israel.” Basing himself on a variety of passages from Chazal, Rashi states:

All Israel will be like one with him, and he will avenge them all. Concerning Shimshon he [Ya’akov] uttered this prophecy. We can also explain, “like one, the tribes of Israel,” [as follows]: like the special one of the tribes, namely David, who came from Yehudah.
 
Rashi’s gloss underscores Chazal’s perception regarding the relationship between the tribe of Yehudah and the tribe of Dan that is exemplified by their most famous descendants, Dovid HaMelech and Shimshon. Midrash Bereishit Rabbah, Parashat Vayechi 14, gives this idea powerful voice: “Ya’akov Avinu saw him [Shimshon in a prophetic vision] and thought he was the Melech HaMashiach (the King Messiah)…” Clearly, Shimshon’s potential was nearly unlimited.
 
In my estimation, Shimshon’s status as one of the most outstanding Shoftim and protectors of the Jewish people is given its clearest expression in Rabbi Yochanan’s words, as found in Talmud Bavli, Sotah 10a:

Rabbi Yochanan said: “Shimshon judged the Jewish people just like their Father-in-Heaven. As the text states, ‘Dan will avenge his people, like one [Rashi — the One of the World Who renders righteous judgment], the tribes of Israel.’” (Sefer Bereishit 49:16). And [in addition,] Rabbi Yochanan said: “Shimshon was named after the name of the Holy One blessed be He. As the text states: ‘For a sun (shemesh — similar in Hebrew spelling to Shimshon) and a shield is Hashem; Hashem will give grace and glory; He will not withhold good from those who go with sincerity.’” (Sefer Tehillim 84:12, Talmud translation my own)
 
Rabbi Yochanan compares Shimshon to the Almighty in two respects, as an honest and forthright judge and as an authentic shomer Yisrael—guardian and defender of the Jewish people. In his view, this was the real Shimshon, regardless of his negative actions at different periods of his life.
 
I believe another aspect of Shimshon’s greatness is found in his willingness to do teshuvah, just as Dovid HaMelech sought to repent following his initial involvement with Batsheva. Shimshon rose to this level when he implored Hashem for the strength to destroy his idolatrous Philistine captors:
​
And the people [Philistines] saw him (Shimshon) and praised their god, because they said, “Our god has delivered into our hands our enemy and the destroyer of our land, and who has slain many of us.” And Shimshon called to Hashem and said, “O’ L-rd G-d, remember me and strengthen me now, only this once O’ G-d, that I may be avenged the vengeance for one of my two eyes from the Philistines.” And Shimshon grasped the two pillars of the center, upon which the house rested, and leaned upon them, (the) one with his right hand and the other with his left. And Shimshon said, “Let my soul die with the Philistines,” and he bent with (his) might, and the house fell upon the lords, and upon all the people that were therein. And the dead that he killed at his death were more than he had killed in his lifetime. (Sefer Shoftim 16:24,28-30)
 
When Hashem granted him this power, Shimshon was able to mekadash shame Shamayim b’rabim—sanctify Hashem’s name before the entire world. With Hashem’s help and our fervent desire, may we, too, dedicate ourselves to bring honor to His holy name. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach
 
*** 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
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
This week’s haftarah contains two of the most celebrated pasukim in Sefer Hoshea:
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 Hashem. (II:21-22, this and all Tanach translations, The Judaica Press Complete Tanach)
 
The three-fold repetition of the Hebrew term “v’arastich Li” (“and I will betroth you to Me”) in these verses is a metaphorical betrothal that emphasizes Hashem’s commitment to establishing renewed bonds of righteousness, justice, loving-kindness and mercy with klal Yisrael. As such, they foreshadow a future where the relationship between Hashem and the Jewish people will be fully restored.
 
The Maharal of Prague (Rabbi Judah Loew ben Bezalel, 1512-1609) underscores the everlasting nature of the connection that will one day exist between Hashem 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 Hoshea 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, that is, “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 our people. In his view, the repetition of the phrase “And I will betroth (v’arastich)” symbolizes the central features of this relationship:

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 [Hashem’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 His 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.
 
Moreover, the Maharal elucidates how the multiple instances of “v’arastich” represent the new bond that will obtain between Hashem and Kenesset Yisrael:

“And I will betroth 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. Afterwards the text states, “And I will betroth you to Me with faith (b’emunah), and you shall know Hashem.” This proves that the new relationship will be all-inclusive.
 
Based upon a careful reading of our two verses, one may question why Hoshea utilized the third instance of v’arastich, “And I will betroth you to Me with faith,” that focuses on 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,” as this phrase suggests the concept of a complete and total connection [to Hashem]. Consequently, the relationship will be infused with total mercy and kindness, for that is the true meaning of emunah (faith) regarding an [authentically] total union (chibur gamur) [with Hashem].
 
Chazal 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 Nevi’im 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. 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 Hashem?’” Surely this is coming to teach us that everyone who has mastered these middot will have close knowledge of the Omnipresent one [that is, 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 and brackets my own)
 
If we synthesize the approaches of Rabbi Meir and the Maharal, we discover that the link between Hoshea’s nevuah and Shavuot becomes quite clear: Both Hashem and the Jewish people long for an eternal intimate relationship. Accordingly, we must do everything in our power to forge this bond and demonstrate our worthiness to be full partners in this union. May this time come soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom and Chag Sameach
 
Past drashot may be found at my website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach
 
*** 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
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Parashat Behar begins with these two pasukim:
 
And Hashem spoke to Moshe on Har 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 Hashem.” (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 a variety of sources: “What [special relevance] does the subject of Shemitah have with Mount Sinai? Were not all the mitzvot stated at Sinai?” Rashi (1040-1105), basing himself on a midrashic passage, provides the following celebrated answer: “However, [this teaches us that] just as with Shemitah, its general principles and its finer details were all stated at Sinai, likewise, all of them [the mitzvot] 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 worldview, since they teach us the holistic nature of the Revelation at Har Sinai; namely, Hashem communicated to us the overarching principles and specific details 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, we must turn to our poskim to help us chart a course of authentic halachic living. In doing so, we must ask these basic questions: What is the role of a posek? What does a posek actually do when presented with a sheilah? What is the relationship that obtains between earlier authorities and the contemporary posek? What are the limits of the modern posek’s autonomy in his decision-making process?
 
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 legendary. On this day, he penned a teshuvah to one of his colleagues that dealt with the above-stated questions (Iggrot Moshe, Yoreh Deah Section I: 101). Rav Moshe was asked: “How are we permitted to depend upon Torah chidushim like those that I [that is, Rav Feinstein] have explained as having practical halachic application when they are specifically in opposition to the Acharonim [later day authorities who preceded me]?” 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 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 regard 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, and 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 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 decision, on occasion, stands in stark opposition to some of the greatest of our recent Acharonim (gaonim merabbotainu ha’acharonim), what of it? Beyond question, even we are permitted to disagree with the Acharonim, and even some of the Rishonim, 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 created by:
… famous decisors of the Shulchan Aruch 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.
 
Moreover, Rav Feinstein suggests that the posek engaged in this 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 posek is mandated to do everything in his power to rescue someone from a life of misery, Torah violation, 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 and honesty knew no bounds in his pursuit of truth to help the entire Jewish people. He stands forevermore as a paragon of what a posek can and should be. May we be zocheh to learn from his stellar example, and live lives infused with 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: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are 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
 
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
One of the best-known sections of our sidrah is Parashat HaMoadim. Its 44 pasukim comprise the 23rd chapter of Sefer Vayikra and serve as an encyclopedic presentation of the Moadim, that are introduced in this manner: “And Hashem spoke to Moshe, saying, ‘Speak to the children of Israel and say to them: Hashem’s appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days].’” (23:1-2, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) Following the words, “these are my appointed [holy days],” we would expect a discussion of the Moadim, beginning with Pesach and concluding with Succot. According to Rashi zatzal (1040-1105), however, the next pasuk refers to Shabbat: “[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Shabbat to Hashem in all your dwelling places.” (23:3) It is only after this pasuk that we find the introduction to the Moadim: “These are Hashem’s appointed holy occasions, that you [that is, the Sanhedrin] shall designate in their appointed time.” (23:4)
 
Rashi, based upon several midrashic passages, notes the anomalous nature of the inclusion of Shabbat amid the Moadim and asks: “Why does Shabbat [designated by Hashem,] appear here amidst the Moadim [designated by man, the Sanhedrin?]” (23:3) His answer is a classic example of Rabbinic analysis: “To teach you that whoever desecrates the Moadim is considered [to have transgressed as severely] as if he has desecrated Shabbat, and that whoever fulfills the Moadim is considered as if he has fulfilled Shabbat [and his reward is as great].” As such, the placement of Shabbat at the beginning of our chapter connotes the singular import of the Moadim and underscores their close connection to Shabbat.
 
The Vilna Gaon zatzal (the Gra, 1720-1797) follows a very different approach regarding Shabbat and its linkage to Parashat HaMoadim. However, he also asks, “mah inyan Shabbat l’poh—what is the relevance of Shabbat to the Moadim here?” (The following presentation is based on an oral tradition cited in Chumash HaGra, Parashat Emor, 23:3) In his response, he maintains that the phrase, “[for] six days, work may be performed” does not refer to Shabbat, but rather to to the Moadim. The Gra derives this chiddush based on the following analysis: On the Torah level, there are two days of Pesach, one day of Shavuot, two days of Succot (inclusive of Shemini Atzeret) and one day of Rosh HaShanah, yielding the number “six” in our phrase. What, however, is the status of Yom Kippur since it is not included in the six? The Gra notes that it is different in kind and degree from the Moadim since:
​
On these six days, one is allowed to perform melechet ochel nefesh, that is, to cook and to bake. In contrast, Yom Kippur’s laws are similar in kind to Shabbat wherein these actions are proscribed. This, then, is why the text states, “six days,” regarding the above-cited Moadim. Moreover, “work may be performed,” refers to melechet ochel nefesh. The phrase, “but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Shabbat to Hashem in all your dwelling places,” must, therefore, be understood in contrast to the six Yamim Tovim and as a direct reference to Yom HaKippurim, wherein the text states: “It is a Shabbat of Shabbatot and mikra kodesh—it is called holy, wherein all prohibited melachot may not be performed, inclusive of ochel nefesh… (Translation and underlining my own)
 
The Gra concludes his presentation by citing sections of additional pasukim as powerful proof that Parashat HaMoadim refers exclusively to the Moadim: “These are Hashem’s appointed [holy days] that you [klal Yisrael] shall designate as holy occasions… apart from Hashem’s Shabbatot.” (23:37-38)
 
With Hashem’s help may we soon celebrate the Moadei Hashem in the newly rebuilt Beit HaMikdash. V’chane yihi ratzon.
 
Shabbat Shalom
​
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are 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.