​Parashat Devarim 5786, 2026:
 
To Protect the Widows and Orphans
 
Rabbi David Etengoff
 
 
This week’s haftarah is taken from the first chapter of Sefer Yeshayahu. As befitting the Shabbat immediately before Tisha b’Av, much of its message is somber and filled with powerful rebuke:

You, [the Jewish people,] shall no longer bring vain meal-offerings, it is smoke of abomination to Me; New Moons and Sabbaths, calling convocations, I cannot [bear] iniquity with assembly. Your New Moons and your appointed seasons My soul hates, they are a burden to Me; I am weary of bearing [them]. And when you spread out your hands, I will hide My eyes from you, even when you pray at length, I do not hear; your hands are full of blood. (13-15, this and all Tanach translations, The Judaica Press Complete Tanach)
 
The phrase, “I will hide My eyes from you, even when you pray at length,” is particularly frightening, since it portends a period of hester panim, of Hashem hiding Himself from His people. Sadly, the Torah warned us long before Yeshayahu’s prophecy that this would be the case if we would serve other gods and forsake Hashem:

And Hashem said to Moshe: Behold, you are [about to] lie with your forefathers, and this nation will rise up and stray after the gods of the nations of the land, into which they are coming. And they will forsake Me and violate My covenant which I made with them. And My fury will rage against them on that day, and I will abandon them and hide My face from them…And I will hide My face on that day (v’anochi hastir astir panai ba’yom hahu), because of all the evil they have committed, when they turned to other gods. (Sefer Devarim 31:16-18)
 
The standard remedy against the hester panim depicted in this passage is to reject every form of avodah zarah and live lives based upon heartfelt loyalty to Hashem and His Torah. Yeshayahu, however, focuses upon a different approach to ending hester panim that is infused with the recognition of the existential plight of the disenfranchised among our nation, and the fundamental elements of social justice: “Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, and plead the case of the widow.” (1:17)
 
Yeshayahu was acutely aware of the vulnerability of orphans and widows, and the continuous psychological dangers they encounter. Consequently, he focused upon their marked need for justice and protection in the midst of harsh and uncaring environments. In so doing, he channeled pasukim in Sefer Shemot that demand equitable treatment for society’s most endangered members: “You shall not oppress any widow or orphan. If you oppress him, [beware,] for if he cries out to Me, I will surely hear his cry.” (22:21-22)
 
Iyov, as well, emphasized the singular import of protecting our community’s downtrodden, and proclaims his upright behavior:

For I would deliver the poor who cried out, and the orphan, and one who had no one to help him. The blessing of the lost one would come upon me, and I would make the widow’s heart sing for joy. I put on righteousness and it clothed me; like a coat, and a turban was my judgment. (Sefer Iyov 29:12-14)
 
Given these sources, it is little wonder that the Rambam (1135-1240) codified our obligations to orphans and widows in this manner:
 
A person is obligated to show great care for orphans and widows because their spirits are very low and their feelings are depressed. This applies even if they are wealthy. We are commanded to [show this attention] even to a king’s widow and his orphans as is [suggested by the text] “You shall not oppress any widow or orphan.” (Sefer Shemot 22:21, Mishneh Torah, Hilchot De’ot 6:10, translation, Rabbi Eliyahu Touger)
 
The Rambam now addresses how we should act toward orphans and widows and demonstrate the requisite degree of sensitivity:

How should one deal with them? One should only speak to them gently and treat them only with honor. One should not cause pain to their persons with [overbearing] work or aggravate their feelings with harsh words and [one should] show more consideration for their financial interests than for one's own…There is a covenant between them and He who spoke and created the world that whenever they cry out because they have been wronged, they will be answered as [the text] states: “for if he cries out to Me, I will surely hear his cry.” (Sefer Shemot 22: 22)
 
As noted by Rashi (1040-1105) in his commentary on Sefer Shemot 22:21, the obligation to speak to people in a sensitive manner and treat them with honor and dignity applies to everyone, not just the orphan and widow. If so, he asks, why are these individuals so prominently singled out for exceptionally considerate treatment? The Mechilta informs his answer: “since they [widows and orphans] are weak and [they] are frequently oppressed.” In sum, the Torah urges us to be sympathetic to the psychological needs of all people, and all the more so, to those within society who all too often suffer at the hands of others.
 
We can now better understand Yeshayahu’s exhortation to “Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, and plead the case of the widow,” and why it is such an appropriate pasuk immediately before Tisha b’Av. Yeshayahu knew that in order for our nation to truly reconcile with the Almighty and create a spiritually meaningful relationship with Him, we must change our behavior toward the most defenseless members of our nation. No one, he proclaimed, regardless of their personal status, should ever be marginalized or treated as second-class members of the Jewish people, for, in truth, we are all cherished by the Master of the Universe.
 
With Hashem’s help and blessing, may we live lives in accord with Yeshayahu’s powerful message, and may this be our final Tisha b’Av in Galut. V’chane yihi ratzon.   
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
​
Many 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.

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​
​Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
 
Parashat Matot contains an unusual pasuk: “Eleazar the Kohane said to the soldiers returning from battle, ‘This is the statute that Hashem commanded Moshe.’” (Sefer Bamidbar 31:21, this, and all Tanach and Rashi translations, The Judaica Press Complete Tanach) Eleazar’s sudden and unprecedented role as the teacher of our nation is very perplexing. Since Moshe was the rebbe par excellence, and the one commanded by Hashem, why was Eleazar suddenly tasked with teaching “the statute that Hashem commanded Moshe” to Klal Yisrael? Rashi (1040-1105), basing himself upon Midrash Sifrei Matot 48, suggests this answer:

Eleazar the Kohane: Since Moshe came to a state of anger, he came to err, as the laws of purging gentile vessels eluded him. [Therefore, Eleazar had to teach them.] A similar incident happened on the eighth day of the investiture [of the Kohanim], as it says, “He [Moshe] became angry with Eleazar and Ithamar” (Sefer Vayikra 10:16); he came to a state of anger, so he came to err. Similarly, in the episode of “Now listen, you rebels… and struck the rock” (Sefer Bamidbar 20:10-11); through anger, he came to err. (Brackets my own)
 
A parallel passage as to why Eleazar suddenly became the provisional rebbe of the Jewish people is found in Talmud Bavli, Pesachim 66b:

Reish Lakish said: “Regarding every man who becomes angry, if he is a Sage, his wisdom departs from him … [we learn this] from Moshe. For it is written, “Moshe became angry with the officers of the army, the commanders of thousands and the commanders of hundreds, who had returned from the campaign of war,” (Sefer Bamidbar 31:14) and it is written, “Eleazar the Kohane said to the soldiers returning from battle, ‘This is the statute that Hashem commanded Moshe.’” (Sefer Bamidbar 31:21) From this it follows that [the halacha of koshering vessels that was presented to the Jewish people by Elazar] had been forgotten by Moshe. (Translation, The Soncino Talmud with my emendations)
 
The message is clear: Anger causes wisdom to depart from a person and subsequently causes him to err. If this could happen to Moshe, the greatest of all the prophets, it is certainly something that can happen to the rest of Klal Yisrael. Little wonder, then, that the Rambam (1135-1204) completely rejects anger:

Anger is also an exceptionally bad quality. It is fitting and proper that one move away from it and adopt the opposite extreme. He should school himself not to become angry even when it is fitting to be angry… The early Sages said: “Anyone who becomes angry is like one who worships idols.” They also said: “Whenever one becomes angry, if he is a wise man, his wisdom leaves him; if he is a prophet, his prophecy leaves him.” The life of the irate is not true life. Therefore, they have directed that one distance himself from anger and accustom himself not to feel any reaction, even to things which provoke anger. This is the good path. (Mishneh Torah, Sefer Ma’ada, Hilchot De’ot 2:3, translation, Rabbi Eliyahu Touger, underlining my own)
 
The Ramban (1194-1270), as well, focuses upon the negative impact of anger in his famous Iggeret HaRamban:

“Hear, my son, the instruction of your father and don't forsake the teaching of your mother.” (Sefer Mishle1:8). Get into the habit of always speaking calmly to everyone. This will prevent you from anger, a serious character flaw that causes people to sin. As our Rabbis said (Talmud Bavli Nedarim 22a): “Whoever flares up in anger is subject to the discipline of Gehinnom,” as it is says in (Sefer Kohelet 12:10), “Cast out anger from your heart, and [by doing this] remove evil from your flesh.” “Evil” here means Gehinnom, as we read (Sefer Mishle 16:4): “... and the wicked are destined for the day of evil.” Once you have distanced yourself from anger, the quality of humility will enter your heart. This radiant quality is the finest of all admirable traits: ‘Following humility comes the fear of Hashem.” (Sefer Mishle 22:4, the passage’s translation with my emendations, http://www.pirchei.com/specials/ramban/ramban.htm)
 
In consonance with the Rambam, the Ramban views anger as “a serious character flaw;” he diverges from the Rambam, however, by emphasizing anger’s role in causing people to sin. On the positive side, one who rejects anger will be able to embrace the path of humility, which, in turn, leads to awe of Hashem and ultimately, loyalty to His Mitzvot. With Hashem’s help, may we be counted among those who achieve this goal. V’chane yihi ratzon.
​
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org

Many 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
 
Parashat Korach and our parasha contain an expression that refers to Hashem’s unique knowledge of humankind:
 
They [Moshe and Aharon] fell on their faces and said, “O God, Elokei HaRuchot—God of all flesh, if one man sins, shall You be angry with the whole congregation?” (Sefer Bamidbar 16:22)
 
“Let Hashem, Elokei HaRuchot—God of all flesh, appoint a man over the congregation” (Sefer Bamidbar 27:16, these, and all Torah translations, The Judaica Press Complete Tanach)

In his commentary on Parashat Korach, Rashi zatzal (1040-1105), basing himself upon Midrash Tanchuma, Parashat Korach 7, maintains that Elokei HaRuchot should be understood as “He who knows the innermost thoughts of man” (“yoday’ah machshavot”):
 
…But You know the thoughts of man; You know who has committed a sin and who has not committed a sin. You know who has rebelled and who has not rebelled. You know the spirit [that is, nature] of each one of them. Therefore, the Torah utilizes the expression: “Elokei haruchot l’kol basar” (“the God of the spirits of all flesh,” translation my own).

In our parasha, however, Rashi takes a different approach in his anaysis of Elokei HaRuchot: “... [this refers to] the unique nature of every living person (da’ato shel kol echad v’echad) [that] is manifestly evident before You, O’ Ruler of the world, and [You know] that they are not similar to one another...” (27:16) Herein, Rashi emphasizes mahut adam, Hashem’s knowledge of the fundamental essence of each person, rather than yoday’ah machshavot. Taken in tandem, Rashi teaches us that the Master of the Universe knows all aspects of humankind, inclusive of our very being, thoughts, motivations and intentions. In sum, He knows every aspect of our ruach.
 
In contrast to Rashi, Rav Levi Yitzchak of Berdichev zatzal (1740-1810), focuses upon, and analyzes the words, “l’kol basar—all flesh,” that conclude our phrase, “Elokei HaRuchot l’kol basar:”

A human being is, after all, comprised of flesh and blood. As a result, he has numerous needs that must be fulfilled in pursuit of his livelihood. [They are, in fact, so diverse in nature,] that, on occasion, they may very well cause one to be unable to serve Hashem at all times (b’tamidut). (Kedushat Levi, Parashat Pinchas, s.v. yivkode Hashem, this and the following translations my own)
 
Rav Levi Yitzchak recognizes that humankind is imperfect; as such, there will inevitably be moments when the pursuit of parnassah will negatively impact our service of Hashem. Based upon his boundless love for Klal Yisrael, Rav Levi Yitzchak presents this observation as a matter of course, and intimates that this fundamental human failing should never drive a wedge between the Almighty and ourselves.
 
Rav Levi Yitzchak extends this notion, and suggests that the ideal leader of Klal Yisrael, like Hashem Himself, should not only accept man’s inherently flawed nature, but be willing and able to be melamade zechut (find merit) in our actions:
This, then, is the meaning of: “Let Hashem, the Elokei HaRuchot appoint a man over the congregation,” that is, a judge and a leader who will continuously be melamade zechut on the Jewish people, just like You, Hashem, are melamade zechut on an individual who does not continuously serve You [due to the daily demands of making a living].
 
In Rav Levi Yitzchak’s view, Moshe implores Hashem to choose his successor based upon the capacity to find the good in our people, even when our actions will fail to hit the mark. As such, a true leader of Klal Yisrael is one who focuses upon the possibilities and promise of our nation, rather than our present pitfalls. Fortunately, Hashem found this vital quality in Yehoshua, regarding whom the Torah states:
​
Hashem said to Moshe, “Take for yourself Yehoshua the son of Nun, a man of spirit (ish asher ruach bo), and you shall lay your hand upon him. And you shall present him before Eleazar the Kohen and before the entire congregation, and you shall command him in their presence. You shall bestow some of your majesty upon him so that all the congregation of b’nai Yisrael will take heed.” (27:18-20)
 
Like Moshe Rabbeinu, Yehoshua was blessed with the capacity to be melamade zechut in his dealings with Klal Yisrael. In my view, this is the meaning of the phrase, “ish asher ruach bo,” that Hashem used when He presented Yehoshua to Moshe as the next leader of our fledgling nation. Little wonder, then, that this expression so closely parallels Moshe Rabbeinu’s description of the Almighty Himself in our phrase, “Elokei HaRuchot l’kol basar.”
 
May the Elokei HaRuchot l’kol basar ever be melamade zechut upon us, v’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
Many 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 phrase, “Now it came to pass in the morning” (“vayehi b’boker”), appears eight times in Tanach. Each instance portends a significant change either for an individual, or for our nation. One of the times it is found is the narrative of Balak and Bilam. Balak was the King of Moav, who simultaneously hated and feared the Jewish people. He hired Bilam, the world’s greatest sorcerer, to curse our nation and halt our rise to glory. Little did Balak know that our people’s greatness was a direct result of Hashem’s desire to fulfill His master plan for our nation. Since he lacked this understanding, Balak was convinced that he could destroy us through Bilam’s curses, to the extent that he refused to listen to the wizard’s protestations that he could only say and do what Hashem allowed:

Balak said to Bilam, “Did I not send to you to call for you? Why did you not come to me? Am I indeed incapable of honoring you?” Bilam said to Balak, “Behold I have come to you, do I have any power to say anything? The word Elokim puts into my mouth—that I will speak.” … Now it came to pass in the morning that Balak took Bilam and led him up to Bamot Ba’al, and from there he saw part of the people. (Sefer Bamidbar 22:37-38, 41, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach, all underlining my own)
 
Like other megalomaniacal monarchs, Balak was convinced his evil desires would be fulfilled. Instead, what began with “vayehi b’boker,” ended in a beautiful bracha for the Jewish people:

How can I curse whom God has not cursed, and how can I invoke wrath if Hashem has not been angered? For from their beginning, I see them as mountain peaks, and I behold them as hills; it is a nation that will dwell alone and will not be reckoned among the nations. Who counted the dust of Ya’akov or the number of a fourth of [or, of the seed of] Yisrael? May my soul die the death of the upright and let my end be like his.” (Sefer Bamidbar 23:8-10, underlining my own)
 
 
What, however, is the meaning of: “a nation that will dwell alone, and will not be reckoned among the nations?” A direct reading seems to indicate that it refers to the multiple ways we are distinct from the other nations of the world. By way of illustration: We our proscribed from marrying non-Jews, prohibited from eating non-kosher food, and obligated to fulfill both the positive (zachor) and negative (shamor) aspects of the holy Shabbat. Each of these mitzvot clearly differentiate us from our non-Jewish neighbors.
 
Rashi (1040-1105), basing himself on Targum Onkelos and Midrash Tanchuma, takes a different approach in his analysis of our phrase:

It is a nation that will dwell alone: This is [the legacy] their forefathers gained for them-to dwell alone, as the Targum Onkelos renders it: [“it is a nation that is alone destined to inherit the world”].
 
and will not be reckoned among the nations: As Targum Onkelos paraphrases, they will not perish along with the other nations, for it says, “for I shall make an end of all [the other] nations…” (Sefer Yirmiyahu 30:11); they [the Jewish people, however,] will not be reckoned with the rest… [Midrash Tanchuma Balak 12, underlining and brackets my own]
 
Rashi’s brief gloss contains the following Targum Onkelos and midrashically-infused concepts:

1. Dwelling in solitude is a distinctive legacy of our people, handed down to us by the Avot.
2. We are the sole nation “destined to inherit the world.”
3.  Even though the other nations will perish, we will not, and we will ever be separate from them.

 
In my view, Rashi’s ideas are reminiscent of the beginning of the first paragraph of the Aleinu:
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It is our obligation to praise the Master of all, to ascribe greatness to the Creator of the [world in the] beginning: that He has not made us like the nations of the lands, and has not positioned us like the families of the earth; that He has not assigned our portion like theirs, nor our lot like that of all their multitudes. For they prostrate themselves to vanity and nothingness and pray to a god that cannot deliver. But we bow, prostrate ourselves, and offer thanks before the Supreme King of Kings, the Holy One blessed is He, Who spreads the heavens, and establishes the earth, and the seat of His glory is in heaven above… (Rabbi Avraham Davis, Metsudah Linear Siddur, underlining my own)
 
May the time come soon and, in our days, when the nations of the world recognize that Hashem “has not made us like the nations of the lands, and has not positioned us like the families of the earth; that He has not assigned our portion like theirs, nor our lot like that of all their multitudes.” For then, as Zechariah HaNavi taught us so long ago: “And Hashem shall become King over all the earth; on that day shall Hashem be one, and His name one.” (14:9)
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
Many 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
 
Korach’s rebellion is very difficult to understand. At first blush, it seems that anyone with the least bit of God-consciousness should have been able to recognize that this act was a direct insurgence against Hashem. The mutiny against Moshe and Aharon, while crucial and fundamental, was a ruse; its real goal was to provide the context for Korach to reject the Almighty. Rashi (1040-1105) focuses on this notion in his commentary on Sefer Bamidbar 16:11:

Because of this, “you and your entire company who are assembled” with you “are against Hashem,” for I acted as His messenger to give the kehunah to Aharon, and this rebellion is not with us [but with Hashem]. [Midrash Tanchuma Korach 6, Bamidbar Rabbah 18:9] (This, and all Tanach and Rashi translations, The Judaica Press Complete Tanach, emphasis my own)
 
Rashi underscores Chazal’s opinion that Korach was highly intelligent (Sefer Bamidbar 16:7). If so, how and why did he eschew Hashem’s authority and foment a rebellion against the Master of the Universe? His answer is a tour de force:
​
But what did Korach, who was astute, see [to commit] this folly? His vision deceived him. He saw [prophetically] a chain of great people descended from him: [Most notably,] Shmuel, who was equal [in importance] to Moshe and Aharon. He [Korach] said, “For his sake I will be spared.” [He also saw] twenty-four watches [of levi’im] emanating from his grandsons, all prophesying through ruach hakodesh, as it says, “all these were the sons of Heman” (I Chron 25:5). He said, “Is it possible that all this greatness is destined to emanate from me, and I should remain silent?” [Midrash Tanchuma, Korach 5, Bamidbar Rabbah 18:8] (Underlining and emphasis my own)
 
 
Rashi’s interpretation of Korach’s seemingly inexplicable behavior gives us a conceptual framework for understanding his actions. Moreover, it adds an essential detail: Korach was a navi to whom Hashem vouchsafed His glorious visions. As such, his view of the future was an accurate one, Shmuel HaNavi would, indeed, be his rightful heir. Little wonder then that Korach mistakenly believed the future belonged to him and not to Moshe. In his arrogant and twisted mind, Korach’s prophetic vision foretold the eclipse of Moshe’s sun, and the meteoric rise of his own star to the highest heights of the Universe.
 
Given that Korach was so wise and cognizant of d’var Hashem how did he err so grievously? I believe that Korach’s ga’avat halev (unfettered arrogance) blinded him to the truth. Consequently, no matter how brilliant he was, he was blinded by his ego from recognizing the truth; which, in turn, led inexorably to his downfall. As such, Korach’s story is the tale of squandered spiritual potential and unfettered ambition. Like a malevolent worm, his unrestrained egotism burrowed into every fiber of his being and prevented him from achieving even a fraction of what he could have become.
 
Korach’s actions are a study in what we ought not to do if we desire to be authentic avdei Hashem (servants of Hashem). In stark contrast, Dovid HaMelech depicts the greatness and humility that is a singular trait of genuine Torah scholars: “And your glory is that you will pass and ride for the sake of truth and righteous humility (anavah tzedek), and it shall instruct you so that your right hand shall perform awesome things.” (Sefer Tehillim 45:5)
 
May Hashem help us reject ga’avat halev and ever embrace anavah tzedek. V’chane yihi ratzon.
​
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
Many 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
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The beginning of our parasha offered the immediate implementation of some of Judaism’s ultimate goals: Moshe would have been the Mashiach who led our people into Eretz Yisrael 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 Hashem’s chosen nation.

What took place that so violently and, nearly irrevocably, brought Hashem’s plan to a screeching halt? The answer is quite 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, 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 Moshe] and said, “Let us send men ahead of us,” as it says, “All of you approached me…” (Sefer Devarim 1:22, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach)
 
Initially, everything went quite well. After all, the meraglim were 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 set out to explore, search and discover the Promised Land. Therefore, in 13:2, 13: 21, and 13:25, we find the expressions “v’yaturu,” “vayaturu,” and “meture,” all expressions of exploration and discovery. Moreover, 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, and the grand dream came to a crashing halt. Inexplicably, these great leaders, except for Kalev and Yehoshua, ceased to be anashim and morphed into meraglim (mere 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 Hashem, our God, is giving us. Behold, Hashem, your God, has set the land before you; go up and possess it, as Hashem, God 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 humankind. Instead of fulfilling their mission of exploration and discovery in a spiritually infused fashion, they acted like lowly spies on a “black ops” military mission.

How did this take place? In my estimation, the meraglim looked at everything through the lens of the laws of nature and forgot they were representatives of Hashem’s Am HaNivchar (Chosen People). Consequently, they failed to understand that our entire existence was, and is, dependent upon our being tachat kanfei HaSchechinah (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, that is, “the facts on the ground,” rather than the potential of that which could be. In short, their spiritual myopia prevented them from seeing a glorious, Hashem-infused future.

The people’s 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 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)
 
This near-complete capitulation was met by swift and angry words from Hashem:

Hashem said to Moshe, “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.” (11-12)

Moshe, however, interceded and saved our fledgling nation:

Now, please, let the strength of Hashem be increased, as You spoke, saying. “Hashem 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 Hashem said, “I have forgiven them in accordance with your word.” (17-20)
 
Mishnah Ta’anit 4:6, and the subsequent discussion in Talmud Bavli, teach us that the meraglim 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 meraglim’s report led to the divine decree that proscribed the Dor Hamidbar from entering Eretz Yisrael: “b’tisha b’av nigzar al avotainu she’lo yichnasu l’aretz.” Chazal note that lail tisha b’av was set aside for destruction and misery ever since that woeful time. Sadly, the monumental failures of the meraglim, 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 and tolerance, we distrust one another and perceive those who differ from us as less than ourselves. I believe we may view this as “meraglim-thinking,” since this is the exact kind of behavior that our ancestors manifested when Kalev and Yehoshua disagreed with the meraglim’s report:

Yehoshua the son of Nun and Kalev the son of Yephunneh, 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 Hashem 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 Hashem, and you will not fear the people of that land for they are [as] our bread. Their protection is removed from them, and Hashem is with us; do not fear them.” The entire congregation threatened to pelt them with stones, but the glory of Hashem appeared in the Tent of Meeting to all the children of Israel. (Sefer Bamidbar 14:6-10, underlining my own)
 
Based on 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 celebrated 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 ahavat chinam, love without cause.” (Orot HaKodesh vol. III, p. 324, translation, http://ravkooktorah.org/TISHA-AV-70.htm, with my emendations)

May Rav Kook’s words ring true in the ears of our entire nation; and may the entire world become filled with the love of, 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

Many 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 menorah is one of the most ubiquitous symbols of Judaism. Little wonder, then, that nearly every synagogue in the world contains some representation of this sacred object. On measure, it seems that the menorah of the Beit HaMikdash, 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:
Hashem spoke to Moshe, saying: Speak to Aharon 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 Hashem had commanded Moshe. (Sefer Bamidbar 8:1-3, this, and all Tanach and Rashi translations, The Judaica Press Complete Tanach)
 
The next pasuk presents a brief description of the physical aspects 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 Hashem had shown Moshe, so did he construct the Menorah.” (8:4) The final words of this pasuk, “so did he construct the Menorah,” are difficult to interpret, since we do not know to whom “he” refers.
 
The Ramban (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 however, know that while Moshe was our teacher, the humblest 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, the Ramban, based on the Midrash Sifrei on Sefer Bamidbar, suggests that Moshe learned how to construct the menorah based upon extensive study and yeoman efforts:

He applied himself assiduously in its study [that is 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) explains the phrase, “so did he construct the Menorah,” as referring to Bezalel, the chief artisan of the mishkan: “that is, the one who made it [namely, Bezalel].” Rashi's suggestion is straightforward. 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. As such, since the Torah explicitly tells us that Bezalel was the chief architect of the mishkan (Sefer Shemot 31:1-5), he would have been the most likely person to have planned, designed, and construct the menorah. His renowned God-given talents made him the perfect candidate for this holy and challenging task.
 
Fascinatingly, both Rashi and the Ramban offer a 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 this way:
​
The Menorah shall be made: By itself. Since Moshe found difficulty with it [that is, 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, Beha’alotecha III, underlining my own)
 
The Ramban closely follows Rashi’s explanation. Consequently, he explains the above-stated passage as referring directly to Hashem: “[The menorah] was created via the Holy One blessed be He, by itself.” Therefore, according to the midrash, Rashi and the Ramban, the designer of the menorah was none other than the Creator Himself!
 
Neither Rashi nor the Ramban develop the previously mentioned notion any further. I would like, however, to build on their analysis, and note that it is very significant that Hashem, rather than 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. In addition, 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 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, in the post-Eigel HaZahav world, as the ultimate symbol of reconciliation between the Hashem and our people. Our relationship is, once again, shalame (complete), for at long last, the golden menorah signifies our complete kapporah for the horrific excesses of the Golden Calf.
 
With Hashem’s help, may the Beit HaMikdash be rebuilt soon and, in our days, and may we be zocheh to bask in the divine light of the menorah for evermore. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many 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
 
Birkat Kohanim is one of the most powerful tefilot we encounter during the Yom Tovim. Young children mischievously hide under their father’s tallit while listening to the stirring melody and words of the kohanim. Adults, perhaps, imagine they hear echoes of the bracha being recited in the Beit HaMikdash. One thing is clear, something wonderful is happening. In some way, hearing these holy words uttered in true devotion and pure intention, transport us to a higher spiritual plane and bring us closer to Hashem.
 
What is the role of the kohanim in this remarkable process? Are they active parties, that is, do they bless us, or are they spiritual conduits through which the blessing flows from the Almighty to His nation? Rashi (1040-1105) suggests that the kohanim bless us. As such, in his gloss on Sefer Bamidbar 6:27, he explains the words “v’ani avarachem” (and I will bless them) by stating: “l’yisrael v’askim im hakohanim” (“I will bless them—the Jewish people—and I will agree with the kohanim”). The Siftei Chachamim (Rabbi Shabbetai Bass, 1641-1718) elucidates Rashi’s gloss in this manner: “One should not explain that Hashem will bless them on His own, [for] if that were to be true, what value would Birkat Kohanim have since Hashem, Himself, would [subsequently] bless them?” In short, Rav Bass suggests that Rashi maintains that the kohanim directly bestow their bracha upon us.
 
The Rambam (1135-1204), however, takes the opposite approach regarding the role of the kohanim in Birkat Kohanim:

Do not wonder: “What good will come from the blessing of this simple person?” for the reception of the blessings is not dependent on the priests, but on the Holy One, blessed be He, as [Numbers 6:27] states: “And they shall set My name upon the children of Israel, and I shall bless them.” The priests perform the mitzvah with which they were commanded, and God, in His mercy, will bless Israel as He desires. (Mishneh Torah, Hilchot Tefilah and Birkat Kohanim, 15:7, translation, Rabbi Eliyahu Touger)
 
In sum, the Rambam maintains:

1. Birkat Kohanim is exclusively the province of Hashem and does not emanate from the kohanim: “for the reception of the blessings is not dependent on the priests, but on the Holy One, blessed be He.”
2. The kohanim, at Hashem’s command, are mere viaducts through which Hashem’s bracha flows. It is Hashem who: “in His mercy, will bless Israel as He desires.”

 
Approximately 700 years later, Rabbeinu Shimshon Raphael Hirsch (1808-1888) interprets the role of the kohanim in Birkat Kohanim in these words:
​
According to this, our priests in pronouncing the blessing, are a completely passive instrument. Only in reply to the summons of the congregation and only in the blessing dictated to them by the representative of the congregation do they pronounce it. So that in truth it is the congregation which has the blessing prescribed by God pronounced over itself through their mouths. (Isaac Levy translation, second edition, London, 1964, page 100, underlining my own)
 
Herein, Rav Hirsch channels the Rambam’s analysis, and asserts that the kohanim should be viewed as mere conduits through which the congregation receives its blessing. As such, the role of the kohanim is reduced to an almost mechanical function whereby they give voice to the hopes and desires of the congregation in the commanded and prescribed formulaic fashion.
 
Regardless as to which approach we follow, may we be zocheh to witness the complete fulfillment of birkat kohanim in our lives, our family’s lives, and the lives of all of Klal Yisrael. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many 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
 
Shavuot represents one of the most important transformations in human history, namely, the conversion of our ancestors to Judaism. This is one of the basic reasons we read Megilat Rut on Shavuot, since Ruth’s story of individual conversion mirrors our own as a people. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), formulated this idea in these words:

The Parsha of Mattan Torah, receipt of the Torah at Mount Sinai, was the story of Gayrus, conversion of the Jewish people. The children of the patriarchs converted en masse at Maamad Har Sinai. Hence the connection to Ruth. The story of Mattan Torah and Ruth together comprise the topic of conversion. The Vilna Gaon says this is why we read Megilas Ruth on Shavuos, another story of conversion. …The principle of conversion is a fundamental connection between the events at Mount Sinai and the story of Ruth. As Boaz tells Ruth, she should be blessed for leaving everything behind to join a people that she did not know and for coming under the wings of the Shechina of the God of Israel, in other words she converted. The same idea is found at Maamad Har Sinai where the Torah tells the story of the conversion of Bnay Yisrael in conjunction with the Revelation of God on Mount Sinai. (Direct transcription of Rav Soloveitchik’s public lecture on 5/24/68. This is from tape #5285. Source: Formerly on www.parsha.net/Bamidbar/Shavuos2-60.doc, italics my own.)
 
Given the gerut of the Jewish people, and all that entailed, we would assume the Torah would address the unique psychological needs of future gerim. This expectation is indeed met:

And you shall not oppress a stranger [that is, a convert], for you know the feelings of the stranger, since you were strangers in the land of Egypt. (Sefer Shemot 23:9)
 
When a stranger sojourns with you in your land, you shall not taunt him. The stranger who sojourns with you shall be as a native from among you, and you shall love him as yourself; for you were strangers in the land of Egypt. I am the Lord, your God. (Sefer Vayikra 19:33-34)
 
He executes the judgment of the orphan and widow, and He loves the stranger, to give him bread and clothing. You shall love the stranger, for you were strangers in the land of Egypt. (Sefer Devarim 10:18-19, these and all Torah translations, The Judaica Press Complete Tanach)
 
In sum, the Torah commands us to show great sensitivity to the ger. This should be natural for us, since their psychosocial experience is one we share, having been “strangers in the land of Egypt.” On the practical juridical level, this translates into two mitzvot: the proscription of oppressing and taunting proselytes regarding their origins, and the positive mitzvah of loving and welcoming them to our community. As such: “The stranger who sojourns with you shall be as a native from among you…”
 
The Rambam (1135-1204) codified the mitzvah to love the ger in his Mishneh Torah:

Loving a convert who has come to nestle under the wings of the Schechinah [fulfills] two positive commandments: one for he is [also] included among the “neighbors” [whom we are commanded to love] and one because he is a convert and the Torah (Devarim 10:19) states: “and you shall love the converts.” [Thus, God] has commanded us concerning the love of a convert just as He has commanded us concerning loving Himself as [Devarim 11:1] states: “and you shall love God, your Lord.” The Holy One, blessed be He, Himself, loves converts as [Devarim 10:18] states: “and He loves converts.” (Hilchot Deot 6:4, translation, Rabbi Eliyahu Touger)

The Rambam notes that two positive commandments are fulfilled when one loves the ger: the general obligation to love one’s fellow Jew: “…you shall love your neighbor as yourself” “v’ahavta l’reiecha kamocha,” (Sefer Vayikra 19:18), and the specific mitzvah of loving the ger: “and you should love the convert” “v’ahavtem et ha-ger.” (Sefer Devarim 10:19) Why, however, did Hashem deem it necessary to add the additional commandment of loving the ger if this responsibility is already included in v’ahavta l’reiecha kamocha?

Fortunately, the Rambam addresses this question in Sefer HaMitzvot, Positive Commandment 207:

…and even though the ger is included within the general commandment of “…you shall love your neighbor as yourself,” in the instance of a convert who is truly a righteous proselyte (ger tzedek), since he has entered into our Torah [and its multiplicity of obligations], God gives him love and specified an extra commandment on his behalf. (Translation and brackets my own)

It appears that the ger tzedek warrants a unique mitzvah based on a quid pro quo: “… since he has entered into our Torah, God gives him love and specified an extra commandment on his behalf.” A careful reading from the passage from Hilchot Deot underscores this line of reasoning: “Loving a convert who has come to nestle under the wings of the Schechinah,” when it would have been sufficient to use the phrase “loving a convert.” True, the Rambam utilizes different terminologies in the two works under discussion. Yet, I believe his intent in both instances was the same: The ger tzedek is deserving of an extra mitzvah that mandates the love of his fellow Jews toward him, precisely because of his all-encompassing commitment to Hashem, His Torah, and the Jewish people.

Ultimately, all the Jewish people are equal before Hashem and deserving of His beneficence and mercy. This is the case whether we are native born or have chosen to become Jewish and embrace the Master of the Universe and His Torah. Given this fundamental idea, it is little wonder that the members of the Anshei Knesset HaGadolah formulated this bracha found in the Shemoneh Esrai:
​
On the righteous, on the devout, on the elders of Your people the Family of Israel, on the remnant of their scholars, on the righteous converts and on ourselves, may Your compassion be aroused, Hashem, our God, and give goodly reward to all who sincerely believe in Your Name. Put our lot with them forever, and we will not feel ashamed, for we trust in You. Blessed are You, Hashem, Mainstay and Assurance of the righteous. (Translation, Artscroll Siddur, underlining my own)
 
May we be zocheh to receive Hashem’s compassion and be worthy of His goodly reward. Moreover, with Hashem’s help and mercy, may this be our final Shavuot in galut, and may the next one be celebrated in Yerushalayim in the soon-to-be rebuilt Beit HaMikdash. V’chane yihi ratzon.

Shabbat Shalom and Chag Sameach!
​
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many 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
 
Our parasha’s haftorah is most often Hosea 2:1-2:22.The concluding pasukim of this passage are well known, since men recite them after putting on their tefillin: “And I will betroth 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.” (Hoshea 2:21, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) Rashi (1040-1105) explains that “with righteousness and with justice” refers to the actualization of our midot tovot, whereas “loving-kindness and with mercy,” represents Hashem’s response to their practice. He supports this analysis with the following textual supports:

Concerning our father Avraham, it is written (Gen 18:19): “For I love him since he commands…to perform righteousness and justice.” And, corresponding to them, He bestowed upon his children loving-kindness and mercy, as it is said (Deut. 13:18): “And He shall grant you mercy;” (7:12) “And Hashem your God shall keep for you the covenant and the loving-kindness.” When they ceased to perform righteousness and justice, as it is said (Amos 5:7): “Those who turn justice into wormwood, and righteousness they leave on the ground,” also the Holy One, blessed be He, took away from them the loving-kindness and the mercy, as it is said (Jer. 16:5): “for I have gathered in My peace from this people, says Hashem, the loving-kindness and the mercies.” And when they will return to perform righteousness and justice, they shall be redeemed immediately, as it is said (Isa. 1: 27): “Zion shall be redeemed through justice, and her penitent through righteousness.” And the Holy One, blessed be He, will add mercy and loving-kindness to them and make a crown of all four of them and place it on their head.
 
In sum, Rashi underscores the following crucial points:

1. Hoshea 2: 21 contains four essential terms in the covental agreement between Hashem and our people: tzedek, mishpat, chesed, and rachamim.
2. Tzedek and mishpat are our responsibilities. They are the fundamental ways we must interact with one another.
3. Chesed and rachamim are from Hashem and reflect His response to our actions that emobdy tzedek and mishpat.
4. A middah k’neged middah relationship obtains between our acts of tzedek and mishpat, and Hashem’s bestowal of chesed and rachamim. As Rashi explicitly maintains: if we fail to live up to our responsibilities to acheinu kol beit Yisrael, and act without tzedek and mishpat, then Hashem will act toward us without chesed and rachamim. In contrast, when we live up to our mandate to be truly righteous, then Hashem will reward us in kind. As Rashi states:

​And when they will return to perform righteousness and justice, they shall be redeemed immediately, as it is said (Isa. 1: 27): “Zion shall be redeemed through justice, and her penitent through righteousness.” And the Holy One, blessed be He, will add mercy and loving-kindness to them and make a crown of all four of them and place it on their head.
 
Hoshea the navi gives us a formula to achieve a dynamic relationship with Hashem that pulsates with boundless spiritual energy. He teaches us that if we seek to experience the unlimited joy of Hashem’s chesed and rachamim, we must treat our fellow Jews with tzedek and mishpat. Consequently, every action we undertake should be viewed through the lens of a seemingly simple question: “Does this act bring greater tzedek and mishpat to the world, or chas v’shalom, does it bring the opposite in its wake?”
 
May we be zocheh to ever pursue tzedek and mishpat, and may we, in turn, receive Hashem’s chesed and rachamim. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many 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.