Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Dovid Shmuel ben Chasiyah and the health and safety of our brothers and sisters in Israel and around the world.
 
The Torah is an incredibly rich work of interwoven thoughts and ideas. While this is true in general, I believe it is a particularly the case regarding Sefer Devarim. Our parasha contains a telling example of this interconnectedness in the four pasukim juxtaposed to the mitzvah of Birkat Hamazon:

Heshamer lecha pen tishkach et Hashem Elokecha — Be careful that you do not forget G-d your L-rd — not keeping His commandments, decrees, and laws, which I am prescribing to you today. You may then eat and be satisfied, building fine houses, and living in them. Your herds and flocks may increase, and you may amass much silver and gold — everything you own may increase. V’rahm l’vavecha v’shachachta et Hashem Elokecha — But your heart may then grow haughty, and you may forget G-d your L-rd — the One who brought you out of the slave house that was Egypt. (Sefer Devarim 8:11-14, translation, The Living Torah, Rabbi Aryeh Kaplan zatzal)
 
This passage presents us with a key exegetical question, namely, what is the nature of the phrase, “v’rahm l’vavecha v’shachachta et Hashem Elokecha?” Is it a straightforward description of a possible, or even probable, result of Hashem bestowing His largesse upon us, or is it something more? We are fortunate that the Babylonian sage, Rav Nachman bar Yitzchak, addresses this question in Talmud Bavli, Sotah 5a:

From where [in the Torah] do we find the azhara — warning against arrogant behavior?... Rav Nachman bar Yitzchak said, “From here: ‘v’rahm l’vavecha v’shachachta.’” Moreover, it is written [before v’rahm l’vavecha]: “Heshamer lecha pen tishkach et Hashem Elokecha — Be careful that you do not forget G-d your L-rd.” [We must interpret this expression] in accordance with Rabbi Elai, for Rabbi Abin said in the name of Rabbi Elai: “Every instance wherein the Torah states ‘heshamer, pen and al’ must always be interpreted as a negative Torah prohibition.” (Translation and brackets my own)
 
A careful reading of Rav Nachman bar Yitzchak’s statement in conjunction with his advocacy of Rav Elai’s position yields the following conclusion: Since v’rahm l’vavecha v’shachachta et Hashem Elokecha is preceded by heshamer lecha pen tishkach et Hashem Elokecha, the phrase, “but your heart may then grow haughty,” is, in reality, a mitzvat lo ta’aseh — a negative prohibition of the Torah. As such, v’rahm l’vavecha is far more than a narration of the potential outcome of our becoming wealthy; rather, it is a lav — an action forbidden by the Torah.
 
We are now in a strong position to understand Chazal’s powerful denunciation of this negative behavioral attribute:

R. Johanan said in the name of R. Simeon b. Yohai: “Every man in whom there is haughtiness of spirit is as though ovede avodat kokavim — he worships idols...” R. Johanan himself said: “He is as though kafar b’ikar — he has denied the fundamental principle [of Hashem’s very existence]…” R. Hama b. Hanina said: “He is as though he has broken all the laws of forbidden intimacy...” ‘Ulla said: “He is as though he has erected an idolatrous altar.” (Talmud Bavli Sotah 4b, translation with my emendations, The Soncino Talmud)
 
In his Mishneh Torah, the Rambam zatzal (Maimonides, 1135-1204) follows Rav Nachman bar Yitzchak’s view in his discussion of behavioral and halachic issues surrounding v’rahm l’vavecha:

There are behavioral traits regarding which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other. Among these is arrogance.... Our Sages directed: “Hold oneself very, very lowly.” Also, they declared: “Whoever is arrogant is as if he denied G-d’s presence, as it states in the Torah: “And your heart will be haughty and you will forget G-d, your L-rd.” Furthermore, they said: “Whoever is arrogant should be placed under a ban of ostracism. This applies even if he is only somewhat arrogant.” (Hilchot De’ot, II, 3, translation, Rabbi Eliyahu Touger with my emendations)
 
Beyond a doubt, we should reject the behaviors associated with the prohibition of v’rahm l’vavecha and, as the Rambam says, “move away from one extreme and adopt the other,” that is, anavah — humility. We are fortunate that the Ramban zatzal (Nachmanides, 1194-1270), in his celebrated Iggeret HaRamban, gives us ready guidance as to how to undertake this process:

Therefore, I will now explain to you how to always behave humbly. Speak gently at all times… with your heart focusing on Hashem… In all your actions, words and thoughts, always regard yourself as standing before Hashem, with His Schechinah [Divine Presence] above you, for His glory fills the whole world. Speak with fear and awe, as a servant standing before his master. Act with restraint in front of everyone. When someone calls you, don’t answer loudly, but gently and softly, as one who stands before his master. (Translation, with my emendations, http://www.pirchei.com/specials/ramban/ramban.htm, brackets and italics my own)

Two salient points emerge in this section of the Iggeret HaRamban that can guide us in our efforts to acquire anavah: Our encounters with others should reflect respect, and our minds and hearts should be focused upon Hashem with the conscious recognition that we ever stand before His Divine Presence. With the Almighty’s help and our fervent desire, as we follow the Ramban’s guidance and act with anavah, may we simultaneously fulfill the verse, “And you shall do what is proper and good in the eyes of the L-rd” (Sefer Devarim 6:18). V’chane yihi ratzon.
 
Shabbat Shalom, and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world. V’chane yihi ratzon.
 
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:rdbe718@gmail.com.
 
*** 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

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Dovid Shmuel ben Chasiyah and the health and safety of our brothers and sisters in Israel and around the world.
 
Our parasha contains one of the most often recited pasukim in the Torah, as it is found at the end of the first paragraph of the Aleinu: “V’yadata hayom v’hashavota el l’vavecha —And you shall know this day and consider it in your heart [that is, your mind], that the
L-rd He is G-d in heaven above, and upon the earth below; ain od —there is none other than He.” (Sefer Devarim 4:39, this and all Torah translations, The Judaica Press Complete Tanach)  The expression “and you shall know — v’yadata” is difficult to interpret, since it can either be a narrative statement describing what will be, or a tzivui — an imperative statement — prescribing what we must do.
 
In his Commentary on the Torah on our verse, Rabbeinu Bahya ben Asher (1255-1340) adopts the position that our pasuk is, indeed, a straightforward tzivui:

“and consider it in your heart:” This is a positive commandment from the Torah to know Hashem may He be blessed. For we are commanded to know Him and to [actively] analyze His unity and not rely solely upon accepted tradition in this matter. And this knowledge [is acquired through a recognition] of His works and His awe-filled actions, as well as [a cognizance] of all His creations, be they heavenly or terrestrial in nature. (This and the following translations my own)
 
In sum, Rabbeinu Bahya asserts that there is a positive Torah commandment to know Hashem that is experience-based, since knowledge of Him may be obtained through an appreciation and recognition of His creatures and the majesty of His Creation. Moreover, we must do our own due diligence to try to comprehend His unity, rather than accept this aspect of His Divine Being merely based upon Massorah (Tradition). As such, in Rabbeinu Bahya’s view, “v’yadata” requires our active engagement in order that we may achieve a vibrant and dynamic relationship with the Almighty.
 
At this juncture, Rabbeinu Bahya focuses upon the phrase “v’hashavota el l’vavecha — and consider it in your heart [mind],” and notes, like the Rambam (Maimonides, 1135-1204) before him, that experiential knowledge of Hashem is not the same as acquiring actual knowledge of His essence and being, for that will ever elude our understanding. As Shlomo HaMelech teaches us in Sefer Mishle: The honor of G-d is to conceal a matter…” (25:2)  Since the Almighty conceals far more than he reveals to humankind, Rabbeinu Bahya maintains we must implement “v’hashavota el l’vavecha” in our daily lives “like a man who thinks deeply regarding a particular matter and must return and think about it [time and time again].” For then, and then only, may we as finite beings perceive the faintest glimmers of the Ein Sof — the Infinite.
 
Rabbeinu Bahya further elaborates on this concept of hashavat halev — focusing your mind upon the existence and reality of Hashem — by combining it with the concluding words of our verse, “that the L-rd He is G-d in heaven above, and upon the earth below; there is no One else:”

A person’s mind must ever focus on the notion that Hashem is Elokim in the sense that He is the One Who guides the Universe: in the Heavens — the planets, and Above — the Angels, and upon the earth — the terrestrial plane, and below — the very depths of the deep… Ain od — there is none other than He in all of these worlds.
 
May these insights into Hashem as Elokim — the One Who Guides the Universe — enhance our understanding of the celebrated expression “ain od milvado — there is none other besides Him” (Sefer Devarim 4:35), and thereby help us forge a more meaningful and vital relationship with the Almighty. V’chane yihi ratzon.
 
Shabbat Shalom, and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world. V’chane yihi ratzon.
 
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:rdbe718@gmail.com.
 
*** 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
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Dovid Shmuel ben Chasiyah and the health and safety of our brothers and sisters in Israel and around the world.
 
If someone were to ask you to list the Hebrew names of the Five Books of the Torah, you would readily respond with Bereishit, Shemot, Bamidbar, Vayikra and Devarim. These, however, are by no means the only names by which these holy seforim are known. Talmud Bavli, Avodah Zarah 25a, calls Sefer Bereishit “Sefer HaYashar,” based upon our righteous Avot (Patriarchs) and Emahot (Matriarchs) whom we find therein. The Ramban (1194-1270) named Sefer Shemot “Sefer HaGeulah” since, in his estimation, the redemption of the Jewish people is its overarching theme. Chazal (our Sages of blessed memory) universally use the term “Torat Kohanim” as an alternate name for Vayikra, as the laws regarding Kohanim comprise most of its content. Our Sages agree, as well, that Sefer Bamidbar should be known as “Chumash Pekudim — the Chumash of Counting,” since it contains two instances wherein Hashem commanded Moshe to take a census of our forebears. Lastly, Talmud Bavli, Megillah 31a, refers to Sefer Devarim as “Mishneh Torah,” a phrase that appears in Sefer Devarim in the context of a king’s obligation to write his own Sefer Torah: “And it will be when he sits upon his royal throne that he will write for himself this Mishneh Torah upon a scroll…” (17:18)  Nonetheless, it remains unclear as to why Chazal chose this expression as the name for this portion of the Chamishah Chumshei Torah.
 
One way to shed light on this problem is to focus on the linguistic similarity between mishneh and mishnah. We see this reflected in the suggestion of my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), that Sefer Devarim is the pivot point between Torah Shebichtav (Written Law) and Torah Sheb’al Peh (Oral Law) and is consequently called Mishneh Torah:

Originally, Sefer Devarim was given as Mishnah, as Torah Sheb’al Peh, the Oral Law. Only later, the last day of Moses’ life, do we read that Moses finished writing the words of this Torah in a scroll, until their very completion (31:24). Sefer Devarim, which to that point had the status of Torah Sheb’al Peh, became incorporated into Torah Shebichtav, the Written Law. The phrase Mishneh Torah therefore means Mishnah (Oral Law) which is also Torah (Written Law).  (This and the following quotes, Chumash Mesoras HaRav, Sefer Devarim: with Commentary Based Upon the Teachings of Rabbi Joseph B. Soloveitchik, Dr. Arnold Lustiger, editor, pages 2-3)
 
According to Rav Soloveitchik, Sefer Devarim is the very beginning of Torah Sheb’al Peh; yet, it is a singular kind of Torah Sheb’al Peh since, for though “it became part of Torah Shebichtav, it did not lose its Torah Sheb’al Peh character.” How is this dual nature and “double sanctity” expressed? In the Rav’s view, the Torah Sheb’al Peh essence of Sefer Devarim is manifested in two crucial ways:

In the first four books of the Torah, G-d addresses the community, while in Sefer Devarim it is Moses who is addressing them. In the first four books, Moses is the medium through which G-d addresses the people: Moses served in the role of the prophet, repeating verbatim what G-d told him. In Devarim, however, Moses is not [acting in the role of] a prophet but a teacher: Moshe Rabbeinu. He imparted bei’ur haTorah, the explanation of the Torah, and thus it is Moses himself who addresses the people.
 
Rav Soloveitchik suggests that Sefer Devarim is Mishneh Torah precisely because Moshe takes on an entirely new role in this sefer, namely, as teacher of the entire Jewish people. As the Rav said on many other occasions, a navi (prophet) can act in two very different capacities, as the shaliach (messenger) of Hashem or as a talmid chacham (Torah scholar). In the first four seforim of Chamishah Chumshei Torah, Moshe is the navi of Hashem par excellence. In the Mishneh Torah, however, he is the greatest talmid chacham in Jewish history, and he remains Moshe Rabbeinu, the rebbe of Klal Yisrael, forevermore.
 
The unique nature of Sefer Devarim is now quite clear. It is the only one of the Five Books of the Torah that is simultaneously Torah Shebichtav and Torah Sheb’al Peh. As such, it serves as the crucial bridge between the Tanach and the dynamic world of Rabbinic thought and Halacha. Truly, “Ashreinu mah tov chelkeinu, u’mah nayim goraleinu — We are fortunate, how good is our portion, how pleasant our lot, and how beautiful our heritage.”
 
Shabbat Shalom, and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world. V’chane yihi ratzon.
 
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:rdbe718@gmail.com.
 
*** 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
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the health and safety of our brothers and sisters in Israel and around the world.
 
The second of our two parshiot, Parashat Masei, is the final parasha of Sefer Bamidbar. It concludes in this manner: “These are hamitzvot v’hamishpatim that Hashem commanded the children of Israel b’yad Moshe — through Moses, b’Arvot Moav — in the plains of Moab by the Jordan at Jericho.” (36:13, this and all Tanach translation, The Judaica Press Complete Tanach with my emendations)  In contrast, Parashat Bechuchotai, the closing parasha in Sefer Vayikra, ends with the following pasuk: “These are hamitzvot that Hashem commanded et Moshe — to Moses, to [tell] the children of Israel on Mount Sinai.” (27:34)
 
A careful reading of these two pasukim reveals several significant points of divergence. The final pasuk of Parashat Masei includes the term mishpatim, that it is absent from Parashat Bechuchotai. Parashat Masei utilizes the expression “b’yad Moshe,” instead of “et Moshe,” as found in Parashat Bechuchotai. Then, too, Parashat Masei was stated “in the plains of Moab by the Jordan at Jericho,” while Parashat Bechuchotai was uttered “on Mount Sinai.” In sum, while these verses are somewhat parallel, they differ substantively in terminology and place of proclamation.

In his work Ha’emek Davar, the Netziv zatzal (Rav Naftali Tzvi Yehudah Berlin, 1816-1893) notes that the absence of the term mishpatim in the final verse of Parashat Bechuchotai presents us with a conceptual challenge, since “Sefer Vayikra contains many instances of dinei mamonot — laws dealing with monetary matters” that constitute a significant portion of mishpatim. This leads him to reinterpret the meaning of mishpatim as it appears in the final verse of Parashat Masei, and explore the reason why mishpatim were included in the pronouncement on Arvot Moav, and not on Mount Sinai:

The meaning of mishpatim herein [is different than its standard interpretation], since in our case it refers to hachakirot — the analyses and distinctions that stem from the yud gimmel middot — the 13 hermeneutic principles… And on Mount Sinai, this exegetical modality was the sole province of Moshe and his immediate family, as we find in Talmud Bavli, Nedarim 38b… [Moreover,] it was only on the Plains of Moav that Moshe began to explain the Torah in its totality [to the entire people] inclusive of its most intricate analytical details… (Sefer Bamidbar 36:13, translation, brackets  and underlining my own)
 
The Netziv’s novel explanation of hamishpatim in our verse is an authentic intellectual tour de force, for in so doing, he enables us to understand precisely why this term was utilized on the Plains of Moav (Parashat Masei), and not in the context of the revelation at Mount Sinai (Parashat Bechuchotai).
 
We have now examined two of the three highly significant differences between our two pasukim. The third, wherein Parashat Masei utilizes the expression “b’yad Moshe,” and Parashat Bechuchotai writes “et Moshe,” is beautifully explained by Rabbeinu Bahya ben Asher (1255-1340) in his Commentary on the Torah. Therein he contrasts the nature of the britot — covenants — at Mount Sinai and on the Plains of Moav:

The [underlying rationale of this] matter [focuses upon the nature] of the first covenant they accepted upon themselves at Horeb [Mount Sinai]. This remained in effect until the King [Hashem] at His table [in Heaven] nullified it when they [the Jewish people] rebelled against Him by honoring the image of an ox [the Golden Calf] ...and he [Moshe] threw down the luchot. (Parashat Masei 36:13, this and the following translation and brackets my own)

According to Rabbeinu Bahya, while the covenant enacted at Mount Sinai was invalidated as a result of our collective behavior, the brit Arvot Moav is everlasting:

...for even if the mountains were to be shaken and every rock were to be removed from its place, this covenant will never be rent asunder, for the rope of love [that binds us to the Almighty] will never be broken — by forging His covenant with us, we were brought to a level of universal recognition and greatness...And thus we find the following inspiring verse toward the conclusion of the Torah: “These are the words of the covenant, which Hashem commanded Moses lichrote — to forge — with the children of Israel in the land of Moab, besides the covenant which he made with them in Horeb.” (Sefer Devarim 28:69)
 
In Rabbeinu Bahya’s estimation, Moshe’s roles at Har Sinai and Arvot Moav were decidedly different. At Har Sinai, Moshe led the Jewish people to accept the Torah; subsequently, however, many of our ancestors engaged in the Chet HaEgel (the sin of the Golden Calf). Moshe understood that these actions made this brit null and void and in response, on his own volition, he destroyed this first set of luchot. The correctness of his reaction was revealed in the Almighty’s famous praise: “ye’yashar kochacha she’shibarta! — May your strength ever grow because of your having broken the luchot!” (Talmud Bavli, Shabbat 87a)
 
In stark contrast, at Arvot Moav, Moshe served as Hashem’s direct emissary and enacted the eternal brit between the Almighty and our nation that has enabled us to miraculously thrive until our own historical moment. Little wonder, then, that the short-lived Har Sinai covenant was designated by Hashem as “et Moshe,” whereas the brit at Arvot Moav, with its permanent bonds of love, is forever emblazoned in our hearts and minds as “b’yad Moshe.”
 
Shabbat Shalom, and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
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:rdbe718@gmail.com.
 
*** 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
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the health and safety of our brothers and sisters in Israel and around the world.
 
The end of last week’s parasha, Parashat Balak, narrates the story in which many of the men of our people pursued the women of Moab and their god Baal 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 Baal Peor, and the anger of the L-rd 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, then publicly began to consort with a Midianite woman:

Then an Israelite man came and brought the Midianite woman to his brethren, before the eyes of Moses 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 his Midianite woman. In our parasha, Pinchas’ actions were rewarded with Hashem’s highest approbation, namely, he received the brit shalom (Covenant of Peace) — 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 G-d and atoned for the children of Israel.” (11-13)

In his gloss on Sefer Bamidbar 25:6, Rashi notes, “At the incident of the Golden Calf, Moses [successfully] confronted six hundred thousand as it says, ‘He ground it [the Golden Calf] until it was powder…’” Clearly, then, Moshe, no less than Pinchas, sought to avenge G-d’s glory. Yet, Pinchas alone received the brit kehunat olam. 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. Here is a paraphrase of his position:

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 G-d and the Jewish people that Moshe had 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 Covenant of Peace. (Torah Temimah on Sefer Bamidbar, chapter 25, comment 24)
 
In sum, according to Rav Epstein, since Pinchas achieved a total reconciliation between Hashem and the Jewish people, he was deserving of the Covenant of Peace.
 
The peace that Pinchas was able to bring about motivated Chazal (our Sages of blessed memory) 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 L-rd, 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 (peace in the world) 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 L-rd, 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]”
 
Chazal 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 L-rd’s mount, to the house of the G-d 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 L-rd 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 the Mashiach come soon and in our days to rebuild the Beit Hamikdash and bring everlasting peace to all mankind. V’chane yihi ratzon.
 
Shabbat Shalom, and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
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:rdbe718@gmail.com.
 
*** 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
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the health and safety of our brothers and sisters in Israel and around the world.
 
The Torah has many poetic passages that engage our minds and cause our hearts to soar. Quite paradoxically, a number of these sections were uttered by none other than Bilaam, the evil prophet from the nations of the world whom we meet in Parashat Balak. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, described Bilaam’s spiritually inspiring language in the following manner:

The prophecy of Bilaam differs from that of Moshe Rabbenu in terms of the mellifluous language, use of metaphor and panoramic visions of the end of days. Who can compare to Bilaam in his polished and elegant speech? … When a Jew enters the synagogue each morning, he recites a verse of Bilaam’s prophecy: “How goodly are your tents, O Jacob, your dwelling places O Israel.” (Sefer Bamidbar 24:5, Rabbi Joseph B. Soloveitchik, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David, editor, page 358.)
 
As the Rav notes, Bilaam’s prophetic language and its motifs differ widely from that of Moshe Rabbenu. In addition, Midrash Bamidbar Rabbah (Vilna) Parashat Naso 14:20 lists a variety of factors that differentiate their prophecies, including three qualities that characterized Moshe’s encounters with Hashem:
 
Moshe had three attributes regarding his prophetic experiences with the Almighty that were not shared by Bilaam: Moshe spoke with Him while standing at his full height…whereas Bilaam spoke with G-d only once he had fallen to the ground… Moshe spoke with Hashem peh el peh — in a direct manner — whereas Bilaam did not. Moshe spoke with Hashem panim el panim — “face to face” [that is, in a clear and direct fashion], whereas Bilaam only spoke with the Almighty through mashalim (parables). (This and the following translations my own.)
 
In my estimation, Moshe’s communications with Hashem “while standing at his full height” indicate the esteem the Almighty had for him, and the sense of equality with which Moshe was treated by the Master of the Universe. We must remember that these prophetic dialogues were the most profound existential encounters that finite humankind could ever achieve with the Infinite Other. As such, the greatest prophet of all time spoke to the Creator while standing at his full height, rather than in abject obeisance.
 
Moreover, I believe the unique manner in which these prophetic encounters were conducted, peh el peh and panim el panim, underscore the passionate desire of Hashem to communicate with Moshe on the deepest possible level. This idea is given powerful voice in the following passage from Pesikta Zutarta, Bamidbar, Parashat Beha’alotecha, 12:6:
Even though I [Hashem] have chosen many prophets, I speak with them in visions [of physical manifestations] and dreams. This is not the case regarding Moshe with whom I speak peh el peh. Moreover, the Torah states: “And Hashem spoke to Moshe panim el panim — in the very same manner that a man speaks to his friend…” (Sefer Shemot 33:11) And how is this to be explained? This means that Hashem spoke to him neither while he was in a trance nor in a dream, but rather, in a vision [of absolute verbal clarity (Rashi)].
 
In my view, the phrase, “in the very same manner that a man speaks to his friend,” encapsulates the nature and purpose of Hashem’s communications with Moshe. For just as Hashem was surely Moshe’s Yedid Nefesh — Beloved of the Soul, so, too, was Moshe the one and only human being with whom the Holy One blessed be He could share His deepest prophecies. Herein, an idea that the Rav utilized regarding Avraham Avinu’s unique relationship with Hashem comes to mind: The Almighty was lonesome and anxious to find a companion. (Rabbi Joseph b. Soloveitchik, The Emergence of Ethical Man, Michael S. Berger editor, page 155)  When it came to the nature and manner of the prophetic revelations Moshe received from Hashem, he, too, appears to be precisely such a companion.
 
With Hashem’s help and our fervent desire, may we, too, seek His friendship, and ever reach out to Him as our Yedid Nefesh. V’chane yihi ratzon.
 
Shabbat Shalom, and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
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:rdbe718@gmail.com.
 
*** 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
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the health and safety of our brothers and sisters in Israel and around the world.
 
Our parasha begins with the 16th chapter of Sefer Bamidbar that tells the story of Korach, his wayward Levitical followers, and their rebellion against Hashem and His Torah, Moshe and Aharon. We must remember that the leaders of this uprising were “chieftains of the congregation, representatives of the assembly, [and] men of repute” who had garnered a good deal of respect among the nation (16:2, all Torah and Rashi translations, The Judaica Press Complete Tanach). It was precisely this status within the community that made them so dangerous, and encouraged them to level such a profound challenge against Moshe and Aharon: “You take too much upon yourselves, for the entire congregation are all holy, and the L-rd is in their midst. So why do you raise yourselves above the L-rd’s assembly?” (16:3)  Rashi (1040-1105), basing himself upon Midrash Tanchuma, Korach IV, explains the content of this trumped-up allegation: “If you [Moshe] have taken kingship for yourself, you should not have chosen the priesthood for your brother [Aharon]. For not only you heard at Sinai, ‘I am the L-rd, your G-d,’ the entire congregation heard it!” In sum, Korach and his compatriots stated that Moshe and Aharon had misappropriated the people’s rightful power, and, in so doing, they rejected the notion that the Master of the Universe had chosen Moshe as the leader of the Jewish people and Aharon as the Kohane Gadol.
 
In his posthumous work, Vision and Leadership: Reflections on Joseph and Moses, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, explored the essence of Korach’s question, “So why do you raise yourselves above the L-rd’s assembly?” His penetrating analysis offers us a novel understanding of Korach’s revolt and its underlying motivations: “Korach charged that Moses and Aaron were power-hungry, that they had set up a power structure and raised themselves above the congregation. He equated the exercise of power with kingship.” (This and the following quotations, pages 197-198)
 
In other words, according to the Rav, Korach’s political philosophy was totally realpolitik in nature, and lacked any grounding in moral and theological considerations. Korach quite simply removed Hashem from the ruling equation. Moreover, like many demagogues throughout history, he believed that all people were driven by the same will to power that constituted the core value of his own personality. Little wonder, then, that he erroneously attributed this position to none other than Moshe and Aharon. As the Rav suggests:

This equation and the politicization of the relationship between the leader and those whom he leads is incorrect. The covenantal community [that is, the transhistorical Jewish community] is, first and foremost, not a political community; it is a teaching community. Throughout the ages, the central figure in the covenantal community has not been a king, warrior, or high priest, but the teacher, the rebbi. (Underlining my own)
 
The Rav’s analysis of the covenantal community as a teaching, rather than a political, entity describes the essence of the relationship that obtains between the people and the rebbi within the Jewish worldview. According to the Rav, there are no subjects, there are only disciples. This sets the stage for the following type of apolitical and non-power-based association:

The relationship is not of a political nature, nor is it connected to the use of violence or the employment of sanctions. It is a free commitment on the part of the disciples to their master and teacher. The latter does not impose any authority upon the disciples. No one asks them to obey his words and to follow him. They can terminate the relationship at any time.
 
In the Rav’s view, Judaism is reluctant to recognize any individual as king, for in truth,
“G-d governs, no one else may usurp this prerogative.” This leads to the following purely volitional connection between the rebbi and his disciples: “The disciples love their masters and listen, not to their orders, since they give none, but to their teachings, which enlighten the mind and gladden the heart.” As the Rav notes, none of this was congruent with Korach’s misunderstanding of the genuine nature of the Jewish community:

Moses had not raised himself above the community as Korach charged, but the community raised him above itself. Moses was elevated without questing for leadership. The teacher is certainly elected by G-d to be near Him, and his personal kedushah [holiness] transcends that of his disciples. A saintly person is the leader because he is the teacher. (Brackets and underlining my own)
 
Based upon the Rav’s insights, we can now understand that Korach completely misunderstood the true nature of authentic Jewish leadership. This led to his blind political ambition to overthrow Moshe and Aharon — as if they were just one more set of self-appointed leaders, rather than beloved servants and messengers of Hashem, and the people’s freely chosen role models and teachers.
 
May Hashem protect our rebbis and teachers, and may we ever show them the honor and respect they deserve. V’chane yihi ratzon.
 
 
Shabbat Shalom and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
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:rdbe718@gmail.com.
 
*** 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
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the health and safety of our brothers and sisters in Israel and around the world.
 
Our parasha concludes with the well-known third paragraph of Kriat Shema whose focus is the mitzvah of Tzitzit. Its inclusion in the Shema during Tefilat Shacharit is understandable, as the mitzvah of Tzitzit is fulfilled at this time. Its recitation during Tefilat Arvit (Ma’ariv) is somewhat difficult to understand, however, since this mitzvah is not obligatory at night. If so, why is this final portion of our parasha a constitutive element of Kriat Shema during both the morning and evening prayers?
 
This problem was addressed by the Rambam (Maimonides, 1135-1204) in Mishneh Torah, Hilchot Kriat Shema 1:3:

Although the commandment of Tzitzit is not practiced at night, we nonetheless recite it [that is, this section] at this time, mipnei sh’yaish bah zichron yetziat mitzrayim — since it contains a mention of the Departure from Egypt; u’mitzvah l’hazkir yetziat mitzrayim b’yom u’b’lailah — and there is a commandment to commemorate the Exodus during the day and at night. As the Torah states: “…in order that you will remember the day you departed from the land of Egypt all the days of your life.” (Sefer Devarim 16:3)
 
There are two crucial phrases in this halacha: “u’mitzvah l’hazkir yetziat mitzrayim b’yom u’b’lailah,” and “mipnei sh’yaish bah zichron yetziat mitzrayim.” The Rambam is teaching us that there is a commandment to mention the Exodus during the day and at night based upon the verse, “…in order that you will remember the day you departed from the land of Egypt all the days of your life.” In addition, even though the time-bound mitzvah of Tzitzit is not practiced at night, its pasukim from our parasha are recited at this time mipnei sh’yaish bah zichron yetziat mitzrayim — since they contain a mention of yetziat mitzrayim.
 
We are now met with a classic Rabbinic problem that was given powerful voice by the celebrated Talmudic analyst and posek, Rabbi Yechezkel ben Yehudah HaLevi Landau (1713-1793) in his commentary on Talmud Bavli, Berachot 12b:

…and so, too, in the Rambam’s listing of the Taryag Mitzvot — 613 Commandments, he counts the mitzvah l’saper b’yetziat mitzrayim — to tell the story of the Departure from Egypt on the first night of Passover as Positive Commandment 157, based upon the verse, “v’he’gaddatah l’vinchah — and you shall tell your son.” Yet, he does not count the daily commandment of zechirat yetziat mitzrayim — mentioning and commemorating the Exodus — that is based upon the phrase, “in order that you will remember…” at all [in his compendium of the Taryag Mitzvot]. And as of this moment, I have no idea as to his [the Rambam’s] rationale for this.
 
In essence, Rav Landau asks, “Why does the Rambam include l’saper b’yetziat mitzrayim on the night of Passover and exclude the daily mitzvah of zechirat yetziat mitzrayim in his listing of the 613 Commandments?” We are fortunate he provides us with his solution to this quandary:

I applied my mind to this matter and reviewed it extensively. [Following this, I realized] that he [the Rambam] was certainly correct in his underlying rationale for not counting this mitzvah among the Taryag Mitzvot, since this commandment was never stated as an imperative [but rather as a narrative statement]. If, however, the Torah would have written, “Remember the day [rather than ‘in order that you will remember’],” then it would have been considered a mitzvah in its own right… (Translations and underlining my own)
 
In sum Rav Landau explains that the reason why the Rambam does not count the mitzvah of zechirat yetziat mitzrayim under the rubric of the Taryag Mitzvot is based on its wording, namely, as a narrative rather than an imperative formulation.
 
A different approach to Rav Landau’s quandary was offered by my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993) in his work, Shiurim Lezecher Abba Mori (Vol. 1, pp. 1-7).  Therein he cites his grandfather, Rabbi Chaim Soloveitchik zatzal (1853-1918),  who provides a conceptual framework as to why the Rambam does not include the mitzvah of zechirat yetziat mitzrayim in his compendium of the Taryag Mitzvot:

Rav Chaim Soloveitchik explained that remembering the Exodus is not a distinct mitzvah but rather forms part of the broader mitzvah of [kabbalat ol malchut Shamayim] accepting the yoke of heaven: G-d took us out of Egypt for the sole purpose of being our G-d. Thus, remembering the Exodus is included in the mitzvah of Kerias Shema, which is fundamentally an obligation to accept the yoke of heaven. (Translation, Chumash Mesoras HaRav, Sefer Bamidbar, page 127, underlining and brackets my own)
 
Both Rav Chaim and the Rav maintain that the mitzvah of zechirat yetziat mitzrayim is not listed in the Rambam’s 613 Commandments because it “is not a distinct mitzvah but rather forms part of the broader mitzvah of accepting the yoke of heaven.” In other words, it is a subset of kabbalat ol malchut Shamayim, and, therefore, cannot be counted as a separate mitzvah among the Taryag Commandments.
 
The Rav pointed out on numerous occasions that the inclusion or exclusion of a mitzvah as one of the Taryag Mitzvot was never a determinant of its actual import. In point of fact, all mitzvot are equally binding and have the same significance, regardless as to the conceptual category in which they may be placed. This is particularly of the moment since the Rambam and the Ramban, among others, disagree time and time again as to which mitzvah ought to be counted within the 613 Commandments. What is crucial is for us to recognize that all mitzvot are the words of the one and only Elokim chayim and, for this alone, we must ever strive to fulfill them. With the Almighty’s help may this be so. V’chane yihi ratzon.
 
Shabbat Shalom and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
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:rdbe718@gmail.com.
 
*** 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
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the health and safety of our brothers and sisters in Israel and around the world.
 
“Remember what the L-rd, your G-d, did to Miriam on the way, when you went out of Egypt” (Sefer Devarim 24:9) is one of the Six Remembrances that many people recite at the end of Tefilat Shacharit. It is a brief reminder of a famous narrative in our parasha that recounts the incident of Miriam and Aharon having spoken lashon harah against their beloved brother, Moshe Rabbeinu. It must be noted that while both Miriam and Aharon slandered Moshe, Miriam began this action. This is clear from the initial verse depicting this woeful incident wherein her name is mentioned first: “Miriam and Aaron began speaking against Moses because of the dark-skinned woman he had married… (Sefer Bamidbar 12:1, translation, Rav Aryeh Kaplan zatzal)  As a result, it is Miriam, rather than Miriam and Aharon, with whom this negative behavior is associated.
 
What caused Miriam, one of our seven great prophetesses (Talmud Bavli, Megillah 14a), to speak lashon harah against Moshe? After all, she loved, honored and recognized him as the authentic leader of klal Yisrael. While it certainly does not exonerate her behavior, it appears that she was overcome by her heartfelt emotions on behalf of her sister-in-law, Tzipporah. According to Talmud Bavli, Shabbat 87a, Moshe ceased to fulfill his conjugal obligations to Tzipporah following the Revelation at Mount Sinai. This is something that he initially decided on his own, since at this point, he was in constant contact with the Almighty and needed to maintain a total state of taharah. It should be noted, however, that Moshe subsequently received Hashem’s approbation for having acted in this manner.
 
How did Miriam become aware of such a private change in Moshe and Tzipporah’s marriage?  Rashi (1040-1105), basing himself on Midrash Tanchuma to Parashat Tzav (13), relates how Miriam discovered what Moshe had done, and the heartbreaking pain and suffering it had caused Tzipporah:

Miriam and Aaron spoke: She spoke first, [and was, therefore, the one who was punished]. Therefore, Scripture mentions her first. How did she know that Moses had separated from his wife? R. Nathan says: Miriam was beside Zipporah when Moses was told that Eldad and Medad were prophesying in the camp. When Zipporah heard this, she said, “Woe to their wives if they are required to prophesy, for they will separate from their wives just as my husband separated from me.” From this, Miriam knew [about it] and told Aaron. (Translation, The Judaica Press Complete Tanach, brackets my own)
 
Although Miriam and Aharon had no intention of harming Moshe, their actions directly diminished his status in the eyes of the nation. Rashi further explains: “Now if Miriam, who did not intend to disparage him [Moses] was punished, all the more so would someone who [intentionally] disparages his fellow [be punished].” Beyond a doubt, Rashi’s words should be viewed as a spiritual “wake-up” call to each of us. If Miriam and Aharon, two of the greatest leaders in the history of the Jewish people, could err so grievously, certainly we must redouble our efforts to refrain from speaking and listening to lashon harah — especially in those scenarios wherein we convince ourselves “we are doing the right thing.” Rationalizations regarding the propriety of speaking lashon harah are completely worthless. As Rav Chisda in the name of Mar Ukba declared: “Anyone who speaks lashon harah, Hakadosh Baruch Hu Himself declares: ‘He and I are unable to dwell in the same world!’” (Talmud Bavli, Arakin 15b, translation my own)
 
May the Almighty give us the wisdom to recognize the dangers of lashon harah and the endless pain and sorrow it brings in its wake. Moreover, with His help and our fervent desire, may we change our behaviors in this crucial area and do our best to avoid its many pitfalls. V’chane yihi ratzon.
 
Shabbat Shalom and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
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:rdbe718@gmail.com.
 
*** 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
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the health and safety of our brothers and sisters in Israel and around the world.
 
Our parasha contains the well-known mitzvah of Birkat Kohanim:

The L-rd spoke to Moses saying: Speak to Aaron and his sons, saying: This is how you shall bless the children of Israel, saying to them: “May the L-rd bless you and watch over you. May the L-rd cause His countenance to shine to you and favor you. May the L-rd raise His countenance toward you and grant you peace.” They shall bestow My Name upon the children of Israel, so that I will bless them. (Sefer Bamidbar 6:22-27, this and all Torah translations, The Judaica Press Complete Tanach)
 
The kohanim’s recitation of this three-fold bracha is a holy, dramatic, and auspicious moment within the cycle of the tefilot hayom (prayers of the day). While the emotive aspects of this act cannot be overestimated, in order to plumb its spiritual depths we must ask ourselves, “What transpires during Birkat Kohanim?” We are fortunate that my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his followers and disciples, addresses this question in one of his drashot. In his view, this commandment entails two separate and distinct aspects: “the transmission of a direct blessing from G-d, and hashra’at ha-Shechinah (the manifestation of Hashem’s presence).” Moreover, the Rav opines that Birkat Kohanim “is a direct meeting with the Shechinah that presents us with an intimate encounter in which we come face to face with G-d.” (These, and the following quotations of the Rav, Rabbi Joseph B. Soloveitchik, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David, editor, pages 290-296.)
 
If, as the Rav maintains, Birkat Kohanim is preeminently a time when we experience hashra’at ha-Shechinah, how is it possible that nearly any kohen may participate in this mitzvah?  After all, it seems that only very holy and righteous kohanim should be privileged to participate in this exalted act. The Rambam (Maimonides, 1135-1204) focuses on this very issue in his Mishneh Torah:

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 the Torah states: “They shall bestow My Name upon the children of Israel, so that I will bless them.” The priests perform the commandment with which they were commanded, and G-d, in His mercies, will bless Israel, as He desires. (Hilchot Tefilah 15:7, translation, Rabbi Eliyahu Touger with my underlining and emendations.)
 
This halacha has several salient points: Almost any kohen is fitting to fulfill the mitzvah of Birkat Kohanim, since “the reception of the blessings is not dependent on the priests, but on the Holy One, blessed be He.” Moreover, and of singular import, the Rambam stresses that when the kohanim bestow Hashem’s name upon the Jewish people, i.e. they serve as the viaduct through which the Almighty’s blessing flows, and it is “G-d, in His mercies, [who] will bless Israel, as He desires.” This reading of the Rambam was emphasized by Rabbi Elazar Rokeach (1665-1742) in his commentary on the Mishneh Torah, Ma’aseh Rokeach:

This, then, is the reason why we need the Torah’s phrase, “v’ani avarachame — so that I will bless them,” to say to us, “know that I chose the kohanim, and I did not differentiate between them [regarding who is fit to engage in the Birkat Kohanim], as the [fulfillment of the] bracha is not contingent upon them in any manner. Rather, osim schlichuti v’ani hu hamevarach — they act as my agents and I am the One Who bestows the blessing.” (Translation my own)
 
In addition, the Rambam’s answer to his question, “What good will come from the blessing of this simple person?” is a powerful support for the Rav’s assertion that Birkat Kohanim is the time of hashra’at ha-Shechinah. As the Rav maintained:

Here the Rambam states clearly that the blessing in Birkat Kohanim comes not from the kohen but directly from G-d. This is why the kohen who recites the blessing does not require any special level of sanctity… Contrary to appearances, Birkat Kohanim is not only a relaying of the heavenly blessing, but also a direct enactment of hashra’at ha-Shechinah. Nesiat kapayim (the “raising of the hands,” as in the priestly blessing) — a face-to-face encounter between G-d and the Jewish people – leads to hashra’at ha-Shechinah. It reflects G-d’s act of extending kindness. (Underlining my own)
 
May it be Hashem’s desire that He will ever extend kindness and mercy to the entire Jewish people, bless us, and watch over us. May He cause His countenance to shine upon us and favor us. May the L-rd raise His countenance toward us and grant peace to all of His people. V’chane yihi ratzon.
 
Shabbat Shalom and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
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.
 
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*** 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.