Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and Shoshana Elka bat Avraham, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Anshul Pinchas ben Chaya and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.
 
 
Our parasha contains the celebrated verse, “Justice (tzedek), justice (tzedek) shall you pursue (tirdof), [in order] that you may live and possess the land the L-rd, your G-d, is giving you.” (Sefer Devarim 16:20, Bible and Rashi translations except where noted, The Judaica Press Complete Tanach)  In his Commentary on the Torah, Rashi (1040-1105), basing himself on a variety of Rabbinic sources, explains the words, “justice, justice shall you pursue,” as referring to one’s obligation to “seek out a good court,” in order to ensure that true and abiding justice will be achieved. Given his stature in Jewish thought, this has become the classic way of understanding our phrase.
 
Rabbi Benjamin Yudin shlita, Rav in Fairlawn, New Jersey, and Rosh Yeshiva at Yeshiva University, once made reference to a different application of “tzedek, tzedek tirdof” that focuses upon “affirming with certainty that what’s yours is really yours:”

Alexander the Great once visited the community of Afriki and wished to observe its judicial system. Two men came before the king for justice. The first said, “I purchased a plot of land from this man, and when I dug to lay the foundation of a home, I found a treasure buried there. I only bought the land, not the treasure, therefore it is not mine.” The seller said, “I, too, am fearful of the biblical prohibition of ‘lo tigzol’- ‘do not steal’ and I, too, do not want it back unless it is definitely mine.” The king (judge) asked the buyer if he had a son, he answered “yes.” The seller answered positively to having a daughter. “Wonderful,” said the king, “let them marry and share the treasure.” (Midrash Vayikra Rabbah, 27:1, http://torahweb.org/torah/2009/parsha/ryud_shoftim.html)
 
Like the story in this Midrash, Rabbeinu Bahya ben Asher ibn Halawa (Rabbeinu Behaye, 1340 – 1255) stresses the importance of tzedek in all of our actions. In so doing, he explains our phrase’s repetition of “tzedek” in a highly original manner:

One must be particularly careful to infuse both his actions and words with justice; for it is precisely these matters wherein it is possible for a person to harm himself and others. Therefore, the verse states “tzedek” twice, once to refer to him and once to refer to others…As such, it is fitting and proper for each and every person among the Jewish people to ensure that their words and actions are permeated with justice. As the text states: “The remnant of Israel shall neither commit injustice nor speak lies; neither shall deceitful speech be found in their mouth, for they shall graze and lie down, with no one to cause them to shudder.” (Sefer Tzephaniah 3:13, Rabbeinu Behaye translation and underlining my own)
 
Without a doubt, the expression, “tzedek, tzedek tirdof” has become a watchword among the Jewish people. This concept was given powerful voice in our own time by United States Associate Supreme Court Justice, Ruth Bader Ginsburg, in her stirring speech at the Capitol Rotunda on Holocaust Memorial Day, April 22, 2004:

My heritage as a Jew and my occupation as a judge fit together symmetrically. The demand for justice runs through the entirety of Jewish history and Jewish tradition. I take pride in and draw strength from my heritage, as signs in my chambers attest: a large silver mezuzah on my door post, … on three walls, in artists’ renditions of Hebrew letters, the command from Deuteronomy: “Tzedek, tzedek, tirdof” — “Justice, justice shall you pursue.” (http://www.ushmm.org/remember/days-of-remembrance/past-days-of-remembrance/2004-days-of-remembrance/ruth-bader-ginsburg)
 
With Hashem’s help, may we each pursue the noble goal of tzedek, tzedek tirdof, in order that we may ever be counted among those who “neither commit injustice nor speak lies.” If we can achieve this lofty goal, we will be well on our way to fulfilling the prophet Micha’s ancient words: “O man, what is good, and what does the L-rd demand of you; but to do justice, love mercy, and walk humbly with your G-d.” (Sefer Micha 6:8, translation my own)  May this time come soon and in our days. V’chane yihi ratzon.
​
Shabbat Shalom
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.
 
*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

​
 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and Shoshana Elka bat Avraham, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Anshul Pinchas ben Chaya and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.
 
Our parasha contains the obligation to physically destroy all objects used in the act of avodah zarah (idol worship):

You shall utterly destroy from all the places where the nations, that you shall possess, worshipped their gods, upon the lofty mountains and upon the hills, and under every lush tree. And you shall tear down their altars, smash their monuments, burn their asherim [living trees worshipped as idols] with fire, cut down the graven images of their gods, and destroy their name from that place. (Sefer Devarim 12:2-3; these and all Bible translations, The Judaica Press Complete Tanach.)
 
Destruction of this nature must be total and without compromise. Every trace of avodah zarah must be expunged from every corner of Eretz Yisrael.
 
In stark contrast to these verses, we are enjoined to treat the Almighty's holy places in a decidedly different manner: “You shall not do so to the L-rd, your G-d.” (Sefer Devarim 12:4)  One of the specific laws that is derived from this verse is the prohibition of physically obliterating even one letter of Hashem’s name. As such, we find the following statement in the Sifrei, the halachic Midrash to Sefer Devarim:

Rabbi Yishmael asked: “From where do we know that destroying even one letter of Hashem’s name causes an individual to violate a negative Torah prohibition? [This may be derived from the juxtaposition of:] ‘…and destroy their name from that place’ to ‘You shall not do so to the L-rd, your G-d.’” (Section 61, translation my own)
 
Paradoxically, however, Sefer Bamidbar, 5:11-26 presents us with the obligation to destroy Hashem’s name. Part of the Sotah process (determining the status of a woman accused of marital infidelity) discussed in these verses entails writing the Megillat Sotah, a document that contains the name of the Almighty. The Rambam (Maimonides, 1135-1204) in Sefer Mishneh Torah, basing himself upon Talmud Bavli, Sotah 17a, stresses that the name of Hashem, in its complete written form, is erased in the bitter waters of the Sotah ritual:

Afterwards, a scroll of ritually acceptable leather is brought forth...Upon this scroll is written all of the oaths that the kohen had her take letter-by-letter and word-by-word. In addition, the name of G-d is written thereupon as it is written in the Torah… and the Sotah scroll that was written specifically for her is crushed therein [i.e. in the bitter waters] The crushing of this scroll must be totally thorough so that there does not remain any impression whatsoever upon it. (Sefer Nashim, Hilchot Sotah 3:8 and 10, translation and underlining my own.)
 
We are met with a true contradiction. On the one hand, in our parasha, the Torah commands us to treat the Name of Hashem with all the holiness it deserves. We are warned against destroying even one letter of His holy Name. Yet, the Sotah process mandates the destruction of that very Name! How are we to understand this challenging inconsistency?
 
Not surprisingly, Chazal (our Sages of blessed memory) wrestled with this problem. In my estimation, one of their clearest resolutions is found in Talmud Yerushalmi, Sotah 1:4, where a conversation between Rabbi Meir and his students is recorded regarding a disturbing scene they witnessed between a woman and their beloved teacher. The students felt that their august rabbi had been woefully mistreated. Rabbi Meir, however, understood the interaction in an entirely different manner. He knew that the seemingly disparaging behavior that his students witnessed ultimately served a holy purpose – the reunion of the woman and her husband. He therefore responded to them:

The honor of Meir [i.e. he was speaking about himself in the third person without his rabbinic title] cannot be viewed as being on the same level as that of his Creator. As such, in regards to the Holy Name that was written in total holiness (kedushah), the Torah states that one [nonetheless] must obliterate it in the [bitter] waters in order to bring about peace between a husband and his wife, all the more so should we not act in the same manner regarding the honor of Meir? [i.e., can I possibly be “more important” than Hashem?] (Translation and underlining my own)
 
Rabbi Meir’s response to his students enables us to view the Sotah ritual, and its concomitant obliteration of Hashem’s name, in an entirely new light. Though at first glance it may appear to be a trial by ordeal, nothing could be further from the truth. In the vast majority of cases, the authentic purpose of the Sotah process was to reunite a couple in shalom bayit (marital harmony). Given the holy purpose of reconciliation of  husband and wife, nothing could or should stand in the way. Even the destruction of the Divine Name itself is a small price to pay to achieve marital harmony and peace.
 
The Rambam applies Rabbi Meir’s explanation to clarify how one should act in the following halachic dilemma: “What should one do when there are insufficient funds to buy oil for both the Shabbat lights and the Chanukiah (Menorah)?”  He answers in the following fashion:

The Shabbat lights take precedence since they bring about marital harmony. After all,
G-d’s Name itself is obliterated [in the Sotah process] in order to bring about peace between a man and his wife. Great is peace (shalom), since the entire Torah was given to bring about peace in the world.  (Mishneh Torah, Sefer Zemanim, Hilchot Chanukah 4:14, translation and emphasis my own.)
 
Once again, peace in its broadest sense, and shalom bayit in particular, are prime imperatives within the authentic Jewish mindset.
 
The connection between the unique holiness of Hashem’s Name and the pursuit of shalom is a natural one, for as Chazal teach us, one of the names of G-d is “Shalom.” (Talmud Bavli, Shabbat 10b). In his commentary on this Talmudic phrase, Rabbi Shmuel Eidels (1555 – 1631) explains that this is the case, since:
​
…this behavioral characteristic [i.e. shalom] is not found in man in any sense whatsoever. As such, the Name of the Holy One, may He be blessed, is quite fittingly Shalom because it is He and He alone who makes peace in our world. (Maharsha, Chidushei Aggadot, Shabbat 10b, translation and brackets my own)
 
Rav Eidels’ words are reminiscent of the concluding words of the Kaddish that have echoed throughout the ages: “May He who makes peace in His high places, make peace for us and all Israel” (The Koren Siddur, translation and commentary, Rabbi Sir Jonathan Sacks)  With Hashem’s blessing and help, may this time come soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.
 
*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
 
 
 
 
 

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.
 
 
Our parasha begins with the well-known verse, “And it will be, because you will heed (eikev tishme'un) these ordinances and keep them and perform [them], that the L-rd, your G-d, will keep for you the covenant and the kindness that He swore to your forefathers.” (Sefer Devarim 7:12, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)  Our classic meforshim (Torah commentators) focus upon the uncommon expression, “eikev tishme'un,” that begins our verse, since it is an unusual way to refer to mitzvot observance. By way of illustration, Rashi (1040-1105), in a midrashically-infused gloss in his Commentary on the Torah, suggests the following interpretation of our phrase:
In the Hebrew language, eikev literally means heel. [The connotation is, therefore,] “If you will heed the minor commandments (hamitzvot hakalot) which one [usually] tramples with his heels [i.e., which a person treats as being of minor importance].”
 
In this instance, the original text of the Midrash adds clarity to Rashi’s somewhat brief comment:

Blessed be the Name of the Holy One Who gave the Torah to the Jewish people. It contains 613 commandments, comprised of minor and major (kalot v’chamurot) commandments. Many people pay the kalot little heed, instead, they toss them underneath their heels [and treat them with disrespect]. Therefore, even King David was afraid of his ultimate judgment day and declared to the Almighty: “Master of the Universe! I am not afraid of [my failure to fulfill] the major commandments of the Torah, for they are major [in their singular importance]. Of what, then, am I afraid? I am afraid of the minor commandments. Perhaps I violated one of them or failed to fulfill [one of them], precisely because it is a minor commandment. (Midrash Tanchuma, Buber edition, Parashat Eikev, section 1, translation, underlining and brackets my own)
 
The Talmud Yerushalmi helps us understand the meaning of our elusive phrase “minor and major commandments:”

Rabbi Abba bar Kahana said: “The Torah text equates the most minor commandment among the kalot with the most major commandment among the chamurot. What is the most minor commandment among the kalot? This is the commandment of sending away the mother bird [prior to taking her eggs or young]. [And what is] the most major commandment among the chamurot? This is the commandment to honor one’s father and mother. [The reward regarding both of these commandments is the same,] as it is written [in each instance] “and you should lengthen your days.” (Sefer Shemot 20:11 and Sefer Devarim 22:7, Talmud Yerushalmi, Vilna edition, Peah, chapter 1, translation and brackets my own)
 
Based on this passage, the terms kalot and chamurot reference the ease with which commandments can be performed. In other words, if a mitzvah is relatively easy to perform, as in the case of sending away the mother bird, it is labelled a minor commandment. Conversely, if the mitzvah is difficult to fulfill, in the sense of the commitment of time and effort it entails, such as the commandment to honor one’s father and mother, then it is known as a major precept. Fascinatingly, the Torah assigns the exact same reward to both of these mitzvot.
 
Rabbi Yehudah HaNasi was the editor of the Mishna in the early part of the third century. Among his numerous contributions to the Rabbinic literature of his day, he is known for the following statement that discusses the relationship that obtains between mitzvot kalot and mitzvot chamurot: “And you should be as careful in the performance of a minor commandment as with a major commandment, since you do not have the ability to know the reward of the mitzvot.” (Pirkei Avot, II:1, translation my own)  In sum, Rabbi Yehudah HaNasi is teaching us that precision and alacrity in all mitzvot are the watchwords of Torah observance. This is particularly the case since, in general, “we do not have the ability to know the reward of the mitzvot.” At first glance, this latter statement seems to contradict another well-known Rabbinic dictum, “Ben Hei Hei would say: ‘According to the pain is the gain.’” (“L’fum tza’ara agra,” Pirkei Avot V:21, translation, Rabbi Yosef Marcus) Herein, it appears quite clear that the greater the effort undertaken to perform a mitzvah, the greater the reward. As such, a major commandment should have a greater reward than a minor commandment. What, then, does the statement, “we do not have the ability to know the reward of the mitzvot,” actually mean?
 
Rabbi Moses Almosnino (1515-1580) is renowned for his commentary on Pirkei Avot entitled, Pirkei Moshe. Therein, he wrestles with our question and suggests the following profoundly insightful response:
​
The kind of reward that is meant [by the phrase, “we do not have the ability to know the reward of the mitzvot,”] is above and beyond the standard notion of reward, and is, therefore, not [conceptually] connected to the statement, “l’fum tza’ara agra,” or the essence of the mitzvah itself. Instead, it refers solely to one’s desire and degree of perfection of kavanah (intentionality) in fulfilling the commandments – and such reward is, by definition, unknown to us. Therefore, it is stated that one must be exacting and act with all speed regarding both minor and major commandments, since even if we know the normative reward of the mitzvah, which is based upon the difficulty of its performance, its ultimate reward remains ever hidden from us, as it is immeasurable. (Page 33, translation, brackets and underlining my own)
 
Rav Almosnino’s explanation is nothing less that a spiritual tour de force. In a few words, he revolutionizes our understanding of the status of the mitzvot, and teaches us that they are all equal in their ultimate reward − as long as we infuse each one with our deepest and most fervent kavanah and desire for its complete fulfillment. In my estimation, this is reminiscent of David HaMelech’s (King David’s) passionate proclamation, “Tzama nafshi l’Elokim l’A-le chai” (“My soul thirsts for G-d, for the living G-d…,” Sefer Tehillim 42:3), which may be readily interpreted as referring to his total devotion to Hashem and ardent longing to fulfill the mitzvot from the depths of his being. Little wonder, then, that like Abraham and Moses before him, Hashem calls him, “David avdi” (“My servant David”), which we see no less than ten times throughout the Tanach.
 
With the Almighty’s help, may each of us seek to connect with our Creator through sincere mitzvot observance, so that we may be counted among those whose souls thirst for Him as authentic avdai Hashem (the servants of Hashem). V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.
 
*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina, Anschel Pinchas ben Chaya and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.

Shabbat Nachamu’s haftarah is in many ways the single most longed-for haftarah of the entire year. Until now, the Three Weeks and Tisha b’Av have forced us to focus upon the seemingly endless trials and tribulations of our nation’s history. It is a dark period, indeed, for any thoughtful, Jewishly-sensitive individual. Suddenly, Tisha b’Av ends, and we are greeted with the prophet Isaiah’s clarion call of comfort: “Nachamu nachamu ami yomar Elokeichem” (Sefer Yeshayahu 40:1, “Console Console My people says your G-d,” this and all Bible translations, The Judaica Press Complete Tanach)  The world as we understand it returns to normal, and we no longer focus exclusively upon the dire times of Jewish history. Finally, our national aveilut (mourning) ceases.
 
Yet, what kind of nechama (comfort) has actually been achieved? The Beit Hamikdash (Holy Temple) remains in ruins, world-wide anti-Semitism grows ever stronger, assimilation and intermarriage continue unabated, and our beloved country, Medinat Yisrael, is continually reviled by the nations of the world in their “hallowed halls of justice.” In all likelihood, it is precisely this kind of question that led such luminaries as Rashi (1040-1105) and Radak (1160-1235) to explain Isaiah’s words as referring to the Messianic times to come: “All of these comforting statements refer to the future days of the Messiah.” (Radak, Commentary on Sefer Yeshayahu 40:1, translation my own). In other words, our people continue to face some of the same existential threats today as when Rashi and Radak penned their interpretations. Without a doubt, as King Solomon declared so long ago, “Ain davar chadash tachat hashemesh.” (“There is nothing new under the sun,” Sefer Kohelet 1:9)
 
Given the above, I could readily understand if Isaiah would have written, “Nachamu ami,” i.e. using the word “nachamu” one time, since authentic nechama is yet to come. Why, then, did he proclaim, “Nachamu nachamu,” seemingly indicating that we have something to be comforted about now and in our time? Fortunately, an answer is offered by the Midrash:

Why does the text state “nachamu” two times? Rabbi Yehudah HaNasi said: “This is because all of their [i.e. the Jewish people’s] punishments were doubled. As Jeremiah said: ‘Destruction upon destruction has occurred’ (Sefer Yirmiyahu 4:20), ‘She weeps, yea, she weeps in the night’ (Sefer Eichah 1:2)… And since all her [i.e. Jerusalem’s] punishments were doubled, so, too, will all of her consolations be doubled. As the text states, ‘Nachamu nachamu ami.’” (Midrash Zuta, Eichah, Buber edition, 1:14, translation my own)
 
I believe the Midrash is teaching us that the doubling of “nachamu” is a powerful lesson of nearly unlimited hope, and the prologue to the ultimate fulfillment of the verse, “For Your salvation, I hope, O L-rd,” uttered by Jacob toward the dawn of Jewish existence. (Sefer Bereishit 49:18) Moreover, Isaiah is promising us, “Never fear!” Even though the Messianic period has not yet arrived, when the Mashiach (Messiah) does come, we will not only be comforted measure for measure for each of the bitter and heart-rending periods of Jewish history, instead, we will be comforted twofold in measure. At long last we will witness the fulfillment of Zechariah’s stirring words, “And the L-rd shall become King over all the earth; on that day shall the L-rd be one, and His name one.” (14:9)

With the Almighty’s bountiful mercy and our fervent desire, may we be zocheh (merit) to witness the coming of the Mashiach, the rebuilding of the Beit HaMikdash, and the complete fulfillment of Isaiah’s words, “Nachamu nachamu ami,” soon and in our time. V’chane yihi ratzon.

Shabbat Shalom

​Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.
 
*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

​
 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.
 
 
In the famous first mishnah of Pirkei Avot (Ethics of the Fathers), our Sages teach us that the Written Law, Tanach, was given to us by Hashem at Mount Sinai at the selfsame time as the Oral Law, i.e. the entire corpus of Rabbinic literature: “Moses received the [entire] Torah at Mount Sinai, transmitted it intact in content and meaning to Joshua, who did so in kind to the Elders, the Elders to the Prophets and they, in turn, to the Men of the Great Assembly.” (Translation my own)  All of Tanach is divrei Elokim emet (the words of the One true G-d).  As the Talmud Bavli teaches us in Baba Batra 14b-15b, it was communicated - in humanly accessible form - by a trans-historical community of writers:

Who wrote the Scriptures? — Moses wrote his own book and the portion of Balaam and Job. Joshua wrote the book, which bears his name and [the last] eight verses of the Pentateuch. Samuel wrote the book which bears his name and the Book of Judges and Ruth. David wrote the Book of Psalms, including in it the work of the elders, namely, Adam, Melchizedek, Abraham, Moses, Heman, Yeduthun, Asaph, and the three sons of Korah. Jeremiah wrote the book, which bears his name, the Book of Kings, and Lamentations. Hezekiah and his colleagues wrote Isaiah, Proverbs, the Song of Songs and Ecclesiastes. The Men of the Great Assembly wrote Ezekiel, the Twelve Minor Prophets, Daniel and the Scroll of Esther. Ezra wrote the book that bears his name and the genealogies of the Book of Chronicles up to his own time. (Translation, Soncino Talmud)
 
The above-found phrase, “Moses wrote his own book,” certainly refers to the Torah. In fact, the Prophets and Nehemiah call the Torah, no less than seven times, “Torat Moshe” (“Book of the Law of Moses”).  Sefer Yehoshua 8:31-32 serves as a prime example of this nomenclature:

As Moses, the servant of the L-rd, commanded the children of Israel, as it is written in the book of the law of Moses (b’sefer Torat Moshe) an altar of whole stones, upon which no (man) has lifted up any iron. And they offered upon it burnt-offerings to the L-rd and sacrificed peace-offerings. And he wrote there upon the stones a copy of the law of Moses (Torat Moses), which he wrote in the presence of the children of Israel. (This, and all Tanach translations, The Judaica Press Complete Tanach)
 
While the entire Torah is the Book of the Law of Moses, Sefer Devarim stands out most prominently as Moses’ book. Indeed, the very first verse proclaims the highly personal nature of this final volume of the Torah. Instead of the oft-found phrase, “And G-d spoke to Moses saying,” we encounter: “These are the words which Moses spoke to all Israel on that side of the Jordan in the desert, in the plain opposite the Red Sea, between Paran and Tofel and Lavan and Hazeroth and Di Zahav.” In other words, this sefer, is at one and the same time, divrei Elokim emet and the heartfelt expression of Moses’ unique love and concern for klal Yisrael (the Jewish people).
 
Chazal (our Sages of blessed memory) refer to Sefer Devarim as Mishneh Torah. Tosafot (11th-13th centuries) and the Ramban (1194-1270) explain this term as “repetition of that which was already stated.” In their view, our sefer is primarily a review, or summary, of previously known narrative and halachic passages. In the introduction to his commentary on Sefer Devarim, Rav Naftali Tzvi Yehudah Berlin (known as “the Netziv,” 1817-1893), takes a very different approach to the term “Mishneh Torah”:

[The name “Mishneh Torah”] may be properly interpreted and explained as referring to [understanding the Torah] in a holistic fashion - in regards to the specifics and details of its terms and language. Since this is the case, the entire book and its essence is, [in reality,] coming to encourage us to be extensively involved in Torah study so that we will be able to explain the nuances of the text (dikdukei hamikra) – [and] this is [the fundamental nature of] Torah study. And all of the ethical exhortations (musar), and multiple rebukes of Moses, were solely for the purpose of [encouraging us] to accept the yoke of Torah study upon ourselves. This idea is based upon the many principles of faith and belief that will be explained within the sefer itself. It is for this reason that it is called by its name “Mishneh Torah,” since it refers to exactitude in Torah study (shinun shel Torah). (Translation and brackets my own)
 
In sum, according to the Netziv, Chazal coined the name “Mishneh Torah” to connote Sefer Devarim’s emphasis on meticulous Torah study. Therefore, Mishneh, in this instance, means depth-level analysis and knowledge of the Torah – including its language, laws, and musar.
 
The Netziv underscores his understanding of “Mishneh Torah” by quoting a fascinating Midrash that shows the preeminent position of Sefer Devarim within Rabbinic thought:

Rabbi Shimon ben Yochai said: “Sefer Mishneh Torah was the standard (signon) of Joshua. [We know this because] at the very moment that the Holy One Blessed be He revealed himself to Joshua, He found him sitting [and learning] and the Mishneh Torah was in his hands.” (Midrash Bereishit Rabbah, Parashat Bereishit, section 6, translation my own)
 
Perhaps we might well ask: “Why not one of the other books of the Torah? Don’t they also incorporate crucial halachot (laws) and ethics? Why was this sefer Joshua’s touchstone?” The Netziv’s answer reveals the unique nature of our sefer: “We may learn [from this Midrash] that this book, in particular, incorporates the entire gamut of moral and ethical principles [that are found throughout the Torah].”
 
In a few days, we will commemorate the poignant and heart-rending events that befell our people on Tisha b’Av. As such, in light of the Netziv’s understanding of the authentic nature of the term “Mishneh Torah,” there is no more appropriate book than Sefer Devarim to begin to read and study on the Shabbat immediately preceding this day. Beyond question, Tisha b’Av teaches us the necessity to reach out with compassion to our fellow Jews – whoever and wherever they may be. This is a lifelong journey fraught with many challenges and trials. We are blessed that Torat Moshe in general, and Sefer Devarim in particular, provide the roadmap we need to guide us on the proper path of understanding. As the Netziv teaches us, Mishneh Torah uniquely encapsulates the musar that can serve as a beacon of light to guide us through the darkest of spiritual times. Like Joshua of old, may G-d grant us the wisdom and discernment to implement its eternal message in our lives. V’chane yihi ratzon.
 
Shabbat Shalom and a truly meaningful fast.
 
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 of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.

*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.
 
We are now approaching the end of the Three Weeks, the saddest period of the Jewish year. It concludes with Tisha b’Av, the day upon which we commemorate the destruction of the two Holy Temples, the first in 586 BCE, and the second in 70 CE.  In an oft-quoted Talmudic passage, our Sages famously ask, “Why were the two Holy Temples destroyed?” Their answer informs every aspect of Jewish life until our own historical moment:

Why was the first Sanctuary destroyed? Because of three [evil] things which prevailed there: idolatry, immorality, bloodshed… But why was the second Sanctuary destroyed, seeing that in its time they were occupying themselves with Torah, [observance of] precepts, and the practice of charity? Because hatred without cause (sinat chinam) prevailed therein. This teaches you that groundless hatred is considered equal to the three sins of idolatry, immorality, and bloodshed taken together. (Talmud Bavli, Yoma 9b, Soncino Talmud translation with my emendations to enhance readability)
 
In sum, the second Beit Hamikdash (Holy Temple) was destroyed because of sinat chinam (baseless hatred) - even though our ancestors seemed “to get everything else right.” Moreover, sinat chinam creates such a toxic behavioral environment, that it is equal to avodah zarah (idol worship), gilui arayot (immorality) and shefichute damim (murder) combined – the three cardinal sins for which individuals are obligated to give up their lives rather than violate. (“Yaharaig v’al ya’avor,” Talmud Bavli, Sanhedrin 74a)
 
If sinat chinam was the vitriolic poison that destroyed the second Beit Hamikdash, then it stands to reason that its polar opposite, ahavat Yisrael (love of all Jews) must be the necessary antidote. This may very well be the reason that Rabbi Akiva famously declared, “‘And you should love your fellow Jew as yourself.’…This is the most overarching principle of the Torah.” (Sefer Vayikra 19:18; Talmud Yerushalmi, Nedarim 9:4)  Rabbi Akiva’s dictum that ahavat Yisrael is the singular principle of the Torah is reminiscent of a celebrated passage in Talmud Bavli, Shabbat 31a, wherein Hillel teaches a would-be convert the most unifying idea of the Torah:

On another occasion it happened that a certain non-Jew came before Shammai and said to him, “Make me a proselyte, on the condition that you teach me the entire Torah while I stand on one foot (regal achat).” At that point he [Shammai]threatened him with the builder’s tool which was in his hand. [In contrast,] when he went before Hillel, he [Hillel] said to him, “What is hateful to you, do not do to your neighbor - that is the whole Torah, the rest is the commentary - go and learn!” (Translation, The Soncino Talmud, with my underlining and emendations)
 
In his Torah commentary, Kli Yakar, the great biblical exegete Rabbi Shlomo Ephraim ben Aaron Luntschitz (1550 – 21 April, 1619) explains that the responses of Shammai and Hillel stemmed from two very different perceptions of the non-Jew who came before them. Whereas Shammai thought the individual was acting in a jocular and disrespectful manner, Hillel perceived him as a would-be righteous convert (gare tzedek) who approached him in an authentic and searching fashion:

For in truth, he [the potential gare tzedek] honestly sought from him [Hillel] the pillar of Torah upon which all the mitzvot stand (i.e. regal achat) in order that he should not fall into the grip of forgetfulness that might very well be found in in a convert who had not learned anything about the Torah during the days of his youth. Therefore, he asked him to transmit to him the one overriding principle that encapsulates the entire Torah…in order that he would be able to remember all of the mitzvot of Hashem. (Comment on Sefer Vayikra 19:18, translation and brackets my own)
 
Based upon the statements of Hillel, Rabbi Akiva and the analysis of the Kli Yakar, ahavat Yisrael emerges as one of Judaism’s ultimate values. On measure, it is the most effective means of counteracting the frightening effects of sinat chinam. Now we are ready to ask, “How can we perform ahavat Yisrael in our daily lives?”  We are fortunate that the Rambam (Maimonides, 1135-1204) provides us with a clear response that incorporates both the positive actions that we ought to do, and Hillel’s meta-axiom of Torah behavior:

We are commanded to love others [i.e. our fellow Jews] in the same manner that we love ourselves. My mercy and love for my brother [i.e. my fellow Jew] should be exactly like the mercy and love I have for myself, [specifically in regards to] his money, physical welfare, and everything that will ever be in his possession or he will want. And, everything that I wish for myself, I should desire for him. [Conversely,] anything that I would hate for myself or for anyone who associates with me, I should find hateful to him in the exact same fashion. This is what the Torah stated: “…and you shall love your neighbor as yourself.” (Sefer Hamitzvot, Positive Commandment 206, translation and brackets my own)
 
In sum, the Rambam is urging us to be considerate and caring of others in precisely the same manner we would like to be treated. In addition, we must ever be on guard against those behaviors that would be hateful to both ourselves and others.
 
I believe that if we fulfill the mitzvah of ahavat Yisrael on an ongoing basis, we will be well on our way to ending sinat chinam in our time. Moreover, we will set the stage for the imminent arrival of the Mashiach (Messiah) and the rebuilding of the Beit Hamikdash, soon and in our days. With the Almighty’s help and our heartfelt desire, may this be so. V’chane yihi ratzon.
 
Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.

*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff
​
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.
 
We are a very fortunate people. If one were to ask “Who is the greatest spiritual hero in Jewish history?” many names would surely come to mind. Some of us would suggest one of the Avot or Emahot (Patriarchs or Matriarchs). Others might answer Dovid HaMelech (King David), or one of the Prophets. Most people, however, would probably choose Moshe Rabbeinu.

Moshe’s amazing and multifold accomplishments are legendary. His leadership was extraordinary. His intellect was nearly unparalleled. The level of nevuah (prophecy) he achieved was different in kind and degree than that of any other prophet who ever lived. His ability to commune with Hashem is unequaled in the history of our people. Therefore, the Torah teaches us: “There never arose another prophet amongst the Jewish people like Moshe, to whom Hashem revealed Himself face to face.” (Sefer Devarim 34:10, my translation, as per Onkelos).

Rabbi Baruch ha-Levi Epstein zatzal (1860-1942), popularly known as the Torah Temimah after the title of his incisive Torah commentary, explains to us that there was one area, however, wherein Moshe was not able to achieve the highest heights. Instead, as clearly stated in our parasha, Pinchas ha-Kohen was able to accomplish a goal that eluded even Moshe Rabbeinu:

“Therefore, let it be said: ‘Behold, I [Hashem] give to him [Pinchas] my Covenant of Peace” (Bamidbar 25:12). “It is fitting that this atonement [as seen in the words ‘Covenant of Peace’] will continue to bring about expiation forever more” (Talmud Bavli, Sanhedrin, 82b). At first glance, it is very difficult to understand why Pinchas merited this explicit reward even more than Moshe Rabbeinu, since we find numerous times wherein [through Moshe’s efforts] Hashem “forgot” His anger against the Jewish people, such as in the instances of the Golden Calf and the Spies. (All translations, underlining, brackets and emphasis my own)
 
After raising this fundamental issue, Rav Epstein continues his analysis as to why Pinchas, and not Moshe, was deserving of the Covenant of Peace:

But the matter should, however, be explained in the following manner: We see from this that there was a fundamental difference that obtained between Moshe’s and Pinchas’ ability to remove Hashem’s anger [from upon the Jewish people]. Moshe was able to remove Hashem’s anger solely for a limited time, yet there remained, so to speak, in Hashem’s heart (mind) a grievance against the Jewish people, just as we find in the instances of the Golden Calf…and the Spies. Peace such as this cannot be called true and absolute peace. The removal of Hashem’s anger in regards to Pinchas, however, was a complete and total removal of anger [that continues to last]. Therefore, Pinchas merited the just reward [of this Covenant of Peace].
 
In sum, Pinchas was able to effectuate a total and permanent peace between Hashem and His people that was devoid of any future recriminations and punishments. This is something that escaped even Moshe Rabbeinu’s grasp. The question that still remains, however, is “Why did this difference obtain between them?”

I believe the Torah provides us with an answer this question in the phrase, “When he [Pinchas] displayed the anger that I [Hashem] should have displayed,” (Bamidbar 25:11, translation per Rashi’s second gloss on Bamidbar 25:11). In a word, Pinchas acted as Hashem’s messenger in expressing His legitimate anger. He channeled Hashem’s fury in response to the vulgar immorality and idol worship in which many of the men were engaged with the women of Moab. In this sense, Pinchas was a zealot who was totally devoted to Hashem. His complete being merged with Hashem’s righteous anger in his desire to execute the Almighty’s will.

In stark contrast to Pinchas, Moshe Rabbeinu never became angry – either on a personal level, or in the service of Hashem. Although the Torah states in Parashat Korach regarding the temerity of Datan and Aviram, “And Moshe became very upset” (Bamidbar 16:15, per Rashi’s explanation), he never became angry – even in the positive sense of Pinchas’ anger.

​This, perhaps, is as it should be. Anger, in nearly all instances, is considered by Chazal (our Sages) to be tantamount to avodah zarah (idol worship), since in the heat of anger a person cannot focus upon Hashem, Torah, or mitzvot. Instead, such an individual is entirely consumed by the emotion of anger, and becomes irrational. Clearly, then, one of the worst characteristics an authentic leader of klal Yisrael (the Jewish people) can have is the trait of anger. Little wonder, then, that Moshe neither had the personality trait of anger, nor did he become angry – even when it was warranted in the service of Hashem.

Paradoxically, Pinchas received the Brit Shalom (Covenant of Peace) after having brought about total peace between Hashem and klal Yisrael precisely because of the righteous anger he expressed on behalf of the Almighty. In this way, served as a protective force and bridged the gaping chasm between the Jewish people and the Creator, and guarded His holy Torah and mitzvot. As spiritually heroic as Pinchas’ actions were, however, it must be stressed that they were permissible solely at that time and may never be repeated.

With Hashem’s help, may we strive to emulate Pinchas’ love and devotion to the Holy One blessed be He, and may we ever dedicate ourselves to His Torah and mitzvot. V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.

*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.
 
Our parasha contains one of the most famous pasukim (verses) in the Torah: “How goodly are your tents, O Jacob, your dwelling places, O Israel!” (Sefer Bamidbar 24:5, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)  Basing himself on Talmud Bavli, Baba Batra 60a, Rashi (1040-1105) explains in his Commentary on the Torah that the phrase, “how goodly are your tents,” is referring to the thoroughgoing modesty of the fledgling Jewish nation: “For he (Bilam) saw that the entrances [of the tents] were not facing each other.” (Brackets my own)

The Midrash initially cites the explanation of the Talmud and Rashi, and then offers an additional intriguing interpretation of our pasuk:

“How goodly are your tents, O Jacob” - In the merit of Jacob having sat in them, as the text states: “And Jacob was an innocent man, dwelling in tents.” (Sefer Bereishit 25:27) And because of this, the Jewish people merited to dwell in tents in the desert.” (Midrash Aggadah, S. Buber ed., Sefer Bamidbar, Parashat Balak 24:5, this and all Midrash translations, my own)
 
Why does the Midrash stress the merit of Jacob having sat in tents? Clearly, Jacob was not the only person of his day to dwell in tents, for this, after all, was the rule within his historical and cultural context. Both the Midrash Bereishit Rabbah 63:10 and Rashi, therefore, teach us that these were not standard tents, but rather, “the tent of Shem and the tent of Eber.” (Rashi on Sefer Bereishit 25:27)  As we know from related Midrashic sources, Shem and Eber had the first “yeshiva” wherein the knowledge of Hashem’s omnipotence, justice and righteousness formed the essence of the curriculum. The Midrash’s thesis, therefore, may now be understood in this manner: Based upon “the merit of Jacob having sat in them [i.e. the tents of Shem and Eber] … the Jewish people merited to dwell in tents in the desert.” I believe another section of the Midrash Aggadah sheds light upon the connection between the two parts of this statement:

Jacob was chosen by the Holy One blessed be He, as the text states: “But you, Israel My servant, Jacob whom I have chosen, the seed of Abraham, who loved Me.” (Sefer Yeshiyahu 41:8) In addition it is written, “For G-d chose Jacob for Himself, Israel for His treasure.” (Sefer Tehillim 135:4)  Hashem, [it must be noted,] did not bring him (i.e. Jacob) close to Himself, rather, he brought himself close to the Almighty, as the text states: “And Jacob was an innocent man, dwelling in tents.” (Sefer Vayikra, Parashat Tzav VIII)
 
Two complementary ideas emerge from this passage, namely, Hashem chose Jacob and Jacob chose Hashem. Like his grandfather Abraham, Jacob was a seeker who would not rest until he had thoroughly explored and developed his relationship with the Master of the Universe. Little wonder, then, that Jacob is referred to in Rabbinic literature as the bachir ha’Avot (the Chosen One of the Patriarchs).

We can now understand why the Jewish people merited to dwell in tents during their 40-year sojourn in the desolate and foreboding wasteland of the Sinai Desert. I believe it is because Jacob, the founder of the Jewish people, whose second name, “Israel,” is the crown of our nation, reached out to the Almighty in order to know Him to the fullest extent that his finite human nature would allow. This is congruent with a celebrated pasuk in Sefer Mishle: “Know Him in all your ways, and He will direct your paths.” (3:6)

Like Ya’akov Avinu, the entire Jewish people are chosen by Hashem: “And you shall be to Me a kingdom of princes and a holy nation…” (Sefer Shemot 19:6)  With Hashem’s help, may each of us, in our own unique way, strive to emulate Jacob and reach out to Hashem, so that we, too, may dwell in the tents of Torah and grow each day in our knowledge and love of the Almighty. V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.

*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.
 
Aharon was the first Kohen Gadol, and one of the greatest people in the history of our nation. Yet, as King Solomon taught us long ago, “For there is no righteous man on earth who does good and sins not.” (Sefer Kohelet 7:20, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Unfortunately, this verse rings true in Aharon’s case as well, especially regarding his most grievous sin, namely, the creation of the Eigel Hazahav (the Golden Calf). What could have caused him to fall to this level? At first glance, it seems that Aharon was motivated by fear, as we find in Talmud Bavli, Sanhedrin 7a, wherein it relates how his nephew, Hur, was murdered by the people for refusing to participate in the construction of the Golden Calf:

“And when Aaron saw it, he built an altar before it.” [Sefer Shemot 32:5] What did he actually see? — R. Benjamin b. Japhet says, reporting R. Eleazar: “He saw Hur lying slain before him and said [to himself]: If I do not obey them, they will now do unto me as they did unto Hur, and so will be fulfilled [the fear of] the prophet, ‘Shall the Priest and the Prophet be slain in the Sanctuary of G-d?’” (Megillat Eichah 2:20, Talmud translation, Soncino Talmud, brackets my own)
 
Even if Aharon was motivated by a visceral and understandable fear of death, it would not, however, have been sufficient cause to engage in any form of avodah zarah (idol worship) since, as the Ramban notes in his Commentary on the Torah, such an act is “… in the category of those sins that one should be willing to die for rather than violate.” (see Talmud Bavli, Sanhedrin 74a). Why, then, did Aharon play such a seemingly ill-conceived role in the construction of the Eigel Hazahav? A convincing answer is found at the end of our Talmudic passage:

“Shall the Priest [i.e. myself, Aharon, the Kohen Gadol] and the Prophet be slain in the Sanctuary of G-d?” – and [if so,] they [the Jewish people] will never find forgiveness. Better let them worship the Golden Calf, for which offence they may yet find forgiveness through repentance. (Brackets my own)
 
In short, in a poignant and profound act of self-sacrifice, Aharon compromised himself and his schar l’olam habah (reward in the world to come) in order to prevent permanent damage to klal Yisrael (the Jewish People). What was his underlying motivation? In my estimation, he did this because of his nearly unlimited love for the Jewish people, and his desire to bring about peace and love between them. This idea is found in Rashi’s (1040-1105) Commentary on the Torah in the context of his analysis of a verse that appears in this week’s parasha: “The whole congregation saw that Aaron had expired, and the entire house of Israel wept for Aaron for thirty days.” (Sefer Bamidbar 20:29) Rashi opines: The entire house of Israel [refers to both] the men and the women, for Aaron had pursued peace; he promoted love between disputing parties and between man and wife.”
​
Upon careful reflection, it appears that there is much more to the story than that which Rashi shares in this gloss. In fact, his comment is based upon a fascinating passage that appears in Midrash Aggadah (Buber) that underscores the most prominent aspects of Aharon’s personality, and the unparalleled manner in which he was perceived by the Jewish people:

“And the entire house of Israel wept for Aaron for thirty days” – that which was said regarding Aharon was greater than that which was said in regards to Moshe. [In Moshe’s case the Torah states: “And the sons of Israel wept for Moses in the plains of Moab for thirty days…Sefer Devarim 34:8] This means that only the men wept for Moshe, whereas in Aharon’s case the text states, [“the entire house of Israel,”] which included both the men and the women. (Chapter 20, section 29, this, and the following translations, brackets and emphases my own)
 
We are immediately taken aback by the singular difference that obtains between the people’s reaction at the passing of Aharon, in contrast to that of Moshe. In Aharon’s case, all of the Jewish people, including the women, cried for 30 days upon his death, whereas in regards to Moshe, only the men cried for this period of time. This is difficult to understand, since it seems that Moshe should have received the greater emotional response from his beloved nation. After all, as Hashem’s shaliach (messenger), he led the people out of Egypt, helped them cross the Sea of Reeds, brought them to the Revelation of the Torah at Mount Sinai, and continuously taught them the Holy One’s Torah! Our Midrash continues its powerful exposition:

This [all-inclusive reaction of the fledgling Jewish nation] took place because Aharon pursued peace (rodef shalom), loved peace (ohav shalom) and brought about harmony between a man and his wife and between a woman and her friend. As the text states: “In peace and righteousness he [i.e. Aharon] went with Me, and he brought back many from iniquity.” (Sefer Malachi 2:6)
 
How did Aharon accomplish these often-daunting tasks? Once, again, we turn to the Midrash:
​
When Aharon heard that two men, or a husband and his wife, were in the midst of a dispute, he would walk toward one of them and say to him: “Your friend has come to me, and he is totally upset that he has angered you. Moreover, he/she beseeched me to come to you to seek permission for him to approach, so that you may forgive him.” In addition, Aharon would not leave the aggrieved individual until he had effectively removed all hatred from his heart. In this way, he would set the stage for peace between them, and only then go on his way.
 
As the continuation of the Midrash so clearly demonstrates, Aharon emerges as the people’s counselor and advocate, ever driven by his everlasting dedication to shalom:
When one of the injured parties would encounter their friend, following their session with Aharon, they would hug, embrace and kiss one another. So, too, was his approach when he heard about a fight between a man and his wife – he would not take leave from them until they achieved an authentic reconciliation. Therefore, both the men and the women cried for Aharon upon his passing.
 
We live in a fractious world of unending dissension. It appears that Aharon’s approach is desperately needed to help heal the endless pirood (discord) that so powerfully impacts us all. As Hillel taught us so long ago: “Be of the students of Aharon – loving peace, pursuing peace, loving your fellow beings and bringing them close to the Torah.” (Pirkei Avot I:12) With Hashem’s help, may these words be realized soon and, in our days, and may we, too, be counted amongst the students of Aharon. 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 of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.

*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.
 
In the context of his analysis of Korach’s rebellion, my rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” to his students and followers, described Korach as “a demagogue motivated by selfish ambitions.” (Rabbi Abraham R. Besdin, Reflections of the Rav: Lessons in Jewish Thought, p. 140) Therefore, even though he was blessed with a prodigious intellect (Rashi, Commentary on the Torah to Sefer Bamidbar 16:7), tremendous wealth (Talmud Bavli, Pesachim, 119a and Midrash Shemot Rabbah 31:2), and all that was associated with such brilliance and affluence, this was simply not enough for Korach. He wanted everything. As such, when he was denied leadership of the tribe of Levi, having been passed over in favor of his cousin, Elitzafon ben Uziel (Midrash Tanchuma, Korach I), his demagoguery suddenly knew no bounds.

The Ramban (Nachmanides, 1194-1270), in his Commentary on the Torah on our parasha, maintains that Korach did not immediately foment rebellion when he was denied leadership of the tribe of Levi. Instead, he strategically waited for the most auspicious time to begin his machinations. The Rav follows this interpretation of events, and notes:
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The opportune moment arrived sooner than Korach anticipated. It was the incident of the spies, perhaps the most tragic incident in Moses’ life. The Almighty’s decree that all the adults would die in the desert was a hard blow to Moses’ prestige. For a short while, he lost his influence over the crowds…Suddenly all their hopes and dreams were dissipated and shattered. No land, no conquest, no rivers of milk and honey, no realizations of the promise were in sight – only many bleak and dreary years before Israel would set foot on the soil of Canaan. (Rabbi Joseph B. Soloveitchik, Vision and Leadership: Reflections on Joseph and Moses, David Shatz, Joel B. Wolowelsky, and Reuven Ziegler editors, page 192)
 
Many people who are generally familiar with Rav Soloveitchik’s thought are unaware that in 1924 he spent three semesters studying Political Theory and Science at the Free Polish University in Warsaw, Poland. This training provided him with the perfect background for understanding the nature and development of political movements. Little wonder, then, that he emphasizes the following notions in his analysis of Korach’s insurrection:

Any conspiracy or organized rebellion, no matter how egotistically motivated, must develop an ideology to succeed. Korach planned an anti-Moses movement, and such a movement cannot exist or make headway without developing an ideology. Every movement must have a motto, and Korach indeed provided the philosophy of the rebellion. (Vision and Leadership, page 194)
 
What exactly was the philosophical underpinning of Korach’s mutiny against Aaron and Moses? The Torah underscores his position at the very beginning of our parasha:

Korah, the son of Izhar, the son of Kohath, the son of Levi, took [himself to one side] along with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, descendants of Reuben. They confronted Moses together with two hundred and fifty men from the children of Israel, chieftains of the congregation, representatives of the assembly, men of repute. They assembled against Moses and Aaron, and said to them, “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?” (Sefer Bamidbar 16:1-3, translation, The Judaica Press Complete Tanach)
 
Korach’s ideological thesis appears to be entirely accurate. Beyond a doubt, the entire congregation of the Jewish people is holy and Hashem is in our midst. This has been the case ever since we stood shoulder to shoulder as one united and chosen nation in the lonely and barren Mount Sinai Desert and received the Torah. The Rav formulates this thought in the following manner:

The basis of this challenge was very simple and, at first glance quite logical. No one can deny the assertion that the whole community is holy; it is the very essence of our choseness. Every Jew possesses intrinsic sanctity. As far as holiness is concerned, there is no distinction between Moses and a simple woodchopper. Hence, Korach asked, what right did Moses or Aaron have to lead, to guide, to rule? He charged them with seizing power illegitimately. He raised the millennial-old argument based on the equality of all people. (Vision and Leadership, p.194, underlining my own)
 
Yet, while “no one can deny the assertion that the whole community is holy; it is the very essence of our choseness,” it is only part of the story of the kedushah (holiness) of the Jewish people. There exists another, equally vital component of the sanctity of our nation, namely, the kedushah of the individual. The Rav formulated this idea in the following manner:

…Judaism was not satisfied with the social [i.e. collective] aspect of kedushah. If the community were the only source of sanctity, then the individual would be deprived of his creative role, his individual initiative, his originality and uniqueness. The outstanding person would not be able to develop into a great leader. Hence, the Torah says, there is a second resource of kedushah – the sanctity which the individual detects in the inner recesses of his personality…There is a separate kedushah attached to every individual. (Vision and Leadership, p.195, underlining and brackets my own)
 
Precisely because “there is a separate kedushah attached to every individual,” Am Yisrael (the Jewish people) is infused with “the countless kedushah experiences of the individual members of the community.” In effect, “the single person sanctifies the community.” (Vision and Leadership, p.195, underlining my own) Korach’s refusal to recognize this fundamental component of kedushat Yisrael (the sanctity of the Jewish people) is precisely why he had the unmitigated gall to ask Moses and Aaron, “Why do you raise yourselves above the L-rd’s assembly?” Once again, we may turn to the Rav’s penetrating explication of this idea:

The statement by Korach that “All the community is holy” is correct as long as we are speaking of the community-rooted kedushah inherited from our ancestors. Indeed, “all the community,” the community as a whole is a source of holiness…However, if we shift our attention from the social aspect to the individual aspect of kedushah, the whole idea of equality turns into an absurdity. We must admit that the behirah [chosen nature] of Moses was above and beyond the behirah of the woodchopper or water-drawer. (Vision and Leadership, p.196, underlining my own)
 
May we, as a people, recognize both the “community-rooted kedushah inherited from our ancestors,” and the unique sanctity that each and every one of us has the potential to bring to our nation. Then, with the Almighty’s help, may we be zocheh to fulfill the Torah’s words: “And you shall be to Me a kingdom of princes and a holy nation” (Sefer Shemot 19:6), as we continue our sacred task l’takane ha’olam b’malchut Sha-dai - to perfect the world under the kingship of Hashem. (Aleinu) V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.

*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.