​
 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parshiot focus upon the spiritual malady known as Tzarat. The Rambam (1135-1204) explains its progression in this manner:

… at first this change appears in the walls. If the man repents, the purpose has been achieved. If, however, he continues in his disobedience, the change extends to his bed and his house furniture. If he still persists in his disobedience, it passes over to his clothing, then to his body. (This, and the following passage, The Guide for the Perplexed III:47, translation, Shlomo Pines, pages 596-597 with my emendations)
 
The purification process for Tzarat is mysterious and reminiscent of the Parah Adumah:

The reason why purification from it [Tzarat] was effected by means of cedar wood, hyssop, scarlet thread, and two birds, is given in the Midrashim, but it does not fit with our purpose, and up to now I do not know the reason for any of these things; nor why cedar wood, hyssop, and scarlet thread were used in the ceremony of the Red Heifer nor why a bunch of hyssop was used for the sprinkling of the blood of the paschal lamb [during the Exodus from Egypt] (Underlining and brackets my own)
 
The Rashbam’s (1080-1158) position is similar to the Rambam’s approach:

All of the sections dealing with the afflictions (negayim) affecting people, garments, houses and the manner in which they appear, as well as the number of days requiring sequestering, the white, black, and golden identifying hairs may not in any way be understood by following the simple and direct meaning of the text. Neither may we rely upon standard human knowledge and expertise. Instead, we must follow the analysis of Chazal, their decrees, and the inherited body of knowledge that they received from the earliest Chazal. This is the essence [of this matter]. (Commentary to Sefer Vayikra 13:2, translation my own)
 
For the Rashbam, only Chazal and their inherited body of explanation provide us with the tools to understand any aspect of Tzarat. This is congruent with his general orientation of unswerving loyalty to Chazal and their halachic conclusions, even when logical examination might appear to lead to other conclusions.  
 
Closer to our own time, the Beit Halevi (Rabbi Yosef Dov Halevi Soloveitchik zatzal, 1820-1892) offers a cognate interpretation regarding the mitzvah of Parah Adumah that may be applied to Tzarat and all the “mysteries” of the Torah: “At face value, the Parah Adumah is simply one of the mitzvot of the Torah. Why, therefore, is it given the label of “zot chukat haTorah?” His answer expresses some of his fundamental beliefs regarding our relationship to the mitzvot:

… for it is precisely from the Parah Adumah that it is revealed to man that he, in reality, does not know anything regarding [the true meaning inherent] in any mitzvah of the Torah, since [based upon this verse,] the entire Torah is a statute (chukah) [that defies our understanding]. (This, and the following quotes, Sefer Beit HaLevi, Sefer Shemot 31, translation and brackets my own)
 
Consequently, the Parah Adumah, and by extension, the mitzvot associated with Tzarat, emerge as a protection against man’s potential intellectual arrogance:

…the Parah Adumah is, therefore, a fence and a protective measure for man who utilizes his intellect (hamitbonane b’sichlo) to examine the reasons inherent in the mitzvot; to prevent him from erring in their regard if he were to follow his intellect and thereby burst forth [against the mitzvot] and declare: “I am the one who knows their rationale!” In this manner, one would be able to err and add or subtract [from them].
 
Little wonder then, that the Beit HaLevi states there is only one way to demonstrate loyalty to, and acceptance of, the mitzvot:
​
One must perform all of the mitzvot, with all of their specific details, according to what we have received from our Rabbis according to the overarching rules of the Torah and the established Halacha without any deviation whatsoever from the words of the Shulchan Aruch. This is the case since he himself recognizes that he does not comprehend the depth of these matters…
 
In sum, Tzarat, like the Parah Adumah, may be viewed as a mitzvah that teaches us the proper approach to mitzvot observance. With the Almighty’s help, may we be zocheh to serve Him with humility and devotion as we strive to fulfill His majestic and, on occasion, mysterious mitzvot. V’chane yihi ratzon.
 
Shabbat Shalom,
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
 
 

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The concluding section of our parasha serves as a mini compendium of Hilchot Kashrut. In particular, the latter verses of these halachot focus upon the prohibition of eating any “sheretz—creeping creature that crawls on the ground.” (11:44)  Within this context, we find the following thought-provoking pasuk: “For I am Hashem ha’ma’leh—Who has brought you up from the land of Egypt to be your God. Thus, you shall be holy, because I am holy.” (11:45, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)  In his Commentary on the Torah on our pasuk, Rashi (1040-1105), following Talmud Bavli, Bava Metziah 61b, notes the unusual use of the word ha’ma’leh: “hotzati, and I took you out, is the far more frequently encountered term, as in: ‘I am Hashem, your G-d, asher hotzaitecha, Who took you out of the land of Egypt, out of the house of bondage.’” (Sefer Shemot 20:2)  Why, then, does the Torah choose ha’ma’leh rather than hotzati in our pasuk?
 
Rashi suggests the following answer to our question:

…the school of Rabbi Ishmael taught: [Hashem says,] “If I had brought up Israel from Egypt solely so they would not defile themselves with creeping creatures like the other nations, it would have been sufficient for them; therefore, this is a ma’alee’uta-an exaltation for them [that is, this is one of the significant ways they are differentiated from the other nations of the world].” This, then, explains [the use of] the expression ha’ma’leh.
 
According to the school of Rabbi Yishmael, cited by the Talmud and Rashi, our acceptance of the prohibition against eating sheratzim is so significant that for this, alone, we would have deserved Yetziat Mitzrayim, as this act is a ma’alee’uta that helps define our uniqueness as Hashem’s holy people.
 
The Sforno (1475-1550) further utilizes our pasuk as a touchstone for understanding the kedushah of the Jewish people, and its role in forging our relationship with Hashem:

And it is proper and fitting for you to undertake these efforts to sanctify yourselves and to be holy, in order to fulfill My will. For, in truth, My intention when I took you out of the land of Egypt was to enable you to apprehend this crucial concept, and in so doing I will now be your God without any intermediary whatsoever. Moreover, you will be holy and an eternal nation as a result of your striving to emulate Me through [the development of] your ethical characteristics and your essential principles of thought, for I am holy. (Translation and brackets my own)
 
Herein, the Sforno underscores a central theological construct of Judaism that is a corollary of our pursuit of kedushah, namely: “I will now be your God without any intermediary whatsoever.” While it is true that the Master of the Universe is l’ailah min kol birkata v’shirata—above and beyond all blessings and praises, He nonetheless remains ever close and accessible to us. As the Torah attests: “For what great nation is there that has God krovim aluv—so near to it, as Hashem our God is at all times that we call upon Him?” (Sefer Devarim 4:7)
 
We are indeed fortunate that we have this unique and direct relationship with Hashem, that allows us to beseech Him from the depths of our hearts, and call upon Him three times a day:

Hear our voice, Hashem our God, pity and be compassionate to us, and accept with compassion and favor our prayer, for God Who hears prayers and supplication are You. From before Yourself, our King, turn us not away empty-handed, for You hear the prayers of Your people Israel with compassion. Blessed are You, Hashem, Who hears prayer. (Translation, The Complete ArtScroll Siddur).
 
May we ever reach out to Hashem in fervent prayer with the certainty that we will always be heard. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
 
 
 

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
This week’s haftorah contains two well-known pasukim that conclude Sefer Malachi. Herein, Malachi prophesizes the arrival of Eliyahu the prophet who foreshadows the arrival of Mashiach Tzidkanu:

Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord, v’hashiv lave avot al banim—that he may turn the heart of the fathers back through the children, v’lave banim al avotom--and the heart of the children back through their fathers… (Sefer Malachi 3:23-24, this and all Bible translations, The Judaica Press Complete Tanach)
 
The phrases “v’hashiv lave avot al banim” and “v’lave banim al avotom” require explanation, as they seemingly hide more than they reveal. Mishnah Eduyot 8:7 suggests the following interpretation:

[Eliyahu the prophet…is coming for solely one purpose:] la’asot shalom ba’olam — to bring peace to the world. As the text states: “that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers.” (Translation and brackets my own)
 
The Rambam (1135-1204) elucidates this statement in a similar manner in a well-known passage in his Mishneh Torah:

… a prophet will arise to inspire Israel to be upright and prepare their minds [to serve the Almighty], as the text states: “Behold, I am sending you Elijah.” He will not come to declare the pure, impure, or to declare the impure, pure. He will not dispute the lineage of those presumed to be of proper pedigree, nor will he validate the pedigree of those whose lineage is presumed blemished. Rather, la’sum shalom ba’olam—he will establish peace in the world as the text continues: “He will turn the hearts of the fathers to the children, [and the heart of the children back through their fathers.”] (Hilchot Melachim 12:2, translation, Rabbi Eliyahu Touger, brackets my own)
 
 
In his work of Mishnah analysis, Tifferet Yisrael, Rav Yisrael Lifschitz zatzal (1782-1860) examines the explicit point of focus of our pasukim, namely, fathers and sons, and determines that v’hashiv lave should be interpreted as engendering peace “between man and his fellow man.” In contrast, Rav Yom Tov Lipmann Heller zatzal (1579-1654) in his commentary on the Mishnah, Tosafot Yom Tov, interprets la’asot shalom ba’olam more broadly: “In reality, la’asot shalom ba’olam means to make peace between the Jewish people and the other nations of the world…”
​
In my estimation, Eliyahu’s task can be understood in a holistic sense, namely, to bring peace to all humankind. This interpretation is in consonance with the Rambam’s text, “la’sum shalom ba’olam—he will establish peace in the world,” an expression that suggests nothing less than universal peace. This idea was given powerful voice by Yeshayahu in one of his most celebrated prophetic visions: “…and they [the nations of the entire world] 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 2:4)
 
As we say in Birkat Hamazon, “May the Merciful One send us Eliyahu the prophet—may he be remembered for good—and may he bring us good tidings, salvation, and comfort.” May we witness true and everlasting peace, soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom and Chag Kasher v'Sameach
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Chamishah Chumshei Torah contain two instances of the phrase, “vayikra Hashem el Moshe—and Hashem called to Moshe.” The first appears in Sefer Shemot 24:16 in the context of Kabbalat HaTorah, and the second in the opening words of our parasha as a prologue to the many and varied laws of korbanot. In his Commentary on the Torah on our pasuk, based on a statement found in Midrash Sifra, Rashi (1040-1105) notes that each time Hashem communicated with Moshe, it was preceded by the Almighty directly calling upon him. In addition, he suggests that the word, “vayikra,” is an expression of abiding affection, since this is precisely the language the Ministering Angels use when they call to one another (“v’karah zeh el zeh,” Sefer Yeshayahu 23:4).
 
Rabbi Shimshon Raphael Hirsch (1808-1888) suggests the phrase, “vayikra Hashem el Moshe,” carries singular theological significance. In his view, it teaches us that the Word of Hashem came to Moshe directly from the Creator, rather than through an internally generated voice:

A call came, and then God spoke to Moses. This is probably meant to establish the speeches of God to Moses as the Word of God coming to Moses and to prevent that misused misrepresentation which tries to change the Divine revelation to Moses into some kind of revelation in Moses, and either put it on par with all those imaginary visions of a so-called ecstasy, or simply as an inspiration coming from within a human being. (Sefer Vayikra 1:1, The Pentateuch: Translated and Explained, second edition, page 3, translation from the German, Isaac Levy)
 
Rav Hirsch continues his analysis of our verse and suggests that the expression, “vayikra Hashem el Moshe,” separates Judaism from every other religion that has existed:

[It is certainly not the case that Moses’ Divine revelations were merely self-created ecstatic moments.] This [notion,] of course, relegates Judaism, “the Jewish Religion,” to the nature of all other religious phases which have occurred in human history, to a “contemporary phase in the history of the development of the human mind.” But this is not so, [for as the Torah states:] “Then the Lord would speak to Moses face to face, as a man would speak to his companion…” (Sefer Shemot 33:11, this, and the following Torah translation, The Judaica Press Compete Tanach)  
 
At this juncture, Rav Hirsch recapitulates his first theme, and underscores the exceptional import of Hashem speaking to Moshe “face to face, as a man would speak to his companion:”
 
[This means that just like] speech from one man to another emanates purely and completely from the mind of the speaker, and in no wise whatsoever comes from the mind of the hearer, and nothing from the mind of the hearer brings it about, so was God’s Word to Moses purely and solely the speech of God. Not from within Moses, from without, it came to him, called him out of whatever train of thought he might be in at the moment, to listen to what God wished to say to him. This vayikra, this call preceding God’s speech, does away with that idea of the words of God which He transmitted arising from within Moses himself. (Brackets my own)
 
 
Rav Hirsch’s analysis highlights a crucial principle of Jewish theology, namely, that Hashem spoke directly to Moshe. As the Torah states: “And there was no other prophet who arose in Israel like Moses, whom the Lord knew face to face.” (Sefer Devarim 34:10) Moshe’s encounters with Hashem, and the prophetic experiences they entailed, form the foundation of our entire Torah. The Voice from Sinai continues to shape the nature of our people and our religion, echoing until our own historical moment. We are truly blessed for evermore that “Hashem called to Moshe.”
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

​
 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parasha concludes with the final pasuk of Sefer Shemot: “For the cloud of Hashem was upon the Mishkan by day, and fire was within it at night, visible to all Israel in their journeys.” (Sefer Shemot 40:38, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach)  This is the second time we have encountered Hashem’s cloud of glory, as Hashem revealed this miraculous wonder to us during Yetziat Mitzrayim:

And Hashem went before them by day in a pillar of cloud to cause it to lead them on the way and at night in a pillar of fire to give them light, [they thus could] travel day and night. He did not move away the pillar of cloud by day or the pillar of fire at night [from] before the people. (Sefer Shemot 13:21-22)
 
In his Commentary on the Torah on our pasuk, Rashi (1040-1105) notes that this pillar of cloud played a dual role as Hashem’s messenger and as our fledgling nation’s guide during its travels in the Sinai Desert:
​
Now who was that messenger? [It was] the pillar of cloud, and the Holy One, blessed be He, in His glory, led it before them. In any case, it was the pillar of cloud that He prepared so that they could be led by it, for they would travel by the pillar of cloud, and the pillar of cloud was not [meant] to provide light but to direct them [on] the way.
 
At first glance, it would seem quite logical to equate the cloud of Hashem that was upon the Mishkan with the pillar of cloud of the Exodus, as they appear to be similar in kind. The Vilna Gaon (“the Gra,” Rabbi Elijah ben Solomon Zalman, 1720-1797), however, contrasts these two occurrences and highlights their significant differences:

Even though there was a Cloud of Glory that accompanied and went before them during the Exodus, it was short-lived and remained with them only until the Sea of Reeds (Yam Suf). Moreover, it was invisible to the vast majority of the Jewish people, since it was seen solely by the prophets that were among them. This was not the case in this instance [our parasha’s verse]: “For the cloud of Hashem was upon the Mishkan by day…before the eyes of beit Yisrael in all their journeys.” (Sefer Chumash HaGra, Parashat Ki Tisa 34:10, from Sefer Aderet Eliyahu, this and the following translations my own)
 
According to the Vilna Gaon, there were two essential differences between the original pillar of cloud that went before our people during the Exodus, and the one that rested upon the Mishkan: The Cloud of Glory of Yetziat Mitzrayim was temporary, whereas the cloud resting upon the Mishkan was permanent. Moreover, the Cloud of Glory of the Exodus was invisible to the majority of our nation, while the cloud that rested upon the Mishkan was visible to the entire people. What might account for these notable differences? Once again we can rely on the Vilna Gaon’s trenchant analysis:

These changes came about from the time of Moshe’s prayer [following the Chet HaEgel] and onward: “For how then will it be known that I have found favor in Your eyes, I and Your people? Is it not that You will go with us? Then I and Your people will be distinguished from every [other] nation on the face of the earth.” (Sefer Shemot 33:16) Then the Holy One answered Moshe: “And He said: ‘Behold! I will form a covenant; in the presence of all your people, I will perform wonders such as have not been created upon all the earth and among all the nations…’” (Sefer Shemot 34:10) [What was this?] This is what is meant by the expressions, [in our verse, “before the eyes of the entire house of Israel in all their journeys,”] and “the eyes of the entire Jewish people.” (Sefer Devarim 31:7, 34:12) And it is for this that we wait once again.
 
According to the Vilna Gaon, Moshe’s tefilah for reconciliation with Hashem following the Chet HaEgel altered the very nature of the Clouds of Glory. For the first time, the entire Jewish people could perceive the vision of the Cloud of Glory resting upon the holy Mishkan, and everyone could literally feel the Divine Presence of the Master of the Universe.

The Vilna Gaon’s words, “And it is for this we wait once again,” have resonated throughout the ages until our own historical moment. With Hashem’s boundless kindness, may we too witness the Cloud of Glory in the soon to be rebuilt Beit Hamikdash. V’chane yihi ratzon.
​
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Parshiot Vayakel and Pekudei are narrative Torah portions that exactingly describe the construction of the Mishkan and the creation of the bigdei Kohanim (garments of the Kohanim). The word, “va’ya’os— and he made,” is used 40 times throughout these passages, 39 of which are stated anonymously. The one exception is the Aron Luchot HaBrit (Ark of the Covenant): “Bezalel made the ark of acacia wood, two and a half cubits long, a cubit and a half wide, and a cubit and a half high.” (Sefer Shemot 37:1, this and all Bible and Rashi translations, The Judaica Press Complete Tanach). 
 
Why was Bezalel’s name mentioned solely in regard to the Aron Luchot HaBrit when he was designated by Hashem to be the designer and architect of every aspect of the Mishkan? This is particularly of the moment, since the Torah informs us:

“See, I [Hashem] have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah, and I have imbued him with the spirit of God, with wisdom, with insight, with knowledge, and with [talent for] all manner of craftsmanship to do master weaving, to work with gold, with silver, and with copper, with the craft of stones for setting and with the craft of wood, to do every [manner of] work.” (Sefer Shemot 31:2-5)
 
In his Commentary on the Torah, Rashi (1040-1105) suggests, “Since he [Bezalel] devoted himself to the work more than the other wise men, it [the Aron Luchot HaBrit] was called by his name [that is, the work was attributed to him alone].” In his Commentary on the Torah, the Ibn Ezra (1089-1167) notes that although Bezalel joined others in creating all of the Miskan’s holy vessels, his name was associated, in particular, with the Aron Luchot HaBrit based upon its singular kedushah. While both Rashi and the Ibn Ezra help answer our question, I believe the most holistic response has been offered by Rabbi Meir Simcha of Dvinsk (1843-1926) in his Torah commentary entitled, “Meshech Chachma.”
 
Rav Meir Simcha begins his analysis by noting that “other people participated in the construction of the various kalim at the time of the first and second Beit HaMikdash and will do so in the future.” (Sefer Shemot 37:1, this and the following translations my own)  This, however, is not the case regarding the Aron Luchot HaBrit, whose purpose was to house the Luchot HaBrit, since “from the time it was hidden away [shortly before the destruction of the first Beit HaMikdash], no other one could be built, for another set of  HaLuchot could never be constructed.” As such, the Aron Luchot HaBrit is called:

...the Aron Bezalel, which will exist throughout all the generations — and there will never be another. This is perhaps the reason for our verse’s specificity [when it states, “and Bezalel made,”] to teach us that throughout the generations another Aron HaBrit, and set of Cherubim, may never be produced — but, rather, only those that Bezalel fashioned.
 
According to Rav Meir Simcha, Bezalel’s name is associated with the Aron Luchot HaBrit because there can never be another one, since there will never be another set of Luchot. Consequently, the Aron Luchot HaBrit is forever known as Aron Bezalel, the one and only Aron Luchot HaBrit that was created by Bezalel.
 
Rav Meir Simcha continues his discussion by addressing why Hashem chose Bezalel to build the Aron Luchot HaBrit. His position is based upon his view of the order of historical events surrounding the sin of the Egel HaZahav and the Mishkan, which is hotly debated among the Torah commentators. In Rav Meir Simcha’s view, Hashem initially designated Bezalel as the architect of the Mishkan. Shortly following his appointment, however, klal Yisrael participated in the heinous incident of the Egel HaZahav. At that point, Bezalel was specifically charged with the construction of the Aron Luchot HaBrit:

The Holy One blessed be He was concerned following the sin of the Egel HaZahav that perhaps when someone would build the Aron HaBrit, they would have forbidden thoughts during its construction that would be infused with various kinds of idol worship. Therefore, Bezalel was chosen to build the Aron HaBrit, since his grandfather [Chur] was murdered because of his refusal to participate in the creation of the Egel HaZahav.
 
Rav Meir Simcha concludes his trenchant analysis with a clear explanation as to why Bezalel’s name was explicitly mentioned regarding the Aron Luchot HaBrit:
​
Therefore, based upon his [Bezalel’s] training and his natural orientation toward hating anything and everything associated with those who follow after foolishness, forms and images of all manner [of idol worship], he never would have embraced any of these foreign thoughts. Therefore, the Torah writes, “And Bezalel made,’ since he, and he alone, constructed the Aron HaLuchot without any [questionable] help whatsoever.
 
According to Rav Meir Simcha, Bezalel emerges as a true hero of the spirit who was blessed by Hashem with the unique talents and abilities not only to design and build the Mishkan in general, but to also construct the Aron Luchot HaBrit in particular. With Hashem’s help, may we be zocheh to follow in his footsteps b’taharah v’kedushah. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The Tanach contains a number of instances when Hashem or His malach repeats an individual’s name within the same pasuk. One such example is Hashem’s command to Avraham to refrain from offering Yitzhak as a korban olah (completely burnt offering): “And an angel of God called to him from heaven and said, ‘Avraham! Avraham!’ And he said, ‘Here I am.’” (Sefer Bereishit 22:11, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach)   In his Commentary on the Torah, Rashi (1040-1105) explains that this, and other such cases, reflect Hashem’s love for the person that is so called.
 
In contrast, our parasha contains a pasuk that is different from the usual manner of name repetition: “And it came to pass when Moshe descended from Mount Sinai, and the two tablets of the testimony were in Moshe’s hand when he descended from the mountain, and Moshe did not know that the skin of his face had become radiant while He had spoken with him.” (Sefer Shemot 34:29)  This is not your classic case wherein Hashem summons people by repeating their names, since our verse is part of a narrative and not a dialogue. In addition, this is the only pasuk in Chamisha Chumshei Torah that I have found wherein a name is cited three times. As such, it seems that Moshe’s name is not repeated because of Hashem’s love for him, but rather, for some other reason.
 
In his Commentary on the Torah, Rabbi Don Yitzhak Abarbanel (1437-1508) addresses the issue of the three-fold repetition of Moshe’s name and suggests two complementary explanations. Both focus on the spiritual-physical change that Moshe underwent as depicted in the conclusion of our verse, “and Moshe did not know that the skin of his face had become radiant while He had spoken with him.” The Abarbanel maintains that under normal conditions, Moshe’s transformation would have rendered him unrecognizable by the Jewish people. This, however, was not the case:

One ought not to think that as a result of the emanation of the brilliant Divine light the Jewish people were no longer able to recognize Moshe’s face. [Although] this lack of recognition takes place regarding an individual when their friend’s face changes because of a variety of reasons, this was most assuredly not the case regarding Moshe. Instead, the Jewish people perceived Moshe’s face as they always had done, and recognized that this was, indeed his face—even with the brilliant Divine light coming forth from him. (This, and the following translation, my own.)
 
In my estimation, it was crucial for our ancestors to continue to identify Moshe’s face, since this would eliminate the possibility of their proclaiming once again, “Come on! Make us gods that will go before us, because this man Moshe who brought us up from the land of Egypt, we don’t know what has become of him,” as they did earlier in our parasha. (Sefer Shemot 32:1).  As such, our forebears continued to view Moshe as the Moshe they had always known.
 
The Abarbanel’s second reason focuses as well on the Divine light that emanated from Moshe’s countenance, and informs us about the singular nature of his prophetic experiences and unique manner of receiving Hashem’s Word:
​
And the second matter that is made known to us regarding Moshe, and the [mystical] activity of the Divine light emanating from his face, is that he neither sequestered nor removed himself from his four senses—unlike the actions of all the other prophets at the time of their prophetic experiences. We know this to be the case, since he, himself, after receiving the Word from Hashem, returned his own veil to his face. This demonstrates that he never ceased to be aware of his senses, and that [during his prophetic communications] he was totally awake in the same exact fashion as he had been prior to receiving his prophecy.
 
Moshe’s prophetic encounters are unique in the annals of Jewish history. As the Torah teaches us, “And there was no other prophet who arose in Israel like Moshe, whom Hashem knew face to face.” (Sefer Devarim 34:10, underlining my own)  While none of us are capable of achieving this exalted level, may we have the zechut to establish a truly meaningful relationship with Hakadosh Baruch Hu. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
There are two well-known pasukim in Sefer Shemot that express the concept of Hashem’s dwelling amongst the Jewish people. The first appears in Parashat Terumah: “And they shall make Me a sanctuary (Mikdash) and I will dwell (v’shachanti) in their midst.” The second is found in our Torah portion: “I will dwell (v’shachanti) in the midst of the children of Israel, and I will be their God (v’hayiti lahem l’Elokim).” (25:8 and 29:45, these and all Tanach translations, The Judaica Press Complete Tanach)  Whereas the first pasuk presents the idea of Hashem’s dwelling with us following the construction of the Mishkan, the second adds the notion that He will be our God. Taken in tandem, the following formula emerges: Construction of the Mishkan eventuates in v’shachanti in our midst, which leads to v’hayiti lahem l’Elokim.
 
Although the terms, v’shachanti, and v’hayiti lahem l’Elokim initially appear to convey similar content, v’shachanti, their differentiated phrasing indicates they differ conceptually. This approach was followed by both the Sforno zatzal (Rabbi Ovadiah ben Ya’akov,1475-1550) and the Ha’emek Davar zatzal (Rabbi Naftali Tzvi Yehudah Berlin, 1816-1893) in their respective Torah commentaries on Sefer Shemot 29:45.
 
According to the Sforno, v’shachanti refers to Hashem’s ready desire to accept our tefilot and avodah (korbanot in the Beit HaMikdash), while v’hayiti lahem l’Elokim, refers to that which He will do--bikvodo u’vatzmo, without any go-between. This parallels how He took us out from Egypt: “Not through the intermediary efforts of an angel (malach), not through the exertions of a ministering angel (saraf) and not as a result of a messenger but, rather, solely by the Holy One blessed be He, in His honor and glory.” (Haggadah, translation my own)
 
Ha’emek Davar pursues a different line of thought and suggests that “v’shachanti in our midst” denotes the everlasting connection that obtains between the Almighty and the Jewish people, even if no Mishkan or Beit HaMikdash is present:

Even in the absence of the Mishkan, wherein Hashem’s glory, may He be blessed, was explicitly manifest, [Hashem] will continue to ever be in the midst of the Jewish people. This means that His Schechinah (Divine Presence) will never depart from the community of Israel…even though it will not appear manifestly evident to all. (Translation my own)
 
Moreover, he maintains that the second phrase, “v’hayiti lahem l’Elokim,” describes Hashem as continually attuned to and “watchful of our needs and will fulfill them.” 
 
It is important to note that both the Sforno and the Ha’emek Davar conceptualize v’shachanti and v’hayiti lahem l’Elokim as referring to Hashem’s commitment to an eternal personal relationship with the Jewish people. In my view, this is the counterpoint to our passionate song at the Yam Suf: “This is my God, and I will ever praise Him; the God of my father, and I will exalt Him.” (Sefer Shemot 15:2)  Just as we were God-intoxicated at the Yam Suf and could not refrain from bursting out in a song of everlasting love to Hashem, in Parshiot Terumah and Tetzaveh, it is His turn to proclaim His everlasting love for our people. As we find so movingly expressed in Sefer Hoshea:
​
And I will betroth you to Me forever, and I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy. And I will betroth you to Me with faith, and you shall know the Lord. (2:1-2)
 
Shabbat Shalom
 
Past drashot may be found at my website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff

ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ

“And one [of the Seraphim] called to the other and said, ‘Holy, holy, holy is the Lord of Hosts; the entire earth is full of His glory.’” (Sefer Yeshayahu 6:3) This is one of the most celebrated pasukim in Tanach, as it is recited twice every weekday, and at least three times a day on Shabbat, the Yamim Noraim, Yom Tov and Rosh Chodesh. It explicitly declares, “the entire earth is full of His glory.” As such, what need is there for the pasuk and mitzvah in our parasha: “v’asu Li mikdash v’shachanti b’tocham--And you shall make Me a sanctuary and I will dwell among them?” (Sefer Shemot 25:8) After all, if the entire universe is full of Hashem’s glory, what can the Mikdash, whether in the form of the Mishkan or the Beit HaMikdash, possibly add to kavod Hashem?

The Ramban (Nachmanides, 1194-1270) helps us answer this question in his introduction to our parasha. He opines that the Jewish people were a holy nation at this moment in time; accordingly, it was fitting “for there to be a Mikdash so that His Schechinah (Divine Presence) would infuse [its glory] among them.” (Commentary on the Torah, translation my own) In other words, beyond a doubt “the entire earth is full of His glory,” yet, this universal statement does not speak to the singular intimacy that Hashem sought to foster with b’nai Yisrael. In order to achieve this goal, Hashem knew He needed to make His Schechinah manifest among our people and, therefore, commanded us to build the Mishkan.

My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, was deeply influenced by the Ramban. Accordingly, he too asserts that the underlying purpose of the Mishkan was to enable Hashem’s Schechinah to permeate among them. At the same time, however, the Rav intriguingly states: “God wanted Moshe to build a Mishkan…because He wanted a home.” (This and the following quotations, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David editor, page 180) Once again we can readily ask, if “the entire earth is full of His glory,” why would Hashem want a “home?” We are fortunate that the Rav addresses this question in a manner that sheds new light on the unique nature of the Mishkan:

God wanted a Mishkan that would attract and inspire the Jewish people. This could not be accomplished by means of hukotav (its decrees), but primarily through tzurotav (its form). The Mishkan had to radiate an aura of inspiration, beckoning the individual to reach out to new horizons. This is the real tzurah of the Mishkan.

The Rav’s answer is very profound. Of course, Hashem did not need a home for Himself. As Yeshayahu says, “the heavens are My throne, and the earth is My footstool.” (66:1) Instead, “God wanted a Mishkan [that is, a home] that would attract and inspire the Jewish people…beckoning the individual to reach out to new horizons.”

May the time come soon, and in our days, when we will experience the aura of inspiration of the rebuilt Beit HaMikdash, and may we be able to reach new spiritual horizons as we encounter the Almighty in His home once again. V’chane yihi ratzon.


Shabbat Shalom

Past drashot may be found at my website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected].

*** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
“Na’aseh v’nishmah—We will do, and we will hear and understand,” are two celebrated words that appear in Parashat Mishpatim. This expression builds upon an earlier statement in Parashat Yitro: “All that Hashem has spoken na’aseh—we will do,” which is preceded by the introductory statement, “And all the people replied yachdov—in unison…” (19:8)  This leads to a classic exegetical question: “Why does the Torah utilize the term, ‘yachdov’ in reference to ‘na’aseh’ in Parashat Yitro, but refrains from so doing regarding ‘na’aseh v’nishmah’ in our parasha?”
 
One very beautiful answer to our question is offered by the Chortkover Rebbe zatzal, as summarized by Rabbi Yaakov Neuberger, a rosh yeshiva at Yeshivat Rabbi Yitzchak Elchanan Theological Seminary:

The [Chortkover Rebbe] suggests that when it comes to performing mitzvos, simply na’aseh, we seem unified and in fact do all the same activities. Yet we differ in the way that we understand the mitzvos and in the manner in which they impact upon us and inspire us. Thus, the “na’aseh” of Torah is “yachdov” but the “nishmah” of Torah will be as different as our hearts, minds and souls are from each other. (Personalized vs. Standardized Observance of Mitzvot, Parashat Mishpatim, 2010, Torahweb.org, underlining my own)
 
In sum, the Chortkover Rebbe differentiates between ma’aseh hamitzvah (performance of the mitzvah) and havanat hamitzvah (comprehension of the mitzvah). Since na’aseh, the ma’aseh hamitzvah, is universal in nature, the Torah uses yachdov to indicate that all Jews perform the mitzvot in the same manner. Nishmah, or havanat hamitzvah, is an entirely different matter, as it reflects our differentiated cognitive abilities and the degree of emotional and spiritual engagement that we have with the mitzvah. Therefore, yachdov is not used in reference to nishmah, since the act of understanding is unique to each individual.
 
The change from na’aseh b’yachdov in Parashat Yitro to na’aseh v’nishmah without yachdov in Parashat Mishpatim may now be viewed as a positive transformation, rather than the loss of achdut. In reality, it represents our nascent spiritual development as a nation comprised of very different people, each one searching for Hashem and performing His mitzvot in their own unique manner. As Rav Neuberger suggests:

We then realized how differently we perceived the very same facts, how they touched us distinctively and inspired us idiosyncratically. Through the appreciation of meaningful Torah study [that is, nishmah], we allowed ourselves to cede the “yachdov” and embrace, through the practice of the very same mitzvot, a depth that was private and personal.
 
May we ever sound the clarion call of na’aseh v’nishmah as members of the great chain of Jewish being forged on Har Sinai, for all 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 Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.