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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
The Yom Tov of Shevi’i shel Pesach (Seventh Day of Pesach) is a continuation of Pesach, rather than a Chag (Festival Day) in its own right. Both the Midrash and Rashi (1040-1105) make it quite clear, however, that this seemingly secondary status in no way diminishes its singular import, since it commemorates an overwhelmingly miraculous moment in our nation’s history, namely, Kriyat Yam Suf – the Splitting of the Sea of Reeds. In turn, this amazing event generated the song of thanksgiving known as the “the Shirat HaYam” ─ “the Song of the Sea:”

…On the fifth and the sixth [days after the Jewish people left Egypt], they [the Egyptians] pursued them. On the night preceding the seventh [day], they [the Jewish nation] went down into the sea. In the morning [of the seventh day], they [the Jewish people] recited the Song [of the Sea]. Therefore, we read the Song [from the Torah] on the seventh day, that is the Seventh Day of Passover. (Rashi, Commentary on the Torah, Sefer Shemot 14:5, this and all Bible and Rashi translations with my emendations, The Judaica Press complete Tanach)
 
On a certain level, Rashi’s statement, “they [the Jewish nation] went down into the sea,” conceals more than it reveals, as this matter-of-fact phrase hides the drama that ensued immediately prior to our forebears’descent into the Yam Suf. The best-known Talmudic version of the “story behind the story” is found in Talmud Bavli, Sotah 37a:

Rabbi Yehudah responded to him [Rabbi Meir]: What you suggested is not what happened, instead [when the entire nation was standing at the Yam Suf,] this person said, “I am not going down into the water first!” and another responded, “I am not going to go into the water first!” [During this time of endless inaction,] Nachshon ben Aminadav jumped up and became the first one to descend into the waters of the Yam Suf. As the text states: “Ephraim has surrounded me with lies, and the house of Israel with deceit, but Judah [Nachshon ben Aminadav’s tribe] still rules (rad, literally, “has gone down”) with G-d, and with the Holy One He is faithful.” (Sefer Hoshea 12:1, Talmud translation and brackets my own) …
 
The notion that “Nachshon ben Aminadav jumped up and became the first one to descend into the waters of the Yam Suf” is found throughout Midrashic literature. For example, in Bamidbar Rabbah, Parashat Naso 13, we find: “‘Nachshon ben Aminadav of the tribe of Yehudah’ — why was he called ‘Nachshon?’ This is because he was the first to descend l’nachshol sh’b’yam — into the surging waves of the Sea.” Midrash Pirkei d’Rabbi Eliezer, Chapter 22, takes a different approach than that of Bamidbar Rabbah, and focuses its primary attention on the powerful outcome of Nachshon’s heroic behavior:
​
And Nachshon was the first to jump up and go into the Sea. In so doing, he sanctified His great Name in the eyes of all. [As a result,] under the Tribe of Yehudah’s leadership [that was led by Nachshon], the entire Jewish people followed them and entered the Sea. As the text states: “Judah became His holy nation, Israel His dominion.” — This means under the rulership of the Tribe of Yehudah. (Translation my own)
 
In his work, Netivot Olam (Ahavat Hashem, chapter II), the Maharal of Prague (Rabbi Yehudah Loew ben Bezalel, 1520-1609) notes that Nachshon performed a very special kind of kiddush Hashem (sanctification of G-d's name), in the sense that he did so “b’pharhesia” — before the entire world. In the Maharal’s view, this is the highest form of kiddush Hashem, and is thereby categorized as, “kedushat haShem l’gamrei” — complete and total sanctification of the Divine Name.
 
Clearly, not all of us have the opportunity to undertake Nachshon-like public actions that will lead to a kedushat haShem l’gamrei. None-the-less, each of us can emulate him on our own level. As the Rambam (Maimonides, 1135-1204) teaches us in a celebrated passage in his Mishneh Torah: “Anyone who refrains from committing a sin or performs a mitzvah for no ulterior motive, neither out of fear or dread, nor to seek honor, but for the sake of the Creator, blessed be He...sanctifies G-d’s name.” (Hilchot Yesodei HaTorah V:10, translation, Rabbi Eliyahu Touger)  Therefore, with the Almighty’s help and our fervent desire, may each of us dare to be like Nachshon! V’chane yihi ratzon.
 
Shabbat Shalom and Chag Kasher v’Sameach
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
They may also be found on http://www.yutorah.org/ using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.
 
*** My audio shiurim 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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
One of the best-known parts of the Haggadah is the section known as “Mah Nishtana,” wherein one or more children at the Seder ask the Four Questions. It is based upon the following Mishnaic statement:

Now we pour him [the Seder’s leader] the second cup of wine. At this juncture, the son asks his father [the Four Questions.] If the son lacks the ability to ask (im ain da’at b’ben), his father teaches him, “mah nishtana halailah hazeh mekol halai’lot…” (“how different is this night from all other nights…,” Talmud Bavli, Pesachim 116a, translation and brackets my own)
 
 
The great Chasidic master, Rabbi Levi Yitzhak of Berdichev (“the Berdichever,” 1740-1810), asks a fascinating question on this Mishnah: “Why does the son ask Mah Nishtana on Passover, and not on the Festival of Succot as well?” (This and the following quotes, Kedushat Levi, Drushim l’Pesach, translations my own)  This is a very powerful query, since, like Pesach, Succot has many mitzvot, including sitting in the Succah and the Arba’at Minim (Four Species), that differentiate it from the rest of the year. As such, a child’s interest would surely be piqued, and it, too, should generate the recitation of Mah Nishtana.
 
In order to answer this question, the Berdichever introduces a well-known Talmudic dispute regarding the creation of the world, namely, was the world created in the Spring, in the month of Nissan and Passover, or in the Fall, in the month of Tishrei and Succot? (Talmud Bavli, Rosh Hashanah 10b) In his analysis of this Talmudic debate, the Berdichever submits that Hashem rules the world in two different ways, corresponding to these two seasons of the year. In his view, Tishrei is universal in nature, in the sense that it is the time when Hashem approaches the entire world b’tuvo u’b’chasdo — in His goodness and mercy. In contrast, Nissan is primarily the time when the Almighty relates to the world through the vehicle of Tifferet Yisrael (the glory of the Jewish nation), and exalts Himself through His inseverable connection to Israel, His chosen people. As the Berdichever suggests: “He [Hashem] performs their will [the Jewish people’s] by providing them with all that is positive, in response to that which they request from Him.” Little wonder, then, that Pesach, in the month of Nissan, was the time when we experienced “the miracles and great wonders” of the 10 Plagues and the Splitting of the Sea of Reeds, when we cried out to Him, “O L-rd, save [us]; may the King answer us on the day we call!” (Sefer Tehillim, 20:10, translation, The Judaica Press Complete Tanach)
 
At this point, the Berdichever proceeds to answer his initial question, “Why does the son ask the Mah Nishtana on Passover, and not on the Festival of Succot as well?” by introducing the idea of Tzimtzum. This concept maintains that Hashem contracts His Infinite Being in order to communicate with, and be “a part of,” our finite world:

This, then is intimated by the [Mishna’s] phrase, “the son asks on Pesach:” For in truth, [the notion] that the Holy One Blessed be He runs the world through [the principle] of Tifferet Yisrael actually means that He contracts Himself [in such a manner that His Divine Presence inheres] in the Jewish people’s worship of Him. He, in turn, has “great pleasure” (ta’a’nug gadol) from this [worship and adoration] and consequently fulfills their will and desire.
 
The Berdichever asserts that when the son asks his father the Four Questions at the Seder, the two of them are engaging in the exact same approach that has always existed between the Jewish people and Hashem:
​
And this model [of the Jewish people requesting their needs from Hashem,] is repeated [at the moment] of the son’s question to his father [at the Seder table]. For, [in truth] the intellectual capacity of the father far exceeds that of the son, and it is only because of the father’s love for his son that he “contracts himself” to provide answers to his son’s [conceptual] difficulties (kushiot). This is the selfsame model that we have already discussed, wherein the [Infinite] Holy One blessed be He “contracts Himself” within [the finite] boundaries of the Jewish people, in order to glorify Himself amongst them (l’hitpaer imahem) by fulfilling their will [and providing for their needs].
 
 
The Berdichever has now provided us with a solid understanding as to why the son asks the questions of the Mah Nishtana solely at Pesach. During this Yom Tov, the principle of Tifferet Yisrael is particularly pronounced, for, as we have seen, this is the time when Hashem performed His countless wonders and miracles for us, both in Egypt and at the Sea of Reeds. We beseeched Avinu sh’b’Shamayim (our Father-in-Heaven), and He answered us in an unprecedented manner. What better moment exists, therefore, for children to ask their father to explain the amazing events of the Exodus other than at the Seder itself, for this, too, must surely bring joy to Avinu sh’b’Shamayim.
 
Shabbat Shalom and Chag Kasher v’Sameach
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
They may also be found on http://www.yutorah.org/ using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.
 
*** My audio shiurim 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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
Our natural inclination at this time of the year is to focus upon the phrase, zacher l’yetziat mitzraim ─ a reminder of the Exodus from Egypt. After all, one of the major mitzvot of Pesach evening is none other than l’saper b’yetziat mitzraim ─ to tell the story of the departure from Egypt. While this is surely a key element of our thoughts during the course of the Seder, the Torah also reminds us, no less than five times, “And you shall remember that you were a slave in the land of Egypt...” (Sefer Devarim 5:15, 15:15, 16:12, 24:18 and 24:22, this and all Bible translations, The Judaica Press Complete Tanach)  In sum, while we are certainly obligated to focus upon our joyous march to freedom on the night of Pesach, we are equally mandated to remember our 210-year ordeal of backbreaking servitude and abject misery at the hands of our heartless Egyptian taskmasters.

Two of the five instances wherein the Torah enjoins us to “remember that you were a slave in the land of Egypt...” explicitly discuss our responsibility to treat the stranger, orphan and widow in an equitable and righteous manner:

You shall not pervert the judgment of a stranger or an orphan, and you shall not take a widow's garment as security [for a loan]. You shall remember that you were a slave in Egypt, and the L-rd, your G-d, redeemed you from there; therefore, I command you to do this thing. (Sefer Devarim 24:17-18)

When you beat your olive tree, you shall not pick all its fruit after you; it shall be [left] for the stranger, the orphan and the widow. When you pick the grapes of your vineyard, you shall not glean after you: it shall be [left] for the stranger, the orphan and the widow. You shall remember that you were a slave in the land of Egypt: therefore, I command you to do this thing. (24:20-22 with my emendations)
 
These verses urge us to guard the rights and privileges of the most vulnerable members of Jewish society by reminding us, in no uncertain terms, that our entire nation was once completely vulnerable, subject to the diabolical control of Pharaoh and his vicious henchmen. As such, as a people and as individuals, we must build upon the historical consciousness of our Egyptian servitude and be acutely sensitive to the needs of those who require our assistance to live dignified and meaningful lives. In other words, the Torah is commanding us to practice the highest standards of social justice.
​
The Rambam (Maimonides, 1135-1204) codifies our moral and halachic imperative to actively provide for the needs of those most at risk. In the context of a famous halacha regarding the mitzvah of simchat Yom Tov (rejoicing during the Yom Tov meal), he states:

When a person eats and drinks [in celebration of a holiday], he is obligated to feed converts, orphans, widows, and others who are destitute and poor. In contrast, a person who locks the gates of his courtyard and eats and drinks with his children and his wife, without feeding the poor and the embittered, is [not indulging in] rejoicing associated with a mitzvah, but rather the rejoicing of his belly. (Mishneh Torah, Hilchot Yom Tov 6:18, translation, Rabbi Eliyahu Touger with my emendations)
 
The Rambam is teaching us a profound life lesson that goes far beyond the purview of a specific Yom Tov-based halacha, namely, kol yisrael arevim zeh bazeh — every Jew is personally responsible for the welfare of every other Jew, and no one should ever be left behind. Little wonder, then, that in the opening words of the haggadah we declare as one:
​
This is the bread of affliction that our ancestors ate in the land of Egypt. All those who are hungry, let them enter and eat. All who are in need, let them come celebrate the Passover. Now we are here. Next year in the land of Israel. This year we are enslaved. Next year may we be free. (http://www.mazoncanada.ca/wp-content/uploads/2015/03/2015-Passover-Resource.pdf)
 
B’shanah haba b’yerushalayim habanuyah! — may we all join as one united people in the rebuilt Beit HaMikdash 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
They may also be found on http://www.yutorah.org/ using the search criteria Etengoff and the parasha’s name.

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

*** My audio shiurim 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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
The primary focus of our parasha is the illness known as tzaraat. The unique nature of this class of disease is emphasized by the Rashbam (Rabbi Shmuel ben Meir, 1080-1158) in his introduction to our topic:
 
All of the sections dealing with the negayim (afflictions) 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 [i.e. current medical information]. Instead, we must follow the analysis (midrash) of the Sages, their decrees, and the inherited body of knowledge that they received from the earliest sages. This is the essence [of this matter]. (Commentary on the Torah, translation and brackets my own)
 
In sum, according to the Rashbam, tzaraat can only be understood from the Torah’s standpoint, rather than from a physiological or medical perspective. This is because its etiology does not follow the normative laws of biology. Instead, it is a spiritually-based ailment that manifests in a physical fashion.
 
The Torah presents us with three types of tzaraat: “If a man has a se’et, a sapahat, or a baheret on the skin of his flesh, and it forms a lesion of tzaraat on the skin of his flesh, he shall be brought to Aaron the kohen, or to one of his sons, the kohanim.” (Sefer Vayikra 13:1, this and all Bible translations, with my emendations, The Judaica Press Complete Tanach)  Midrash Vayikra Rabbah, Tazria 15:9, identifies each of these categories as metaphorically representing one of the ancient nations who either violently injured, or sought to harm, our people. Thus, “Se’et [a rising] is Babylonia... Sapahat [a scab] is [the kingdom of the] Medes... and baharet [a bright spot] is Greece.” (This and the following translation, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David editor, pages 227-228) 
 
Our Midrash notes that Haman, who attempted to eradicate our people, was the most infamous member of the ancient Medes: “[The kingdom of the] Medes raised Haman the wicked, who crawled like a snake, as it is written, ‘On your belly you shall go.’” (Sefer Bereishit 3:4)  My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, builds upon our Midrash, and describes Haman in the following fashion:

...[he] slithered like a snake but was puffed up with arrogance. A fawning personality, he lacked dignity. His sycophantic behavior resulted in his becoming prime minister to King Ahashverosh. Yet, Haman was no leader. A weak and spineless man, he used flattery to get ahead. Thinking that it would save his life, he behaved in a servile manner toward Esther even after she exposed him. Like other haughty people, he did not realize how base he was, that he was actually a form of sapahat. (Darosh Darash Yosef, page 231, underlining and italics my own)
 
In the Rav’s view, the haughty and arrogant Haman emerges as a base and slithering being who lacked all manner of dignity — to the extent that “he was actually a form of sapahat.” What does it mean for a person to be a form of sapahat, to be a scab on the body of humanity in general, and an enemy of the Jewish people in particular? The Rav indirectly addresses this question in his analysis of those who demonstrate ga’avah (arrogant pretentiousness) and pursue kavode (in this case, false honor):
​
If, however, one pursues these qualities, then they are false and reprehensible. This is particularly the case if one actively deceives himself and pretends to be someone other than who he really is...The greatest falsehood takes place when a person lies to himself. (Rabbi Yosef Dov Halevi Soloveitchik, Yimei HaZikaron, page 208, Sifiriyat Elinor, editor, translation and brackets my own)
 
Haman is the ultimate example of an individual who “actively deceives himself and pretends to be someone other than who he really is.” He convinced himself that he had geut — grandeur, when in fact, he was merely “puffed up with arrogance” born of self-delusion and grandiose visions. Moreover, the Rav asserts, Haman’s ga’avah was nothing other than “a negative character trait, a form of spiritual tzaraat...Therefore, we must avoid ga’avah and be careful not to behave like Haman, who thought that only he was worthy of honor.” (Darosh Darash Yosef, page 231)  Clearly, for the Rav, Haman epitomized the notion that “the greatest falsehood takes place when a person lies to himself.”
 
The Rav continues his presentation and emphasizes that, in stark contrast to the spiritual tzaraat of ga’avah demonstrated by Haman and others of his ilk, Hashem has true geut and, therefore, must be recognized as He Who acts with grandeur. As King David and Yeshayahu the prophet taught us so long ago:
 
The L-rd has reigned; He has attired Himself with majesty (geut)... (Sefer Tehillim 93:1)
 
In the land of uprightness, he [the evil one] deals unjustly, and he does not see the majesty (geut) of the L-rd. (Sefer Yeshayahu 26:10)
 
Sing to the L-rd for He has performed majestic deeds (geut); this is known throughout the land. (Sefer Yeshayahu, 12:5)
 
As the Rav underscores many times, “The principle of imitatio dei [imitating Hashem’s behaviors] demands that we emulate G-d’s attributes.” (Darosh Darash Yosef, page 231) Therefore, may we always reject ga’avah and the spiritual tzaraat it represents, and embrace the authentic majesty of Hashem and follow in His noble ways. 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: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.

​Near
 
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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
This week’s parasha contains one of the Torah’s most difficult passages:
And Aaron's sons, Nadav and Avihu, each took his pan, put fire in them, and placed incense upon it, and they brought before the L-rd foreign fire, which He had not commanded them. And fire went forth from before the L-rd and consumed them, and they died before the L-rd. (Sefer Vayikra 10:1-2, this and all Bible translations, The Judaic Press Complete Tanach)
Many Talmudic sages, Midrashim and mefarashim (biblical exegetes) struggle to explain this tragedy by diligently searching for clues regarding the improper behaviors that led to Nadav and Avihu’s untimely deaths. One such suggestion is found in Talmud Bavli, Sanhedrin 52a:
Moses and Aaron once walked along, with Nadab and Abihu [k'var - already] behind them, and all Israel following in the rear. Then Nadab said to Abihu, “When will these elderly men die, so that you and I will be the leaders of our generation.” But the Holy One, blessed be He, said unto them: “We shall see who will bury whom.” (Translation, The Soncino Talmud, with my emendations, brackets my own)
 
It should be noted that Rashi (1040-1135) understood this narrative in a very direct fashion, and therefore states: “Because they wanted [to acquire] power and authority [upon the demise of Moshe and Aharon,] they [Nadav and Avihu] died.” (Translation and brackets my own)
 
At first blush, the Talmud’s vignette is exceptionally difficult, since we have an explicit Midrashic passage that teaches us that Nadav and Avihu were greater than both their father, Aharon, and their uncle, Moshe:
Rav Yitzchak began: “Your words were found and I ‘embraced’ them, and Your word was to me a joy and a rejoicing of my heart, for Your name was called upon me, O L-rd G-d of Hosts.” (Sefer Yirmiyahu 15:16)  Rav Shmuel bar Nachman said: “This statement was said to Moshe at Mount Sinai, and he did not understand it until events [i.e. the death of Nadav and Avihu] unfolded before him. Moshe said to Aharon: ‘My brother, at Sinai it was told to me that I would one day sanctify this house [the Mishkan], and that I would do this together with a great man. I initially thought that perhaps this house would be made holy either through my efforts or yours. Now [subsequent to the death of Nadav and Avihu,] I realize that your two sons are greater than both you and myself.’” (Midrash Vayikra Rabbah, Vilna edition, Parashat Shemini 12:2, translation and brackets my own)
 
If, as this Midrash states, Moshe declared to Aharon, “I realize that your two sons are greater than both you and myself,” how is it even remotely possible that, according to the Talmud, Nadav could tell Avihu: “Oh that these old men might die, so that you and I should be the leaders of our generation?” In other words, if Nadav and Avihu had reached such spiritual heights, how could they possibly wish and wait for the demise of Moshe and Aharon?
Given the difficulties inherent in a literal interpretation of the Talmud’s statement, the founder of the Daf Yomi movement, HaRav Meir Shapiro of Lublin zatzal (1887-1933), analyzes this passage in a unique and trenchant manner. He begins by stressing the incredible level of kedushah (holiness) that Nadav and Avihu had achieved, as indicated in the verse: “And the L-rd spoke to Moses after the death of Aaron's two sons, when they drew near before the L-rd, and they died.” (Sefer Vayikra 16:1)  In Rav Shapiro’s view, the underlying reason for their deaths was precisely their unmatched “closeness (hitkarvute) to Hashem, which led to their yearning and longing to be with Him.” (This and the following quotations, Itturei Torah, Sefer Vayikra, Parashat Shemini, s.v. v'tatze aish, pg. 52, Rabbi Aharon Ya’akov Greenberg ed., translations and brackets my own)  Next, he notes that their level of kedushah had not been achieved “overnight.” Rather, “Nadav and Avihu were already walking behind them” over a very significant period of time, in order to “try to ascertain the levels of holiness that they [Moshe and Aharon] had achieved.”  As a result, when they would say to one another, “when will these elderly men die,” Rav Shapiro asserts that they really meant:
At some unknown point in time, the moment will arrive when they [Moshe and Aharon] will depart from this world, and then, it will be incumbent upon us to lead the generation. If that is the case, we must unflaggingly prepare ourselves for that time, so that we can continue to lead this generation in the same manner as Moshe and Aharon...yet, they were unable to do so, since no one ever arose that equaled Moshe’s level [of prophecy], and they died [without achieving their goal].
 
In a very real sense, Rav Shapiro provides us with a brilliant analysis of our Gemara that complements, rather than contradicts, our Midrashic passage. Nadav and Avihu were incredibly holy and dedicated to serving Hashem and His people. This is why they were driven to emulate the kedushah of Moshe and Aharon and thereby become the next leaders of the Jewish people. Although they were sincere, and their quest was truly l’shame shamayim (in the service of Heaven), they were unable to comprehend the extent to which Moshe differed in kind and degree from any prophet that had ever lived, or would ever live. They could not fathom the gulf that separated them from Moshe and his level of prophecy. This lack of understanding led them to bring aish zarah — incense that had not been commanded by the Almighty — and eventuated in their tragic deaths.
 
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: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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
The second verse of our parasha presents the commandment to offer a korban olah (completely burnt offering) in the Mishkan (Portable Desert Sanctuary) and Beit HaMikdash (Holy Temple): “Command (tzav) Aaron and his sons, saying, ‘This is the law of the burnt offering: That is the burnt offering which burns on the altar all night until morning, and the fire of the altar shall burn with it.’” (Sefer Vayikra 6:1, this and all Rashi and Bible translations, The Judaica Press Complete Tanach)  Rashi (1040-1105), basing himself upon the Sifra, the halachic Midrash to Sefer Vayikra, explains the word, “tzav,” in this manner: “The expression tzav always denotes urging [to promptly and meticulously fulfill a particular commandment] for the present (miyad), and also for future generations (v’ledorot).” The word, “miyad,” makes perfectly good sense in this context, since our verse is the source of the obligation to bring a korban olah ─ something that was possible for Aharon and his sons, and during the period of time we were blessed with the Mishkan and Beit HaMikdash. The term, “v’ledorot,” however, seems quite problematic, since we have not had a Mishkan or Beit HaMikdash for nearly 2,000 years, and we have, therefore, been prohibited from offering the korban olah.
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, expanded upon our question in the following fashion:

What is the meaning of the word ledoros (for future generations) in this context? The mitzvos of mezuzah, tefillin and Shabbos are clearly ledoros. Thousands of years have gone by, and these mitzvos are observed as they had been when they were originally given. But in what way are the mitzvos of the Mishkan practiced today? There has been no korban tamid [daily offering] for almost two thousand years! In what sense does the mitzvah of offering korbanos continue? (Sefer Vayikra Chumash Mesoras HaRav, with commentary based upon the teachings of Rabbi Joseph B. Soloveitchik, edited by Dr. Arnold Lustiger, page 33)
 
The Rav answered our question based upon a narrative passage in Talmud Bavli, Megillah 31b that presents a fascinating dialogue between Hashem and Avraham Avinu (our father Abraham):

Abraham asked how he was to know that G-d would not forsake Israel if they sinned. G-d answered, “In the merit of the [Temple] sacrifices.” Abraham insisted that this merit is fine when these sacrifices are in existence, but what was to happen after the destruction of the Temple? G-d replied that if the Children of Israel learned the laws surrounding the sacrifices, He would consider their study as a virtual sacrificial offering. When we cannot offer sacrifices, we recite the halachos [laws] pertaining to them as a substitute.
 
In sum, our study of the laws concerning the sacrifices that are found throughout Rabbinic literature enables us to bring “virtual sacrificial offerings,” and thereby fulfill these laws in a substitute manner. At this juncture, the Rav extends the notion of that which is virtual to include the Beit HaMikdash itself:

There is a Mikdash in our days as well ─ not physically, but through halachic study. This is the mesorah [the passing down from each generation to the next] of Torah Sheb’al Peh, the Oral Law. Today, we read Parashas Shekalim as if the Beis Hamikdash was still standing; it is ledoros. Parashas Parah reminds us to be ritually pure so that we may bring the korban pesach [Passover offering]. Although we no longer offer a korban pesach, we read Parashas Parah as if the Beis Hamikdash still exists. (Brackets my own)
 
2,000 years is a long time to wait and hope for the rebuilding of the Beit HaMikdash. Yet, it is a dream that remains indelibly engraved in our minds, and inspires us to say three times daily:
​
Return in mercy to Jerusalem Your city and dwell therein as You have promised; speedily establish therein the throne of David Your servant, and rebuild it, soon in our days, as an everlasting edifice. Blessed are You L-rd, who rebuilds Jerusalem. (Shemoneh Esrai, translation, https://www.chabad.org/library/article_cdo/aid/867674/jewish/Translation.htm)
 
With Hashem’s help and mercy, may we once again be zocheh (merit) to bring korbanot in the Beit HaMikdash, soon and in our days, v’ledorot ─ and for all generations to come! 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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
Chamishah Chumshei Torah (The Five Books of the Torah) contain two instances of the exact phrase, “vayikra Hashem el Moshe” (“and Hashem called to Moshe”). The first appears in Sefer Shemot 24:16, in the context of Kabbalat HaTorah (the Receiving of the Torah), and the second is found in the opening words of our parasha, as a prologue to the many and varied laws of the korbanot (offerings to Hashem). Rashi (1040-1105), in his Commentary on the Torah on our verse, bases himself upon a statement found in the Midrash Sifra, and notes that each time Hashem communicated with Moshe, it was preceded by the Almighty directly calling upon him (“kadmah kriah”). In addition, he suggests that the word, “vayikra,” is an expression of abiding affection (chibah), 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).
 
In a particularly trenchant analysis, Rabbi Shimshon Raphael Hirsch (1808-1888) opines that the words, “vayikra Hashem el Moshe,” carry singular theological significance. In his view, they teach us that the Word of Hashem came to Moshe directly from the Creator, rather than through some kind of internally-generated voice:

A call came, and then G-d spoke to Moses. This is probably meant to establish the speeches of G-d to Moses as the Word of G-d 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 exposition of our verse and notes that the words, “vayikra Hashem el Moshe,” separate Judaism from all other religions that have ever 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 L-rd 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 Moses “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 G-d’s Word to Moses purely and solely the speech of G-d. 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 G-d wished to say to him. This vayikra, this call preceding G-d’s speech, does away with that idea of the words of G-d which He transmitted arising from within Moses himself. (Brackets my own)
 
Rav Hirsch 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 L-rd knew face to face” (Sefer Devarim 34:10, underlining my own)  Moshe’s encounters with Hashem, and the authentic prophetic experiences they entailed, form the foundation of our entire Torah. The Voice from Sinai continues to shape the nature of our people and Judaism, and echoes 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
 
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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
Our parasha contains the final pasuk (verse) of Sefer Shemot: “For the cloud of the L-rd was upon the Mishkan by day, and there was fire within it at night, before the eyes of the entire house of Israel in all their journeys.” (Sefer Shemot 40:38, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)  The beginning of our pasuk highlights “the cloud of the L-rd [that] was upon the Mishkan by day.” This was not the first time we have encountered Hashem’s cloud of glory. Rather, in His overwhelming chesed v’rachamim (kindness and mercy), the Almighty had provided this miraculous wonder for us during the Exodus from Egypt:

And the L-rd 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 verse, Rashi (1040-1105) notes that this pillar of cloud played a dual role as both Hashem’s messenger, and our fledgling nation’s guide during their travels in the Sinai Desert wasteland:

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. After all, they were both nissim (miracles) from Hashem. The Vilna Gaon (“the Gra,” Rabbi Elijah ben Solomon Zalman, 1720-1797), however, carefully contrasts these two instances and urges us to focus upon their significant differences, rather than their apparent similarities:

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 [i.e. our parasha’s verse]: “For the cloud of the L-rd was upon the Mishkan by day…before the eyes of the entire house of Israel in all their journeys.” (Sefer Chumash HaGra, Parashat Ki Tisa 34:10, based upon 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 on their journey of redemption, and the one that rested upon the Mishkan: The Cloud of Glory of the Exodus was temporary in nature, whereas the cloud resting upon the Mishkan was permanent in nature. Moreover, the Cloud of Glory of the Exodus was invisible to the majority of our nation, while the cloud of Hashem that rested upon the Mishkan was manifestly present before the entire people. What might account for these notable differences? Here, too, we are fortunate, since we can once again rely upon the Vilna Gaon’s trenchant analysis:

These changes came about from the time of Moses’ prayer [following the Sin of the Golden Calf] 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 (v’niflinu) from every [other] nation on the face of the earth.” (Sefer Shemot 33:16) Then the Holy One answered Moses: “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.

Thus, according to the Vilna Gaon, Moses’ tefilah (prayer) for reconciliation with the Almighty following the Sin of the Golden Calf altered the very nature of the ananei hakavode (Clouds of Glory). For the first time, all the men, women and children of the Jewish people could apprehend the vision of the Cloud of Glory resting upon the holy Mishkan. Suddenly, everyone could feel the Divine Presence of the Master of the Universe.
The Vilna Gaon’s words, “And it is for this we wait once again,” resonate through the ages, until our own time. With Hashem’s boundless kindness, may we 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
 
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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
Parshiot Vayakel and Pekudei are narrative Torah portions that exactingly describe the construction of the Mishkan (Portable Desert Sanctuary) 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. Consequently, the names of the artisans who created a particular kli (vessel), or even one of the constitutive elements of the Mishkan such as one of the altars, remain unknown. The one exception to this rule 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). 
 
We may well ask at this juncture is, “Why was Bezalel’s name explicitly mentioned solely in regards 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 G-d, 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 that, “Since he [Bezalel] devoted himself to the work more than the other wise men, it [the Aron Luchot HaBrit] was called by his name [i.e. the work was attributed to him alone].” A generation later, the Ibn Ezra (1089-1167) notes in his Commentary on the Torah 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 because of its singular kedushah (holiness). While both Rashi and the Ibn Ezra help us 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 (vessels) at the time of the first and second Beit HaMikdash, and will do so in the future.” (Commentary on Sefer Shemot 37:1, this and the following translations my own)  This, however, he asserts, is not the case regarding the Aron Luchot HaBrit, whose purpose was to house the Tablets of the Law (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.” Rav Meir Simcha continues by explaining that the Aron Luchot HaBrit is therefore 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.
 
Rav Meir Simcha’s first answer to our question is technical in nature: The underlying rationale as to why Bezalel’s name is associated with the Aron Luchot HaBrit is because there can never be another one, since there will never be another set of HaLuchot. As a result, 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’s second answer to our query is more conceptually-based and responds, as well, to another question: “Why was Bezalel chosen to build the Aron Luchot HaBrit?” In order to properly understand his response, we need to focus upon his view of the order of historical events surrounding the Chet of the Eigel HaZahav (Sin of the Golden Calf) and the Mishkan, something that is hotly debated among the early and later 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 (the Jewish people) participated in the heinous incident of the Eigel 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 Eigel 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 as a result of his refusal to participate in the creation of the Eigel HaZahav.
 
Our writer concludes his trenchant analysis with a solid explanation as to why Bezalel’s name was explicitly mentioned in regards to 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 the foolishness, forms and images of all manner [of idol worship,] he would never 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 [potentially questionable] help whatsoever.
 
According to Rav Meir Simcha, Bezalel emerges as a true hero of the spirit who was blessed by Hashem with the requisite unique talents and abilities not only to design and build the Mishkan in general, but to also construct the Aron Luchot HaBrit in particular, b’taharah v’kedushah (in purity and sanctity). With Hashem’s help, may we be zocheh (merit) to follow in his footsteps and dedicate ourselves to attaining such holiness of purpose in our lives. 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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
The Tanach contains a number of instances when Hashem or his malach (angel) calls to individuals and repeats their name within the same verse. For example, immediately prior to the Almighty’s command to Avraham to cease offering Yitzhak upon the altar (Akeidat Yitzhak), we find: “And an angel of G-d called to him from heaven and said, ‘Abraham! Abraham!’ 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), basing himself upon Tosefta Berachot I and Sifra Vayikra I, explains that this and, by extension, other cases wherein a name is reiterated, reflect Hashem’s love for the person that is so called.
 
In contrast, our parasha contains a pasuk (verse) that is outside the general rubric of name repetition: “And it came to pass when Moses descended from Mount Sinai, and the two tablets of the testimony were in Moses’ hand when he descended from the mountain, and Moses did not know that the skin of his face had become radiant while He had spoken with him.” (Sefer Shemot 34:29)  This is by no means your classic case wherein Hashem summons people by repeating their names, since our verse is narrative and not dialogical in nature. In addition, this is the only verse in the five books of the Torah of which I am aware wherein a name is found three times. Taken in tandem, this suggests that Moshe’s name is not repeated because of Hashem’s love for him, but, rather, for some other significant reason.
 
In his Commentary on the Torah, the great Spanish exegete, Rabbi Don Yitzhak Abarbanel (1437-1508), addresses the issue of the three-fold repetition of Moshe’s name within our pasuk, and suggests two complementary reasons for this unusual formulation. Both of these focus upon the spiritual-physical change that Moshe underwent, as depicted in the conclusion of our verse, “and Moses did not know that the skin of his face had become radiant while He had spoken with him.” The Abarbanel notes that under normal conditions, one would have thought that Moshe’s transformation would have rendered him unrecognizable by the Jewish people. This, however, was not what emerged:

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, as this would eliminate the dire possibility of their once again proclaiming, “Come on! Make us gods that will go before us, because this man Moses, who brought us up from the land of Egypt we don't know what has become of him” ─ as they had a mere two chapters earlier at the outset of the incident of the Eigel Hazahav (Golden Calf, Sefer Shemot 32:1).  As such, in the mind of our forebears, Moshe remained the Moshe they had always known, and his, and their, continuity remained intact.
 
As we have seen, the Abarbanel’s first reason for the three times we find Moshe’s name in our pasuk reflects our ancestors ongoing ability to recognize that “Moshe was Moshe.” His second reason, once again focuses upon the brilliant Divine light that emanated from Moshe’s countenance, and teaches us about the singular nature of his prophetic experiences, and his 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.
 
Given the Abarbanel’s trenchant analysis, we are now in an ideal position to briefly explore the exceptional elements of Moshe’s prophetic engagements. We are fortunate that the Rambam (Maimonides, 1135-1204) addressed precisely this topic in his classic work, Perush HaMishnah:

• Unlike all other prophets, Moshe spoke to Hashem in a direct manner, i.e. without any intermediary.
• In contrast to all other prophets, Moshe communicated with the Almighty during the day and when he was completely conscious.
• All other prophets felt anguish, trembled, shuddered and became weak due to their meeting with Hashem. Moshe, however, remained fully in control of his physical and psychological powers throughout his prophetic engagements with Hashem.
• All prophets, with the exception of Moshe, received their visions whenever the Almighty appeared to them – and without their control. Moshe, however, spoke to Hashem whenever he so chose. (Synopsis based upon, Perush HaMishnah, Sanhedrin, Introduction to Perek Chalek, Rav Kapach edition)

The Rambam describes the spiritual intimacy that obtained between Moshe and Hashem.  The portrait that emerges is that of a unique individual who enjoyed unparalleled access to the Almighty due to his exceptional spiritual gifts.
 
Moshe and his prophetic encounters were unique in the annals of Jewish history. As the Torah teaches us, “And there was no other prophet who arose in Israel like Moses, whom the L-rd knew face to face” (Sefer Devarim 34:10, underlining my own)  While none of us are capable of achieving his exalted level, each of us can do our utmost to reach out to Hashem, and establish a meaningful connection with Him. With the Holy One’s chesed and rachamim (kindness and mercy) may this be so. V’chane yihi ratzon.
 
Shabbat Shalom
 
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