Rabbi David Etengoff
​
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon HaKohane, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Tikvah bat Rivka Perel, Gittel Malka bat Moshe, Alexander Leib ben Benyamin Yosef, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, and the health and safety of our brothers and sisters in Israel and around the world.
 
This Shabbat we read Parshiot Tetzaveh and Zachor. According to the Shulchan Aruch, Orech Chaim (146:2 and 685:7), the public reading of Parashat Zachor enables us to fulfill two of the three Taryag (613) commandments associated with Amalek. As cited by the Rambam (1135-1204) in his Sefer HaMitzvot, these are: “Zachor mah sh’asah lanu Amalek—Remember what Amalek did to us,” (Positive Commandment 189) and “Hizharnu mishchoach mahsh’asah lanu zerah Amalek—We are warned not to forget what ‘the seed’ of Amalek did to us” (Negative Commandment 59). 
 
Amalek exemplified malicious and unmitigated evil like no other ethnic group in history. As the Torah states: “v’lo yarah Elokim—and he did not fear G-d.” (Sefer Devarim 25:18)  In other words, Amalek acted as if G-d did not exist, and there would be no response to his malevolent and sadistic behavior against our people. As such, there must ever be a: “…milchamah l’Hashem b’Amalek m’dor dor—a war of Hashem against Amalek throughout all the generations.” (Sefer Shemot 17:16) 
 
Chazal teach us that, with the exception of the Jewish people, King Sennacherib of Assyria (720-683 BCE) destroyed the ethnic cohesion of all the nations of his time. (Mishnah Yadaim 4:4)  Since this is the case, why does the Torah give us three separate and eternal mitzvot regarding a tribal entity that no longer exists? 
 
My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, answers this question in his seminal essay of 1956 entitled: “Kol Dodi Dofek.” Therein, he presented a profound idea from his father, Rav Moshe Soloveitchik zatzal (1879-1941):
 
Divine providence is testing us once again via the crisis that has overtaken the land of Israel. Let it be clearly stated: The matter does not just affect the political future of Israel. The designs of the Arabs are directed not just against the political sovereignty of the State of Israel but against the very existence of the Yishuv (settlement) in the land of Israel. They wish to destroy, heaven forbid, the entire community, “both men and women, infant and suckling, ox and sheep.” (1 Samuel 15:3) At a Mizrachi convention I cited the view expressed by my father and master (Rabbi Moses Soloveitchik) of blessed memory, that the proclamation, “The L-rd will have war with Amalek from generation to generation” (Exodus 17:16) does not only translate into the communal exercise of waging obligatory war against a specific race but includes as well the obligation to rise up as a community against any people or group that, filled with maniacal hatred, directs its enmity against Keneset Israel. When a people emblazons on its banner, “Come, and let us cut them off from being a nation: that the name of Israel may be no more in remembrance,” (Psalms 83:5) it becomes, thereby, Amalek… (Fate and Destiny, translation, Rabbi Dr. Lawrence Kaplan, pages 65-66)
 
According to Rav Moshe Soloveitchik zatzal, Amalek is not a tribe or an ethnic entity, but, rather, a state of mind. As such, Amalek has existed since time immemorial and will continue to exist until Mashiach Tzidkanu (the righteous Messiah) comes and destroys evil. (Rambam, Mishneh Torah, Hilchot Melachim 11:4)  The Rav underscores this point in footnote 23, in the original Hebrew text of Kol Dodi Dofek: “…Amalek still exists in the world. Go and see what the Torah says: ‘a war of Hashem with Amalek throughout all of the generations.’ If so, it is impossible that Amalek will be destroyed from this world before the arrival of the Messiah.” (Translation my own) Therefore, the Rav writes: “In the 1930’s and 1940’s the Nazis, with Hitler at their head, filled this role. They were the Amalekites, the standard-bearers of insane hatred and enmity during the era just past.” 
 
We must make no mistake about it. The ever-changing persona of Amalek has one undeniable goal: to destroy each and every member of the Jewish people in order to, chas v’shalom, obliterate Hashem’s name from the world. The Torah therefore commands us “Zachor!—Remember!” In so doing, we will join the Almighty is His battle against the forces of evil.
 
May Hashem grant us the strength to join Him in His righteous war against Amalek, and may we witness the time of Mashiach when the entire world will stand shoulder to shoulder in recognizing His truth and glory. Then, the words of Zechariah the prophet will finally be realized: “And Hashem shall become King over all the earth; on that day shall Hashem be one, and His name one.” (14:9)  May this time come soon, and in our days. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org.
 
Please contact me at [email protected] to be added to my weekly email list.
 
*** 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: The Rav

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon HaKohane, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Tikvah bat Rivka Perel, Gittel Malka bat Moshe, Alexander Leib ben Benyamin Yosef, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, and the health and safety of our brothers and sisters in Israel and around the world.
 
Parashat Terumah focuses on the various raw materials necessary to construct the Mishkan (Portable Sanctuary) and its holy kalim (vessels). Therein, we find a well-known pasuk that speaks to the general mitzvah of building the Mishkan: “V'asu li mikdash v’shachanti b’tocham—And they shall make Me a sanctuary and I will dwell in their midst.” (Sefer Shemot 25:8, this and all Tanach translations, The Judaica Press Complete Tanach). The very next pasuk, however, employs the word, “mishkan,” in place of mikdash: “According to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so, shall you do.” Rabbi Chaim Ben Attar zatzal (1696-1743), known as the Or HaChaim Hakadosh after the name of his commentary on the Torah, addresses this change in terminology:
… It appears to me that when the Torah says, “v’asu li mikdash,” it is referring to the general positive commandment that incorporates all times, whether [the Jewish people were in] the desert or when they entered the land [Eretz Yisrael], as well as the entire period the Jewish people would dwell therein throughout the generations. [Moreover,] the Jewish people were obligated to create a mikdash, even in the Diaspora (galiot), [but were prevented from so doing, since] we find that Hashem forbade all other places [outside of Eretz Yisrael] from the point in time of the construction of the Beit HaMikdash, as it says in the Torah: “For you have not yet come to the resting place or to the inheritance, which the L-rd, your G-d, is giving you.” (Sefer Devarim 12:9)  This, then, is why the Torah does not declare, “v’asu li mishkan,” in order that we may understand that the creation of the mishkan was a mitzvah solely at that time… (Or HaChaim, Sefer Shemot 25:8, translation, brackets and paratheses my own)
 
According to the Or HaChaim, the Torah first utilizes the term, mikdash, and then mishkan, to teach us a crucial lesson: the mitzvah of the mikdash is obligatory at all times in Eretz Yisrael. In contrast, the mitzvah of the mishkan was time-bound, that is, its construction was a commandment to the Dor HaMidbar (Generation of the Desert) to create a temporary stand-in for the yet to be built Beit HaMikdash. As such, the Torah commands us, “v’asu li mikdash,” rather than “v’asu li mishkan.”
 
A different approach as to why the Mishkan was called mikdash is offered by Rabbeinu Bahya ben Asher ibn Halawa (1255–1340) in his Commentary on the Torah on our verse: “The Mishkan was called ‘mikdash’ because it was made holy through the indwelling of the Shechinah (b’shriat haShechinah). Then, too, it is possible to say that it was an earthly representation of the heavenly Beit HaMikdash.” (Translation my own)  In sum, the Mishkan was a makom mekudash (holy place) and called, “mikdash,” because Hashem’s holy presence was manifest therein, and it was a human reflection of the Beit HaMikdash in Shamayim. 
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his followers and disciples, builds upon these ideas and notes that the ultimate purpose of the Mishkan, and, by extension, the Beit HaMikdash, was to reinstate the original relationship between the Almighty and Adam and Chava:
God created the world to reside in it, rather than to reside in transcendence. Man could have continually experienced Him instead of trying to infer His Presence through examining nature. But in the wake of the original sin of Adam and Eve, He retreated. And they heard the voice of the Lord God going in the garden to the direction of the sun, and the man and his wife hid from the Lord God in the midst of the trees of the garden (Gen. 3:8).  These “footsteps” were those of God leaving the garden and departing into infinity. Had they not sinned, God would always have been close. As a result of Adam’s hiding and fear of communicating with God in the wake of his sin, God removed His Divine Presence. The purpose of the tabernacle [Mishkan]was to restore the relationship between man and God. (Public lecture, Boston, 1979, cited in Chumash Mesoras HaRav, Sefer Shemot: with Commentary Based Upon the Teachings of Rabbi Joseph B. Soloveitchik, Dr. Arnold Lustiger, editor, page 226, underlining my own
 
May the time come soon and, in our days, when the relationship between Hashem and the Jewish people is fully restored and His Shechinah once again dwells 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.
 
Please contact me at [email protected] to be added to my weekly email list.
 
*** 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: The Rav

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon HaKohane, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Tikvah bat Rivka Perel, Gittel Malka bat Moshe, Alexander Leib ben Benyamin Yosef, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, and the health and safety of our brothers and sisters in Israel and around the world.
 
Our parasha concludes with the introduction to Kabbalat HaLuchot HaRishonim (Receiving of the First Tablets of the Law) by Moshe Rabbeinu: “And Hashem said to Moshe, ‘Come up to Me to the mountain and remain there, and I will give you the stone tablets, the Law and the commandments, which I have written to instruct them.’ … and Moshe ascended to the mount of Elokim…” (Sefer Shemot 24:12-13)  These pasukim are a foundational source in establishing the theological principle of “Torah min HaShamayim—the Divine nature of the holy Torah.” Due to its singular import, the Rambam (Maimonides, 1135-1204) includes this doctrine in his celebrated 13 Principles of Faith (Yud Gimmel Ikkarim): “The eighth Principle of Faith is that the Torah has been revealed from Heaven. This implies our belief that the entire Torah found in our hands today is the [same as] that which was given to Moshe by the Omnipotent One.” (Mishnah Sanhedrin, Introduction to Perek Chalek, this and the following translations, J. Abelson with my extensive emendations)  
 
Hashem’s role at this transformative moment in world history is well-defined. What is less clear, however, is the part Moshe played in this process. Fortunately, the Rambam clarifies this issue: “Moshe was like a scribe writing from dictation who wrote down what he heard in its entirety, inclusive of its chronicles, its narratives and its mitzvot. It is in this sense that he is termed “mechokake—lawgiver.” (Sefer Bamidbar 21:18) The Rambam was exceptionally exact in his wording. As such, this statement informs us of the precise process in which Moshe was engaged, that is, that he did not create the mitzvot or compose the chronicles and narratives, as many have spuriously claimed. Instead, he acted as a faithful sofer (scribe) and recorded verbatim that which he heard from Hashem. Therefore, since every word of the Torah is divrei Hashem (the words of Hashem):

There is no difference between verses like “And the sons of Cham were Cush and Mitzraim, Phut and Canaan” (Sefer Bereishit 10:6) and… “I am Hashem your G-d,” (Sefer Shemot 20:2) and “Shema Yisrael,” (Sefer Devarim 6:4). They are equally of Divine origin and are within the category of the “Law of Hashem, which is perfect, pure, holy and true.” (See Sefer Tehillim 19:8)
 
In addition, the Rambam emphasizes that Moshe received the Oral Law (Torah she’beal peh) at the same time he received the Written Law (Torah she’bichtav). Consequently, Torah she’beal peh is a constitutive element of Torah min HaShamayim:

So, too, is its [that is, Torah she’bichtav] accepted interpretation (perushah hamekubal) [that is, Torah she’beal peh], directly from the Omnipotent One. And that which we do today regarding the form [tzurah, the manner of fulfilling the mitzvot] of succah, lulav, shofar, tzitzit and tefillin, and other mitzvot besides these, is precisely the same form that Hashem said to Moshe, and he subsequently said to us.
 
According to the Rambam, the direct proof text for Torah min HaShamayim is Sefer Bamidbar 16:28, wherein Moshe was aggressively challenged by Korach and his rebellious assembly: “Moshe said, ‘With this you shall know that Hashem sent me to do all these deeds, for they are not of my own device--ki lo m’libi.’” In his Commentary on the Torah, Rashi (1040-1105) explains the expression, “ki lo m’libi,” as “I [Moshe] did according to the word of Hashem(sh’asiti al pi hadibbur) and gave Aharon the kahuna gedolah, his sons the deputy kahuna, and Elitzaphon the leadership of b’nai Kehati.” (Translation, The Judaica Press Complete Tanach)  In stark contrast, the Rambam perceives the phrase, “ki lo m’libi,” in its most universal sense, that everything Moshe said to the Jewish people in Hashem’s name and did on their behalf, was al pi hadibbur mamash--according to the actual words of Hashem. In short, all that Moshe shared was Torah min HaShamayim.
 
May the Master of the Universe aid us in our acceptance and fulfillment of Torah min HaShamayim. V’chane yihi ratzon.
 
Shabbat Shalom 
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org.
 
Please contact me at [email protected] to be added to my weekly email list.
 
*** 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: The Rav

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon HaKohane, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Tikvah bat Rivka Perel, Gittel Malka bat Moshe, Alexander Leib ben Benyamin Yosef, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, and the health and safety of our brothers and sisters in Israel and around the world.
 
Parashat Yitro is preeminently the parasha of the Asseret Hadibrot (The Ten Statements). The first of these dibrotbegins with the famous words, “Anochi Hashem Elokecha (I am the L-rd your G-d), Who took you out of the land of Egypt), out of the house of bondage…” (Sefer Shemot 20:2, this and all Tanach translations, The Judaica Press Complete Tanach)  In his Commentary on the Torah on this verse, the Ramban (Nachmanides, 1194-1270) notes that the phrase, Anochi Hashem Elokecha, is a mitzvat asah (positive commandment) that Hashem tasked Moshe to:

… teach and command them [the Jewish people], in order that they should know and believe that Hashem exists, and He is their [sole] Elokim. This means, He is, and He was, and everything stems from Him, according to His will and [unlimited] ability. [Moshe also needed to instruct them that] He was their Elokim, and they were therefore obligated to serve Him. (Translation my own)
 
In Mishneh Torah, Hilchot Yesodei HaTorah 1:1, the Rambam (Maimonides, 1135-1204) formulates the mitzvah of Anochi Hashem Elokecha in this manner: “The foundation of all foundations and the pillar of wisdom is to know (leida) that there is a Primary Being who brought into being all existence. All the beings of the heavens, the earth, and what is between them came into existence only from the truth of His being.” (All Rambam translations, Rabbi Eliyahu Touger)  My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, expands upon the Rambam’s formulation and in so doing, helps us to attain a deeper appreciation of what it means to know Hashem—leida et Hashem:

To know (leida) means that our conviction of the existence of God should become a constant and continuous awareness of the reality of God, a level of consciousness never marred by inattention… the term “to know” (leida) the reference is to a state of continuous awareness—that the belief in God should cause man to be in a state of perpetual affinity, of constant orientation. God should become a living reality that one cannot forget even for a minute. This keen awareness of the existence of God should constitute the foundation of our thoughts, ideas, and emotions in every kind of situation and under all conditions. Everything else inevitably depends upon this supreme article of faith. (On Repentance in the Thought and Oral Discourses of Rabbi Joseph B. Soloveitchik, translated and edited from the Yiddish, Professor Pinchas HaKohen Peli, pages 145-146)
 
In sum, for the Rav, to know Hashem connotes “a constant and continuous awareness of the reality of God, a level of consciousness never marred by inattention.” This, in turn, strongly parallels the Rambam’s understanding of the love one should develop for Hashem: 
​
What is the proper [degree] of love? That a person should love God with a very great and exceeding love until his soul is bound up in the love of God. Thus, he will always be obsessed with this love as if he is lovesick. [A lovesick person’s] thoughts are never diverted from the love of that woman. He is always obsessed with her; when he sits down, when he gets up, when he eats and drinks. With an even greater [love], the love for God should be [implanted] in the hearts of those who love Him and are obsessed with Him at all times as we are commanded [Sefer Devarim 6:5: “Love God...] with all your heart and with all soul.” (Hilchot Teshuvah 10:3)
 
These ideas are reflected in the pasuk we recite at the conclusion of the first paragraph of the Aleinu: “And you shall know (v’ya’da’ta) this day and consider it in your heart, that the Lord He is God in Heaven above, and upon the earth below; there is none other (ain od melvado).” (Sefer Devarim 4:39)  With Hashem’s help and our fervent desire, may this guide and inspire us as we strive to draw near to Him, each and every day, v’chane yihi ratzon.
 
Shabbat Shalom 
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org.
 
Please contact me at [email protected] to be added to my weekly email list.
 
*** 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: The Rav