Parashat Balak 5774, 2014

Understanding Mah Tovu 

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka.

How goodly are your tents, O Jacob, your dwelling places, O Israel!

(Sefer Bamidbar 24:5, this and all Bible translations, The Judaica Press Complete Tanach)

Nearly everyone who has entered a synagogue has encountered this pasuk (verse). The noted posek (halachic decisor), Rabbeinu Yechiel Michal ben Aharon Yitzhak Halevi Epstein (1829-1908), legitimatized mah tovu’s inclusion in the siddur in his work, Aruch HaShulchan, Orech Chaim 46:17:

The text of tefilah (the prayer) to be recited prior to Baruch She’amar is printed in the prayer books. When one initially enters the synagogue he should say, mah tovu ohalecha Yaakov… (“How goodly are your tents Yaakov…”)

Clearly, mah tovu has become one of the best-known verses of both our parasha and the Torah. How and why did it achieve this singularity? After all, mah tovu contains the words of the despicable diviner Balaam, whose two-fold goal was to lead the Jewish people away from Hashem and simultaneously destroy them. This was made manifestly evident in his machinations leading to our people’s licentious behavior with the daughters of Moab and the subsequent punishing plague (Sefer Bamidbar 25:1-9 and 31:16). As such, it seems counterintuitive that Balaam’s statement, regardless of it’s inspiring and majestic content, would become one of the most recognized pasukim (verses) of the Jewish people.

Talmud Bavli, Sanhedrin 105b identifies the phrase, “mah tovu ohalecha Yaakov,” with synagogues and houses of Torah study clarifies why it has achieved its well-known position in the thoughts and minds of our people:

R. Johanan said: From the blessings of that wicked man [Balaam] you may learn his intentions; he wished to curse them so that they [the Jewish people] should possess no synagogues or houses of study, [this is deduced from] “How goodly are thy tents, O Jacob.”
… R. Abba b. Kahana said: All of them [the blessings] reverted to a curse, except the synagogues and houses of study, for it is written, “But the L-rd, your G-d, did not want to listen to Balaam, so the L-rd, your G-d, transformed the curse into a blessing for you, because the L-rd, your G-d, loves you” (Sefer Devarim 23:6) – the curse, but not the curses [i.e. only “mah tovu ohalecha Yaakov” was completely fulfilled]. (Translation, The Soncino Talmud, with my underlining and explanatory emendations to enhance comprehension)

Rabbi Baruch Halevi Epstein (1860-194, son of Rabbeinu Yechiel Michal ben Aharon Yitzhak Halevi Epstein), in his commentary on the Torah, “Torah Temimah,” asks and answers a fundamental question on our Talmudic passage:

One of the curses was transformed into a permanent blessing – yet, it is not at all clear how R. Abba b. Kahana would know that it was solely this blessing (mah tovu ohalecha Yaakov) that was never converted into a curse. Perhaps we can answer this question in the following manner. Talmud Bavli, Avodah Zarah 5a states in general, “Were it not for the Torah’s existence, the heavens and earth would cease to exist.” Therefore, since the continuation of the world is contingent upon the perpetuation of the Torah and its transmission through the synagogues and houses of study, perforce, they can never cease to exist. (Gloss on Sefer Bamidbar 24:5, note 9)

The great Chasidic Master, Rabbi Elimelech Weisblum of Lizhensk (1717–March 11, 1787), in his work of Torah analysis and explication, “Noam Elimelech,” takes a very different approach as to why mah tovu ohalecha Yaakov was the sole bracha (blessing) that was never changed into a curse, and the reason for its unique status:

This is the explanation of the verse: “Balaam saw that it pleased the L-rd to bless Israel; so he did not go in search of omens as he had done time and time again, but turned his face toward the desert” (Sefer Bamidbar 24:1) – This means that Balaam fully understood that the Holy One Blessed be He desired to bless the Jewish people [through his prophetic utterances] and not just to nullify his curses alone… Therefore, Balaam decided that he, too, should bless the Jewish people and thus thought positive thoughts concerning them. As a result, the Holy One Blessed be He placed the blessing of mah tovu in his mouth. Consequently, it (i.e. mah tovu) alone, of all the blessings, retained its status, as a bracha, since it was the only one that did not have an evil intention inherent therein. (Brackets and underlining my own)

I believe that Rav Elimelech is teaching us a profound and powerful lesson. Beyond a doubt, the nefarious Balaam was essentially nothing other than a conduit through which Hashem’s bracha flowed. Yet, even he realized the singular nature of our people and our unique relationship with Hashem. As such, in a rare moment of introspective reflection and honesty, Balaam did “ … what is proper and good in the eyes of the L-rd” (Sefer Devarim 6:18) and wholeheartedly delivered his eternal and immutable blessing to our nation. Thank G-d he did so, since the fulfillment of mah tovu ohalecha Yaakov is undoubtedly the reason we are here today. With Hashem’s help, may we always have the zechut (merit) to pray to Him in our synagogues and study His Torah in our houses of study. 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 [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

Parashat Chukat 5774, 2014

The Red Heifer and Other Mysteries

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka.

The Torah differentiates between three different kinds of knowledge. When Moshe is informed that Betzalel is going to design the Mishkan (portable sanctuary), Hashem informs him that He has “…filled him [Betzalel] with the spirit of Elokim, with chachmah, tevunah and da’at.” (Sefer Shemot 31: 3) Rashi (1040-1105) explains chachmah as “knowledge” since it refers to “that which a man hears from others and learns from it,” whereas tevunah refers to the ability to extrapolate and apply that knowledge. Da’at, in his view and in this context, refers specifically to the ruach hakodesh (holy spirit) that was bestowed upon Betzalel to enable him to fulfill his awesome and noble task.

Rabbeinu Shimshon Raphael Hirsch zatzal (1808-1888), in his commentary on the Siddur, explains two of the above-mentioned terms somewhat differently. For Rav Hirsch, da’at “…denotes the true perception of the real nature of things and conditions.” Binah (a variant of tevunah), in contrast, “is the insight into the interrelationships of things, to be gained by logical judgment.” He further contrasts these two terms in the following manner:

Da’ath, to a great extent, is a talent given to man which develops by itself in and through experience. But he cannot acquire binah without an effort on his own part. Therefore [in the fourth bracha of the Amidah] the term melamade [teach] is employed with reference to binah instead of chonen [that which is given in kindness]…The acquisition of binah requires strenuous effort to which man may not be equal and for which he may well lack the strength; for this reason he cannot attain binah without the help of G-d.

In summary, for Rav Hirsch, da’at is the ability to accurately perceive the real nature of the world. It is gifted to man. Binah, however, is difficult to acquire and something that one must constantly strive to attain. This struggle can only be won with the help of our Creator.

Chazal (our Sages) teach us in a variety of sources that Shlomo Hamelech (King Solomon) was the wisest man who ever lived. He was the master of all known chachmah. He received the greatest da’at (following Rav Hirsch’s understanding above) from Hashem. Moreover, with G-d’s help and love, he acquired the most profound binah that any man could ever attain. Nonetheless, the explanation of one mitzvah forever eluded Shlomo Hamelech’s phenomenal intellect: the Parah Adumah (the Red Heifer), as presented in this week’s parasha. This mitzvah defied his understanding because of its paradoxical nature, i.e. it ritually purifies the impure while simultaneously rendering the ritually pure impure. Even Shlomo Hamelech could not solve this conundrum. It is a “riddle” that remains unsolved until our own time.

I believe there is a reason why no one has ever been able to logically explain the mitzvah of Parah Adumah. I believe that it is Hashem’s gentle way of teaching and reminding us that we must remain humble before Him; it is His way of teaching us that try as we may, complete understanding of the Torah will forever elude us. After all, the Torah is divrei Elokim mamash (the actual words of G-d) and, since He will always remain unknowable to us, so too, will His words, on occasion, defy our finite comprehension. This is as it should be. In a sense, it is a small glimmer of His divine plan and, thereby, a window into the Infinite.

May we be zocheh (merit) to live in the time of Mashiach (the Messiah) when the “world will only be involved with [trying to] know Hashem,” and the Jewish people will be “great wise me [people] who will know secret matters and achieve knowledge of their Creator according to the highest ability...”  (Rambam, Maimonides, 1135-1240, Hilchot Melachim 12:5) With Hashem’s help, may the authentic knowledge of Hashem and His Torah manifest itself throughout the entire world, and the hearts and souls of mankind – soon and in our days. 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 [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

Image: Courtesy Nava Levine-Coren:
http://womenofthebook.org/artists/nava-levine-coren/

Parashat Korach 5774, 2014:

The Wife of Ohn ben Peleth: A Heroine Without a Name

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka.

Korah the son of Izhar, the son of Kohath, the son of Levi took [himself to one side] along with Dathan and Abiram, the sons of Eliab, and Ohn the son of Peleth, descendants of Reuben. (Sefer Bamidbar 16:1, this and all Sefer Bamidbar translations, The Judaica Press Complete Tanach)

This pasuk (verse) contains the famous opening words of our parasha. Our sidrah (Torah portion) can be described as the section dedicated to the depiction of direct rebellion against Torah authority. Herein, Korach simultaneously revolted against the Almighty, and denied Moshe’s role as Hashem’s authentic messenger (16:3, 13, 30). Even the fabulously wealthy and brilliant Korach, however, could not act alone; the Torah teaches us that his lieutenants in this mutiny were “Dathan and Abiram, the sons of Eliab, and Ohn the son of Peleth, descendants of Reuben.”

As is well known, Hashem stopped the rebellion in its tracks through the miracle of the first earthquake in recorded history (16:32). Prior to this event, however, the Almighty had commanded Moshe to warn the congregation of the impending mortal danger:

[G-d said:] “Speak to the congregation saying, ‘Withdraw from the dwelling of Korah, Dathan and Abiram.’” So they withdrew from around the dwelling of Korah, Dathan, and Abiram, and Dathan and Abiram went out standing upright at the entrance of their tents together with their wives, their children, and their infants. (16:24, 27)

These two verses specifically reference Korach, Dathan, and Abiram, with the latter pair being mentioned no less than three times. Notably absent, and unaccountably so, is Ohn the son of Peleth. After all, since he was one of the individuals who fomented the rebellion, why was he not mentioned as one of those to be punished by the approaching earthquake? Strangely enough, unlike Dathan, and Abiram and their families, there is no indication whatsoever as to what happened to Ohn ben Pelet and his family. Quite simply, he seems to have vanished from our story.

The Talmud (Sanhedrin 109b) noticed this lacuna in our narrative and developed an amazing and inspiring “story behind the story” explanation of what took place:

Rav said: Ohn, the son of Peleth, was saved by his wife. She said to him, “Why do you care whether the one [Moshe] remains master or the other [Korach] becomes master, you will still remain but a disciple.” He replied, “But what can I do? I have taken part in their counsel, and they have sworn me [to be] with them.” (This and the following translation, The Soncino Talmud, with my bolding, emendations and bracketed additions to enhance understanding)

After convincing Ohn of the irrational nature and utter futility of participating in the usurpation, his heroic, but ever-anonymous, wife developed the second part of her strategically brilliant plan:

She said, “I know that they [klal Yisrael] are all a holy community,” as it is written, “… for the entire congregation are all holy, and the L-rd is in their midst.” (16:3) [So,] she continued, “Sit here and I will save you.” She gave him wine to drink, caused him to become intoxicated, and laid him down within [the tent where he passed out]. Then she sat down at the entrance of the tent and loosened [and uncovered] her hair. Whoever came [to summon him to join the rebellion] saw her and retreated. [I.e. because she was in an immodest state]

Our passage concludes by noting that when Ohn finally awoke, Korach and his confederates were deep in the bowels of the earth. As a result, Ohn’s entire family survived. Midrash Rabbah (Vilna), Parashat Korach, 18, uses this opportunity to praise Ohn’s wife for saving her entire family: “ ‘The wisest of women - each one built her house’ [Sefer Mishle 14:1] – this refers to Ohn’s wife.”

Ohn’s wife unquestionably followed in the footsteps of our Emahot (Matriarchs) when she embarked upon her wise journey to rescue her family from all but certain oblivion. Like Sarah, Rivka, Rachel and Leah, she knew what needed to be done in order to guarantee her family’s future, and did not hesitate to act upon that knowledge. May our anonymous heroine serve as a role model for us, and may she be a malitzah yesharah (advocate) for all of klal Yisrael (the Jewish people) as she was for her beloved family. 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 [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

Parashat Shelach Lecha 5774, 2014:

Kalev ben Yefuneh: A Hero for Our Time

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka.

Our parasha begins with what appears to be a command from Hashem:

The L-rd spoke to Moses saying, “Send out for yourself men who will scout the Land of Canaan, which I am giving to the children of Israel. You shall send one man each for his father's tribe; each one shall be a chieftain in their midst.” (Sefer Bamidbar 13:1-2, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)

Rashi (1040-1105), basing himself on Midrash Tanchuma, Sefer Bamidbar V, however, maintains that our verse does not contain a tzivui, a command. In his estimation, the phrase, “Send for yourself,” was merely a statement of consent on Hashem’s part for that which He knew Moshe desired to do:

Send for yourself: According to your own understanding. I am not commanding you, but if you wish, you may send. Since the Israelites had come [to Moshe] and said, “Let us send men ahead of us,” as it says, “All of you approached me…” (Sefer Devarim 1:22), Moshe took counsel with the Schechinah [Hashem’s Divine Presence]. He [Hashem] said, “I [already] told them that it is good, as it says, ‘I will bring you up from the affliction of Egypt… [therefore, there is no need to send any scouts]’” (Sefer Shemot 3:17, underlining and brackets my own)

One of the 12 great men Moshe chose to send was Kalev ben Yefuneh, the representative of the Tribe of Yehudah: “For the tribe of Judah, Kalev the son of Yefuneh.” (Sefer Bamidbar 13:6) In some ways, however, Kalev is a mysterious figure. For example, Talmud Bavli, Sotah 11b questions his very lineage:

“And Kalev the son of Hezron begot Azubah-Ishah and Jerioth, and these were her sons: Jesher, and Shobab, and Ardon.” (Sefer Divrei Hayamim I:2:18) “The son of Hezron!” He was the son of Yefuneh! … Still, he was the son of Kenaz, as it is written: “And Othniel the son of Kenaz, Kalev's younger brother, captured it; and he gave him Achsah his daughter for a wife.” (Sefer Shoftim 1:13, Talmud translation, The Soncino Talmud with my emendations)

Rava, the renowned fourth-generation Babylonian amora (teacher,) clarified Kalev’s seemingly ambiguous patrilineal descent by stating that he was, in fact, biologically “ben Yefuneh.” Yet, he was at one and the same time “the stepson of Kenaz” (“chorgo d’Kenaz hava”). As a result, Kalev had at least two powerful influences in his life, namely the genetic endowment from his father and mother, and the environmental factors inherent in having been raised by his mother in his stepfather’s home.

As the poignant and heartbreaking story of the Scouts-turned-Spies unfolds, we learn that Kalev was dedicated to the defense of the glory of the Land of Israel, and unconditionally convinced of our people’s ability to conquer the Land as per Hashem’s divine plan: 

They [the Spies] told him [Moshe] and said, “We came to the land to which you sent us, and it is flowing with milk and honey, and this is its fruit. However, the people who inhabit the land are mighty, and the cities are extremely huge and fortified, and there we saw even the offspring of the giant. The Amalekites dwell in the southland, while the Hittites, the Jebusites, and the Amorites dwell in the mountainous region. The Canaanites dwell on the coast and alongside the Jordan.” Kalev silenced the people to [hear about] Moshe, and he said, “We can surely go up and take possession of it, for we can indeed overcome it.” (Sefer Bamidbar 13:27-30, brackets and underlining my own)

In the next chapter, our passage is followed by the combined efforts of Yehoshua and Kalev to convince the people to remain loyal to Hashem and the authenticity of His promise:

They [i.e. Yehoshua and Kalev] spoke to the entire congregation of the children of Israel, saying, “The land we passed through to scout is an exceedingly good land. If the L-rd desires us, He will bring us to this land and give it to us, a land flowing with milk and honey. But you shall not rebel against the L-rd, and you will not fear the people of that land for they are [as] our bread. Their protection is removed from them, and the L-rd is with us; do not fear them.” (14:7-9)

The Torah’s narrative continues with the dialogue between Hashem and Moshe wherein the destruction of the Jewish people seemed imminent. Moshe responded with his fervent prayer to save our nation, replete with the repetition of the Thirteen Attributes of Mercy that G-d had taught him following the Sin of the Golden Calf. Hashem acceded to Moshe’s prayer and stated: “I have forgiven them in accordance with your word.” (Sefer Bamidbar 14:20) Nonetheless, the entire Dor Hamidbar (Generation of the Desert), with the notable exception of Kalev and Yehoshua (Ibid. , 30) was now prohibited from entering the Land. This decree is immediately followed by the rationale for Kalev’s exemption from Hashem’s judgment: “But as for My servant Kalev, since he was possessed by another spirit, and he followed Me, I will bring him to the land to which he came, and his descendants will drive it[s inhabitants] out.” (Ibid. , 24)

The phrase, “since he was possessed by another spirit” (“hayitah ruach acheret”) at first appears rather straightforward, yet, on measure, it is the second Kalev mystery that we encounter. True, it seems that Kalev never wanted to take part in the machinations of the Spies, and that he was always aligned with Yehoshua and his mission. Yet, Rashi, based upon Talmud Bavli, Sotah 34b, provides us with an entirely different interpretation based upon his analysis of verse 13:22:

“They went up in the south, and he came to Hebron, and there were Ahiman, Sheshai, and Talmai, the descendants of the giant. Now Hebron had been built seven years before Zoan of Egypt.” and he came to Hebron: Kalev went there alone [hence the singular “he came”] to prostrate himself on the graves of the Patriarchs [in prayer] that he not be enticed by his colleagues to be part of their counsel. Thus, it says, “I will give him [Kalev] the land on which he has walked” (Sefer Devarim 1:36), and it is written, “They gave Hebron to Kalev” (Sefer Shoftim 1:20).

Rashi’s level-one problem in this instance is quite straightforward. The expression, “They went up in the south, and he came to Hebron…” demands an explanation, since it begins with the plural “they” and concludes with the singular “he.” The word “they” refers contextually to the Spies, leaving Chazal (our Sages) and ourselves to wrestle with the meaning of “he.” Therefore, based upon the texts in Sefer Devarim and Sefer Shoftim, our Sages concluded that the “he” in question was none other than Kalev. While this explication takes care of the grammatically confusing aspects of our pasuk (verse), a very significant conceptual problem remains: Why, to paraphrase Rashi, did Kalev need to go to prostrate himself on the graves of the Patriarchs [in prayer] so that he would not be enticed by his colleagues to be part of their counsel? After all, “he was possessed by another spirit, ” and aligned with Yehoshua!

The Malbim (Rabbi Meïr Leibush ben Yehiel Michel Wisser, 1809-1879) was greatly troubled by our problem. In order to solve it, he cites our earlier-quoted folio from the Gemara, namely, Talmud Bavli, Sotah 11b. Therein, when Kalev is mentioned as the son of Yefuneh, the anonymous amora adds the explanation of the name “ben Yefuneh” itself: “the son who removed himself from the counsel of the Spies” (“haben  sh’paneh ma’atzat meraglim”). The Malbim highlights this explanation and notes that “ben Yefuneh” can be seen both as a statement of Kalev’s lineage and as a play on words foreshadowing Kalev’s most heroic act – the rejection of the counsel of the Spies. The Malbim then suggests that the appellation of “ben Yefuneh” denoting this meaning was, in and of itself, problematic for the unnamed amora of our passage since, Yehoshua also separated himself from the Spies in both his words and deeds. Therefore, why was he not also called “ben Yefuneh?”

The Malbim answers this question in his characteristically brilliant and inspiring manner:

There was a singular difference that obtained between Yehoshua and Kalev. Moshe [not Yehoshua, himself] prayed for Yehoshua [to remain steadfast in his resolve and not to fall into the clutches of the Spies: “… and Moshe called Hoshea the son of Nun, Joshua,” which is interpreted by Talmud Bavli, Sotah 34b to mean,] “Hashem should save you from the counsel of the Spies.” In stark contrast, Kalev distanced himself from the advice of the Spies – rather than through the vehicle of Moshe’s prayer. Therefore our Sages said that initially the Spies caused him to err and to follow their advice. In order to extricate himself from their cause, he went to Hebron to pray at the graves of our Patriarchs. (Translation, brackets and underling my own)

Given this interpretation, the Malbim now explains the authentic meaning inherent in the phrase, “hayitah ruach acheret:” 

This means that at first Kalev had a completely different orientation and was duped by the Spies into joining their cabal. He, however, conquered his evil inclination and chose, instead to follow Hashem. [As the text states]: “…and he followed Me, I will bring him to the land to which he came, and his descendants will drive it[s inhabitants] out” (Sefer Bamidbar 14:24) and Hebron was given to him as a permanent inheritance.

Based upon the Malbim’s elucidation, we are now prepared to appreciate Kalev’s genuine greatness. Kalev was an authentic champion, one who had initially fallen into malevolent counsel and then, by himself, heroically overcame both that influence and his own yatzer harah (evil inclination). As Ben Zoma memorably taught us all: “Who is a hero? The one who conquers his evil inclination.” (Pirkei Avot 4:1)

May the Almighty give us the strength, wisdom, and discernment to emulate Kalev ben Yefuneh in our words and deeds, so that we can become bona fide heroes in our own time who are true to Hashem and His Torah. 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 [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

Parashat Behaalotecha 5774, 2014:

Rabbi Soloveitchik’s Analysis of Kivrot HaTa’avah (The Graves of Desire)

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka.

On June 10, 1974, Rabbi Joseph B. Soloveitchik zatzal (1903-1993, known as “the Rav”) gave a now-famous public lecture on our parasha that focused upon the multifaceted aspects of authentic Jewish leadership. At the outset of his presentation, he noted the two main problems of our Torah portion. The first deals with the difficulties inherent in a general understanding of many of the events in our sidrah:

The paper won’t be restricted to the sidrah of, Behaalotecha, which is one of the most difficult sidrot in the entire Chumash. The Sidrah of Behaalotecha is very puzzling. It is puzzling for two reasons. First, certain events described in the sidrah are incomprehensible. We simply cannot grasp the etiology of these events - nor their teleology…
(This and all transcriptions, Yitzchak Etshalom, with my emendations to enhance readability, http://tinyurl.com/n2fvwjo)

The Rav’s second major challenge in understanding our parasha deals specifically with Moshe’s unprecedented reaction to our ancestor’s behavior at Kivrot haTa’avah (The Graves of Unfettered Desire):

There is a second difficulty. Moshe went through many crises. He lived through many distressful experiences and moments. And worst of all, as you know, was the Egel (Golden Calf) experience, which threatened to terminate the very relationship between G-d and Israel. Yet, he never panicked, never complained, never acted out of black despair. On the contrary, steadfastly and heroically, he petitioned the Almighty for forgiveness; defending the people, arguing their case like an attorney in court… Suddenly, in our sidrah, Moshe began to complain. When the multitude began to rebel, Moshe, instead of defending the people, began to complain, almost accusing the people. He said things that he had never before uttered.

How did the Torah encapsulate Moshe’s response to our forebear’s behavior? The Rav cited the following poignant passage:

Moses said to the L-rd, “Why have You treated Your servant so badly? Why have I not found favor in Your eyes that You place the burden of this entire people upon me? Did I conceive this entire people? Did I give birth to them, that You say to me, ‘Carry them in your bosom as the nurse carries the suckling,’ to the Land You promised their forefathers? Where can I get meat to give all these people? For they are crying to me, saying, ‘Give us meat to eat.’ Alone I cannot carry this entire people for it is too hard for me. If this is the way You treat me, please kill me if I have found favor in Your eyes, so that I not see my misfortune.” (Sefer Bamidbar 11:11-15, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)

At first glance, Moshe’s reaction seems to be out of proportion to our ancestor’s behavior, since it appears all they did was cry at the entrance to their tents: “Moses heard the people weeping with their families, each one at the entrance to his tent. The L-rd became very angry, and Moses considered it evil.” (Ibid. , 11:10) Rav Soloveitchik formulated this idea in the following fashion:

They didn’t do anything else, no crime, no idolatry, no murder, no sexual promiscuity, no robbery, no burglary - nothing, they just were overcome by a desire and they wept that’s all - they didn’t yell, they didn’t throw stones at Moshe, like they did in other situations. Nothing, they didn’t say anything, they weren’t threatening anyone, just complaining…

Yet, there was an event that eventuated in Moshe’s powerful response to the Generation of the Desert, namely, the people’s whimpering and entreaty: “Give us meat to eat.” At first glance this seems like a rather innocuous request. One could easily interpret their desire in the following manner: The people had been eating manna and were looking for a change, something different to eat, something to which they had become accustomed in the past. After all, what would have been wrong with a little meat to augment their heavenly diet?

As in most narrative portions of the Torah, however, there is far more here than initially meets the eye. The meat in this instance was actually a metaphor for the people’s desire to return to the open-ended and uncontrolled kind of physical relationships they had engaged in during their exile in Egypt. In short, they wanted to return to their pagan-like lifestyle where everything is permitted and nothing is forbidden. Rashi’s (1040-1105) explanation of the people’s weeping underscores this idea:

Weeping with their families: Families gathered in groups weeping so as to publicize their grievance. Our Sages say that the meaning is: “concerning family matters,” that is, because intermarriage among family members was forbidden to them. — [Midrash Sifrei Behaalotecha 1:42:10, Talmud Bavli, Yoma 75a, underlining my own]

Our ancestors demonstrated their most pagan-like behavior, however, once they were given the slav, the quail:

A wind went forth from the L-rd and swept quails from the sea and spread them over the camp about one day's journey this way and one day's journey that way, around the camp, about two cubits above the ground. The people rose up all that day and all night and the next day and gathered the quails. [Even] the one who gathered the least collected ten heaps. They spread them around the camp in piles. (Sefer Bamidbar, 11:31-32)

The Rav explained that:

They were mad with desire, there was no controlling/limiting element in their desire for vastness, the imagination excited them and their good sense was surrounded with a nimbus which was irresistible, “the more, the better, and you start gathering new goods even before you have completed gathering the other goods.” The pagan is impatient and insatiable. That ‘s what the Torah describes in Kivrot haTa’avah. (Underlining my own)

What are the hallmarks of the pagan lifestyle? Why did Hashem and Moshe react so forcefully to this behavior? Here, too, we can turn to Rav Soloveitchik’s trenchant exposition:

In Chazal’s [our Sages] opinion, an Avodah Zarah-worshipper [idol worshipper] will also adopt the pagan way of life. But in this day and age, we know that it’s possible for people to live like pagans even though no idolatry is involved. Paganism is not the worship of an idol, it encompasses more - a certain style of life. What is the pagan way of life, in contradistinction to the Torah way of life? The pagan cries for variety for boundlessness for unlimited lust and insatiable desire, the demonic dream of total conquest, of drinking the cup of pleasure to its dregs. The pagan way of life is the very antithesis of Yahadut [Judaism], which demands limitedness of enjoyment and the ability to step backwards if necessary, the ability to withdraw - to retreat…When Man reaches out for the unreachable, for the orgiastic and hypnotic, then they don’t violate the prohibition of Avodah Zarah, but they adopt the pagan way of life; and the Torah hated the pagan way of life more than it hated the idol. Because an idol cannot exist for a long time, it cannot last. Finally, an intelligent person realizes that it is just wood and metal; it has no life. Avodah Zarah per se is short-lived, however the pagan way of life has a tremendous attraction for people. (Brackets and underlining my own)

We are now in a position to accurately understand what really took place at Kivrot HaTa’avah, and, hence, appreciate Moshe’s extreme response to those events. Quite simply, if left unchecked, Kivrot HaTa’avah would have resulted in the spiritual implosion of our people. The dreams and visions of our Avot and Emahot (Patriarchs and Matriarchs), and all of the Torah’s values, would have been drowned in a tsunami of paganism. Moshe, therefore, reacted in the manner that the text so clearly describes, out of anguish for the future of Torah, Mitzvot, and the Jewish people. May this exposition of our parasha guide our actions, and protect our future generations. 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 [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources