Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.

Rav Yosef Karo zatzal (1488-1575), in his work, Kesef Mishneh, briefly examines the historical origins regarding the recitation of the haftarah following regular Shabbat and Yom Tov Torah readings:

And it appears that they did not have at that time [i.e. the Mishnaic and Talmudic periods] fixed haftarot as we do today. [What, then, was their practice?] Each individual would read a haftarah regarding a subject that appeared to him to be connected to the day’s Torah reading. Therefore, even in our own day and time, there are differences of opinion regarding the customs of the haftarot [as to which one should be read following each parasha]. (Gloss on Mishneh Torah, Hilchot Tefilah 12:12, translation and brackets my own)

In sum, according to Rav Karo, the original selection of the haftarot was purely subjective in nature. The maftir (the person honored with the final aliyah) simply chose and recited a section of the Nevi’im (Prophets) that he deemed to be related to the Torah portion. This naturally resulted in diverse haftarot being read in different synagogues, villages, towns and countries. As time progressed, however, each community and ethnicity within our people codified the choice of the haftarot for both the Shabbat parshiot and Festival days.

On occasion, one is hard pressed to find a conceptual or thematic link between the parasha and the haftorah. This, however, is not the case regarding our Torah portion and its haftorah. The final chapter of our parasha depicts the licentious acts of many of the men of the Generation of the Desert with the daughters of Moab:

Israel settled in Shittim, and the people began to commit harlotry with the daughters of the Moabites. They invited the people to the sacrifices of their gods, and the people ate and prostrated themselves to their gods. Israel became attached to Baal Peor, and the anger of the L-rd flared against Israel. (Sefer Bamidbar 25:1-2, this, and all Bible translations, The Judaica Press Complete Tanach)

Chazal (our Sages may their memory be blessed) teach us these acts, and the accompanying idol worship, were meticulously orchestrated by the main figure of our Torah reading, Bilam the sorcerer, and implemented by Balak the king of Moab:

He [Bilam] said to him [Balak, the king of Moab]: “The G-d of these [the Jews] hates profligate and hedonistic behavior. In addition, they have a great desire for linen garments. Come and I will give you advice [as to how to defeat them]. Raise up tents for them enclosed by hangings in which you will place prostitutes, old women without and young women within, to sell them linen garments.” So he [Balak] pitched curtained tents from the snowy mountain [Hermon] as far as Beth ha-Yeshimot [i.e., right from north to south], and placed prostitutes in them — old women without, young women within. And when a Jewish [male] ate, drank, and was joyful, and went for a stroll in the market place, the old woman would say to him, “Do you not desire linen garments?” The old woman offered it at its current value, but the young one for less. This happened two or three times. After that she [the young one] would say to him, “You are now like one of the family, sit down and choose what you like. Gourds of Ammonite wine lay near her, and at that time non-Jewish wine was not yet prohibited. She would then say, “Would you like to drink a cup of wine?” Once he would drink the wine, [and became inebriated – Rashi] his passion would be ignited and he would declare to her, “Listen to me [regarding my request for carnal relations – Rashi]! At that moment, she took out an idol from beneath her clothing and said to him, “Worship this!” “But I am a Jew!” he protested. “Why should this [act] mean anything to you?”’ she rejoined, “The only thing you have to do is defecate before it!” The Jew, however, had no idea that this was its peculiar form of worship [and, therefore, fulfilled her request in order for her to submit to him.] (Talmud Bavli, Sanhedrin 106a, translation, The Soncino Talmud, with my extensive emendations and brackets.)

This story of unrestrained lust and idol worship provides the direct link between our parasha and the haftarah, in which Michah the prophet declares: “My people, remember now what Balak king of Moab planned, and what Bilam the son of Beor answered him…” (Sefer Michah 6:5) The pasuk (verse) continues and asks the Jewish people to “recognize the righteous deeds of the L-rd,” which stand in stark contrast to their behavior. Since Judaism is preeminently a religion of action, the navi (prophet) then asks us what form this recognition of Hashem’s actions and our subsequent reconciliation with Him should take:

With what shall I come before the L-rd, bow before the Most High G-d? Shall I come before Him with burnt offerings, with yearling calves? Will the L-rd be pleased with thousands of rams, with myriad streams of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? (6:6-7)

In these two pasukim, Micah asks the Jewish people what they think they must do to in order to achieve spiritual reunion with the Al-mighty. Is it to be endless animal offerings and “myriad streams of oil?” Does He, G-d forbid, want our firstborn children as expiation for our transgressions? The answer to both of these questions is a resounding “No!” Hashem desires something entirely different from us; He wants us to be transformed into spiritual beings: “He has told you, O man, what is good, and what the L-rd demands of you; but to do justice, to love loving-kindness, and to walk humbly with your G-d.” (6:8, with my emendation) What, we may well ask, is the meaning of each of these actions?

Talmud Bavli, Makkot 24a addresses our question in the following manner: “to do justice” refers to “din,” the adjudication of a case according to parameters of Jewish jurisprudence. “Loving-kindness” is synonymous with “gemilut hasadim,” acting kindly toward others from the depth of our being. “To walk humbly with your G-d,” is interpreted as “hotza’at hamet,” taking care of the needs of the departed, and “hachnasat kallah,” ensuring that a would-be bride will be able to have a proper and joyous wedding.

Based upon the Talmud’s interpretation of the above-quoted verse from Sefer Michah, justice, loving-kindness and taking care of the needs of others, both living and dead, are some of the constitutive elements of authentic Jewish living. Therefore, it seems that the “fast track route” to drawing close to Hashem is to be found in treating the individuals He has created with justice, honor and dignity. With Hashem’s help, may we have the wisdom and strength of character to draw closer to Him by treating one another as precious beings created in His holy and ineffable image. 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.

 

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.

From there to the well; that is the well of which the L-rd said to Moses, “Gather the people, and I will give them water.” Then Israel sang this song: “Ascend, O well, sing to it! A well dug by princes, carved out by nobles of the people, through the lawgiver with their staffs, and from the desert, a gift.” (Sefer Bamidbar 21:16-18, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)

It appears from the formulation of these verses, that the well referred to in our parasha is a physical one. Therefore, Rashi (1040-1105) states: “’Then Israel sang this song,’ was said at the end of forty [years], but the well was given to them at the beginning of the forty [years].” In contrast, Rabbi Chaim ibn Attar (1696-1743), known as the “Ohr HaChaim” after the name of his famous work of Torah exegesis, offers a strikingly different interpretation. He addresses the identity of the well by asking, “What is the nature of this shira (song)?” In answering his question, he suggests that the well of our verse is not a well at all. Instead, it is a symbolic term that refers to the Torah:

It is possible that this shira [is not to be taken as literally having been sung over a well. Instead, it] was said in regards to the Torah. Nevertheless, one ought not view that generation’s song [to the Torah] as an indictment as to why they did not sing such a new song when the Torah was given as a permanent possession [to the Jewish people at Mount Sinai] – when it would have been fitting and proper to sing just such a song of praise. For without a doubt, this song of the Torah wherein it is called “a well of water,” received [this poetic description] because … the Torah is compared to water … (Translation and brackets my own)

The Ohr HaChaim’s association of water with Torah is firmly based upon the Talmudic expression, “ain mayim elah Torah” (“there is no use of the term ‘water’ that does not symbolize Torah’”):

For it was taught: ‘And they went three days in the wilderness and found no water, upon which those who expound verses metaphorically said: “water means nothing but Torah,” as it says: “Ho! All who thirst, go to water [Rashi, water = Torah], and whoever has no money, go, buy and eat, and go, buy without money and without a price, wine and milk.” (Sefer Yeshayahu 55:1) It thus means as they went three days without Torah they immediately became exhausted… (Talmud Bavli, Baba Kama 52a, translation, The Soncino Talmud)

At this juncture we may well ask, “What conceptual connection obtains between water and Torah?” Here, too, we are fortunate in that we have another Talmudic source that addresses precisely this question: “R. Hanina b. Ida said: Why are the words of the Torah likened unto water - as it is written, ‘Ho! All who thirst, go to water?’ This is to teach you, just as water flows from a higher level to a lower, so too, the words of the Torah endure only with him who is humble.” (Talmud Bavli, Ta’anit 7a, translation, The Soncino Talmud with my emendations) In sum, humility is a necessary component of an authentic Torah personality.

How does one acquire the crucial and fundamental midah (moral quality) of humility? The Ramban (Rabbi Moshe ben Nachman, Nachmanides, 1194-1270) addressed this question in his Iggeret HaRamban (The Letter of the Ramban):

Therefore, I will now explain to you how to always behave humbly. Speak gently at all times, with your head bowed, your eyes looking down to the ground and your heart focusing on Hashem. Don't look at the face of the person to whom you are speaking. Consider everyone as greater than yourself. If he is wise or rich, you should give him respect. If he is poor and you are richer -- or wiser -- than he, consider yourself to be more guilty than he, and that he is more worthy than you, since when he sins it is through error, while yours is deliberate and you should know better!

In all your actions, words and thoughts, always regard yourself as standing before Hashem, with His Schechinah [Divine Presence] above you, for His glory fills the whole world. Speak with fear and awe, as a slave standing before his master. Act with restraint in front of everyone. When someone calls you, don't answer loudly, but gently and softly, as one who stands before his master.

Torah should always be learned diligently, so you will be able to fulfill it's commands. When you arise from your learning reflect carefully on what you have studied, in order to see what in it that you can be put into practice. Examine your actions every morning and evening, and in this way every one of your days will be spent in teshuvah (repentance).  (Translation, http://www.pirchei.com/specials/ramban/ramban.htm, brackets and italics my own)

While the above section of the Iggeret demands an entire shiur (Torah class) to be properly explicated, a few salient points emerge that can guide us toward the acquisition of this moral virtue. Our manner of speaking and physical demeanor speaks volumes about us. They should reflect humility and respect for the significance of others. In addition, our minds and hearts should be focused upon Hashem, with the conscious recognition that we are always standing before His Divine Presence. Moreover, Torah should be learned in a diligent fashion and in a manner that leads to meaningful practice of its precepts. The Ramban urges us to reflect upon this goal when we complete a Torah learning session, so that the Torah we have studied becomes a part of us, instead of remaining apart from us. Finally, we must undertake a twice-daily cheshbon hanefesh (a spiritual accounting) of our actions and the words that we have spoken. By doing this, we can raise our self-awareness and recognize those areas that require further growth. 

By implementing the Ramban’s call to action, we can ensure that the waters of our holy Torah will become the foremost part of our essence and being. As Isaiah the prophet declared so long ago:

Here is the G-d of my salvation, I shall trust and not fear; for the strength and praise of the Eternal the L-rd was my salvation. And you shall draw water with joy from the fountains of the salvation. And you shall say on that day, “Thank the L-rd, call in His Name, publicize His deeds among the peoples; keep it in remembrance, for His Name is exalted.” (12:2-4)

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

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.

Rabbi David Etengoff



 

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.

They [Korach and his followers] assembled against Moses and Aaron, and said to them, “You take too much upon yourselves, for the entire congregation are all holy, and the L-rd is in their midst. So why do you raise yourselves above the L-rd's assembly?” Moses heard and fell on his face. (Sefer Bamidbar 16:3-4, this and all Bible and Rashi translations, The Judaica Press Complete Tanach, underlining my own)

At first glance, Korach’s grievances and mutiny seem to be just another example of our acting as an am keshay oref, i.e. a stiff-necked and challenging nation. After all, this term is found four times in Sefer Shemot in reaction to the incident of the Egel Hazahav (Golden Calf), and twice in Sefer Devarim as a general description of our nation. As such, Rashi (1040-1105), basing himself on Midrashic sources in his comments on our verse, cites our prior transgressions:

and fell on his face: because of the rebellion, for this was already their fourth offense. [When] they sinned with the calf, “Moses pleaded” (Sefer Shemot 32:11); by the episode of the complainers, “Moses prayed” (Sefer Bamidbar 11:2); with the spies, “Moses said to G-d, ‘But the Egyptians will hear…’ ” (Sefer Bamidbar 14:13, underlining my own)

According to Rashi, however, there is a singular difference that obtains regarding Moshe’s response to the Jewish people’s first three acts of defiance and Korach’s rebellion. Until this point, Moshe pleaded with and prayed to the Almighty in order to save our nation. Now, however, “Moshe heard and fell on his face.” His silence is deafening. Where was the Moshe who had advocated so powerfully for his people? Rashi addressed this aspect of Moshe’s behavior in the continuation of his commentary on our pasuk (verse):

… now, at Korach’s rebellion, he [Moshe] became disheartened [literally, his hands were weakened]. This is comparable to a prince who sinned against his father, and his [father’s] friend placated the king on his behalf, once, twice, and three times. When he offended the fourth time, the friend became disheartened, and he said, “How much more can I trouble the king? Perhaps he will no longer accept my petition.” - [Midrash Tanchuma 4, Midrash Bamidbar Rabbah 18: 6, underlining my own]

Rashi’s comment focuses upon the number of times that the people revolted against Hashem, rather than the nature of Korach’s uprising. A careful reading of the entire seditious act, however, leads us to conclude that it was qualitatively different than everything that had transpired prior to this time, since Korach’s actions appear to have been personal, and motivated by anger and jealousy. Following this line of parshanut (exegetical Torah analysis), my rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), described Korach “as a demagogue motivated by selfish ambitions.” (Rabbi Abraham R. Besdin, Reflections of the Rav: Lessons in Jewish Thought, p. 140) Therefore, even though he was blessed with a prodigious intellect (Rashi on Sefer Bamidbar 16:7), tremendous wealth (Talmud Bavli, Pesachim, 119a and Midrash Shemot Rabbah 31:2), and everything that was associated with such brilliance and affluence this was simply not enough for Korach. He wanted everything. When he was denied the leadership of the tribe of Levi, passed over in favor of his cousin, Elitzafon ben Uziel (Midrash Tanchuma, Korach I), his jealousy suddenly knew no bounds. As Midrash Bamidbar Rabbah 18:1 states: [“Korach] rebelled against Moshe and G-d” (“she’chilak al Moshe v’al haMakom”).

Rav Nisson Alpert zatzal (1927-1986), the leading disciple and exponent of Rav Moshe Feinstein zatzal (1895-1986), in his posthumous work entitled Limudei Nisson al HaTorah, offers us a deep insight into the inherently destructive and insidious nature of jealousy. He asserts that regardless of one’s intellectual ability, kinah (jealousy) has the ability to short-circuit man’s cognitive structure and send him on a course of self-destruction: “It appears that when one feels that someone has violated their honor [such as in the case of Korach], then all of his intellect and acumen will fail to save him from the deepest depths of Sheol (Hell).” Perhaps, even worse, these self-same natural abilities will become the causative agents in such a person’s undoing: “[These abilities] will become the grand agents of his destruction since he will utilize all of his great talents and natural endowments to rationalize (l’ha’ashir) his ignoble purpose.” For Rav Alpert, this was precisely Korach’s modus operandi:

He gathered many men and princes of the Jewish people that were embittered [by perceived slights] and pursuers of honor and glory – as he was – and speciously claimed before the Jewish nation that he was prepared to go to war on their behalf to rescue them from the “dictatorship” of Moshe and Aharon. Korach [seduced them into this mode of thinking,] by declaring to them that the entire nation was holy. [As Korach so craftily asked,] “Why did Moshe and Aharon raise themselves over the entire congregation of Hashem?” (Translation and brackets my own)

Given Rav Alpert’s cogent analysis, we are now in a much better position to understand Rashi’s original comment. In sum, Korach’s rebellion was different in kind and degree than its three predecessors, for it was a jealousy-fueled moment of rage wherein Hashem, and His mastery of the Universe, was challenged and rejected. Little wonder, then, that this time, Moshe simply could not pray on behalf of the mordim (rebellious ones).

There are many lessons that we can learn from Korach’s insurrection. Perhaps, first and foremost among them is the need for each of us to look deeply within ourselves (cheshbon hanefesh) and ensure that we do not allow jealous drives for power, wealth and social prestige to lead us down self-destructive paths. If we can do this, we will be well on our way to fulfilling the essence of Ben Zoma’s famous statement in Pirkei Avot (Ethics of the Fathers, 4:1):

Who is strong? One who overpowers his inclinations. As is stated (Sefer Mishle 16:32), “Better one who is slow to anger than one with might, one who rules his spirit than the captor of a city.” Who is rich? One who is satisfied with his lot. As is stated (Sefer Tehillim 128:2): “If you eat of the toil of your hands, fortunate are you, and good is to you;” “fortunate are you” in this world, “and good is to you’ in the World to Come. Who is honorable? One who honors his fellow man. As is stated (Sefer Shemuel I: 2:30): “For to those who honor me, I accord honor; those who scorn me shall be demeaned.”
(http://www.chabad.org/library/article_cdo/aid/682518/jewish/English-Text.htm)

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.

 

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.

The Rambam (Maimonides, 1135-1204) presents his 13 principles of faith in his introduction to the 10th chapter of Mishnah Sanhedrin. The eighth and ninth of these theological precepts are the G-d-given origin of the Torah (Torah min hashamayim), and it’s immutability. They teach us that it was the Almighty who gave us the Torah, wherein every word and verse is a pearl of wisdom waiting to be discovered and analyzed. As such, when we encounter what appears to be an extra word, or some other seeming textual anomaly, we must try to understand the reason for the unusual formulation.

The final verse of our parasha (Sefer Bamidbar 15:41) that serves, as well, as the last verse of the three paragraphs comprising the recitation of Kriat Shema (Shema Yisrael), contains a seemingly unnecessary repetition: “I am Hashem, your G-d, Who has removed you from the land of Egypt to be a G-d unto you; I am Hashem, your G-d.” (Translation, The Artscroll Tanach) The question to be asked is, “Why is the phrase ‘I am Hashem, your G-d’ repeated?” This apparent repetition was noted during the Mishnaic period in the halachic Midrash to Bamidbar known as the Sifrei, and during the Talmudic period in Talmud Bavli, Menachot 44a. The explanations are virtually identical. The passage in the Sifrei reads as follows:

Hashem Elokeinu commanded us a relatively easy commandment to perform. And it is stated ‘I am Hashem, your G-d I am Hashem, your G-d’ two times.’ One time refers to the idea that Hashem will reward [those who deserve reward] in the future, and the second time refers to the idea that Hashem will punish [those who deserve punishment] in the future.

According to the Sifrei and the Talmud Bavli, the repetition teaches us the idea of s’char v’ onesh (reward and punishment). Each one of us will one day stand din v’cheshbon (the ultimate accounting) before our Maker. Nothing will go unnoticed, and nothing will be disregarded. Hashem will “replay” our lives to us in the minutest detail and, for once, all our sophisticated rationalizations will be meaningless. On the positive side, however, all of our merits and even our positive thoughts will come to our defense when Hashem determines our ultimate fate.

A holistic and quite novel interpretation of the reiteration of the phrase “I am Hashem, your G-d” is found in the great Chasidic work, Kedushat Levi, written by Rabbi Levi Yitzchak ben Meir of Berdichev, Russia (1740-1810). “The Berdichever,” as Jews fondly and respectfully know him throughout the world, is famous for advocating on our behalf before Hakadosh Baruch Hu (the Holy One blessed be He). He begins his analysis of our verse by focusing on a fundamental theological and philosophical principle of Torah living: “The general rule is that man must always be conscious that all of his words, thoughts, and actions [literally “movements”] make an impression in Heaven.” In other words, Hashem is fully cognizant of everything we do. We must remember that every act that we perform is recorded, as it were, in Hashem’s ledger. This concept, in turn, leads us to be “mindful of our words, thoughts, and actions,” since they create an indelible impression before Him. The knowledge that nothing is ever forgotten or glossed over should, in the Berdichiver’s view, instill a sense of awe within us, since “Hashem, may He be blessed, knows all of man’s thoughts… [and] His Divine Providence (hashgacha pratit) is omnipresent and over all mankind.” Rav Yitzhak Levi continues and weaves the interpretation of our verse into his stirring words:

And this is the essence of the service of man toward G-d that he recognize and be fully knowledgeable that Hashem, may He be blessed, has His Divine Providence upon him and upon all of his ways. This is what the Torah means when it says “I am Hashem, your G-d, Who has removed you from the land of Egypt to be a G-d unto you” [G-d as our Redeemer] and that you must be fully cognizant of “I am Hashem, your G-d” as referring to Hashem as He who ever exercises His Divine Providence upon us.

In order to fully appreciate the depth of the Berdichiver’s analysis, we need to briefly focus upon the concept of hashgacha pratit. Once again, we are fortunate in that we can turn to Maimonides for his classic elucidation of this concept:

It is likewise one of the fundamental principles of the Law of Moses our Master that it is in no way possible that He, may He be exalted, should be unjust, and that all the calamities that befall men and the good things that come to men, be it a single individual or a group, are all of them determined according to the deserts of the men concerned through equitable judgment in which there is no injustice whatsoever… Thus He, may He be exalted says: For all His ways are judgment, and so on.” (The Guide of the Perplexed, translation from the Arabic, Shlomo Pines, vol. III: 17, page 469, underlining my own)

Thus, for the Rambam, Divine Providence is the holistic term for the implementation e of s’char v’ onesh.

I believe these sources teach us an invaluable lesson. Rather than trading authentic happiness for momentary pleasure, we are commanded to know before Whom we stand – each and every moment of our lives. By definition, Hashem is an immanent part of our lives, since His Divine Providence is over each of us. Ultimately, then, our relationship with our Creator, coupled with the relationships we share with our families and friends, endows our lives with true meaning and value.

May Hashem grant us the strength and insight to search for Him and enrich our lives with the knowledge of His Divine Presence and Providence. 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.

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world..


The people were looking to complain (כְּמִתְאֹנְנִים), and it was evil in the ears of the L-rd. The L-rd heard and His anger flared, and a fire from the L-rd burned among them, consuming the extremes of the camp. (Sefer Bamidbar 11:1, this and all Bible and Rashi translations, The Judaic Press Complete Tanach).

One of the exegetical challenges in our pasuk (verse) is ascertaining the identity of the complainers (מִתְאוֹנְנִים). What was the essence of their protest? What were they attempting to achieve? Rashi (1040-1105), citing the first explanation in Midrash Sifrei Bamidbar 85, suggests the following:

Were looking to complain: [The term] מִתְאוֹנְנִים denotes a pretext. They were seeking a pretext to turn away from the Omnipresent. Similarly, it says regarding Samson, “that he sought a pretext (תֹאֲנָה)” (Sefer Shoftim 14:4)

According to Rashi, the מִתְאוֹנְנִים were “were seeking a pretext to turn away from the Omnipresent,” as they wanted to rebel against Him, and sought to justify their behavior by publicizing their excuse.

The second interpretation of the Sifrei is that of Rabbi Eliezer. In his estimation, the מִתְאוֹנְנִים were provocateurs: 

The only explanation for “מִתְאוֹנְנִים” is provocateurs. As it states in the verse: “Words of a grumbler are those of dissenters, and they penetrate the innermost parts of the body.” (Sefer Mishle 26:22, translation with my emendation) The text also states: “You murmured in your tents” (Sefer Devarim 1:27) – [this means] they were provocateurs …”

Thus, Rabbi Eliezer maintains that מִתְאוֹנְנִים refers to those who desired purposely and consciously to provoke Hashem through their words and strategy.

Rabbi Yehudah’s explanation of our term, as found in the Sifrei, seems to suggest that these individuals sickened themselves spiritually as a result of their baseless complaints:

The only explanation of מִתְאוֹנְנִים is k’m’davim et atzmam (those who sicken themselves). As the Torah states: “I did not eat any of it [second tithe] while in my mourning (b’oni), nor did I consume any of it while unclean; neither did I use any of it for the dead.” (Sefer Devarim 26:14) 

Rabbi Yehudah’s exposition is based upon the etymological connection (i.e. the shared Hebrew letters) between מִתְאוֹנְנִים and יאוֹנְ (mourning). This is the case, since the latter term is reflective of the diminished spiritual status of the mourner due to the heart-wrenching pain and existential crisis associated with the loss of a loved one. 

The final analysis of our phrase, as found in the Sifrei, is that of the editor of the Mishnah, Rabbi Yehudah Hanasi. Rather than reading the beginning of our source pasuk as, “The people were looking to complain, and it was evil in the ears of the L-rd,” he construes our verse as stating, “The people were complaining in an evil manner in the ears of the L-rd.” Thus, in his view, the word “evil” modifies complaining, instead of standing purely on its own. To what does this “evil manner” refer? Rabbi Yehudah Hanasi states: “The only explanation of evil (rah) is idol worship.” He bases this statement on a verse found in Sefer Devarim: “For I know that after my death, you will surely become corrupted, and deviate from the way which I had commanded you. Consequently, the evil [i.e. punishment] will befall you at the end of days, because you did evil (rah) in the eyes of the L-rd, to provoke Him to anger through the work of your hands [constructing idols].” (31:29, brackets my own) Clearly, for Rabbi Yehudah Hanasi, the goal of the מִתְאוֹנְנִים was nothing 
less than to reject Hashem and embrace avodah zarah (idol worship). 

In sum, the Sifrei presents four explanations as to the identity of the מִתְאוֹנְנִים:

1. Instigators who desired to publicly libel Hashem with their pretexts so the people would reject Him (Anonymous)
2. Provocateurs (Rabbi Eliezer)
3. Those who spiritually sickened themselves, and we may surmise, others (Rabbi Yehudah)
4. Those who fomented a movement to embrace avodah zarah (Rabbi Yehudah Hanasi)

The Ramban (Nachmanides, 1194-1270) forges an entirely new interpretive path in his explanation of the מִתְאוֹנְנִים:

These people spoke from the bitterness of their souls when they performed any challenging task (hakoavim). This was evil in the eyes of Hashem since they should have followed Him in joy and with gladness of heart, based upon the abundance of goodness He had bestowed upon them. [Instead,] they acted like they were captives devoid of choice, who could do nothing other than complain and murmur about their situation. (Translation and brackets my own)

I believe the Ramban is teaching us a very profound lesson. The מִתְאוֹנְנִים engaged in kafui tovah, rejection of the good that Hashem had done for them. For these individuals, pessimism reigned supreme and virtually nothing that the Almighty had done, or would do for them, could lift them up from their spiritual abyss. In short, they had given up all hope. 

In stark contrast to the מִתְאוֹנְנִים, one of our tasks in life is to recognize the unceasing chane, chesed v’rachamim (favor, kindness and mercy) that our Creator extends to us, and place our eternal hope in Him. Therefore, we proclaim in each Shemoneh Esrei (Silent Prayer):

We shall thank You and relate Your praise – for our lives, which are committed to Your power and for our souls that are entrusted to You; for Your miracles that are with us every day; and for Your wonders and favors in every season – evening, morning, and afternoon. The Beneficent One, for Your compassions were never exhausted and the Compassionate One, for Your kindness never ended – always have we put our hope in You. (Translation, Artscroll Siddur, underlining my own)   

Truly, and to quote the Siddur once again, “Ashreinu mah tov chelkeinu u'mah na'im goraleinu” (“we are joyous in our portion [possession from G-d] and the pleasantness of our lot [as His chosen people]”). V’chane yihi ratzon.

Shabbat Shalom

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