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, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the health and safety of our brothers and sisters in Israel and around the world.
 
The Torah has many poetic passages that engage our minds and cause our hearts to soar. Quite paradoxically, a number of these sections were uttered by none other than Bilaam, the evil prophet from the nations of the world whom we meet in Parashat Balak. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, described Bilaam’s spiritually inspiring language in the following manner:

The prophecy of Bilaam differs from that of Moshe Rabbenu in terms of the mellifluous language, use of metaphor and panoramic visions of the end of days. Who can compare to Bilaam in his polished and elegant speech? … When a Jew enters the synagogue each morning, he recites a verse of Bilaam’s prophecy: “How goodly are your tents, O Jacob, your dwelling places O Israel.” (Sefer Bamidbar 24:5, Rabbi Joseph B. Soloveitchik, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David, editor, page 358.)
 
As the Rav notes, Bilaam’s prophetic language and its motifs differ widely from that of Moshe Rabbenu. In addition, Midrash Bamidbar Rabbah (Vilna) Parashat Naso 14:20 lists a variety of factors that differentiate their prophecies, including three qualities that characterized Moshe’s encounters with Hashem:
 
Moshe had three attributes regarding his prophetic experiences with the Almighty that were not shared by Bilaam: Moshe spoke with Him while standing at his full height…whereas Bilaam spoke with G-d only once he had fallen to the ground… Moshe spoke with Hashem peh el peh — in a direct manner — whereas Bilaam did not. Moshe spoke with Hashem panim el panim — “face to face” [that is, in a clear and direct fashion], whereas Bilaam only spoke with the Almighty through mashalim (parables). (This and the following translations my own.)
 
In my estimation, Moshe’s communications with Hashem “while standing at his full height” indicate the esteem the Almighty had for him, and the sense of equality with which Moshe was treated by the Master of the Universe. We must remember that these prophetic dialogues were the most profound existential encounters that finite humankind could ever achieve with the Infinite Other. As such, the greatest prophet of all time spoke to the Creator while standing at his full height, rather than in abject obeisance.
 
Moreover, I believe the unique manner in which these prophetic encounters were conducted, peh el peh and panim el panim, underscore the passionate desire of Hashem to communicate with Moshe on the deepest possible level. This idea is given powerful voice in the following passage from Pesikta Zutarta, Bamidbar, Parashat Beha’alotecha, 12:6:
Even though I [Hashem] have chosen many prophets, I speak with them in visions [of physical manifestations] and dreams. This is not the case regarding Moshe with whom I speak peh el peh. Moreover, the Torah states: “And Hashem spoke to Moshe panim el panim — in the very same manner that a man speaks to his friend…” (Sefer Shemot 33:11) And how is this to be explained? This means that Hashem spoke to him neither while he was in a trance nor in a dream, but rather, in a vision [of absolute verbal clarity (Rashi)].
 
In my view, the phrase, “in the very same manner that a man speaks to his friend,” encapsulates the nature and purpose of Hashem’s communications with Moshe. For just as Hashem was surely Moshe’s Yedid Nefesh — Beloved of the Soul, so, too, was Moshe the one and only human being with whom the Holy One blessed be He could share His deepest prophecies. Herein, an idea that the Rav utilized regarding Avraham Avinu’s unique relationship with Hashem comes to mind: The Almighty was lonesome and anxious to find a companion. (Rabbi Joseph b. Soloveitchik, The Emergence of Ethical Man, Michael S. Berger editor, page 155)  When it came to the nature and manner of the prophetic revelations Moshe received from Hashem, he, too, appears to be precisely such a companion.
 
With Hashem’s help and our fervent desire, may we, too, seek His friendship, and ever reach out to Him as our Yedid Nefesh. V’chane yihi ratzon.
 
Shabbat Shalom, and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
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, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the health and safety of our brothers and sisters in Israel and around the world.
 
Our parasha begins with the 16th chapter of Sefer Bamidbar that tells the story of Korach, his wayward Levitical followers, and their rebellion against Hashem and His Torah, Moshe and Aharon. We must remember that the leaders of this uprising were “chieftains of the congregation, representatives of the assembly, [and] men of repute” who had garnered a good deal of respect among the nation (16:2, all Torah and Rashi translations, The Judaica Press Complete Tanach). It was precisely this status within the community that made them so dangerous, and encouraged them to level such a profound challenge against Moshe and Aharon: “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?” (16:3)  Rashi (1040-1105), basing himself upon Midrash Tanchuma, Korach IV, explains the content of this trumped-up allegation: “If you [Moshe] have taken kingship for yourself, you should not have chosen the priesthood for your brother [Aharon]. For not only you heard at Sinai, ‘I am the L-rd, your G-d,’ the entire congregation heard it!” In sum, Korach and his compatriots stated that Moshe and Aharon had misappropriated the people’s rightful power, and, in so doing, they rejected the notion that the Master of the Universe had chosen Moshe as the leader of the Jewish people and Aharon as the Kohane Gadol.
 
In his posthumous work, Vision and Leadership: Reflections on Joseph and Moses, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, explored the essence of Korach’s question, “So why do you raise yourselves above the L-rd’s assembly?” His penetrating analysis offers us a novel understanding of Korach’s revolt and its underlying motivations: “Korach charged that Moses and Aaron were power-hungry, that they had set up a power structure and raised themselves above the congregation. He equated the exercise of power with kingship.” (This and the following quotations, pages 197-198)
 
In other words, according to the Rav, Korach’s political philosophy was totally realpolitik in nature, and lacked any grounding in moral and theological considerations. Korach quite simply removed Hashem from the ruling equation. Moreover, like many demagogues throughout history, he believed that all people were driven by the same will to power that constituted the core value of his own personality. Little wonder, then, that he erroneously attributed this position to none other than Moshe and Aharon. As the Rav suggests:

This equation and the politicization of the relationship between the leader and those whom he leads is incorrect. The covenantal community [that is, the transhistorical Jewish community] is, first and foremost, not a political community; it is a teaching community. Throughout the ages, the central figure in the covenantal community has not been a king, warrior, or high priest, but the teacher, the rebbi. (Underlining my own)
 
The Rav’s analysis of the covenantal community as a teaching, rather than a political, entity describes the essence of the relationship that obtains between the people and the rebbi within the Jewish worldview. According to the Rav, there are no subjects, there are only disciples. This sets the stage for the following type of apolitical and non-power-based association:

The relationship is not of a political nature, nor is it connected to the use of violence or the employment of sanctions. It is a free commitment on the part of the disciples to their master and teacher. The latter does not impose any authority upon the disciples. No one asks them to obey his words and to follow him. They can terminate the relationship at any time.
 
In the Rav’s view, Judaism is reluctant to recognize any individual as king, for in truth,
“G-d governs, no one else may usurp this prerogative.” This leads to the following purely volitional connection between the rebbi and his disciples: “The disciples love their masters and listen, not to their orders, since they give none, but to their teachings, which enlighten the mind and gladden the heart.” As the Rav notes, none of this was congruent with Korach’s misunderstanding of the genuine nature of the Jewish community:

Moses had not raised himself above the community as Korach charged, but the community raised him above itself. Moses was elevated without questing for leadership. The teacher is certainly elected by G-d to be near Him, and his personal kedushah [holiness] transcends that of his disciples. A saintly person is the leader because he is the teacher. (Brackets and underlining my own)
 
Based upon the Rav’s insights, we can now understand that Korach completely misunderstood the true nature of authentic Jewish leadership. This led to his blind political ambition to overthrow Moshe and Aharon — as if they were just one more set of self-appointed leaders, rather than beloved servants and messengers of Hashem, and the people’s freely chosen role models and teachers.
 
May Hashem protect our rebbis and teachers, and may we ever show them the honor and respect they deserve. V’chane yihi ratzon.
 
 
Shabbat Shalom and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
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, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the health and safety of our brothers and sisters in Israel and around the world.
 
Our parasha concludes with the well-known third paragraph of Kriat Shema whose focus is the mitzvah of Tzitzit. Its inclusion in the Shema during Tefilat Shacharit is understandable, as the mitzvah of Tzitzit is fulfilled at this time. Its recitation during Tefilat Arvit (Ma’ariv) is somewhat difficult to understand, however, since this mitzvah is not obligatory at night. If so, why is this final portion of our parasha a constitutive element of Kriat Shema during both the morning and evening prayers?
 
This problem was addressed by the Rambam (Maimonides, 1135-1204) in Mishneh Torah, Hilchot Kriat Shema 1:3:

Although the commandment of Tzitzit is not practiced at night, we nonetheless recite it [that is, this section] at this time, mipnei sh’yaish bah zichron yetziat mitzrayim — since it contains a mention of the Departure from Egypt; u’mitzvah l’hazkir yetziat mitzrayim b’yom u’b’lailah — and there is a commandment to commemorate the Exodus during the day and at night. As the Torah states: “…in order that you will remember the day you departed from the land of Egypt all the days of your life.” (Sefer Devarim 16:3)
 
There are two crucial phrases in this halacha: “u’mitzvah l’hazkir yetziat mitzrayim b’yom u’b’lailah,” and “mipnei sh’yaish bah zichron yetziat mitzrayim.” The Rambam is teaching us that there is a commandment to mention the Exodus during the day and at night based upon the verse, “…in order that you will remember the day you departed from the land of Egypt all the days of your life.” In addition, even though the time-bound mitzvah of Tzitzit is not practiced at night, its pasukim from our parasha are recited at this time mipnei sh’yaish bah zichron yetziat mitzrayim — since they contain a mention of yetziat mitzrayim.
 
We are now met with a classic Rabbinic problem that was given powerful voice by the celebrated Talmudic analyst and posek, Rabbi Yechezkel ben Yehudah HaLevi Landau (1713-1793) in his commentary on Talmud Bavli, Berachot 12b:

…and so, too, in the Rambam’s listing of the Taryag Mitzvot — 613 Commandments, he counts the mitzvah l’saper b’yetziat mitzrayim — to tell the story of the Departure from Egypt on the first night of Passover as Positive Commandment 157, based upon the verse, “v’he’gaddatah l’vinchah — and you shall tell your son.” Yet, he does not count the daily commandment of zechirat yetziat mitzrayim — mentioning and commemorating the Exodus — that is based upon the phrase, “in order that you will remember…” at all [in his compendium of the Taryag Mitzvot]. And as of this moment, I have no idea as to his [the Rambam’s] rationale for this.
 
In essence, Rav Landau asks, “Why does the Rambam include l’saper b’yetziat mitzrayim on the night of Passover and exclude the daily mitzvah of zechirat yetziat mitzrayim in his listing of the 613 Commandments?” We are fortunate he provides us with his solution to this quandary:

I applied my mind to this matter and reviewed it extensively. [Following this, I realized] that he [the Rambam] was certainly correct in his underlying rationale for not counting this mitzvah among the Taryag Mitzvot, since this commandment was never stated as an imperative [but rather as a narrative statement]. If, however, the Torah would have written, “Remember the day [rather than ‘in order that you will remember’],” then it would have been considered a mitzvah in its own right… (Translations and underlining my own)
 
In sum Rav Landau explains that the reason why the Rambam does not count the mitzvah of zechirat yetziat mitzrayim under the rubric of the Taryag Mitzvot is based on its wording, namely, as a narrative rather than an imperative formulation.
 
A different approach to Rav Landau’s quandary was offered by my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993) in his work, Shiurim Lezecher Abba Mori (Vol. 1, pp. 1-7).  Therein he cites his grandfather, Rabbi Chaim Soloveitchik zatzal (1853-1918),  who provides a conceptual framework as to why the Rambam does not include the mitzvah of zechirat yetziat mitzrayim in his compendium of the Taryag Mitzvot:

Rav Chaim Soloveitchik explained that remembering the Exodus is not a distinct mitzvah but rather forms part of the broader mitzvah of [kabbalat ol malchut Shamayim] accepting the yoke of heaven: G-d took us out of Egypt for the sole purpose of being our G-d. Thus, remembering the Exodus is included in the mitzvah of Kerias Shema, which is fundamentally an obligation to accept the yoke of heaven. (Translation, Chumash Mesoras HaRav, Sefer Bamidbar, page 127, underlining and brackets my own)
 
Both Rav Chaim and the Rav maintain that the mitzvah of zechirat yetziat mitzrayim is not listed in the Rambam’s 613 Commandments because it “is not a distinct mitzvah but rather forms part of the broader mitzvah of accepting the yoke of heaven.” In other words, it is a subset of kabbalat ol malchut Shamayim, and, therefore, cannot be counted as a separate mitzvah among the Taryag Commandments.
 
The Rav pointed out on numerous occasions that the inclusion or exclusion of a mitzvah as one of the Taryag Mitzvot was never a determinant of its actual import. In point of fact, all mitzvot are equally binding and have the same significance, regardless as to the conceptual category in which they may be placed. This is particularly of the moment since the Rambam and the Ramban, among others, disagree time and time again as to which mitzvah ought to be counted within the 613 Commandments. What is crucial is for us to recognize that all mitzvot are the words of the one and only Elokim chayim and, for this alone, we must ever strive to fulfill them. With the Almighty’s help may this be so. V’chane yihi ratzon.
 
Shabbat Shalom and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 






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, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the health and safety of our brothers and sisters in Israel and around the world.
 
“Remember what the L-rd, your G-d, did to Miriam on the way, when you went out of Egypt” (Sefer Devarim 24:9) is one of the Six Remembrances that many people recite at the end of Tefilat Shacharit. It is a brief reminder of a famous narrative in our parasha that recounts the incident of Miriam and Aharon having spoken lashon harah against their beloved brother, Moshe Rabbeinu. It must be noted that while both Miriam and Aharon slandered Moshe, Miriam began this action. This is clear from the initial verse depicting this woeful incident wherein her name is mentioned first: “Miriam and Aaron began speaking against Moses because of the dark-skinned woman he had married… (Sefer Bamidbar 12:1, translation, Rav Aryeh Kaplan zatzal)  As a result, it is Miriam, rather than Miriam and Aharon, with whom this negative behavior is associated.
 
What caused Miriam, one of our seven great prophetesses (Talmud Bavli, Megillah 14a), to speak lashon harah against Moshe? After all, she loved, honored and recognized him as the authentic leader of klal Yisrael. While it certainly does not exonerate her behavior, it appears that she was overcome by her heartfelt emotions on behalf of her sister-in-law, Tzipporah. According to Talmud Bavli, Shabbat 87a, Moshe ceased to fulfill his conjugal obligations to Tzipporah following the Revelation at Mount Sinai. This is something that he initially decided on his own, since at this point, he was in constant contact with the Almighty and needed to maintain a total state of taharah. It should be noted, however, that Moshe subsequently received Hashem’s approbation for having acted in this manner.
 
How did Miriam become aware of such a private change in Moshe and Tzipporah’s marriage?  Rashi (1040-1105), basing himself on Midrash Tanchuma to Parashat Tzav (13), relates how Miriam discovered what Moshe had done, and the heartbreaking pain and suffering it had caused Tzipporah:

Miriam and Aaron spoke: She spoke first, [and was, therefore, the one who was punished]. Therefore, Scripture mentions her first. How did she know that Moses had separated from his wife? R. Nathan says: Miriam was beside Zipporah when Moses was told that Eldad and Medad were prophesying in the camp. When Zipporah heard this, she said, “Woe to their wives if they are required to prophesy, for they will separate from their wives just as my husband separated from me.” From this, Miriam knew [about it] and told Aaron. (Translation, The Judaica Press Complete Tanach, brackets my own)
 
Although Miriam and Aharon had no intention of harming Moshe, their actions directly diminished his status in the eyes of the nation. Rashi further explains: “Now if Miriam, who did not intend to disparage him [Moses] was punished, all the more so would someone who [intentionally] disparages his fellow [be punished].” Beyond a doubt, Rashi’s words should be viewed as a spiritual “wake-up” call to each of us. If Miriam and Aharon, two of the greatest leaders in the history of the Jewish people, could err so grievously, certainly we must redouble our efforts to refrain from speaking and listening to lashon harah — especially in those scenarios wherein we convince ourselves “we are doing the right thing.” Rationalizations regarding the propriety of speaking lashon harah are completely worthless. As Rav Chisda in the name of Mar Ukba declared: “Anyone who speaks lashon harah, Hakadosh Baruch Hu Himself declares: ‘He and I are unable to dwell in the same world!’” (Talmud Bavli, Arakin 15b, translation my own)
 
May the Almighty give us the wisdom to recognize the dangers of lashon harah and the endless pain and sorrow it brings in its wake. Moreover, with His help and our fervent desire, may we change our behaviors in this crucial area and do our best to avoid its many pitfalls. V’chane yihi ratzon.
 
Shabbat Shalom and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.