Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The mitzvah of the Parah Adumah is the initial focus of this week’s Torah reading. It begins with these well-known words:

This is the statute of the Torah that Hashem commanded, saying, “Speak to the children of Israel and have them take for you a perfectly red unblemished cow, upon which no yoke was laid.” … It shall be an everlasting statute for the children of Israel and for the proselyte who resides in their midst. (Sefer Bamidbar 19:2 and 10, this and all Bible translations, The Judaica Press Complete Tanach)
 
The purpose of this commandment is to purify an individual who has become tamei (ritually impure) as a result of contact with a corpse. It is a mystifying commandment, as those who are tamei become tahor (pure) through the ashes of the Parah Adumah, while those who assist in this purification process are rendered tamei. Little wonder then that this mitzvah is widely viewed by Chazal as the ultimate example of a chok—a commandment whose rationale eludes us.
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, presents the following analysis of how to approach chukim such as the Parah Adumah:

The laws concerning chukim were classified as unintelligible, enigmatic, mysterious… However, even though it is forbidden to ask for motivation, for the motives or the reasoning pertaining to certain Divine categorical imperatives, we may yet inquire into the interpretation of the law. There is a difference between explanation and interpretation. (This and the following citations, Derashot HaRav: Selected Lectures of Rabbi Joseph B. Soloveitchik, summarized and annotated by Arnold Lustiger, pages 226-227, from the Rav’s lecture to the Annual Conference of the Rabbinical Council of America,1973, underlining my own)
 
The Rav further explains hi perspective by focusing on the essential difference between explanation and interpretation regarding chukim: “I believe that regarding chukim we must not ask the question of ‘why,’ because ‘why’ is in general a foolish question to ask, even regarding mitzvos which in our opinion are quite meaningful.” Since “why” is an inappropriate inquiry concerning mitzvot, what may we ask? Rav Soloveitchik maintains: “However, the question of ‘what’ can be asked. What is the meaning of this chok as far as I am concerned? What does the chok tell me? Not why did Hakadosh Baruch Hu ordain that law? [Instead,] what is the spiritual message that I can assimilate in my world view?” (underlining my own)
 
Building on this crucial distinction, the Rav reveals to us the proper orientation to all chukim:

We have no right to explain chukim—we have a duty to interpret chukim. What does the mitzvah mean to me? How am I to understand not the reason for the mitzvah, but the essence of the latter as an integral part of my service of God? Why the mitzvah was formulated we don’t know. But what the mitzvah means to me, how I can integrate and assimilate the mitzvah in my total religious consciousness, world outlook and I-awareness—that is a question that is not only permissible… I am duty bound to raise this question. (underlining my own)
 
This excerpt presents some highly significant elements of the Rav’s religious philosophy. The introductory words, “We have no right to explain chukim,” and the sentence, “Why the mitzvah was formulated we don’t know,” are direct rejections of the Rambam’s approach in the Moreh Nevuchim, wherein he spends 25 chapters explaining and rationalizing many of the mitzvot, including chukim. Perhaps most importantly, the passage contains a succinct exposition of the personal connection that should obtain between each of us and Hakadosh Baruch Hu, as seen in the multiple use of the words, “me,” “I,” and “my.” Then, too, the Rav provides us with a practical road map for enhancing the meaning of the mitzvot in our lives by teaching us three crucial questions to ask before performing a mitzvah: “How am I to understand the essence of the [mitzvah] as an integral part of my service of God?” “…What [does] the mitzvah mean to me?” and “How can I integrate and assimilate the mitzvah into my total religious consciousness, world outlook and I-awareness?” (Brackets and editorial changes my own)
 
I believe that if we ask ourselves these fundamental questions, we will be able to raise our religious consciousness to new and exciting heights and thereby imbue our service to the Almighty with vibrant meaning. As we find in the second paragraph of the Shema,וּלְעָבְד֔וֹ בְּכָל־לְבַבְכֶ֖ם וּבְכָל־נַפְשְׁכֶֽם—and serve Him with your entire heart, mind and soul. V’chane yihi ratzon.
 
Shabbat Shalom
​
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[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
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parasha contains a rich array of stimulating narratives that challenge our understanding and cry out to us, “darshani!” (“interpret me!”) One of the best known of these is “The Test of the Matot (Staffs),” commanded by Hashem to prove that Aharon was the forefather of all future kohanim:

Hashem spoke to Moshe saying: “Speak to the children of Israel and take from them a staff for each father’s house from all the chieftains according to their fathers’ houses; [a total of] twelve staffs and inscribe each man’s name on his staff. Inscribe Aharon’s name on the staff of Levi, for there is [only] one staff for the head of their fathers’ house. You shall place the staffs in the Tent of Meeting before the [Ark of] the Testimony where I commune with you. The staff of the man whom I will choose will blossom, and I will calm down [turn away] from Myself the complaints of the children of Israel which they are complaining against you.” (Sefer Bamidbar 17:16-20, this and all Bible translations, The Judaica Press Complete Tanach)
 
A direct reading of our passage indicates that Hashem commanded Moshe to undertake these actions so that, “I [Hashem] will calm down [turn away] from Myself the complaints of the children of Israel which they are complaining against you [Moshe].” Midrash Tanchuma suggests that this process was crucial, due to the people’s strong opposition to the kehunah being under Aharon’s control. (Parashat Acharei Mot VIII) While this interpretation is certainly helpful, it does not explain the underlying reason for our ancestors’ passionate resistance to Aharon’s stewardship of the kehunah.
 
We are fortunate that Rav Meir Simcha of Dvinsk zatzal (1843-1926) addresses this issue in his classic work, Meshech Chochma, and provides insight into the “story behind the story.” In his view, the people’s negative attitude toward Aharon being granted the kehunah was fomented by none other than Korach and his band of rebels:

For the error of Korach and his followers was that they thought the kehunah was not a matter of segulah (unique choice by Hashem) and [genealogical endowment] to Aharon’s descendants. [Instead, they thought it was] solely a matter of the [present kohanim’s] ability to effectively carry out the actions that they were called upon to perform which had put them in good stead in conjunction with their elevated status. If so, over time when the kohanim would eventually sin, or the majority of the people might achieve higher levels of kedushah than the kohanim, then [they thought the kehunah could be wrested from Aharon’s future offspring] and others more deserving of this honor would join the kehunah... (Parashat Korach 17:17, this and all translations and brackets my own)
 
Rav Meir Simcha’s position is clear: The error of Korach and his followers regarding the status of the kohanim and the kehunah was predicated upon a radical misconception, namely, that the kehunah was a meritocracy, rather than a segulah and eternal covenant between Hashem and Aharon’s biological heirs. This notion is explicitly stated in reference to Pinchas, wherein we find: “Therefore, say, ‘I [Hashem] hereby give him [Pinchas] My covenant of peace. It shall be for him and for his descendants after him [as] an eternal covenant of kehunah (brit kehunat olam) ...’” (Sefer Bamidbar 25:13)
 
Rav Meir Simcha now alludes to pasukim that describe the manifest miracle that took place concerning Aharon’s staff:

Moshe spoke to the children of Israel, and all their chieftains gave him a staff for each chieftain according to their fathers’ houses, twelve staffs, and Aharon’s staff was amidst their staffs. Moshe placed the staffs before Hashem in the Tent of the Testimony. And on the following day Moshe came to the Tent of Testimony, and behold, Aharon's staff for the house of Levi had blossomed! It gave forth blossoms, sprouted buds, and produced ripe almonds. (17:21-23)
 
Rav Meir Simcha suggests that this type of nes that utilizes everyday objects yet takes them above the laws of nature was necessary to provide incontrovertible proof that Aharon was both the:

genealogically and [through] Hashem’s Divine choice (tevi v’seguli’i) [the progenitor of the kohanim]—just as we find in reference to the election of the Jewish people. The Holy One blessed be He took an oath that He would never replace us [with any other nation], which is the case, as well, regarding Aharon [and his future descendants], for their covenant, too, is everlasting in nature).
 
In sum, Rav Meir Simcha concludes that just as Hashem chose the Jewish people as His segulah nation, so, too, did He choose Aharon and his descendants to be the kohanim. Consequently, Korach’s intention to replace Aharon and his sons violated Hashem’s will, and His holy Torah.
 
It is important to note that while the kehunah specifically rests with Aharon and his descendants, our Sages teach that it is praiseworthy for all people to emulate the kohanim and levi’im and in so doing, they will be rewarded by the Almighty. The Rambam (1135-1204) gave voice to this idea in these words:

Not only the tribe of Levi, but any one of the inhabitants of the world whose spirit generously motivates him and understands with his wisdom [how] to set himself aside and stand before Hashem to serve Him and minister to Him and to know Hashem, proceeding justly as Hashem made him … is as sanctified as the holy of holies. Hashem will be His portion and heritage forever and will provide what is sufficient for him in this world, just like He provides for the kohanim and the levi’im. (Mishneh Torah, Hilchot Shemitah v’Yovel 13:13, translation, Rabbi Eliyahu Touger)
 
As we strive to become a mamlechect kohanim, sanctifying Hashem’s holy Name throughout the world, may we be zocheh to witness the realization of Zechariah’s prophetic vision: “And Hashem shall become King over all the earth; on that day shall Hashem be one, and His Name one.” V’chane yihi ratzon.
 
Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Imagine we live in a world of universal peace in which war is unknown, a time when the Mashiach is king of the entire Jewish people, the Beit HaMikdash stands in its full glory, Israel is governed by the laws of the Torah, the Sanhedrin renders ultimate judgment, and anti-Semitism is no more. According to Chazal, the beginning of our parasha offers the potential for precisely this messianic vision. Moshe could have been Mashiach, led our people into Eretz Yisrael, and built the eternal Beit HaMikdash. At that time, the entire world would have recognized the truth of monotheism and our people’s singular role as Hashem’s chosen nation. As Zechariah the prophet proclaimed: “And Hashem shall become King over all the earth; on that day shall Hashem be one, and His name one.” (14:9)
 
What exactly took place that brought these glorious plans to a screeching halt? In his Commentary on the Torah, the Ramban zatzal (Nachmanides, 1194-1270) maintains that it was the result of our ancestors’ reaction of fear and dread to the meraglim’s report that portrayed the seeming impossibility of conquering Eretz Yisrael. In addition, we must remember that this poignant episode transpired on the night of Tisha b’Av:
​
The entire community raised their voices and shouted, and the people wept on that night. All the children of Israel complained against Moshe and Aharon, and the entire congregation said, “If only we had died in the land of Egypt, or if only we had died in this desert. Why does Hashem bring us to this land to fall by the sword; our wives and children will be as spoils. Is it not better for us to return to Egypt?” They said to each other, “Let us appoint a leader and return to Egypt!” (Sefer Bamidbar 14:1-4, translation, The Judaica Press Complete Tanach)
 
In his Torah commentary on our parasha, Akeidat Yitzchak, Rav Yitzchak Arama (1420-1494) suggests that the final verse of our passage contains the key for understanding our forebears’ response:

They [the people] rejected the Land of Divine promise. It is this rejection of the land which has been our undoing throughout the ages. On account of it, we were exiled from our country, divorced from our soil, and became a reproach to our neighbors, a scorning and a derision to those around about us. There is no way of restoring our integrity other than by returning unto it. (This and the following translations, Aryeh Newman in, Nechama Leibowitz, Studies in Bamidbar, pages 145-146)
 
At this juncture, Rav Arama asks and answers a powerful question as to why our ancestors’ behavior eventuated in the permanent ban on the men of this generation from entering Eretz Yisrael. In so doing, he helps us understand our seemingly never-ending years of galut:
​
What was the reason for the terrible wrath of the Almighty in giving forth this irrevocable decree? What should it matter to the Holy One blessed be He that they rejected a goodly land, a land flowing with milk and honey? Surely all these goods are only transitory!
 
But the truth is that it was not [only] these earthly things that they rejected, rather they rejected Hashem, they despised the Holy One of Israel who granted them life and its joys, surrounded by the precepts of the Torah...They retreated saying, “We cannot go up,” implying that they did not desire to scale the heights of spiritual perfection, the ladder to which was the Holy Land itself, but preferred to choose a leader and go back to Egypt, descending to an impure land. (With my emendations)
 
Based upon Rav Arama’s incisive commentary, we can now better understand the dual sin of the meraglim and the people’s response to their report: the rejection of the Land of Divine promise, and the repudiation of Hashem and His holy Torah. In a very real sense, our forerunners’ rejection of the land represented the worst form of kafui tovah (rejection of the good). Finally, the moment was at hand. Eretz Yisrael was all-but in our grasp. Hashem’s beneficence was boundless, His rachamim unending. Yet, we rejected His unlimited chesed.
 
Our ancestors cried for no reason, and it is precisely these baseless bitter tears that have stained our relationship with the Almighty until our own historical moment. May the Master of the Universe finally absolve us from the ancient chet of the meraglim and help us appreciate the unlimited wonder of our beloved land. As Yermiyahu the prophet cried out so long ago: “Cause us to return to You Hashem so that we may return and renew our days as they were in earlier times.” (Megillat Eichah 5:21, translation my own) May this happen soon and, in our days, v’chane yihi ratzon. 
 
Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parasha contains the only instance in the Torah with pasukim preceded and followed by an inverted letter “nun.” (Sefer Bamidbar 10:35-36) One of the better-known discussions with respect to this is found in Talmud Bavli, Shabbat 115b-116a:

Our Rabbis taught: “So it was, whenever the ark set out, Moshe would say, ‘Arise Hashem, may Your enemies be scattered and may those who hate You flee from You.’” “And when it came to rest, he would say, ‘Repose Hashem, among the myriads of thousands of Israel.’” (Sefer Bamidbar 10:35-36, these verses and all Tanach translations, The Judaica Press Complete Tanach) The Holy One, blessed be He, provided signs for this section above and below, to teach that it is not in its place. Rabbi [Yehudah HaNasi] said: “It is not on that account, but because it ranks as a separate Book.” (Translation, Soncino Talmud, with my brackets and emendations)
 
Although we find two opinions cited in this source, Rabbi Yehudah HaNasi’s position is the far more accepted one. Moreover, he opines that the Torah is comprised of seven, rather than five, separate books, as explained by Rabbi Adin Steinsaltz zatzal (1937-2020) in his edition of the Talmud:
​
According to whose opinion [are there seven books in the Torah?] It is according to the opinion of Rabbi Yehuda HaNasi, as by his count there are seven books of the Torah: Genesis; Exodus; Leviticus; Numbers until: “And when the Ark traveled”; the portion: “And when the Ark traveled,” which is considered its own book; the remainder of Numbers; and Deuteronomy. (Koren Talmud Bavli, Shabbat 115b-116a)
 
The essence of this section of our parasha centers on the concept of “those who hate You.” To whom does this phrase refer? Moreover, what does it mean “to hate Hashem?” Fortunately, these questions were addressed long ago in the Midrash Sifrei on our pasuk:
​
“May those who hate You flee from You:” And are there really haters [that stand before] the One who spoke, and the world came into being? Rather, the text is teaching us that anyone who hates the Jewish people is as if he hates the One who spoke, and the world came into being. We find this idea, as well, in another verse, “And with Your great pride You tear down those who rise up against You; You send forth Your burning wrath; it devours them like straw.” (Sefer Shemot 15:7) And are there really those who rise up against the One who spoke, and the world came into being? Rather, the Torah is teaching us that anyone who rises up against the Jewish people is as if he has risen up against the Omnipresent One (HaMakom). (Pesikta 84, translation and brackets my own)
 
According to this midrash, any individual or nation, that has abject antipathy for our people and wreaks havoc against us is considered one of the sonei Hashem (haters of Hashem). A powerful interpretation of this midrash is offered by Professor Nechama Leibowitz zatzal (1905-1997), one of the previous generation’s greatest Torah teachers:
​
Accordingly, the enemies of Israel are synonymous with the enemies of God. Whether we are worthy or not of this title; those bent on our destruction regard us as the standard-bearers of truth and justice and the representatives of the divine Law. And it is for this reason they persecute and hate us. (Studies in Bamidbar, page 91, translated and adapted from the Hebrew by Aryeh Newman)
 
In an effort to further clarify our Torah passage, Professor Leibowitz summarizes the interpretation of Rav Shimshon Raphael Hirsch zatzal (1808-188) in this manner:
 
Hirsch, commenting on this passage, remarks that Moshe was aware that enemies would rise up against the Torah from the moment that it was given. Its demands for justice and altruism were bound to antagonize aggressors and tyrants and stand in the way of their designs. The Torah’s call to holiness would not only arouse hatred, but active persecution.
 
Professor Leibowitz has provided us a clear path for understanding the underlying nature of anti-Semitism. As the Haggadah solemnly proclaims: “B’kol dor v’dor omdim aleinu l’kaloteinu— In each and every generation there are those who rise against us to completely destroy us.” Moreover, the Torah and the Jewish people stand in stark opposition to everything that the tyrants of the world represent. The Torah’s demands for justice and altruism, and the “call to holiness,” are ideals our enemies cannot accept. Therefore, as representatives of Hashem’s holy Torah, we have continued to be hated and persecuted until our own historical moment. 
 
With Hashem’s help and our fervent desire, may the time come soon and, in our days, when Zechariah’s prophecy will be echoed by all the nations of the world: “And Hashem shall become King over all the earth; on that day shall Hashem be one, and His Name one.” (14:9) For then, and only then, will the endless cycles of hatred and injustice against us cease and the stirring words of Yermiyahu finally fulfilled: “the sound of mirth and the sound of joy, the voice of a bridegroom and the voice of a bride, the sound of those saying, ‘Thank Hashem Tzivakot, for Hashem is good, for His loving-kindness endures forever…’” (33:11)
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
See as well, 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 for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 










​Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The laws pertaining to the Nazirite are found in this week’s parasha. As Chazal often chose a haftarah that parallels a subject found in its associated Torah portion, our haftarah focuses on the miraculous events preceding the birth of the most famous nazir of all time, Shimshon HaGibor. Our narrative begins with these words:

And there was one man from Zorah, from the family of the Danites, whose name was Manoah; and his wife was barren and had not borne. And an angel of Hashem appeared to the woman, and said to her, “Behold now, you are barren and have not borne; and you shall conceive and bear a son. Consequently, beware now, and do not drink wine or strong drink, and do not eat any unclean thing. Because you shall conceive and bear a son; and a razor shall not come upon his head, for a nazir to Elokim shall the lad be from the womb; and he will begin to save Israel from the hand of the Philistines.” (Sefer Shoftim 13:2-5, this and all Tanach translations, The Judaica Press Complete Tanach)
 
The haftarah concludes with the birth of Shimshon and explicit statements that Hashem both blessed and rested His Divine spirit upon him: “And the woman bore a son and called his name Shimshon; and the lad grew, and Hashem blessed him. And the spirit of Hashem began to come to him at times in the camp of Dan...” (Sefer Shoftim 13:24-25)
 
Based upon his colorful nature and the all-too famous incident with Delilah, Shimshon emerges as one of the most misunderstood figures in Tanach. We are indeed fortunate that Chazal address these misperceptions and help reveal his authentic persona. The Torah teaches us that two of the twelve tribes received the appellation “gur aryeh.” Ya’akov Avinu bestowed this title on Yehudah and his descendants, and Moshe Rabbeinu did so regarding the tribe of Dan:

A cub (gur) [and] a grown lion (aryeh) is Judah. From the prey, my son, you withdrew. He crouched, rested like a lion, and like a lion, who will rouse him? (Ya’akov Avinu, Sefer Bereishit 49:9)
 
And of Dan he (Moshe) said: “Dan is a young lion (gur aryeh), streaming from Bashan.” (Sefer Devarim 33:22)
 
Midrash Bereishit Rabbah, Parashat Vayechi VII, explains “gur aryeh” as Ya’akov’s blessing to Yehudah to acquire “the strength of a lion and the temerity of a lion cub.” In his Commentary on the Torah on this verse (Sefer Bereishit 49:9), Rashi (1040-1105) notes that Ya’akov’s use of gur aryeh prophetically refers to Yehudah’s most famous descendant and forebear of the Mashiach, Dovid HaMelech (King David), who was the embodiment of both lion-like strength and great boldness. In addition, in Sefer Bereishit 49:16, we find: “Dan will avenge his people, like one, the tribes of Israel.” Basing himself on a variety of passages from Chazal, Rashi states:

All Israel will be like one with him, and he will avenge them all. Concerning Shimshon he [Ya’akov] uttered this prophecy. We can also explain, “like one, the tribes of Israel,” [as follows]: like the special one of the tribes, namely David, who came from Yehudah.
 
Rashi’s gloss underscores Chazal’s perception regarding the relationship between the tribe of Yehudah and the tribe of Dan that is exemplified by their most famous descendants, Dovid HaMelech and Shimshon. Midrash Bereishit Rabbah, Parashat Vayechi 14, gives this idea powerful voice: “Ya’akov Avinu saw him [Shimshon in a prophetic vision] and thought he was the Melech HaMashiach (the King Messiah)…” Clearly, Shimshon’s potential was nearly unlimited.
 
In my estimation, Shimshon’s status as one of the most outstanding Shoftim and protectors of the Jewish people is given its clearest expression in Rabbi Yochanan’s words, as found in Talmud Bavli, Sotah 10a:

Rabbi Yochanan said: “Shimshon judged the Jewish people just like their Father-in-Heaven. As the text states, ‘Dan will avenge his people, like one [Rashi — the One of the World Who renders righteous judgment], the tribes of Israel.’” (Sefer Bereishit 49:16). And [in addition,] Rabbi Yochanan said: “Shimshon was named after the name of the Holy One blessed be He. As the text states: ‘For a sun (shemesh — similar in Hebrew spelling to Shimshon) and a shield is Hashem; Hashem will give grace and glory; He will not withhold good from those who go with sincerity.’” (Sefer Tehillim 84:12, Talmud translation my own)
 
Rabbi Yochanan compares Shimshon to the Almighty in two respects, as an honest and forthright judge and as an authentic shomer Yisrael—guardian and defender of the Jewish people. In his view, this was the real Shimshon, regardless of his negative actions at different periods of his life.
 
I believe another aspect of Shimshon’s greatness is found in his willingness to do teshuvah, just as Dovid HaMelech sought to repent following his initial involvement with Batsheva. Shimshon rose to this level when he implored Hashem for the strength to destroy his idolatrous Philistine captors:
​
And the people [Philistines] saw him (Shimshon) and praised their god, because they said, “Our god has delivered into our hands our enemy and the destroyer of our land, and who has slain many of us.” And Shimshon called to Hashem and said, “O’ L-rd G-d, remember me and strengthen me now, only this once O’ G-d, that I may be avenged the vengeance for one of my two eyes from the Philistines.” And Shimshon grasped the two pillars of the center, upon which the house rested, and leaned upon them, (the) one with his right hand and the other with his left. And Shimshon said, “Let my soul die with the Philistines,” and he bent with (his) might, and the house fell upon the lords, and upon all the people that were therein. And the dead that he killed at his death were more than he had killed in his lifetime. (Sefer Shoftim 16:24,28-30)
 
When Hashem granted him this power, Shimshon was able to mekadash shame Shamayim b’rabim—sanctify Hashem’s name before the entire world. With Hashem’s help and our fervent desire, may we, too, dedicate ourselves to bring honor to His holy name. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my 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 would like to be added, please contact me via email: mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach
 
*** 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.