![]() 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, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world. Our parasha begins with the well-known verse, “And it will be, because you will heed (eikev tishme'un) these ordinances and keep them and perform [them], that the L-rd, your G-d, will keep for you the covenant and the kindness that He swore to your forefathers.” (Sefer Devarim 7:12, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Our classic meforshim (Torah commentators) focus upon the uncommon expression, “eikev tishme'un,” that begins our verse, since it is an unusual way to refer to mitzvot observance. By way of illustration, Rashi (1040-1105), in a midrashically-infused gloss in his Commentary on the Torah, suggests the following interpretation of our phrase: In the Hebrew language, eikev literally means heel. [The connotation is, therefore,] “If you will heed the minor commandments (hamitzvot hakalot) which one [usually] tramples with his heels [i.e., which a person treats as being of minor importance].” In this instance, the original text of the Midrash adds clarity to Rashi’s somewhat brief comment: Blessed be the Name of the Holy One Who gave the Torah to the Jewish people. It contains 613 commandments, comprised of minor and major (kalot v’chamurot) commandments. Many people pay the kalot little heed, instead, they toss them underneath their heels [and treat them with disrespect]. Therefore, even King David was afraid of his ultimate judgment day and declared to the Almighty: “Master of the Universe! I am not afraid of [my failure to fulfill] the major commandments of the Torah, for they are major [in their singular importance]. Of what, then, am I afraid? I am afraid of the minor commandments. Perhaps I violated one of them or failed to fulfill [one of them], precisely because it is a minor commandment. (Midrash Tanchuma, Buber edition, Parashat Eikev, section 1, translation, underlining and brackets my own) The Talmud Yerushalmi helps us understand the meaning of our elusive phrase “minor and major commandments:” Rabbi Abba bar Kahana said: “The Torah text equates the most minor commandment among the kalot with the most major commandment among the chamurot. What is the most minor commandment among the kalot? This is the commandment of sending away the mother bird [prior to taking her eggs or young]. [And what is] the most major commandment among the chamurot? This is the commandment to honor one’s father and mother. [The reward regarding both of these commandments is the same,] as it is written [in each instance] “and you should lengthen your days.” (Sefer Shemot 20:11 and Sefer Devarim 22:7, Talmud Yerushalmi, Vilna edition, Peah, chapter 1, translation and brackets my own) Based on this passage, the terms kalot and chamurot reference the ease with which commandments can be performed. In other words, if a mitzvah is relatively easy to perform, as in the case of sending away the mother bird, it is labelled a minor commandment. Conversely, if the mitzvah is difficult to fulfill, in the sense of the commitment of time and effort it entails, such as the commandment to honor one’s father and mother, then it is known as a major precept. Fascinatingly, the Torah assigns the exact same reward to both of these mitzvot. Rabbi Yehudah HaNasi was the editor of the Mishna in the early part of the third century. Among his numerous contributions to the Rabbinic literature of his day, he is known for the following statement that discusses the relationship that obtains between mitzvot kalot and mitzvot chamurot: “And you should be as careful in the performance of a minor commandment as with a major commandment, since you do not have the ability to know the reward of the mitzvot.” (Pirkei Avot, II:1, translation my own) In sum, Rabbi Yehudah HaNasi is teaching us that precision and alacrity in all mitzvot are the watchwords of Torah observance. This is particularly the case since, in general, “we do not have the ability to know the reward of the mitzvot.” At first glance, this latter statement seems to contradict another well-known Rabbinic dictum, “Ben Hei Hei would say: ‘According to the pain is the gain.’” (“L’fum tza’ara agra,” Pirkei Avot V:21, translation, Rabbi Yosef Marcus) Herein, it appears quite clear that the greater the effort undertaken to perform a mitzvah, the greater the reward. As such, a major commandment should have a greater reward than a minor commandment. What, then, does the statement, “we do not have the ability to know the reward of the mitzvot,” actually mean? Rabbi Moses Almosnino (1515-1580) is renowned for his commentary on Pirkei Avot entitled, Pirkei Moshe. Therein, he wrestles with our question and suggests the following profoundly insightful response: The kind of reward that is meant [by the phrase, “we do not have the ability to know the reward of the mitzvot,”] is above and beyond the standard notion of reward, and is, therefore, not [conceptually] connected to the statement, “l’fum tza’ara agra,” or the essence of the mitzvah itself. Instead, it refers solely to one’s desire and degree of perfection of kavanah (intentionality) in fulfilling the commandments – and such reward is, by definition, unknown to us. Therefore, it is stated that one must be exacting and act with all speed regarding both minor and major commandments, since even if we know the normative reward of the mitzvah, which is based upon the difficulty of its performance, its ultimate reward remains ever hidden from us, as it is immeasurable. (Page 33, translation, brackets and underlining my own) Rav Almosnino’s explanation is nothing less that a spiritual tour de force. In a few words, he revolutionizes our understanding of the status of the mitzvot, and teaches us that they are all equal in their ultimate reward − as long as we infuse each one with our deepest and most fervent kavanah and desire for its complete fulfillment. In my estimation, this is reminiscent of David HaMelech’s (King David’s) passionate proclamation, “Tzama nafshi l’Elokim l’A-le chai” (“My soul thirsts for G-d, for the living G-d…,” Sefer Tehillim 42:3), which may be readily interpreted as referring to his total devotion to Hashem and ardent longing to fulfill the mitzvot from the depths of his being. Little wonder, then, that like Abraham and Moses before him, Hashem calls him, “David avdi” (“My servant David”), which we see no less than ten times throughout the Tanach. With the Almighty’s help, may each of us seek to connect with our Creator through sincere mitzvot observance, so that we may be counted among those whose souls thirst for Him as authentic avdai Hashem (the servants of Hashem). 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 of 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.
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![]() 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, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina, Anschel Pinchas ben Chaya and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world. Shabbat Nachamu’s haftarah is in many ways the single most longed-for haftarah of the entire year. Until now, the Three Weeks and Tisha b’Av have forced us to focus upon the seemingly endless trials and tribulations of our nation’s history. It is a dark period, indeed, for any thoughtful, Jewishly-sensitive individual. Suddenly, Tisha b’Av ends, and we are greeted with the prophet Isaiah’s clarion call of comfort: “Nachamu nachamu ami yomar Elokeichem” (Sefer Yeshayahu 40:1, “Console Console My people says your G-d,” this and all Bible translations, The Judaica Press Complete Tanach) The world as we understand it returns to normal, and we no longer focus exclusively upon the dire times of Jewish history. Finally, our national aveilut (mourning) ceases. Yet, what kind of nechama (comfort) has actually been achieved? The Beit Hamikdash (Holy Temple) remains in ruins, world-wide anti-Semitism grows ever stronger, assimilation and intermarriage continue unabated, and our beloved country, Medinat Yisrael, is continually reviled by the nations of the world in their “hallowed halls of justice.” In all likelihood, it is precisely this kind of question that led such luminaries as Rashi (1040-1105) and Radak (1160-1235) to explain Isaiah’s words as referring to the Messianic times to come: “All of these comforting statements refer to the future days of the Messiah.” (Radak, Commentary on Sefer Yeshayahu 40:1, translation my own). In other words, our people continue to face some of the same existential threats today as when Rashi and Radak penned their interpretations. Without a doubt, as King Solomon declared so long ago, “Ain davar chadash tachat hashemesh.” (“There is nothing new under the sun,” Sefer Kohelet 1:9) Given the above, I could readily understand if Isaiah would have written, “Nachamu ami,” i.e. using the word “nachamu” one time, since authentic nechama is yet to come. Why, then, did he proclaim, “Nachamu nachamu,” seemingly indicating that we have something to be comforted about now and in our time? Fortunately, an answer is offered by the Midrash: Why does the text state “nachamu” two times? Rabbi Yehudah HaNasi said: “This is because all of their [i.e. the Jewish people’s] punishments were doubled. As Jeremiah said: ‘Destruction upon destruction has occurred’ (Sefer Yirmiyahu 4:20), ‘She weeps, yea, she weeps in the night’ (Sefer Eichah 1:2)… And since all her [i.e. Jerusalem’s] punishments were doubled, so, too, will all of her consolations be doubled. As the text states, ‘Nachamu nachamu ami.’” (Midrash Zuta, Eichah, Buber edition, 1:14, translation my own) I believe the Midrash is teaching us that the doubling of “nachamu” is a powerful lesson of nearly unlimited hope, and the prologue to the ultimate fulfillment of the verse, “For Your salvation, I hope, O L-rd,” uttered by Jacob toward the dawn of Jewish existence. (Sefer Bereishit 49:18) Moreover, Isaiah is promising us, “Never fear!” Even though the Messianic period has not yet arrived, when the Mashiach (Messiah) does come, we will not only be comforted measure for measure for each of the bitter and heart-rending periods of Jewish history, instead, we will be comforted twofold in measure. At long last we will witness the fulfillment of Zechariah’s stirring words, “And the L-rd shall become King over all the earth; on that day shall the L-rd be one, and His name one.” (14:9) With the Almighty’s bountiful mercy and our fervent desire, may we be zocheh (merit) to witness the coming of the Mashiach, the rebuilding of the Beit HaMikdash, and the complete fulfillment of Isaiah’s words, “Nachamu nachamu ami,” soon and in our time. 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 of 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 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, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world. In the famous first mishnah of Pirkei Avot (Ethics of the Fathers), our Sages teach us that the Written Law, Tanach, was given to us by Hashem at Mount Sinai at the selfsame time as the Oral Law, i.e. the entire corpus of Rabbinic literature: “Moses received the [entire] Torah at Mount Sinai, transmitted it intact in content and meaning to Joshua, who did so in kind to the Elders, the Elders to the Prophets and they, in turn, to the Men of the Great Assembly.” (Translation my own) All of Tanach is divrei Elokim emet (the words of the One true G-d). As the Talmud Bavli teaches us in Baba Batra 14b-15b, it was communicated - in humanly accessible form - by a trans-historical community of writers: Who wrote the Scriptures? — Moses wrote his own book and the portion of Balaam and Job. Joshua wrote the book, which bears his name and [the last] eight verses of the Pentateuch. Samuel wrote the book which bears his name and the Book of Judges and Ruth. David wrote the Book of Psalms, including in it the work of the elders, namely, Adam, Melchizedek, Abraham, Moses, Heman, Yeduthun, Asaph, and the three sons of Korah. Jeremiah wrote the book, which bears his name, the Book of Kings, and Lamentations. Hezekiah and his colleagues wrote Isaiah, Proverbs, the Song of Songs and Ecclesiastes. The Men of the Great Assembly wrote Ezekiel, the Twelve Minor Prophets, Daniel and the Scroll of Esther. Ezra wrote the book that bears his name and the genealogies of the Book of Chronicles up to his own time. (Translation, Soncino Talmud) The above-found phrase, “Moses wrote his own book,” certainly refers to the Torah. In fact, the Prophets and Nehemiah call the Torah, no less than seven times, “Torat Moshe” (“Book of the Law of Moses”). Sefer Yehoshua 8:31-32 serves as a prime example of this nomenclature: As Moses, the servant of the L-rd, commanded the children of Israel, as it is written in the book of the law of Moses (b’sefer Torat Moshe) an altar of whole stones, upon which no (man) has lifted up any iron. And they offered upon it burnt-offerings to the L-rd and sacrificed peace-offerings. And he wrote there upon the stones a copy of the law of Moses (Torat Moses), which he wrote in the presence of the children of Israel. (This, and all Tanach translations, The Judaica Press Complete Tanach) While the entire Torah is the Book of the Law of Moses, Sefer Devarim stands out most prominently as Moses’ book. Indeed, the very first verse proclaims the highly personal nature of this final volume of the Torah. Instead of the oft-found phrase, “And G-d spoke to Moses saying,” we encounter: “These are the words which Moses spoke to all Israel on that side of the Jordan in the desert, in the plain opposite the Red Sea, between Paran and Tofel and Lavan and Hazeroth and Di Zahav.” In other words, this sefer, is at one and the same time, divrei Elokim emet and the heartfelt expression of Moses’ unique love and concern for klal Yisrael (the Jewish people). Chazal (our Sages of blessed memory) refer to Sefer Devarim as Mishneh Torah. Tosafot (11th-13th centuries) and the Ramban (1194-1270) explain this term as “repetition of that which was already stated.” In their view, our sefer is primarily a review, or summary, of previously known narrative and halachic passages. In the introduction to his commentary on Sefer Devarim, Rav Naftali Tzvi Yehudah Berlin (known as “the Netziv,” 1817-1893), takes a very different approach to the term “Mishneh Torah”: [The name “Mishneh Torah”] may be properly interpreted and explained as referring to [understanding the Torah] in a holistic fashion - in regards to the specifics and details of its terms and language. Since this is the case, the entire book and its essence is, [in reality,] coming to encourage us to be extensively involved in Torah study so that we will be able to explain the nuances of the text (dikdukei hamikra) – [and] this is [the fundamental nature of] Torah study. And all of the ethical exhortations (musar), and multiple rebukes of Moses, were solely for the purpose of [encouraging us] to accept the yoke of Torah study upon ourselves. This idea is based upon the many principles of faith and belief that will be explained within the sefer itself. It is for this reason that it is called by its name “Mishneh Torah,” since it refers to exactitude in Torah study (shinun shel Torah). (Translation and brackets my own) In sum, according to the Netziv, Chazal coined the name “Mishneh Torah” to connote Sefer Devarim’s emphasis on meticulous Torah study. Therefore, Mishneh, in this instance, means depth-level analysis and knowledge of the Torah – including its language, laws, and musar. The Netziv underscores his understanding of “Mishneh Torah” by quoting a fascinating Midrash that shows the preeminent position of Sefer Devarim within Rabbinic thought: Rabbi Shimon ben Yochai said: “Sefer Mishneh Torah was the standard (signon) of Joshua. [We know this because] at the very moment that the Holy One Blessed be He revealed himself to Joshua, He found him sitting [and learning] and the Mishneh Torah was in his hands.” (Midrash Bereishit Rabbah, Parashat Bereishit, section 6, translation my own) Perhaps we might well ask: “Why not one of the other books of the Torah? Don’t they also incorporate crucial halachot (laws) and ethics? Why was this sefer Joshua’s touchstone?” The Netziv’s answer reveals the unique nature of our sefer: “We may learn [from this Midrash] that this book, in particular, incorporates the entire gamut of moral and ethical principles [that are found throughout the Torah].” In a few days, we will commemorate the poignant and heart-rending events that befell our people on Tisha b’Av. As such, in light of the Netziv’s understanding of the authentic nature of the term “Mishneh Torah,” there is no more appropriate book than Sefer Devarim to begin to read and study on the Shabbat immediately preceding this day. Beyond question, Tisha b’Av teaches us the necessity to reach out with compassion to our fellow Jews – whoever and wherever they may be. This is a lifelong journey fraught with many challenges and trials. We are blessed that Torat Moshe in general, and Sefer Devarim in particular, provide the roadmap we need to guide us on the proper path of understanding. As the Netziv teaches us, Mishneh Torah uniquely encapsulates the musar that can serve as a beacon of light to guide us through the darkest of spiritual times. Like Joshua of old, may G-d grant us the wisdom and discernment to implement its eternal message in our lives. V’chane yihi ratzon. Shabbat Shalom and a truly meaningful fast. 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 of 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 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, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world. We are now approaching the end of the Three Weeks, the saddest period of the Jewish year. It concludes with Tisha b’Av, the day upon which we commemorate the destruction of the two Holy Temples, the first in 586 BCE, and the second in 70 CE. In an oft-quoted Talmudic passage, our Sages famously ask, “Why were the two Holy Temples destroyed?” Their answer informs every aspect of Jewish life until our own historical moment: Why was the first Sanctuary destroyed? Because of three [evil] things which prevailed there: idolatry, immorality, bloodshed… But why was the second Sanctuary destroyed, seeing that in its time they were occupying themselves with Torah, [observance of] precepts, and the practice of charity? Because hatred without cause (sinat chinam) prevailed therein. This teaches you that groundless hatred is considered equal to the three sins of idolatry, immorality, and bloodshed taken together. (Talmud Bavli, Yoma 9b, Soncino Talmud translation with my emendations to enhance readability) In sum, the second Beit Hamikdash (Holy Temple) was destroyed because of sinat chinam (baseless hatred) - even though our ancestors seemed “to get everything else right.” Moreover, sinat chinam creates such a toxic behavioral environment, that it is equal to avodah zarah (idol worship), gilui arayot (immorality) and shefichute damim (murder) combined – the three cardinal sins for which individuals are obligated to give up their lives rather than violate. (“Yaharaig v’al ya’avor,” Talmud Bavli, Sanhedrin 74a) If sinat chinam was the vitriolic poison that destroyed the second Beit Hamikdash, then it stands to reason that its polar opposite, ahavat Yisrael (love of all Jews) must be the necessary antidote. This may very well be the reason that Rabbi Akiva famously declared, “‘And you should love your fellow Jew as yourself.’…This is the most overarching principle of the Torah.” (Sefer Vayikra 19:18; Talmud Yerushalmi, Nedarim 9:4) Rabbi Akiva’s dictum that ahavat Yisrael is the singular principle of the Torah is reminiscent of a celebrated passage in Talmud Bavli, Shabbat 31a, wherein Hillel teaches a would-be convert the most unifying idea of the Torah: On another occasion it happened that a certain non-Jew came before Shammai and said to him, “Make me a proselyte, on the condition that you teach me the entire Torah while I stand on one foot (regal achat).” At that point he [Shammai]threatened him with the builder’s tool which was in his hand. [In contrast,] when he went before Hillel, he [Hillel] said to him, “What is hateful to you, do not do to your neighbor - that is the whole Torah, the rest is the commentary - go and learn!” (Translation, The Soncino Talmud, with my underlining and emendations) In his Torah commentary, Kli Yakar, the great biblical exegete Rabbi Shlomo Ephraim ben Aaron Luntschitz (1550 – 21 April, 1619) explains that the responses of Shammai and Hillel stemmed from two very different perceptions of the non-Jew who came before them. Whereas Shammai thought the individual was acting in a jocular and disrespectful manner, Hillel perceived him as a would-be righteous convert (gare tzedek) who approached him in an authentic and searching fashion: For in truth, he [the potential gare tzedek] honestly sought from him [Hillel] the pillar of Torah upon which all the mitzvot stand (i.e. regal achat) in order that he should not fall into the grip of forgetfulness that might very well be found in in a convert who had not learned anything about the Torah during the days of his youth. Therefore, he asked him to transmit to him the one overriding principle that encapsulates the entire Torah…in order that he would be able to remember all of the mitzvot of Hashem. (Comment on Sefer Vayikra 19:18, translation and brackets my own) Based upon the statements of Hillel, Rabbi Akiva and the analysis of the Kli Yakar, ahavat Yisrael emerges as one of Judaism’s ultimate values. On measure, it is the most effective means of counteracting the frightening effects of sinat chinam. Now we are ready to ask, “How can we perform ahavat Yisrael in our daily lives?” We are fortunate that the Rambam (Maimonides, 1135-1204) provides us with a clear response that incorporates both the positive actions that we ought to do, and Hillel’s meta-axiom of Torah behavior: We are commanded to love others [i.e. our fellow Jews] in the same manner that we love ourselves. My mercy and love for my brother [i.e. my fellow Jew] should be exactly like the mercy and love I have for myself, [specifically in regards to] his money, physical welfare, and everything that will ever be in his possession or he will want. And, everything that I wish for myself, I should desire for him. [Conversely,] anything that I would hate for myself or for anyone who associates with me, I should find hateful to him in the exact same fashion. This is what the Torah stated: “…and you shall love your neighbor as yourself.” (Sefer Hamitzvot, Positive Commandment 206, translation and brackets my own) In sum, the Rambam is urging us to be considerate and caring of others in precisely the same manner we would like to be treated. In addition, we must ever be on guard against those behaviors that would be hateful to both ourselves and others. I believe that if we fulfill the mitzvah of ahavat Yisrael on an ongoing basis, we will be well on our way to ending sinat chinam in our time. Moreover, we will set the stage for the imminent arrival of the Mashiach (Messiah) and the rebuilding of the Beit Hamikdash, soon and in our days. With the Almighty’s help and our heartfelt desire, may this be so. 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 of 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 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, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world. We are a very fortunate people. If one were to ask “Who is the greatest spiritual hero in Jewish history?” many names would surely come to mind. Some of us would suggest one of the Avot or Emahot (Patriarchs or Matriarchs). Others might answer Dovid HaMelech (King David), or one of the Prophets. Most people, however, would probably choose Moshe Rabbeinu. Moshe’s amazing and multifold accomplishments are legendary. His leadership was extraordinary. His intellect was nearly unparalleled. The level of nevuah (prophecy) he achieved was different in kind and degree than that of any other prophet who ever lived. His ability to commune with Hashem is unequaled in the history of our people. Therefore, the Torah teaches us: “There never arose another prophet amongst the Jewish people like Moshe, to whom Hashem revealed Himself face to face.” (Sefer Devarim 34:10, my translation, as per Onkelos). Rabbi Baruch ha-Levi Epstein zatzal (1860-1942), popularly known as the Torah Temimah after the title of his incisive Torah commentary, explains to us that there was one area, however, wherein Moshe was not able to achieve the highest heights. Instead, as clearly stated in our parasha, Pinchas ha-Kohen was able to accomplish a goal that eluded even Moshe Rabbeinu: “Therefore, let it be said: ‘Behold, I [Hashem] give to him [Pinchas] my Covenant of Peace” (Bamidbar 25:12). “It is fitting that this atonement [as seen in the words ‘Covenant of Peace’] will continue to bring about expiation forever more” (Talmud Bavli, Sanhedrin, 82b). At first glance, it is very difficult to understand why Pinchas merited this explicit reward even more than Moshe Rabbeinu, since we find numerous times wherein [through Moshe’s efforts] Hashem “forgot” His anger against the Jewish people, such as in the instances of the Golden Calf and the Spies. (All translations, underlining, brackets and emphasis my own) After raising this fundamental issue, Rav Epstein continues his analysis as to why Pinchas, and not Moshe, was deserving of the Covenant of Peace: But the matter should, however, be explained in the following manner: We see from this that there was a fundamental difference that obtained between Moshe’s and Pinchas’ ability to remove Hashem’s anger [from upon the Jewish people]. Moshe was able to remove Hashem’s anger solely for a limited time, yet there remained, so to speak, in Hashem’s heart (mind) a grievance against the Jewish people, just as we find in the instances of the Golden Calf…and the Spies. Peace such as this cannot be called true and absolute peace. The removal of Hashem’s anger in regards to Pinchas, however, was a complete and total removal of anger [that continues to last]. Therefore, Pinchas merited the just reward [of this Covenant of Peace]. In sum, Pinchas was able to effectuate a total and permanent peace between Hashem and His people that was devoid of any future recriminations and punishments. This is something that escaped even Moshe Rabbeinu’s grasp. The question that still remains, however, is “Why did this difference obtain between them?” I believe the Torah provides us with an answer this question in the phrase, “When he [Pinchas] displayed the anger that I [Hashem] should have displayed,” (Bamidbar 25:11, translation per Rashi’s second gloss on Bamidbar 25:11). In a word, Pinchas acted as Hashem’s messenger in expressing His legitimate anger. He channeled Hashem’s fury in response to the vulgar immorality and idol worship in which many of the men were engaged with the women of Moab. In this sense, Pinchas was a zealot who was totally devoted to Hashem. His complete being merged with Hashem’s righteous anger in his desire to execute the Almighty’s will. In stark contrast to Pinchas, Moshe Rabbeinu never became angry – either on a personal level, or in the service of Hashem. Although the Torah states in Parashat Korach regarding the temerity of Datan and Aviram, “And Moshe became very upset” (Bamidbar 16:15, per Rashi’s explanation), he never became angry – even in the positive sense of Pinchas’ anger. This, perhaps, is as it should be. Anger, in nearly all instances, is considered by Chazal (our Sages) to be tantamount to avodah zarah (idol worship), since in the heat of anger a person cannot focus upon Hashem, Torah, or mitzvot. Instead, such an individual is entirely consumed by the emotion of anger, and becomes irrational. Clearly, then, one of the worst characteristics an authentic leader of klal Yisrael (the Jewish people) can have is the trait of anger. Little wonder, then, that Moshe neither had the personality trait of anger, nor did he become angry – even when it was warranted in the service of Hashem. Paradoxically, Pinchas received the Brit Shalom (Covenant of Peace) after having brought about total peace between Hashem and klal Yisrael precisely because of the righteous anger he expressed on behalf of the Almighty. In this way, served as a protective force and bridged the gaping chasm between the Jewish people and the Creator, and guarded His holy Torah and mitzvot. As spiritually heroic as Pinchas’ actions were, however, it must be stressed that they were permissible solely at that time and may never be repeated. With Hashem’s help, may we strive to emulate Pinchas’ love and devotion to the Holy One blessed be He, and may we ever dedicate ourselves to His Torah and mitzvot. 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 of 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. |
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