Rabbi David Etengoff

ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ
 
Sefer Vayikra concludes with the pasuk: “These are the mitzvot that Hashem commanded Moshe to [tell] b’nai Yisrael on Har Sinai.” (27:34, all Bible translations, The Judaica Press Complete Tanach)  In contrast, the final verse of Sefer Bamidbar states: “These are the mitzvot and mishpatim (the ordinances) that Hashem commanded b’nai Yisrael b’yad Moshe (through Moshe) b’Arvot Moav (on the Plains of Moab), by the Jordan at Jericho.” (36:13) A careful comparison between our two pasukim, reveals that the latter verse adds the words, “mishpatim” and “b’yad Moshe,” and replaces Har Sinai with Arvot Moav. The singular import of these changes cannot be overstated, and is reminiscent of Rashi’s (1040-1105) celebrated comment on the first pasuk of the Torah, “ain hamikra hazeh omare elah darshani” (“this text says to us, interpret me!”).
 
In his Torah commentary, Ha’emek Davar, HaRav Naftali Tzvi Yehudah Berlin (the Netziv, 1816-1893) examines these textual variations and sheds new light upon their meaning. He notes that Sefer Vayikra contains many instances of dinei mamonot (monetary laws) that are included under the rubric of mishpatim; this category of halacha, however, is not mentioned in the sefer’s concluding pasuk. The Netziv therefore concludes that Sefer Bamidbar’s use of the term “mishpatim,” in its final pasuk, is not referring to the class of laws entitled mishpatim, but rather to “the analyses that are derived from the 13 principles of exegetical interpretation (yud gimmel middot). These, opines the Netziv, were decidedly something new for the vast majority of the Jewish people, since “on Har Sinai this manner of analysis was revealed solely to Moshe and his immediate followers, as we find in Talmud Bavli, Nedarim page 38.”

The Netziv now suggests that this new category of mishpatim is a major turning point in the history of our people:

For it was only in Arvot Moav that Moshe began to interpret the entire Torah according to logical arguments (pilpul) and analyses [derived from the yud gimmel middot], as is explained in the beginning of Sefer Devarim [1:5]. Therefore, here, on Arvot Moav, wherein they [these kinds of mishpatim] were first stated, it is written, “and the mishpatim [logical analyses],” since Hashem had already commanded [the Jewish people] regarding both the mitzvot and mishpatim.
 
At this juncture, the Netziv suggests that although this is not the Torah’s first instance of the phrase, “b’yad Moshe,” its use in the concluding verse of Sefer Bamidbar enables us to perceive Moshe as the authentic rebbe of klal Yisrael. This is the case, since at this moment in time, b’yad Moshe refers “to matters that Moshe received [from the Almighty] which were not spoken to him on a face-to-face basis, but rather through the divine flow of Heavenly aid.” In other words, until now, Moshe had acted solely as the Almighty’s shaliach to bring His exact words to the world. At Arvot Moav, however, Moshe found his own unique voice, and with the support of Heaven, created his own words of Torah, that is Torah She’beal Peh (Oral Law), derived from pilpul and the yud gimmel middot, to his beloved nation. In sum, in the view of the Netziv, Moshe’s Torah on Arvot Moav represents the transition from Torah She’Bichtav (Written Law) to Torah She’beal peh. This, in turn, emerges as the additional brit to which the Torah refers in Parashat Ki Tavo: “These are the words of the brit, which Hashem commanded Moshe to make with b’nai Yisrael in the land of Moav, in addition to the brit that he made with them in Horeb. (Horeb = Mount Sinai, Sefer Devarim 28:69)

My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, expands upon the Netziv’s approach regarding the brit Moav in this manner:

… Sefer Devarim contains for the most part repetition of mitzvos that were previously enumerated, but with additional explanation… Originally Sefer Devarim was given as Mishnah, as Torah She’beal peh, the Oral Law. Only later, on the last day of Moses’ life, do we read that Moses finished writing the words of this Torah in a scroll, until their very completion (31:24). Sefer Devarim, which to that point had the status of Torah She’beal Peh, became incorporated into Torah Shebichsav, the Written Law… Sefer Devarim thus has the double sanctity of both Torah Shebichsav and Torah She’beal peh. (Chumash Mesoras HaRav, with commentary based upon the teachings of Rabbi Joseph B. Soloveitchik, Sefer Devarim, edited by Dr. Arnold Lustiger, pages 2-3, underlining my own)
 
In this this crucial passage cited from the Yarchei Kallah (Rabbinic Convocation) of 1977, the Rav underscores the notion that Sefer Devarim, which begins with the phrase, “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 [that is, Arvot Moav] …” was originally Torah She’beal peh that became Torah Shebichsav only upon the final day of Moses’ life. This crucial idea differentiates Sefer Devarim from the preceding four books of the Torah in the sense that it, and it alone, is endowed with the “double sanctity of both Torah Shebichsav and Torah She’beal peh.”
 
Based upon the illuminating insights of the Netziv, and the Rav’s powerful analysis, the final verse of Sefer Bamidbar, and the entire Sefer Devarim, portray Moshe’s transition from Har Sinai, wherein he served as Hashem’s loyal prophet and repeated the Creator’s words, to the Moshe of Arvot Moav where he acted as Moshe Rabbeinu, the ultimate creative talmid chacham who brought the Torah She’beal peh to klal Yisrael.
 
Shabbat Shalom
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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 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: 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
 
Moshe Rabbeinu’s accomplishments are legendary, his leadership was extraordinary, and his intellect was nearly unparalleled. Moreover, the level of nevuah he achieved was different in kind and degree than any other prophet who ever lived. As the Torah states: “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), known as the “Torah Temimah” after the title of his Torah commentary, explains that there was one objective that Moshe did not realize which Pinchas was able to achieve:

“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 forevermore” (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. (Torah Temimah, Sefer Bamidbar, Section 24, 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 for a limited time, and 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 the Covenant of Peace].
 
In sum, Pinchas was able to bring about a total and permanent peace between Hashem and His people that was free of any future recriminations and punishments. This is something that escaped even Moshe Rabbeinu’s grasp. Yet, why did this difference obtain?
 
I believe the Torah provides us with an answer: “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). Herein, 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 undertaken by many of the men with the women of Moab. In this sense, Pinchas was a zealot who was totally devoted to Hashem. His entire being merged with Hashem’s righteous anger in his desire to execute the Almighty’s will.
 
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, he served as a protective force and bridged the chasm between Hashem and the Jewish people and guarded His holy Torah and mitzvot. As spiritually heroic as Pinchas’ zealotry was, however, it must be stressed that this was permissible solely at this unique 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

The email list, b’chasdei Hashem, has expanded to hundreds of people. To be added, please contact me at: 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 one of the most famous pasukim in the Torah: “How goodly are your tents, O Ya’akov, your dwelling places, O Yisrael!” (Sefer Bamidbar 24:5, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)  In his Commentary on the Torah, Rashi (1040-1105) asserts that “how goodly are your tents” refers to the thoroughgoing modesty of the fledgling Jewish nation: “For he (Bilam) saw that the entrances [of the tents] were not facing each other.” (See Talmud Bavli, Baba Batra 60a, brackets my own)

The Midrash Aggadah offers an additional intriguing interpretation of our pasuk:

“How goodly are your tents, O Ya’akov” In the merit of Ya’akov having sat in them, as the text states: “And Ya’akov was an innocent man, dwelling in tents.” (Sefer Bereishit 25:27) And because of this, the Jewish people merited to dwell in tents in the desert.” (S. Buber ed., Sefer Bamidbar, Parashat Balak 24:5, all Midrash translations, my own)
 
Why does the Midrash emphasize the zechut of Ya’akov having sat in tents? Both Midrash Bereishit Rabbah 63:10 and Rashi maintain that these were not standard tents, but rather “the tent of Shem and the tent of Ever.” (Rashi, Sefer Bereishit 25:27)  As we know from related midrashic sources, Shem and Ever had the first learning center wherein the knowledge of Hashem’s omnipotence, justice and righteousness formed the backbone of the curriculum. The Midrash may now be understood in this manner: Based upon “the merit of Ya’acov having sat in them [the tents of Shem and Ever] … the Jewish people merited to dwell in tents in the desert.”
 
In my view, an additional section of the Midrash Aggadah further illuminates the connection between the two parts of this statement:

Ya’akov was chosen by the Holy One blessed be He, as the text states: “But you, Yisrael My servant, Ya’akov whom I have chosen, the seed of Abraham, who loved Me.” (Sefer Yeshayahu 41:8) In addition it is written, “For G-d chose Ya’acov for Himself, Yisrael for His treasure.” (Sefer Tehillim 135:4)  Hashem, [it must be noted,] did not bring him (Ya’akov) close to Himself, rather, Ya’akov brought himself close to the Almighty, as the text states: “And Ya’akov was an innocent man, dwelling in tents.” (Sefer Vayikra, Parashat Tzav VIII)
 
In sum, Hashem chose Ya’akov and Ya’akov chose Hashem. Like his grandfather Avraham, Ya’akov was a seeker who did not rest until he had thoroughly developed his relationship with the Master of the Universe. Little wonder then that Chazal named him, “the Bachir Ha’Avot”—the Chosen One of the Patriarchs.
 
Like Ya’akov Avinu, the entire Jewish people are chosen by Hashem: “And you shall be to Me a kingdom of princes and a holy nation…” (Sefer Shemot 19:6)  With Hashem’s help, may we strive to emulate Ya’akov, so that we too may dwell in the tents of Torah and grow close to the Almighty. 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 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: 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
 
ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ
 
Our parasha begins with the mitzvah of the Parah Adumah:

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 Tanach translations, The Judaica Press Complete Tanach)
 
The goal of this commandment is to purify an individual who has become tamei (ritually impure) as a result of contact with a corpse. It is intrinsically mystifying in nature, since in the course of its fulfillment, the individual who has come into contact with a corpse becomes tahor (ritually pure), whereas the one who assists in the purification process is paradoxically rendered tamei.
 
Rabbi Yosef Dov Halevi Soloveitchik zatzal (1820-1892), known as the “Beit HaLevi,” after the name of his published works, presents a conceptual groundwork for understanding the meaning of the Parah Adumah. He notes that the phrase, “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...’” is very unusual, since the Parah Adumah is singled out as being the “statute of the Torah.” As such, the Beit Halevi asks: “At face value, the Parah Adumah is simply one of the [613] mitzvot of the Torah. Why, therefore, is it given the appellation, the “statute of the Torah?” His answer presents a fundamental axiom of ta’amei hamitzvot (ascertaining the underlying rationale of the commandments):

… for it is precisely from the Parah Adumah that it is revealed to man that he, in reality, does not know anything regarding [the true meaning] of any mitzvah of the Torah, since [as this verse suggests,] the entire Torah is a statute (chukah) [that eludes our understanding]. (All citations, Commentary on the Torah, Sefer Shemot, Chapter 31, translations and emphases my own.)
 
In Brisker terminology, the Torah is one cheftzah, one holistic entity. As such, its mitzvot are inextricably intertwined. Therefore, the Parah Adumah teaches us that all commandments are beyond the pale of human understanding:

And the explanation of this concept is the following: Behold all of the mitzvot are inseparably interconnected to, and interwoven with, one another. Moreover, each one depends upon the other—just as we find in reference to lowly man who has 248 limbs and 365 sinews—all of whom are attached one to another, and all of whom depend upon one another. This is the case, as well, regarding the mitzvot wherein the 248 Positive Commandments and the 365 Negative Commandments are attached to one another and form one unit. [As a result,] it is impossible to comprehend even one of the mitzvot without understanding all of them. Therefore, when we encounter the Parah Adumah, and we do not understand its underlying principle—it is clear that we really know nothing at all [regarding the rest of the mitzvot].
 
Based on the Beit HaLevi’s analysis, the Parah Adumah emerges as a powerful protection against humankind’s natural hubris and the potential for intellectual arrogance that can impede acceptance of the divine, immutable nature of the mitzvot:
​
…the Parah Adumah is, therefore, a fence and a protective measure for man who utilizes his intellect (hamitbonane b’sichlo) to examine the reasons inherent in the mitzvot. It prevents him from erring in their regard... and from bursting forth [against the mitzvot] and declaring: “I am the one who knows their rationale!” For were he to do so, he would soon err and add or subtract [from the mitzvot].
 
Therefore, in the Beit HaLevi’s view, there is only one way to remain loyal to the mitzvot:
One must perform all of the mitzvot, with all of their specific details, according to what we have received from our Rabbis according to the all-encompassing rules of the Torah, and the established halacha, without any deviation whatsoever from the words of the Shulchan Aruch. This is the case, since one recognizes that he does not comprehend the [true] depth of these matters…
 
With this understanding, we can view the Parah Adumah as the mitzvah that serves as a model for all the other mitzvot. Perhaps more than any other commandment, it reminds us that the mitzvot are from Hashem and, therefore, by definition, beyond human understanding. With the Almighty’s help, may we be zocheh to faithfully fulfill His holy Torah. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you 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: 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.