Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
We recently celebrated Rosh Chodesh Elul, a major step toward encountering HaKadosh Baruch Hu on Rosh Hashanah. The great Chasidic master, Rabbi Kalonymus Kalman Halevi Epstein (1753-1825), known as “the Maor Va’Shemesh” after the title of his work on the Torah and Festivals, depicts the preparations we must undertake to ready ourselves for this grand rendezvous:

An individual who wants to serve Hashem in truth is obligated at all times to watch over his actions. This means that it is insufficient for him to merely refrain, God forbid, from performing an improper action, rather, [his obligation to be ever watchful] extends even over the positive actions that he performs, including his tefilah and Torah studies. He must scrutinize them very carefully in order to ascertain whether or not they were performed with the proper measure of awe and love, and if they were completely pure and clear without any type of negative thought or [performed] in the service of some personal agenda. (Commentary on Sefer Devarim 16:18, translation and brackets my own)
 
In a few short words, the Maor Va’Shemesh presents us with a blueprint for strengthening our relationship with the Almighty. At first, he teaches us that watchfulness is the key to living a spiritually infused life. Next, he emphasizes that refraining from an untoward action while certainly obligatory, is an insufficient yardstick by which to measure ourselves. Instead, in order to truly serve Hashem, he asserts that we must ensure that even our positive actions must be invested with the purest intentions, and with awe and love.
 
The Maor Va’Shemesh then notes that his analysis is based upon the final words of a famous passage in Talmud Bavli, Eruvin 13b:

Our Rabbis taught: For two and a half years Beit Shammai and Beit Hillel argued. One side said: “It would have been better if man had not been created rather than his having been created.” The other side claimed: “It is better that man was created rather than his having not been created.” They reached the following conclusion: “It is better that man should not have been created rather than his having been created. Now, however, that he was created, y’phashpfash b’ma’asuv, he should examine his actions.” An alternate text reads: y’mashmash b’ma’asuv, he should scrutinize his actions.”
 
What substantive differences obtain between y’phashpfash, and y’mashmash, b’ma’asuv? Fortunately, Chazal addressed this very question. The Aruch (Rabbi Yechiel ben Natan, 1035-1110) explains y’phashpfash b’ma’asuv as referring to careful inspection of one’s actions after having committed a sin. In contrast, y’mashmash b’ma’asuv refers to examining one’s potential actions in order to ascertain whether or not they represent meritorious behavior. In theory, at least, these approaches should prevent a person from committing a chate or, at the very least, from repeating it. Rashi (1040-1105) follows the Aruch’s approach in reference to y’phashpfash b’ma’asuv, and significantly expands upon his analysis of y’mashmash b’ma’asuv:

y’mashmash b’ma’asuv, for example, if one has an opportunity to perform a mitzvah, he should consider the loss that will obtain due to its non-performance in light of the reward that would accrue as a result of its performance. He should, therefore, not put off its performance because of the [momentary] monetary expenditure, since its reward will surely come in the future. [Moreover,] if the possibility of performing a sin presents itself, he should carefully consider the “benefit” that will immediately accrue over and against the future loss for which he will have to make restitution.
 
Both the Aruch and Rashi help us better understand our terms. In my estimation, however, the most incisive analysis of y’phashpfash and y’mashmash b’ma’asuv is found in Rabbi Moshe Chaim Luzzatto zatzal’s (1707-1746) classic work, Mesilat Yesharim. Therein, he defines “pishpush” (the nounal form of y’phashpfash) as:

…to examine all of our actions, in general, and to carefully think about them. [To ascertain] if they contain therein deeds that we ought not to do that do not follow the ways of the commandments and statutes of Hashem. Any actions that fit [this negative criterion] should be destroyed from the world.
 
In contrast, he defines “mishmush” (the nounal form of y’mashmash) as:
 
…the careful and exact analysis of even good actions, to determine and see if they contain any aspect, whatsoever, that is not good or any bad feature that must be removed and destroyed…one must scrutinize his actions [in this fashion] to examine their innermost content, the purpose of this examination to [yield] actions that are pure and perfect. (Translations my own)
 
A careful reading of these sections from the Mesilat Yesharim reveals that the interpretation of the Maor Va’Shemesh echoes Rav Luzzato’s definition of mishmush. The historical record indicates that the Mesilat Yesharim was widely read and cherished by many Chasidic masters of his time, as such, it is quite reasonable to assume that the Maor Va’Shemesh would have mastered this work, since numerous concepts found therein captured his attention.
 
May the guidance of these great Torah scholars enable us to examine and improve our actions so we may return to Him in heartfelt teshuvah shlaimah. 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: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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 mitzvah of tzedakah, the equitable distribution of financial resources to the vulnerable among us, is one of the focal points of our parasha:

If there will be among you a needy person, from one of your brothers in one of your cities, in your land the Lord your God is giving you, you shall not harden your heart, and you shall not close your hand from your needy brother. Rather, you shall open your hand to him... (Sefer Devarim 15:7-8, this and all Tanach translations, The Judaica Press Complete Tanach)
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), explains in the name of his paternal grandfather, Rav Chaim Soloveitchik zatzal (1853-1918), that the phrase, “you shall open your hand to him” constitutes the mitzvat aseh, the positive commandment, that obligates an individual to distribute tzedakah to the poor. (Chumash Mesoras HaRav, Sefer Devarim, page 128) Therefore, the preceding expression, “you shall not harden your heart, and you shall not close your hand from your needy brother,” comprises the mitzvat lo ta’aseh, the prohibition against acting in a miserly manner toward a needy fellow Jew. As the Rambam zatzal (1135-1204) states:

It is a positive commandment to give tzedakah to the poor among the Jewish people, according to what is appropriate for the poor person, if this is within the financial capacity of the donor, as [the text] states: “You shall open your hand to him.”
 
Anyone who sees a poor person asking and turns his eyes away from him and does not give him tzedakah transgresses a negative commandment, as [the text] states: “you shall not harden your heart, and you shall not close your hand from your needy brother.” (Mishneh Torah, Hilchot Matnot Aniyim 7:1-2, translation, Rabbi Eliyahu Touger with my emendations)
 
In his Torah commentary Tzror HaMor on our passage, Rabbi Avraham Saba zatzal (1440-1508), views these two mitzvot as a springboard for developing our middot:

For what am I and what is my [so-called] strength? For it is surely the case that He is the One Who gives the strength [to people] so that they may perform meritorious acts. This is precisely why the Torah text states: “you shall open your hand to him,” and that you should pay no heed to any hardness of your heart. You absolutely must, therefore, open up your hand [to satisfy the tzedakah needs of your fellow Jew], just as Hashem opens up His hand [to provide for the needs of all those in want]. (Translations and brackets my own)
 
Herein, Rav Saba teaches us that all gifts that are bestowed upon us are from the Almighty. In addition, he maintains that when we respond to the needs of others in an open-handed manner, we emulate our Creator’s actions: “You [Hashem] open Your hand and satisfy every living thing [with] its desire.” (“Ashrei,” Sefer Tehillim 145:16)
 
At this point, Rav Saba focuses on the kofetz yado, the one who is unwilling to give tzedakah to their fellow Jew. In so doing, he helps us understand the psyche of such an individual:

Our Sages teach us [Talmud Bavli, Baba Batra 10a] that one who closes his hand and refuses to give to the poor is like an idol worshipper. [What is the proof for this assertion?] The text states here [in our parasha]: “Beware, lest there be in your heart an unfaithful thought (davar v’liya’al)...and you will begrudge your needy brother and not give him” (15:9), which is preceded by the phrase: “Unfaithful men (b’nai v’liya’al) have gone forth from among you and have led the inhabitants of their city astray, saying, ‘Let us go and worship other gods, which you have not known.’’ (13:14) Just as [the first instance of v’liya’al] refers to idol worship, so, too, [does v’liya’al in reference to one who refuses to give tzedakah] teach us that he is like one who is engaged in idol worship. [Underlining my own]
 
How exactly is the kofetz yado like an idol worshipper? Rav Sabba suggests the following trenchant analysis:
​
...for when such an individual closes his hand and refrains from giving to the poor, he begins to feel that everything belongs to him, and that it is his strength and power, kocho v’otzem yado, that creates his wealth. This feeling grows until he rejects Hashem, who continuously provides him with the ability to develop and maintain his wealth. This, in turn, leads him to repudiate the totality of the Torah; as such, it is as if he is an idol worshipper.
 
In sum, according to Rav Sabba, the pota’ach yado is an individual who is keenly aware that m’ate Hashem hayitah zot, everything is ultimately from the Almighty. Since this is the case, we naturally recognize that we are the stewards of everything He bestows upon us and share these funds with others less fortunate than we. In so doing, we follow in the footsteps of HaKadosh Baruch Hu.
 
In stark contrast, the kofetz yado is similar to an idol worshipper who rejects Hashem and His holy Torah. He maintains that everything he has acquired is the result of his own efforts, which consequently leads him to the specious notion, “leit din v’leit dayan—there is no judgment and no Judge.”
 
With Hashem’s help, may we ever be counted among those who give tzedakah with open hearts and hands; and may the zechut of this mitzvah bring the entire Jewish people ever closer to the Almighty. 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: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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 Torah is an incredibly rich work of interwoven thoughts and ideas. While this is true in general, I believe it is a particularly the case regarding Sefer Devarim. Our parasha contains a telling example of this interconnectedness in the four pasukim juxtaposed to the mitzvah of Birkat Hamazon:

Heshamer lecha pen tishkach et Hashem Elokecha, Be careful that you do not forget
God your Lord—not keeping His commandments, decrees, and laws, which I am prescribing to you today. You may then eat and be satisfied, building fine houses, and living in them. Your herds and flocks may increase, and you may amass much silver and gold—everything you own may increase. V’rahm l’vavecha v’shachachta et Hashem Elokecha, But your heart may then grow haughty, and you may forget God your Lord, the One who brought you out of the slave house that was Egypt. (Sefer Devarim 8:11-14, translation, The Living Torah, Rabbi Aryeh Kaplan zatzal)
 
This passage presents us with a key exegetical question, namely, what is the nature of the phrase, “v’rahm l’vavecha v’shachachta et Hashem Elokecha?” Is it a straightforward description of a possible, or even probable, result of Hashem bestowing His largesse upon us, or is it something more? The Babylonian sage, Rav Nachman bar Yitzchak, addresses this question in Talmud Bavli, Sotah 5a:

From where [in the Torah] do we find the azhara, warning against arrogant behavior?... Rav Nachman bar Yitzchak said, “From here: ‘v’rahm l’vavecha v’shachachta.” Moreover, it is written [before v’rahm l’vavecha]: “Heshamer lecha pen tishkach et Hashem Elokecha, Be careful that you do not forget God your Lord.” [We must interpret this expression] in accordance with Rabbi Elai, for Rabbi Abin said in the name of Rabbi Elai: “Every instance wherein the Torah states ‘heshamer, pen and al’ must be interpreted as a negative Torah prohibition.” (Translation and brackets my own)
 
A careful reading of Rav Nachman bar Yitzchak’s statement in conjunction with his advocacy of Rav Elai’s position yields the following conclusion: Since v’rahm l’vavecha v’shachachta et Hashem Elokecha is preceded by heshamer lecha pen tishkach et Hashem Elokecha, the phrase, “but your heart may then grow haughty,” is a mitzvat lo ta’aseh, a negative Torah prohibition. As such, v’rahm l’vavecha is a lav, an action forbidden by the Torah.
 
We are now in a better position to understand Chazal’s powerful denunciation of arrogance:

R. Johanan said in the name of R. Simeon b. Yochai: “Every man in whom there is haughtiness of spirit is as though ovede avodat kokavim, he worships idols...” R. Johanan himself said: “He is as though kafar b’ikar, he has denied the fundamental principle [of Hashem’s very existence]…” R. Hama b. Hanina said: “He is as though he has broken all the laws of forbidden intimacy...” ‘Ulla said: “He is as though he has erected an idolatrous altar.” (Talmud Bavli Sotah 4b, translation with my emendations, The Soncino Talmud)
 
In the Mishneh Torah, the Rambam zatzal (1135-1204) follows Rav Nachman bar Yitzchak’s view in his discussion of behavioral and halachic issues surrounding v’rahm l’vavecha:

There are behavioral traits regarding which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other. Among these is arrogance.... Our Sages directed: “Hold oneself very, very lowly.” Also, they declared: “Whoever is arrogant is as if he denied God’s presence, as it states in the Torah: “And your heart will be haughty and you will forget God, your Lord.” Furthermore, they said: “Whoever is arrogant should be placed under a ban of ostracism. This applies even if he is only somewhat arrogant.” (Hilchot De’ot, II, 3, translation, Rabbi Eliyahu Touger with my emendations)
 
Beyond a doubt, we should reject the actions associated with the prohibition of v’rahm l’vavecha and, as the Rambam states, “move away from one extreme and adopt the other,” that is, anavah, humility. We are fortunate that the Ramban zatzal (1194-1270), in his celebrated Iggeret HaRamban, gives us ready guidance as to how to undertake this process:

Therefore, I will now explain to you how to always behave humbly. Speak gently at all times… with your heart focusing on Hashem… In all your actions, words and thoughts, always regard yourself as standing before Hashem, with His Schechinah [Divine Presence] above you, for His glory fills the whole world. Speak with fear and awe, as a servant standing before his master. Act with restraint in front of everyone. When someone calls you, don’t answer loudly, but gently and softly, as one who stands before his master. (Translation, with my emendations, http://www.pirchei.com/specials/ramban/ramban.htm, brackets and italics my own)

Two salient points emerge herein that can help us acquire the middah of anavah: Our encounters with others should reflect respect; and we should “always regard ourselves as standing before Hashem, with His Schechinah above us, for His glory fills the whole world.”

With the Almighty’s help, may we follow the Ramban’s sage guidance and ever act with anavah. 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: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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 often recited pasukim in the Torah, as it is found at the end of the first paragraph of the Aleinu: “V’yadata hayom v’hashavota el l’vavecha —And you shall know this day and consider it in your heart [that is, your mind], that the Lord He is God in heaven above, and upon the earth below; ain od—there is none other than He.” (Sefer Devarim 4:39, this and all Torah translations, The Judaica Press Complete Tanach) The expression “and you shall know--v’yadata” is difficult to interpret, since it can either be a narrative statement describing what will be, or a tzivui, an imperative statement prescribing what we must do.
 
In his Commentary on the Torah on this pasuk, Rabbeinu Bahya ben Asher (1255-1340) adopts the position that our pasuk is a straightforward tzivui:

“And consider it in your heart:” This is a positive commandment from the Torah to know Hashem may He be blessed. For we are commanded to know Him and to [actively] analyze His unity and not rely solely upon accepted tradition in this matter. And this knowledge [is acquired through a recognition] of His works and His awe-filled actions, as well as [a cognizance] of all His creations, be they heavenly or terrestrial in nature. (This and the following translations my own)
 
In sum, Rabbeinu Bahya asserts that there is a positive Torah commandment to know Hashem that is experience-based, since knowledge of Him may be obtained through an appreciation and recognition of His creatures and the majesty of His Creation. Moreover, we must actively try to comprehend His unity, rather than accept this aspect of His Divine Being based solely upon Massorah. As such, for Rabbeinu Bahya, “v’yadata,” requires active engagement in order to build a dynamic relationship with the Almighty.
 
Rabbeinu Bahya now focuses on the phrase “v’hashavota el l’vavecha—and consider it in your heart [mind],” and maintains that experiential knowledge of Hashem is not the same as acquiring actual knowledge of His essence and being, for that ever eludes our understanding. As Shlomo HaMelech teaches us in Sefer Mishle: “The honor of God is to conceal a matter…” (25:2) Since the Almighty conceals far more than he reveals to humankind, Rabbeinu Bahya opines we must implement “v’hashavota el l’vavecha” in our daily lives “like a man who thinks deeply regarding a particular matter and must return and think about it [time and time again].” For then, and then only, may we finite beings perceive the faintest reflections of reflections of the Infinite.
 
Rabbeinu Bahya further elaborates on hashavat halev, focusing your mind upon the existence and reality of Hashem, and combines it with the concluding words of our verse, “that the Lord He is God in heaven above, and upon the earth below; there is no One else:”
A person’s mind must ever focus on the notion that Hashem is Elokim in the sense that He is the One Who guides the Universe: in the Heavens, the planets, and Above — the Angels, and upon the earth, the terrestrial plane, and below, the very depths of the deep… Ain od, there is none other than He in all these worlds.
 
May these insights regarding the Holy One blessed be He enhance our understanding of the Torah’s expression “ain od melvado,” (Sefer Devarim 4:35) and help us forge a powerful relationship with Him. 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: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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.

​Parashat Devarim 5785, 2025:
 
Rabbi David Etengoff
 
Bridging Torah Shebichtav and Torah Sheb’al Peh
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
If you were asked to list the Hebrew names of the Five Books of the Torah, you would readily respond with Bereishit, Shemot, Bamidbar, Vayikra and Devarim. These are not, however, the only names by which these holy seforim are known. Talmud Bavli, Avodah Zarah 25a, calls Sefer Bereishit “Sefer HaYashar,” based upon the righteous Avot and Emahot we find therein. The Ramban (1194-1270) named Sefer Shemot “Sefer HaGeulah” since, in his view, the redemption of the Jewish people is its overarching theme. Chazal universally use the term “Torat Kohanim” as an alternate name for Vayikra, as the laws regarding Kohanim comprise most of its content. Our Sages agree, as well, that Sefer Bamidbar should be known as “Chumash Pekudim—the Chumash of Counting,” since it contains two instances wherein Hashem commanded Moshe to take a census of our forebears. Lastly, Talmud Bavli, Megillah 31a, refers to Sefer Devarim as “Mishneh Torah,” a phrase that appears in Sefer Devarim in the context of a king’s obligation to write his own Sefer Torah: “And it will be when he sits upon his royal throne that he will write for himself this Mishneh Torah upon a scroll…” (17:18) This verse, however, does not clarify why Chazal chose Mishneh Torah as the name of this section of the Torah.
 
One way to shed light on this problem is to focus on the linguistic similarity between mishneh and mishnah. We see this reflected in the suggestion of my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), when he states that Sefer Devarim is the pivot point between Torah Shebichtav (Written Law) and Torah Sheb’al Peh (Oral Law) and is consequently called Mishneh Torah:
Originally, Sefer Devarim was given as Mishnah, as Torah Sheb’al Peh, the Oral Law. Only later, 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 Sheb’al Peh, became incorporated into Torah Shebichtav, the Written Law. The phrase Mishneh Torah therefore means Mishnah (Oral Law) which is also Torah (Written Law).  (This and the following quotes, Chumash Mesoras HaRav, Sefer Devarim: with Commentary Based Upon the Teachings of Rabbi Joseph B. Soloveitchik, Dr. Arnold Lustiger, editor, pages 2-3)
 
According to Rav Soloveitchik, Sefer Devarim is the very beginning of Torah Sheb’al Peh; yet it is a unique kind of Torah Sheb’al Peh in the sense that when “it became part of Torah Shebichtav, it did not lose its Torah Sheb’al Peh character.” How is this dual nature and “double sanctity” expressed? In the Rav’s view, the Torah Sheb’al Peh essence of Sefer Devarim is presented in two crucial ways:
​
In the first four books of the Torah, God addresses the community, while in Sefer Devarim it is Moses who is addressing them. In the first four books, Moses is the medium through which God addresses the people: Moses served in the role of the prophet, repeating verbatim what God told him. In Devarim, however, Moses is not [acting in the role of] a prophet but a teacher: Moshe Rabbeinu. He imparted bei’ur haTorah, the explanation of the Torah, and thus it is Moses himself who addresses the people.
 
Rav Soloveitchik suggests that Sefer Devarim is Mishneh Torah precisely because Moshe takes on a new role in this sefer, namely, teacher of the entire Jewish people. As the Rav said on many other occasions, a navi can act in two very different capacities, as the shaliach of Hashem or as a talmid chacham. In the first four seforim of Chamishah Chumshei Torah, Moshe is the navi of Hashem par excellence. In the Mishneh Torah, however, he is the greatest talmid chacham in Jewish history, and he remains Moshe Rabbeinu, the rebbe of Klal Yisrael, forevermore.
 
The unique nature of Sefer Devarim is now quite clear. It is the only one of the Five Books of the Torah that is simultaneously Torah Shebichtav and Torah Sheb’al Peh, serving as the crucial bridge between the Torah and the world of Rabbinic thought and Halacha. Truly, “Ashreinu mah tov chelkeinu, u’mah nayim goraleinu—We are fortunate, how good is our portion, how pleasant our lot, and how beautiful our heritage.”
 
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: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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
 
Cheshbon hanefesh (introspection) is a crucial aspect of the Nine Days. One way we can begin this spiritual journey is to focus on a well-known passage in Talmud Bavli, Yoma 9b:
The first Holy Temple, why was it destroyed [at this time]? This took place because of three different aspects that had become part of its very nature: idol worship, illicit physical relations and murder...The second Holy Temple wherein they were involved with Torah study, mitzvot observance, and acts of loving-kindness, why was it destroyed? It was because of groundless and baseless hatred (sinat chinam). This comes to teach us that baseless hatred is the equivalent of the three cardinal prohibitions of idol worship, illicit physical relations, and murder. (Translation my own)
 
Is our age similar to the time of the Second Beit HaMikdash? On the positive side, there is ample evidence to suggest that we are studying more Torah today than at any time in Jewish History. Mitzvot observance continues to expand and acts of loving-kindness (gemilut chasadim) are performed by more institutions and individuals than one can possibly count.
 
On the negative side, however, sinat chinam, the equivalent of the three atrocious sins that destroyed the First Beit HaMikdash, and the sin that destroyed the Second Beit HaMikdash, seems to be growing stronger each day. Powerful and disruptive rifts fracture our Jewish communities throughout the world. Little wonder, then, that we have not merited the building of the Third Beit HaMikdash.
 
Fortunately, there is a strong countermeasure to sinat chinam. Rabbi Avraham Yitzhak Kook zatzal (1865-1935), the first Ashkenazi Chief Rabbi of Palestine under the British Mandate, offers us an invaluable ray of hope. He proposes ahavat yisrael, unconditional love for the Jewish people, as the antidote for sinat chinam, and conceptualizes it in this manner:

Listen to me, my people! I speak to you from my soul, from within my innermost soul. I call out to you from the living connection by which I am bound to all of you, and by which all of you are bound to me. I feel this more deeply than any other feeling: That only you, all of you, all of your souls, throughout all of your generations, you alone are the meaning of my life. In you I live. In the aggregation of all of you, my life has that content that is called ‘life.’ (This, and the following translation, Shemonah Kevatzim 1:163, translation, Chanan Morrison)
 
 Rav Kook continues his love song for the Jewish people with these stirring words:

Without you, I have nothing. All hopes, all aspirations, all purpose in life, all that I find inside myself, these are only when I am with you. I need to connect with all of your souls. I must love you with a boundless love.... Each one of you, each individual soul from the aggregation of all of you, is a great spark, part of the torch of the Light of the universe which enlightens my life. You give meaning to life and work, to Torah and prayer, to song and hope. It is through the conduit of your being that I sense everything and love everything.
 
It is crucial to realize that Rav Kook’s unlimited love for all Jews was far more than mere theory, as he embodied ahavat yisrael in every aspect of his life:
​
A vocal group of ultra-Orthodox Jerusalemites vociferously opposed Rav Kook, due to his positive attitude towards secular Zionists. Often, they would publicize posters along the city streets, attacking the Chief Rabbi and discrediting his authority. One day, Rav Kook returned from a brit milah ceremony in Jerusalem's Old City, accompanied by dozens of students. Suddenly a small group of hotheaded extremists attacked the rabbi, showering him with wastewater. The chief rabbi was completely drenched by the filthy water. Emotions soared and tempers flared.
 
By the time Rav Kook had arrived home, news of the attack had spread throughout the city. Prominent citizens arrived to express their repugnance at the shameful incident. One of the visitors was the legal counsel of [the] British Mandate. He advised Rav Kook to press charges against the hooligans and promised that they would be promptly deported from the country. The legal counsel, however, was astounded by Rav Kook's response. “I have no interest in court cases. Despite what they did to me, I love them. I am ready to kiss them, so great is my love! I burn with love for every Jew.”
(http://ravkooktorah.org/KDOSHM62.htm)
 
For Rav Kook, the opposite of sinat chinam is not ahavat chinam, love without cause for one’s fellow Jew, since, within his worldview, such a concept could not exist. Rather, this great and holy soul considered every Jew to be worthy of love and respect. As such, he is famous for the following powerful statement: “There is no such thing as ‘ahavat chinam,’ groundless love. Why groundless? He is a Jew, and I am obligated to love and respect him. There is only ‘sinat chinam,’ hate without reason. But ‘ahavat chinam’? Never!” (Adapted by Chanan Morrison from Rav Kook’s work, Malachim Kivnei Adam, pages 483-485)
 
In these days preceding Tisha B’Av, it is particularly appropriate to engage in depth-level soul-searching to try and remove every aspect of sinat chinam from our thoughts and minds. Then, and only then, will we be able to embrace Rav Kook’s noble words, and replace sinat chinam with ahavat yisrael. With Hashem’s help 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 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: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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
 
Last week’s parasha, Parashat Balak, concludes with the frightening story wherein 24,000 men of klal Yisrael pursued the women of Moab and their god Ba’al Peor:

Israel settled in Shittim, and the people began to commit harlotry with the daughters of the Moabites. They invited the people to the sacrifices of their gods, and the people ate and prostrated themselves to their gods. Israel became attached to Ba’al Peor, and the anger of Hashem flared against Israel. (Sefer Bamidbar 25:1-3, all Bible translations, The Judaic Press Complete Tanach)
 
If this was not bad enough, Zimri ben Salu, the prince of the tribe of Shimon, publicly consorted with a Midianite woman: “Then an Israelite man came and brought the Midianite woman to his brethren, before the eyes of Moshe and before the eyes of the entire congregation of the children of Israel...” (25:6)
 
When Pinchas witnessed this gross public immorality, he acted on the Torah’s mandate and executed Zimri and the Midianite woman. In our parasha, Pinchas’ actions were rewarded with Hashem’s highest approbation, namely, he received the brit shalom—the brit kehunat olam (Eternal Covenant of the Priesthood):

Pinchas the son of Eleazar the son of Aaron the kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal. Therefore, say, “I hereby give him My covenant of peace. It shall be for him and for his descendants after him [as] an Eternal Covenant of the Priesthood, because he was zealous for his God and atoned for the children of Israel.” (11-13)
 
Likewise, as Rashi (1040-1105) notes in his gloss on Sefer Bamidbar 25:6: “At the incident of the Golden Calf, Moshe [successfully] confronted six hundred thousand as it says, ‘He ground it [the Golden Calf] until it was powder…’” Clearly, Moshe, no less than Pinchas, avenged God’s glory. Yet, Pinchas alone received the brit shalom. This is an exegetical challenge that has captivated our commentators’ attention throughout the ages.
 
In my opinion, Rabbi Baruch Halevi Epstein (1860-1941) suggests one of the most cogent solutions to this problem:

It is true that Moshe removed Hashem’s anger from the Jewish people on a number of occasions, including the episodes of the Golden Calf and the Spies. Yet, this was for only a relatively short period of time. As a result, the reconciliation between God and the Jewish people that Moshe achieved was not on the level of complete peace. In stark contrast, Pinchas was able to bring about a complete reconciliation that totally removed any anger from Hashem toward our people. Therefore, Pinchas, and Pinchas alone, was rewarded with Hashem’s brit shalom. (Torah Temimah, Sefer Bamidbar, chapter 25, comment 24)
 
The peace that Pinchas was able to bring about motivated Chazal to identify Eliyahu the Prophet (9th century BCE) as Pinchas’ spiritual reincarnation:
Rabbi Shimon ben Lakish said: “Pinchas is Eliyahu.” The Holy One Blessed be He said to Pinchas: “You have placed peace between Me and the Jewish people in this world; so, too, shall you do so in the future.” As the text states: “Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord, that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers… [Sefer Malachi 3:23-24]” (Midrash Yalkut Shimoni, Pinchas I, translation my own)
 
Chazal further underscore the role of Eliyahu as the herald of shalom ba’olam in a parallel text to our midrash, found in the concluding mishnah of Mishnah Eduyot:

And the Sages said: [Eliyahu] will come to bring about peace in our world. As the text states: “Lo, I will send you Eliyahu the prophet before the coming of the great and awesome day of the Lord, that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers…” [Sefer Malachi 3:23-24]”
 
Our Sages teach us time and time again that Eliyahu’s ultimate purpose is to herald the coming of the Mashiach. What will this soon-to-be-realized period be like? Yeshayahu, the great 8th century BCE prophet and sage, offered one of the most famous descriptions of this longed-for time:
​
And it shall be at the end of the days, that the mountain of the L-rd’s house shall be firmly established at the top of the mountains, and it shall be raised above the hills, and all the nations shall stream to it. And many peoples shall go, and they shall say, “Come, let us go up to the Lord’s mount, to the house of the God of Jacob, and let Him teach us of His ways, and we will go in His paths,” for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem. And he shall judge between the nations and reprove many peoples, and they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift the sword against nation, neither shall they learn war anymore. (Sefer Yeshayahu 2:2-4)
 
May Mashiach Tzidkanu come soon and in our days and bring everlasting peace to all mankind. 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
 
Many of us upon entering shul recite the pasuk: “How goodly (mah tovu) are your tents, O’ Ya’akov, your dwelling places, O’ Israel!” (Sefer Bamidbar 24:5, this and all Tanach translations, The Judaica Press Complete Tanach) The noted posek, Rabbeinu Yechiel Michal ben Aharon Yitzhak Halevi Epstein (1829-1908), gave his stamp of approval to mah tovu’s daily recitation in Aruch HaShulchan, Orech Chaim 46:17: “The text of tefilah to be recited prior to Baruch She’amar is printed in the prayer books. When one initially enters the synagogue he should say, mah tovu ohalecha Ya’akov… (“How goodly are your tents Ya’akov…”)
 
Over many years, mah tovu has become one of the best-known verses of both our parasha and the Torah. How and why did it achieve this distinction? After all, it contains the words of the despicable diviner Bilam, whose two-fold goal was to lead the Jewish people away from Hashem and simultaneously destroy them. This is clear from his machinations leading to our people’s licentious behavior with the daughters of Moab, and the subsequent punishing plague (Sefer Bamidbar 25:1-9 and 31:16). As such, it seems counterintuitive that Bilam’s statement would become one of the most oft-cited pasukim of the Jewish people.
 
One way of understanding the popularity of mah tovu is found in Talmud Bavli, Sanhedrin 105b. It identifies the phrase, “mah tovu ohalecha Ya’akov,” with batei tefilah and batei midrash and clarifies why it is shagur b’pive ha’am—recited by one and all:

R. Johanan said: From the blessings of that wicked man [Bilam], you may learn his intentions; he wished to curse them so that they [the Jewish people] should possess no synagogues or houses of study, [this is deduced from] “How goodly are thy tents, O Jacob.” … R. Abba b. Kahana said: All of them [the blessings] reverted to a curse, except the synagogues and houses of study, for it is written, “But the Lord, your God, did not want to listen to Bilam, so the Lord, your God, transformed the curse into a blessing for you, because the Lord, your God, loves you” (Sefer Devarim 23:6) (Translation, The Soncino Talmud, with my underlining and emendations)
 
In his commentary on the Torah, Torah Temimah, Rabbi Baruch Halevi Epstein (1860-1941) asks and answers a fundamental question regarding the above passage:

One of the curses was transformed into a permanent blessing, yet, it is not at all clear how R. Abba b. Kahana would know that it was solely this blessing (mah tovu ohalecha Ya’akov) that was never converted into a curse. Perhaps we can answer this question in the following manner. Talmud Bavli, Avodah Zarah 5a states in general, “Were it not for the Torah’s existence, the heavens and earth would cease to exist.” Therefore, since the continuation of the world is contingent upon the perpetuation of the Torah and its transmission through the synagogues and houses of study, perforce, they can never cease to exist. (Gloss on Sefer Bamidbar 24:5, note 9)
 
The great Chasidic Master, Rabbi Elimelech Weisblum of Lizhensk (1717–March 11, 1787), in his seminal work, Noam Elimelech, offers a creative approach as to why mah tovu ohalecha Ya’akov was the sole bracha that never changed into a curse, and the reason for this unique status:

This is the explanation of the verse: “Bilam saw that it pleased the Lord to bless Israel; so he did not go in search of omens as he had done time and time again, but turned his face toward the desert.” (Sefer Bamidbar 24:1) This means that Bilam fully understood that the Holy One Blessed be He desired to bless the Jewish people [through his prophetic utterances] and not just to nullify his curses alone… Therefore, Bilam decided that he, too, should bless the Jewish people and thus thought positive thoughts concerning them. As a result, the Holy One Blessed be He placed the blessing of mah tovu in his mouth. Consequently, it alone, of all the blessings, retained its status, as a bracha, since it was the only one that did not have an evil intention inherent therein. (Brackets and underlining my own)
 
I believe that Rav Elimelech is teaching us a profound and powerful lesson. Beyond a doubt, Bilam was nothing other than a conduit through which Hashem’s bracha flowed. Yet, even he realized the singular nature of our people and our unique relationship with Hashem. As such, in a rare moment of introspective reflection and honesty, Bilam acted according to “… what is proper and good in the eyes of the Lord” (Sefer Devarim 6:18) and wholeheartedly delivered his eternal blessing to our nation.
 
Baruch Hashem, the fulfillment of mah tovu ohalecha Ya’akov is undoubtedly one of the reasons we exist today. With Hashem’s help, may ever have the zechut to daven to Him in our batei tefilah and study His Torah in our batei midrash. 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: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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 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.