The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.
R' Frand began by quoting the two pesukim at the beginning of the parsha which mention the names of Moshe's sons, in which the Torah states in Shemos 18:3 אֲשֶׁ֨ר שֵׁ֤ם הָֽאֶחָד֙ גֵּֽרְשֹׁ֔ם and in 18:4 וְשֵׁ֥ם הָֽאֶחָ֖ד אֱלִיעֶ֑זֶר. The obvious question is - if the first son was introduced by saying, the first one was named --, the second son should have been introduced as the second was named --. So why are they both listed as שֵׁ֥ם הָֽאֶחָ֖ד ?
R' Frand answered by quoting a Medrash Tanchuma in Chukas which states that when Moshe went up to Shamayim he saw Hashem learning the laws of Parah Adumah and saying, my son Eliezer teaches... Moshe then asked Hashem - you are Hashem, why are you quoting a mortal? Hashem answered that R' Eliezer is a tzaddik and will teach these laws. Moshe then asked Hashem - may it be Your will that R' Eliezer come from me and Hashem responded that it would be. This is why the Torah states וְשֵׁ֥ם הָֽאֶחָ֖ד אֱלִיעֶ֑זֶר - there will be an Eliezer in the future who will teach the laws of Parah Adumah and he will come from Moshe.
R' Frand closed the vort by quoting the Sefer Yechi Reuvein who observes that there was no person on Earth with more zechusim than Moshe. R' Frand said as an aside - everyone learns gemara with Rashi and similarly Chumash. But Moshe is responsible for all the learning that is being done! So why did Moshe want the zechus to have R' Eliezer come from him? Because Moshe was never satisfied with his zechusim and always wanted more. The meforshim ask - why did Moshe want to travel to the land of Israel? Did he want to eat its fruits? The classic answer is that Moshe wanted to the mitzvos that can only be done in the land of Israel. Why? Because he always wanted more zechusim.
R' Frand said a second vort based on the end of the parsha where the Torah states in Shemos 20:20-23 that a Jew should not make images of anything that is with Hashem, should not use metal to fashion the mizbayach and should not go up steps to reach the mizbayach.
R' Frand observed that these mitzvos belong in Sefer Vayikra as they do not seem to be connected to the Aseres HaDibros.
To explain this, R' Frand began by quoting the famous Medrash that before Hashem gave the Torah to the Jews He went to the other nations and offered it to them. He went to Esav and they asked - what is in this and He answered, don't kill. They said no.
Hashem then went to Ammon & Moav and they asked what is in it and He responded - don't commit adultery and they said no. Finally he went to Yishmael and when they asked what is in it and He responded - don't steal, they also said no.
R' Frand then quoted R' Bukspan who quoted R' Elya Boruch Finkel who tied these points together.
[BTW - R' Bukspan recently published a new sefer - available here - www.feldheim.com/classics-and-beyond-2].
R' Bukspan noted that the three laws that the nations used as reasons to not accept the Torah are all part of the 7 Noahide Laws, so why was this an issue for them? He answered by quoting the Targum Yonasan which explained that it was not the specific laws of not killing, committing adultery or stealing. Each of these laws is expanded upon - not only don't kill, but don't become close to a murderer as this will have a negative impact on your family. And don't embarrass someone as its like killing them. The bar on adultery is not only the adulterous acts, its engaging it behavior which could lead to it such acts. Similarly, don't steal is not merely about not kidnapping, its being careful with other people's money.
R' Frand called the Aseres HaDibros - the Transformative Power of the Torah - that the laws can change a person or a culture. The nations were already keeping the letter of the 7 Noahide laws, but not the spirit and they were certainly not interested in transforming their culture.
R' Frand closed the vort by stating that R' Bukspan cited to a R' Chaim Zelvinsky who links this back to the three mitzvos at the end of the parsha - don't make images of things which are with Hashem because of the potential for Avodah Zarah. Don't use a sword in making a Mizbayach because it is emblematic of killing. And don't build steps to go up on the Mizbayach - אֲשֶׁ֛ר לֹֽא־תִגָּלֶ֥ה עֶרְוָֽתְךָ֖ עָלָֽיו.
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