From: Netvort@aol.com
Sent: Friday, July 23, 2004 1:36
AM
To: JoshHoff@aol.com
Subject: Netvort: parshas Devorim,
5764
Now
You're Talking
By
Rabbi Joshua (reticently known as The Hoffer) Hoffman
The book of
Devorim consists of orations given by Moshe to the Jewish people shortly before
he died and they entered the Holy Land. Some of these orations consist of rebuke
to the people for their past deeds, some consist of instructions on the
performance of various mitzvos, and some consist of blessings and curses that
will come to the nation in the future depending on the loyalty it demonstrates
to these mitzvos and to God's covenant with them. What stands out in all of
these orations is Moshe's adeptness of speech. Lest one think that everything he
said was simply a repetition of what was placed in his mouth by God to say, as
was the case in regard to the first four books of the Torah, the Talmud tells us
that Moshe said the section of blessings and curses in the book of Devorim on
his own. The commentators explain that God later told him to write down in the
Torah what he had said. Thus, the integrity of the divine nature of the Torah is
still maintained. Some commentators take this Talmudic statement in a broader
sense, and understand it to mean that the entire book of Devorim was said by
Moshe on his own, and was later said over to him by God to be written in the
Torah. Whether we understand this Talmudic statement in a strict, limited sense,
or in a broader sense, it certainly tells us that Moshe did not suffer from a
lack of communication skills. This seems to be in conflict with what Moshe
himself told God when He first asked him to speak to the Jewish people, as
recorded in parshas Shemos and again in parshas Vaeira. There, Moshe told God "I
am not a man of words… I am heavy of mouth and heavy and speech" (Shemos 4:10).
How can we reconcile these contradictory messages?
Rabbi
Boruch Epstein author of the Torah Temimah, discusses this issue in his work
Tosefes Beracha, which originally appeared as a series of newspaper columns on
the weekly Torah reading, He writes that when Moshe expressed reluctance to
serve as God's messenger to Pharaoh, it wasn't because of a total inability to
speak, but because of his unfamiliarity with royal protocol. As an illustration,
he mentions a story he heard from his father in the name of Rabbi Ya'akov
Berlin, who was the father of Rabbi Epstein's illustrious uncle, the Netziv.
Rabbi Berlin related that Rabbi Eliezer Fleckles, illustrious author of responsa
Teshuvah MiAhavah and a student of the famed Rabbi Yechezkel Landau, chief rabbi
of Prague, witnessed the scene of the audience that Rabbi Landau's son and
successor, R. Shmuel, had with the Austrian monarch, Joseph I, who had been a
great admirer of his father's. When Joseph asked R .Shmuel if he was as wise as
his father, he answered 'much less.' The monarch was not pleased with this
answer, because it implied that R. Yechezkel was deficient in knowledge and R.
Shmuel was even more deficient. The correct thing for R.Shmuel to have said was
'my father was much wiser than I am.' It was a knowledge of this kind of
protocol that Moshe felt he was lacking. Even though he had grown up in
Pharaoh's house, it had been many decades since he left, and, therefore he was
unfamiliar with the workings of the royal court. However, when it came to
speaking to his own people, Moshe was certainly able to convey the message
properly, as we see throughout the book of Devorim.
Actually,
Rabbi Epstein's explanation is somewhat similar to that of the Rashbam in his
commentary to parshas Shemos (4:10). He writes that Moshe was not able to
pronounce Egyptian, which was the royal language, properly. It is inconceivable,
continues the Rashbam, to say that Moshe, through whom the Torah was given, had
a speech impediment and could not speak properly in any language at all. Rashbam
then goes on to say that we should not pay attention to outside books. He is
probably referring to the medieval midrashic compilation, Divrei HaYomim
D'Moshe, which does include a story according to which Moshe did have a physical
speech impediment. It is interesting to note, however, that Rashbam does accept,
in his commentary to parshas Beha'aloscha, the account - also included in that
compilation - that Moshe was married to the queen of Kush, and it was about that
marriage which Miriam and Aharon were complaining when they spoke of Moshe's
wife, the Kushite woman. Rabbi Avrohom Ibn Ezra, however, in parshas Shemos
(2:22) writes that the Kushite woman mentioned in parshas Beha'aloscha is
Tzipporah, daughter of Yisro, mentioned in parshas Shemos, and adds that one
should not pay attention to what is written in Divrei Hayomim D'Moshe. In regard
to Moshe's argument that he was hard of mouth and of speech, Ibn Ezra explains,
similarly to Rashbam, that he had trouble pronouncing the Egyptian language.
According to Ibn Ezra, then as well, Moshe's reason for not wanting to speak to
Pharaoh had no relevance to his ability to speak to his own people.
Rav Ya'akov Moshe Charlop, in his Mei Marom to parshas Devarim,
offers a completely different approach to the phenomenon of Moshe's great
oratorical skills, as demonstrated in the book of Devorim, in contrast to his
earlier reluctance to speak, as advanced in the book of Shemos. Moshe, writes
Rav Charlop, believed, in his humility, that all of the abilities he had,
including his ability to speak, came through the merit of the Jewish nation.
Because of this, he did not want to use his special talent of speech until it
was fully relevant to them. Rav Charlop explains that the exile in Egypt was
really an exile of the power of speech. Although Moshe did use his power
of speech to some extent once the Torah was given, since redemption had come to
a certain culmination at that point, the complete redemption would not come
until the people were ready to enter Eretz Yisroel. This is so , he continues,
because the purpose of the Jewish nation is act as God's witnesses in this
world, to speak of God's wonders, as the prophet Yeshaya says, " You are my
witnesses, the word of God " (Yeshaya 43:12) and, again, in a later verse,
"this nation which I have fashioned for Myself, that they might declare My
praises" (Yeshaya, 43,:21). Because the optimum location for the fulfillment of
Israel's task of relating God's praises is Eretz Yisroel, their complete
redemption could not take place until they entered the land, at which time the
power of speech could be used to its maximum effect. It was, therefore, only in
connection with that step of the conclusion of their redemption from Egypt that
Moshe believed he would have the ability to fully exercise his power of
speech, which he derived from the nation.
The notion that the
exile in Egypt was an exile of speech is actually found in the Zohar (Raya
Mehemna, Vaeira), and is elaborated upon by Rav Yosef Dov Soloveitchik zt"l in
his essay " Redemption, Prayer and Talmud Torah," (Tradition, Spring 1978, pps.
55-72).The Zohar, cited by R. Soloveitchik, says that although God told Moshe
that He would be with him when he went to Pharaoh, Moshe countered that he was
on the level of 'voice,' but his utterance was in bondage to Pharaoh.
R.Soloveitchik explained that before Moshe appeared, the Jewish people had no
voice at all, and were unable to express even their fundamental human needs. All
they could do was give out a shriek, much like an animal in pain. When Moshe
appeared on the scene, he gave voice to their suffering, and defended them.
However, they were still unable to bring out the meaning behind their existence,
their teleological destiny. This could not happen until they received the Torah
at Sinai. Only through study and prayer, writes Rabbi Soloveitchik, can the
nation express and realize its true, ultimate needs. "A history-making people,"
he writes, "is one that leads a speaking, story-telling, communing free
existence" (page 55).
Rav Soloveitchik's approach to the exile
and redemption of speech, as presented in the Zohar, provides us with an insight
into Moshe's contention that he was not able to speak to Pharaoh, but it does
not explain why Moshe waited to exhibit his great oratorical skills until the
end of the nation's sojourn in the wilderness. Rav Charlop's approach introduces
the added elements of Moshe's belief that his individual talents drew their
source from the nation and should be used only in connection with their national
purpose, and the importance of Eretz Yisroel as providing the stage for the
fulfillment of Yisroel's national purpose of declaring the praises of God. By
bringing these two elements into the equation, Rav Charlop shows that it was
only in connection with the nation's development as a corporate entity in Eretz
Yisroel that speech would be used for its ultimate purpose, and true redemption
would finally be achieved. Therefore, Moshe waited until the nation was about to
enter the land that until he demonstrated his oratorical skills, in service of
the nation from which he drew those skills. Although Rav Charlop does not say
this, perhaps we can add that it is because of the crucial role that speech
plays in the destiny of the nation, that it was the misuse of speech in the
incident of the spies, as recalled by Moshe in parshas Devarim, that prevented
them from entering the land for forty years until a new generation, untainted by
that sin, arose. Perhaps, too, this is why we read of this sin on the Shabbos
before Tisha B'Av, the day on which we mourn the destruction of the Temple, the
focal point of our connection to God and our destiny as a nation created to
declare His praises. May it be speedily rebuilt in our days.
Please
address all correspondence to the author (Rabbi Hoffman) with the following
address - JoshHoff @ AOL.com.
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