I wrote One Above and Seven
Below to enlighten fellow Jews as to the vital significance of the contract that
HKBH is making with the Jewish people in Parshas Bechukosai. It was clear to me
then and remains so that these concepts are overlooked (perhaps intentionally).
Thus, it was very gratifying
to me to read Rav Moshe Grylak likewise emphasizing the centrality of the Brachos
and Kellalos in his weekly column in Mishpacha Magazine. This although he is
focusing on a different portion of the diatribe - the “good” part of the
Tochacha where HKBH tells us that despite all, we will never be lost.
Still, in my humble opinion,
he makes one glaring mistake: He attributes the authorship of this consolation
to Moshe Rabbeinu as opposed to the Great Boss Himself, thus lessening the
significance a notch.
I could not let this error
pass, and so I voiced an objection to Mishpacha Magazine.
I don’t know if they are
going to print it but I thought that at least I could display a copy here.
To follow is my letter to
Mishpacha Magazine:
Why Credit Moshe Rabbeinu? -
Point of View - Issue 612
Worthy editors:
As usual, I
thoroughly enjoyed and fully relate to Rabbi Moshe Grylak's column "The
Good News about Galus." I have a personal affinity to discussions
about the lessons that we learn from Parshas Bechukosai because, as
Rabbi Grylak writes, "these passages teach that the success of a nation
(and likewise of an individual) is dependent on its morality."
It is because I
felt that these passages are so central to our hashkafa yet are not given their
proper recognition that I wrote One Above and Seven Below in 2007 to bring
these lessons to our awareness.
My only complaint
to Rabbi Grylak - and the purpose of this letter - is that he seems to
attribute this vital dogma to the "prophecy" and wit and wisdom of
Moshe Rabbenu. He writes, "Moshe Rabbenu is promising..." and
"Moshe offered this guarantee..." and later, "Moshe Rabbenu's
instruction and prophecy..." and "Moshe Rabbenu intentionally linked
the Jewish People’s good behavior with its corresponding reward..."
as if the "guarantee" and the "link of good behavior with its
corresponding reward…to the realities of history in This World" were
instigated by Moshe the Servant of HKBH but not HKBH Himself.
Did Rabbi Grylak
forget the Rashi in Devarim 28:23 that says: "These curses (of sefer
Devarim) Moshe uttered on his own, and those of Mt. Sinai (sefer Vayikra,
i.e. Bechukosai) from the mouth of HKBH they were said."?
How can Rabbi
Grylak intimate that Moshe, the Servant was offering us a guarantee and
not the King of Kings Himself?
Y. Hirshman,
Author: One Above and Seven Below
No comments:
Post a Comment