Parashat VaYakheil

Within his argument to Iyov’s three advisors, Elifaz Tzofar and Bildad, Elihu questions their right to accuse Hashem of mistreating their friend. Elihu remarks, “HaAmor LaMelech Bliya’al, Rashah El Nidivim?!” Would you ever call a king or nobles by derogatory names [despite the fact that they show unjust favoritism]?! Of course not! Elihu then draws a Kal ViChomer: “Asher Lo Nasa P’nei Sarim, ViLo Nikar Sho’a Lifnei Dal, Ki Ma’asei Yadav Kulam.” Then to Hashem, Who doesn’t raise the faces of officers [above others’] and doesn’t recognize an officer above a pauper, for they are all the work of His hands, [surely you would not blasphemy!] (Iyov 34:18-19).

It’s a very simple philosophy, but it bears a very simple flaw. Perhaps the reason one doesn’t call the king derogatory names is because the king shows favoritism. If one gets on the king’s bad side, then the king won’t unjustly favor him over other people. But perhaps one would naturally blasphemy Hashem; after all, He doesn’t favor one person over another, like a human king does. And even if there were consequences to blaspheming both a regular king and the Melech Malchei Melachim, Elihu still couldn’t draw a Kal ViChomer?

It’s quite likely that we are grossly misinterpreting Elihu’s advice, especially after we see the way Rashi uses these pasukim within his peirush on this week’s parasha. Rashi comments on the appointment of Ahaliav Ben Achisamach, from the lowly tribe of Dan, that Hashem intentionally equated this lowly man to Betzaleil Ben Uri, a man of noble lineage from the royal family of Yehuda. Why? In order to fulfill that which it says in the pasuk: “ViLo Nikar Sho’a Lifnei Dal.” In other words, Hashem’s appointment of Ahaliav, despite his lowly status, proves Elihu’s point in these pasukim, that Hashem does not favor the nobles over the paupers.

What a strange pasuk for Rashi to suggest as proof to Elihu’s point! Many great men came from lowly tribes, like Shimshon from Dan or Barak from Naftali; what makes Ahaliav any different? Furthermore, all those other people were outright leaders, chosen above all the other tribes to steer the nation in the right direction, but Ahaliav is equated to Betzaleil. If Hashem really wants to show that He does not favor the nobles over the paupers, why wouldn’t He appoint Ahaliav alone?

There is another, much more basic, question to be asked on this Rashi. Why is it written in Parashat VaYakheil? Why not mention this fact last week, by the introduction of Betzaleil and Ahaliav? This is the question of the Levush HaOrah, and he extends this question to another Rashi in our parasha. Just four pasukim earlier, Rashi comments that Chur is the son of Miriam. What is this doing in our parasha? Again, the Levush HaOrah asks why Rashi would inform us here instead of Ki Tisa, but in truth, one could really wonder why Rashi didn’t just tell us this back in BiShalach who Chur was back when he held up Moshe’s hands during the Bnei Yisrael’s battle against Amaleik.

The Levush HaOrah offers a possible answer to his challenge. If we look in Ki Tisa, we are not surprised to see Hashem introduce His appointment of Betzaleil with the Lashon of “Ri’eih,” as if to beseech Moshe’s approval. It is Hashem’s nature to act humbly and always consult those closest to him, like by the creation of Adam HaRishon. But when Moshe addresses the nation, he too declares “Re’eih Kara Hashem BiSheim Bitzaleil…” Why does Moshe require the approval of the nation? If Hashem were to command the Bnei Yisrael whom to appoint, they would surely listen!

Perhaps Moshe doesn’t require the nation’s approval to appoint Bitzaleil, but says “Re’eih” in order to appease them and reason with them why Betzaleil was appointed. Because Betzaleil is the great-grandson of Miriam, he is a relative of Moshe’s, and the people may begin to suspect Moshe of favoritism. They would claim that the appointment of Betzaleil was not by Hashem’s word but rather by Moshe’s own instruction. In anticipation, therefore, Moshe appeals to the nation’s common sense: “See for yourselves that Betzaleil was designated for this job by Hashem, for he is both a master artisan and a superb instructor. He clearly has the Ruach Elokim, and therefore he is right for the job.” Thus did Moshe prevent the people from suspecting him of favoritism.

The Levush HaOrah draws an interesting inference from this understanding of Rashi. Based on the pasukim of Ki Tisa alone, one would presume Betzaleil’s position was special, but not the most coveted job amongst the entire nation. But from Moshe’s appeal, it becomes clear just how great his concerns were, and just how great this position truly was. Because we don’t discover how coveted this job was until this week’s parasha, we can now understand why Rashi waits until here to equate Ahaliav to Betzaleil. Thus concludes the Levush HaOrah.

But we are left with a question; why appoint both? Why not only Ahaliav? Let’s back up a step. Part of the reason the Bnei Yisrael would come to covet this position is because of the lofty status of the person appointed to it. If they see a relative of Moshe’s – and a member of royalty too – assume the position, they would conclude that the position is obviously of very high esteem. Moshe would never let a man as special as Betzaleil assume a lowly job. But if Moshe would only appoint Ahaliav, what then would the people think? Would they still assume the job is worth their envy? Why would they ever envy a lowly member of Shevet Dan? In fact, the lowly lineage of Ahaliav would serve as an immediate remedy for any hostile feelings they might bear.

By equating Ahaliav to Betzaleil, Moshe forces the people to recognize that Ahaliav was designated for a position of high esteem. Because he is paired with a noble, we learn that no service to Hashem is considered too high for any individual (though some certain individuals were zocheh lofty positions based on their deeds).

And now we can make sense of Elihu’s Kal ViChomer. Elihu wasn’t just addressing any individual; he was specifically addressing the lowly individual. A lowly individual, like the devastated Iyov, would never receive anything of honor from any human king or any noble, and yet he would never consider speaking harshly to that king, though he never would expect to get anything in return for good grace. How much more so by Hashem, Who is willing to honor even the lowliest of individuals, should one never consider degrading His name or speaking bad of Him, for who knows what rewards await an unconditional allegiance to Him.

Elihu leaves us with a much more positive message. We do not merely believe that we are created equal; instead, we believe “Ki Ma’asei Yadav Kulam,” we are each carefully crafted by His hands to serve Him. We were each created with a special purpose, and a special potential to reach heights no human king or noble would ever permit, just like Ahaliav did.

Good Shabbos.