![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Shoshana Elka bat Etel Dina, Devorah bat Chana, Chaya Mindel bat Leah Basha and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. If you ask most Jews, “What is the name of the next holy day after Rosh Hashanah,” they would probably respond with, “Yom Kippur.” They would answer in this fashion, since it is the popular name for this Yom Tov (Festival Day), even though the appellation, “Yom Kippur” is nowhere to be found in Tanach. Instead, on two occasions in Sefer Vayikra, we encounter the expressions, “Yom HaKippurim” and “b’Yom HaKippurim:” But on the tenth of this seventh month [Tishrei], it is a day of atonement (Yom HaKippurim), it shall be a holy occasion for you; you shall afflict yourselves, and you shall offer up a fire offering to the L-rd. (23:27, all Bible translations, The Judaica Press Complete Tanach) You shall proclaim [with] the shofar blasts, in the seventh month, on the tenth of the month; on the Day of Atonement (b’Yom HaKippurim), you shall sound the shofar throughout your land. (25:9) My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, was intrigued by the Torah’s use of the plural construct “kippurim,” (“atonements”) rather than “kippur” (“atonement”). As such, he asked, “Why does the Torah refer to the day in the plural, as Yom ha-Kippurim?” (This, and the following quotations of the Rav, are from, Rabbi Joseph B. Soloveitchik, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah,” Rabbi Avishai C. David, editor, pages 258-260) The Rav’s initial response sets the tone for his overall analysis: “The answer is that one may do teshuvah [the process and act of repentance] in many ways, and G-d accepts all of them.” This statement is conceptually based upon the following Talmudic passage: Reish Lakish said: “Great is repentance, for because of it, premeditated sins are accounted as errors, as it is said: “Return, O Israel, to the L-rd your G-d, for you have stumbled in your iniquity.” (Sefer Hoshea 14:2) “Iniquity” is premeditated, and yet he [Hoshea] calls it “stumbling!” But that is not so! For Reish Lakish said [at a different time] that repentance is so great that premeditated sins are accounted as though they were merits, as it is said: And when a wicked man repents of his wickedness and performs justice and righteousness, he shall live because of them.” (Sefer Yechezkel 33:14) That is no contradiction: One refers to a case [of teshuvah] derived from love [teshuvah me-ahavah wherein sins are accounted as merits], the other to one due to fear [teshuvah mi-yirah wherein sins are accounted as errors]. (Talmud Bavli, Yoma 86b, translation, Soncino Talmud with my brackets and emendations) The Rav summarizes and expands upon this passage in a manner that significantly informs our understanding of the varieties of teshuvah: …one may do teshuvah in many ways, and G-d accepts all of them. Teshuvah may be sincere, turbulent, or exultant. Whether it is teshuvah me-ahavah – repentance motivated by love – or teshuvah mi-yirah – repentance motivated by fear – G-d in His mercy accepts it. The plural phrase, “Yom ha-Kippurim” reflects the diverse world of teshuvah whether it arises from reflection, joy or sadness. (Underlining my own) I believe the Rav’s phrase, “the diverse world of teshuvah,” does a great deal to advance our comprehension of teshuvah and, by extension, Yom HaKippurim. Teshuvah is not a “one size fits all” experience. Instead, just like the Jewish people is comprised of many different kinds of individuals, teshuvah is pluralistic in nature. As such, Yom HaKippurim itself, wherein “the mitzvat ha-yom (the mitzvah of the day) is teshuvah,” (p. 258) is equally multifaceted in nature. Therefore, no two people share the exact same experience of this exceptionally holy day, since for some, teshuvah me-ahavah is the order of the moment, and for others, teshuvah mi-yirah. The key is that the Master of the Universe accepts all varieties of teshuvah, as long as they represent a heartfelt desire to re-encounter and reconnect with Him. The prophet Hoshea declared long ago, “Return, O Israel, to the L-rd your G-d, for you have stumbled in your iniquity.” (14:2) With Hashem’s help, and our fervent passion to reunite with Him, may this Yom ha-Kippurim be the time when we undertake the teshuvah process, each in our own unique way, and thereby merit the fulfillment of the verse, “You are children of the L-rd, your G-d...” (Sefer Devarim 14:1) V’chane yihi ratzon. Shabbat Shalom Kativah v’chatimah tovah! Tizku l’shanim rabot! Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of 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 this link: http://bit.ly/2jrPl2V.
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![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Shoshana Elka bat Etel Dina, Chaya Mindel bat Leah Basha, Devorah bat Chana and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. This is the final Shabbat of 5777. We have been listening to the sound of the shofar each weekday morning throughout the month of Elul. This Motzai Shabbat, we will begin the recitation of Selichot to help us take the next steps toward heartfelt teshuvah (repentance), and properly prepare ourselves for Rosh Hashanah. Truly, it is no mere metaphor when the first verse of our parasha states: You are all standing (nitzavim) this day before the L-rd, your G-d, the leaders of your tribes, your elders and your officers, every man of Israel, your young children, your women, and your convert who is within your camp both your woodcutters and your water drawers, that you may enter the covenant of the L-rd, your G-d, and His oath, which the L-rd, your G-d, is making with you this day. (Sefer Devarim 29:9-11, this and all Bible translations, The Judaica Press Complete Tanach) One question that captures my attention regarding this pasuk (verse) is, “Why is the statement, ‘You are all standing this day,’ written as ‘Atem nitzavim hayom,’ rather than the usual ‘Atem omdim hayom?’” After all, “omdim” is the far more common Hebrew verb for standing, and the one that is used quite frequently throughout Tanach. As such, what message is Hashem communicating to us by the use of “nitzavim?” I believe we can answer this question by looking at two instances of the word “n’tziv” (“standing,” or its variants) that are found in Sefer Bereishit. The first concerns Lot and his wife. They are warned not to look behind themselves at the imminent death and destruction that will befall S’dom and Gomorrah (Sefer Bereishit 19:17). Instead of listening to the words of the malach (angel), however, Lot’s wife casts a furtive glance behind her and is turned into a pillar of salt - a n’tziv melech (Sefer Bereishit 19:26). What is the nature of a n’tziv? It is something permanent and unmoving. It is fixed in place and will seemingly remain there forever. Lot’s wife’s transformation from a living and breathing person into an ever-standing and silent pillar of salt is a permanent reminder that she failed to heed the words of her Creator. The second instance of the verb “n’tziv” occurs when Avraham’s servant, Eliezer, is waiting by the well and prays to Hashem to reveal Yitzchak’s future wife to him. The Torah uses the expression, “Henah anochi nitzav al ain hamayim...” (“Behold I am standing at the well,” Sefer Bereshit 24:13). Here, too, why doesn’t Eliezer simply say: “Henah anochi omed al ain hamayim?” Why does he employ the uncommon verb “nitzav?” I believe that Eliezer uses this word to teach us a crucial and fundamental lesson regarding the nature of emunah (faith). In my estimation, he is publicly proclaiming his loyalty to his master Avraham, and, ultimately, to the Ribono shel Olam (the Master of the Universe). Avraham made Eliezer take a shavuah (oath) that he would expend every possible effort to find Yitzhak a bride from his place of origin. In turn, Eliezer did his utmost to fulfill that shavuah - he would not be moved right or left for any reason. He had one course and one course only: nitzav – to stand and wait patiently for Hashem's divine revelation to unfold. Thus, like Lot’s wife, he was standing permanently in place, albeit, for an entirely different purpose. In my opinion, this is precisely why “nitzav,” instead of the common verb “omed,” is used. Given the above, I believe that our parasha’s phrase, “Atem nitzavim hayom,” imparts a crucial message. It teaches us that no matter how powerful and persuasive certain cultural norms and ideas may be, if they are opposed to the essence of the Torah and Halacha, and represent the antithesis of our being an Am Kodesh (a holy nation) and the Am Segulah (the Chosen People), then: “Atem nitzavim hayom!” - We must stand fast today, and every day, in our love and devotion to Hashem and His holy Torah. In short, no force on earth should ever remove us from being nitzavim of emunah (pillars of faith) in the house of Hashem. As Dovid Hamelech (King David) said so powerfully in Sefer Tehillim 27:4, “Achat sha’alti m’ate Hashem oto avekash shivti b'beit Hashem kol yimei chayai..." (“One [thing] I ask of the L-rd, that I seek - that I may dwell in the house of the L-rd all the days of my life...”) This, then, is the goal of our people - to always be “nitzavim hayom” (standing today), machar (tomorrow) and l’atid lavo (forever more) before Hashem. May Hakadosh Baruch Hu grant us the spiritual strength and desire to reinvigorate our relationship with Him. Moreover, during these final and fleeting days of Elul, may He grant us the wisdom and will to prepare ourselves to stand contritely and humbly before Him, so that we may be judged on Rosh Hashanah b’rachamim rabim l’chaim tovim (with great mercy for lives filled with good). V’chane yihi ratzon. Shabbat Shalom Kativah v’chatimah tovah! Tizku l’shanim rabot! Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of 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 this link: http://bit.ly/2jrPl2V. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. Our parasha contains a verse which underscores the unique relationship that obtains between Hashem and the Jewish people when we are loyal to His holy Torah: And it will be if you obey the L-rd, your G-d, to observe to fulfill all His commandments that I command you this day, that the L-rd, your G-d, will place you supreme above all the nations of the earth. (Sefer Devarim 28:1, translation, The Judaica Press Complete Tanach) Herein we are given a promise that is conditional upon our fulfillment of the Torah: “the L-rd, your G-d, will place you supreme above all the nations of the earth.” Since this assurance is from Hashem, it takes on the character of an absolute guarantee. Yet, what is its content, and how is it to be authentically understood? The Midrash helps us answer our question in a very profound manner, and in so doing, sheds light upon the concept of the Chosen People: The Holy One blessed be He said to the Jewish people: “I have never loved a nation greater than you. Therefore, I have placed you [for My honor in this world] above the other nations [in regards to the singular connection that we share,] just like I [G-d] am above all of mankind.” As the text states: “Yours, Hashem, is the greatness, the strength, the splendor, the triumph and the glory, even everything in heaven and earth. Yours, Hashem, is the kingdom, and the sovereignty over every leader.” (Sefer Divrei Hayamim I:29:11, translation, The Artscroll Tanach). Therefore, I have placed you [the Jewish people, for My honor in this world] above all other nations…as the text states [in our parasha]: “the L-rd, your G-d, will place you supreme above all the nations of the earth.” (Midrash Tanchuma, Sefer Bamidbar, Parashat Bamidbar VIII, translation and brackets my own) As the Midrash makes quite clear, our status as Hashem’s Chosen People serves one purpose and one purpose only, namely, to bring honor to our Creator. In my estimation, the former Chief Rabbi of England, Sir Jonathan Sacks, offers one of the best modern presentations of this concept. He notes that many people are misled into believing that this idea is tantamount to G-d rejecting all the other nations and, consequently, connotes arrogance and elitism. In stark contrast, Rav Sacks suggests that nothing could be further from the truth: “Do not think that G-d choosing one people means He rejects every other people. Absolutely not! That was never our way. And that is why, again and again and again, G-d, the prophets say, is not our G-d only.” (Public lecture: “Jewish Identity - The Concept of a Chosen People,” May 8, 2001) In addition, Rav Sacks maintains that our election enables us to bring Hashem’s message to the world: “… the Jewish story, in its unique particularity, is the human story in its universality. If we would have been everyone in general, we would never have been somebody in particular. And if we hadn't been somebody in particular, we would never have a message for humanity in general.” In sum, our chosen stature mandates us to share G-d’s message of hope and everlasting peace with the nations of the world. Moreover, every nation has its unique role to play in the drama we call “life,” and has its own intrinsic value and inherent worth. As such, we must ever recognize that all people are created b’tzelem Elokim, in G-d’s Divine image. This thought was given powerful voice in a famous statement of Rabbi Akiva: “Beloved is man, for he was created in the image [of G-d]; it is a sign of even greater love that it has been made known to him that he was created in the image, as it says, ‘For in the image of G-d, He made man.’” (Sefer Bereishit 9:6; Pirkei Avot 3:14, translation, Rabbi Yosef Marcus) Thus, while we are Hashem’s uniquely chosen people, all humanity has the potential to pursue holiness and thereby serve the Almighty in their own distinctive manner, for they, too, are beloved before Him. May the time come soon, and in our days, when all the nations of the world will stand shoulder to shoulder in the recognition of Hashem’s sovereignty and glory. Moreover, may we be zocheh (merit) to witness the fulfillment of the prophet Zechariah’s stirring words: “And the L-rd shall become King over all the earth; on that day shall the L-rd be one, and His name one.” (14:9) V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of 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 Megillat Esther 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 Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. One of the major shul-based practices of the month of Elul is listening to the clarion call of the shofar following the recitation of Psalm 27, “L’David Hashem ori v’yeshi” (“A psalm of David: the L-rd is my light and my salvation”). The Rambam (Maimonides, 1135-1204) notes a number of actions that the sounding of the shofar should ideally engender: Wake up you sleepy ones from your sleep and you who slumber, arise. Inspect your deeds, repent, remember your Creator. Those who forget the truth in the vanities of time and throughout the entire year, and devote their energies to vanity and emptiness which will not benefit or save: Look to your souls. Improve your ways and your deeds, and let every one of you abandon his evil path and thoughts. (Mishneh Torah, Sefer Maada, Hilchot Teshuvah III:4, translation, Rabbi Eliyahu Touger) For the Rambam, the shofar’s blast is multidimensional in nature. Moreover, it existentially challenges us to remember the eternal truths of the Torah, in order that we may devote our energies to meaningful behaviors and eschew “vanity and emptiness which will neither benefit nor save.” The Rambam wrote in the 12th century, and decried those “who forget the truth in the vanities of time and throughout the entire year…” If this was a common problem during his historical period, it is exponentially the case in our pleasure-seeking, digitally-focused culture that caters to a public with an unquenchable thirst for that which is scandalous and demeaning. What accounts for this endless attraction to the forbidden? I believe the Torah provides us with a strong foundation for answering this question. The first phrase in our Torah portion, “Ki tetze l’milchamah al oivecha” (“When you go to war against your enemy”), precedes the concluding words: “the L-rd, your G-d, will deliver him [your enemy] into your hands, and you [will] take his captives.” (Translation, with my emendations, The Judaica Press Complete Tanach, Sefer Devarim 21:10) The Chasidic Masters universally understand the expression, “your enemy,” as referring to the yetzer hara (the evil inclination). Not too surprisingly, the first rebbe to suggest this interpretation was none other than the founder of Chassidism, the holy Rabbi Yisrael ben Eliezer (1698-1760), known to the world as the Baal Shem Tov. The Baal Shem Tov notes that even though the verse is speaking about going to war, which definitionally necessitates a massive public undertaking, it is nonetheless written in the singular construct (lashon yachid). He suggests that this is the case, since “every member of the Jewish people has no greater enemy than the evil inclination.” (This, and the following quotations, are found in Rabbi Aharon Yaakov Greenberg’s Itturei Torah, volume VI, page 129; translations my own). The Baal Shem Tov continues his analysis and states, “If you go to war against him (i.e. the yetzer hara),” then the Torah promises, and well nigh guarantees, that “the L-rd, your G-d, will deliver him into your hands.” Perhaps most powerfully, he interprets the expression, “and you take his captives,” as a further assurance that “even the powers of the evil inclination will be able to be harnessed in the service of Hashem.” Without a doubt, the yetzer hara is the most cunning and corrupting influence in our lives. It intuitively knows “what buttons to push” to lead us away from the Torah and Hashem, and coerce us into doing its bidding. Clearly, we must wage an unceasing war against it, for as the Baal Shem Tov said, we have “no greater enemy...” The Mishnaic sage Ben Zoma taught us that it is possible to be a spiritual hero and overcome even our strongest yetzer hara-infused desires, as is cited in Pirkei Avot IV:1: Who is strong? One who overpowers his [evil] inclination. As is it is stated: “One who is slow to anger is better than a mighty man, and one who rules over his spirit [is better] than one who conquers a city.” (Sefer Mishle 16:32, translation, Chabad.org) With the Almighty’s help, and our most fervent desires, may we hearken to the shofar’s call and soundly reject the negative influences of our time. In this way, may we harness “even the powers of the evil inclination…in the service of Hashem.” V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of 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. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The Torah employs the phrase, “Ki tetze l’milchamah al oivecha” (“When you go forth to war against your enemy”) two times in Sefer Devarim. The first instance appears in our parasha (20:1), and the second in Parashat Ki Tetze (21:10). Rashi (1040-1105), on our parasha, has a very thought-provoking comment on the words “al oivecha:” “Let them be in your eyes as enemies; have no pity on them, for they will have no pity upon you.” This gloss is midrashically-inspired, and its roots are specifically found in Midrash Tanchuma, Sefer Devarim 15. Yet, the original language of the Midrashic passage does not contain Rashi’s formulation, “Let them be in your eyes as enemies,” and writes, instead, “Go forth against them as if they are your enemies” (“Tz’u aleihem k’oiveim”). Why does Rashi change the Midrash’s language, adding the words, “in your eyes?” After all, it seems that whenever soldiers go to war, they definitionally view the combatants of the opposing army as their enemies. What, then, is Rashi subtly teaching us? I believe we can answer our questions on Rashi’s elucidation of “al oivecha” in Sefer Devarim by viewing it in the light of another one of his glosses, this time from Sefer Shemot. In the course of his analysis of the pasuk (verse) from the Shirah (the Song of Praise), “The L-rd (Hashem) is a Master of war; the L-rd (Hashem) is His Name” (15:3), Rashi bases himself upon the Mechilta and suggests the following explanation of the latter half of the pasuk: The L-rd (Hashem), [denoting the Divine Standard of Mercy,] is His Name - Even when He wages war and takes vengeance upon His enemies, He maintains His behavior of having mercy on His creatures and nourishing all those who enter the world... (Translation with my emendations) G-d is ever merciful – even when He wages war against His enemies. As His uniquely chosen people, we in turn, through the mitzvah of imitatio Dei, have the obligation to model ourselves, both in our essence and actions, after Hashem’s ways. This principle is powerfully presented in a celebrated passage in Talmud Bavli that highlights the Almighty’s acts of rachmanut (mercy) that we are obligated to make our own: Just as Hashem clothed the naked [in the case of Adam and Chava]… so, too, should you clothe the naked. Just as Hashem visited the sick [in the case of Avraham after his brit milah]… so, too, should you visit the sick. Just as the Holy One Blessed be He comforted the mourners [in the case of Yitzhak after Avraham’s passing]… so, too, should you comfort the mourners. Just as the Holy One Blessed be He buried the dead [in the case of Moshe]… so, too, should you bury the dead. (Sotah 14a, translation and brackets my own) This Talmudic section is the basis of one of the Rambam’s (Maimonides, 1135-1204) famous halachic rulings that helps establish the fundamental parameters of Jewish communal living: It is a positive commandment of Rabbinic origin to visit the sick, comfort mourners, to prepare for a funeral, prepare a bride, accompany guests, attend to all the needs of a burial, carry a corpse on one’s shoulders, walk before the bier, mourn, dig a grave, and bury the dead, and also to bring joy to a bride and groom and help them in all their needs. These are deeds of kindness that one carries out with his person that have no limit. (Mishneh Torah, Hilchot Avel 14:1, translation, Rabbi Eliyahu Touger) Rachmanut thereby emerges as a quintessential aspect of the Jewish persona, since in acting mercifully we are imitating our Creator’s actions. This idea is so pronounced that the Talmud Bavli in Yevamot 79a states that there are three markers for someone who claims to be a member of our people, namely, “harachamim, v’habyeshanin, v’gomlai chasadim” (“they are the merciful, modest ones and practitioners of loving-kindness”). As such, it is literally Jewish nature to act in a merciful manner toward all whom we encounter. In my estimation, we can now readily understand Rashi’s earlier comment, “in your eyes.” He forcefully emphasized that those with whom we go to war must be viewed as absolute enemies, even though this very notion is antithetical to our very being and our humanitarian approach to the people of the world. In modern times, Prime Minister Golda Meir (1898-1978) gave this idea strong voice when she declared in her oral autobiography: “When peace comes we will perhaps in time be able to forgive the Arabs for killing our sons, but it will be harder for us to forgive them for having forced us to kill their sons.” (A Land of Our Own: An Oral Autobiography, 1973, edited by Marie Syrkin, p. 242) May we be zocheh (merit) to witness the imminent coming of the Mashiach (Messiah) and the ultimate fulfillment of Isaiah’s vision: “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.” (II:4, translation, The Judaica Press Complete Tanach) V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of 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 Megillat Esther may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3) ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. In broad term terms, our parasha divides meat for consumption into two separate and distinct categories, b’sar korban (sacrificial meat) and b’sar ta’aveh (chulin, or non-sacrificial meat). The first group constitutes the subject matter of Sefer Devarim 12:11-19 and 26-27, while the latter is found in 12:20-25. In the midst of its presentation of b’sar ta’aveh, the Torah teaches us that it is forbidden to consume blood: However, be strong not to eat the blood, for the blood is the soul; and you shall not eat the soul with the flesh. You shall not eat it, you shall spill it on the ground, like water. You shall not eat it, in order that it be good for you, and for your children after you, when you do what is proper in the eyes of the L-rd. (Sefer Devarim 12:23-25, this and all Bible translations, The Judaica Press Complete Tanach) These verses present us with a significant exegetical problem. Why does the Torah so powerfully emphasize, “However, be strong not to eat the blood, for the blood is the soul…” Why do we need such “encouragement” to refrain from eating blood? After all, most people surely would agree that the very thought of eating blood is disgusting in the extreme. Rabbi Shimon bar Rabi was bothered by this problem, as well, in his analysis of this problem in Mishnah Makkot III:15: Rabbi Shimon bar Rabi said: “Behold the Torah states: ‘However, be strong not to eat the blood, for the blood is the soul…’ When it comes to [the eating of] blood wherein one’s very being is revolted [by such a thought], [nonetheless,] one who refrains from [eating it] will receive a reward, [so, too, in the case of] stealing and illicit relations, wherein one’s innermost being is desirous thereof - and he lusts after them – one who separates himself from them will all the more so [receive reward]. [Moreover, not only] will he merit [reward, but so, too, will] his future generations, and all generations that will come from him until the end of time.” (Translation my own) Rabbi Shimon bar Rabi is clearly teaching us that we must be sensitive to the Torah’s unusual phraseology, and that beyond a shadow of a doubt, eating blood is a revolting and abnormal act. Yet, it is no less true that if we refrain from eating blood because it is Hashem’s will, rather than because we are naturally repulsed, we will receive a tremendous reward that will protect our children and our children’s children throughout all generations to come. If we reexamine Rabbi Shimon bar Rabi’s statement a bit more closely, it appears that he is actually revealing a fundamental element of Torah observance, and, by extension, an essential aspect of our relationship with Hashem. He is instructing us that our explanations of the mitzvot must never be viewed as the reasons why we perform them. In other words, regardless as to what kind of cognitive and emotional excitement these analyses may generate, we must ever be focused upon one basic and overriding truth: We observe the mitzvot solely because G-d commanded us to do so. In other words, one of our basic obligations as Jews is to view the entire Torah and its corpus of laws in its proper light. This means that whether or not we understand a mitzvah, or believe we have discovered its rationale, its absolute demand upon us, its unquestionable claim upon our being, is derived from the Voice that eternally issues forth from Mount Sinai. On the most basic level, therefore, we must always recognize that there is a tripartite process that forms the background of each and every mitzvah: Hashem as the metzaveh (the Commander), the mitzvah (the commandment), and man as the metzuveh (the commanded). Each time we fulfill a Torah precept, we demonstrate our loyalty to our Creator and His holy Torah. Moreover, we declare to all mankind that the relationship forged with our forebears continues to flourish until our own moment. When we fulfill the mitzvot, we are joyfully proclaiming: “Hashem Hu HaElokim.” (“Hashem is our G-d and Master,” Sefer Devarim IV:35) Given these ideas, I believe we have found an answer to the question, “How should we approach the mitzvot?” We need to address them with a sense of awe and humility, coupled with an ever-present recognition that we are fulfilling G-d’s will. This means that while the cognitive gesture surely enhances our appreciation and understanding of the mitzvot, it is not the rationale for their fulfillment. Humility, even in the case of the mitzvot, must ever be our watchword. This crucial concept was given powerful voice by Michah the prophet so very long ago: “O man, what is good, and what the L-rd demands of you; but to do justice, to love loving-kindness, and to walk humbly with your G-d.” (VI:8) With His loving 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 YUTorah.org using the search criteria of 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 Megillat Esther may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3) ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The phrase, “And you shall love the L-rd, your G-d” appears twice in the Torah; the first instance is in our parasha (Sefer Devarim 6:5), and the second is found in Parashat Eikev (Sefer Devarim 11:1). Our Torah portion’s verse famously states: “And you shall love the L-rd, your G-d, with all your heart and with all your soul, and with all your means.” (This and all Bible translations, The Judaica Press Complete Tanach) Acknowledging Hashem’s existence and immanence in the world forms the foundation for being able to love Him. The Rambam (Maimonides, 1135-1204), suggests the following approach to recognizing His presence: When a person contemplates His wondrous and great deeds and creations and appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise, and glorify [Him], yearning with tremendous desire to know [G-d’s] great name, as David stated: “My soul thirsts for the L-rd, for the living G-d.” (Sefer Tehillim 42:3, Mishneh Torah, Hilchot Yesodei HaTorah II:2, these and all Mishneh Torah translations, Rabbi Eliyahu Touger) In the Rambam’s view, awareness of Hashem stems from a thoroughgoing appreciation of the beauty of the natural world and its infinite complexity. This, in turn, leads to a burning desire to “immediately love, praise, and glorify Him,” and to “know His great name.” Thus far, the Rambam is emphasizing man’s intellectual relationship with the Almighty. As such, he employs the terms “contemplates” (“she’yitbonane”) and “to know” (“lei’da”). Yet, how does one transition from a purely cerebral gesture of love for the Almighty to its practical application? We are fortunate that the Rambam addresses precisely this question in his Hilchot Teshuvah: One who serves [G-d] out of love occupies himself in the Torah and the mitzvot and walks in the paths of wisdom for no ulterior motive: not because of fear that evil will occur, nor in order to acquire benefit. Rather, he does what is true because it is true, and ultimately, good will come because of it…G-d commanded us [to seek] this rung [of service] as conveyed by Moses: “And you shall love the L-rd your G-d.” When a man will love G-d in the proper manner, he will immediately perform all of the mitzvot motivated by love. (X:2) Clearly, for the Rambam, love of G-d is expressed in a two-fold fashion: the assiduous study of Torah coupled with the fulfillment of the mitzvot – in a manner wherein “he does what is true because it is true.” The Rambam expands upon this idea by asking, “What is the nature of the proper love [of G-d]?” His answer informs Jewish thought until the present moment: That a person should love G-d with a very great and exceeding love until his soul is bound up in the love of G-d. Thus, he will always be obsessed with this love as if he is lovesick. [A lovesick person’s] thoughts are never diverted from the love of that woman. He is always obsessed with her; when he sits down, when he gets up, when he eats and drinks. With an even greater [love], the love for G-d should be [implanted] in the hearts of those who love Him and are obsessed with Him at all times as we are commanded “And you shall love the L-rd, your G-d, with all your heart and with all your soul, and with all your means.” (Hilchot Teshuvah X:3) In the Maimonidean world view, therefore, the love of Hashem is one of powerful passion and obsessive desire, as is metaphorically reflected in King Solomon’s Shir HaShirim (Song of Songs) wherein he states, “Sustain me with flasks of wine, and spread my bed with apples, for I am lovesick.” (2:5) How does one develop such a holistic and deep love for the Creator? Fortunately, we have the Rambam’s analytic response: “It is a well-known and clear matter that the love of G-d will not become attached within a person’s heart until he becomes obsessed with it at all times as is fitting…” (Hilchot Teshuvah 10:6) Obsession (shugah bah) with the Almighty, therefore, is the key element that enables a person to pursue his love of Him. Little wonder, then, that Maimonides likens the feeling of overwhelming love for one’s beloved to the total love one has for the Master of the Universe. At this juncture, the Rambam returns to the connection between man’s knowledge and love of the Almighty: One can only love G-d [as an outgrowth] of the knowledge with which he knows Him. The nature of one’s love depends on the nature of one’s knowledge. A small [amount of knowledge arouses] a lesser love. A greater amount of knowledge arouses a greater love… (Hilchot Teshuvah X:6) On measure, the Rambam is teaching us a crucial lesson regarding the relationship that obtains between man and G-d, namely, that this bond, as in human relationships, takes ongoing work and effort, and must not be taken for granted. Knowledge of Hashem arouses our love for Him; our engagement in serious Torah study, prayer, and mitzvot observance will enable us to know His ways. As King Solomon insightfully taught us: “Know Him in all your ways, and He will direct your paths.” (Sefer Mishle III:6) With Hashem’s help, may this be so, and may our knowledge of Him enable us to fulfill our verse, “And you shall love the L-rd, your G-d, with all your heart and with all your soul, and with all your means.” V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of 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 Megillat Esther may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3) 7/23/2017 Parashat Devarim 5777, 2017: “Perform Justice for the Orphan, and Plead the Case of the Widow”Read Now![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. This week’s haftarah is taken from the first chapter of Sefer Yeshayahu. As befitting the Shabbat immediately before Tisha b’Av, much of its message is very dark and filled with powerful rebuke: You [i.e. the Jewish people] shall no longer bring vain meal-offerings, it is smoke of abomination to Me; New Moons and Sabbaths, calling convocations, I cannot [bear] iniquity with assembly. Your New Moons and your appointed seasons My soul hates, they are a burden to Me; I am weary of bearing [them]. And when you spread out your hands, I will hide My eyes from you, even when you pray at length, I do not hear; your hands are full of blood. (13-15, this and all Bible translations, The Judaica Press Complete Tanach) The phrase, “I will hide My eyes from you, even when you pray at length,” is particularly frightening, since it represents a period of hester panim, i.e. of Hashem hiding Himself from His people. Sadly, the Torah warned us long before Isaiah’s prophecy that this would be the case if we would serve other gods and forsake Hashem: And the L-rd said to Moses: Behold, you are [about to] lie with your forefathers, and this nation will rise up and stray after the deities of the nations of the land, into which they are coming. And they will forsake Me and violate My covenant which I made with them. And My fury will rage against them on that day, and I will abandon them and hide My face from them…And I will hide My face on that day (v’anochi hastir astir panai ba’yom hahu), because of all the evil they have committed, when they turned to other deities. (Sefer Devarim 31:16-18) Clearly, the remedy against the hester panim depicted in this passage is to reject every form of avodah zarah (idol worship) and live lives based upon heartfelt loyalty to Hashem and His Torah. Isaiah, however, focuses upon a different approach to ending hester panim that is infused with the recognition of the existential plight of the disenfranchised among our nation, and the fundamental elements of social justice: “Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, and plead the case of the widow.” (1:17) Isaiah was acutely aware of the manifest vulnerability of orphans and widows, and the continuous psychological dangers they encounter. As such, he focused upon their marked need for justice and protection in, far too often, harsh and uncaring environments. In so doing, Isaiah echoed powerful pasukim in Sefer Shemot that demand equitable treatment for society’s most endangered members: “You shall not oppress any widow or orphan. If you oppress him, [beware,] for if he cries out to Me, I will surely hear his cry.” (22:21-22) Job, as well, emphasized the singular import of protecting the Jewish community’s downtrodden, and therefore, proclaims his upright behavior: For I would deliver the poor who cried out, and the orphan, and one who had no one to help him. The blessing of the lost one would come upon me, and I would make the widow’s heart sing for joy. I put on righteousness and it clothed me; like a coat and a turban was my judgment. (Sefer Iyov 29:12-14) Given the above-cited sources, it is little wonder that the Rambam (Maimonides, 1135-1240) codified our obligations to orphans and widows in his magnum opus of Jewish law, the Mishneh Torah: A person is obligated to show great care for orphans and widows because their spirits are very low and their feelings are depressed. This applies even if they are wealthy. We are commanded to [show this attention] even to a king’s widow and his orphans as is [implied by the text] “You shall not oppress any widow or orphan.” (Sefer Shemot 22:21, Hilchot De’ot 6:10, translation, Rabbi Eliyahu Touger) At this juncture, Maimonides addresses how we should act toward orphans and widows in order to demonstrate the requisite degree of sensitivity: How should one deal with them? One should only speak to them gently and treat them only with honor. One should not cause pain to their persons with [overbearing] work or aggravate their feelings with harsh words and [one should] show more consideration for their financial interests than for one's own…There is a covenant between them and He who spoke and created the world that whenever they cry out because they have been wronged, they will be answered as [the text] states: “for if he cries out to Me, I will surely hear his cry.” (Sefer Shemot 22: 22) As noted by Rashi (1040-1105) in his gloss on Sefer Shemot 22:21, the obligation to speak to people in a sensitive manner and treat them with honor and dignity applies to everyone - not just the orphan and widow. If so, he asks, why are these individuals so prominently singled out for exceptionally solicitous treatment? The Mechilta, the halachic Midrash to Sefer Shemot, informs his answer: “since they [widows and orphans] are weak and [they] are frequently oppressed.” In sum, the Torah urges us to be sympathetic to the psychological needs of all people, and, all the more so, those within society who are most likely to suffer at the hands of others. We are now in a much better position to understand Isaiah’s exhortation to “Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, and plead the case of the widow,” and why it is such an apropos verse immediately before Tisha b’Av. Isaiah knew that in order for our people to authentically reconcile with the Almighty and create a spiritually infused relationship with Him, we must change our behavior toward the most defenseless members of our nation. No one, proclaimed Isaiah, regardless of their personal status (i.e. orphans and widows), should ever be marginalized or treated as second-class members of the Jewish people, for, in truth, we are all holy before the Master of the Universe. With Hashem’s help and blessing, may we live lives in accordance with Isaiah’s crucial message, and may this be our final Tisha b’Av before the imminent arrival of Mashiach and the rebuilding of the Beit HaMikdash. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of 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 Megillat Esther may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3) ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etiel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The phrase, “aleh hamitzvot” (“these are the commandments”), appears twice in the Torah, namely, in the concluding pasukim (verses) of Sefer Vayikra, and in our parasha in Sefer Bamidbar: These are the commandments (mitzvot) that the L-rd commanded Moses to [tell] the children of Israel on Mount Sinai. (Sefer Vayikra 27:34) These are the commandments (mitzvot) and the ordinances (v’hamishpatim) that the L-rd commanded the children of Israel through Moses in the plains of Moab, by the Jordan at Jericho. (Sefer Bamidbar 36:13, these and all Bible translations, The Judaica Press Complete Tanach) The pasukim are dissimilar in that the geographic location mentioned in the first pasuk is Mount Sinai, whereas the second refers to “the plains of Moab, by the Jordan at Jericho.” Additionally, the first verse only mentions mitzvot, while the second includes mishpatim. In both cases, however, Moses is charged with the obligation to teach the commandments to the entire Jewish people. This concept is alluded to, as well, in the well-known verse, “Torah tzivah lanu Moshe morasha kehillat Ya’akov” (“The Torah that Moses commanded us is a legacy for the congregation of Jacob,” Sefer Devarim 33:4) While the substantive meaning of “aleh hamitzvot” is elusive, we are fortunate that the Talmud Yerushalmi enables us to better understand this phrase: “[This means,] that these [and these alone] are the commandments that Moses instructed us to observe.” (Megilah I:V) The Talmud Yerushalmi continues this thought with a crucial statement “And so, too, did Moses teach us: ‘In the future, and from this point forward, no other prophet may originate a new commandment for you.’” (Translation my own) In addition, this principle is found in the Midrash Sifrei to Sefer Bamidbar, and four separate times in the Talmud Bavli. Its inclusion in these multiple sources bears powerful testimony to its singular import in classical halachic thought. The Rambam (Maimonides, 1135-1204), basing himself upon the above cited sources, codifies the expression, “no prophet is permitted to create a new matter (i.e. mitzvah) from this point forward,” in a straightforward juridic formulation: It is clear and explicit in the Torah that it is [G-d’s] commandment, remaining forever without change, addition, or diminishment, as [Sefer Devarim 13:1] states: “All these matters which I command to you, you shall be careful to perform. You may not add to it or diminish from it,” and [Sefer Devarim 29:28] states: “What is revealed is for us and our children forever, to carry out all the words of this Torah.” This teaches that we are commanded to fulfill all the Torah's directives forever. It is also said: “It is an everlasting statute for all your generations,” and [Sefer Devarim 30:20] states: “It is not in the heavens.” This teaches that a prophet can no longer add a new precept [to the Torah]. (Mishneh Torah, Sefer Hamada, Hilchot Yesodei HaTorah 9:1, translation, Rabbi Eliyahu Touger, underlining my own) The Malbim (Rabbi Meir Leibush ben Yechiel Michel, 1809-1879) further explicates the meaning of our phrase, “no prophet is permitted to create a new matter from this point forward.” He opines that “aleh hamitzvot” connotes “these and no others,” and adds, “our teacher Moses was the sole prophet of the Torah.” As such, the Malbim explains, “all of the subsequent prophets had but one purpose – to encourage loyalty to Moses’ Torah (Torat Moshe).” Thus, by definition, “they could neither add nor subtract [from the Torah].” (Commentary on Sefer Vayikra, section 120, translation my own) The Malbim’s use of the expression, “Torat Moshe,” is similar in kind to a verse in Sefer Malachi wherein the prophet proclaims, “Remember My servant Moses’ Torah (Torat Moshe) [inclusive of] the laws and ordinances which I commanded him in Horeb (i.e. at Mount Sinai) for all Israel.” (3:22, translation my own) The promise of reward for fulfilling Torat Moshe (i.e. the mitzvot) is found throughout the Torah. One of the most celebrated of these passages appears in the second paragraph of the Shema: And it will be, if you hearken to My commandments that I command you this day to love the L-rd, your G-d, and to serve Him with all your heart and with all your soul, I will give the rain of your land at its time, the early rain and the latter rain, and you will gather in your grain, your wine, and your oil. And I will give grass in your field for your livestock, and you will eat and be sated. (Sefer Devarim 11:3) This narrative focuses upon the physical rewards that will accrue to our nation if we demonstrate true allegiance to the Almighty. Thus, the focus is on rain, grain, wine, oil, livestock and the general satisfaction of our earthly needs. In contrast, the prophet Malachi turns our attention to the ultimate spiritual reward, namely, the fulfillment of Judaism’s eschatological vision: “Behold, I will send you Elijah the prophet before the coming of the great and awesome day of the L-rd, that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers…” (23-24) With Hashem’s love and guidance, may we have the wisdom and desire to keep His eternal Torat Moshe. Then, with His chane v’chesed v’rachamim (grace, kindness and mercy) may we, as Michah declared, behold Elijah the prophet and the coming of Mashiach ben David (the Messiah son of David) soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of 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 Megillat Esther may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. A great tragedy unfolded when Moses sinned at the Waters of Dispute (Mei Merivah). As the Torah states in our parasha: “…you [Moses] disobeyed My command in the desert of Zin when the congregation quarreled, [when you were] to sanctify Me through the water before their [the Jewish people’s] eyes; these were the waters of dispute at Kadesh, in the desert of Zin.” (Sefer Bamidbar 27:14, this and all Bible translations, The Judaica Press Complete Tanach) What exactly took place? Moses violated Hashem’s direct command to speak to the rock and bring forth water (20:8), and instead, “…raised his hand and struck the rock with his staff twice, when an abundance of water gushed forth, and the congregation and their livestock drank.” (20:11) As such, Hashem stated, “…therefore you shall not bring this assembly to the Land which I have given them.” (20:12) In sum, the Almighty punished Moses by denying him the possibility of leading the Jewish people into Eretz Yisrael. A number of years ago, while attending a rabbinic conference, I heard the well-known rabbi and psychotherapist, Rabbi Dr. Reuven Bulka of Ottawa, Canada describe Moses’ sin as a classic case of psychological burnout. In his view, Moses was overwhelmed by the unceasing trials and tribulations of leading the nascent Jewish nation, and proclaimed in a moment of abject despair: “Now listen, you rebels (hamorim), can we draw water for you from this rock?” (20:10) Whether we follow Rashi’s (1040-1105) interpretation of hamorim as “obstinate ones” or as “fools,” one thing is crystal clear: Moses no longer had the ability to distance himself emotionally from our people’s slave-mentality-induced behaviors. On measure, their ceaseless complaints and constant murmurings against the Creator and himself were more than he could bear. Hashem knew that this lack of objectivity would prevent him from rendering the crucial kinds of decisions that are the hallmark of a successful leader and, therefore, declared; “you shall not bring this assembly to the Land which I have given them.” (20:12) Moses’ life’s dream was shattered, for not only was he prohibited from bringing his beloved nation to Eretz Yisrael; he was also personally barred from entering the Land. This idea is underscored in our parasha: “The L-rd said to Moses, ‘Go up to this mount Abarim and look at the land that I have given to the children of Israel. And when you have seen it, you too will be gathered to your people [i.e. and disallowed from entering, see Rashi’s gloss], just as Aaron your brother was gathered.’” (27:12-13) Beyond a doubt, a lesser man would have been brought to his knees in self-pity and remorse. Yet, this was by no means Moses’ response to his poignant existential anguish. Instead, based on his unceasing love for his people, he immediately asked Hashem: “Let the L-rd, the G-d of spirits of all flesh, appoint a man over the congregation, who will go forth before them and come before them, who will lead them out and bring them in, so that the congregation of the L-rd will not be like sheep without a shepherd.” (27:16-17) According to the Midrash Tanchuma, Moses initially wanted his sons to inherit his leadership role. (Warsaw edition, Parashat Pinchas 11) The Almighty, however, responded with a very different choice: “Take for yourself Joshua the son of Nun, a man of spirit, and you shall lay your hand upon him. And you shall present him before Eleazar the kohen and before the entire congregation, and you shall command him in their presence.” (27:18-19) At first glance, Hashem’s choice of Joshua as the next leader of the Jewish people seems perfectly apropos. After all, as depicted at the end of Parashat Beshalach, he was a consummate military leader: So Moses said to Joshua, “Pick men for us, and go out and fight against Amalek. Tomorrow I will stand on top of the hill with the staff of G-d in my hand…” Joshua weakened Amalek and his people with the edge of the sword. (Sefer Shemot 17:9 and 13) Moreover, and perhaps even more significantly in the overall view of Jewish history, following the Sin of the Golden Calf we are explicitly informed of the special relationship that obtained between Moses and Joshua, and that the latter never left his teacher’s tent of Torah learning (Rashi): “…but his [Moses’] attendant (u’mesharto), Joshua, the son of Nun, a lad, would not depart from the tent.” (Sefer Shemot 33:11) Clearly, then, it would appear that Joshua was the ideal candidate to carry the mantle of Moses’ leadership into a glorious Jewish future. There are, however, at least two passages in Rabbinic literature that paint a very different picture of Joshua’s worthiness to succeed his rebbe. In Sefer Mishle 21:20 we find: “Precious treasure and oil are in the dwelling of the wise man (chacham), but man's foolishness (uchsile) will swallow it up.” The Midrash Yalkut Shimoni on this verse presents a startling interpretation, “Chacham – this refers to Moses, Uchsile – this refers to Joshua for he was not a Torah scholar. Therefore, the Jewish people called him a fool!” The following Talmudic passage is an even more powerful indictment against Joshua’s candidacy: Rab Judah reported in the name of Rab: When Moses departed [this world] for the Garden of Eden he said to Joshua: “Ask me concerning all the doubts you have [concerning any halacha].” He replied to him: “My Master, have I ever left you for one hour and gone elsewhere? [i.e. “I have no doubts.”] Did you not write concerning me in the Torah: “…but his attendant Joshua, the son of Nun, a lad, would not depart from the tent?” Immediately the strength [of Moses] weakened, [since it seemed that Joshua no longer needed him,] and [Joshua] forgot three hundred laws and there arose [in his mind] seven hundred doubts [concerning various areas of Torah]. Then all the Jews rose up to kill him. (Talmud Bavli, Temurah 16a, translation, The Soncino Talmud, with my emendations) Given these condemnatory passages, why did Hashem choose Joshua as the next leader of the Jewish people? The previously cited section from the Midrash Yalkut Shimoni provides us with the underlying rationale: “Because he [Joshua] was Moses’ attendant he merited the appointment as leader of the people (literally, zacha l’yerushato).” What did he actually do? The Midrash teaches us, “He [Joshua] honored him [Moses], and arranged the covers on the benches [so the classes could be held.] Moreover, he sat at his [master’s] feet.” Why did these behaviors qualify him to be the next leader of our people? My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, provides us with a deeply insightful answer to this question: Often, a leader’s successor was chosen not only because of his intellectual prowess but also because of his devoted service to his teacher. When the Baal Shem Tov passed away, the mantle of leadership was not given to Rav Yaakov Yosef, a Torah giant and the author of Toldot Yaakov Yosef. Rather, it passed to the Maggid of Mezeritch, who had served the Baal Shem Tov with great devotion and loyalty. Similarly, Rav Chaim of Volozhin became the successor to his teacher, the Vilna Gaon, partly because he was not only his student but his confidant. (Chumash Mesoras HaRav, with commentary based upon the teachings of Rabbi Joseph B. Soloveitchik, Sefer Bamidbar, edited by Dr. Arnold Lustiger, page 218, underlining my own) The Rav continues his assessment of Joshua’s candidacy in the following manner: Joshua was not a greater scholar than Phineas or Eleazar, but the service of Torah [scholars] is greater than its study] (Talmud Bavli, Berachot 7b). Service does not merely signify physical toil; it also represents a special closeness and friendship between the teacher and disciple, a type of partnership. The chosen disciple not only receives information from his rebbe, but absorbs a way of life, until they are practically identical in their essence. Moses knew that through his student-colleague, the Torah would be transmitted to future generations. (Page 219) We are now in a position to answer our question, “Why did Hashem choose Joshua as the next leader of the Jewish people?” Based upon the Rav’s trenchant analysis, it is clear that Joshua, and not Phineas, Elazar or even Moses’ sons, was the only person who had completely absorbed Moses’ values and way of life until he was able to emulate his rebbe’s very essence. Little wonder, then, that the Midrash Sifrei famously declares: “The face of Moshe was like the face of the sun, and the face of Joshua was like the face of the moon.” (Parashat Pinchas, 140) In other words, Joshua’s very being ultimately reflected Moses’ knowledge and persona. Therefore, he was the one disciple truly fitting to lead the Jewish people into Eretz Yisrael. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of 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 Megillat Esther may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3) |
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