![]() 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 pasuk (verse) that references the mitzvah of brit milah: “And on the eighth day, the flesh of his foreskin shall be circumcised.” (Sefer Vayikra 12:3, this and all Bible translations, unless otherwise noted, The Judaica Press Complete Tanach) The inclusion of this verse is difficult to understand, since this commandment was already given in its complete form to Avraham Avinu (our father, Abraham) in Sefer Bereishit: And G-d said to Abraham, “And you shall keep My covenant, you and your seed after you throughout their generations. This is My covenant, which you shall observe between Me and between you and between your seed after you, that every male among you be circumcised. And you shall circumcise the flesh of your foreskin, and it shall be as the sign of a covenant between Me and between you. And at the age of eight days, every male shall be circumcised to you throughout your generations…” (17:9-12) At this point we may well ask, “If we have already been taught, ‘And at the age of eight days, every male shall be circumcised to you throughout your generations,’ why does the Torah insist on repeating it once again?” One approach to this problem is offered by a rhetorical question/statement found in the Talmud Yerushalmi, Moed Katan III:5: “L’maidin davar kodem l’matan Torah?!” (“Is it possible to learn anything regarding normative halachic practice from Torah passages that were stated prior to receiving the Torah?!”) Rabbi Moshe ben Shmuel Sofer zatzal (known as the Chatam Sofer, 1762-1839), in his commentary on this passage, alerts us to Tosafot’s analysis in Talmud Bavli, Moed Katan 20a (s.v. mah chag). According to their interpretation, the Talmud Yerushalmi is clearly stating that we cannot learn any halachic obligations from Torah portions that preceded the Revelation at Har Sinai (Mount Sinai). As such, in addition to Hashem’s charge to Avraham in Sefer Bereishit, we need a restatement of the mitzvah of brit milah as found in our parasha in order to transform it into a permanent transhistorical obligation. A different approach to answering our question is implicitly adopted by the Sifra, the halachic midrash to Sefer Vayikra and one of the earliest Rabbinic sources to analyze our pasuk (verse): “And on the eighth day, the flesh of his foreskin shall be circumcised.” Each word and phrase is explicated, thereby demonstrating how our pasuk enhances understanding of the mitzvah of brit milah: And on the day: This comes to teach us that the entire [eighth] day is fitting for brit milah. Nonetheless, the punctilious ones go to great effort to fulfill the commandments as soon as possible…On the eighth [day] he should circumcise: This means even on the Sabbath. On the eighth [day]: I might have thought that the brit milah could be performed whether during the day or the night [of the eight day,] this is why the text states, “On the day.” The idea that the circumcision should take place solely during the [astronomical eighth] day is herein taught regarding a [healthy child,] from where do we learn that this is also the case for a child who is nine, ten and eleven days old? As the text states, “And on the day.” (Sifra, Parashat Tazria I:I:1-3, translation and brackets my own, see, as well, Talmud Bavli, Shabbat 132a) In sum, the Sifra teaches us that our pasuk contains the following new nuances of the mitzvah of brit milah that are not found in Sefer Bereishit, and thereby provides us with a solid basis for the verse’s inclusion in our parasha:
Now that we have a broader understanding of the halachic requirements concerning brit milah, we are ready to examine its underlying rationale. In order to do so, let us turn to the Sefer HaChinuch - one of the most celebrated works of mitzvot analysis. The anonymous 13th century author of this masterful study suggests that we need a physical sign to distinguish us from the rest of mankind. Moreover, he opines that brit milah symbolically represents the vast spiritual differences that obtain between the Jewish and non-Jewish worlds. Thus he states: One root reason for this precept is that the Eternal L-rd, be He blessed, wished to affix in the people that He set apart to be called by His name a permanent sign in their bodies to differentiate them from the other nations in their bodily form, just as they are differentiated in their spiritual form, their very “exits and entrances” [their purpose and way in the world] not being the same. (This and the following quotation, Sefer HaChinuch: The Book of Mitzvah Education, Commandment II, translation, Charles Wengrov, page 85) Basing himself upon a variety of Midrashic sources, the Sefer HaChinuch notes that brit milah brings us to physical perfection. In addition, it is a mark of completion (hashlamah) that enables us to join Hashem as partners in Ma’aseh Bereishit - the act of Creation - and the subsequent perfection of the world. This is the reason why man enters the world in an imperfect state, in the sense that he requires a brit milah, rather than being born mahul (in a circumcised condition). As such, this mitzvah teaches us that just as man can perfect his physical being, so, too, can he perfect his spiritual being. As the Sefer HaChinuch states: The Eternal L-rd (be He blessed) desired to perfect the [physical] character of the Chosen People; and He wished that man would effect this perfection. [Therefore,] He did not create him complete and perfect from the womb, in order to hint to him that just as the perfection of his physical form is by his own hand, so does it lie within his means and power to complete his spiritual form through the worthiness of his actions. In his Guide to the Perplexed, the Rambam (Maimonides 1135-1204) takes a different, but somewhat parallel, approach to that presented by the Sefer HaChinuch. He views brit milah as a mitzvah that unites all Jews together into one eternal covenantal faith community, singularly dedicated to one another and believing in the oneness of Hashem: It is also well known what degree of mutual love and mutual help exists between people who all bear the same sign, which forms for them a sort of covenant and alliance. Circumcision is a covenant made by Abraham our Father with a view to the belief in the unity of G-d. Thus, everyone who is circumcised joins Abraham’s covenant. This covenant imposes the obligation to believe in the unity of G-d…(Moses Maimonides, The Guide of the Perplexed, translated by Shlomo Pines, Vol. II, page 611) With the Almighty’s help, may we focus upon this powerful message of brit milah so that we may grow in our dedication to one another, and thereby stand ready to help each other in our hour of need. Then, as Maimonides so beautifully suggests, we will be ready to declare as one: “Sh’ma Yisrael Hashem Elokeinu Hashem Echad” (“Listen, Israel, G-d is our L-rd, G-d is One,” Sefer Devarim 6:4, translation, Rabbi Aryeh Kaplan zatzal) V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: 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.
0 Comments
![]() 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. The untimely and supernatural death of Aharon’s sons, Nadav and Avihu, is one of the focal points of this week’s parasha. Following this narrative passage, we are met with two pasukim (verses) that define the kohan’s role outside of the Avodah (Ritual Service) in the Beit HaMikdash: [In order that you will be able] to distinguish between the holy and profane and between the ritually impure and pure, and [so that you may] instruct the children of Israel regarding all the statutes which the L-rd has spoken to them through Moshe. (Sefer Vayikra 10:10-11, this and all Bible translations with my emendations and brackets, The Judaica Press Complete Tanach) As these verses clearly indicate, the kohan has two crucial functions in addition to the Avodah; namely, he is both a posek (halachic decisor) and an educator for the entire nation. The Sifra, the halachic Midrash on Sefer Vayikra, is one of the earliest sources to analyze our pasukim (verses): To distinguish between the holy and profane: this refers to the monetary values of different individuals that they voluntarily desire to donate to the Beit HaMikdash. Between the ritually impure and pure: This refers to the various levels of ritual purity and impurity. And [so that you may] instruct the children of Israel: These are the decisions (ha’ho’raot) in all legal matters. Regarding all the statutes: These are the hermeneutic principles through which halachic conclusions are derived. Which the L-rd has spoken to them: These are the halachot that were given to Moshe that were not written directly in the Torah (i.e. halacha l’Moshe mi’Sinai, Rashi’s explanation as found in Talmud Bavli, Kritot 13b). Through Moshe: This is the actual text of the Torah. (Parashat Shemini, 40:9, translation and brackets my own) In my estimation, the kohan’s role as posek is rather clear. He, like all poskim, is obligated to render a halachic decision in those areas wherein he has authoritative expertise. The French Tosafist, Rabbi Isaac ben Joseph of Corbeil zatzal (d. 1280), opined that this act should be counted as one of the Taryag Mitzvot (613 Commandments, see Sefer Mitzvot HaKatan, 111). While the vast majority of authorities disagree with this view, all maintain that it is incumbent upon the talmid chacham (Torah sage) to issue conclusive rulings whenever his knowledge and experience allow him to do so. As the Rambam (1135-1204) rules: “A sage who is worthy of rendering halachic judgments and refrains from doing so holds back [the spread of] Torah and places stumbling blocks before the blind.” (Mishneh Torah, Hilchot Talmud Torah 5:4, translation, Rabbi Eliyahu Touger) We are now ready to explore the kohan’s obligation as an educator for the entire nation. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, is widely considered to have been one of the 20th century’s greatest Jewish educators. We are fortunate that he wrote and spoke about this constitutive aspect of his life on a number of occasions. In the main, the Rav discusses two aspects of the teaching experience, namely, the responsibility of the educator, and, indeed, all Jews, to serve as exemplary role models, and the role of the rebbe in ensuring the continuation of the Mesorah (authentic Jewish religious tradition). In what I believe to be a very self-reflective statement, Rav Soloveitchik outlined his vision of the Jew as an educator to the world: The job of teaching is not fulfilled merely by writing books; it is accomplished by setting an example. That is exactly our task – kiddush shem shamayim, sanctifying G-d’s name…it means that a Jew, in his daily living, in his human relations with his fellow man, should be honest and sincere, and – I wish to emphasize – should act with dignity. (This, and the following quote, Rabbi Joseph B. Soloveitchik, Festival of Freedom: Essays on Pesah and the Haggadah, Rabbis Joseph B. Wolowelsky and Reuven Ziegler, editors, page 146, underlining my own) At this point, the Rav’s emphasis regarding the obligation of every Jew to be a teacher to the world is reminiscent of Yeshayahu’s famous message to our people “…I will make you a light of nations, so that My salvation shall be until the end of the earth:” (Sefer Yeshayahu 49:6) If a Jew commits a crime or a misdeed, he is violating the assignment given him, namely, to teach – and every Jew can teach. Perhaps only the philosopher or the scholar can intellectualize, but Judaism is a living discipline, and therefore, the simplest and most ignorant Jew can teach. In the Rav’s worldview, the second role of the Torah educator is to transmit the Mesorah to new generations: The Jew of the Mesorah…has a capacity to live in retrospection. Revelation and tradition erase the bonds of time. Distance in time is rendered irrelevant for him. Thousands of years have elapsed, but he walks back and forth from antiquity to modern times…Upon this phenomenon of an historical continuum was founded the Mesorah, conceived as an historic stream of Jewish spirit whose tributaries of past, present and future merge into each other. (This and the following passages, Rabbi Abraham R. Besdin, Man of Faith in the Modern World: Reflections of the Rav, adapted from the Lectures of Rabbi Joseph B. Soloveitchik, Volume II, pages 20-23, underlining my own) In sum, the Jew of the Mesorah lives beyond time. Ancient sources, as interpreted by the leading scholars of the past and present, excite his imagination and soul as if they were the immediate product of his own time. Time is not a boundary; it is, instead, a bridge to ultimately understanding Hashem’s holy Torah. We become Jews of the Mesorah by studying with, and learning from, masters of the Mesorah – for they, like the kohan, in the Beit HaMikdash, are the authentic educators of the entire nation. The Rav describes his personal experience as just such an educator, in the following autobiographical vignette: The Rebbe introduces the guests [i.e. the great scholars of earlier generations] to his pupils, and the dialogue commences. The Rambam states a halakah; the Rabad disagrees sharply…Some students interrupt to defend the Rambam, and they express themselves harshly against the Rabad as young people are apt to do. The Rebbe softly corrects the students and suggests more retrained tones…Rabbenu Tam is called upon to express his opinion, and suddenly, a symposium of generations comes into existence. Young students debate earlier generations with an air of daring familiarity, and a crescendo of discussion ensues. At this juncture, the Rav reveals the definitive goal of great Jewish education: All speak one language; all pursue one goal; all are committed to a common vision; and all operate with the same categories. A Mesorah collegiality is achieved, a friendship, a comradeship of old and young, spanning antiquity, the Middle Ages, and modern times…this merger of identities will ultimately bring about the redemption of the Jewish people…The Messianic realization will witness the great dialogue of the generations…Thus, the “old ones” of the past continue their great dialogue of the generations, ensuring an enduring commitment to the Mesorah. May we be zocheh (merit) to experience this “historical continuum” and “merger of identities” as Jews of the Mesorah, and may the ultimate redemption of the Jewish people come soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: 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. The name “Chol HaMoed” is often translated as “the Intermediate Days of the Festival.” A more accurate translation would be “the Days of the Festival that have Aspects of the Everyday,” since the Hebrew words, “chol” refers to a day that is neither Shabbat nor Yom Tov, whereas “moed” specifically refers to a Yom Tov day of Succot, Pesach and Shavuot. As such, the compound noun, “Chol HaMoed” refers to a day of one of the Shalosh Regalim (Three Festival Days) that simultaneously contains elements of kedushah (holiness) and chol (weekday). It should be noted, however, that only Succot and Passover have days that are within the category of “Chol HaMoed.” One of the earliest sources that refers to Chol HaMoed’s holy status is that of the Sifra, the halachic Midrash on Sefer Vayikra: Rabbi Akiva said: “What is the Torah teaching us when it declares: ‘These are G-d’s appointed [holy days] that you shall designate them as holy occasions (mikra’ei kodesh)?’ (This and all Bible translations, The Judaica Press Complete Tanach) If this phrase is referring to the Yamim Tovim, it is difficult to understand, since they are directly referenced [in subsequent verses]. As the Torah states: “apart from the L-rd's Sabbaths” (23:38) and “the first day [of Succot] shall be a rest day (shabbaton), and the eighth day shall be a rest day” (23:39). If this is the case, why does the Torah state, “These are G-d’s appointed [holy days] that you shall designate them as holy occasions,” since the Yamim Tovim are herein mentioned? Perforce, one must say that this refers to the days of [Chol] HaMoed wherein certain work (melacha) is prohibited. (23:7, translation my own. See, as well, Talmud Bavli, Chagigah 18a for a parallel presentation of Rabbi Akiva’s position) The Rambam (Maimonides, 1135-1204) codified the halachic nature of Chol HaMoed in this manner: Although Chol HaMoed is not referred to as a shabbaton, since it is referred to as “a holy occasion” (mikra kodesh) and it was a time when the Chagigah sacrifices were brought in the Temple, it is forbidden to perform labor (melacha) during this period, so that these days will not be regarded as ordinary weekdays that are not endowed with holiness at all. (Mishneh Torah, Hilchot Yom Tov 7:1, this, and the following translations, Rabbi Eliyahu Touger with my emendations) Maimonides, and his many adherents, maintain that the prohibition of forbidden labor on Chol HaMoed is Rabbinic in nature. As he states: “A person who performs forbidden labor on these days is given lashes for rebelliousness, for the prohibition is Rabbinic in origin.” In stark contrast, the Ramban (Nachmanides, 1194-1270) and his followers opine that the injunction against certain melachot on these days is Torah-based. (See the Biur Halacha to Shulchan Aruch, Orech Chaim 630:1 s.v. u’mutar for a complete discussion of these positions) Regardless as to the exact origin of these proscribed actions, the Rambam’s words ring clear, “the intent of the prohibition is that the day not be regarded as an ordinary weekday with regard to all matters. Therefore, some labors are permitted on it, and some are forbidden.” In sum, just like Yom Tov proper, Chol HaMoed is included in the category of mikra’ei kodesh, i.e. holy occasions. Closer to our own time, my rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), strongly emphasized the kedushat hayom (holiness of the day) aspect of the days of Chol HaMoed: The holiness of Chol HaMoed, however, incorporates many laws and practical applications, since, in essence, its sanctity is inextricably interwoven with the sacredness of the Succot Festival or the Pesach Festival (cheftzah shel kedushat chag hasuccot oh chag hapesach, Rabbi Joseph B. Soloveitchik, Shiurim l’Zacher Abba Mari, vol. I, page 118, this and the following translations and brackets my own) The Rav now proceeds to define the four ways whereby Chol HaMoed’s kedushat hayom is manifested: This holiness is expressed through four modalities: the prohibition of forbidden labor (Parashat Emor), the offering of the Korban Mussaf (Parashat Pinchas), the obligations to appear in Jerusalem during this time (Parashat Re’eh) and by the responsibility to fulfill the commandments that are applicable on these festival days; for example, matzah on Passover or dwelling in the succah on Succot. At this juncture, Rav Soloveitchik demonstrates the unbroken link that obtains between the sacrosanct nature of Yom Tov and Chol HaMoed: In reality, three of the obligatory actions (me’chayavim) namely, the offering of the Korban Mussaf, the obligation to appear in Jerusalem during this time, and the responsibility to fulfill the commandments that are uniquely applicable on these festival days are practiced [in the self-same manner,] as well, on Chol HaMoed. Moreover, we must understand that on Succot or Passover we do not have four separate and distinct aspects of holiness, i.e. one that prohibits forbidden labor, one that mandates the offering of the Korban Mussaf etc. Instead, the sanctity of the Festivals is one indivisible entity of holiness…[therefore,] there is really one thing driving [the unique status of all the days of the Festivals,] namely, kedushat hayom. Next, the Rav substantiates the holy status of Chol HaMoed: As such, we find that the kedushat hayom of Chol HaMoed is no different in any way or manner from that of Yom Tov. In addition, it does not have a lower status from the kedushat hayom of the first or final days of a Yom Tov, since the holiness [of Yom Tov] is one unit and one entity. [In addition,] all of the me’chayavim, with the exception of the prohibition of forbidden labor, are practiced [in full] on Chol HaMoed. Hence, the essential holy nature of Chol HaMoed and its strength [in this regard,] is neither different nor less than [that of Yom Tov], even though there is a heter (permissibility) associated with certain kinds of forbidden labor during this time. In truth, this is why Chol HaMoed is given the appellation, “mikra kodesh.” Rav Soloveitchik concludes this presentation by reinforcing the fundamental concept of the holiness of Chol HaMoed: “Therefore, even though in this time of mikra kodesh wherein we are allowed to perform certain kinds of otherwise prohibited labor [that are forbidden on Yom Tov proper], this heter does not eventuate in a diminution of the kedushat hayom [of Chol HaMoed] …” May the Master of the Universe bless each of us with a joyous and peaceful Chol HaMoed. May we cherish its holiness and may we be zocheh to celebrate next Pesach in the rebuilt Beit HaMikdash. L’shanah haba b’Yerushalyim! V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: 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. According to the Rambam’s list of Taryag Mitzvot (613 Commandments) found in his Sefer HaMitzvot, there are four distinct commandments that focus upon the prohibition of chametz (leavened bread or its derivatives). The first two discuss the Torah’s ban on the ownership of chametz during Passover: The 200th prohibition is that we are forbidden to have chametz seen (lo yay’ra’eh) in our dwellings all seven days [of Pesach]. The source of this commandment is G-d’s statement, “None of your chametz may be seen, and none of your s’or (that which facilitates leavening) may be seen in all your territories.” Sefer Shemot 13:7, all translations, Rabbi Berel Bell) The 201st prohibition is that we are forbidden to have chametz found (lo yimatzeh) in our dwellings, even if it is not visible, or if it is left as a deposit. The source of this commandment is the Torah’s statement “For seven days, no chametz may be found in your homes.” Sefer Shemot 12:19) The second set of mitzvot referring to chametz, as discussed in the Sefer HaMitzvot, emphasizes the proscription of eating this forbidden substance, and the positive commandment to remove it from our homes and storage places: The 199th prohibition is that we are forbidden to eat chametz on the 14th [of Nissan] after noon. The source of this commandment is G-d's statement, “Do not eat any chametz with it [the korban Pesach].” (Sefer Devarim 16:3) The 156th mitzvah is that we are commanded to remove chametz [leaven] from our possession on the 14th of Nissan. This is the mitzvah of “removing the leaven.” The source of this commandment is G-d’s statement (exalted be He), “On the day before [Pesach] you must remove the leaven from your homes.” (Sefer Shemot 12:15) Upon due reflection, one is struck by the multiple mitzvot associated with the issur (prohibition) of chametz. This is not the case in regard to many other issurim that the Torah enjoins. By way of illustration, the injunction against wearing a garment comprised of linen and wool threads (sha’atnez) is found but twice (Sefer Vayikra 19:19 and Sefer Devarim 22:11) – yet, it is the self-same forbidden act, rather than two distinct commandments. Why, then, does the Torah place such pronounced emphasis upon the prohibition of chametz? One early source that informs our question is the Talmud Yerushalmi: Rabbi Tanchum bar Isbalustika prayed in the following manner: “May it be Your will before You Hashem my G-d and the G-d of my fathers, that You destroy and remove the yoke of the evil inclination (yetzer hara) from our hearts. For You have created us to perform Your will, and we are obligated to perform Your will, You desire this, and we desire this. Who [i.e. what], however, prevents us from [doing so?] – the leavening agent in the dough (s’or she’b’isah)… (Berachot 4:2, translation and brackets my own) The Talmud Yerushalmi clearly identifies the yetzer hara with the s’or she’b’isah – i.e. chametz. This conceptual nexus is even more explicit in a prayer found in Rav Amram Gaon’s (810-875) celebrated work, “Seder Rav Amram Gaon:” Master of the Cosmos, it is revealed and well-known before You that I desire to perform your will – yet, the s’or she’b’isah is preventing me from doing so. May it be Your will before You Hashem, my G-d, that You will destroy, bring low and distance the yetzer hara from before me; and may You bring it low, humble it and distance it from the 148 limbs that are within me; moreover, may it not trip me and force me away from your good paths. Instead, place the yetzer tov (good inclination) within my heart, along with a good “friend” to keep Your precepts, to serve You and to perform Your will in a whole-hearted manner. (Nefilat Apayim v’Kedushah d’Sidra, translation my own) Rabbeinu Bachya ben Asher (1255-1340) builds upon our earlier cited sources and takes them to a new level of understanding. In his estimation, the prohibition of chametz “incorporates all of the commandments.” (Sefer Kad HaKemach, Pesach I, this and the following translations and additions my own) This notion is crucial, since: …chametz metaphorically represents the yetzer hara. As such, we have the allusion of the idea that just as the Torah obligates us to nullify the chametz in our hearts, so, too, we are duty-bound to expunge the yetzer hara from our hearts (min halev) – in order that it should not rule over us. This is what the Torah intimates when it commands us, “remove it [i.e. the chametz]” (“tashbitu”). [Little wonder] our Sages of blessed memory declared that tashbitu was [accomplished, even] b’lev (i.e. through a cognitive gesture). At this juncture, Rabbeinu Bachya presents us with an intellectual tour de force regarding the underlying spiritual and ethical meaning of chametz. In so doing, he answers our original question, “Why, does the Torah place such pronounced emphasis upon the prohibition of chametz?” And just as Rabbinic tradition teaches us that we must [physically] remove the chametz, and we must check our home in all of its crevices and cracks [to see if we can discover it], so, too, are we obligated to diligently search and check in the innermost portion of our being…and in our thoughts for all manner of evil opinions. Moreover, just like the search for chametz may neither be conducted by the light of the sun, nor by the light of the moon – nor by a torch, but rather only by a candle, so, too, the search for the yetzer hara must only be done with the light of the soul. As we find in the text, “Man’s soul is Hashem’s light, which searches out the depths of his being.” (Sefer Mishle 20:27) May we be zocheh (merit) this Pesach to have souls that serve as Hashem’s light, so that we may search for, and remove, the chametz that may reside in the innermost recesses of our being. If we can accomplish this lofty goal, hopefully this will be our final Pesach in galut (Exile). “Next in year in Jerusalem!” V’chane yihi ratzon. Shabbat Shalom and Chag Kasher v’Sameach Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://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. At the beginning of each book of the Torah, the Ramban (Nachmanides, 1194-1270), in his Commentary on the Torah, suggests a name that represents the essence of the work. In our case, he calls Sefer Vayikra, “Torat Kohanim v’HaLevi’im” (“The Laws of the Priests and Levites”). He then proceeds to give us a brief synopsis of some of its essential themes: Herein all matters of the Ritual Offerings (Korbanot) and the proper way in which to guard the purity (taharah) of the Mishkan (Portable Desert Sanctuary) are to be found. This is the case, since we have already had one sefer [i.e. Sefer Shemot] that focused upon exile and the redemption therefrom. This work concluded with the topics of the Tent of Meeting (Ohel Moed = Mishkan) and the Glory of Hashem with which it was filled. [Thus, it is proper and fitting] that Hashem now commands us concerning the Korbanot and various modalities whereby we can guarantee the taharah of the Mishkan. [This material was presented in order] to ensure that the Ritual Offerings would provide expiation for them [i.e. the Generation of the Desert] – rather than have the sins be a cause to drive away the Divine Presence from their midst. (Translation and additions my own) Sadly, it has been nearly 2,000 years since the destruction of the Second Beit HaMikdash (Holy Temple) and the cessation of the Korbanot. Consequently, for many of us, the Ritual Offerings appear to be “foreign” and almost beyond understanding. As such, let us turn to the thought of Rabbi Shimshon Raphael Hirsch (1808-1888), who, in my view, provides us with one of the most profound analyses for understanding the true meaning of the Korbanot: A korban is never used for a present or gift; it is used exclusively with reference to a person’s relation to G-d, and can only be understood from the meaning that lies in the root “krv.” Krv means to approach, to come near, and to enter into a close relationship with someone. This, then, is the underlying idea of the object and purpose of hakravah (drawing close), namely, the attainment of a higher sphere of life. (Commentary On the Torah, Sefer Vayikra 1:2, translation my own) The concept of korban as the vehicle whereby one obtains “the attainment of a higher sphere of life” is the essence of Rav Hirsch’s explanation of our term. The makriv (the one who brings the korban) has an overwhelming desire to draw near to the Creator, to communicate with Him. From this perspective, the Korbanot emerge as a symbolic fulfillment of the celebrated second verse of the Shema: “And you shall love the L-rd, your G-d, with all your heart and with all your soul, and with all your means.” In sum, the goal of a korban is to enable “kirvat Elokim - nearness to G-d” which, within the Torah’s purview, is “the attainment of a higher sphere of life.” Indeed, Dovid HaMelech (King David) taught us a powerful lesson when he declared: “kirvat Elokim li tov” (“Closeness to G-d is what is truly good for me,” Sefer Tehillim 73:28). What is kirvat Elokim? I believe we can answer this question by examining the expression “kerov Hashem” (“Hashem is close”) that appears twice in Sefer Tehillim: The L-rd is close to the broken-hearted, and He saves those of crushed spirit. (34:19) The L-rd is close to all who call upon Him, to all who will call upon Him in truth (b’emet). (145:18, these and all Bible translations, with my emendations, The Judaica Press Complete Tanach) These pasukim (verses) cite three categories of people that achieve closeness to the Almighty: the broken hearted, those of crushed spirit and those who call upon Him in truth. I believe these groups share at least one characteristic in common, namely, they approach Hashem with the humble recognition that they are totally dependent upon Him. Any sense of arrogance is absent, including an attitude of “b’kochi v’otzem yadi” (“My strength and the might of my hand has accumulated this wealth for me,” Sefer Devarim 8:17) Instead, it has been replaced by: We shall thank You and relate Your praise – for our lives, which are committed to Your power and for our souls that are entrusted to You; for Your miracles that are with us every day; and for Your wonders and favors in every season – evening, morning and afternoon. (“Modim,” translation, The Complete ArtScroll Siddur: Weekday, Sabbath and Festival, page 113) With Hashem’s help and guidance, and our fervent desire, may we recognize our complete dependence upon Him. Then, as if we were actually able to bring Korbanot, we will be able draw close to Him by joining those “who call upon Him…who will call upon Him in truth.” 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. 3/19/2017 Parshiot Vayakel-Pekudei 5777, 2017: "The Clouds of Glory and the Power of Prayer"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 and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The second of our two Torah portions, Parashat Pekudei, contains the final verse of Sefer Shemot: For the cloud of the L-rd was upon the Mishkan by day, and there was fire within it at night, before the eyes of the entire house of Israel in all their journeys. (Sefer Shemot 40:38, this and all Bible translations, The Judaica Press Complete Tanach) A careful reading of the pasuk (verse) reveals that it is comprised of four separate, yet interrelated phrases, namely, “For the cloud of the L-rd was upon the Mishkan by day,” “and there was fire within it at night,” “before the eyes of the entire house of Israel,” and “in all their journeys.” Let us now turn to an examination of these expressions. HaRav Yissachar Shlomo Teichtal zatzal (1885-1945) was a rav, posek, author and Religious Zionist. In his recently posthumously published work on the Torah entitled, Mishneh Sochir, he notes that “it is well-known that there were seven clouds of glory (ananei hakavode) that provided for the needs of the Jewish people during their time in the desert. [Moreover,] as a result of these clouds, the Jewish people lacked for nothing.” To buttress this contention, he cites Moses’ words to our forebears: “For the L-rd, your G-d, has blessed you in all the work of your hand; He knows of your walking through this great desert; these forty years that the L-rd your G-d has been with you, you have lacked nothing.” (Sefer Devarim 2:7, Mishneh Sochir, Parashat Pekudei, s.v. ki anan, translations my own) In general, the ananei hakavode reflect the palpably immanent Divine Providence (hashgacha pratit) that the Master of the Universe bestowed upon our ancestors. In Rav Teichtal’s view, however, “the cloud of the L-rd [that] was upon the Mishkan by day,” represented: “…the highest form of humanly recognizable Divine Providence…in order for there to be the fire of Torah at night (“and there was fire within it at night”). In other words, G-d’s miraculous protection by day, whereby the nation’s legitimate needs were addressed, made it possible for the Jewish people to freely and intensely learn Torah at night. In addition, he opines that this cloud was visible “before the eyes of the entire house of Israel” so that “the entire Jewish people could experience the self-same Divine Providence [and Presence] as the Mishkan (Portable Desert Sanctuary) itself.” As such, we have the complete fulfillment of Hashem’s rationale for the construction of the Mishkan: “And they shall make Me a sanctuary and I will dwell in their midst.” (Sefer Shemot 25:8) This explication provides a natural transition to the concluding phrase of our pasuk, “in all their journeys,” i.e. Hashem is ever-present – not just during the 40 years in the desert, but rather, as Rav Teichtal notes, “even during the times the Jewish people travel through their [seemingly endless] exile.” In my view, this is reminiscent of the words penned by King David so long ago: “For the L-rd will not forsake His people, nor will He desert His inheritance.” (Sefer Tehillim, 94:14) The Vilna Gaon (“the Gra,” Rabbi Elijah ben Solomon Zalman, 1720-1797) focused upon our pasuk in the context of the verses that represent the dialogue that transpired between G-d and Moses in the aftermath of the Chet HaEgel (Sin of the Golden Calf). In particular, he emphasizes the relationship that obtains between, “…I will perform wondrous acts such as have not been created upon all the earth and among all the nations…” (Sefer Shemot, Parashat Ki Tisa 34:10) and our pasuk: And this that is written, “I will perform wondrous acts such as have not been created upon all the earth and among all the nations,” specifically refers to the indwelling of the Cloud of Glory on the Mishkan, and the splendor that rested thereupon, that went before the Jewish nation and was visible to the entire world. As the Torah states: “You, the L-rd appear to them eye to eye and Your cloud rests over them. And You go before them with a pillar of cloud by day and with a pillar of fire by night.” (Sefer Bamidbar 14:14, Sefer Chumash HaGra, Parashat Ki Tisa 34:10, based upon Sefer Aderet Eliyahu, this and the following translations my own) At this juncture, the Gra contrasts the unique nature of the Cloud of Glory that was upon the Mishkan to that of the Cloud of Glory that accompanied the Jewish people during their departure from Egypt: Even though there was a Cloud of Glory that accompanied and went before them during the Exodus, it was short-lived and remained with them only until the Sea of Reeds (Yam Suf). Moreover, it was invisible to the vast majority of the Jewish people, since it was seen solely by the prophets that were among them. This was not the case in this instance [i.e. our parasha’s verse]: “For the cloud of the L-rd was upon the Mishkan by day…before the eyes of the entire house of Israel in all their journeys.” In sum, according to the Vilna Gaon, there were two essential differences between the original Cloud of Glory that went before our people on their journey of redemption, and the one that rested upon the Mishkan: The Cloud of Glory of the Exodus was temporary in nature, in contrast to the permanent Cloud resting on the Mishkan. Moreover, it was invisible to the majority of our nation, whereas the Cloud over the Mishkan was manifestly present before the entire people. What might account for these notable transformations? Here, too, we are fortunate, since we can once again rely upon the Vilna Gaon’s analysis: These changes came about from the time of Moses’ prayer and onward: “For how then will it be known that I have found favor in Your eyes, I and Your people? Is it not that You will go with us? Then I and Your people will be distinguished (v’niflinu) from every [other] nation on the face of the earth.” (Sefer Shemot 33:16) Then the Holy One answered Moses: “And He said: ‘Behold! I will form a covenant; in the presence of all your people, I will perform wonders such as have not been created upon all the earth and among all the nations…’” (Sefer Shemot 34:10) [What was this?] This is what is meant by the expression, “in the eyes of the entire Jewish people.” (Sefer Devarim 31:7, 34:12) And it is for this that we wait once again. Thus, according to the Vilna Gaon, Moses’ tefilah (prayer) of reconciliation to the Almighty altered the very nature of the ananei hakavode. Now, every member of the Jewish people could apprehend the vision of the Cloud of Glory resting upon the holy Mishkan – “And it is for this that we wait once again.” With Hashem’s help, may we learn from Moshe Rabbeinu (our Teacher Moses) how to pray with deep conviction and authentically communicate with our Creator, and may we soon see the Cloud of Glory resting upon the rebuilt 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 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 many well-known pasukim (verses) found in our parasha refers to the totally Divine nature of the first set of Luchot HaBrit (Tablets of the Law): “Now the tablets were G-d’s work, and the inscription was G-d’s inscription, engraved on the tablets (charut al haluchot).” (Sefer Shemot 31:16, this and all Bible translations translation, The Judaica Press Complete Tanach, underlining my own) Among its many intriguing aspects, our verse contains the Tanach’s sole instance of the word “charut” (“engraved”). The original Hebrew words in Tanach are written without vowels; therefore, they can be pronounced in a variety of ways that differ quite significantly from the Masoretic vocalized versions found in our standard texts. On occasion, Chazal (our Sages of blessed memory) homiletically utilize one of these potential alternative readings in order to underscore a major concept or idea. Thus, in a variety of Talmudic and Midrashic passages our pasuk’s words, “charut al haluchot,” receive the following reframe: “Do not read the word ‘charut’ (‘engraved’) as ‘charut,’ instead, read it as ‘cheirut’ (‘freedom’).” Therefore, rather than, “engraved on the tablets,” the reading becomes “freedom on the tablets,” i.e. the Torah is freedom. What do Chazal mean when they say, “the Torah is freedom?” I believe we can begin to answer this question by examining two terms developed by Sir Isaiah Berlin (1909-1997) in his 1958 Inaugural Lecture delivered before the University of Oxford. In this celebrated presentation, published under the title, “Two Concepts of Liberty,” Berlin uses the terms “liberty” and “freedom” interchangeably (Isaiah Berlin, Four Essays on Liberty, Oxford University Press, 1971, page, 121, underlining my own). He begins by noting that: “Like happiness and goodness, like nature and reality, the meaning of this term [freedom] is so porous that there is little interpretation that it seems able to resist.” Therefore, in order to address the amorphous nature of the terms, “liberty” and “freedom,” he identifies and defines two categories of freedom, namely, negative and positive freedom. Berlin suggests the following definition for negative freedom: I am normally said to be free to the degree to which no man or body of men interferes with my activity. Political liberty in this sense is simply the area within which a man can act unobstructed by others. If I am prevented by others from doing what I could otherwise do, I am to that degree unfree; and if this area is contracted by men beyond a certain minimum, I can be described as being coerced, or it may be, enslaved…Coercion implies the deliberate interference of other human beings within the area in which I could otherwise act. You lack political liberty or freedom only if you are prevented from attaining a goal by human beings (page, 122). In stark contrast, he defines positive freedom in the following manner: I wish my life and decisions to depend on myself, not on external forces of whatever kind. I wish to be the instrument of my own, not of other men’s acts of will. I wish to be a subject, not an object; I wish to be somebody, not nobody; a doer-deciding, not be decided for, self-directed and not acted upon by external nature or by other men as if I were a thing, or an animal, or a slave incapable of playing a human role, that is of conceiving goals and policies of my own and realizing them...I wish, above all, to be conscious of myself as a thinking, willing, active being, bearing responsibility for my choices and able to explain them by references to my own ideas and purposes (page, 131). Like Berlin, our Sages viewed the Torah’s concept of freedom as being comprised of both negative (freedom from) and positive aspects (freedom to). The Midrash Rabbah on Sefer Shemot (32:1 and 41:7) and Sefer Vayikra (18:3) focus upon the freedom from aspect of the Torah, in the sense that it will ultimately free the Jewish people from exile (Rabbi Yehudah), the Angel of Death (Rabbi Nechemiah), the hegemony of other nations (Rabbi Nachman) and from the trials and tribulations that we face on a daily and ongoing basis (the Rabbis). This eschatological vision is reminiscent of the prophet Isaiah’s magnificent prophecy and all that it entails: And many peoples shall go, and they shall say, “Come, let us go up to the L-rd's mount, to the house of the G-d of Jacob, and let Him teach us of His ways, and we will go in His paths,” for out of Zion shall the Torah come forth, and the word of the L-rd from Jerusalem. 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. (Sefer Yeshayahu 2:3-4) In contrast to the Midrash Rabbah’s emphasis, Rabbi Yehoshuah ben Levi’s statement in Pirkei Avot 6:2 underscores the positive freedom that is inherent in the Torah: It says in Sefer Shemot 32:16: “And the tablets were the work of G-d, and the writing was the writing of G-d (charut) engraved upon the tablets.” Do not read the [non-vocalized] word as charut (engraved), instead read it as cheirut (freedom). [This is so] since there is no one who is truly free except for one who engages in Torah study. For Rabbi Yehoshuah ben Levi, the study of the words of our Creator and Chazal, His earthly representatives, is the ultimate act in which a truly free individual can engage. Why? Perhaps it is because by challenging ourselves to understand His Torah, we encounter Hashem. With awe and humility we recognize the total otherness of our Creator, while simultaneously striving to comprehend His words and the thoughts and concepts they contain. Like Yaakov Avinu, we know that when we study Torah, we are entering into a place that is so holy and so filled with the Divine Presence, our innermost-beings must declare: “Mah norah hamakom hazeh” (“How awe-filled and awe-inspiring is this place” Sefer Bereishit 28:17). Torah study is the ultimate act of intellectual and spiritual creativity that enables us to hear and heed the word of our Creator. Thus, Talmud Torah (Torah study) emerges as the most positive of all conceivable definitions of freedom. Through it, lowly man is able to rise to the highest heights. Through Talmud Torah, we are able to actualize our true potential and enter into the grandest and most noble dialogue that is humanly possible; as such, “there is no one who is truly free except for one who engages in Torah study.” May we be zocheh (merit) to have Hashem’s holy words of the holy Torah engraved upon our hearts, as they were upon the Luchot Habrit. Then, with G-d’s help and blessings, may we experience freedom in its most majestic sense, and finally be truly free. May this time come 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 (MP3 format) spanning the years 1958-1984. Please click on the highlighted link. 3/6/2017 Parashat Tetzaveh 5777, 2017: "The Garments of the Kohen Gadol: Their Meaning and Significance"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 and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. A significant number of pasukim (verses) in our parasha and in Parashat Pekudei are devoted to the design and creation of the bigdei kahuna (the garments of the Kohanim). Moreover, no less than 38 verses in our parashafocus upon the intricate details associated with the mystical garb of the Kohen Gadol (the High Priest). In my view, one of the introductory pasukim to this section bears particularly careful examination: “You shall make holy garments (bigdei kodesh) for your brother Aaron, for honor and glory (l’kavode u’l’tiffaret).” (Sefer Shemot 28:2, this and all Bible translations, The Judaica Press Complete Tanach) The expression, “l’kavode u’l’tiffaret,” is difficult to understand, since the Torah does not stipulate the manner in which the bigdei Kohen Gadol(garments of the Kohen Gadol) will impart honor and glory to Aaron and subsequent Kohanim Gadolim. The Ramban (Nachmanides, 1194-1270) grapples with this problem in his Commentary on Sefer Shemot 28:2: “For honor and glory” may be interpreted in this manner: In order that he [Aaron] will be revered and elevated in such magnificent and splendid garments. As the text states: “…with a robe of righteousness He has enwrapped me; like a bridegroom, who, priest-like, dons garments of glory…” (Sefer Yeshayahu 61:10) This is the case, since, at the time of the Torah, these garments [of the Kohen Gadol] were most often worn by the kings of this period. [Moreover,] this was unmistakably demonstrated in regards to [Joseph’s] coat: “…and he [Jacob] made him a fine woolen coat.” (Sefer Bereishit 37:3) …This means that Jacob dressed him like a son of one of the ancient kings. Thus, according to the Ramban, the very act of wearing such king-like garments imbued the Kohen Gadol with great prominence in the eyes of the entire nation. In a somewhat parallel fashion to the Ramban, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), elaborates upon the underlying rationale of the bigdei Kohen Gadol and their association with the concepts of authority, dignity and humility. He begins by describing the Kohen Gadol’s clothing as a type of uniform that represents authority: “You shall make holy garments for your brother Aaron, for honor and glory.” People appointed by the public, such as government officials, have always worn uniforms. The uniform indicates that the one wearing it holds an office and is endowed with authority. Even an absolute monarch wears a uniform to distinguish himself from the ordinary citizen. Leadership and distinction express themselves in distinctive garments… (This and the following quotes, Chumash Mesoras HaRav, Sefer Shemot 28:2, page 249, based upon the notes of Aton Holzer, underlining my own) At this juncture, the Rav discusses how one acquires dignity, and explores its inextricable connection to the clothing one wears: ... the dignity of man lies in his dress. Dignity, unlike any other capability, must be planted into a person. If dignity is not part of his educational process, he will never possess it; dignity does not come on its own. In a king or ruler, personal capabilities, or the lack of them, often go unnoticed. However, lack of dignity is noticed, and a ruler that exhibits it is punished by the people. Clothing is an expression not of the intellect, but of the dignity of man, and uniforms imply that those donning them are specially selected by the people and are given certain privileges that others do not receive. Next, Rav Soloveitchik analyzes the relationship that obtains between humility and authority in reference to the bigdei Kohen Gadol, and the Kohen Gadol himself: There is a special aspect of humility that is indispensable to positions of power. One’s authority comes not from within, but from without. G-d wanted the Kohen Gadol to realize that he was undeserving of his position. When he wore his “uniform,” the Kohen Gadol recognized that he filled his role not due to his own merits – which were insufficient for anyone to assume such a high office. The same was true of the king; without the donning of the royal garments, he would not have the authority to act as king. The Rav’s three essential points provide us with a deeper understanding of the import of the bigdei Kohen Gadol: The uniform indicates that he holds a unique office and is endowed with authority. Then, too, clothing is an expression of the dignity of man. If this is true in general, it is all the more so the case regarding the Kohen Gadol. Crucially, the bigdei Kohen Gadol are intended to engender humility within the Kohen Gadol’s persona. The Almighty wanted the Kohen Gadol to realize that he was undeserving of his position based solely upon his own merits; instead, he was directly chosen by the Master of the Universe to serve in this role. In his analysis of our pasuk, the Ketav Sofer (Rabbi Avraham Shmuel Binyamin Sofer, 1815-1871) places great emphasis upon the expression “bigdei kodesh” that appears prior to the phrase “l’kavode u’l’tiffaret.” He notes that, in general, “bigdei kodesh” connotes garments that would add to the holiness of the one who wears them, since they would appear to be made specifically for this purpose. As Rav Sofer clarifies, however, this was completely unwarranted in Aaron’s case: But in truth, it was completely unnecessary for Aaaron to undergo the preparation generated by these garments, since he was fitting to serve the Almighty without them – just like our teacher Moses, may his memory be a blessing, who performed the sacrificial service in a simple white cloak. (Sefer Ketav Sofer, Sefer Shemot, s.v. v’asita bigdei kodesh (2), this and the following translation and underlining my own) Why, then, did Aharon need to wear the bigdei Kohen Gadol? Fascinatingly, the Ketav Sofer’s answer underscores one of Rav Soloveitchik’s major ideas concerning our verse, namely, the overarching significance of humility: [Given the honor and glory of the bigdei Kohen Gadol,]…arrogance and an overweening sense of self-importance could easily have become implanted in Aaron’s heart and mind, since he was different in kind and degree from all the other kohanim and uniquely chosen by Hashem. As our Sages never tired of teaching, arrogance is a negative behavioral trait from which few people can be saved. This, then, was the precise reason why Aaaron needed the holiness of these garments (kedushat habegadim) - in order that they should save him from the sin of conceit and haughtiness and ensure that arrogance would not become part of his personality…since, [after all,] they were the clothing of kings… While it is certainly the case that very few of us could ever become the Kohen Gadol and thereby be zocheh (merit) to wear his king-like garments, we are nonetheless the sons and daughters of kings. As Abaye teaches us: “Rabban Shimon ben Gamliel, Rabbi Shimon, Rabbi Yishmael and Rabbi Akiva maintained that the entire Jewish people are the sons of kings.” (Talmud Bavli, Shabbat 128a) As such, each of us has the potential to bring the holiness, honor and glory represented by the bigdei Kohen Gadol to Hashem and our entire nation. With our heartfelt desire, and the Almighty’s never-ending blessing and support, 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 Esthermay 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 and 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 the commandment to construct a holy place for the Master of the Universe, in this instance, the Mishkan (Portable Desert Sanctuary): “And they shall make Me a sanctuary and I will dwell in their midst.” (Sefer Shemot 25:8, this and all Bible translations, The Judaica Press Complete Tanach) The Rambam (Maimonides, 1135-1204) formulated this mitzvah in the following fashion: The 20th mitzvah that we are commanded is to build a House of Avodah (the Temple Service). In it we offer sacrifices, burn the eternal flame, offer our prayers, and congregate for the festivals each year...The source of this mitzvah is G-d's statement (exalted be He), “Make a Sanctuary for Me.” (Sefer HaMitzvot, translation, Rabbi Berel Bell) Maimonides followed this approach, as well, in his Mishneh Torah: “It is a positive commandment to construct a House for G-d, prepared for sacrifices to be offered within…as the text states: ‘And you shall make Me a sanctuary.’” (Hilchot Beit Habechirah I:1, this and all Mishneh Torah translations, Rabbi Eliyahu Touger) In light of these two sources, it is evident that Maimonides viewed this mitzvah in practical and utilitarian terms; namely, to provide a designated location wherein the Avodah could properly take place. In his introduction to our parasha, as found in his Commentary on the Torah, the Ramban (Nachmanides, 1194-1270) took a decidedly different tact and presented us with a spiritual rationale for constructing the Mishkan. In his view, the Revelation at Mount Sinai transformed us into a holy nation that was uniquely dedicated to Hashem’s service, and therefore, “it was fitting and proper that there should be a sanctuary among them [the Jewish people] wherein Hashem’s Divine Presence could dwell.” Little wonder, then, that according to the Ramban’s understanding of the Torah’s chronology, the first post-Sinai commandment was the construction of the Mishkan. Its objective was to engender the continuation of the dialogical encounter between Hashem and Moshe that took place at Mount Sinai. Hence, the Ramban explicitly stated, “the secret understanding (sod) of the Mishkan was to enable the Glory [of G-d] that had dwelt upon Mount Sinai to dwell therein in a hidden manner.” Moreover, “within the Mishkan, that would forever be with the Jewish people, would be found the Glory [of G-d] that had appeared to them on Har Sinai.” Thus, for the Ramban, we are met with the following formula: Mishkan = Mount Sinai = Continuous Presence of Hashem. The Malbim (Rabbi Meir Leibush ben Yechiel Michel, 1809-1879), like the Ramban, adopted a far more spiritual approach than that of the Rambam. As we have noted, the Ramban viewed the Mishkan as a transportable Mount Sinai wherein Hashem’s presence continued to ever be manifest. For the Malbim, however, continuous mystical encounter was the essence of the Mishkan, and the Beit Hamikdash that would follow thereafter: And this was the intention [i.e. the rationale] inherent in the construction of the Mishkan and the Beit Hamikdash that was built afterwards in Jerusalem – in the city where it was joined in permanent union. For there, all of the members of the Jewish people united together as if they were one being that contained within its [collective] soul all of the enlightening splendor and spirituality found within the G-dly illuminations that bring light to the entire world in His glory. (This, and the following quote, Ramzai HaMishkan, s.v. v’zot hyitah hakavannah, translation and brackets my own) At this juncture, the Malbim describes the longing of our people to reunite with Hashem in His holy precincts: And unto this place, [the entire nation] would turn and flock from all of the dispersed places of the world, and all of their prayers and actions would be infused with holiness as they turned their faces toward [this holy place.] As our Sages taught us in the Talmud, “If one finds himself standing in the East [and he wishes to pray,] he must turn toward the West [that will then be the direction of Jerusalem and the Holy Temple]. If one finds himself standing in the West [and he wishes to pray,] he must turn toward the East [that will then be the direction of Jerusalem and the Holy Temple]…we thereby find that the entire Jewish people will focus their hearts and minds upon one [manifestly sacred] place.” (Talmud Bavli, Berachot 30a, translation my own) In sum, for the Malbim, the Mishkan and the Beit Hamikdash offered the ultimate venue for the Jewish people to encounter Hashem in mystical union. Therefore, even the makom haMikdash (the location of the Beit Hamikdash) remains the place unto this day “[where] the entire Jewish people focus their hearts and minds.” Closer to our own time, my rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), offered a different rationale for the mitzvah of the Mishkan than those presented by the Rambam, the Ramban and the Malbim. The Rav explained that the Holy One blessed be He “created the world to reside in it, rather than to reside in transcendence.” If this is the case, why, then, did He alter His mode of interacting with the world and mankind? In other words, why did He become the Transcendent One and abandon His persona of the Immanent One? The Rav opined that this change occurred when Adam withdrew from communicating with Hashem after failing to keep his one and only commandment: But in the wake of the original sin by Adam and Eve, He [G-d] retreated. “And they heard the voice of the L-rd G-d going in the garden to the direction of the sun, and the man and his wife hid from before the L-rd God in the midst of the trees of the garden.” (Sefer Bereishit 3:8) These “footsteps” were those of G-d leaving the garden and departing into infinity. Had they not sinned, G-d would always have been close. As a result of Adam’s hiding and fear of communicating with G-d in the wake of his sin, G-d removed His Divine Presence. (Quoted in, Chumash Mesoras HaRav, Sefer Shemos: with Commentary Based Upon the Teachings of Rabbi Joseph B. Soloveitchik, Dr. Arnold Lustiger, editor, page 236, underlining my own) Given the Rav’s analysis, we are now in a much better position to understand exactly why Hashem commanded us, “And they shall make Me a sanctuary…” In a word, G-d wanted to reestablish the pattern of closeness that He had shared with mankind prior to the sin of Adam and Eve when they ate of the pri eitz hada’at (Tree of Knowledge). As the Rav stated: “The purpose of the tabernacle was to restore the relationship between man and G-d. [As the Torah writes:] ‘And I will dwell in their midst.’” No matter which rationale for the construction of the Mishkan speaks to you, let us continue to hope and pray that, with the Almighty’s help and bountiful mercy, the moment will come soon and in our days when the Mashiach (Messiah) will arrive and "…urge all of Israel to walk in (the way of the Torah) and rectify the breaches in its observance…build the Temple in its place, and gather the dispersed of Israel…" (Rambam, Mishneh Torah, Hilchot Melachim 11:4) 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 and 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. Naaseh v’nishmah (we will do and we will hear - understand) are arguably two of the most famous words that appear in our parasha. When the Jewish people uttered this expression at the unique moment of kabbalat haTorah (the receiving of the Torah), they acted like Heavenly Angels and adopted an entirely new paradigm of interaction with Hashem. These ideas are presented in a well-known passage in the Talmud Bavli: R. Simla lectured: When the Israelites gave precedence to “we will do” over “we will understand,” [Sefer Shemot 27:4] six hundred thousand Ministering Angels came and set two crowns upon each man of Israel, one as a reward for “we will do,” and the other as a reward for “we will understand”… R. Eleazar said: When the Israelites gave precedence to “we will do” over “we will understand,” a Heavenly Voice went forth and exclaimed to them, “Who revealed to My children this secret, which is employed by the Ministering Angels, as it is written, ‘Bless the L-rd, you angels of His. You mighty in strength, that fulfill his word, that hearken unto the voice of His word’ [Sefer Tehillim 103:20]: first they fulfill and then they understand?” (Shabbat 88a, translation The Soncino Talmud with my emendations) R. Simla’s emphasis is upon the malachai hasharet (Ministering Angels), who rewarded our forebears with two crowns of glory, one for “we will do” and one for “we will understand.” The essential factor for this sage was our loyalty to Hashem and His Torah, as reflected in our willingness to temporarily suspend intellectual judgment and whole-heartedly serve Hashem with the essence of our beings. In contrast, R. Eleazar maintained that G-d, in all of His Divine glory, recognized this unprecedented proclamation of the nascent Jewish people as a powerful attempt at achieving authentic spiritual intimacy. Thus, the Almighty exclaimed via “…a Heavenly Voice…’Who revealed to My children this secret, which is employed by the Ministering Angels [?]’” The Holy One’s question was, in truth, a declaration of joy and happiness at our having discovered this secret of the angels. In order to enhance our understanding of the over-arching power and significance of this Talmudic passage, let us turn to the contemporary work of Avivah Gottlieb Zornberg. In my view, her skillful utilization of a musical metaphor enables us to better grasp the full power of the faith-gesture inherent in the words “naaseh v’nishmah,” and their explanation in our Talmudic passage: In saying, “We shall do and we shall hear! [the literal translation of nishmah]” the Talmud implies, the people assume some of the virtuosity of the angels, who are capable precisely of such a brilliant power of action. Like the virtuoso musician, whose skill makes movement seem to happen before thought (“hearing”) can intervene, the people discover a genius for generous and decisive commitment. All the hesitations that beset the amateur have long been resolved: the fingers fly faster than the eye or ear can observe. In the case of the musician, however, this angelic condition is the fruit of much practice and years of experience. In the case of the [Jewish] people’s response, it is spontaneous, unpracticed…. (The Particulars of Rapture: Reflections on Exodus, page 303, brackets my own) In sum, for Zornberg, the Jewish people emulated “the virtuosity of the angels” and their “brilliant power of action.” This was manifested by their spontaneous “generous and decisive commitment” to G-d and His Torah for all time. Clearly, naaseh v’nishmah became the foundation for a fundamentally different and deeper relationship between G-d and our nation. My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1900-1993), believed that the concept of man’s unique nature was best expressed by the mekubalim (Masters of the Kabbalah) who suggested that man’s “… ratzon elyon (higher will) constitutes the singular endowment which distinguishes him from the rest of creation.” How are we to understand the nature of this “ratzon elyon?” The Rav suggested the following interpretation: This will makes decisions without consulting the intellect. It is in the center of the spiritual personality and constitutes man’s real identity. Man’s pragmatic intellect, which weighs pros and cons, is of subordinate stature in man’s personality and is called ratzon tahton, the lower, practical will. (Reflections of the Rav: Lessons in Jewish Thought adapted from Lectures of Rabbi Joseph B. Soloveitchik, Rabbi Abraham R. Besdin, editor, page 91) This distinction between the ratzon elyon and ratzon tahton enables us to more profoundly appreciate and understand what transpired when man and G-d encountered one another at Mount Sinai. For Rabbi Soloveitchik, the depth-level contractual commitment into which we entered marked the ascendancy of the ratzon elyon in our relationship with the Almighty forevermore: When G-d offered the Torah at Mt. Sinai, the Israelites did not ask for a sample, to witness a demonstration, or to accept the Torah for a thirty-day trial period. This would have been the calculated, practical thing to do… The Jewish response was naaseh v’nishmah, which means “we have decided to commit ourselves and, after that, to understand intellectually.” The decision was a leap of faith by the ratzon elyon, an intuitive sense of what was valid and imperative. The inner soul of man is capable of such bold visions, to transcend mundane considerations in an heroic embrace of what is or must be. (Ibid., pages 95-97) Based upon the Rav’s analysis, we are now able to understand why Chazal (our Sages may they be remembered for a blessing) viewed naaseh v’nishmah as the transformative moment in our relationship with the Almighty: The intellect has boundaries within which it exercises its cognitive powers. The goals of life emanate from within, but the intellect removes inconsistencies, plans implementation, and formulates logical justification. Without the ratzon elyon, the Jew could not sustain his commitments to the demanding discipline of mitzvot observance and the unshakable faith in our people’s future. (Ibid., page 96, underlining my own) I believe we can learn a great deal from the textual context wherein the religiously revolutionary words “naaseh v’nishmah” are found, i.e. at the end of the verse: “And he [Moshe] took the Book of the Covenant (Sefer Habrit) and read it within the hearing of the people, and they said, ‘All that the L-rd spoke we will do and we will hear.’” (Sefer Shemot 27:4, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) A direct reading of this pasuk (verse) clearly indicates that the people had gathered together to listen to the reading of the Sefer Habrit. This leads us to a fundamental question: “What was the Sefer Habrit – i.e. what was of such import that we stood together and declared naaseh v’nishmah? ” Like most significant questions in the world of Torah, there is an entire spectrum of responses offered by Chazal. The pre-fourth century sage, Rabbi Yudah, is the champion of the minimalist position. In his view, the Sefer Habrit contained the mitzvot that were decreed at Marah (Sefer Shemot 15:25), and nothing more. (Midrash Tanaim l’Devarim Mechilta II) Basing himself on Talmud Bavli, Sanhedrin 56b, Rashi (1040-1105) explains that these commandments were limited to “Shabbat, the Parah Adumah (Red Heifer) and the laws of jurisprudence.” (Commentary On Sefer Shemot 15:25) From this perspective, naaseh v’nishmah was the acceptance of a highly circumscribed covenant. In contrast, the third century master, Rabbi Yehudah, presents the ultimate maximalist explication of Sefer Habrit, namely, “the commandments that Adam Harishon was instructed to follow, the mitzvot with which b’nai Noach (sons of Noah) were charged, the directives the Jewish people were given in Egypt and Marah, and all of the other commandments of the Torah.” (Mechilta d’Rabbi Yishmael Parashat Yitro, Mesechta d’b’Chodesh, parasha III, translation and underling my own). Within this range of interpretations, a middle-ground approach was offered by the second century Mishnaic period sage, Rabbi Yossi b’Rabbi Yehudah, and later embraced by Rashi: “from the beginning of Sefer Bereishit until this point – i.e. Parashat Mishpatim, [in Sefer Shemot].” (Mechilta d’Rabbi Yishmael, Parashat Yitro, Mesechta d’b’Chodesh, parasha III). Each of the varied explications of the term, “Sefer Habrit,” reflects the never-ending commitment to Hashem that our ancestors accepted upon themselves at Mount Sinai. As such, when we read our parasha, we, too, symbolically stand at the base of that wondrous mountain. With the Almighty’s help, may we join the trans-historical covenantal community in declaring naaseh v’nishmah from the innermost recesses of our souls, and may our ratzon elyon guide us on the ultimate journey of faith toward an authentic and profound relationship with our Creator. 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. |
Details
Archives
June 2024
AuthorTalmid of Rabbi Soloveitchik zatzal Categories |