Image courtesy http://tamarmesser.com 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, 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. And they [Joseph’s brothers] told him [Jacob], saying, “Joseph is still alive,” and that he ruled over the entire land of Egypt, and his heart changed, for he did not believe them. And they told him all of Joseph's words that he had said to them, and he saw the wagons that Joseph had sent to carry him, and the spirit of their father Jacob was revived. And Israel said, “Enough! My son Joseph is still alive. I will go and see him before I die.” (Sefer Bereishit 45:26-28, all Bible and Rashi translations, The Judaica Press Complete Tanach, brackets my own) Our three pasukim (verses) are extraordinarily important in the history of our people. They form a crucial link in the chain of occurrences that eventuated in Jacob going down to Egypt, our nascent nation’s servitude and redemption from there, the splitting of the Sea of Reeds, our receiving the Torah at Mount Sinai, and the conquest and settlement of the Land of Israel. Given our passage’s singular importance, let us review its major themes:
In sum, our passage consists of the following order of events: Statements that Joseph was alive and the ruler of Egypt, Jacob’s disbelief, the repetition of Joseph’s words, Jacob’s viewing of the wagons that Joseph had sent him, followed by his recognition that, indeed, Joseph was still alive. At this point in the explication of our passage, we may well ask, “Why did Jacob change his mind when he heard the repetition of Joseph’s words and saw the wagons ‘that Joseph had sent to carry him?’” Fortunately, Rashi provides us with a straightforward, midrashically-based explanation that addresses this question: He (Joseph) gave them a sign regarding the topic he was engaged in [learning] when he (Joseph) separated from him (Jacob). [That was] the section dealing with the heifer that was to be beheaded (Sefer Devarim 21), and this is what [the Torah] says, “and he saw the wagons that Joseph had sent,” and it (the Torah) does not say, “that Pharaoh had sent.” [Midrash Bereishit Rabbah 94:3] (Rashi translation with my emendations) In short, the wagons (agalot; singular, agalah) reminded Jacob of the subject of the heifer that was to be beheaded (eglah arufah), that he and Joseph had been studying prior to his son’s involuntary journey to Egypt. This was not public knowledge; it was information known only to the two of them. Therefore, once Jacob comprehended the full meaning of the agalot, and the play on words they represented in regards to the eglah arufah, he became convinced that Joseph was still alive. We can gain further insight into Jacob’s change of heart and acceptance that Joseph was still alive by looking more closely at the basis of his original incredulity. Let us turn to the masterful analysis of this subject by the great Chasidic sage and second Rebbe of Bobov, HaRav Ben Tzion Halberstam zatzal (1874-1941), as found in his posthumous work of Torah analysis entitled, “Kedushat Tzion.” Rav Halberstam begins his examination of our problem by comparing Joseph’s two dreams as found in Parashat Vayashev: And he [Joseph] said to them [the brothers], “Listen now to this dream, which I have dreamed: Behold, we were binding sheaves in the midst of the field, and behold, my sheaf arose and also stood upright, and behold, your sheaves encircled [it] and prostrated themselves to my sheaf.” (Sefer Bereishit 37:6-7) And he again dreamed another dream, and he related it to his brothers, and he said, “Behold, I have dreamed another dream, and behold, the sun, the moon, and eleven stars were prostrating themselves to me.” (37:9) Rav Halberstam notes that in Joseph’s description of his first dream he states, “my sheaf arose and also stood upright, and behold, your sheaves encircled [it] and prostrated themselves to my sheaf,” whereas regarding the second dream he states, “the sun, the moon, and eleven stars were prostrating themselves to me.” A careful reading of our verses reveal that the first dream contains the element of willful and voluntary acceptance, as suggested by the words, “your sheaves encircled [it]” – an idea that is entirely absent in the second dream. Therefore, according to Rav Halberstam, the Torah’s testimony, “his father [Jacob] awaited the matter [‘when the fulfillment would come,’ Rashi]” (37:11) refers solely to the first dream, in which the metaphoric actions of the brothers appear to be completely volitional. This exposition parallels the Torah’s depiction of Jacob’s reaction to Joseph’s second dream: “… and his father rebuked him and said to him, ‘What is this dream that you have dreamt? Will we come, I, your mother, and your brothers to prostrate ourselves to you to the ground?’” (37:10, underlining my own) At this juncture, Rav Halberstam contrasts Joseph’s charge to his brothers regarding what they were to tell Jacob with what they actually said to him: Hasten and go up to my father, and say to him, “So said your son, Joseph”: ‘G-d has made me a lord (adon) over all the Egyptians. Come down to me, do not tarry.’” (45:9) And they told him, saying, “Joseph is still alive,” and [they told him] that he ruled (ki hu moshal) over the entire land of Egypt… (45:26, all parentheses and bolding my own) Rav Halberstam interprets the singular difference between “adon” and “moshal” in the following manner: “[When the Torah employs] ‘adon,’ this refers to a scenario wherein others willingly accept another party’s rule over them. The ‘moshal,’ however, is an individual whose dominion over others is acquired through force…” Armed with these powerful insights, Rav Halberstam elucidates the connection between Joseph’s dreams, the brothers’ words to Jacob, and why the latter initially refused to believe his sons when they proclaimed that Joseph was alive and the moshal over all of Egypt: Therefore, when our father Jacob heard his sons’ words that he (Joseph) was the moshal, he (Jacob) did not believe them. This was the case, since he was proof positive that based upon his rebuke to Joseph [regarding the content of the second dream], he surely would have accepted and understood [that he could never be the moshal over his father and family. As a result, Joseph would] never rule over them with the staff of those who impose their authority over others – i.e., through violence and force. Why, then, did Jacob suddenly change his mind and accept the validity of his sons’ statements? Rav Halberstam offers the following concise answer: When his sons, however, spoke all of Joseph’s words to him, [including,] “G-d has made me a lord (adon) over all the Egyptians,” that connoted, “I have been voluntarily accepted [as the adon],” then, and only then, did Jacob believe them “and the spirit of their father Jacob was revived.” (All translations, brackets, parentheses and underlining my own) Jacob now knew that Joseph acted in consonance with his first dream wherein he gained power through acclamation, rather than force. For Rav Halberstam, this was the moment when Jacob was absolutely convinced that his beloved son was alive and second-in-command of Egypt. In my estimation, we can learn another significant lesson when we contrast the brothers’ announcement concerning Joseph with that of Jacob’s response. The brothers exclaimed, “Joseph is still alive,” whereas Jacob said, “Enough! My son Joseph is still alive…” I believe that this subtle difference is truly pregnant with meaning. In my view, it was Jacob’s epigrammatic way of stating that not only was Joseph’s physical being intact, but he also continued to manifest those unique characteristics that stamped him unmistakably as an authentic ben Yaakov (son of Jacob). Little wonder, then, that the Midrash teaches us that Jacob’s image appeared in Joseph’s window when the advances of Potiphar’s wife so powerfully challenged him. Joseph’s subsequent flight from his master’s wife teaches us that he decided to remain, forevermore, Yosef ben Yaakov (Joseph the son of Jacob) – not just by birth, but also by choice. With Hashem’s guidance, and our fervent desire, may each of us strive to live up to the Torah’s standards of moral and ethical behavior so that we, too, can be true children of Yaakov. 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 [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn.
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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, 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. So Pharaoh sent and called Joseph, and they rushed him from the dungeon, and he shaved and changed his clothes, and he [then] came to Pharaoh. And Pharaoh said to Joseph, “I have dreamed a dream, and there is no interpreter for it, but I have heard it said of you [that] you understand a dream, to interpret it.” And Joseph replied to Pharaoh, saying, “Not I; G-d will give an answer [that will bring] peace to Pharaoh.” (Sefer Bereishit 41:14-16, all Bible and Rashi translations, The Judaica Press Complete Tanach) Allow me to expand upon our passage: Joseph was summoned from his dungeon of despair to come before Pharaoh, the most powerful man on the planet. The king then told him that he had heard that Joseph was capable of accurately interpreting dreams. Let us think for a moment how many of us would have responded to an omnipotent ruler. We probably would have said: “Yes, I can interpret dreams very well. In fact, your majesty, I haven’t been wrong yet! I do have a gift that is now at your service. What did Pharaoh dream? Allow me to interpret the dream’s meaning.” Instead, in one of his finest moments, Joseph completed his transformation into Yosef hatzadik (Joseph the Righteous) and declared to the monarch: “Bil’adai, Elokim ya’aneh et shalom Pharaoh” (“It is not through my wisdom [Onkelos] that I shall interpret your dreams, G-d will provide an answer that will bring peace to Pharaoh”). The singular import of these six Hebrew words cannot be overestimated; they established Yosef as the dramatis persona through whom the rest of Jewish history would begin to be realized. Yosef could have responded in an arrogant fashion. Instead, he presented himself as the humble servant of Hakodesh Baruch Hu (the Holy One Blessed be He) and the conduit through whom G-d’s dream interpretations would flow. Yosef’s anivut (humility) proved him to be a true son of Yaakov Avinu (our father Yaakov), worthy in his own right of the mantle of leadership that would imminently be placed upon his shoulders. How does one acquire the crucial middah (ethical characteristic) of anivut that Yosef hatzadik possessed? The Ramban (Rabbi Moshe ben Nachman, Nachmanides, 1194-1270) famously addressed the acquisition of anivut in his Iggeret HaRamban (The Letter of the Ramban): Therefore, I will now explain to you how to always behave humbly. Speak gently at all times, with your head bowed, your eyes looking down to the ground and your heart focusing on Hashem. Don't look at the face of the person to whom you are speaking. Consider everyone as greater than yourself. If he is wise or rich, you should give him respect. If he is poor and you are richer - or wiser - than he, consider yourself to be more guilty than he, and that he is more worthy than you, since when he sins it is through error, while yours is deliberate and you should know better! In all your actions, words and thoughts, always regard yourself as standing before Hashem, with His Schechinah [Divine Presence] above you, for His glory fills the whole world. Speak with fear and awe, as a slave standing before his master. Act with restraint in front of everyone. When someone calls you, don't answer loudly, but gently and softly, as one who stands before his master. Torah should always be learned diligently, so you will be able to fulfill its commands. When you arise from your learning reflect carefully on what you have studied, in order to see what in it that you can be put into practice. Examine your actions every morning and evening, and in this way every one of your days will be spent in teshuvah (repentance). (Translation, http://www.pirchei.com/specials/ramban/ramban.htm, brackets and italics my own) Several salient points emerge from this section of the Iggeret that can guide us toward the attainment of this moral virtue. The manner in which we communicate with others speaks volumes about us. Our interactions should reflect humility and respect for the significance of others, based upon the fundamental principle that they, too, are created b’tzelem Elokim (in the image of G-d). In addition, our minds and hearts must be focused upon Hashem, so that we recognize that we are always standing before His Divine Presence. Moreover, Torah should be learned in a diligent fashion, and in a manner that leads to meaningful practice of its precepts. The Ramban urges us to reflect upon this goal when we complete a Torah learning session, so that the Torah we have studied becomes a part of us, rather than remaining apart from us. Finally, we must undertake a twice-daily cheshbon hanefesh (spiritual accounting) of our actions and the words that we have spoken. By doing this, we can raise our self-awareness and identify those areas that require further growth. Yosef’s anivut parallels the actions of another great leader of klal Yisrael, namely, Moshe Rabbeinu (our teacher, Moses), about whom the Torah states: “Now this man Moses was exceedingly humble (anav m’ode) more so than any person on the face of the earth.” (Sefer Bamidbar 12:3) Rashi (1040-1105) notes that Moshe’s humility was particularly manifest in his modest demeanor and the patient manner in which he interacted with others. It seems that the Ramban focused precisely upon these characteristics when he taught us how to become truly humble: “Speak gently at all times … [with] your heart focusing on Hashem. [Moreover,] consider everyone as greater than yourself.” (Brackets my own) In sum, these were two of the behaviors that Yosef hatzadik and Moshe Rabbeinu mastered, and taught us by their sterling example. May Hashem grant each of us the wisdom and drive to develop the middah of anivut, and thereby emulate Yosef hatzadik and Moshe Rabbeinu. May we then be able to go forth and m’takane ha’olam b’malchut Shakai (improve the world under the kingship of Hashem). With the Almighty’s help, 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 [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, 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. Then a man (ish) found him [i.e. Joseph], and behold, he was straying in the field, and the man (ha-ish) asked him, saying, “What are you looking for?” And he said, “I am looking for my brothers. Tell me now, where are they pasturing?” And the man (ha-ish) said, “They have traveled away from here, for I overheard them say, ‘Let us go to Dothan.’” So Joseph went after his brothers, and he found them in Dothan. (Sefer Bereishit 37:15-17, all Bible and Rashi translations, The Judaica Press Complete Tanach) The terms “ish” and “ha-ish” appear three times in our narrative. This repetition is highly significant, particularly since the first verse could easily have been written, “Then a man (ish) found him [i.e. Yosef], and behold, he [i.e. Yosef] was straying in the field, and asked him, saying, ‘What are you looking for?’” If so, why did the Torah repeat ish yet again? Then, too, who was this mysterious individual who appeared seemingly out of nowhere? These are crucial questions regarding the exegesis of our passage, as it was none other than this anonymous ish who set into motion the divinely ordained process eventuating in events that steered the course of our history: Joseph’s sale and travel to Egypt, his regency as second-in-command to Pharaoh, Yaakov’s sojourning in that land, and our nascent nation’s exile in Egypt. In a word, the enigmatic ish transformed Jewish history and destiny for evermore. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, explained the three-fold use of ha-ish, and identified him in the following fashion: … the repetition of the term ha-ish comes to emphasize the unusual character of the coincidences, the strange man who knew neither Jacob nor Joseph… why did Joseph confide in the ish, an anonymous stranger? And how could the man relate Joseph’s cryptic answer, “I seek my brethren” (Gen. 36:16) to the ten people he had met before? It is a strange coincidence that the ish knew the brothers moved from Shechem. The Torah repeats the term ish to emphasize that the ish was not just a man. He was more than that. The ish was the angel who watches over Jewish history, who as the plenipotentiary [Hebrew: shaliach] of the Almighty, guides its events and pursues its objectives. He met Joseph, and because of this meeting, Joseph’s drama became more complex, more puzzling, and awesome. Joseph was hesitant. Ultimately, he simply surrendered to the ish, to his destiny. The ish made the decision for Joseph to go to Dothan; in so doing, he sealed the fate of Jacob and his household and exposed them to bondage, affliction, and loneliness. He sent Joseph to be the first Jew to experience the tragic experience of galut, exile. (Rabbi Joseph B. Soloveitchik, Days of Deliverance: Essays on Purim and Hanukkah, Eli D. Clark, Joel B. Wolowelsky, and Reuven Ziegler editors, pages 157-158, underlining and brackets my own) The Rav, like most commentators, embraced Rashi’s (1040-1105) Midrashically-based interpretation of ha-ish’s identity as being none other than the angel Gabriel, and expanded upon this interpretation in the following manner: Rashi (Gen. 37:15) says that the ish is the angel Gabriel and not a human being. Had he been an ordinary human being, he would not have asked Joseph, “What are you searching for?” We get the impression that the ish eagerly wanted Joseph to interrogate him; he wanted to tell Joseph where his brothers were, as if the ish wanted to inform Joseph correctly and precisely where they were: “And Joseph went after his brothers to Dothan, and he found them at Dothan.” [Gen. 37:17] The impression we get from between the words is that the ish gave him specific instructions on how to journey to Dothan and find his brothers. He was eager that Joseph should meet his brothers…” (Rabbi Joseph B. Soloveitchik, Vision and Leadership: Reflections on Joseph and Moses, David Shatz, Joel B. Wolowelsky, and Reuven Ziegler editors, page 14, brackets my own) In all likelihood, one would have thought that ha-ish’s objective in arranging the meeting between Yosef and his brothers was to facilitate a rapprochement between them. Yet, nothing could have been further from the truth. As the Rav noted, “He [i.e. Gabriel] was eager that Joseph should meet his brothers, not for the purpose of reconciliation, but for the purpose of complete alienation.” Therefore, and seemingly quite paradoxically, ha-ish was the motive force behind the fulfillment of the purpose of Creation – albeit through the pain and suffering of the house of Jacob: The Almighty had sympathy, of course, with the house of Jacob, which was about to split and enter into conflict with itself. However, if the Jews were to become a chosen people, Joseph needed to be sold into slavery. This would lead to the Jews’ eventual enslavement and redemption from Egypt. Since the Almighty was determined that Jewish history should be actualized, He needed to do something very unpleasant, namely, to allow the sale of Joseph. Preventing this would have meant the complete annulment of all the covenants with Abraham, Isaac, and Jacob. There would not have been a Jewish historical experience, the experience of a community chosen by the Almighty in order to implement the purpose of Creation. (Vision and Leadership, page 16, underlining my own) We are about to celebrate Chanukah. As the “community chosen by the Almighty in order to implement the purpose of Creation,” may we witness, in our own time, the realization of the stirring words from the Al Hanissim prayer of Chanukah: “You [Hashem] took up their grievance, judged their claim, and avenged their wrong.” (Translation, The Artscroll Siddur, brackets my own) May we be zocheh (merit) to see the ultimate fulfillment of Judaism’s vision with the arrival of the Mashiach (Messiah), the rebuilding of the Beit Hamikdash (Holy Temple) and the ingathering of all the exiles. 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 [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, 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. And he [an angel of G-d] said, “Your name shall no longer be called Jacob, but Israel, because you have commanding power with [an angel of] G-d and with men, and you have prevailed.” (Sefer Bereishit 32:29) G-d said to him, “Your name is Jacob. Your name shall no longer be called Jacob, but Israel shall be your name.” And He named him Israel. (Sefer Bereishit 35:10, these and all Bible translations, The Judaica Press Complete Tanach) On a certain level, our two pasukim (verses) contradict one another. The first verse plainly states that Jacob was no longer to be called “Jacob,” instead he was henceforth to be called “Israel.” Yet, three chapters later, the Holy One blessed be He declared “Your name is Jacob, but Israel shall be your name.” (35:10) Moreover, Hashem repeats this process once again, when the Torah states: “And G-d said to Israel in visions of the night, and He said, ‘Jacob, Jacob!’…” (Sefer Bereishit 46:2) In fact, with the notable exception of Sefer Vayikra, where the name “Jacob” is nowhere to be found, Israel is called “Jacob” no less than 95 times throughout Chamisha Chumshei Torah (the Five Books of the Torah). Our question, therefore, is eminently clear, “How can we explain the continued use of the name ‘Jacob’ when his name was changed to ‘Israel?” This is particularly important when we reflect upon Abraham’s name change from “Abram.” (Sefer Bereishit 17:5) As Chazal (our Sages of blessed memory) stated: Bar Kappara taught a baraita, whoever calls Abraham by the name Abram transgresses a positive commandment. For it is stated: “And your name shall be Abraham.” [Sefer Bereishit 17:5] Rabbi Eliezer says: He transgresses a negative commandment. For it is stated: “Your name shall no longer be called Abram.” (Talmud Bavli, Berachot 13a, translation, The Artscroll Gemara with my emendations) Given our Talmudic passage, why is the Jacob – Israel name change treated so very differently than the Abram – Abraham name change? A beginning of an answer is found in the Gemara’s subsequent words: If so [i.e. the discussion regarding Abraham], one who calls Jacob “Jacob” should also [be considered as having transgressed a prohibition, for the Torah states: “Your name shall no longer be called Jacob.” (Sefer Bereishit 35:10)] There [in Jacob’s case] it is different, because Scripture itself returned [the original name] to usage, as it is written: “G-d spoke to Israel in night visions and He said: ‘Jacob, Jacob’ …” (Sefer Bereishit 46:2) My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, analyzed our problem basing himself upon the Rambam (Nachmanides, 1194-1270). As we have seen, Abraham’s original name was completely eclipsed, whereas Jacob is often called Jacob, and on occasion, Israel. The Ramban maintained that Jacob was known by his birth name whenever he was in a dependent and subordinate position. In stark contrast, however, he was called “Israel” when he was independent and in control of his future. The Rav formulated these ideas in the following fashion: Abram’s name change to Abraham was irreversible, and if one calls Abraham by his former name, he has violated a commandment. Jacob’s name was not replaced; he would henceforth be referred to as both Jacob and Israel. Israel did not replace Jacob: Israel was only added to Jacob. Nachmanides explains that the two names reflect two destinies, two roles played by the covenantal community. On one hand, our patriarch Jacob was often dependent on others. He spent twenty years working for Laban. Jacob also desperately tried to assuage Esau. Finally, he was ultimately forced against his will to come to Egypt. The name Jacob signifies dependence, being pulled along… Israel, on the other hand represents the patriarch who was no longer subservient, who defeated a mysterious enemy during a long, lonely night. This enemy himself described Jacob as one who has commanding power with [an angel of] G-d and with men, and you have prevailed. (Sefer Bereishit 32:29) Israel is the free, powerful Jew; Jacob is the Jew dependent on others. (Chumash Mesoras HaRav, Sefer Bereishit, commentary on 38:10, pages 261-262, based upon a public lecture delivered in Boston in 1975, underlining my own) In the final book of the Mishneh Torah, the Rambam (Maimonides, 1135-1204) echoed Shmuel’s words in Talmud Bavli, Sanhedrin 98b when he declared: Do not presume that in the Messianic age any facet of the world's nature will change or there will be innovations in the work of creation. Rather, the world will continue according to its pattern… Our Sages taught: “There will be no difference between the current age and the Messianic era except the emancipation from our subjugation to the gentile kingdoms.” (Sefer Shoftim 12:1-2, translation, Rabbi Eliyahu Touger) If we view the Rambam’s words within the context of our discussion, we can readily see that the Messianic era will be the time of the ascension of “Israel” over “Jacob,” amidst “the emancipation from our subjugation to the gentile kingdoms.” As such, it will at long last be the time of complete independence, freedom and peace for the Jewish people. With G-d’s help and blessing, 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 [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, 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. And Jacob awakened from his sleep, and he said, “Indeed, the L-rd is in this place, and I did not know [it].” And he was frightened, and he said, “How awesome is this place! This is none other than the house of G-d, and this is the gate of heaven.” (Sefer Bereishit 28:16-17, Parashat Vayatze, this and all Bible translations, The Judaica Press Complete Tanach) The expression, “Indeed, the L-rd is in this place, and I did not know [it],” is somewhat ambiguous in light of the juxtaposed words, “And he was frightened…” One might readily infer that Yaakov’s failure to recognize Hashem’s presence was due to his inability to apprehend G-d’s immanence. If this were the case, a proper translation of the phrase “and I did not know [it]” should be followed by an exclamation point, rather than by a period, as we find in a number of English translations. (See, for example, The Artscroll Chumash) Yet, many English translations of our phrase do not use this punctuation. This leads one to ask, “Is the expression, ‘Indeed, the L-rd is in this place, and I did not know [it],’ an exclamatory or declarative statement?” In other words, did Yaakov berate himself regarding his failure to perceive Hashem’s presence, or was he simply stating that he was unable to recognize the nearness of the Schechinah (Hashem’s Divine Presence)? These are essential questions, since their answers can lead us to a deeper understanding of both Yaakov’s persona, and the very nature of prophecy. The great Spanish exegete, Rabbi Avraham Saba zatzal (1440-1510), in his classic work of Torah analysis entitled “Tzror Hamor,” maintained that our phrase is a declarative rather than exclamatory statement, since Yaakov “was not a famous prophet on the level of Eliyahu and Elisha who said, ‘Let her be, for her soul is bitter to her, and the L-rd hid it from me and did not tell me.’” (Sefer Melachim II:4:27, underlining my own) The connotation of this verse suggests that Eliyahu, based upon his prodigious prophetic powers, normally would have been able to perceive the bitterness of soul of the woman standing before him, yet Hashem actively prevented this from happening. In stark contrast, Yaakov lacked Eliyahu’s ability to perceive Hashem’s presence, the recognition of which caused him to state, “Indeed, the L-rd is in this place, and I did not know [it].” At this juncture, Rav Saba proceeded to analyze the nature of knowing (in philosophical terms, epistemology) and the recognition of that which is known, in an effort to specifically understand Yaakov’s behavior within the context of the prophetic experience: It is well-known that an individual who comprehends a certain matter does so based upon two possibilities, either because he has prepared himself to do so or because of the preparation fostered by the environment [wherein he finds himself]. This is the case, since, on occasion, a person who is unprepared [intellectually or in regards to prophecy] will be helped by the preparation afforded by the environment. A case in point is when our Sages, may their memory be a blessing stated, “The air of the Land of Israel makes one wise.” So, too, did Kohelet [i.e. King Solomon] declare, “I am Kohelet, I was King over Israel in Jerusalem.” (Sefer Kohelet 1:12) This suggests that Kohelet gathered together all of the various branches of knowledge [that existed in his time]. As it states, “And he was wiser than all men…” (Sefer Melachim I:5:11) The reason for this is because he was the King of the Jewish people – a wise and discerning nation. So, too, was he in Jerusalem – the very place where knowledge and wisdom stood at the center of the world. All of this helped in his preparation [to become the wisest man in the world]. Armed with the above-stated analysis, Rav Saba proceeded to examine Yaakov’s failure to recognize Hashem’s presence: Yaakov really was saying that I could see on my own that I was unprepared [to sense the Schechinah,] based upon the trials and tribulations of traveling, and the anguish, anxiety and fears [that I was suffering, which were generated] by my brother, Eisav. It is very well known that the Schechinah will only dwell with an individual who is experiencing joy [and, therefore, it should have been impossible for me to encounter the Holy One blessed be He] - nonetheless, I saw visions of Hashem! Given that this was the case, what was the causal factor [that enabled me to experience these visions]? I [i.e. Yaakov] analyzed this, and I determined [that the only reason why I was able to have this prophetic encounter] was because this holy place prepared me to do so. At this point, we are ready to understand two crucial segments of our initial verses. In Rav Saba’s view, “Indeed, the L-rd is in this place,” actually means that “based upon the [holiness of this] place [I have now been able to perceive Hashem’s presence,] since, on my own it is obvious that I was not prepared to do so.” Moreover, opined Rav Saba, “this, then, is the correct manner in which to interpret, ‘and I did not know [it].’ It means that on my own I have been unable to find sufficient preparation to merit this vision.” (All translations and brackets my own) Little wonder, then, that given Yaakov’s cognizance of his lack of preparation to perceive the Schechinah, he proclaimed, “How awesome is this place! This is none other than the house of G-d, and this is the gate of heaven.” Clearly, Yaakov participated in a miraculous and awe-filled experience, recognizing it as a life-transforming event when he declared the land upon which he stood to be “none other than the house of G-d, and this is the gate of heaven.” Unfortunately, unlike Yaakov Avinu (our father Yaakov), we continue to live in a seemingly never-ending period of hester panim (the hiding of Hashem’s presence). Nevertheless, we must ever try to emulate him with acute awareness that we, too, experience wonders and miracles. This thought was given voice by our Sages in the Birkat Hoda’ah (the Blessing of Thanks) of the Shemoneh Esrai prayer, “We gratefully thank You … for Your miracles that are with us every day, and for Your wonders and favors in every season – evening, morning and afternoon.” (Translation, The Complete Artscroll Siddur) May the Holy One blessed be He bring the Mashiach (Messiah) soon and in our days, so that the daily miracles, wonders and favors that He bestows upon us will become revealed to the entire world. For then, “the L-rd shall become King over all the earth; on that day the L-rd shall be one, and His name one.” (Sefer Zechariah 14:9) Then, too, may we stand shoulder to shoulder as one united and holy nation and declare, “How awesome is this place!” 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 [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, 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. And the L-rd appeared to him (Yitzhak) on that night and said, “I am the G-d of Abraham, your father. Fear not (al tira), for I am with you, and I will bless you and multiply your seed for the sake of Abraham, My servant.” (Sefer Bereishit 26:24, Parashat Toldot, this and all Bible translations, The Judaica Press Complete Tanach) Fear is not an emotion that we commonly associate with the Avot (Patriarchs) and Emahot (Matriarchs). Yet, just as Hashem declared to Yitzhak “al tira” (“do not be afraid”) in our pasuk (verse), so did He with Avraham and Yaakov. (See Sefer Bereishit 15:1, and 46:3-4 respectively) Based upon the peshat (direct reading) of our pasuk, it appears that Yitzhak was existentially agitated on two accounts: the fear that G-d might abandon him, and the fear that the Almighty might not bless him with many children. Thus, the Holy One Blessed be He reassured him regarding both of these fears: “Fear not, for I am with you, and I will bless you and multiply your seed…” Our verse, therefore, clearly provides us with insight into the content of Yitzhak’s consternation. What we do not know, however, is exactly why he was afraid. The Ramban (Nachmanides, 1194-1270) provided a very practical rationale as to why Yitzhak had such depth-level trepidation at this juncture in his life. He noted that the narrative preceding Hashem’s assurances to Yitzhak focuses upon Yitzhak’s time in Gerar, and the disputes over water rights that transpired between his shepherds and those of Gerar. Moreover, and quite ominously, the overall encounter with Abimelech, King of the Philistines, did not end well: “And Abimelech said to Isaac, ‘Go away from us, for you have become much stronger than we.’” (Sefer Bereishit 26:16) Therefore, the Ramban stated: As a result of Abimelech forcing him [Yitzhak] to flee, people were [free to be actively] jealous of him [on account of his manifest wealth], and the shepherds of Gerar argued with him. As a result, Yitzhak was afraid that all of the parties involved in these activities would gather together against him and strike both he and his family. Thus, the Holy One Blessed be He promised him that he should not be afraid of them, [for He would protect him], and blessed him. (Translation and brackets my own) In sum, the Ramban maintained that Yitzhak’s fears stemmed from his strategic military disadvantage and the likelihood of an impending attack by the Philistines. Thus, when Abimelech had declared Yitzhak to be “much stronger than we,” this was an assessment of his wealth, rather than Yitzhak’s ability to protect himself and his family. Consequently, “the Holy One Blessed be He promised him that he should not be afraid of them,” even though he felt singularly vulnerable at this time. Further support for the Ramban’s position may be derived from the wording of the pasukim (verses) that were addressed to each of the Avot. Each of these prophetic encounters present Hashem speaking to the Avot as “Anochi” rather than the usual term, “Ani.” While both are translated in English as, “I,” they have two very different connotations. The great Torah scholar Rav Meir Lob ben Yechiel Michel Weiser (1809-1879), known to the world as “the Malbim,” persuasively presented the distinction between these two terms in a gloss on our parasha: There is a difference between “Ani” and “Anochi.” In every instance wherein [the Torah] states “Anochi,” this connotes [the concept of] I in my very being and focuses upon the essence of the speaker. [In contrast,] when [the Torah] says, “Ani,” this is not a statement [regarding the fundamental identity of the speaker,] rather, it refers to descriptions of, or actions regarding, the speaker. (Sefer Bereishit, Parashat Toldot, 27:18-19, see as well, Sefer Shemot, Parashat Yitro, 20:2-3, translation and brackets my own) The Malbim’s analysis provides us with a cogent rationale as to why the collective fears of Yitzhak and the other Avot were so quickly laid to rest. When the Almighty spoke to them in the persona of “Anochi,” He, so to speak, firmly placed Himself “on the line” and declared, with His essence and being, that each of the Patriarchs had nothing to fear. Clearly, no more reassuring words could ever be spoken. Since we are mystically connected to the Avot, by virtue of being their descendants, we can legitimately look to Hashem’s inspiring and comforting words to each of them as being addressed to us as well. The Holy One Blessed be He is with us, and has always been with us, even when we have felt His presence eclipsed by the darkness of man’s relentless inhumanity. We longingly await the ultimate geulah shlaimah (complete Redemption), the coming of Mashiach Tzidkanu (the righteous Messiah), when the entire world will stand shoulder to shoulder in recognizing Hashem. May this time come soon and in our days, bringing peace for the Jewish people and the entire world. 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 [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, 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 first reference in Tanach (the Hebrew Bible) to Tefilat Minchah (the Afternoon Prayer Service): “And Isaac went forth to pray [many translate this as “meditate”] in the field towards evening, and he lifted his eyes and saw, and behold, camels were approaching.” (Sefer Bereishit 24:63, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) The Hebrew word for “to pray” used in this verse is lasuach. Rashi (1040-1105) interprets this term in the following manner: “Lasuach is an expression of prayer, as in (Psalms 102:1): ‘He pours out his prayer.’” His comment is based upon Midrash Bereishit Rabbah 60:14, and Talmud Bavli Berachot 26b. The Talmudic passage states: “Isaac instituted the afternoon tefilah [prayer], as it says, And Isaac went out to meditate in the field at eventide, and 'meditation' means only prayer, as it says, ‘A prayer of the afflicted when he fainted and poured out his meditation before the L-rd.’” (Translation, The Soncino Talmud with my emendations to enhance readability) It is fascinating to note that lasuach appears this one time in Tanach, whereas the more common verb for prayer, lehitpallel, appears seven times. Therefore, it appears that the word lasuach was employed to teach us a particular lesson. In my estimation, this expression, with its dual meaning of to meditate and to pray, is particularly apropos in reference to Yitzhak. He was a complex and multifaceted person who was associated with both pachad (fear), “…And Jacob swore by the Fear of his father Isaac” (Sefer Bereishit 31:53) and gevurah (heroism and self-mastery), as we find throughout Kabbalistic literature. The Ibn Ezra (1092-1167) opines that Yitzhak demonstrated pachad at the Akeida (his binding). In my estimation, this moment of self-overcoming surely proved his gevurah as well. How does one achieve a true sense of pachad and authentic gevurah? It appears to me that these qualities are achievable if and only if one has spent time in serious self-reflection and meditation. This is precisely what Yitzhak did when he originated and prayed Tefilat Minchah. His prayer was no mere lip service or attempt to “win over” or “cajole” Hashem. Instead, he revealed his innermost self to the Master of the Universe, and poured out his very being before Him. In short, he communed with G-d in the highest and purest sense of the I-Thou relationship. Yitzhak, in a word, taught us the singular significance of heartfelt prayer. Tefilat Minchah is unlike any other prayer we pray during the course of the day. More often than not, praying Minchah requires us to cease whatever work or creative activity in which we are engaged. This demonstrates our devotion and loyalty to our Creator, and when undertaken in an introspective manner, allows us to follow the path forged by Yitzhak Avinu (our Father Yitzhak). As such, Minchah is a moment in time in the daily life of a Jew that is mesugal (specially dedicated) to strengthening our relationship with G-d. Moreover, Tefilat Minchah reveals the unique relationship that obtains between Hakadosh Baruch Hu (the Holy One Blessed Be He) and His people. One of the most spectacular demonstrations of this indestructible bond occurs in Sefer Melachim I. Therein we read of the spiritual and physical heroism of Eliahu Hanavi (Elijah the prophet), when he single-handedly stood up for G-d’s honor against the 450 false prophets of Ba’al. When did he perform this unique act of heroism? When did he show the world that there is only one true Hashem? When did Hashem answer him? This all happened at the time of Tefilat Minchah: And it was when the evening sacrifice [i.e. late afternoon] was offered that Elijah the prophet came near and said, “L-rd, the G-d of Abraham, Isaac and Israel, today let it be known that You are G-d in Israel and that I am Your servant, and at Your word have I done all these things. Answer me, O L-rd, answer me, and this people shall know that You are the L-rd G-d, and You have turned their hearts backwards.” And the fire of the L-rd fell and consumed the burnt offerings and the wood and the stones, and the water which was in the trench it licked up. And all the people saw and fell on their faces, and they said, "The L-rd is G-d, the L-rd is G-d. (18:36-39) Jewish history has been blessed with but one Yitzhak and one Eliahu. They were unique personalities who raised the recognition of Hashem to unheralded heights. They were, as well, paradigm-changing individuals, in that they enabled us to perceive Hashem in the crystal-clear light of truth. Fascinatingly, both did so at the time of Tefilat Minchah. True, we can never approach their ultimate greatness; yet, like our ancestors of old, we can emulate their dedication to Hakadosh Baruch Hu and declare from the depths of our being “Hashem Hu HaElokim, Hashem Hu HaElokim” “The L-rd is G-d, the L-rd is G-d.” May this ever be our watchword and the driving force within our lives. 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 [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. Thanks to Adi Holzer, the artist of this magnificant picture 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, 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. And it came to pass after these things, that G-d tested Abraham, and He said to him, “Abraham,” and he said, “Here I am.” (Sefer Bereishit 22:1, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Our pasuk (verse) is the introduction to the celebrated narrative known as the “Akeidat Yitzhak,” (the Binding of Isaac). References to this passage abound throughout Rabbinic literature, and serve as the subject for many of the Rosh Hashanah prayers. Chazal (our Sages of Blessed Memory) note that Avraham underwent 10 trials in order to proclaim his love for the Creator: “With ten tests our father Abraham was tested and he withstood them all - in order to make known how great was our father Abraham's love [for G-d].” (Pirkei Avot 5:3) Beyond a doubt, the Akeidah was Avraham’s most challenging and heart-rending trial. The beginning phrase of our pasuk, “And it came to pass after these things,” is very mysterious, since there is no clear indication as to what “these things” actually were. Rashi (1040-1105), basing himself on various Midrashic traditions, suggests these explanations: After these things: Some of our Sages say [that this happened]: after the words of Satan, who was accusing and saying, “Of every feast that Abraham made, he did not sacrifice before You one bull or one ram!” He [God] said to him, “Does he do anything but for his son? Yet, if I were to say to him, ‘Sacrifice him before Me,’ he would not withhold [him].” And some say, “after the words of Ishmael,” who was boasting to Isaac that he was circumcised at the age of thirteen, and he did not protest. Isaac said to him, “With one organ you intimidate me? If the Holy One, blessed be He, said to me, ‘Sacrifice yourself before Me,’ I would not hold back.” Allow me to focus my attention upon Rashi’s second interpretation. The actual texts of the Talmud and Midrash from which Rashi created the dialogue between Yishmael and Yitzhak are worded a bit differently from that which he presents. As such, the original versions contain nuances that are not found in Rashi’s commentary. The most striking example of these differences is the following Talmudic passage from Talmud Bavli, Sanhedrin 89b: Rabbi Levi said [“after these things” connotes]: “After the words of Yishmael to Yitzhak.” Yishmael said to Yitzhak: “I am greater than you in [the fulfillment] of the commandments, since you were circumcised when you were eight days old, and, [in contrast,] I was13 years old [and, I was therefore able to protest – yet, I remained silent!]” Yitzhak responded to him: “Regarding one limb you attempt to anger me [with your specious claim of superiority in mitzvot observance?] If the Holy One Blessed be He were to say to me: ‘Sacrifice yourself before me,’ I [would unhesitatingly] sacrifice myself!” Immediately [the Torah then states:] “And it was after these things.” (Translation and brackets my own) Leaving aside some of the relatively minor variations between Rashi’s presentation and our Talmudic narrative, one is swiftly struck by the Gemara’s point of contention between Yishmael and Yitzhak, namely, mitzvot observance. At first glance, this seems rather odd. After all, the Torah was not given to the Jewish people at Mount Sinai until the time of Moshe Rabbeinu (our teacher, Moshe). The notion that Avraham, and by extension, his entire family, kept the Torah prior to the Sinatic Revelation, however, is presented in a well-known statement in Talmud Bavli, Yoma 28b: Rava said, while others say it was actually Rav Ashi: “Avraham Avinu (our father Avraham) fulfilled the entire Torah, up to and including erev tavshilin (the Rabbinic enactment allowing cooking on the second day of Yom Tov for Shabbat). As the Torah states: ‘[Because Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and] My instructions (Torotai, Sefer Bereishit 26:5).’ “Torotai” [the plural of Torah] – This means both the Written Torah and the Oral Law.” (Translation, parentheses and brackets my own) Thus, according to the Talmud, the encounter between Yishmael and Yitzhak was nothing less than an epic battle for the spiritual future of the Jewish people. Clearly, Hashem weighed in on the side of Yitzhak, since the Holy One Blessed be He immediately gave him the opportunity to demonstrate his absolute loyalty to Him. Rav Nissan Alpert zatzal (1927-1986), perhaps the greatest disciple of Rav Moshe Feinstein zatzal (1895-1986), in his posthumous work entitled Limudei Nissan, asked a fundamental question on our Talmudic passage from tractate Sanhedrin: [At first glance,] it is very difficult to state that “after these things” refers to [the fractious] interchange between Yishmael and Yitzhak. If this were to be the case, the text should have read, “And the L-rd tested Yitzhak,” [rather than, “and G-d tested Abraham.”] (Page 175, translation and brackets my own) Rav Alpert responded to his query by suggesting “the trial of one’s son is ultimately the trial of the father, if the father has properly taught him to withstand the tribulations of the test.” He suggested this idea based upon the grammatical construction of the Hebrew phrase, “v’haElokim nissah et Avraham” (“and G-d tested Avraham”), wherein the word “et” is seemingly superfluous. Utilizing the exegetical principle that everything in the Torah is absolutely necessary, Rav Alpert suggested the “et” really means “with,” i.e. that Yitzhak was simultaneously tested at the moment of Avraham’s greatest trial; alternately, the “et” can refer to that which was secondary to Avraham, namely, his son, Yitzhak. Therefore, the Torah’s phrase, “and G-d tested Avraham,” can be interpreted quite properly as “and G-d tested Avraham and Yitzhak.”(Page 176) The second best-known narrative in Parashat Vayera is that of the Destruction of Sodom and Gomorrah. Indeed, that story, coupled with Avraham’s heartfelt pleading before the Almighty for the inhabitants of these wayward cities, captures our imagination to such a degree that the following verses are often all but forgotten: And the L-rd said, “Shall I conceal from Abraham what I am doing? And Abraham will become a great and powerful nation, and all the nations of the world will be blessed in him. For I have known him because he commands his sons and his household after him, that they should keep the way of the L-rd to perform righteousness and justice, in order that the L-rd bring upon Abraham that which He spoke concerning him.” (Sefer Bereishit 18:19) The original Hebrew of the phrase, “that they should keep the way of the L-rd to perform righteousness and justice” is “v’shamru derech Hashem la’asot tzedakah u’mishpat.” In his posthumously published work, Abraham’s Journey: Reflections on the Life of the Founding Patriarch, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, notes that the Hebrew words “v’shamru derech Hashem” refer to the pursuit of holiness (kedushah), whereas the expression “la’asot tzedakah u’mishpat” connotes practicing righteousness and justice. Thus, Avraham Avinu’s “… testament was twofold: keeping the way of the L-rd, which requires kedushah, and also practicing righteousness and justice.” (Page 106) In my estimation, Yitzhak Avinu (our father Yitzhak) perceived himself as the next link in the chain that connected he and his father, and Jews for all time to the Almighty. Therefore, he proved his loyalty to G-d and the mitzvot, by undertaking the potential ultimate sacrifice of dying al Kiddush Hashem (to sanctify G-d’s Name). Thus, he stood steadfast in his resolve to continue the primacy of “v’shamru derech Hashem la’asot tzedakah u’mishpat.” With G-d’s help and blessings, may we, too, continue to uphold the spiritual values of Avraham, Yitzhak, Yaakov, Rivka, Rachel and Leah. Moreover, may we lead lives dedicated to the pursuit of holiness and the practice of “righteousness and justice.” 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 [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. 10/19/2015 Parashat Lech Lecha 5776, 2015: "And 'the Word of the L-rd Came to Abram in a Vision'”Read NowRabbi 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, 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. After these incidents, the word of the L-rd came to Abram in a vision, saying, “Fear not, Abram; I am your Shield; your reward is exceedingly great,” Sefer Bereishit 15:1, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Our pasuk (verse) is the introduction to the well-known narrative of the Brit bein Habetarim (Covenant of the Pieces) wherein the broad outline of the destiny of the Jewish people was revealed to Avraham Avinu (our father, Abraham). The pasuk is unique in that it is the sole instance in the Torah’s multi-chapter encounter between the Almighty and Avraham that utilizes the phrase “in a vision” (“ba-mahazeh”). Rabbi Don Yitzchak Abarbanel (1437-1508) elaborated upon the singular nature of our verse in the following manner: It is the case that the Torah relates that prophecy was vouchsafed to Avraham on numerous occasions. It never explained, however, on which level of the prophetic experience the prophecy was to be found. For the types of prophecy are of two kinds or varieties; namely, dreams and visions… The terms “mareh” (“visualization”) and “mahazeh” (“vision”) are synonymous. As such, why did the Torah inform us in this particular case that Avraham’s prophecy was specifically a “mahazeh?” After all, this information is irrelevant to the matter [i.e. the Brit bein Habetarim] at hand. (Commentary on the Torah, Sefer Bereishit 15:1, translation and brackets my own) The Abarbanel was not the first interpreter to raise the question as to why the Torah utilized the term “mahazeh.” Two classic commentators who addressed this issue were the Radak (Rabbi David Kimchi, 1160-1235) and the Ramban (Nachmanides, 1194-1270). The Radak suggested that the Torah used “mahazeh” in order to linguistically differentiate the impending prophetic experience from those that had come before: Mahazeh is used in this instance – even though it was never said regarding any matter about which Hashem spoke to him prior to this moment – since this prophecy was not just verbal in nature. Instead, it contained elements of action, namely, G-d taking Avraham outside, the counting of the stars and the specific matter of the Brit bein Habetarim. (Commentary on the Torah, Sefer Bereishit 15:1, translation and brackets my own. In sum, Rav Kimchi opined that the Torah employed the term “mahazeh” in order to prepare us for the new kind of prophecy Avraham Avinu was about to experience, a prophecy of words and action, rather than one comprised solely of verbal communication. In contrast to the Radak, who focused upon the new nature of the prophecy foreshadowed by the term “mahazeh,” the Ramban suggested that the Torah used our expression to inform us that Avraham was now able to receive G-d’s message at a new time: “Now Avraham was able to receive devar Hashem (the word of G-d) in a vision during the day, whereas at first, his prophecy [like all of the other prophets except Moshe,] had been limited to visualizations of the night.” (Commentary on the Torah, Sefer Bereishit 15:1, translation and brackets my own) In our own time, my rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and disciples, took a different approach regarding the meaning of “mahazeh” than either the Radak or the Ramban. For the Rav, our term signified a different kind of visionary experience than those Avraham had shared with the Almighty in the past. Heretofore, G-d’s prophecies had enabled Avraham to experience his Creator’s warmth, care and concern. Now, however, “ba-mahazeh,” Avraham was confronted with distance and separation from the Master of the Universe. In part, Rav Soloveitchik derived this concept from the glaring absence of the term “va-yomer” (“and He said”) that had accompanied all of Avraham’s other prophetic encounters, and the presence of the newly introduced term “devar Hashem”: The introduction, “hayah devar Hashem el Avram ba-mahazeh, the word of the L-rd came to Abram in a vision” (Gen. 15:1), is very interesting… Here the Torah omits the term va-yomer, which it had used repeatedly to describe G-d’s encounters with Abraham, and adds the word ba-mahazeh. Va-yomer means a dialogue, a conversation held face to face. G-d encountered Abraham and addressed Himself to him. Devar Hashem connotes communication from a distance; the message got to Abraham, but indirectly, G-d was not present. Ba-mahazeh means perspective, vision. Va-yomer is a higher medium of prophecy than devar Hashem. Here G-d was a little distant because the message G-d delivered to him [in the Brit bein Habetarim] was one of galut, of exile, oppression, humiliation, and suffering. (Abraham’s Journey: Reflections on the Life of the Founding Patriarch, pages 139-140, underlining and brackets my own) At this juncture, the Rav focused his energies on further elucidating the term, “ba-mahazeh:” “Before G-d spoke to him face to face; now, suddenly it is ba-mahazeh, from a distance. The word reaches him from infinity, from G-d’s transcendent abode.” In other words, for the first time in Avraham’s adult life, he experienced G-d’s remoteness rather than His immanence. Little wonder, then, that he desperately needed to hear Hashem immediately declare, “Fear not, Abram; I am your Shield; your reward is exceedingly great.” (Underlining my own) We are b’nai Avraham, the descendants of Avraham, and we continue to live in a world in which the message of G-d is far too often “one of galut, of exile, oppression, humiliation, and suffering.” As such, like the first Patriarch, we long to hear G-d’s reassuring words: “Fear not, Abram; I am your Shield; your reward is exceedingly great.” With G-d’s endless mercy, may the time of our reward as His chosen and beloved nation be ushered in by Mashiach Tzidkanu (the Righteous Messiah), when will we witness the fulfillment of Zechariah’s most famous prophecy: “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) May this vision be realized soon and in our days – amen 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 [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. 10/13/2015 Parashat Noach 5776, 2015: "Understanding the Sins of the Dor Haflagah (Generation of Separation)"Read NowRabbi 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, 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. Now the entire earth was of one language and uniform words (דְבָרִים אֲחָדִים). (Sefer Bereishit, Parashat Noach 11:1, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Our pasuk (verse) is the introduction to the famous narrative of the Tower of Babel. It immediately presents us with two exegetical challenges, namely, what do the terms “one language,” and “uniform words” actually mean? Rashi (1040-1105) explains the first expression as “the Holy Tongue [i.e. Hebrew].” This interpretation seems to be nearly universally accepted. The second term, however, proves to be far more elusive. Instead of offering us a gloss composed of a few words, Rashi presents no less than three Midrashically based interpretations: and uniform words: Heb. דְבָרִים אֲחָדִים. They came with one scheme and said, “He had no right to select for Himself the upper regions. Let us ascend to the sky and wage war with Him.” Another explanation: [they spoke] against the Sole One [i.e. G-d] of the world. Another explanation of דְבָרִים אֲחָדִים. (other editions read: דְבָרִים חָדִים sharp words): They said, “Once every 1,656 years, the sky totters, as it did in the time of the Flood. Come and let us make supports for it.” In Rashi’s first two explanations, the Dor Haflagah (Generation of Separation) sought to challenge the Holy One Blessed be He, and either had planned to literally wage war against Him or had spoken vehemently against Him and His hegemony over the Universe. In contrast, the third interpretation seems to suggest that the people of the time doubted Hashem’s omnipotence, and therefore thought it was necessary for them to support the sky to prevent its collapse. The connective link in all three instances appears to be the generation’s inability to recognize G-d’s unlimited power and ability. Perhaps Rashi suggested multiple explanations of our term based upon Rabbi Elazar’s statement in Midrash Bereishit Rabbah 38:6: “The matter [concerning the destruction] of the Generation of the Flood is explicitly explained, [in contrast,] the matter concerning [the separation] of the Generation of Separation [i.e. our case] was not explained.” Given the inexplicit nature of the narrative of the Tower of Babel, Rashi, driven by his singular intellectual honesty, was well nigh forced to share all three Midrashic interpretations. The Netziv (Rabbi Naftali Tzvi Yehuda Berlin, 1817-1893), in his classic work of Torah exegesis, Ha’amek Davar, took an entirely different approach to “דְבָרִים אֲחָדִים” than that of Rashi. His analysis begins in a parallel fashion to Rabbi Elazar’s observation: The text does not clarify the matters [associated with the Generation of Separation] except through insinuation as is explained in the Midrashim. The text, however, does not explain what these matters were – only that they were “uniform words.” At this juncture, the Netziv shared his own unique thoughts to facilitate our understanding of “the story behind the story” regarding the participants in the construction of the Tower of Babel: And we may learn that it was not because of the qualitative nature of these matters that the Holy One Blessed be He was bestirred, for if it was solely because they were united, this, in and of itself, would have been of no account, and therefore, it appears that there was no sin in this instance. In fact, the opposite is true, for it is proper and fitting to leave even a group of discontents (chibur atzavim) to their own devices. Here [in this specific case], however, [the act of being united] enabled them to think along certain lines that led to the destruction of their civilization … (Translation and brackets my own) In sum, according to the Netziv, the Dor Haflagah thought “along certain lines that led to the destruction of their civilization.” The exact content of their thoughts, however, appears to remain undefined. My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), depicted the nature and being of the Generation of Separation in his interpretation of two verses that appear in our parasha. In so doing, he delineated the vague “lines of thought” that led to their ultimate demise and channeled Rashi’s comments into the context of modern tyrannies: The construction of the tower represented industrialization. The society enslaved the individual, not to other individuals, but to the state, to the collective, to the group… the dor haflagah, the generation that built the tower of Babel, were disciplined and well organized. They had a strict political code… They were aggressive in undertaking, bold in design, and arrogant in execution. The ideology of Marxism as interpreted by Lenin and Mao Tse Tung could not have found a better portrayal than in these verses... The dor haflagah were a power-hungry band of fanatics who wanted to rule the heavens as well as the earth, scoffing at faith in G-d, human weaknesses, at the very idea of individual human dignity and freedom… (Chumash Mesoras HaRav, Sefer Bereishit: with Commentary Based Upon the Teachings of Rabbi Joseph B. Soloveitchik, verses 11:3-4, pages 66-67) In conclusion, the Dor Haflagah was an authoritarian “band of fanatics” that outlawed the best in mankind in order to ensure the realization of their arrogant undertaking. Their worldview eschewed freedom and dignity, and “scoffed at G-d.” Little wonder, then, that “… the L-rd scattered them from there upon the face of the entire earth, and they ceased building the city.” (Sefer Bereishit 11:8) After all, their united existence was antithetical to G-d’s presence in the world. With Hashem’s help, may we lead lives that repudiate the essence of the Dor Haflagah. Moreover, may we become sensitized to the needs of all mankind, so that we can help build communities and societies that realize the values “of individual human dignity and freedom.” 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 [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. |
Details
Archives
June 2024
AuthorTalmid of Rabbi Soloveitchik zatzal Categories |