10/7/2015 Parashat Bereishit 5776, 2015: "Let Us Make Man In Our Image, After Our Likeness…”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, 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 G-d said, “Let us make man in our image, after our likeness…” (Sefer Bereishit 1:26, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) The phrase, “Let us make man in our image, after our likeness,” has been the subject of intense scrutiny since time immemorial. To whom, after all, did the Holy One Blessed be He refer when He employed the terms, “us” and “our?” Rashi (1040-1105), in his commentary on our verse, provides us with a famous interpretation that is based upon several Midrashim: Let us make man: From here we learn the humility of the Holy One, blessed be He. Since man was created in the likeness of the angels, and they would envy him, He consulted them… Let us make man: Even though they [the angels] did not assist Him in His creation, and there is an opportunity for the heretics to rebel (to misconstrue the plural as a basis for their heresies), Scripture did not hesitate to teach proper conduct and the trait of humility, that a great person should consult with and receive permission from a smaller one. Had it been written: “I shall make man,” we would not have learned that He was speaking with His tribunal, but to Himself. G-d’s humility is certainly writ large in Rashi’s explanation. This is congruent with the well-known Rabbinic dictum, “Rabbi Yochanan said: ‘In every instance wherein you find the greatness of the Holy One Blessed be He referenced, therein you will find a statement of his humility.’” (Talmud Bavli, Megillah 31a, underlining my own) At the same time, however, Rashi notes that the angels were envious of man and “they [the angels] did not assist Him in His creation [of man].” The following passage from the Gemara helps elucidate this comment: Rav Yehudah said in the name of Rav: “At the time the Holy One Blessed be He sought to create the first man, he created one group of ministering angels. He said to them: ‘Is it your will that we should create man in our image?’ They said before Him: ‘Master of the Universe, what will be his actions?’ He [G-d] responded: ‘His [man’s] actions will be thus and so.’ They [the angels] then said before Him: ‘Master of the Universe, “What is man that You should remember him, and the son of man that You should be mindful of him?”’ (Sefer Tehillim 8:5) At that moment, He sent forth his smallest finger amongst them and consumed them with fire. So, too, with the second group [of angels that He had created]. The third set of angels then said to Him: ‘Master of the Universe, the first ones who spoke before You – What purpose did they serve? The entire Universe belongs to You and everything that You want to do in Your world – do!’ When the terrible behaviors of the Generations of the Flood and the Tower of Babel came to the fore, they [the angels] said to Him: ‘Did not the first groups of angels speak properly [i.e. accurately] before You?’ [After all, look what man has now done!] G-d then said to them: ‘And until old age I [G-d] am the same, and until you turn gray I will carry; I have made and I will bear and I will carry and deliver.’” (Sefer Yeshayahu 46:4, Talmud Bavli, Sanhedrin 38b, Talmud translation and all brackets my own) Man, it appears, is the ultimate study in contrasts. In one sense, man is capable of living on an almost angelic plane of being, “Yet You have made him [i.e. man] slightly less than the angels, and You have crowned him with glory and majesty.” (Sefer Tehillim 8:6) Nonetheless, immediately prior to this paean of praise, the same King David declared, as did the ministering angels in our Talmudic passage, “When I see Your heavens, the work of Your fingers, the moon and stars that You have established, what is man that You should remember him, and the son of man that You should be mindful of him?” (Verses 4-5, underlining my own). Many Kabbalistic and Chassidic works focus upon man’s dual nature, and speak in terms of the raging battle within us between the nefesh behamit (animalistic-oriented soul) and the nefesh Elokit (the G-dly soul). Perhaps the recognition of this unceasing internal psychological and spiritual conflict lead our Sages to question whether or not man should have been created at all: Our Rabbis taught: Beit Shammai and Beit Hillel argued for two and a half years [regarding the creation of man]. This group said, “It would have been better for man not to have been created than to have been created.” [In contrast,] the other group stated: “It was better for man to have been created than to have not been created.” [Finally a consensus was reached,] and they concluded: “It would have been better for man not to have been created than to have been created.” Now, however, that man has been created, let him carefully examine (y’phashpfash) his actions. Others said the proper text is that man should scrutinize (y’mashmash) his actions. (Talmud Bavli, Eruvin 13b, translation, brackets and underlining my own) Rabbi Shmuel Halevi Eidels zatzal (1555-1631), known by his Hebrew acronym as the “Maharsha,” is renowned for his detailed two-part commentary on the Talmud Bavli that analytically examines both Halachic and Aggadic passages. In his glosses on the above-cited Aggadic section from Talmud Bavli, Eruvin 13b, he notes that man is an essential part of Hashem’s Universe, for if he did not exist there would be no one to perform the Torah’s commandments. Yet, on the pragmatic level, this idea contains a conceptual double-edged sword: The mitzvot lo ta’aseh (negative commandments) are, in the main, fulfilled by simply refraining from performing certain specified actions. Therefore, were man never to have come into being, each of the mitzvot lo ta’aseh would be fulfilled by default, since there would be no one to violate their integrity. With man’s creation, however, this calculus changes and a negative risk-reward valence incorporating the distinct probability of violating the mitzvot lo ta’aseh is present. The plus side of the equation of man’s existence in the Cosmos is to be found, however, in his potential fulfillment of mitzvot aseh (positive commandments): … for if he had not been created, it is incontrovertibly the case that the positive commandments would never be fulfilled. Now that man has been created, it is possible that he will act meritoriously and perform them, and in that way he will be rewarded. At this juncture, the Maharsha arrives at the crux of the machloket (dispute) between Beit Hill and Beit Shammai: One side said that it would have been better for man not to have been created because of the [probable] violation of the mitzvot lo ta’aseh, since it is possible that the ultimate loss [due to these prohibitions] will far outweigh any benefit that will accrue as a result of man’s creation and consequent fulfillment of the positive commandments. [In other words,] yatzah scharo b’hefsado (his reward will be as naught in comparison to his loss). The other view opined that is was better for man to have been created than not created, since it is possible that he will fulfill the mitzvot aseh, rather than merely have the mitzvot lo ta’aseh fulfilled by default. [In other words,] d’yatzah hefsado b’scharo (his loss will be as naught in comparison to his reward). (Translations my own) As we have seen, the original passage concludes with the statements: “It would have been better for man not to have been created than to have been created. Now, however, that man has been created, let him carefully examine (y’phashpfash) his actions. Others said the proper text is that man should scrutinize (y’mashmash) his actions.” I believe that the key to man’s potential spiritual growth and improvement may well be contained in both these Hebrew terms that are explained in different ways by our classic commentators. The Aruch (Rabbi Yechiel ben Natan, 1035-1110) explains “y’phashpfash” as referring to careful inspection of one’s actions after having committed a sin. In contrast, “y’mashmash” refers to the scrutiny of one’s potential actions to ascertain whether or not they fit the criteria of meritorious behavior. Each of these approaches, therefore, should prevent a person from committing a chate (sin) or, at the very least, from repeating it. Rashi follows the Aruch’s approach in reference to “y’phashpfash,” while significantly expanding upon the analysis of “y’mashmash.” In doing so, he comes close to paraphrasing the Mishnah in Pirkei Avot 2:1, wherein Rabbi Yehudah Hanasi said: “Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot. Consider the cost of a mitzvah against its rewards, and the rewards of a transgression against its cost.” Thus, in his commentary on our Talmudic passage, Rashi states the following: Y’mashmash b’ma’asuv – for example, if one has an opportunity to perform a mitzvah, he should consider the loss that will obtain due to its non-performance in light of the reward that would accrue as a result of its performance. He should, therefore, not put off its performance because of the [momentary] monetary expenditure, since its reward will surely come in the future. [Moreover,] if the possibility of performing a sin presents itself, he should carefully consider the “reward” that will accrue immediately over and against the future loss for which he will have to make restitution. In my opinion, however, the most trenchant analysis of “y’phashpfash b’ma’asuv” and “y’mashmash b’ma’asuv” is found in the classic gem of the Mussar Movement entitled, “Mesilat Yesharim,” authored by the great Italian kabbalist and ethicist, Rabbi Moshe Chaim Luzzatto zatzal (17707-1746). Rav Luzzatto defines “pishpush” (the nounal form of “y’phashpfash”) as: …to examine all of our actions, in general, and to carefully think about them. [To ascertain] if they contain therein actions that we ought not to do that do not follow the ways of the commandments and statutes of Hashem. Any actions that fit [this negative criterion] should be destroyed from the world. In contrast, he defines “mishmush” (the nounal form of “y’mashmash”) as: …the careful and exact analysis of even good actions, to determine and see if they contain any aspect, whatsoever, that is not good or any bad feature that must be removed and destroyed…one must scrutinize his actions [in this fashion] to examine their innermost content, the purpose of this examination to [yield] actions that are pure and perfect. According to Rav Luzzatto then, the ultimate purpose of “pishpush” and “mishmush” is “for man to scrutinize all of his actions and to be aware of all of his approaches [to the world], in order that he will not have any bad habitual behaviors or negative moral qualities – and all the more so that he will not perform any manner or variety of sins.” (Translation and emphasis my own) Rav Luzzatto has provided us with a blueprint for true spiritual growth and development that will allow the Almighty to dwell among us; namely, to examine all of our actions, those that we know need improvement, and even those that we currently believe to be above reproach. Now, we have the authentic opportunity to become more than who we are today, by changing our ways so that we may ultimately change ourselves. V’chane yihi ratzon. Shabbat Shalom, Past drashot may be found at my blog-website: http://reparashathashavuah.org 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.
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Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, 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 spoke to Moses on that very day (b’etzem hayom hazeh), saying: “Go up this Mount Avarim [to] Mount Nebo, which is in the land of Moab, that is facing Jericho, and see the Land of Canaan, which I am giving to the children of Israel as a possession, And die on the mountain upon which you are climbing and be gathered to your people, just as your brother Aaron died on Mount Hor and was gathered to his people.” (Sefer Devarim, Parashat Haazinu, 32:48-50, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) The phrase, “b’etzem hayom hazeh,” introduces the tragic narrative that depicts Moshe’s impending death. It is found 10 other times in Chamisha Chumshei Torah (the Five Books of the Torah), namely, in Bereishit, Shemot, and Vayikra. Rashi (1040-1105), basing himself on the Sifrei, the halachic Midrash to Sefer Devarim, notes that our expression is used in a parallel manner in two of these instances: And the L-rd spoke to Moses on that very day: In three places Scripture employs the phrase: בְּעֶצֶם הַיּוֹם הַזֶּה [which has the meaning, “at the strongest light of the day”]. First, regarding Noah, Scripture states, “On that very day (בְּעֶצֶם הַיּוֹם הַזֶּה ) Noah entered [… the ark]” (Sefer Bereishit. 7:13), which means in the glare of full daylight. Noah’s contemporaries said: “We swear by such and such, that if we notice him about to enter the ark, we will not let him proceed! Moreover, we will take axes and hatchets and split open the ark!” So the Holy One, Blessed be He, said: “I will have Noah enter at midday, and let anyone who has the power to prevent it, come and prevent it!” Second, regarding Egypt, Scripture states, “On that very day (בְּעֶצֶם הַיּוֹם הַזֶּה), the L-rd brought [the children of Israel] out [of the land of Egypt]” (Sefer Shemot 12:51). The Egyptians said: “We swear by such and such, that if we notice them about to leave, we will stop them! And not only that, but we will take swords and other weapons, and kill them!” So, the Holy One, Blessed be He, said: “I will bring them out in the middle of the day, and let anyone who has power to prevent it, come and prevent it!” Likewise here (Sefer Devarim 32:48), regarding Moses’ death, Scripture states, “on that very day (בְּעֶצֶם הַיּוֹם הַזֶּה).” The children of Israel said, “We swear by such and such, that if we notice Moses [ascending the mountain to die], we will not let him do so! The man who brought us out of Egypt, divided the Red Sea for us, brought the manna down for us, made flocks of quails fly over to us, brought up the well for us, and gave us the Torah -we will not let him!” Thereupon, the Holy One, Blessed be He, said: “I will have Moses ascend the mountain [to his resting place] in the middle of the day!” According to the Sifrei and Rashi, “on that very day,” is deployed in our three verses whenever there is a manifest challenge, albeit hidden from the explicit text, to Hashem’s authority. Therefore, when the people of Noach’s time, the Egyptians and even our own forebears refused to accept the Master of the Universe’s Divine decree, He acted in a completely public manner that demonstrated the abject futility of man’s rebellion against His will. In sum, no force, regardless of the degree of it’s power, can stand before the Creator of the Universe. Unfortunately, as the Sifrei and Rashi make manifestly clear, the Jewish people of Moshe’s time acted no differently than the people during Noach’s time or the Egyptians during Yetziat Mitzraim (the Departure from Egypt). What should our ancestors have done on Moshe’s behalf instead of rebelliously confronting Hashem? In other words, how could they have effectively altered G-d’s decree so that Moshe would not have had to die and would have been allowed to lead the Jewish people into Eretz Yisrael (the Land of Israel)? My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his followers and disciples, answered these questions in the following manner: It was not the fault of the Jewish people that Moses made a mistake [by striking the rock instead of speaking to it, Sefer Bamidbar 20:8-13)]. But had the people possessed a sensitivity and love for Moses similar to the love that Moses felt for them, they would have torn the decree into shreds. It was their fault… When he was told that he would not enter the Land of Israel, Moses pleaded for forgiveness. Had the people joined him in prayer, the Holy One would have been forced to respond. But they did not join. Thus we read in Parashat Va-etchanan that with tears in his eyes Moses tells them, “Va-etchanan” (Deut 3:23): I prayed alone. It was not va-nitchanan, we prayed. I was a lonely solitary prayerful person; I prayed, no one else joined in with me. (Rabbi Joseph B. Soloveitchik, Vision and Leadership: Reflections on Joseph and Moses, editors, David Shatz, Joel B. Wolowelsky, and Reuven Ziegler, page 212, underlining and brackets my own) The Rav’s answer is so poignant that it brings one to tears. The depth of Moshe’s love for Am Yisrael (the Jewish people) was all but unrequited. Moshe had sacrificed every aspect of his personal happiness to serve his people. He divorced his wife, hardly knew his own children and lived alone. All of this was in order to be ready to communicate and commune with the Holy One Blessed be He at a moment’s notice – all on the people’s behalf. Yet, where was their recognition for Moshe’s total self-sacrifice? Why did they abandon him? Why did they not join him in tefilah (prayer)? Rav Soloveitchik offered the following analysis for the disconnect between Moshe and his beloved people, and why he existentially remained “a lonely solitary prayerful person”: Moses was too great for his generation. He rose high above them. His vision was too penetrating, his depth superhuman, his sweep too high. They could not follow him; they failed to understand him. Had they understood and appreciated him … Moses would have been admitted to the Promised Land. The people’s guilt consisted in their not opening up to Moses’ influence, in resisting his redemptive and cathartic power, in not being willing to become his disciples. Of course Moses suffered the consequences. (Page, 214) In truth, we should not be overly surprised that “Moses was too great for his generation,” and that the people “could not follow him; they failed to understand him.” Indeed, the Rambam (Maimonides, 1135-1204) notes that Moshe’s entire being and prophecy were different in kind and degree from those of anyone else who had ever lived: 1) [Divine insight is bestowed upon] all the [other] prophets in a dream or vision. Moses, our teacher, would prophesy while standing awake. 2) [Divine insight is bestowed upon] all the [other] prophets through the medium of an angel. Therefore, they perceive only metaphoric imagery and allegories. Moses, our teacher, [would prophesy] without the medium of an angel. 3) Moses’ appreciation of prophecy would not be through metaphor, but through open revelation, appreciating the matter in its fullness. 4) All the [other] prophets are overawed, terrified, and confounded [by the revelations they experience], but Moses, our teacher, would not [respond in this manner] … Moses’ mental power was sufficient to comprehend the words of prophecy while he was standing in a composed state. 5) All the [other] prophets cannot prophesy whenever they desire. Moses, our teacher, was different. Whenever he desired, the holy spirit would envelop him, and prophecy would rest upon him. 6) When prophecy departs from all the [other] prophets, they return to their “tents” - i.e., the needs of the body like other people. Therefore, they do not separate themselves from their wives. Moses, our teacher, never returned to his original “tent.” Therefore, he separated himself from women and everything of that nature forever. He bound his mind to the Eternal Rock. [Accordingly,] the glory never left him forever. The flesh of his countenance shone, [for] he became holy like the angels. (Hilchot Yesodei HaTorah 7:6, translation, Rabbi Eliyahu Touger, selections my own) Even though every word of Maimonides rings true and is echoed time and again by Torah luminaries throughout the generations, it is nonetheless tragic that our forebears were unable to truly encounter Moshe and thereby be his advocates through prayer before the Almighty: [For] if Benei Yisrael had proven themselves worthy of communing with Moses, of being his disciples, if they had displayed the intellectual and emotional capacity to receive and absorb Torat Moshe, then Moses would have entered and conquered the Promised Land, and he would have been anointed as the King Messiah. Jewish history would have found its realization and fulfillment immediately upon entering the land. (Rav Soloveitchik, page 214) Sadly, our nation continues to wait for biat haMashiach (the coming of the Messiah) and the “realization and fulfillment” of Jewish history. With Hashem’s ultimate chesed (kindness), let us hope and pray that the Mashiach will not tarry long, and that Zechariah the prophet’s vision will be fulfilled soon and in our days: “And the L-rd shall become King over all the earth; on that day shall the L-rd be one, and His name one.” (Sefer Zechariah 14:9, translation, The Judaica Press Complete Tanach) V’chane yihi ratzon. Shabbat Shalom, Past drashot may be found at my blog-website: http://reparashathashavuah.org 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, 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 great Sephardic luminary, Rav Yosef Karo zatzal (1488-1575), is best known as the author of the Shulchan Aruch. Towards the end of Hilchot Yom HaKippurim (623:6) in that work, wherein the laws pertaining to the Ne’ilah service are discussed, he stated that as part of the conclusion of this section of tefilah (prayer), we are obligated to sound four shofar blasts – tekiah, shevarim, teruah followed by a final tekiah. In contrast, Rav Moshe Isserles zatzal (the Rema, 1530-1572), in his glosses on the Shulchan Aruch, noted that the widely accepted Ashkenazi minhag (custom) is to sound only one shofar note, namely, the tekiah. Neither of these Torah giants, however, discussed the reason as to why we sound the shofar at this time. As a result, it is to this task we now turn. One of the earliest sources to address the underlying rationale for sounding the shofar at the conclusion of the Ne’ilah service is a gloss of Tosafot in the name of Rashi’s great-grandson, Rabbi Yitzhak ben Shmuel zatzal (known as the “RI” or the “RI-HaZaken,” 1115-1184): The sole reason why we sound the shofar at the conclusion of Yom HaKippurim is to publicize that it is now fully nighttime so that people may proceed to feed their children who have fasted [until now]. In addition [i.e. a corollary], [this is to inform the Jewish community that it proper] to prepare the meal for the night that has followed the Yom HaKippurim day, for it is similar in kind to a Yom Tov… This is in contradistinction to the incorrect opinion of the Machzorim (Prayer books for the Days of Awe) where it is written therein that the tekiah is a reminder of the Jubilee year (yovel). [If this were to be the case,] why would we sound the shofar year after year [at this time?] – is it possible for the yovel to be each and every year? (Talmud Bavli, Shabbat 114b, s.v. V’amai, translation and brackets my own) In sum, in a world without accurate clocks and rapid communication, it was crucial to somehow publicize that Yom HaKippurim had, indeed, ended and that it was proper to return to the normal behaviors of eating, drinking and cooking. Moreover, the RI-HaZaken summarily rejected any notion of a nexus between the conclusion of this day and the sounding of the shofar in order to be reminded of the Jubilee year, and essentially declared such a notion to be patently absurd. Approximately 400 years later, Rabbi Mordechai Yoffe zatzal (1530-1612) presented three additional reasons as to why we sound the shofar at the end of Yom Hakippurim: We sound the shofar with one tekiah blast as a sign of the Schechinah’s (Hashem’s immanent presence) departure – i.e. that the Schechinah has left [this world] and has gone up to the firmament, just as it had done at the time of the giving of the Torah. As it is written: “No hand shall touch it [i.e. Mount Sinai], for he shall be stoned or cast down; whether man or beast, he shall not live. When the ram's horn sounds a long, drawn out blast, they may ascend the mountain.” (Sefer Shemot 19:13) It is also written: “G-d shall rise with the trumpet blast; the L-rd, with the sound of the shofar.” (Sefer Tehillim 47:6, with my emendation) The tekiah is a symbol of joy and victory – this means we have been victorious over the Satan (Evil Inclination). The sound of the tekiah is the symbolic representation of freedom – for on this day we have made our souls free from sins and our bodies have become free from enslavement and punishments. (Sefer Levush Malchut, Levush HaHod 623:5, translation, brackets, underlining and parentheses my own) Closer to our own time, Rabbi Yechiel Michal ben Aharon Halevi Epstein zatzal (1829-1908), popularly known as the “Aruch HaShulchan” after the title of his halachic magnum opus, suggested a new interpretation for sounding the shofar at the conclusion of Ne’ilah “We sound one tekiah as a sign of good fortune to proclaim the news that Hashem has received our prayers.” (Sefer Aruch HaShulchan, Orech Chaim 623:8, translation) In Rav Epstein’s view, the tekiah is a declaration of success – a sound that signifies that we have encountered the Almighty through the medium of prayer and He, in His great beneficence, has accepted our heartfelt tefilot. In stark contrast to the opinion of the Aruch HaShulchan, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his students and disciples, suggested that the sounding of the shofar at the end of Yom HaKippurim is symbolic of our abject failure to communicate our depth-level spiritual longings to the Master of the Universe through words: … the Rav said that on Yom Kippur, at the conclusion of the Ne’ilah service, he often felt that despite having spent the entire day in prayer, he had not articulated even a tiny fraction of what he had wanted to express… [He was convinced that on the existential level, every] Jew has similar feelings at the conclusion of Ne’ilah, the final prayer on Yom Kippur: [they have] spoken, yet said nothing. What can one do in such a moment of black despair when the feeling of defeat captures him? Does the Jew give up or does he pursue a radically different approach in order to reach out to the Creator? Rav Soloveitchik provides us with his groundbreaking answer: In order to adequately express his deep longing when words have cruelly failed him, he feels the compulsion to release an instinctive, inarticulate cry. In the seconds before the Holy One Blessed Be He once again retreats into obscuring clouds, man must urgently express what he could not verbalize in an entire day of prayer. He thus sounds the shofar as a response to the ultimate futility of verbal prayer to express his needs. (Before Hashem You Shall Be Purified: Rabbi Joseph B. Soloveitchik on the Days of Awe, summarized and annotated by Dr. Arnold Lustiger, page 24, underlining and brackets my own) In conclusion, as we find in almost all substantive areas of Jewish thought, there are a plethora of opinions as to how to interpret the sounding of the shofar at the final moments of Yom HaKippurim. They run the gamut from the sublime to the practical, and from the assertion of man’s greatness and success, to the recognition of his lowly status and ineffectual efforts to verbally communicate with the Holy One Blessed be He. No matter which approach we may choose to follow, however, we can rest assured that, “For on this day He [G-d] shall effect atonement for you to [spiritually] cleanse you. Before the L-rd, you shall be purified from all your sins.” (Sefer Vayikra 16:30, emendation and brackets my own) V’chane yihi ratzon. G'mar chatimah tova v'tizku l'shanim rabot Past drashot may be found at my blog-website: http://reparashathashavuah.org 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. 9/13/2015 Parashat Vayelech - Shabbat Shuvah 5776, 2015: "Return, O Israel, to the L-rd your G-d"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, 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. Return, O Israel, to the L-rd your G-d, for you have stumbled in your iniquity. Take words with yourselves and return to the L-rd. Say, “You shall forgive all iniquity and teach us [the] good [way]…” (Sefer Hosheah 14:2-3, this and all Bible translations, The Judaica Press Complete Tanach) The opening phrase of this week’s haftarah, “Return, O Israel, to the L-rd your G-d,” contains some of the most famous words of the Nevi’im (Prophets). Little wonder, then, that this Shabbat is named, “Shuvah” (Return), after the first word of the haftarah. Moreover, on a conceptual level, it is a very appropriate appellation for this Shabbat, since Shabbat Shuvah serves as the nexus between the judgment of Rosh Hashanah and the atonement of Yom Kippur. In order to obtain a deeper level of understanding of Hosheah’s expression, “Return, O Israel, to the L-rd your G-d, for you have stumbled in your iniquity,” let us turn to two luminaries of the Chasidic tradition, Rabbis Yisrael of Koznitz zatzal (1740-1814) and Menachem Mendel of Kotzk zatzal (1787-1859). Rav Yisrael of Koznitz was given two popular names, “the Maggid (Preacher) of Koznitz,” and the “Avodat Yisrael,” after the title of his most beloved work. In this sefer (book), Rav Yisrael interprets Hosheah’s words in the following manner: “‘Return O Israel’ - until [you acknowledge] that Hashem exists and that He is the Creator of the Universe. ‘To the L-rd your G-d,’ – [in order that He will be] your G-d.” (Translation and brackets my own) This analysis focuses upon two fundamental ideas of Judaism, emunah (belief) and bitachon (trust). According to this understanding, returning to Hashem is first and foremost a cognitive act and experience, wherein we acknowledge that Hashem exists and that He created the world. Once we accept these two theological principles, we are ready to forge a truly personal relationship with the Almighty. In so doing, each of us can emulate our forebears at the Sea of Reeds and wholeheartedly declare: “The Eternal’s strength and His vengeance were my salvation; this is my G-d, and I will make Him a habitation, the G-d of my father, and I will ascribe to Him exaltation.” (Sefer Shemot 15:2, underlining my own) Rav Menachem Mendel of Kotzk is known as “the Kotzker Rebbe.” He is famous for his deeply incisive Torah exegesis that often revealed deep psychological and spiritual insights into the human condition. He begins his exploration of Hosheah’s prophetic proclamation with a fascinating Midrash that focuses upon Reuven’s behavior when he disheveled his father Yaakov’s bed that had been placed in Bilhah the concubine’s tent: The Holy One blessed be He said: There has never been an instance when an individual has sinned before me and has done teshuvah; [yet,] you [Reuven,] are the first to have enacted the repentance process. As a result, I [Hashem] hereby take an oath that one of your future offspring will arise and will be the first [in his time] to undertake the teshuvah process. Who was this? This was Hosheah, as the text states: “Return, O Israel, to the L-rd your G-d.” (Midrash Bereishit Rabbah, chapter 84, translation and brackets my own) The Kotzker Rebbe notes that this Midrash, by stating that no one else had done teshuvah until Reuven, seemingly contradicts the widely held opinion that both Adam, and his son, Cain, had repented for their respective sins. If so, how could the Midrash state that Reuven was the first to have undertaken the teshuvah process? Rav Menachem Mendel answers this question by identifying the nature of the sins that Adam, Cain and Reuven had done. In this process, he illustrates the key difference that obtained between Adam and Cain’s sins, and that of Reuven: In reality, [there is a significant dissimilarity between Adam and Cain’s sins and that of Reuven’s sin]. Adam and Cain knew at the time of their sins that they were violating the commandments of the Omnipresent One, therefore, there is nothing new (ain rebuta) in their having done teshuvah. Reuven, however, created the brand new concept that even a prohibition that was violated in an effort to serve Hashem (l’shame shamayim) needed teshuvah [to rebuild one’s relationship with Hashem]. This is the case, since Reuven’s intention for forcefully disarranging his father’s bed [See Rashi’s commentary to Sefer Bereishit 35:22] was purely l’shame shamayim. As the Midrash and Talmud state: “The embarrassment of his mother required a proper response.” (Midrash Bereishit Rabbah 98:4, Talmud Bavli, Shabbat 54b) Nonetheless, Reuven did teshuvah. At this juncture, the Kotzker Rebbe directly links Reuven’s repenting for a sin that was l’shame shamayim to Hosheah’s future pronouncement: So, too, did Hosheah, Reuven’s future [spiritual] heir, say: “Return, O Israel, to the L-rd your G-d, for you have stumbled in your iniquity.” This hints at the notion that even though the Jewish people’s sin was on account of a mikshol (a stumbling block) [and, therefore, close to unintentional in nature,] nonetheless, [Hosheah] urges them to repent. [This, then, is the meaning of] “ to the L-rd your G-d” – even if you have stumbled in a sin that you did l’shame shamayim – do teshuvah. (All translations and brackets my own) The Kotzker Rebbe has taught us all a crucial lesson, namely, every chet (sin), even ones associated with mikshol, require heartfelt teshuvah in order to repair our relationship with the Almighty. As such, may it be Hashem’s will and our fervent desire that each one of us will return to Him in sincere teshuvah so that we may achieve complete reconciliation with Him. Then, once again, we will be, “… children of the L-rd, your G-d” (Sefer Devarim 14:1) V’chane yihi ratzon. Shabbat Shalom, kativah v’chatimah tovah and tizku l’shanim rabot. Past drashot may be found at my blog-website: http://reparashathashavuah.org 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. 9/8/2015 Parashat Nitzavim - Rosh Hashanah 5775, 2015: "Rosh Hashanah - The Birthday of the World"Read Now(Artwork: Shoshannah Brombacher) 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, 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. Today is the birth[day] of the world. Today all creatures of the world stand in judgment – whether as children of [G-d] or as servants. If as children, be merciful with us as the mercy of a father for children. If as servants, our eyes [look toward and] depend upon You, until You will be gracious to us and release our verdict [clear and pure] as light, O Awesome and Holy One. (Rosh Hashanah Machzor: With Commentary Adapted from the Teachings of Rabbi Joseph B. Soloveitchik, K’hal Publishing, page 541) This piyut (liturgical poem) from the Machzor (prayer book for Rosh Hashanah and Yom Kippur) is as least as ancient as the Ninth Century, and is first found in the Gaonic period work, Seder Rav Amram Gaon. All congregations recite it in unison at the conclusion of the chazzan’s repetition of the Mussaf for Rosh Hashanah’s three main sections, namely, Malchiyut (Kingship), Zichronot (Remembrances) and Shofrot. While it is one conceptual unit, it is nonetheless comprised of several major themes: · Today is the birth[day] of the world. · Today all creatures of the world stand in judgment. · Today we are viewed as either children of the Almighty, or as servants. · Children of the Creator and servants of G-d are judged quite differently. Given the prominent placement and singular import of this piyut, let us examine its major ideas. Today is Simultaneously the Birthday of the World and the Day of Judgment HaRav Yaakov ben Yaakov Moshe Lorberbaum of Lissa (1760-1832) was the author of a number of major works on Halacha and Torah exegesis. In Sefer Nachalat Ya’akov al HaTorah, he analyzed the fundamental reason as to why Rosh Hashanah is called the “birthday of the world,” and the “day of judgment”: The reason [why Rosh Hashanah is simultaneously the “birthday of the world,” and the “day of judgment”] is because their [i.e. each and every creature in the world] judgment is preordained for adjudication [on Rosh Hashanah]. As we find in Tosafot’s comments in the name of Rabbeinu Tam, on Talmud Bavli, Rosh Hashanah 27a (s.v. k’man matzlinan), “Tishrei was the month when [the Holy One Blessed be He] first thought of creating the world, [even though] it was not created until Nissan.” Moreover, Rashi, may his memory be remembered for a blessing, in his commentary on Parashat Bereishit (1:1), wrote that “initially, [the Master of the Universe] planned to create the world via the quality of strict judgment (middat hadin). He refrained from this, however, when He recognized that the world could not possibly exist [based solely upon this principle]; therefore, He began with middat harachamim (the quality of mercy), and combined it with middat hadin. As the Torah states (Sefer Bereishit 2:4): ‘On the day that Hashem [middat harachamim] Elokim [middat hadin] made earth and heaven.’” In sum, since the initial thought of Creation was in Tishrei, and it was originally conceived as an act of middat hadin, therefore, this day [Rosh Hashanah] was established as the Day of Judgment [for evermore]. (Commentary on Sefer Shemot, Parashat Ki Tisa, 32:32, translation, parentheses and brackets my own) Children or Servants of the Almighty? Armed with the Nachalat Ya’akov’s explanation of the terms, “birthday of the world” and “day of judgment,” we are now prepared to understand what it means to be viewed as either children of the Almighty, or as servants. In doing so, we will also be able to apprehend the reason as to why children of Hashem have such seemingly different potential outcomes on Rosh Hashanah than do servants. Our guide will be HaRav David ben Yosef Abudarham who lived in Seville, Spain. In his classic work on Jewish liturgy entitled, “Abudarham” (published 1340), our author notes that the phrase, “whether as children of [G-d] or as servants,” reflects the existential ambiguity and angst that we have at the onset of Yom Hadin (the Day of Judgment). In a word, we really have no idea how the Master of the World will view us on Rosh Hashanah - will we be treated as His children or His servants? The difference is highly significant, since “it is not the normal manner to be merciful to one’s servant in the same fashion as to one’s son.” Therefore, “if like [Your] children” connotes “if we merit that You will judge us like children, then have mercy upon us in the same fashion that a father has upon his children.” (Sefer Abudarham translations and brackets my own) In sum, we are beseeching Hashem to treat us with the entire catalogue of the 13 Middot Harachamim (Attributes of Mercy): “And the L-rd passed before him [Moshe] and proclaimed: L-rd, L-rd, benevolent G-d, Who is compassionate and gracious, slow to anger and abundant in loving kindness and truth, preserving loving kindness for thousands, forgiving iniquity and rebellion and sin.” (Sefer Shemot 34:6-7, this and all Bible translations, The Judaica Press Complete Tanach) At this juncture, one might well have imagined that being mere servants would result in overly harsh judgments on Rosh Hashanah. In HaRav David ben Yosef’s view, however, this is, nonetheless, not the case: And if we do not merit to be judged like [Your] children, but rather as servants, it remains the case that many masters treat their servants with mercy, and that the eyes of the servants [look] dependently upon them. As the text states: “Behold, as the eyes of servants to the hand of their masters, as the eyes of a handmaid to the hand of her mistress, so are our eyes to the L-rd our G-d, until He favors us.” (Sefer Tehillim 123:2) The Abudarham’s message is clear. Whether we are judged as Hashem’s children or His servants, there is always hope for the Jewish people. This premise strongly parallels Rabbi Akiva’s famous words that conclude Mishnah Yoma: Rabbi Akiva said: “Be joyous O’ Jewish people! Before Whom are you ritually [and spiritually] purified? Who purifies you? [None other than] your Father in Heaven! As the verses state: ‘And I [G-d] will sprinkle clean water upon you, and you will be clean; from all your impurities and from all your abominations will I cleanse you,’ (Sefer Yechezkel 36:25) and ‘The L-rd who is the source of the hopes (mikveh) of Israel…’ (Sefer Yirmiyahu 17:13). Just as a mikvah has the ability to ritually purify the ritually impure, so, too, does the Holy One blessed be He ritually [and spiritually] purify the Jewish people.” (Translation, brackets and underlining my own) Let us pray that on this Rosh Hashanah we will be treated like Hashem’s children, and thereby merit the extra degree of mercy that a father bestows upon his child. If, however, we do not achieve this status, and we are viewed as His servants, let us not despair. May we always remember and turn toward Rabbi Akiva’s words of ultimate hope, “Be joyous O’ Jewish people! Before Whom are you ritually [and spiritually] purified? Who purifies you? [None other than] your Father in Heaven!” V’chane yihi ratzon. Shabbat Shalom, kativah v’chatimah tovah and tizku l’shanim rabot. Past drashot may be found at my blog-website: http://reparashathashavuah.org 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, 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 has selected you this day to be His treasured people (l’am segulah), as He spoke to you, and so that you shall observe all His commandments, and to make you supreme, above all the nations that He made, [so that you will have] praise, a [distinguished] name and glory; and so that you will be a holy people to the L-rd, your G-d, as He spoke. (Sefer Devarim, Parashat Ki Tavo, 26:18-19, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) The concept of the Jewish people being Hashem’s am segulah is first introduced in Sefer Shemot 19:5: “And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples (segulah mikol ha’amim), for Mine is the entire earth,” and is echoed, as well, by David Hamelech (King David) in Sefer Tehillim: “For G-d chose Jacob for Himself, Israel for His treasure (“l’segulato”). Little wonder, then, that Rashi (1040-1105) explains “segulah” in the following manner: “…a beloved treasure, like ‘and the treasures of the kings’ (Sefer Kohelet 2:8), [i.e., like] costly vessels and precious stones, which kings store away. So will you be [more of] a treasure to Me than the other nations [Mechilta].” In contrast, Onkelos (First Century CE) explains “segulah mikol ha’amim” as “and you shall be more beloved before Me than all the other nations (“u’tehon kadamai chabivin mikol am’maiyah”). In sum, two classic approaches emerge concerning the meaning of the term “segulah.” For David Hamelech and Rashi, it connotes “treasure,” and for Onkelos it denotes the uniquely beloved status we have in the eyes of our Creator. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and disciples, in at least one instance, defines “segulah” differently than either Onkelos or Rashi, namely, as “singularity”: The word “singular” means “being only one,” “exceptional,” “extraordinary” and “separate.” The word segulah in Hebrew similarly connotes singularity. In Exodus (19:5), the Torah enunciates the doctrine of the election of Israel as a cardinal tenet of our faith. (Rabbi Abraham R. Besdin, Reflections of the Rav: Lessons in Jewish Thought adapted from Lectures of Rabbi Joseph B. Soloveitchik, this, and the following citations, are from page 119, all underling my own) The Rav continues this line of reasoning, and emphasizes that “segulah” is not solely a theological construct. Moreover, it plays a crucial role in human interaction: Segulah may also describe relationships between people. For example, Jacob loved Rachel but he did not hate Leah, despite the verse, “And the Eternal saw that Leah was unloved” (senuah, Sefer Bereishit 29:31). His bond to her merely suffered by comparison with Rachel… his relationship with Rachel was singular.” There was a segulah dimension in this special love. It involved an intertwining of souls, a union beyond verbal description. It was more than emotional love; it was a oneness achieved, which is the highest rung of identification. (Minor emendation my own) Significantly, Rav Soloveitchik notes that Hashem’s unique relationship with the Jewish people is parallel to Yaakov’s marital bonds with Rachel and Leah: Similarly, the people of Israel are a segulah people, singularly valued by G-d; this involves no denigration of other nations. It is a specialness – a nation, one of its kind, which G-d has designated to preserve and disseminate His Divine teachings. This is singularity. Clearly, for the Rav, the segulah nature of the Jewish people does not translate into a declaration of superiority over the other nations of the world. Instead, each nation has its own intrinsic value and inherent worth. As such, we must constantly emphasize and teach that all mankind are created b’tzelem Elokim (in G-d’s Divine image), and, therefore, all people are important before Hashem. This Motzai Shabbat, Ashkenazi Jews will join our Sephardic brethren in the recitation of Selichot (Penitential Prayers) in spiritual preparation for the period of the Yamim Noraim (the Days of Awe). Throughout this unique time, let us ponder our singular relationship with Hashem as His am segulah. May this, in turn, lead to our desire for “an intertwining of souls, a union beyond verbal description” with our Creator, so that we may fulfill our role to “preserve and disseminate His Divine teachings” to all mankind. V’chane yihi ratzon. Shabbat Shalom, kativah v’chatimah tovah and tizku l’shanim rabot. Past drashot may be found at my blog-website: http://reparashathashavuah.org 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, 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. If a bird's nest chances before you on the road, on any tree, or on the ground, and [it contains] fledglings or eggs, if the mother is sitting upon the fledglings or upon the eggs, you shall not take the mother upon the young. You shall send away the mother, and [then] you may take the young for yourself, in order that it should be good for you, and you should lengthen your days. (Sefer Devarim 22:6-7, this and all Bible translations, The Judaica Press Complete Tanach, underlining my own) Two separate, but interdependent, mitzvot are contained in our pasukim (verses), namely, the prohibition of taking away the mother bird when she is protecting her young or eggs, and the positive commandment to send her forth prior to removing the fledglings or eggs. As with most halachic topics, our Sages present a variety of opinions regarding the interpretation of these commandments. Let us now examine a representative sampling of their views. Talmud Bavli, Berachot 33b contains a discussion of our mitzvot in the context of that which is permissible or impermissible to utter in the course of one’s tefilah (prayer). The Mishnah states: “If someone says: ‘Your mercy encompasses (literally, “yagioo”) the bird’s nest’… we force him to be silent.” This overall statement then generates the following Talmudic analysis: However, when one says: “You are so compassionate and gracious that Your mercy extends to the bird’s nest,” what is the reason that we silence him? What impiety has he committed? This matter is disputed by two Amoraim [Talmudic Sages] in the West, i.e. in the Land of Israel, - namely R’ Yose bar Avin and R’ Yose bar Zevida. One said that we silence him because he instills jealousy in the works of Creation. [Rashi: Since it appears that Hashem has mercy on the birds, but not on other creatures] And the other one said that we silence him because he renders the mitzvot of the Holy One, Blessed is He, into acts of mercy, - while, in truth, they are nothing other than decrees. (Translation, The Shottenstein Edition, Talmud Bavli, Berachot, vol. II, brackets my own) In sum, according to Rav Yose bar Avin, one is proscribed from saying that Hashem’s mercy “extends to the bird’s nest” in his tefilah, since this will foment a jealous reaction from the rest of Creation. In contrast, Rav Yose bar Zevida opines that it is forbidden to perceive G-d’s commandments as acts of mercy, since they should properly be viewed as nothing other than Divine edicts of the Master of the Universe. The Rambam (Maimonides, 1135-1204), in a well-known passage found in the Guide for the Perplexed, maintains that the underlying reasoning for the prohibition of taking away the mother when she is on her young or eggs, and the positive precept to send forth the mother bird prior to removing the fledglings or eggs, is the fundamental obligation to demonstrate sensitivity to the needs of the mother bird: If then the mother is let go and escapes of her own accord, she will not be pained by seeing that the young are taken away… If the Law takes into consideration these pains of the soul in the case of beast and birds, what will be the case with regard to the individuals of the human species as a whole? (The Guide of the Perplexed, vol. III: 48, translation, Shlomo Pines, page 600) Maimonides was fully aware that his words explicitly contradicted Rav Yose bar Zevida’s interpretation of the Mishnah. The Rambam’s response to this concern, however, is quite telling and gives us an overall insight into his understanding of the mitzvot: You must not allege as an objection against me the dictum of the [Sages], may their memory be blessed: “He who says: Thy mercy extendeth to young birds, and so on.” For this is one of the two opinions mentioned by us – I mean the opinion of those who think that there is no reason for the Law except only the will [of G-d] – but as for us, we follow only the second opinion [my addition – that the mitzvot do, in fact, have logical and apprehensible explanations inherent therein.] Thus, for the Rambam, our primary concern is centered upon the needs of the mother bird and our obligation to act toward her in a kindly and sympathetic manner. Almost parenthetically, he suggests that if the Torah is so concerned about the feelings of beasts and birds, the needs of human beings must be a priority as well. The Ramban (Nachmanides, 1194-1270) openly rejected Maimonides’ interpretation of our mitzvot. In one of his explanations, he changed the emphasis for these commandments from sensitivity to the mother beast or bird to the removal of brutality from the behavioral repertoire of mankind. Therefore, he states that the rationale of these mitzvot is, “in order that we will not have cruel hearts that will render us unable to demonstrate mercy.” (Commentary on the Torah, Sefer Devarim 22:6, translation my own) On measure, we have a significant range of opinions regarding the interpretation of our two mitzvot. Rav Yose bar Zevida maintains that it is forbidden to interpret these as having anything whatsoever to do with mercy, since all commandments are simply imperatives of the Master of the Universe. The Rambam differs from Rav Yose bar Zevida and holds that the reason we send away the mother bird is precisely to treat her sensitively and with mercy (rachamim). The Ramban repudiates the Rambam’s position and suggests that the authentic reason for these commandments has nothing to do, per se, with the mother bird. Instead, expanding upon the actual words of the Ramban, he asserts that the raison d’etre of these mitzvot is to encourage us to be merciful by emulating Hashem regarding the middah (ethical characteristic) of rachamim. As the Torah states: “And the L-rd passed before him [Moshe] and proclaimed: L-rd, L-rd, merciful G-d, Who is compassionate and gracious, slow to anger and abundant in loving kindness and truth…" (Sefer Shemot 34:6 with my emendation) May the entire Jewish people live lives that are dedicated to expressing mercy to all of Hashem’s creations. In that way, may we be zocheh (merit) to receive His rachamim. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org 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, 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. Justice (tzedek), justice shall you pursue, that you may live and possess the land the L-rd, your G-d, is giving you. (Sefer Devarim 16:20, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) The beginning of our pasuk (verse), “Justice, justice shall you pursue,” is one of the best-known phrases in the Torah. Indeed, for many, Judaism’s concept of tzedek (justice) is one of its greatest contributions to the world at large. Associate Supreme Court Justice, Ruth Bader Ginsburg, gave voice to this perception in her speech on Holocaust Memorial Day, April 22, 2004: My heritage as a Jew and my occupation as a judge fit together symmetrically. The demand for justice runs through the entirety of Jewish history and Jewish tradition. I take pride in and draw strength from my heritage, as signs in my chambers attest: a large silver mezuzah on my door post, … on three walls, in artists’ renditions of Hebrew letters, the command from Deuteronomy: “Tzedek, tzedek, tirdof” — “Justice, justice shall you pursue.” Those words are ever-present reminders of what judges must do that they “may thrive.” (http://www.ushmm.org/remember/days-of-remembrance/past-days-of-remembrance/2004-days-of-remembrance/ruth-bader-ginsburg) “Justice,” however, is an elusive term and concept that is often used as a rallying cry, rather than as a precise expression that connotes specific meaning. As such, let us turn to some of the great thinkers of our tradition in order to understand some of the ways that justice may be understood within the Torah’s purview. Onkelos, who lived in Israel during the first century CE, is most famous for his Aramaic translation and interpretation of the Torah. He translates the first three words of our pasuk (verse) as: “Kushta kushta hevai radif” (“Truth, truth you shall pursue.”) Clearly, for this Torah sage, justice is inextricably interwoven with truth – to the point that they are well-nigh inseparable and serve as synonyms for one another. Onkelos’ approach finds marked parallels in two verses found in Sefer Tehillim wherein “justice” and “truth” appear in close proximity to one another: He who walks uprightly and works justice (tzedek), and speaks truth (emet) in his heart. (15:2) And your glory is that you will pass and ride for the sake of truth (emet) and just (tzedek) humility, and it shall instruct you so that your right hand shall perform awesome things. (45:5 with my emendations) The great Spanish exegete, Rabbeinu Bahya ben Asher ibn Halawa, known as Rabbeinu Behaye (1340 – 1255), in his direct-level exegesis (peshat) of our pasuk focuses upon the application of tzedek in both our words and deeds. In doing so, he explains the repetition of “tzedek” in our phrase in a highly original manner: One must be particularly careful to infuse both his actions and words with justice; for it is precisely these matters wherein it is possible for a person to harm himself and others. Therefore, the verse states “tzedek” twice – once to refer to him and once to refer to others. All those who imbue their words with justice, reveal signs and demonstrations regarding the justness of their actions [since words and the ideas inherent in them most often serve as causal forces regarding actual behaviors]. Therefore it is fitting and proper for each and every person among the Jewish people to ensure that their words and actions are permeated with justice. As the text states: “The remnant of Israel shall neither commit injustice nor speak lies; neither shall deceitful speech be found in their mouth, for they shall graze and lie down, with no one to cause them to shudder.” (Sefer Tzephaniah 3:13, Rabbeinu Behaye - translation, underlining and brackets my own) Similarly, the brilliant 19th German-Jewish theologian, Rabbeinu Shimshon Raphael Hirsch (1808-188), viewed our verse as shaping the behavior of the entire Jewish people, both on the individual as well as the national level: Justice should be the highest and singular goal of the entire nation. Moreover, one ought to aspire for justice in and of itself. All other considerations must be subordinated to achieve this purpose. Justice is that which shapes all connections and attachments of the individual and the community in order to conform to the requirements of Hashem’s Torah. The role of a Jewish individual is to pursue that which is just in an unceasing manner – with complete dedication. (Translation and underlining my own from the Hebrew edition of the original German text) With Hashem’s help and blessing, may we, both as a nation and as individuals, succeed in dedicating ourselves to become the living embodiment of “Tzedek tzedek tirdof.” V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org 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, 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. If there will be among you a needy person, from one of your brothers in one of your cities, in your land the L-rd, your G-d, is giving you, you shall not harden your heart, and you shall not close your hand from your needy brother. Rather, you shall open your hand to him, and you shall lend him sufficient for his needs, which he is lacking. (Sefer Devarim 15:7-8, these and all Bible translations, The Judaica Press Complete Tanach) These verses that appear in our parasha provide the fundamental proof text for the mitzvah of tzedakah (distribution of charitable funds to the needy). The Rambam (Maimonides, 1135-1204) formulates this obligation in the following manner: The 195th [positive] mitzvah that we are commanded is to give charity — to support and relieve the poor. This command is expressed in the Torah in various ways: “Open your hand;” (Sefer Devarim 15:8) “Help him survive, whether he is a convert or a born Jew;” [and] “Help your brother survive with you.” (Sefer Bamidbar 25:35) These verses all have the same point — that we must provide for our poor and support them in accordance with their need. The details of this mitzvah are explained in a number of places, the majority in tractates Ketubot and Baba Batra. The Oral Tradition relates that even a poor person who himself lives from charity is also obligated in this mitzvah — to give even a small amount of charity to someone less fortunate than him or on the same level as himself. (Sefer HaMitzvot, translation, Berel Bell, with my brackets, underlining and emendations) Maimonides elaborates upon the general parameters of this mitzvah in the Mishneh Torah, his halachic tour de force: It is a positive commandment to give charity to the poor among the Jewish people, according to what is appropriate for the poor person if this is within the financial capacity of the donor, as the text states: “You shall certainly open your hand to him.” (Sefer Devarim 15:8) and: “You shall support him, a stranger and a resident and they shall live with you,” (Sefer Vayikra 25:35) and “And your brother shall live with you.” (Sefer Vayikra 25:36). Anyone who sees a poor person asking and turns his eyes away from him and does not give him charity transgresses a negative commandment, as the text states: “You shall not harden your heart, and you shall not close your hand from your needy brother.” (Sefer Devarim 15:7, passage source: Sefer Zeraim, Hilchot Matnot Aniyim 7:1-2, translation, Rabbi Eliyahu Touger with my emendations) Halachot (laws) and concepts such as these have gone a long way in shaping the nature and character of the Jewish people, as noted by Chazal (our Sages of blessed memory) in Talmud Bavli, Yevamot 79a: This nation [Israel] is distinguished by three characteristics: They are merciful (harachmanim), meek (habaishanim) and practitioners of loving-kindness (gomlai chasadim). “Merciful,” as it is written, “and grant you compassion, and be compassionate with you, and multiply you,” (Sefer Devarim 13:18) “Meek,” for it is written, “and in order that His awe shall be upon your faces,” (Sefer Shemot 18:17) “Practitioners of Loving-Kindness,” as it is written, “because he [Avraham] commands his sons and his household after him, that they should keep the way of the L-rd to perform righteousness and justice…” (Sefer Bereishit 18:19, passage translation, The Soncino Talmud with my extensive emendations) Fascinatingly, while we might have thought this passage to be extra-legal in nature, this is not the case, as the Rambam codifies it as a binding halacha: “… the distinguishing signs of the holy nation of Israel is that they are meek, merciful, and kind.” (Mishneh Torah, Sefer Kedushah, Hilchot Issurei Biah 19:17, translation, Rabbi Eliyahu Touger) Given that our essence and being as a nation and as individuals embodies mercy and kindness, how then is it possible to be mekayam (fulfill) the mitzvah of tzedakah? Wouldn’t it be the case that when we give money to the poor and downtrodden, this would be the realization of our own psychological needs and desires, rather than a fulfillment of Hashem’s Divine command? The great Chasidic master and second Rebbe of Bobov, HaRav Ben Tzion Halberstam zatzal (1874-1941), dealt with this self-same question, in his posthumous work of Torah analysis entitled, “Kedushat Tzion.” In the name of his sainted father, the first Bobover Rebbe, HaRav Shlomo Halberstam zatzal (1847-1905), he writes: A Jewish person is obligated to fulfill the mitzvah of tzedakah because it is the commandment of his Creator – i.e. the Divine fiat of his King upon him – and not because of the sensitivity of his heart that [psychologically] does not allow him to witness the misery of a poverty-stricken being. It makes no difference [, of course,] to the poor soul as to why he is given [tzedakah]. A singular difference obtains, however, regarding the one who gives tzedakah in regards to his motivation [to perform this act]. If he gives tzedakah because he is emotionally distraught when he sees the abject wretchedness of the impoverished person before him, then he does not fulfill the command of the King – instead, he distributes funds to such an individual solely to assuage his own feelings and it is, therefore, a purely volitional [, rather than commanded,] act. This, then, is as if he is serving himself, [rather than fulfilling the words of his King.] The first Bobover Rebbe zatzal now comes to the crux of the matter, “The Jewish people are merciful [by nature]. If that is the case, how is it possible for them to give tzedakah without merely deriving personal pleasure [so that the charitable act can be a genuine kiyum (fulfillment) of the mitzvah]?” His answer is deeply profound and speaks to the essence of the Jewish soul: Therefore, this is the proper approach (literally, “eitzah”): After one has already given the destitute individual tzedakah the first time, and thereby removed the shame of humiliating hunger from him, one should give tzedakah once again. The second act of giving will then be solely for the purpose of fulfilling the commandment of the King… This is why the Torah states, “you shall surely give him,” Sefer Devarim 15:10), “even 100 times” (Rashi, 1040-1105), “and your heart shall not be grieved when you give to him,” for it is not because your heart was breaking on account of his misery that you gave him tzedakah [the second time], for until that time you did not yet fulfill the command of the King. For only when you have already given him tzedakah [the first time] and the quality of mercy no longer rules over you, are you then able to fulfill the mitzvah of tzedakah in its proper fashion – by giving to the destitute one once again. (Translations, italics, underlining and brackets my own) With Hashem’s guidance, may we be zocheh (merit) to live lives filled with humility, mercy, kindness and tzedakah, and in so doing may we carry Hashem’s holy message to all mankind. Then, with G-d’s help, may we fulfill the famous words of the prophet Isaiah: “I will make you a light unto nations, so that My salvation shall be until the end of the earth.” (49:6) 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 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. 8/2/2015 Parashat Eikev 5775, 2015: "The Mezuzah: A Symbol of Protection for the Jewish People"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, 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 you shall inscribe them upon the doorposts (mezuzot) of your house and upon your gates.” (Sefer Devarim 6:9, 11:20, this and all Bible translations, The Judaica Press Complete Tanach) The mezuzah is the most ubiquitous of all Jewish religious objects. Its text consists of the first two parshiot (Torah portions) of the Shema. As such, it is at one and the same time the declaration of the existence and absolute unity of the Master of the Universe, and a statement of our heartfelt desire to accept His commandments. In addition, the Monei Hamitzvot (compilers of the 613 Commandments) universally included the mezuzah in their lists of Torah commandments. By way of illustration, the Rambam (Maimonides, 1135-1204) states: The 15th mitzvah is that we are commanded in the actions involving the mezuzah [i.e. the parchment upon which it may be written, the manner of its writing, and how and where it should be affixed]. The source of this commandment is G-d's statement (exalted be He), “And you shall write them upon the doorposts of your house and upon your gates.” This identical command is repeated in the Torah. (Sefer HaMitzvot, translation, Berel Bell, brackets my own) Maimonides elaborates upon the overarching import of the mezuzah in the following passage from the Mishneh Torah: A person must show great care in [the observance of the mitzvah of] mezuzah, because it is an obligation that is constantly incumbent upon everyone. [Through its observance,] whenever a person enters or leaves [the house], he will encounter the unity of the name of the Holy One, blessed be He, and remember his love for Him. Thus, he will awake from his sleep and his obsession with the vanities of time, and recognize that there is nothing which lasts for eternity except the knowledge of the Creator of the world. This will motivate him to regain full awareness and follow the paths of the upright. Whoever wears tefillin on his head and arm, wears tzitzit on his garment, and has a mezuzah on his entrance, can be assured that he will not sin, because he has many who will remind him. These are the angels, who will prevent him from sinning, as [Sefer Tehillim 34:8] states: “The angel of G-d camps around those who fear Him and protects them.” Blessed be G-d who offers assistance. (Hilchot Tefillin, u’Mezuzah v’Sefer Torah 6:13, translation, Rabbi Eliyahu Touger with my emendations) Allow me to review the salient points of the Rambam’s analysis: · Mezuzah is a mitzvah temidi (an ongoing commandment). · Mezuzah enables an individual to constantly encounter the Holy One, blessed be He, and remember his love for Him. · Mezuzah serves as a motivator for a person to reorient himself/herself in the world and reset the proper priorities as they “regain full awareness and follow the paths of the upright.” As such, when coupled with tefillin and tzitzit, the mezuzah serves as a protective measure against sin. Maimonides based his halacha on various Rabbinic sources including, in all likelihood, the following statement that appears in Talmud Bavli, Menachot 33b: Rava said that it is a mitzvah to place the mezuzah within a tefach (a certain measurement) of the outside. What is the reason? The Rabbis say so that you will see the mezuzah as soon as you enter. Rav Chanina from Sura says so that it can protect you. Rav Chanina said, “Come and see that G-d does not behave like a person. For [in the case of] people the King sits inside and the people guard him from the outside. However, in the case of G-d, His servants sit inside and He guards them from the outside, as the verse states, “G-d will protect you, G-d will be the shadow of your right hand.” (Sefer Tehillim 121:5, passage translation found at: http://www.morashasyllabus.com/class/Mezuzah.pdf) Part of the above passage is repeated in the famous story of the Roman Emperor’s attempt to capture Onkelos the Proselyte and bring him to Rome as a punishment for his having converted to Judaism. Herein, the protective nature of the mezuzah is truly manifest: [When] Onkelos the son of Kalonymus became a proselyte, the Emperor sent a contingent of Roman [soldiers] after him, but he enticed them by [citing] scriptural verses and they became converted to Judaism. Thereupon, the Emperor sent another Roman cohort after him, bidding them not to say anything to him. As they were about to take him away with them, he said to them: “Let me tell you just an ordinary thing: [In a procession] the torch lighter carries the light in front of the torchbearer, the torchbearer in front of the leader, the leader in front of the governor, the governor in front of the chief officer; but does the chief officer carry the light in front of the people [that follow]?” “No!” they replied. He then said: “Yet the Holy One, blessed be He, does carry the light before Israel, for Scripture says. And the L-rd went before them . . . in a pillar of fire to give them light.” Then they, too, became converted. Again he sent another cohort ordering them not to enter into any conversation whatsoever with him. So they took hold of him; and as they were walking on he saw the mezuzah which was fixed on the door-frame and he placed his hand on it saying to them: “Now what is this?” and they replied: “You tell us then.” Said he, “According to universal custom, the mortal king dwells within, and his servants keep guard on him without; but [in the case of] the Holy One, blessed be He, it is His servants who dwell within as He guards them from without; as it is said: “The L-rd shall guard your going out and your coming in from this time forth and for evermore.” (Sefer Tehillim 121:8) Then they, too, were converted to Judaism. He sent for him no more. (Talmud Bavli, Avodah Zarah 11a, translation, The Soncino Talmud with my emendations) II believe our sources go a long way toward helping us understand the widespread acceptance of the mezuzah within the Jewish worldview. The picture that emerges is clear: The mezuzah is the continuous and ultimate symbol of Hashem’s Divine protection of the Jewish people. With Hashem’s help and never ending kindness, may King David’s stirring words ever ring true: “The L-rd shall guard your going out and your coming in from this time forth and for evermore.” V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org 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. |
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