![]() 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, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. Moses assembled the entire Israelite community and said to them, “These are the words that G-d has commanded for [you] to do: ‘You may do work during the six weekdays, but Saturday must be kept holy as a Sabbath of Sabbaths to G-d. Whoever does any work on [that day] shall be put to death. Do not ignite any fire on the Sabbath, no matter where you may live.’” (Parashat Vayakel, Sefer Shemot 35:1-3, this and all Torah translations, The Living Torah, Rav Aryeh Kaplan zatzal) These pasukim (verses) in our parasha stress the singular significance of Shabbat. Therefore, we may well ask ourselves, “How can we keep the requisite recognition of Shabbat front and center in our minds?” Since Shabbat takes place each and every week, year in and year out, and we thereby run the risk of encountering it in a rote and uninspired manner, this leads us to a second question, “How can we invest Shabbat with the spiritual excitement and holiness it deserves?” While these are far from simple queries to answer, I would like to suggest a few beginning points to help us formulate authentic responses. Perhaps most importantly, the key to approaching Shabbat with passion and joy can be found in intensive and existentially-engaging Torah study. As Chazal (our Sages may their memory be blessed) taught us: “l’fum tzarah agrah” (“According to the effort will be the reward,” Pirkei Avot 5:23). The effort, in this case, is Torah study. The reward is a new and dynamic appreciation and understanding of Shabbat, coupled with a more intense relationship with the Master of the Universe. In order to contribute in some small way to such an approach, I would like to briefly examine three essential concepts of Shabbat. In doing so, I am following the lead of one of the greatest masters of Jewish ethical literature, the brilliant Italian thinker Rabbi Moshe Chaim Luzzato (1707-1746), often known as the “Mesilat Yesharim” after the title of his most famous book. Rav Luzzato noted, in his celebrated introduction to this work, that his goal “…was not to teach people that which they do not know, but rather, to remind them of that which is already known to them and publicized to them in a freely available manner.” This is my approach, as well, regarding Shabbat. Shabbat is fundamentally a reminder that Hashem created the Universe yaish m’ayin (out of absolute and total nothingness). The Torah presents this idea in the well-known and oft-recited passage known as “Vayechulu” (“and there were finished /completed”) that we encounter in Parashat Bereishit: Heaven and earth, and all their components, were [thus] completed. With the seventh day, G-d finished all the work that He had done. He [thus] ceased on the seventh day from all the work that He had been doing. G-d blessed the seventh day, and He declared it to be holy, for it was on this day that G-d ceased from all the work that He had been creating [so that it would continue] to function. (Sefer Bereishit 2:1-3) Fascinatingly, the Ramban (1194-1270) develops this connection between Shabbat and the creation of the universe when he quotes Midrash Bereishit Rabbah 92:4 portraying Yosef as a shomer Shabbat (a Sabbath observer) - even in Egypt. This was remarkable in many ways, given Yosef’s status as second in command to Pharaoh. Why was he so insistent on guarding Shabbat? This question resonates even more powerfully when we remind ourselves that Yosef lived prior to Matan Torah (the Giving of the Torah). The Ramban teaches us: “… this is because Shabbat is equivalent [in its importance] to all of the Commandments, since it is testimony to the creation of the universe (eidut al chidush haolam).” In addition, “… he [Yosef] did this to teach his children the belief in Creation in order to remove from their minds any notion of idol worship and Egyptian concepts [of truth].” (Commentary to Sefer Bereishit 26:5) In his introduction to the Laws of Shabbat, Rabbi Yechiel Michal ben Aharon Halevi Epstein (1829-1908) notes that the kedushah (holiness) of Shabbat is second to none. Little wonder, then, that the bracha (blessing) for one who strives to observe it is also unequaled. Thus Rav Epstein states: The holiness of Shabbat is greater than all other kinds of holiness and its blessing is higher than all other blessings. Therefore, it was sanctified and blessed from the very beginning of Creation. As the Torah states: “G-d blessed the seventh day, and He declared it to be holy.” [In addition,] it is the source of all blessing throughout all the days of the week… (Aruch HaShulchan) We must be honest and forthright with ourselves. How many of us truly conceptualize and experience Shabbat in this manner? How many of us feel its kedushah emanate and guide us throughout all the days of the week? If we can successfully integrate this idea into the inner core of our beings, and train ourselves to feel the holiness of Shabbat, even during the week, we will be well on our way toward a more profound appreciation of the depth and meaning of Shabbat in our lives. The final concept that I would like to briefly examine is the special sign (ot) that Shabbat represents. In reality, it is one of the greatest symbols of our chosen status (am hanivchar) and the unbreakable bond that obtains between Hakadosh Baruch Hu (the Holy One Blessed be He) and the Jewish people. Once again, this idea is found in a very familiar passage that we recite each and every Shabbat morning, both in Tefilat Shacharit (the morning prayer) and the morning Kiddush: G-d told Moses to speak to the Israelites and say to them: You must still keep My Sabbaths. It is a sign between Me and you for all generations, to make you realize that I, G-d, am making you holy. Do your work during the six week days, but keep the seventh day as a Sabbath of Sabbaths, holy to G-d. The Israelites shall thus keep the Sabbath, making it a day of rest for all generations, as an eternal covenant. It is a sign between Me and the Israelites that during the six weekdays G-d made heaven and earth, but on the seventh day, He ceased working and withdrew to the spiritual. (Sefer Shemot 31:12-13, 15-17 bolding my own) Here, too, Rav Epstein’s insights prove invaluable to our understanding of the tripartite relationship that obtains between Hashem, Shabbat and the Jewish people: The holy Shabbat is the great sign between the Holy One Blessed be He and His people Israel… This is the case even though Shabbat serves as a reminder of [absolute] Creation…since it is written in the context of the Creation of the Universe. Therefore, one might think that Shabbat is universally relevant to all mankind since it is unlike the Festivals that remind us of the Departure from Egypt. [The Festivals] are thereby irrelevant to the other nations of the world since they did not leave Egypt – but in the case of the Creation of the Universe everyone [and everything] was created. [Therefore, I might have thought that Shabbat, too, belonged to everyone.] Nonetheless, the Holy One Blessed be He gave the holiness of Shabbat solely to the Jewish people in order to know that I, G-d, am making you holy… With the help of the Master of the Universe, may we learn to be shomer Shabbat, both spiritually and in practice. Moreover, may Shabbat remind us that Hashem is the Creator and Master of the World who has chosen us as His holy nation, to be His shlichim (messengers) to all mankind. 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, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. When He [Hashem] had finished speaking with him on Mount Sinai, He gave Moses the two tablets of the testimony, stone tablets, written with the finger of G-d. (Sefer Shemot 31:18, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) This pasuk (verse) is found in our parasha between the passage discussing Shabbat and the episode of the Golden Calf (Egel Hazahav). It is an unenviable placement, since the power and glory of Shabbat, and the dramatic disaster of the Golden Calf, may tend to overshadow its singular significance. This was the moment when G-d actually gave the luchot (tablets of the testimony) into Moshe’s hands, to be guarded and protected for all time. They represent the moment of Revelation, and became the foundation of ethical behavior throughout human history. What, however, is the singular import of the luchot for the Jewish people? Our verse is very terse in its description of the luchot. We know that they were composed of stone and were “written with the finger of G-d” as a testimony to our people and, by extension, to all mankind. The next chapter in the Torah, however, provides us with a clearer image of the “two tablets of the testimony:” Now Moses turned and went down from the mountain [bearing] the two tablets of the testimony in his hand, tablets inscribed from both their sides; on one side and on the other side they were inscribed. Now the tablets were G-d’s work, and the inscription was G-d’s inscription, engraved on the tablets. (Sefer Shemot 32:15-16) We now understand that G-d’s inscription on the luchot was different in kind and degree from that of which man is capable, since they were “inscribed from both their sides; on one side and on the other side they were inscribed.” As Rashi (1040-1105), based upon Talmud Bavli Shabbat 104a, Talmud Bavli Megillah 2b, notes: “from both their sides” teaches us that: “the letters could be read. [i.e. from both front and back] This was a miraculous phenomenon.” The miraculous nature of the luchot reflects the momentous encounter between Hashem and the Jewish people. At that moment, we received our ultimate mission, namely, to share that which had been revealed to us with the entire world, and thereby be “a light unto nations.” (Sefer Yeshiyahu 49:6) Given the luchot's supernatural qualities and appearance, we are ready to analyze their meaning and significance. As such, we need to examine an earlier pasuk: “And the L-rd said to Moses, ‘Come up to Me to the mountain and remain there, and I will give you the stone tablets, the Law and the commandments, which I have written to instruct them.’” (24:12) We are immediately struck by the seemingly superfluous words, “the Law and the commandments, which I have written to instruct them.” In other words, if G-d's purpose was to be served by giving Moshe the two tablets of the testimony, why was the latter half of the verse in any way necessary? My question was asked and answered by the illustrious Talmudic Sage, Rabbi Shimon ben Lakish: R. Levi b. Hama says further in the name of R. Simeon b. Lakish: “What is the meaning of the verse: ‘And I will give you the tablets of stone, and the law and the commandment, which I have written that you may teach them?’ “Tablets of stone:” these are the Ten Commandments; “the law:” this is the Pentateuch; “the commandment:” this is the Mishnah; “which I have written:” these are the Prophets and the Writings, “that you may teach them:” this is the Gemara (Talmud). It [this verse, therefore,] teaches [us] that all these things were given to Moses on Sinai.” (Talmud Bavli, Berachot 5a, translation, Soncino Talmud with my emendations for readability) Rabbi Shimon ben Lakish's explication of our pasuk provides us with an entirely new way of understanding the significance of the luchot. Beyond question, it would have been sufficient if they referred solely to the Assert Hadibrot (the Ten Commandments). In point of fact, however, they were the leading edge of Hashem's ultimate gift to our people, since, according to Rabbi Shimon’s interpretation, G-d simultaneously gave us the entire Pentateuch, Mishnah, Prophets, Writings, and Talmud. This, in turn, provides us with a compelling understanding of the famous first phrase of Pirkei Avot (Ethics of the Fathers): “Moshe received the Torah at Mt. Sinai...” i.e., the entire Written Torah (Torah Shebichtav) and the complete Oral Law (Torah She’ba’al Peh). Each day, toward the end of Shacharit (the Morning Prayer service), we recite a paragraph that proclaims our people’s permanent link to the Torah and our unique relationship to the Almighty. It is a paean of praise to G-d’s ultimate kindness in having given us His holy Torah: Blessed is He, our G-d, Who created us for His glory, separated us from those who stray, gave us the Torah of truth and implanted eternal life within us. May He open our heart through His Torah and imbue our heart with love and awe of Him that we may do His will and serve Him wholeheartedly, so that we do not struggle in vain nor produce futility. (The Complete Artscroll Siddur, page 156) May we be zocheh (merit) to recognize the power and meaning of this short but content-rich prayer. Perhaps most of all, “May He open our heart through His Torah and imbue our heart with love and awe of Him that we may do His will and serve Him wholeheartedly,” so that we may ever be able to fulfill our role as a “a light unto nations.” 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. ![]() Parshiot Tetzaveh – Zachor 5775, 2015 Understanding “Zachor” 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, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. This Shabbat we will read Parshiot Tetzaveh and Zachor. According to the Shulchan Aruch, Orech Chaim (146:2 and 685:7), this act enables one to fulfill two of the three Taryag (613) commandments associated with Amalek, as counted by the Rambam in his Sefer HaMitzvot: “Zachor mah sheasah lanu Amalek” (“Remember what Amalek did to us,” Positive Commandment 189) and “Shehizharnu mishchoach mah sheasah lanu zerah Amalek” (“We are warned not to forget what ‘the seed’ of Amalek did to us,” Negative Commandment 59). Amalek personified malicious and unmitigated evil like no other group in history. As a result, they had a truly unique status, namely, no one from the ancient tribe of Amalek was ever allowed to convert to Judaism. The reason is clear; this ancient and now non-existent tribe went to war, so to speak, against G-d Himself. “…milchamah l’Hashem b’Amalek m’dor dor” (“…a war of Hashem against Amalek throughout all of the generations,” Sefer Shemot 17:16). Therefore, Parashat Zachor states, “v’lo yarah Elokim” (“…and he did not fear G-d”). In other words, Amalek acted as if G-d did not exist, as if there would be no reaction or response to malevolent and sadistic behavior. Hence, there must be a war throughout all generations against this representative of evil incarnate. Moreover, this is why we are obligated, in the third Amalek-based commandant of the Taryag Mitzvot, to completely annihilate this tribe’s name and all for which it stood. At first blush, however, it appears difficult to maintain a strong emotional revulsion against a people that no longer exists. After all, according to Mishnah Yadaim 4:4 Sennacherib, the King of Assyria (720-683 BCE approx.), completely destroyed the cohesiveness of all the nations of his time. In sum, they were decimated and their members were “cast to the wind.” Since that is the case, why does the Torah give us three separate and eternal mitzvot regarding a tribal entity that no longer exist? My rebbi, Rabbi Joseph B. Soloveitchik zatzal, known by his students as “the Rav,” answered this question in his famous essay of 1956 entitled: “Kol Dodi Dofak.” Therein, he presented a seminal idea learned from his father, Rav Moshe Soloveitchik zatzal: Divine providence is testing us once again via the crisis that has overtaken the land of Israel. Let it be clearly stated: The matter does not just affect the political future of Israel. The designs of the Arabs are directed not just against the political sovereignty of the State of Israel but against the very existence of the Yishuv (settlement) in the land of Israel. They wish to destroy, heaven forbid, the entire community, “both men and women, infant and suckling, ox and sheep” (1 Samuel 15:3) At a Mizrachi convention I cited the view expressed by my father and master (Rabbi Moses Soloveitchik) of blessed memory, that the proclamation, “The L-rd will have war with Amalek from generation to generation” (Exodus 17:16) does not only translate into the communal exercise of waging obligatory war against a specific race but includes as well the obligation to rise up as a community against any people or group that, filled with maniacal hatred, directs its enmity against Keneset Israel. When a people emblazons on its banner, “Come, and let us cut them off from being a nation: that the name of Israel may be no more in remembrance” (Psalms 83:5) it becomes, thereby, Amalek. In the 1930's and 1940's the Nazis, with Hitler at their head, filled this role. They were the Amalekites, the standard-bearers of insane hatred and enmity during the era just past. Today their place has been taken over by the mobs of Nasser and the Mufti. If we are silent now as well, I know not the verdict that will be issued against us by the G-d of justice. Do not rely on the “liberal” world's sense of equity. Those same righteous liberals were around fifteen years ago, and they looked with indifference upon the extermination of millions of people; they did not lift a finger. If, heaven forbid, yet a second spectacle of blood were to take place before their very eyes, it is likely that they would not even lose a night's sleep over it. (Pages 65-66 from the English translation entitled Fate and Destiny) According to the opinion of Rav Moshe Soloveitchik zatzal, as presented by the Rav zatzal, Amalek is not a tribe or an ethnic entity at all. Amalek is, in fact, a state of mind. As such, Amalek is not a time-bound entity. Amalek has existed since time immemorial and will continue to exist until Mashiach Tzidkanu (the true and righteous Messiah) comes and destroys this force of evil in the world. (See Maimonides, Mishneh Torah, Hilchot Melachim 11:4 wherein the Rambam states the true messiah will fight milchamot Hashem – the wars of the L-rd) The Rav underscores this point in footnote 23, as found in the original Hebrew edition of “Kol Dodi Dofak”: “…Amalek still exists in the world. Go and see what the Torah says: ‘a war of Hashem with Amalek throughout all of the generations.’ If so, it is impossible that Amalek will be destroyed from this world before the arrival of the Messiah.” Thus, the Rav writes: “In the 1930's and 1940's the Nazis, with Hitler at their head, filled this role. They were the Amalekites, the standard-bearers of insane hatred and enmity during the era just past.” Make no mistake about it, the ever-changing persona of Amalek has one incontrovertible goal: to destroy each and everyone one of the Jewish people so that G-d’s name, chas v’shalom, would be obliterated from the world. Anti-Semitism, coupled with the rejection of the existence and supremacy of Hashem, are the principles by which Amalek lives. As Hashem’s authentic witnesses, our very existence belies the specious “beliefs” of the Amalekites for all time. If so, it behooves us to fight them with every tool at our disposal. Yet, how can we stand up and join Hashem in His continuous struggle against the forces of ultimate darkness? The Torah gives us the answer in one word: “Zachor!” – Remember! We must not be fooled by Amalek’s single-minded duplicity - regardless of what the media attempts to purvey. Instead, “Zachor!” - never forget the passionate enmity that Amalek has for the Almighty and His chosen people. This is the first step in “timcheh et zacher Amalek,” of destroying the memory of Amalek. May Hakadosh Baruch Hu give us the strength and ability to join Him in His righteous war against Amalek. In addition, may we witness the time of Mashiach, when the entire world will stand shoulder to shoulder in recognizing G-d’s truth and glory. Then, the words of Zephaniah the prophet will finally be fulfilled: “I will make the peoples pure of speech so that they will all call upon the Name of G-d and serve Him with one purpose.” (3:9) May that time come bimharah u’vmeinu, 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. 2/15/2015 Parashat Terumah 5775, 2015: "Building the Mishkan, Building Our Relationship With Hashem"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, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. And they shall make Me a sanctuary and I will dwell in their midst. (Sefer Shemot 25:8, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) This pasuk (verse) is the most famous one in our parasha. The phrase, “And they shall make Me a sanctuary” is the straightforward mitzvah to construct the Mishkan (Portable Desert Sanctuary), whereas “and I will dwell in their midst” contains Hashem’s promise to dwell among the Jewish people subsequent to our building the Sanctuary. In addition, the Rambam (Maimonides, 1135-1204) utilized our verse as the source for the obligation to construct the permanent Beit Hamikdash: “It is a positive commandment to construct a House for G-d, prepared for sacrifices to be offered within. We [must] celebrate there three times a year, as [the text states] states: ‘And you shall make Me a sanctuary’” (Mishneh Torah, Hilchot Beit Habechirah 1:1, translation, Rabbi Eliyahu Touger) The materials for the first Beit Hamikdash were acquired in a planful and highly organized fashion. By way of illustration, Sefer Melachim speaks at great length regarding King Solomon’s acquisition of the lumber (cedar and cypress wood) necessary to construct the Temple. This was a classic Mid-Eastern kind of business transaction, wherein King Solomon bartered wheat and oil for wood: And Hiram king of Tyre sent his servants to Solomon, for he had heard that they had anointed him king in place of his father, for Hiram was ever a lover of David… And, behold, I [Solomon] propose to build a house for the name of the L-rd my G-d, as the L-rd spoke to David my father, saying, “Your son whom I will set upon your throne in your place, he shall build a house for My name...” And Hiram sent to Solomon, saying, “I have heard that which you have sent me, I will do all your desires concerning cedar wood, and concerning cypress wood. My servants shall bring (them) down from Lebanon to the sea, and I will make them into rafts (to go) by the sea to the place that you shall send me, and will separate them there, and you will transport (them), and you shall accomplish my desire, in giving food for my household.” And Solomon gave Hiram twenty thousand measures of wheat (for) food to his household, and twenty measures of beaten oil, thus gave Solomon to Hiram year by year. (I: 5:15, 19, 22, 23, and 25) While it is unmistakably the case that the first Bet Hamikdash was built from foreign and domestic (i.e. Israel-based) materials, the question arises, “Where did the Jewish people get the requisite resources to build the Mishkan?” For example, acacia wood (atzai shittim) was used extensively in the construction of the Miskan and its vessels: They shall make an ark of acacia wood, two and a half cubits its length, a cubit and a half its width, and a cubit and a half its height… And you shall make poles of acacia wood and you shall overlay them with gold… And you shall make a table of acacia wood, two cubits its length, one cubit its width, and a cubit and a half its height. (Sefer Shemot 25:10, 13, 23 - among a total of 26 citations regarding acacia wood in chapters 25-38) Even though the acacia tree is found in the Sinai Peninsula, (https/:ferrelljenkins.wordpress.com:2013:07:30:the-acacia-in-the-sinai-wilderness) it is more than doubtful that our wandering ancestors would have been able to find the requisite amount of this wood to fulfill Hashem’s commands. This would be the case, as well, regarding many of the other materials that were used to build the Portable Sanctuary. Rashi (1040-1105), basing himself on Midrash Tanchuma IX, asked our question specifically in regards to the acacia wood: and acacia wood: Where did they get these [trees] in the desert? Rabbi Tanchuma explained that our father Jacob foresaw with the Holy Spirit that the Israelites were destined to build a Mishkan in the desert, so he brought cedars to Egypt and planted them. He commanded his sons to take them with them when they left Egypt. A parallel version of this Midrash is found in Midrash Shemot Rabbah (Vilna), Parashat Terumah 33: Rav Tiviyomi said: “When the time drew near for our father Jacob to pass from this world, he called to his sons and said to them, ‘You should know that in the future the Holy One Blessed be He will tell your children to make the Mishkan. Therefore, you should have all the necessary materials prepared and at hand, as the text states, “and G-d will be with you’” (Sefer Bereishit 48:21, i.e. on account of the Mishkan). The Midrash’s expansion upon this narrative is deeply insightful and, comes to the heart of our original question, “Where did the Jewish people get the requisite resources to build the Mishkan?” In the future, He will say to you, “And they shall make Me a sanctuary.” He will then descend and cause his Divine Presence (Schechinah) to dwell amongst you. As the text states, “And they shall make Me a sanctuary and I will dwell in their midst.” There will be those of them [i.e. your future offspring] who will have prepared themselves for these matters, whereas others will have forgotten them. [Therefore,] when Moshe will come to build the Mishkan, there will be those who will bring [the materials] from that which they have prepared and there will be those who will bring [the building supplies] in nearly an accidental manner. This is why the text states, “And every man with whom was found blue, purple, or crimson wool, linen, goat hair, ram skins dyed red or tachash skins, brought them … and everyone with whom acacia wood was found for any work of the service, brought it.” (i.e. only some individuals were properly prepared for this auspicious moment, Sefer Shemot 35:23-24) The Midrash’s message is compelling, shedding a bright light upon one of the foundations of Judaism: Spiritual preparation (hachachnah ruchanit) is one of the essential elements in performing the mitzvot in an authentic and meaningful manner. Only those individuals of the Dor Hamidbar (Generation of the Desert) who zealously believed in, and guarded, the Massorah (our tradition) regarding the future building of the Mishkan were then able to fully participate in its construction. The others were forced to scramble about in a haphazard manner in order to be part of this historic moment. When we reflect upon the Midrash’s message in our own lives, we immediately recognize that our mitzvot-actions must be preceded by heart-felt hachachnah ruchanit in order to be imbued with genuine spiritual passion and devotion. If we fail to do so, our performance of the commandments will be nothing more than mere rote and robotic behaviors. This is not just a factor in 21st century life. Long ago, in the eighth century BCE, the prophet Yeshiyahu (Isaiah) proclaimed the pitfalls of a rote orientation toward mitzvot observance: “And the L-rd said: ‘Because this people has come near; with their mouth and with their lips they honor Me, but their heart they draw far away from Me, and their fear of Me has become a command of people, which has been taught (mitzvat anashim m’lumdah).’” (29:13) Rabbi Meir Leibush ben Yechiel Michel (1809-1879), known as “the Malbim,” elucidated Yeshiyahu’s words in the following manner: There are those who perform the mitzvot solely because this is what they have become accustomed to do since their youth and they are used to performing them. They perform them without any cognitive gesture (kavanah) and without thought – even though they may know that they are commandments from G-d. They, however, do not perform them in any way, shape, or form because Hashem commanded them to do so. Instead, they perform them because this is what they were dictated to do by their teachers and parents. They [the mitzvot] are performed without any understanding and are mere mechanical actions reinforced by past rote behaviors… (Commentary to Sefer Yeshiyahu 29:13, translation and brackets my own). With Hashem’s help, and our passionate desire, may hachachnah ruchanit permeate all our mitzvot-actions, so that they become dynamic existential gestures that are the very essence of authentic communication with the Master of the Universe. 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, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. R. Simla lectured: When the Israelites gave precedence to “we will do” over “we will understand,” [naaseh v’nishmah, Sefer Shemot 27:4] six hundred thousand ministering angels came and set two crowns upon each man of Israel, one as a reward for “we will do,” and the other as a reward for “we will understand”… R. Eleazar said: When the Israelites gave precedence to “we will do” over “we will understand,” a Heavenly Voice went forth and exclaimed to them, “Who revealed to My children this secret, which is employed by the Ministering Angels, as it is written, ‘Bless the L-rd, you angels of His. You mighty in strength, that fulfill his word, that hearken unto the voice of His word’ [Sefer Tehillim 103:20]: first they fulfill and then they understand?” (Talmud Bavli, Shabbat 88a, The Soncino Talmud translation with my emendations for readability) Naaseh v’nishmah are arguably two of the single most important words that appear in our parasha, and perhaps, in the entire Tanach (Hebrew cannon of Scripture). They straightforwardly declare our people's loyalty to Hashem and His Torah, even in those instances when our intellects fail to perceive the depth and meaning of His everlasting commandments. While we are required to plumb the depths of His holy Torah, we are no less obligated to recognize and embrace the limits of our intellect. Our rationalization of the Mitzvot (i.e. the search for ta’amei hamitzvot), therefore, never becomes the reason for our observance of the Mitzvot. Instead, we must observe all commandments as if they were chukim (commandments whose reasons currently elude us), since our understanding of the Mitzvot is never the reason for their performance. Given the above, we are now ready to examine the different, yet complementary, approaches toward understanding naaseh v’nishmah that are offered by R. Simla and R. Eleazar. R. Simla’s emphasis is upon the malachai hasharet (Ministering Angels), who rewarded our ancestors with two crowns of glory; one for “we will do” and one for “we will understand.” It is crucial to note that these rewards are not only based upon the content of our utterance and the unmitigated loyalty it conveyed. Rather, the key factor for R. Simla was our willingness to temporarily suspend intellectual judgment and whole-heartedly serve Hashem with the essence of our beings. In contrast to R. Simla’s interpretation, R. Eleazar opined that G-d, in all of His Divine glory, directly recognized the unprecedented actions of the nascent Jewish people in their emulation of the Ministering Angels. This was perceived as an act of authentic spiritual intimacy and communication. Thus, the Almighty exclaimed via “…a Heavenly Voice…’Who revealed to My children this secret, which is employed by the Ministering Angels [?]’” On the surface, it might appear that Hashem was upset with our forebears. In truth, however, the opposite was the case; G-d’s question/declaration was one of joy and happiness at our having discovered this secret of the angels. In order to enhance our understanding of the over-arching power and significance of this Talmudic passage, let us turn to the contemporary work of Avivah Gottlieb Zornberg. In my view, her skillful utilization of a musical metaphor enables us to better grasp the full power of the faith-gesture inherent in the words “naaseh v’nishmah,” and their explanation as seen in our Talmudic passage: In saying, “We shall do and we shall hear! [the literal translation of nishmah]” the Talmud implies, the people assume some of the virtuosity of the angels, who are capable precisely of such a brilliant power of action. Like the virtuoso musician, whose skill makes movement seem to happen before thought (“hearing”) can intervene, the people discover a genius for generous and decisive commitment. All the hesitations that beset the amateur have long been resolved: the fingers fly faster than the eye or ear can observe. In the case of the musician, however, this angelic condition is the fruit of much practice and years of experience. In the case of the [Jewish] people’s response, it is spontaneous, unpracticed…. (The Particulars of Rapture: Reflections on Exodus, page 303, brackets my own) In sum, for Zornberg, klal Yisrael (the Jewish people) emulated “the virtuosity of the angels” and their “brilliant power of action.” This was manifested by our people’s spontaneous “generous and decisive commitment” to G-d and His Torah for all time. Clearly, naaseh v’nishmah became the foundation for a fundamentally different and deeper relationship between G-d and our nation. I believe we are now in a position to more fully appreciate why my rebbi, Rabbi Joseph B. Soloveitchik zatzal (1900-1993), labeled the Revelation at Mt. Sinai “our people’s finest hour.” (Public lecture, 1975) Given the Rav’s prodigious intellect and emphasis upon logic and reason, one might very well have thought that he would have championed the Rambam’s perception of the uniqueness of man as being based upon “his thinking capacity” and “his ability to acquire knowledge.” Yet, in the course of his analysis of naaseh v’nishmah, the Rav completely repudiates this Maimonidean principle: If man’s thinking capacity constitutes his singularity, how could G-d ask man to commit to precepts, the rationality of many of which eludes him and of which some actually conflict with his reason? If man’s dignity and humanity are rooted in his intellect, would G-d command a hukkah, a mitzvah which is beyond human understanding? Why would the angels in heaven salute the na’aseh venishma response of the Israelites which, in effect, negated the rational element that is the basis of man’s Divine image? To ask man to act without reason is to bid him to be less human, while G-d created man precisely to be different, to be human. (Reflections of the Rav: Lessons in Jewish Thought adapted from Lectures of Rabbi Joseph B. Soloveitchik, Rabbi Abraham R. Besdin, ed., page 90) Man’s distinctiveness from the rest of creation, according to Rav Soloveitchik, is not to be found in his intellect. Instead, the Rav followed the mekubalim (Masters of the Kabbalah) who suggested that man’s “… ratzon elyon (higher will) constitutes the singular endowment which distinguishes him from the rest of creation.” How are we to understand the nature of this “ratzon elyon?” The Rav suggested the following interpretation: This will makes decisions without consulting the intellect. It is in the center of the spiritual personality and constitutes man’s real identity. Man’s pragmatic intellect, which weighs pros and cons, is of subordinate stature in man’s personality and is called ratzon tahton, the lower, practical will. (Ibid,. page 91) This distinction between the ratzon elyon and ratzon tahton enables us to more profoundly appreciate and understand what transpired at Mt. Sinai when man and G-d encountered one another. For Rabbi Soloveitchik, the depth-level contractual commitment into which we entered marked the ascendancy of the ratzon elyon in our relationship with the Almighty forevermore: When G-d offered the Torah at Mt. Sinai, the Israelites did not ask for a sample, to witness a demonstration, or to accept the Torah for a thirty-day trial period. This would have been the calculated, practical thing to do… The Jewish response was na’aseh venishma, which means “we have decided to commit ourselves and, after that, to understand intellectually.” The decision was a leap of faith by the ratzon elyon, an intuitive sense of what was valid and imperative. The inner soul of man is capable of such bold visions, to transcend mundane considerations in an heroic embrace of what is or must be. (Ibid., pages 95-96) We are now able to understand why Chazal viewed naaseh v’nishmah as the paradigm- changing moment in our relationship with Hashem: “Two crowns, they taught, were bestowed upon every Jew, one for na’aseh (the ratzon elyon) and the second for nishma (the ratzon tahton), the intellect. Which is the superior perception? Obviously, the elyon, which transcends man’s intellect.” (Ibid., page 96) I must stress that the Rav in no way disparaged the intellect. He was, perhaps, the greatest Talmudic genius of the 20th century. Moreover, he was the noble scion and pre-eminent representative of the Brisker methodology of Torah analysis. As such, careful analytic understanding was his matchless hallmark. Equally important to my rebbi, however, was the relentless pursuit of the truth. Thus, he was in the inimitable position of recognizing that “this intellect must acknowledge its limitations” and that: It is subservient to perceptions of faith. The intellect classifies and applies basic truths which the ratzon elyon affirms. This Kabbalistic teaching expresses a cardinal tenet of Judaism. The intellect has boundaries within which it exercises its cognitive powers. The goals of life emanate from within, but the intellect removes inconsistencies, plans implementation, and formulates logical justification. Without the ratzon elyon, the Jew could not sustain his commitments to the demanding discipline of mitzvot observance and the unshakable faith in our people’s future. (Ibid., page 97) Each time we read Parashat Mishpatim, we symbolically stand, once gain, at Mt. Sinai. Like our forefathers of old, may we have the emunah (faith) to declare naaseh v’nishmah from the innermost recesses of our souls. Then, our ratzon elyon will reign supreme, and guide us on the ultimate journey of faith toward a deeper relationship with G-d. 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, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel. And now, if you obey Me and keep My covenant, you shall be to Me a treasure (segulah) out of all peoples, for Mine is the entire earth. (Sefer Shemot 19:5, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Our pasuk (verse) is one of the better-known verses that precede the Revelation of Hashem and our Kabbalat HaTorah (the Receiving of the Torah) at Mount Sinai. The expression, “a treasure (segulah) out of all peoples,” however, is difficult to understand. What exactly does it connote? What was Hashem communicating to us by employing this terminology? To answer these questions, let us turn to some of the giants of our tradition. Onkelos (110 CE approx.) translated the term “segulah” as “chavivin mekol am’maya” (“more beloved than all the other peoples of the world”). This approach was followed, and elaborated upon, by the Italian exegete Rabbi Obadiah ben Jacob Seforno (1475-1550) in his commentary on our verse: Even though the entire species of man is valued by Me more than all other terrestrial beings – for it is in he [man] alone wherein G-d places his special focus – as is born out in the phrase, “Beloved is man for he was created in G-d’s image,” [Pirkei Avot 3:14] nonetheless, you [i.e. the Jewish people] shall be more beloved to Me than the rest of mankind. In contrast, Rashi (1040-1105), basing himself upon the Mechilta d’Rabbi Yishmael, explained our expression as, “a beloved treasure, like ‘and the treasures (וּסְגְלִֵּת) of the kings’ (Sefer Kohelet 2:8), [i.e., like] costly vessels and precious stones, which kings store away…” The Ramban (Nachmanides, 1194-1270) closely followed Rashi’s lead in his interpretation of our phrase, up to and including the citation of the verse from Sefer Kohelet: You will be a precious treasure unto Me [literally, ‘in My hands’]. This is the case, since something that is truly beloved is never handed over by a king to someone else. As the verse states: “[i.e., like] costly vessels and precious stones, which kings store away.” The 19th century German commentator, Rabbeinu Shimshon Raphael Hirsch (1808-1888), in his explication of our pasuk, focused upon our obligations to Hashem and explains segulah in the following fashion: Consequently, “segulah” is a singular possession to which no one else may lay claim. It, therefore, has no connection whatsoever to anyone other than it’s owner. A fundamental condition thus emerges in reference to “segulah;” namely, this concept demands of us [i.e. the Jewish people] in reference to our relationship with Hashem, that we will be His sole possession in a total and complete sense – in the very fiber of our spiritual being, in every aspect of our persona and with our entire volition and lives. Moreover, we must see ourselves as depending upon G-d alone, and never upon some other power or being – this principle must shape the trajectory of our lives and influence the essence and approach of all our actions. (Translation from the Hebrew edition my own) In Rav Hirsch’s view, therefore, the concept of segulah emerges as the personification of our extraordinary dedication toward the Almighty that, in turn, obligates us to recognize that everything in our lives is “m’ate Hashem hayitah zot” (“that everything comes directly from G-d,” Sefer Tehillim 118:23). Rav Yaakov ben Yaakov Moshe Lorberbaum of Lissa (1760-1832), in his work, Netivot Yaakov, provided an uplifting and inspiring interpretation of the segulah concept that bespeaks the permanence of the relationship that obtains between Hashem and Kenneset Yisrael (the trans-historical community of the Jewish people): You [the Jewish people] are more precious to Me than all the peoples of the world, i.e. you are the Chosen Nation. This is the case not only during the time when the other nations of the world will be enveloped in the darkness and dross of idol worship – but even in the time when we will witness the fulfillment of “for Mine is the entire earth.” (Sefer Shemot 19:5) In other words, even when the entire world, even when all the nations of the world turn to Me and believe in Me, as will be the case in Messianic times, [as it is stated in the prophet Tzafaniah 3:9:] “For then I will convert the peoples to a pure language that all of them call in the name of the L-rd, to worship Him of one accord” – even then you will be my precious people – for “you are children of Hashem your G-d.” (Sefer Devarim 14:1) Regardless of which interpretation of segulah speaks to you, may we, Hashem’s am segulah (precious and beloved nation), be zocheh (merit) to witness the fulfillment of the prophet Zechariah’s stirring words: “And the L-rd shall become King over all the earth; on that day shall the L-rd be one, and His name one.” (14:9) May that time soon arrive and herald true peace for all mankind, for then we will stand shoulder to shoulder in the recognition of Hashem’s presence amongst us and glorify His holy Name. 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. 1/25/2015 Parashat Beshalach, 5775, 2015: "K’ish Echad b’Lev Echad (As one Person with One Heart)"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, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel. The protagonist and heroine of this week’s Haftorah is the prophetess and judge, Devorah, the wife of Lapidot: “Now Deborah was a woman prophetess, the wife of Lappidoth; she judged Israel at that time.” (Sefer Shoftim 4:4, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) Our Sages noted in Talmud Bavli, Megillah 14a, that Devorah was one of the seven prophetesses: “Who were the seven prophetesses? Sarah, Miriam, Devorah, Chana, Avigail, Chulda, and Esther.” Devorah had the additional distinction of being one of the Judges (Shoftim) of the Jewish people – or did she? In other words, can the phrase “she judged Israel at that time” (“hi shoftah et Yisrael ba’eit hahi”) be taken at face value? At first blush, it seems that the phrase, “she judged Israel at that time,” should be taken at face value, since the next pasuk (verse) states: “And she sat under the palm tree of Deborah, between Ramah and Beth-el, in the mountain of Ephraim; and the children of Israel came up to her for judgment.” (Sefer Shoftim 4:5, underlining my own) There are dissenting voices regarding this interpretation, however, as reflected by the fourth century Talmud Yerushalmi, Yoma 6:1 (32a): “From here we may learn that a woman may not judge” (“M’atah ain haisha danah”). Although, surprisingly, the Rambam (1135-1204) does not include this ruling explicitly in his Mishneh Torah, it is found nearly verbatim in Rabbi Yaakov ben Asher’s (1270-1340) seminal work of Jewish Law entitled “Arba'ah Turim” and in Rabbi Yosef Karo’s (1488-1575) Shulchan Aruch, Choshen Mishpat, Hilchot Dayanim 7:4: “A woman is disqualified from judging” (“Ishah pasulah l’don”). Given this clear-cut ruling, we must once again ask the simple and straightforward question: “Was Devorah really a judge?” The answer, as in many areas of Halacha (Jewish Law) and Hashkafa (Jewish Theology), is a resounding, “It depends upon whom you ask.” Tosafot, Rashi’s (1040-1105) 12-14th centuries students and disciples, discussed Devorah’s status in a number of different masechtot (tractates) of the Talmud. One such source is Talmud Bavli Gittin 88b s.v. v’lo lifni hedyotot. Initially, Tosafot opines that the phrase from Sefer Shoftim “she judged Israel at that time,” should not be taken in its plain sense, since it is entirely possible that its real meaning is “… perhaps she never rendered judgment at all, and [instead] she instructed [the judges] as to what the legal decisions ought to be.” According to this view, even though Devorah was a legal scholar who discussed cases with members of various batai din (Jewish courts), she was not an actual judge. It should be noted that this opinion is stated explicitly by Rabbi Yaakov ben Asher in the above-cited section of the Arba'ah Turim. In contrast, Tosafot’s second approach suggests that Devorah was a practicing judge and that her mandate to judge had come directly from the Almighty: “Alternately, perhaps they [the Jewish people] had accepted her juridical authority upon themselves because of [a Divine pronouncement] from the Schechinah (G-d’s immanent presence).” Devorah, the divinely mandated judge, finds further support in a previously cited Gemara, Talmud Bavli, Megillah 14a, in one of the explanations of the phrase “And she sat under the palm tree of Deborah…” Therein our Sages teach us: “Just as this palm tree has but one heart [Rashi: a central growing point] so, too, did the Jewish people of that generation have but one heart (lev echad) directed to their Father in Heaven.” This explanation is particularly fascinating in that Devorah’s universal acceptance as a judge for Klal Yisrael (he Jewish people) took place precisely because the heart of the Jewish people was unanimously directed to Avinu she’b’shamayim (our Father in Heaven). The previous interpretation parallels another great moment in our people’s history when we also stood united with one heart directed to G-d, namely, the awe inspiring Revelation at Mount Sinai: “They journeyed from Rephidim, and they arrived in the desert of Sinai, and they encamped in the desert, and Israel encamped there opposite the mountain.” (Sefer Shemot 19:2, underlining my own) Rashi, basing himself on Mechilta d’Rabbi Yishmael, Yitro, Masechta d’b’Chodesh, Parasha 1, notes that the phrase “and Israel encamped” is written in the singular rather than the plural that is found in the rest of the verse: and Israel encamped there: “Heb. vayichan [the singular form, denoting that they encamped there] as one man with one heart (k’ish echad b’lev echad), but all the other encampments were [divided] with complaints and with strife.” It seems, therefore, that when we were united k’ish echad b’lev echad at Har Sinai (Mount Sinai), nothing was impossible – even lowly and finite man was capable of encountering the infinite and ineffable Creator of the Universe. May the time come soon and in our days when we once again stand shoulder to shoulder k’ish echad b’lev echad in total dedication to the Almighty, in the rebuilt Beit Hamikdash (Holy Temple) in Jerusalem, and under the leadership of Mashiach Tzidkeinu (the one and only Messiah). 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, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel. It came to pass at the end of four hundred and thirty years, and it came to pass in that very day, that all the legions of the L-rd went out of the land of Egypt... It came to pass on that very day, that the L-rd took the children of Israel out of the land of Egypt with their legions. (Sefer Shemot, Parashat Bo, 12:41 and 51, this and all Bible translations, The Judaica Press Complete Tanach) Our Torah portion contains the description of Yetziat Mitzraim (the Exodus). The two preceding parshiot (Shemot and Va’era), provide us with frightening snapshots of the relentless suffering our ancestors endured during the merciless years of Egyptian bondage: So the Egyptians enslaved the children of Israel with backbreaking labor. And they embittered their lives with hard labor, with clay and with bricks and with all kinds of labor in the fields, all their work that they worked with them with backbreaking labor. (Sefer Shemot 1:13-14) In light of the millennia that separate us from the horrors of this enslavement, we might well ask, “How can we understand the Torah’s description of the terror of Egypt so that it speaks to us today?” I believe Sefer Devarim 4:20 provides us with an answer when it describes the Egyptian experience as being similar in kind to that of an “iron crucible,” “But the L-rd took you and brought you out of the iron crucible, out of Egypt, to be a people of His possession, as of this day.” Midrash Shocher Tov explicates the iron crucible motif in the following manner: Rabbi Ibo said in the name of Rabbi Yossi ben Zimra: “Just like this gold smelter puts forth his hand and removes the gold from the iron crucible, so, too, did the Holy One Blessed Be He act toward the Jewish people when He took them out of Egypt.” (107:4, page 462, Buber edition) In other words, the Midrash is teaching us that the Jewish people were the “gold” in the dross of Egyptian society – a culture that exemplified unfettered violence and uncontrolled pleasure seeking. As such, like gold from a crucible, we needed to be removed from this toxic environment by G-d’s yad chazakah (powerful arm). Moreover, for reasons that we may never fully comprehend, it appears that it was an essential part of Hashem’s plan for our ancestors to be exposed to the perverted and pernicious culture of Egypt, and to suffer immeasurably therein. The question, of course, is “Why?” My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, stated that, “The Exodus from Egypt is one of the most significant episodes in Jewish history. Many areas of the Torah are intimately connected with it.” (Rabbi Avishai C. David, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, page 134) The Rav noted that there are four areas of the Torah that relate directly to Yetziat Mitzraim and all that it entailed: 1) Laws Pertaining to Holiness 2) Laws Pertaining to Social Justice 3) The Sabbath 4) Commandments that Commemorate the Exodus (This listing, and the following exposition, are based upon Darosh Darash Yosef, pages 134-138) I would like to focus upon the Laws Pertaining to Social Justice, since they are universally recognized as one of Judaism’s singular contributions to the world. The Rav quoted the following verses that command us to remember our experience in Egypt, and, in turn, mandate us to “institute a legal system that addresses the needs of the less fortunate”: You shall not pervert the judgment of a stranger or an orphan, and you shall not take a widow's garment as security [for a loan]. You shall remember that you were a slave in Egypt, and the L-rd, your G-d, redeemed you from there; therefore, I command you to do this thing. (Sefer Devarim 24:17-18) We must remember that, for almost all of human history, strangers, widows and orphans were consistently taken advantage of and subject to the worst forms of abuse and oppression. In a world where “might makes right,” Judaism’s clarion call for authentic justice for all mankind emerged, and emerges, as nothing less than a “light unto nations.” (Sefer Yeshiyahu 49:6) While an honest and impartial legal system is crucial to the proper functioning of society, it is, nonetheless, necessary but insufficient without an “ongoing sensitivity to the needy.” Here, too, as Rav Soloveitchik observed, Judaism rose to this never-ending challenge and declared “And you shall not mistreat a stranger, nor shall you oppress him, for you were strangers in the land of Egypt.” (Sefer Shemot 22:20) With the insights garnered from the Rav’s judiciously selected quotes and analysis, I believe we are in a position to answer our major question: “Why was it an essential part of Hashem’s plan for our ancestors to be exposed to the perverted and pernicious culture of Egypt, and to suffer immeasurably therein?” In my estimation, the nascent Jewish nation needed to personally experience the trials, tribulations and anguish of Egyptian slavery in order to permanently sensitize our collective psyche to the plight of the downtrodden and those less fortunate – especially the widow, orphan and stranger. In sum, only through the experience of the cauldron of Egyptian misery could the golden compassion of our people be brought forth and become the eternal hallmark of our nation. With Hashem’s help, may the remembrance of our slavery in Egypt enable us to continue to lead the world in chane v’chesed v’rachamim, m’atah v’od olam (graciousness, kind-heartedness and compassion, now and forever more). 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, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. Therefore, say to the children of Israel, “I am the L-rd, and I will take you out from under the burdens of the Egyptians, and I will save you from their labor, and I will redeem you with an outstretched arm and with great judgments. And I will take you to Me as a people, and I will be a G-d to you, and you will know that I am the L-rd your G-d, Who has brought you out from under the burdens of the Egyptians.” (Sefer Shemot 6:6-7, this and all Tanach translations, The Judaica press Complete Tanach) Our pasukim (verses) are quite well known, since they form the basis of the universal practice of drinking the four cups of wine at the Passover Seder. The final phrase, “and you will know that I am the L-rd your G-d, Who has brought you out from under the burdens of the Egyptians,” however, presents significant interpretative difficulties. Based upon many of the antecedent verses of Sefer Shemot, it is quite clear that it would be Hashem and no other who would redeem us from the Egyptian servitude to which we had been subjected for 210 years. If that is the case, what is the Torah adding by the inclusion of these words? Talmud Bavli, Berachot 38a directly addresses our question in the context of its analysis of the term “hamotzi” (the One who brings out), as found in the blessing that we recite prior to eating bread: Regarding what do they [the Sages and Rabbi Nechemyah] disagree? Regarding “hamotzi. The Rabbis hold that “hamotzi,” too, connotes that He [G-d] has brought forth, i.e. the term is used on the basis of what G-d has done, for it is written: “the One Who brings forth for you water from the rock of flint” [Sefer Devarim 8:15]. But R’ Nechemyah holds that “hamotzi” connotes that He brings forth [is to understood in the future sense] as it is stated: “I am Hashem your G-d, the One Who brings you forth from under the burden of Egypt [Sefer Shemot 6:7, translator’s note: “the redemption was yet to be”]. And how do the Rabbis, who held that hamotzi connotes what has been done in the past, explain the verse cited by R’ Nechemyah? In that verse this is what the Holy One, Blessed is He, is saying to the Israelites: When I eventually take you out of Egypt, I will perform for you miraculous things, so that you will know that I am the One Who took you out of Egypt, as it is written: “and you will know that I am Hashem, your G-d, the One Who brings you forth …” (Translation, The Artscroll Gemara, Tractate Berachot, pages 38-3 – 38-4, brackets and underlining my own) Rabbi Baruch Halevi Epstein (1860-1941), in his commentary on the Torah and cognate Rabbinic literature, “Torah Temimah,” interprets the end of our passage as suggesting, “that then [after the overwhelming wonders and miracles] you will know, that I [Hashem] was the One that took you out of Egypt.” (Translation and brackets my own) Therefore, the concluding words of our original verses, “and you will know that I am the L-rd your G-d, Who has brought you out from under the burdens of the Egyptians,” are to be understood as an essential statement of the idea that it was Hashem, and no one else, who redeemed us from the shackles of Egyptian bondage. This theme is noted, as well, in a famous phrase found in the Haggadah of Pesach: “And Hashem took us out of Egypt” (Sefer Devarim 26:8) – “Not through the agency of an angel, and not through the agency of a Saraf, and not via a messenger, rather, it was the Holy One blessed be He – solely and in all His glory, that took us out of Egypt.” The great Chasidic master, Rabbi Yehudah Aryeh Leib Alter zatzal (1847–1905), known as the “Sefat Emet” after the title of his most renowned work, explains our text, “and you will know that I am the L-rd your G-d, Who has brought you out from under the burdens of the Egyptians,” in the following manner: We can readily see that the entire desire of Hashem regarding the Exodus from Egypt was to enable us to know that it was the Holy One blessed be He [and no other] that took us out from there. Therefore, it is necessary to constantly remember the Exodus from Egypt. Given this analysis, it appears that the Sefat Emet closely follows the above-cited statement of the Haggadah that focuses upon the unilateral role of Hashem in taking us out of Egypt. Yet, he adds an additional center of focus when he states, “Therefore, it is necessary to constantly remember the Exodus from Egypt.” What, we may ask, does this phrase add to our understanding? The Sefat Emet answers our question with a deep psychological insight that expands the essence and meaning of Yetziat Mitzraim (the Departure from Egypt), and places it in a trans-historical context. In his view, every Jewish individual existentially relives the Egyptian experience during each moment of his or her life. As such, he opines, “it is necessary to mention and remember Yetziat Mitzraim each and every day of our lives.” He further suggests that an active knowledge and understanding that Hashem emancipated us from the shackles of Egyptian servitude serves as a protective device that obviates the need to suffer in a similar fashion to our forebears in Egypt. An individual, however, who forgets the concept that it was Hashem and no other who performed the wonders and miracles that accompanied the Exodus, and consequently acts with hubris and arrogance, must re-experience the trials and tribulations of Egyptian enslavement. As the Sefat Emet so clearly notes, the attitude of “My strength and the might of my hand has accumulated this wealth for me” (Sefer Devarim 8:17) is antithetical to a recognition of G-d’s presence in our lives – and His role as the Redeemer (Hamotzi). With G-d’s help, may we acknowledge Him as the sole Redeemer of the Jewish people, both on the national and individual levels. With this recognition, may we grow ever closer to Him in Torah and mitzvot, and personally experience Yetziat Mitzraim in our daily lives. 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, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel. Now all those descended from Jacob were seventy souls, and Joseph was in Egypt. (Sefer Shemot 1:5, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) Since the time of the earliest Midrashim, our Sages have endeavored to explain the meaning of the words “and Joseph was in Egypt.” At first glance, we are completely stymied as to why the Torah would include this phrase. After all, the Torah has already taught us that Yosef was in Egypt in the final eleven chapters of Sefer Bereishit! If so, what can possibly be gained by this seeming repetition? The Sifrei, the halachic Midrash to Sefer Devarim, is one of the first sources to address our question. It derives an ethical message from our phrase: And don’t we already know that Yosef was in Egypt! [The underlying reason for stating this idea once again] is to publicize Yosef’s righteousness. He had been the shepherd of his father’s flocks – and even though he was appointed the king of Egypt, he remained the same “Yosef” in regards to his righteousness. (Parashat Ha’azinu, 334, translation my own) Significantly, Rashi (1040-1105) quotes this Midrashic passage virtually verbatim, suggesting that it is, indeed, the authentic peshat (direct explanation) as to why the Torah re-informs us, “and Joseph was in Egypt.” Rabbi Hezekiah ben Manoach was a 13th century Torah exegete from Northern France. He is famous for his Torah commentary entitled, “Ḥazzeḳuni.” While his work is based primarily upon Rashi’s explanations, he followed his own interpretive path in his natural language explanation of our phrase: Regarding all of the others [i.e. Yaakov’s children and heirs] it is written: “who came to Egypt,” (Sefer Shemot 1:1). Yet, this one [i.e. Yosef] was not with them [on their journey from the Land of Israel to Egypt] since he was already there. [At the same time, however,] he was counted in the number [of the 70 individuals who came to Egypt]. Therefore, the Torah states, “and Joseph was in Egypt.” (Translation, brackets and emphasis my own) In sum, Rav Manoach maintains that it was necessary to repeat, “and Joseph was in Egypt,” so that we would know with certainty that Yosef was included in verse 1:5 of Sefer Shemot, “Now all those descended from Jacob were seventy souls.” Rashi addresses another seemingly unnecessary repetition in the Torah in his very first explanatory gloss to Sefer Shemot. Sefer Bereishit 46:8 contains the expression, “And these are the names of the children of Israel who were coming to Egypt: Jacob and his sons…” A complete citation of Yaakov’s sons and descendants follows this initial statement. If so, why does Sefer Shemot need to begin with the words, “And these are the names of the sons of Israel who came to Egypt; with Jacob, each man and his household came,” replete with another listing of Yaakov’s family? Rashi provides us with a famous Midrashically–based explanation that focuses upon the importance of “the names”: Although [G-d] counted them in their lifetime by their names (Sefer Bereishit 46:8-27), He counted them again after their death, to let us know how precious they are [to Him], because they were likened to the stars, which He takes out [from beyond the horizon] and brings in by number and by name, as it is said: who takes out their host by number; all of them He calls by name (Sefer Yeshiyahu. 40:26). [Midrash Tanchuma Buber, Sefer Shemot 2; Midrash Shemot Rabbah 1:3] (Underlining my own) Midrash Vayikra Rabbah (Vilna) 32 further elaborates upon the importance of “the names of the children of Israel” in the following statement, “And they did not call Yehudah ‘Rofeh,’ nor Reuven ‘Luliani,’ nor Yosef ‘Listis’ – and neither did they call Binyamin ‘Aleksandri.’” In other words, Yaakov’s children kept their original Hebrew names in Egypt, and radically opposed the powerful assimilatory pressures of the time. The second Bobover Rebbe, HaRav Ben-Zion Halberstam zatzal (1874-1941), known as the “Kedushat Tzion” after the name of his Torah commentary, quotes the above-cited Midrash in the context of his analysis of our phrase, “and Joseph was in Egypt.” He, too, emphasizes that Yosef maintained his original Hebrew name, even after Pharaoh renamed him “Tzafnat Paneach” (Sefer Bereishit 41:45). Moreover, HaRav Halberstam stresses that Yosef was so successful in maintaining his “Yosef identity” that even Pharaoh, himself, referred to his viceroy as “Yosef.” This notion is explicitly found in Sefer Bereishit 45:16-17: “And the voice was heard [in] Pharaoh's house, saying, ‘Joseph's brothers have come!’ And it pleased Pharaoh and his servants. And Pharaoh said to Joseph, ‘Tell your brothers, “Do this - load up your beasts and go, enter the land of Canaan.’” (Underlining my own) As such, opines the Kedushat Tzion, Yosef was deserving of singular praise and recognition for both continuing to use his Hebrew name and for guarding his Jewish persona. Therefore, the text teaches us, “and Joseph was in Egypt” – no matter how inimical Egypt was to the sanctity and holiness that Yosef personified. How, we might well ask, did Yosef persevere in being “Yosef” in the uniquely hostile environment of Egypt? What was the secret to his Jewish survival? Rav Moshe Feinstein zatzal (1895-1986) discussed this question in his posthumously published homiletic work, Darash Moshe. Therein, he suggests that Yosef was able to not only survive, but also thrive, as a “stranger in a strange land” (Sefer Bereishit 15:13) precisely because of the unique chinuch (education) he had received from his father, Yaakov. As a result, “and Joseph was in Egypt” comes to teach us that even though Yosef was in Egypt, he was no less beloved, and no less a valued member of Yaakov’s beloved family. Clearly, suggests Rav Moshe, Yaakov’s formidable educational and spiritual influence upon Yosef remained the ultimate regenerative force in his life - so much so that the vision of Yaakov’s very face was ever before him. Consequently, “and Joseph was in Egypt,” is far more than a statement of mere fact as to where Yosef was. It is, instead, a statement that speaks to Yosef’s existential being and reality. In short, he ever remained, Yosef ben Yaakov, Yosef the son and scion of Yaakov Avinu (Our father Yaakov). With Hashem‘s help, may we, too, be b’nai and banot Yaakov (the sons and daughters of Yaakov), and, like Yosef, ever see Yaakov’s countenance before us as we travel upon the challenging road we call our lives. 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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