6/1/2014 Parashat Behaalotecha 5774, 2014: "Rabbi Soloveitchik’s Analysis of Kivrot HaTa’avah (The Graves of Desire)"Read NowParashat Behaalotecha 5774, 2014:
Rabbi Soloveitchik’s Analysis of Kivrot HaTa’avah (The Graves of Desire) 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, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka. On June 10, 1974, Rabbi Joseph B. Soloveitchik zatzal (1903-1993, known as “the Rav”) gave a now-famous public lecture on our parasha that focused upon the multifaceted aspects of authentic Jewish leadership. At the outset of his presentation, he noted the two main problems of our Torah portion. The first deals with the difficulties inherent in a general understanding of many of the events in our sidrah: The paper won’t be restricted to the sidrah of, Behaalotecha, which is one of the most difficult sidrot in the entire Chumash. The Sidrah of Behaalotecha is very puzzling. It is puzzling for two reasons. First, certain events described in the sidrah are incomprehensible. We simply cannot grasp the etiology of these events - nor their teleology… (This and all transcriptions, Yitzchak Etshalom, with my emendations to enhance readability, http://tinyurl.com/n2fvwjo) The Rav’s second major challenge in understanding our parasha deals specifically with Moshe’s unprecedented reaction to our ancestor’s behavior at Kivrot haTa’avah (The Graves of Unfettered Desire): There is a second difficulty. Moshe went through many crises. He lived through many distressful experiences and moments. And worst of all, as you know, was the Egel (Golden Calf) experience, which threatened to terminate the very relationship between G-d and Israel. Yet, he never panicked, never complained, never acted out of black despair. On the contrary, steadfastly and heroically, he petitioned the Almighty for forgiveness; defending the people, arguing their case like an attorney in court… Suddenly, in our sidrah, Moshe began to complain. When the multitude began to rebel, Moshe, instead of defending the people, began to complain, almost accusing the people. He said things that he had never before uttered. How did the Torah encapsulate Moshe’s response to our forebear’s behavior? The Rav cited the following poignant passage: Moses said to the L-rd, “Why have You treated Your servant so badly? Why have I not found favor in Your eyes that You place the burden of this entire people upon me? Did I conceive this entire people? Did I give birth to them, that You say to me, ‘Carry them in your bosom as the nurse carries the suckling,’ to the Land You promised their forefathers? Where can I get meat to give all these people? For they are crying to me, saying, ‘Give us meat to eat.’ Alone I cannot carry this entire people for it is too hard for me. If this is the way You treat me, please kill me if I have found favor in Your eyes, so that I not see my misfortune.” (Sefer Bamidbar 11:11-15, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) At first glance, Moshe’s reaction seems to be out of proportion to our ancestor’s behavior, since it appears all they did was cry at the entrance to their tents: “Moses heard the people weeping with their families, each one at the entrance to his tent. The L-rd became very angry, and Moses considered it evil.” (Ibid. , 11:10) Rav Soloveitchik formulated this idea in the following fashion: They didn’t do anything else, no crime, no idolatry, no murder, no sexual promiscuity, no robbery, no burglary - nothing, they just were overcome by a desire and they wept that’s all - they didn’t yell, they didn’t throw stones at Moshe, like they did in other situations. Nothing, they didn’t say anything, they weren’t threatening anyone, just complaining… Yet, there was an event that eventuated in Moshe’s powerful response to the Generation of the Desert, namely, the people’s whimpering and entreaty: “Give us meat to eat.” At first glance this seems like a rather innocuous request. One could easily interpret their desire in the following manner: The people had been eating manna and were looking for a change, something different to eat, something to which they had become accustomed in the past. After all, what would have been wrong with a little meat to augment their heavenly diet? As in most narrative portions of the Torah, however, there is far more here than initially meets the eye. The meat in this instance was actually a metaphor for the people’s desire to return to the open-ended and uncontrolled kind of physical relationships they had engaged in during their exile in Egypt. In short, they wanted to return to their pagan-like lifestyle where everything is permitted and nothing is forbidden. Rashi’s (1040-1105) explanation of the people’s weeping underscores this idea: Weeping with their families: Families gathered in groups weeping so as to publicize their grievance. Our Sages say that the meaning is: “concerning family matters,” that is, because intermarriage among family members was forbidden to them. — [Midrash Sifrei Behaalotecha 1:42:10, Talmud Bavli, Yoma 75a, underlining my own] Our ancestors demonstrated their most pagan-like behavior, however, once they were given the slav, the quail: A wind went forth from the L-rd and swept quails from the sea and spread them over the camp about one day's journey this way and one day's journey that way, around the camp, about two cubits above the ground. The people rose up all that day and all night and the next day and gathered the quails. [Even] the one who gathered the least collected ten heaps. They spread them around the camp in piles. (Sefer Bamidbar, 11:31-32) The Rav explained that: They were mad with desire, there was no controlling/limiting element in their desire for vastness, the imagination excited them and their good sense was surrounded with a nimbus which was irresistible, “the more, the better, and you start gathering new goods even before you have completed gathering the other goods.” The pagan is impatient and insatiable. That ‘s what the Torah describes in Kivrot haTa’avah. (Underlining my own) What are the hallmarks of the pagan lifestyle? Why did Hashem and Moshe react so forcefully to this behavior? Here, too, we can turn to Rav Soloveitchik’s trenchant exposition: In Chazal’s [our Sages] opinion, an Avodah Zarah-worshipper [idol worshipper] will also adopt the pagan way of life. But in this day and age, we know that it’s possible for people to live like pagans even though no idolatry is involved. Paganism is not the worship of an idol, it encompasses more - a certain style of life. What is the pagan way of life, in contradistinction to the Torah way of life? The pagan cries for variety for boundlessness for unlimited lust and insatiable desire, the demonic dream of total conquest, of drinking the cup of pleasure to its dregs. The pagan way of life is the very antithesis of Yahadut [Judaism], which demands limitedness of enjoyment and the ability to step backwards if necessary, the ability to withdraw - to retreat…When Man reaches out for the unreachable, for the orgiastic and hypnotic, then they don’t violate the prohibition of Avodah Zarah, but they adopt the pagan way of life; and the Torah hated the pagan way of life more than it hated the idol. Because an idol cannot exist for a long time, it cannot last. Finally, an intelligent person realizes that it is just wood and metal; it has no life. Avodah Zarah per se is short-lived, however the pagan way of life has a tremendous attraction for people. (Brackets and underlining my own) We are now in a position to accurately understand what really took place at Kivrot HaTa’avah, and, hence, appreciate Moshe’s extreme response to those events. Quite simply, if left unchecked, Kivrot HaTa’avah would have resulted in the spiritual implosion of our people. The dreams and visions of our Avot and Emahot (Patriarchs and Matriarchs), and all of the Torah’s values, would have been drowned in a tsunami of paganism. Moshe, therefore, reacted in the manner that the text so clearly describes, out of anguish for the future of Torah, Mitzvot, and the Jewish people. May this exposition of our parasha guide our actions, and protect our future generations. 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources
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Parashat Naso - Shavuot, 5774, 2014:
Torah, Shavuot, and the Oral Law 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, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka. Rav Natronai bar Hilai was the Gaon of Sura, Babylonia from 853-858. He was one of the most prolific responsa (shailot u’teshuvot) writers of his age. His particular area of expertise was that of Jewish liturgy. As such, he is an invaluable post-Talmudic source for authenticating the content and order of our prayers. Rav Amram ben Sheshna (died approximately 875) was the Gaon in Sura in the following generation. He is most famous for his long and detailed responsum on the entire order of prayer that has become known as the Seder Rav Amram Gaon. Therein, he quotes a segment of a responsum from Rav Natronai Gaon that delineates the order and content of tefilah (prayer) on Shavuot: And we stand in tefilah (i.e. the Amidah) and we pray Avot, Gevurot, and Kedushat Hashem (i.e. the first three blessings). [They are followed by] Atah bachartanu (and You, G-d, have chosen us). Unlike [Passover, however,] one says “v’yom chag haShavuot hazeh – zeman matan Toratainu mikra kodesh zacher l’yitziat mitzraim” (“and the day of this Festival of Shavuot – the time of the Giving of our Torah, that is called holy and is a reminder of the Departure from Egypt.”) Herein we discover that the well-known appellation of Shavuot, as “the time of the Giving of our Torah,” even though it is not found in any Mishnaic or Talmudic period sources, is at least as old as the ninth century. Moreover, it may well be from an even earlier time, since Rav Natronai Gaon was not prescribing the text to use on Shavuot, rather, he was describing the practice that was extant in Sura. Given the above, it is clear that the identities of Shavuot and the Torah are closely intermingled. Fascinatingly, they share a unique aspect, namely, that of “hiddenness.” Unlike the other chagim (Festivals and holy days), Shavuot’s date is not stated in the Torah. Similarly, the actual date of Matan Torah is not specified in the Torah. Let us now examine some of the sources that bear upon our topic. Sefer Vayikra 23:15-16, 21 teaches us that Shavuot is uniquely act-driven, rather than calendrically-driven: And you shall count for yourselves, from the morrow of the rest day (mi’macharat haShabbat) from the day you bring the omer as a wave offering seven weeks; they shall be complete. You shall count until the day after the seventh week, [namely,] the fiftieth day, [on which] you shall bring a new meal offering to the L-rd. And you shall designate on this very day a holy occasion it shall be for you; you shall not perform any work of labor. [This is] an eternal statute in all your dwelling places throughout your generations. (This and all Torah and Rashi translations, The Judaica Press Complete Tanach) The motive force behind the fixing of the day of Shavuot is the act of counting the Omer. Therefore, the biblical formula for ascertaining the day upon which Shavuot is observed can be stated in this manner: “Count from the day you bring the omer (i.e. mi’macharat haShabbat, interpreted as the second day of Pesach, Talmud Bavli, Menachot 65b) seven complete weeks, and on the fiftieth day you shall bring a new meal offering to the L-rd and it shall be designated as a holy occasion – i.e. Shavuot.” The glaring omission here is the actual date itself – it remains concealed. The Torah’s narrative regarding the actual date of the Revelation at Mount Sinai is even sparser than that provided in the case of Shavuot: In the third month of the children of Israel's departure from Egypt, on this day they arrived in the desert of Sinai. Moses ascended to G-d, and the L-rd called to him from the mountain… And all the people replied in unison and said, “All that the L-rd has spoken we shall do!” … and Moses took the words of the people [i.e. returned] back to the L-rd. And Moses relayed the words of the people to the L-rd. And the L-rd said to Moses, “Go to the people and prepare them today and tomorrow, and they shall wash their garments. And they shall be prepared for the third day, for on the third day, the L-rd will descend before the eyes of all the people upon Mount Sinai.” It came to pass on the third day when it was morning, that there were thunderclaps and lightning flashes, and a thick cloud was upon the mountain, and a very powerful blast of a shofar, and the entire nation that was in the camp shuddered. (Sefer Shemot 19:1, 3, 8, 9, 10, 11, 16) The Torah counts Nissan as the first month of the year (Sefer Shemot 12:2). Therefore, the third month of the year is Sivan. Several phrases including “on this day,” “today and tomorrow,” and “the third day,” however, remain undefined. Fortunately, we can turn to the Torah shel Ba’al Peh (Oral Law) to explain the chronology and meaning of our passage. · “On this day” = Rosh Chodesh Sivan (Midrash Mechilta, Talmud Bavli, Shabbat 86b) · “Moses ascended to G-d” = On the second of Sivan (Talmud Bavli, Shabbat 86a) · “… and Moses took the words of the people back to the L-rd” = On the third of Sivan (Ibid.) · “And Moses relayed” = “on the following day, which was the fourth day of the month” (Rashi 1040-1105, based upon Targum Yonatan) · “Go to the people and prepare them today and tomorrow, and they shall wash their garments” = this also took place on the fourth, as well as on the fifth, of Sivan (Midrash Mechilta, Mesechta d’b’Chodesh III) · “And they shall be prepared for the third day, for on the third day, the L-rd will descend before the eyes of all the people upon Mount Sinai” = “This is the sixth day, upon which the Torah was given” (Ibid.) We are now ready to ask two fundamental and inseparable questions: “Why was Shavuot’s date hidden – unlike all of the other chagim?” and “Why is there no explicit mention of Shavuot in the Torah as “zeman matan Toratainu?” Allow me to suggest the following broad-based answer to both of them: Hashem, so to speak, wanted to emphasize the incalculable import of Torah shel Ba’al Peh in understanding Torah Shebichtav (the Written Torah). In both instances, we would be at a total loss without the Oral Law’s exegesis and explication of our texts. Little wonder, then, that almost all meforshim (commentators) explain the first four words of Pirkei Avot, “Moshe kibale Torah mi’Sinai” (“Moshe received the Torah at Mount Sinai”) as referring to both the Written Torah and the Oral Law. Together, they constitute the dynamic entity about which joyfully declare each evening: “ki heim chayeinu, v'orech yameinu u'vahem nehgeh yomam valailah” (“for they – the words of the Torah – are the essence and measure of our lives and they occupy our most singular efforts both day and night”). May this Shavuot inspire us anew to re-embrace the Torah Shebichtav and the Torah shel Ba’al Peh in all their holiness and glory. V’chane yihi ratzon. Shabbat Shalom and Chag Sameach 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources Parashat Bamidbar 5774, 2014:
To Be Precious in G-d’s and Man’s Eyes 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, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka. Chazal’s (our Sages’) name for the fourth book of the Torah is Sefer Hapekudim (the “Book of Counting”), translated into English as “Numbers.” This is because the sefer, and our parasha, begin with a census of our people. This census, however, appears a bit unusual. Rashi (1040-1105) points out that this is actually the third time that our ancestors were counted. The first took place when we left Egypt, and the second, after we flagrantly erred with the incident of the Egel Hazahav (Golden Calf). These were very logical acts of counting. After all, it was crucial to know exactly how many men were available for war after we departed Egypt. So, too, it was very reasonable for us to be counted, as Rashi opines, following our singular sin, the Egel Hazahav, since it was once again critical to know how many had survived its aftermath. The census in our parasha, however, seems unnecessary. The truth, however, is far different. This act of counting served a higher and nobler purpose. It was neither an act of utilitarian counting, nor even very practical. It was, instead, an act of true love, of the type so beautifully and poignantly portrayed by Shlomo Hamelech (King Solomon) in Shir Hashirim (the Song of Songs): The sound of my beloved! Behold, he is coming, skipping over the mountains, jumping over the hills. My beloved resembles a gazelle or a fawn of the hinds; behold, he is standing behind our wall, looking from the windows, peering from the lattices. My beloved raised his voice and said to me, “Arise, my beloved, my fair one, and come away.” (2:8, translation, The Judaica Press Complete Tanach) Based upon this approach, Rashi answers the “why” question regarding this census and teaches us: “Because of their beloved status before Him, He counted them at all times.” I would submit, moreover, that He counted us because each one of us is truly precious in His Divine eyes. Each individual among the Jewish people is, as it were, a jewel in our King’s crown. Like an earthly king, lehavdil (to draw a distinction), He counts His priceless jewels. Chazal, as well, focused upon the irreplaceable value of each and every individual among the Jewish people. The last mishnah in the fourth chapter of tractate Sanhedrin deals with the technical topic of how to guarantee the veracity of would-be witnesses. In this context, we are taught one of the most fundamental concepts of Judaism, namely, the irreplaceable sanctity of each individual: Therefore, man was created alone to teach you that anyone who destroys even one soul (i.e. individual, nefesh achat m’yisrael) from the Jewish people is considered by the Torah as if he has destroyed an entire world. [So, too,] anyone who saves even one soul (individual) from the Jewish people is considered by the Torah as if he has saved an entire world. The world-renowned Talmud commentator, Rabbeinu Shmuel Eliezer Ben-Yehudah Halevi Edels (known as “the Maharsha,” 1555-1631) carefully analyzed this passage and suggested the following deeply insightful interpretation: “The phrase in the Mishnah is very exact when it states: “nefesh achat m’yisrael” (one soul from the Jewish people) since the form of man who was created alone is the image of G-d, the One of the world…” The Maharsha, by focusing upon the word “nefesh,” and its connection to Hakadosh Baruch Hu, is urging us to recognize the imprint of Hashem that is uniquely etched upon each and every individual. This concept overflows with profound ramifications. In short, when we relate to our fellow Jew, we are duty-bound to remember that we are interacting with someone who bears the stamp of our Creator upon him. Therefore, regardless of a person’s social and economic stature, or level of education, he is kadosh (holy) since he is, in truth, G-d’s representative in this world. This thought naturally leads to the following conclusion: All Jews must be treated with kavod (respect), since by doing so, we are ultimately recognizing G-d’s presence amongst us. Therefore, we need to emulate Hashem and recognize, as He so clearly demonstrated at the beginning of our parasha, that every Jew truly counts and deserves to be counted. 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources Parashat Bechukotai 5774, 2014:
The Eternality of the Torah and Shavuot 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, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka. The phrase, “aleh hamitzvot asher tzivah Hashem et Moshe,” (“these are the commandments that Hashem commanded Moshe”) begins the closing verse of both our parasha and Sefer Vayikra. Contextually, it references the complete and final body of law that G-d revealed to Moshe on Mount Sinai. The Talmud Yerushalmi, Megillah 1:5 notes the use of “aleh” in our verse, and concludes that it connotes the following crucial idea: “These (aleh) are the commandments that Hashem commanded Moshe.” Consequently Moshe taught us: “There will never be a future prophet who will have the power to create something new [i.e. laws in the Torah] from this point and henceforth.” This concept is stated even more explicitly in Midrash Rabbah Rut 4:5: “These are the commandments that Hashem commanded Moshe” – “These” (“aleh”) teaches us that one is not allowed to add or to detract [from this corpus of law]. Moreover, no prophet will ever be allowed to promulgate a new matter [i.e. a Torah law] from this point onward. Maimonides (Rambam, 1135-1204) articulated this notion as the Ninth Principle of Faith in his Commentary on the Mishnah, Introduction to the 10th Chapter of Tractate Sanhedrin: The Ninth Principle of Faith is that of [non-] nullification. This means that the Torah of Moshe will neither be nullified nor will there ever be another Torah in addition to it from G-d. It [i.e. the Torah] will never be added thereto nor be detracted therefrom, neither in writing nor via explanation. As is stated in the Torah: “You shall neither add to it, nor subtract from it.” (Sefer Devarim 13:1) In addition to the earlier mentioned sources, the Rambam based his formulation of this principle of faith on the following famous Talmudic passage that concerns itself with a highly technical machloket (dispute) regarding ritual purity and impurity: On that day R. Eliezer brought forward every imaginable argument, but they did not accept them. Said he to them: “If the halachah agrees with me, let this carob-tree prove it!” Thereupon the carob-tree was torn a hundred cubits out of its place — others affirm, four hundred cubits. “No proof can be brought from a carob-tree,” they retorted. Again he said to them: “If the halachah agrees with me, let the stream of water prove it!” Whereupon the stream of water flowed backwards — “No proof can be brought from a stream of water,” they rejoined. Again he urged: “If the halachah agrees with me, let the walls of the schoolhouse prove it,” whereupon the walls inclined to fall. But R. Joshua rebuked them, saying: “When scholars are engaged in a halachic dispute, what have you to interfere?” Hence they did not fall, in honor of R. Joshua, nor did they resume the upright position, in honor of R. Eliezer; and they are still standing thus inclined. Again he said to them: “If the halachah agrees with me, let it be proved from Heaven!” Whereupon a Heavenly Voice cried out: “Why do you dispute with R. Eliezer, seeing that in all matters the halachah agrees with him!” But R. Joshua arose and exclaimed: “It is not in heaven.” (“Lo bashamayim he,” Sefer Devarim 30:12) What did he mean by this? — Said R. Jeremiah: That the Torah had already been given at Mount Sinai; we pay no attention to a Heavenly Voice, because You have long since written in the Torah at Mount Sinai (Sefer Shemot 23:2), “After the majority must one incline.” (Talmud Bavli, Baba Metziah 59b, translation, The Soncino Talmud with my emendations) The above-cited Talmudic passage is amazing, to say the least. In one fell swoop, it repudiates any possibility of a post-Sinaitic Revelation. Moreover, it demonstrates that definitionally imperfect human reason, in conjunction with the accepted principles of Torah exegesis and majority rule, is the determinant in any halachic dispute – even when one of the disputants is “a Heavenly Voice” (“bat kol”)! HaRav Yosef Dov Halevi Soloveitchik zatzal (1820-1892) is the famous author of the Beit Halevi, one of the most prominent Torah analyses within the Lithuanian tradition. In his comments to Sefer Shemot 19:5, Rav Soloveitchik builds upon the previously cited Talmudic passage in his explication of the Torah’s role in our lives. He explains that the Torah was given to our people so that we would analyze it in accordance with the rules established by our Sages. He further notes that the conclusions that are reached according to this manner of exposition are the “Truth,” since our Sages were tasked with both the interpretation and application of the Torah. In addition, he maintains, in the light of Rabbi Yehoshua’s statement in the above-cited passage from Baba Metzia, that since the Torah is “no longer in Heaven” (“lo bashamayim he,” Sefer Devarim 30:12), its truth can only be apprehended via the intense study and analysis of the earthly beit din (Court of Law) – who then, perforce, become its arbiters. After all, lo nitnah haTorah l'malachei hashareit (the Torah was not given to the Ministering Angels) but rather, to us. After concluding his argument, Rav Soloveitchik asks a fascinating question: “Why did our Sages call Shavuot ‘zeman matan Toratainu’ (‘the time of the Giving of our Torah’) instead of ‘zeman matan Torah’ (‘the time of the Giving of the Torah’)?" His answer is mesmerizing: “The reason why Shavuot is called ‘zeman matan Toratainu’ and not ‘zeman matan Torah’ is because the explanation of ‘Toratainu’ is that the Torah became our own. [How did it become our own? This happened] via the Oral Law (Torah She’ba’al Peh) and the explanations of the [Torah] that are the product of our people.” In other words, while the Torah is the surely greatest gift from G-d to man besides life itself; what made and makes this gift ours forevermore is the Oral Law. As we continue on our journey toward Mount Sinai and Shavuot, may we always focus upon the eternality of our holy Torah and the great gift it represents to our people. In addition, may we ever remember that we are charged with the noble task of bringing G-d’s Torah into practical realization through authentic and heartfelt mitzvah observance. Truly, “ashreinu mah tov chelkeinu u'mah na'im goraleinu"” (“we are joyous in our portion [possession from G-d] and the pleasantness of our lot [as His chosen people]”). May this thought serve as our watchword as we strive to serve Hashem. 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources Parashat Behar 5774, 2014:
What Did Moshe Receive at Mount Sinai? 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, and the refuah shlaimah of Yosef Shmuel ben Miriam and Devorah bat Chana. Our parasha begins with the following three pasukim (verses): And the L-rd spoke to Moses on Mount Sinai saying, Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Sabbath to the L-rd. You may sow your field for six years, and for six years you may prune your vineyard, and gather in its produce, But in the seventh year, the land shall have a complete rest a Sabbath to the L-rd; you shall not sow your field, nor shall you prune your vineyard. (Sefer Vayikra 25:1-3, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) These verses, beginning with a reference to Mount Sinai and an introduction to the Laws of Shemittah, prompted Rashi (1040-1105) to restate one of the most famous questions in Torah study: on Mount Sinai: What [special relevance] does the subject of Shemittah [the “release” of fields in the seventh year] have with Mount Sinai? Were not all the commandments stated from Sinai? However, [this teaches us that] just as with Shemittah, its general principles and its finer details were all stated from Sinai, likewise, all of them were stated - their general principles [together with] their finer details - from Sinai. This is what is taught in Torath Kohanim (25:1). Rashi’s summary of this passage from Midrash Torath Kohanim is based upon Rabbi Akiba's opinion, as found in a Mishnaic period discussion that is quoted three times in Talmud Bavli: R. Ishmael says: General laws were proclaimed at Sinai and particular laws in the Tent of Meeting. R. Akiba says: Both general and particular laws were proclaimed at Sinai, repeated in the Tent of Meeting, and stated the third time in the plains of Moab. (Sotah 37b, translation, Soncino Talmud, see Hagigah 6a and Zevachim 115b for the two other instances) Clearly, Rashi embraced the Torath Kohanim's approach to the machlochet (dispute) between Rabbi Ishmael and Rabbi Akiba when he championed Rabbi Akiba's position. The Rambam (1135-1204), as well, pursues this orientation in his introduction to his Commentary on the Mishnah. The scholarly dispute between Rabbis Ishmael and Akiba leads to two significantly different interpretations of the well-known first Mishnah in Pirkei Avot (Ethics of the Fathers). When the Mishnah states: “Moshe kibale Torah mi'Sinai” (“Moshe received the Torah at Mount Sinai”), it is not only speaking about the process of the Revelation at Mount Sinai; it is speaking, as well, about the content of the Revelation. According to Rabbi Ishmael, only the general overarching principle of a particular halacha (Jewish law) was given to Moshe at Mount Sinai. By way of illustration, in Rabbi Ishmael’s schema, Moshe received the prohibition of consuming blood, in general, during the Revelation (see Sefer Vayikra 7:26-27; and 17:10-14). He did not, however, receive a detailed definitional structure as to what constitutes prohibited blood (mammals and birds) and permissible blood (fish). These details, according to Rabbi Ishmael’s approach, were explicated afterwards, in the Ohel Moed (the Tent of Meeting, the Portable Desert Sanctuary). Rabbi Akiba, however, would have maintained that the aforementioned halachic information was given to Moshe in one fell swoop during the 40 days and nights he spent communing with Hashem on Mount Sinai. Clearly, the famous phrase, “Moshe kibale Torah mi'Sinai,” is open to a variety of very different analyses. In my estimation, it is precisely this dynamism and willingness to accept multiple and multifaceted interpretations of the “big questions” in Judaism that has enabled us to not only survive, but to thrive over millennia. Moreover, this orientation has been the driving force behind a never-ending search for emet (truth) by the greatest and holiest minds among our people. Now that we understand that Moshe kibale Torah mi'Sinai is one more glorious step toward comprehending the majesty of Hashem’s Torah, we are ready to ask an important question: “Why does Pirkei Avot begin with this introductory statement?” Rabbeinu Ovadiah Bartenura (known as “the Rav” or “the Bartenura,” d. approximately 1500) responded to this query in his astute examination of our phrase. His comments speak volumes regarding the nature and significance of ethical behavior within the grand scheme of Torah and mitzvot: I must state that this tractate is not based upon any particular mitzvah from among the mitzvot of the Torah; it is, therefore, unlike the rest of the tractates of the Mishnah, in that it is entirely composed of moral and ethical exhortations. [In truth,] the wise men of the nations [i.e., Socrates, Plato, and Aristotle] also wrote works [of this nature] according to what they imagined in their hearts to be moral and ethical behaviors and how one ought to act with their fellow man. This is precisely why the Mishnaic Sage (hatanna) begins this tractate with the phrase “Moshe kibale Torah mi'Sinai;” to teach you that the moral and ethical statements in this tractate were not contrived by the Sages of the Mishnah based upon their [mere human] intellects. Rather, everything contained herein was said [by G-d] at Mount Sinai, from He who revealed Himself at Sinai. The Bartenura is teaching us a highly relevant lesson for our time; namely, ethical behavior and moral action are the fundamental basis of the Torah way of life. They are not extras or acts of lifnim meshurat hadin (going beyond the letter of the Law). They are the Law! In short, moral behavior toward our fellow Jews, and to all mankind, is no less a mitzvah than any other mitzvah – even though it is broad-based and general, rather than specific in nature. In short, our ethics and morality are G-d-given and absolute. Thus, in mankind’s greatest moment, “Moshe kibale Torah mi'Sinai.” Let us always remember that we received the Torah, in all of its kedushah (holiness), as a complete system and blueprint to live our lives. May Hashem give us the wisdom and discernment to remember this as we continue on our journey from Pesach to the Festival of Shavuot, and its reenactment of the Sinaitic Revelation. 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources Parashat Emor 5774, 2014:
Shabbat’s Role in the Festivals 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, and the refuah shlaimah of Yosef Shmuel ben Miriam. One of the most prominent segments of our parasha is known as Parashat HaMoadim (Section of the Festivals). It comprises the entire 23rd chapter of Sefer Vayikra, and serves as an encyclopedic presentation of the biblically-based yamim tovim (Festivals). It begins exactly as we would expect: “And the L-rd spoke to Moses, saying, ‘Speak to the children of Israel and say to them: The L-rd's appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]’” (23:1-2, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Rashi’s (1040-1105) comment, referring to the role of the Sanhedrin (Jewish high court), is equally straightforward: “Designate [the times] of the Festivals so that [all of] Israel will become accustomed to them…” Following the words, “These are my appointed [holy days],” one would anticipate a listing and exposition of the yamim tovim - beginning with Pesach and concluding with Succot. Yet, the next verse somewhat inexplicably refers to Shabbat: “[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Sabbath to the L-rd in all your dwelling places.” (23:3) This, in turn, is followed by the introduction to the Festivals that one would have anticipated: “These are the L-rd's appointed [holy days], holy occasions, which you [i.e. the Sanhedrin] shall designate in their appointed time.” (23:4) Rashi, recognizing the anomalous nature of the inclusion of Shabbat in the midst of the yamim tovim, highlighted it in his quote from the Sifra (the halachic Midrash to Sefer Vayikra): “Why does the Sabbath [designated by G-d,] appear here amidst the Festivals [designated by the Sanhedrin?]” (23:3) Rashi’s answer is a classic example of Rabbinic exegesis: To teach you that whoever desecrates the Festivals is considered [to have transgressed as severely] as if he had desecrated the Sabbath, and that whoever who fulfills the Festivals is considered as if he has fulfilled the Sabbath, [and his reward is as great]. — [Be’er Basadeh ; Sifra 23:144] In sum, Rashi emphasized the singular import of the yamim tovim by noting their halachic standing, and near equivalency, to Shabbat. This, then, is Rashi’s answer as to why Shabbat appears in a parasha dedicated to presenting the chagim (Festivals). Rabbi Yitzhak Karo (1458-1535, the uncle and teacher of Rav Yosef Karo) asks the following questions in his Torah commentary and magnum opus Toldot Yitzhak: 1) Why is the mitzvah of Shabbat mentioned here if it is not a moed (festival)? 2) Since Shabbat and its dual mandate of shamor (guard by refraining from its desecration, mitzvat lo ta’seh) and zachor (remember via positive acts, mitzvat aseh) have already been mentioned in the Torah on numerous occasions, why mention Shabbat once again? Rav Yitzhak Karo’s answer is quite revealing and sheds a good deal of light on the relationship that obtains between Hashem and the Jewish people: The answer as to the inherent intention in mentioning Shabbat in the context of the Festivals is the following: The Festivals that you [the Jewish people] sanctify, and in your calculation (l’da’atchem) declare to be “holy occasions,” they, indeed, are My appointed holy days. The Shabbat, however, is not dependent upon your [the Jewish people’s] sanctification, and you have not declared it to be holy [since you cannot, that power resides solely with Me]. Therefore the verse states: “It is a Shabbat to Hashem.” (23:3, translation and brackets my own) According to Rav Karo’s compelling analysis of our question, G-d accepts His people’s designation of certain days as being authentically appointed holy days. This is not the case, however, regarding Shabbat; its kedushah (holiness) remains, from the moment of Creation and for evermore, solely within His purview. The leading 14th century Talmudist and posek (halachic decisor), Rabbi Yaakov ben Moshe Levi Moelin (Maharil, 1365-1427), has a beautiful kabbalistically-infused explanation as to why Shabbat is found in the midst of Parashat HaMoadim: We find in the Zohar (Emor 95:1): “Shabbat is called “kodesh” (“holy”) but not “mikra kodesh” (“holy occasion”). Yom Tov (a festival day), however, is called a mikra kodesh.” There is a contradiction here! It states in Parashat Emor: “[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion (mikra kodesh); you shall not perform any work. It is a Sabbath to the L-rd in all your dwelling places” – Shabbat is also called a “mikra kodesh!” This seeming contradiction, however, can be explained in the manner that we have already written: Yom Tov receives [kedushah] from Shabbat. This means that within Shabbat there is an aspect of Yom Tov to enable Shabbat’s [kedushah] to positively flow into Yom Tov… Now we understand why Shabbat is called “mikra kodesh” – in order to allow Shabbat’s [kedushah] to flow into and affect the Festivals. (Likutei Maharil, Sefer Devarim, Parashat Vayelech, s.v. v’nireh li, translation and brackets my own) In my estimation, the Maharil’s answer to our question is the most spiritually edifying one of all. He teaches us that each Yom Tov, although designated by man, nonetheless contains aspects of kedushat Shabbat (the holiness of Shabbat). As such, each festival day has the potential to draw us near to our Creator so that we may experience His Divine beneficence. With Hashem’s help, may we be zocheh (merit) to feel G-d’s presence every Shabbat, every Yom Tov, and every day of 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources 4/23/2014 Parashat Kedoshim 5774, 2014: "How to Love Your Fellow Jew: A Guide for the Perplexed"Read Now Parashat Kedoshim 5774, 2014:
How to Love Your Fellow Jew: A Guide for the Perplexed 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, Shmuel David ben Moshe HaLevy, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. The phrase “…and you shall love your neighbor as yourself” (Sefer Vayikra 19:18) is one of the most often quoted verses in the Torah. Indeed, it is so frequently quoted by the world at large that it has taken on the status of a slogan rather than a pasuk (verse) in our holy Torah. Unfortunately however, its popularity has usually confused its meaning. In addition, “…v’ahavta l’reiecha kamocha” (the original Hebrew phrase of our verse) is not only a pasuk; it is part of the Taryag Mitzvot (613 Commandments). Thus, like any other mitzvah, it has a definitional structure that dictates the mode in which it can and must be fulfilled. It is not just “a good idea,” or thought. Instead, v’ahavta l’reiecha kamocha must be implemented in a specific fashion and through demonstrable deeds. Rabbi Akiva, one of our greatest sages and heroes, focused upon the overarching significance of “…v’ahavta l’reiecha kamocha” in a number of different sources. By way of illustration, he taught us: “‘…and you shall love your neighbor as yourself,’ this is the all embracing principle of the Torah. One should not say: Since I have been embarrassed, let my friend be embarrassed with me, [or] since I have been ruined [perhaps financially], let my friend be ruined with me.” (Midrash Bereishit Rabbah 7:24, Talmud Yerushalmi, Nedarim 9:4, and the Sifra to Parashat Kedoshim 4:45) Moreover, Rabbi Akiva clearly links our pasuk to actions, rather than to mere thoughts or sentiments. The Ramban (Nachmanides, 1194-1270), in his commentary on our pasuk, follows Rabbi Akiva’s lead when he notes that the Torah could not have been referring to commanding the emotion of “love,” since the emotional sphere resides outside the scope of that which can be commanded. The Rambam (Maimonides, 1135-1204) in Mishneh Torah, Hilchot Deot 6:3 focuses upon the practical aspects of this mitzvah. In his determination of the halacha, he stresses sensitivity to, and respect for our fellow Jews, and urges us to be as careful with their money and possessions as we are with our own. Moreover: One is commanded to love each and every Jew as one does oneself, for it is written, “You shall love your neighbor as yourself.” Therefore, one has to count other people's gains and to be as careful with their money as one is with one's own and according to one's self-respect. Anybody who does not respect his fellow has no share in the World To Come. (Translation at: http://www.btzedek.com/scholarship/scholar002.html) The Rambam’s final words in this ruling are particularly powerful. By way of illustration, sitting in the succah during Succot and eating matzah on Pesach are two other positive commandments that are universally counted within the Taryag Mitzvot. They are hallmarks of their respective festivals. Yet, the Rambam never states that he who fails to fulfill these mitzvot is denied a portion in the World To Come. Failure to mekayam (fulfill) these commandments results in a bitul aseh (failure to fulfill based upon an act of omission). While this is a potent impetus to keep these mitzvot, it is a far cry from being denied a portion in the World To Come! Therefore, we can clearly see the singular import of v’ahavta l’reiecha kamocha within the Rambam’s system of mitzvot and conception of ethical behavior. In his discussion of our pasuk, the anonymous author of the Sefer HaChinuch (13th century) at first echoes the above-quoted words of the Rambam. He continues, however, to add the words of the great Mishnaic sage, Hillel, that were spoken to the would-be convert: “d’alech sani l’chaverech lo ta’avid” (“Do not do that which is hateful to your friend,” Talmud Bavli, Shabbat 31a). This means that we must scrupulously avoid any and all behaviors that could be harmful to our friends. This, opines the Sefer HaChinuch, is the litmus test for determining the suitability of our behavior toward our fellow Jews. In addition, it provides us with a moral compass by which we may chart our course in the fulfillment of v’ahavta l’reiecha kamocha. In sum, our actions towards others must reflect how we, ourselves, would like to be treated. May we be zocheh (merit) to grow in our understanding and practice of v’ahavta l’reiecha kamocha. In doing so, may we, as individuals and as a nation, help bring Mashiach Tzidkanu (the Righteous Messiah) speedily 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources 4/14/2014 Parshiot Shabbat Chol HaMoed Pesach - Shevi'i shel Pesach 5774, 2014: "Understanding the Days of the Messiah"Read Now Parshiot Chol HaMoed Pesach – Shevi’i shel Pesach 5774, 2014
Understanding the Days of the Messiah 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, Shmuel David ben Moshe HaLevy, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. What will be the singular characteristics of the “days of the Messiah” (“yimot hamashiach”)? Will they literally be like the prophet Yeshiyahu’s famous words as found in the haftorah for the last day of Pesach? And a wolf shall live with a lamb, and a leopard shall lie with a kid; and a calf and a lion cub and a fatling [shall lie] together, and a small child shall lead them. And a cow and a bear shall graze together, their children shall lie; and a lion, like cattle, shall eat straw. And an infant shall play over the hole of an old snake and over the eyeball of an adder, a weaned child shall stretch forth his hand. (11:6-8, this and all Bible translations, The Judaica Press Complete Tanach) Shmuel (165-257 C.E.), one of the greatest of the Babylonian Talmudic Sages, clearly understood the preceding passage in a metaphoric sense. Instead of a world wherein Nature and the instinctual behaviors of the animal kingdom will be radically altered, we will have a world wherein the Jewish people will finally be completely free of the yoke and control of oppressors. Thus he declared: “There will be no difference between our world and the days of the Messiah except for the cessation of the domination of the kingdoms of the world [over the Jewish people].” (Talmud Bavli, Sanhedrin 99a, translation and brackets my own) Thus, for Shmuel, yimot hamashiach will be a time of complete socio-political freedom for our people and nation. The Rambam (Maimonides, 1135-1204) explicated Shmuel’s position in his halachic magnum opus, Mishneh Torah, Hilchot Melachim 11:1 and 12:1 and 2: King Messiah will arise in the future and return the kingship of David to its former greatness and glory. He will rebuild the Holy Temple and gather all of the exiles to the Land of Israel. All of the laws will be in effect during his days just as they were in earlier times. We will [once again] offer korbanot (animal offerings) and keep the laws of the Sabbatical and Jubilee years just like all of the other laws stated in the Torah. One ought not to think that in the days of the Messiah anything will change in the nature of the world (m’minhago shel haolam), or that there will be some new creation within Nature (b’maaseh Bereishit). Rather, the world will continue in its normal fashion. The passage in Isaiah that states “And a wolf shall live with a lamb, and a leopard shall lie with a kid…” is merely a metaphor. Rather, it really means that the Jewish people will live in comfort and without fear with the evil non-Jewish nations who are symbolically represented by the terms “wolf” and “leopard.” Our Sages stated: “There will be no difference between our world and the days of the Messiah except for the cessation of the domination of the kingdoms of the world [over the Jewish people].” (Translation, underlining, and brackets my own) One is immediately struck by the purely naturalistic position taken by Maimonides. The reinstitution of the Davidic monarchy “to its former greatness and glory,” in the person of the true Messiah, is the necessary and fundamental criterion for the achievement of all other Jewish eschatological goals. “Former greatness and glory” means uncontested Jewish hegemony over our own G-d-promised and gifted land. Pragmatically, it means that all of the unending political pressures faced by the modern State of Israel will cease. It means, as well, that Israel will one day be perceived as the preeminent nation in the world, since all countries will recognize it as being G-d’s unique dwelling place among mankind. This will take place as a natural result of all of the nations of the world “returning to the true faith” i.e. monotheism (Ibid. , 12:5). Once we are politically free and no longer beholden to any earthly power, the Melech Hamashiach (King Messiah) will be able to “rebuild the Holy Temple and gather all of the exiles to the Land of Israel.” Approximately 1500 years ago, these hopes and aspirations were given ardent voice by our Sages in two blessings of the Shemoneh Esrei (Amidah or Silent Prayer): And may You return to Your holy city in mercy, and dwell therein as You have spoken. And may You build it soon and in our days as a permanent construction. And may the throne of King David rapidly be re-established therein. Blessed are You Hashem, He who builds Jerusalem. Sound the great shofar [whose clarion call] declares our freedom. And raise up our standard to gather around all of our exiles, and gather us all together from the four corners of the earth. Blessed are You Hashem, He who gathers the exiles of His people Israel. (Translation and brackets my own) May this Pesach be the time wherein these prayers will be answered. V’chane yihi ratzon. Shabbat Shalom and chag kasher v’sameach 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources 4/6/2014 Parshiot Acharei Mot - Shabbat Hagadol 5774, 2014: "The Obligation of Telling the Story of the Departure from Egypt"Read Now Parshiot Acharei Mot - Shabbat Hagadol 5774, 2014:
The Obligation of Telling the Story of the Departure from Egypt 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. One of the most widely accepted concepts within Rabbinic thought is that of the existence of Taryag Mitzvot (the 613 Mitzvot). There are a number of sources that discuss this idea. The most famous one is found in Talmud Bavli, Makkot 23b: “Rabbi Simlai expounded: 613 mitzvot were stated to Moshe. 365 negative precepts corresponding to the days of the year and 248 positive commandments corresponding to the number of limbs in the human body.” Unfortunately, while Rabbi Simlai taught the concept of the Taryag Mitzvot, he did not reveal its content. The daunting task of determining exactly which utterances of the Almighty are included in this category was left to the group of Torah sages known collectively as the Monei Hamitzvot. This group of luminaries includes such intellectual giants as the Baal Halachot Gedolot (9th century), the Rambam (Maimonides, 1135-1204), the Ramban (Nachmanides, 1194-1270), and the Sefer Hachinuch (13th century approx.). These sages utilized different criteria in determining which commandment should be considered part of the Taryag Mitzvot. As a result, no two lists of the 613 Commandments are exactly the same. More often than not, however, there is a mitzvah that is agreed upon by all of the Monei Hamitzvot. Such a mitzvah is that of Sippur Yetziat Mitzraim, the Telling and Re-experiencing of the Departure from Egypt. The classic source for this commandment is almost always given as: “On that day, you must tell your child (v’hegadata l’vinchah), ‘It is because of this that G-d acted for me when I left Egypt.’” (Sefer Shemot 13:8, this and all Torah translations, Rabbi Aryeh Kaplan zatzal). Thus, by way of illustration, the Sefer Hachinuch, in Commandment 10, states the following: To speak of the matter of the Departure from Egypt on the night of the 15th of Nissan: Everyone is obligated to do so according to his fluidity of speech. He is obligated, as well, to praise and adulate Hashem for all of the miracles He did for us there [in Egypt]. As the Torah states: “…you must tell your child (v’hegadata l’vinchah)…” (Brackets my own) Given the nearly universal use of v’hegadata l’vinchah as the proof text for Sippur Yetziat Mitzraim, we are jolted by the Rambam’s introduction to the seventh chapter of the Laws of Chametz and Matzah: There is a positive commandment of the Torah to tell the story of the miracles and wonders that were done for our forebears in Egypt on the night of the 15th of Nissan. As the Torah states: “Remember this day you left Egypt, the place of slavery, when G-d brought you out of here with a show of force. No leaven may be eaten.” (Sefer Shemot 13:3), just like it says in the Torah: “Remember the Sabbath day.” (Ibid., 20:8) The Rambam’s formulation raises a number of substantive issues: 1) What motivated the Rambam to deviate so forcefully from the proof text utilized by the other Monei Hamitzvot? 2) “Zachor et hayom hazeh” (“Remember this day…”) seems ill-suited as the source text for the very active and engaging mitzvah of Sippur Yetziat Mitzraim. This is particularly the case, since the act of zechirah (remembering) per se may be easily discharged by the slightest of all efforts. In addition, zechirah is a highly personal activity since it does not require any sharing with others. Moreover, zechirah does not require the singing of hallel, whereas, the obligation of Sippur Yetziat Mitzraim demands precisely this action. (Based upon Rabbi Joseph B. Soloveitchik zatzal (1903-1993), “B’inyan Sippur Yetziat Mitzraim,” in Shiurim l’Zacher Aba Mari zal, p.153). My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal, known by his students as “the Rav,” summarized all of the above-mentioned concerns by asking: “How is it possible to learn the commandment of Sippur from the verse ‘Remember this day you left Egypt?’” In his inimitable fashion, he suggests that the answer is really quite simple. He notes that the Rambam was not the first to use “zachor et hayom hazeh.” The Rambam, in fact, based this approach upon the second century halachic Midrash known as the Mechilta d’Rabbi Yishmael. In addition, the Rav notes that neither the Mechilta, nor the Rambam, exclusively utilize the verse “Remember this day you left Egypt” as the source for the mitzvah of Sippur Yetziat Mitzraim. Instead, both of them use this verse in conjunction with the standard source text of v’hegadata l’vinchah. Thus, he states: “And from where do we know [that the mitzvah of Sippur Yetziat Mitzraim must take place on] the night of the 15th of Nissan? The Torah teaches us: ‘On that day, you must tell your child (v’hegadata l’vinchah), ‘It is because of this that G-d acted for me when I left Egypt…’” In other words, both verses are necessary to teach us the obligation of Telling the Story of the Departure from Egypt. The question is “Why?” In his first answer to this question, the Rav opines that these two non-juxtaposed verses form a conceptual unit and provide us with the basis for the mitzvah of Sippur Yetziat Mitzraim. In his view, zachor et hayom hazeh and v’hegadata l’vinchah actually teach us two different aspects of the chiuv (obligation) to tell and re-experience the story of the Exodus. Zachor teaches us that even if an individual is, G-d forbid, alone on the night of Pesach, his obligation of Tell the Story of the Exodus, aloud and in depth, is no less incumbent upon him than if he was blessed with a roomful of family and friends. In contrast, v’hegadata l’vinchah is the aspect of the mitzvah that comes into play when there are children or others present. At that point, the sippur (telling) fulfills the essential role of sharing with others. The leader of the Seder thereby becomes a crucial link in the great chain of Jewish being that we call Masorah (the grand gesture of lovingly handing over the Torah from generation to generation). Hence, the Seder’s leader, by definition, is duty bound to speak at length, and with all of his intellectual acumen, regarding the wonders, miracles, and mercy that the Almighty demonstrated to us when He took us out of Egyptian bondage. This is the essential meaning of the notion stated in our Hagadah of “v’chol hamarbeh l’saper b’yitziat mitzraim, harei zeh meshubach” (“and all who explain the Exodus at great length and depth have perform a laudatory act”). In sum, “zachor et hayom hazeh” is the halachic basis for the sole and lonely individual to tell and re-experience the story of the Exodus, while v’hegadata l’vinchah serves as the source of the obligation to engage in the act of Sippur Yetziat Mitzraim with, and on behalf, of others. We need both complementary verses, since one, by itself, cannot cover both the purely individual and public aspects of the mitzvah. May this Pesach herald the imminent coming of Mashiach Tzidkeinu, the one and only true messiah. May he soon gather all of our exiles from the four corners of the earth, rebuild the holy Beit Hamikdash, destroy Amalek’s heirs, and teach the entire world the truth of Hashem’s Divine hand in man’s past, present, and future. May this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom and chag kasher v’sameach 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources Parashat Metzora 5774, 2014:
Removing Tzarat From Our Hearts and Minds 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. Our parasha begins with the laws of the metzora and his purification procedures. The metzora is afflicted with tzarat. This disease is unidentifiable with any skin ailments that exist in our own time. As such, the Rashbam (Rabbi Shmuel ben Meir, 1080-1158) introduced our topic in the following manner: All of the sections dealing with the afflictions (negayim) affecting people, garments, houses and the manner in which they appear as well as the number of days requiring sequestering, the white, black, and golden identifying hairs may not in any way be understood by following the simple and direct meaning of the text. Neither may we rely upon standard human knowledge and expertise. Instead, we must follow the analysis (midrash) of the Sages, their decrees, and the inherited body of knowledge that they received from the earliest Sages. This is the essence [of this matter]. In sum, tzarat is solely understandable from the Torah’s perspective, rather than from a physiological or medical viewpoint. Instead of being biologically-based in origin, it is a spiritual malady that manifests itself in a physical fashion. The Torah’s first recorded use of the term “tzarat” is found in the fourth chapter of Sefer Shemot, wherein Moshe protested to Hashem that the Jewish people will categorically reject the authenticity of his shlichut (status as G-d’s messenger): “Moses answered and said, ‘Behold they [the Jewish people] will not believe me, and they will not heed my voice, but they will say, the L-rd has not appeared to you.’” (Verse 1, this and all Bible and Rashi translations, The Judaica Press Complete Tanach, brackets my own) Hashem then provided His chosen prophet with a variety of visual proofs to present to the nation: And the L-rd said further to him [Moshe], “Now put your hand into your chest area,” and he put his hand therein, and he took it out, and behold, his hand was covered in tzarat like snow. And He [G-d] said, “Put your hand back into your chest area,” and he put his hand therein, and [when] he took it out from his chest, it had become again like [the rest of] his flesh. And it will come to pass, that if they [the Jewish people] do not believe you [Moshe], and they do not heed the voice of the first sign [the staff into serpent], they will believe the voice of the last sign [tzarat and its cure]. (Ibid., verses 6-8, with my emendations and brackets to enhance readability; underlining my own) Why would the Jewish people so readily doubt that Moshe was Hashem’s shaliach (messenger)? There are many potential answers to such a question. Yet, I believe it is likely that the people mistrusted Moshe due to his having fled Egypt after realizing that the slaying of the would-be murderous Egyptian (Ibid. , 2:11-12) was no longer a secret. As the text states: “Moses became frightened and said, ‘Indeed, the matter has become known!’ Pharaoh heard of this incident, and he sought to slay Moses; so Moses fled from before Pharaoh. He stayed in the land of Midian, and he sat down by a well.” (Ibid. , 2:14-15) It is quite probable that as a result of Moshe’s departure from Egypt, that the Jewish people felt abandoned and thought that he was seeking to disentangle himself from their trials and tribulations. Though Moshe had ostensibly fled to save his life, in all likelihood, it was not perceived this way by the nation. As my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993) noted, Moshe definitely had an unspoken agenda in his flight to Midian: “… he had fled to Midian in order to distance himself from them and their suffering.” (Rabbi Joseph B. Soloveitchik, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David, editor, page 126) It is little wonder, then, that our enslaved brethren did not initially accept Moshe as Hashem’s messenger. This, I believe, was precisely the reason why Hashem specifically chose tzarat as one of the signs to prove the validity of Moshe’s agency. As our parasha makes abundantly clear, tzarat demands sequestering of the affected individual from the rest of society. Moshe had done this himself, and of his own volition, when he ran away from his people! Now, he was not only going to physically return to Egypt, he was going there to rejoin his brothers and sisters and share their plight. This, I believe, was symbolized by his removing his hand from his chest a second time in a now perfectly healed tzarat-free condition. In sum, Moshe was truly back. Rav Soloveitchik conceptualized his return to his people in these words: … the entire redemption of the Jewish people hinged on one immutable condition: that Moshe accept the mandate as the nation’s leader and become the instrument of its redemption… Now he had to transform himself into a shaliah, a messenger of G-d. He had to change his opinion of the Israelites in order to become the instrument of their redemption… The Divine mandate was not only that Moshe convince Pharaoh to let the Israelites leave, but that he rejoin his people. Only then could he begin his task as their redeemer. (Ibid. , underlining my own) How can we apply Moshe’s narrative to our own lives? As did Moshe, the ultimate teacher and messenger of Hashem, we need to re-affirm the indissoluble link we have with all Jews. Stated somewhat differently, we need to remove tzarat (distance) from our hearts and minds, and recognize the essential truth that binds us to one another: kol Yisrael arevim zeh l’zeh (all of the Jewish people are responsible for one another). May we achieve this most noble of goals 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources |
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