Parshiot Tazria - HaChodesh 5774, 2014:
Chodesh Nissan: The Chosen Month 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. The mitzvah of Rosh Chodesh was the first commandment given to Bnai Yisrael as a nation. Rashi (1040-1105), basing himself upon various Midrashic sources, formulates this concept in his glosses on the very first verse of the Torah: “In the beginning” Said Rabbi Isaac: It was not necessary to begin the Torah except from “This month is to you,” (Sefer Shemot 12:2) which is the first commandment that the Israelites were commanded, (for the main purpose of the Torah is its commandments, and although several commandments are found in Genesis, e.g., circumcision and the prohibition of eating the thigh sinew, they could have been included together with the other commandments). (This, and all Bible and Rashi translations, The Judaica Press Complete Tanach) Rosh Chodesh is the topic of this week’s additional Torah reading in Sefer Shemot 12:1- 2: “The L-rd spoke to Moses and to Aaron in the land of Egypt, saying: ‘This month shall be to you the head of the months; to you it shall be the first of the months of the year.’” Rashi notes that the p’shat-level (direct meaning) interpretation of the words “this month” refers to the month of Nissan. Additionally, from this point onward, it will be considered the first of all of the months of the Jewish calendar: … a biblical verse does not lose its simple meaning (Talmud Bavli, Shabbat 63a). Concerning the month of Nissan, He [G-d] said to him [Moshe], “This shall be the first of the order of the number of the months, so Iyar shall be called the second [month], and Sivan the third [month].” (Ibid.) The Seforno (Rabbi Ovadiah ben Yaakov, 1470-1550), builds upon Rashi’s explanation and focuses upon the word “lachem” (“to you”) that is found two times in our pasuk (verse). His explanation of this word emphasizes the newly found freedom that is the hallmark of the month of Nissan: From this point and onwards, the months shall be yours, to do with them according to your desires. During the days [i.e. years] of your servitude, however, the days did not belong to you. They were, instead, for the purpose of serving others [as slaves] and according to their will. Consequently, [this month has been transformed for you, and has become] “to you the head of the months” of the year. This is the case, for in it [Nissan] you [the Jewish people] have begun your free existence.” (Brackets my own) It is fascinating to note that the Seforno’s explanation of “lachem” as referring to our nascent freedom was anticipated by the great French Bible commentator, Rabbeinu Yosef ben Yitzhak Bechor Shor (12th century), some 300 years earlier: “This month shall be to you the head of the months…” for freedom. And you [the Jewish people] shall make it the first [month] in the counting of the months. This is the case, in order that you should count [your months] from the incipient moment of freedom. In this manner, you will always be reminded of the moment of freedom and you will remember the good that I [G-d] did on your behalf. As a result, you will be punctilious in holding Me in awe, in loving Me, and in serving Me. (Emphasis my own) In sum, the Bechor Shor understands “lachem” as a clarion call to the Jewish people to recognize the gift of freedom that Hashem has given us, and demonstrate our eternal thanks to Him (hakaret hatov). This, he suggests, should lead to yirat (awe), ahavat (love), and avodat (service) Hashem. Therefore, inherent in Chodesh Nissan are the seeds of these complementary approaches to serving our Creator. Rabbi Meir Leibush ben Yechiel Michel (1809-1879), known as the Malbim, also focuses upon the importance of the word “lachem.” He notes that this word always connotes exclusivity. This means that Nissan is ours alone. Only the Jewish people have a special relationship with this month, and no other nation is connected to Nissan and the kindness of Hashem that was manifested therein. In addition, the Malbim notes that the Egyptians, like many other nations, had a solar rather than lunar calendar. Furthermore, the Egyptians went so far as to worship the sun itself as their main deity: “The Egyptians had no connection whatsoever to lunar months. Their system of counting was solar based – since, as is well known, the sun was the head of their pantheon.” In contrast, he notes that the Jewish tradition of counting the months has always been based upon the lunar calendar. This, he opines, goes back to the beginning of Creation: “Regarding the Jewish people, however, their custom, since the time of Adam, has always been to count the months according to the lunar months – as we find in the accounting [of the days and months] of the Flood.” We may well ask the Malbim, however, “If this is the case, what is so special about our having been commanded to view Nissan as the first month of the year? Is this not something we would have naturally done?” Here, too, we find an illuminating answer: Until this point [Sefer Shemot 12:1- 2], however, Bnai Yisrael counted Tishrei as the first month of the year, just as we find according to Rabbi Eliezer’s opinion in tractate Rosh Hashanah [page 11]. This was the case, since the world was created in this month and it is/was, therefore, Rosh Hashanah. [Now, however,] the Jewish people were commanded to count the months from the month of Nissan as a commemoration of the Exodus (zacher l’yitziat Mitzraim). For at that time [i.e. Nissan], they began to live a higher kind of existence than that determined by the laws of Nature - that are dependent upon the Creation of the Universe. From that point in time, there began an existence [for the Jewish people] based solely upon Divine Providence. This is why the word [lachem”] is repeated twice, [i.e. to emphasize the new relationship that obtains between Hakadosh Baruch Hu and the Jewish people] (Underlining and brackets my own) Given the above, we can now see that Chodesh Nissan represents a new and indissoluble connection between Hashem and the Jewish people. It is the “chodesh mesugal” (“the chosen month”), wherein G-d chose us and decreed that we would exist directly under His protection. In short, it is the time wherein we became His am segulah (the Chosen People). This Shabbat we will read Parashat HaChodesh, and this week we will celebrate Rosh Chodesh Nissan. These acts are antecedent to our celebrating Pesach (Passover), when Hashem took us to be His people. With the Holy One’s help, may the upcoming Yom Tov be enriched by both a new understanding of the significance of Chodesh Nissan and a new appreciation of our unique relationship 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. *** 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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Parshiot Shemini - Parah 5774, 2014:
Thoughts on the Parah Adumah (Red Heifer) 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. Chazal (our Sages of blessed memory) established the custom of reading four parshiot, in addition to the regular weekly Torah portions between Rosh Chodesh Adar and Rosh Chodesh Nisan. The third of these parshiot, and the one that we will be reading this week, is Parashat Parah. Fascinatingly, while Shlomo Hamelech (King Solomon) was the wisest man who ever lived and the master of all known chachmah (wisdom), the explanation of the Parah Adumah forever eluded his phenomenal intellect. This mitzvah defied his understanding because of its seemingly paradoxical nature: it ritually purifies the impure while simultaneously rendering the ritually pure impure. Even King Solomon could not solve this conundrum. It is a “riddle” that remains unsolved until our own time. In addition to the mysterious nature of this mitzvah, we can add the following question: “Why did Chazal mandate the reading of this parasha specifically at this time of the year?” Basing himself upon Talmudic and other Jewish legal sources, the great Chafetz Chaim (Rabbi Yisrael Meir Hakohen of Radun, Poland, 1838-1933), suggests the following: The third [special] portion to be read is Parashat Parah Adumah. It is read on the Shabbat prior to Parashat Hachodesh [the parasha wherein Rosh Chodesh was first commanded in reference to the month of Nisan]. This is because the ritual burning of the Parah Adumah first took place in the desert immediately prior to the month of Nisan. In this way, the Jewish people could be sprinkled with the purifying waters of the Parah Adumah immediately after the Mishkan (Portable Desert Sanctuary) was established. [As a result,] they would be halachically pure [from any death-related ritual defilement] and thereby able to bring the Passover offering in it proper time. Therefore we read this parasha in order to pray before Him, may He be blessed, that He will also sprinkle the purifying waters upon us, soon [and in our days]. (Mishnah Berurah 285:1, subsection 1) In sum, we read our parasha at this time as a reminder of what took place during the Dor Hamidbar (Generation of the Desert), and as a statement of yearning for the soon-to-be realized Messianic era when Hashem will, once again, sprinkle the purifying waters of the Parah Adumah upon us. Just as there are special Torah readings between Rosh Chodesh Adar and Rosh Chodesh Nisan, there are also corresponding special haftorah readings. Each one of these haftorot focuses upon one of the themes presented in the special Torah reading with which it is paired. The haftorah portion for Parashat Parah is taken from Sefer Yechezkel 36. In this instance, the literary connection between our aditional parasha and the haftorah is manifestly evident (verse 25): “And I will sprinkle clean water upon you, and you will be clean; from all your impurities and from all your abominations will I cleanse you.” (This and all Bible translations, The Judaica Press Complete Tanach) It is important to note, that this verse, like those that follow, refers to the time of Mashiach. I find the next two pasukim (verses) to be particularly fascinating and somewhat quizzical: And I will give you a new heart, and a new spirit will I put within you, and I will take away the heart of stone out of your flesh, and I will give you a heart of flesh. And I will put My spirit within you and bring it about that you will walk in My statutes and you will keep My ordinances and do [them]. What exactly is meant by the terms a “new heart and “a new spirit?” Then, too, what is this “heart of stone” that will be replaced by a “heart of flesh?” Moreover, what does it mean for Hashem to place His “spirit within” us in order that we should follow His statutes and ordinances? How does this last notion impact upon the concept of bechirah chafsheet (man’s free will)? These are just a few of the questions that these fascinating verses lead us to ask. The Babylonian Talmud, in both Berachot 32a and Succah 52b, addressed some of these questions. Therein, Rabbi Hama in the name of Rabbi Hanina discussed how we, as a nation and as individuals, can stand before Hashem – even though there is no one who is completely free of sin: R. Hama said in the name of R. Hanina: But for these three texts, the feet of Israel's enemies would have slipped. One is Whom I have wronged; a second, Behold as the clay in the potter's hand, so are ye in My hand, O house of Israel; the third, And I will take away the stony heart out of your flesh, and I will give you a heart of flesh. R. Papa said: We learn it from here: And I will put My spirit within you and cause you to walk in My statutes. (Translation, Soncino Talmud, emphasis my own) In order to understand this somewhat cryptic passage, it should be noted that “Israel's enemies” is a euphemism for Jewish people who have violated the Torah. Moreover, “The feet of Israel's enemies would have slipped” means that we need these pasukim “to come to our aid” when Hashem renders His ultimate judgment. As Rashi (1040-1105), in his commentary on Talmud Bavli, Succah 52b (s.v. shalosha mikraot) notes: “These verses testify that sins and merits are in G-d’s control, as is the fundamental makeup of our hearts and minds.” He states this point even more forcefully in his glosses on Talmud Bavli, Berachot 32a (s.v. elmaleh shalosh mikraot halalu): “These verses bear testimony that it is within the Holy One’s power, blessed be He, to fix and remove the Evil Inclination (yatzer harah) within and from us.” In other words, these pasukim “remind” G-d that He built our inclination to sin into the very fabric of human nature. This is evidenced by mankind’s descent into sin immediately prior to the Flood (Sefer Bereishit 6:5-6): “And the L-rd saw that the evil of man was great in the earth, and every imagination of his heart was only evil all the time. And the L-rd regretted that He had made man upon the earth, and He became grieved in His heart.” Our verses in the haftorah, therefore, remind G-d that He created us with the capacity and desire to sin. As such, He, too, “must” take a certain amount of responsibility for our actions. If we are guilty for every manner and variety of sin, He, too, so to speak, is culpable, since He created us in this manner. While we surely cannot and must not absolve ourselves from our myriad sins, we none-the-less have a pitchon peh (an opening of a defense) for absolution, since Hashem created the yatzer harah within us (Rashi, ibid., s.v. nimotatoo). As a result, we can legitimately call upon our Creator to mitigate His judgment against us when we stand before Him in judgment. In addition, Rashi helps us understand some of the specific terms used in our passage from Sefer Yechezkel. He explains that a “new heart” refers to “An inclination (yatzer) that has been renewed for the better.” In other words, we will no longer be so totally at the mercy of the Evil Inclination. Instead, we will more likely be swayed in the direction of doing good rather than evil. I believe that Rashi’s interpretation can be extrapolated, as well, to include the idea of a “new spirit.” This means that mankind will recognize Hashem as the one and only G-d and be driven to serve Him in purity and truth. This brings us to one of the major problems of the haftorah’s verses, namely, how do they correlate with the concept of bechirah chafsheet? At first glance, they seem to be in stark contradistinction to this fundamental principle of our faith. The Rambam (Maimonides, 1135-1204) formulated this concept in the following fashion: This matter [of there being a free will] is a very important principle, and is a support of the Torah and meritorious deeds, as it is written, “See, I have set before you on this day life and good, and death and evil.” It is also written, “Behold, I set before you on this day a blessing and a curse.” This is to say that one has the free will to do what one wants, whether it is good or bad. It is for this reason that it is written, “O that there were such a heart in them,” i.e. the Creator does not force or decree upon anybody to do good or bad, but lets them choose. (Mishneh Torah, Hilchot Teshuvah 5:3, O’Levy translation) Maimonides further underscores the absolute nature of bechirah chafsheet in the following two laws (ibid., 5:1-2): One has a free choice to follow either the good ways and to be righteous, or to follow the bad ways and be wicked. The Torah says, “Behold, the man has become like one of us, knowing good and evil,” i.e. there is only one Mankind in the world and that there is no other type with respect to this matter. One should decide one's opinions and thoughts for oneself, whether they will be good or bad, and to do what one wants. Nobody can influence one to do good or bad… Do not even consider what the ignorant peoples and most of the unthinking of Israel say, that the Holy One, Blessed Be He, decrees upon each person at the time of birth whether he will be good or bad. This is not so - every person has the potential to be as righteous as Moses our Teacher, or as wicked as Jeroboam, clever or stupid, merciful or cruel, miserly or noble, or indeed to possess any of the other temperaments. Nobody can force one, decree upon one, or lead one into one of the ways, but one should choose a way based upon his one's own free will… I believe that we can rectify the seeming contradiction between Yechezkel’s verses and the essential theological principle of free will in the following fashion: True, Hashem created us with the potential to sin. Yet, at the very dawn of human existence, He gave us the ability to conquer sin and emerge victorious. This is powerfully illustrated by G-d’s words to Cain in Sefer Bereishit (4:6-7): And the L-rd said to Cain, "Why are you annoyed, and why has your countenance fallen? Is it not so that if you improve, it will be forgiven you? If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it." (Emphasis my own) Thus, even when G-d will give us a “new heart” and place His spirit within us, this will only diminish our likelihood for sinning. We will still have to “rule over it.” In other words, we will continue to be challenged by our desires and longings, and, therefore, will need to exercise our bechirah chafsheet in order to fulfill Hashem’s commandments. There will be an important change, however - Hashem will join us in a new and glorious way. He will actively partner with us in perfecting the world in His Divine image, by lessening the impact of the yetzer hara upon us. Once again, He “… will sprinkle clean water upon you, and you will be clean; from all your impurities and from all your abominations…” May this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. ** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** 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 3/10/2014 Parshiot Tzav - Zachor - Purim 5774, 2014: "The Eternal Nature of Megillat Esther"Read Now Parshiot Tzav - Zachor - Purim 5774, 2014:
The Eternal Nature of Megillat Esther 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. Talmud Yerushalmi, Megillah 1:5 (Vilna) presents us with an amazing statement regarding the overriding import of Megillat Esther: Rabbi Yochanan and Rabbi Shimon ben Lakish [had a dispute.] Rabbi Yochanan declared: “The Prophets and the Writings will be nullified in the future (atidin livatel) whereas the Five Books of the Torah will not be nullified in the future. What is the reason? [The Torah states, Sefer Devarim 5:19:] ‘The L-rd spoke these words to your entire assembly at the mountain out of the midst of the fire, the cloud, and the opaque darkness, with a great voice, which did not cease…’” Rabbi Shimon ben Lakish said: “This is the case, as well, in regards to Megillat Esther and Torah shel Ba’al Peh (Oral Law) – neither of them will be nullified. The Torah says [in regard to the Five Books of the Torah] ‘with a great voice, which did not cease,’ and [Megillat Esther 9:28] states later on: ‘and their memory shall not cease from their seed.’ Regarding the Oral Law it states [Chavakuk 3:6]: ‘The procedures [halichot – taken as a play on words for halachot] of the world [olam = forever] are His.’” (Translation, brackets and underlining my own) Our Talmudic passage clearly states the extraordinary significance of Megillat Esther. In regards to its eternality, it is no different than the Five Books of the Torah and the Laws of Torah shel Ba’al Peh! At first glance one might think that Rabbi Shimon ben Lakish’s words ought not to be taken at face value, and are perhaps nothing other than a homiletic flourish. According to the Rambam (Maimonides, 1135-1204), however, nothing could be further from the truth: “All the books of the Prophets and all the Holy Writings will be nullified in the Messianic era, with the exception of the Book of Esther. It will continue to exist, as will the Five Books of the Torah and the halachot of the Oral Law, which will never be nullified.” (Mishneh Torah, Hilchot Megillah u’Chanukah 2:18, translation, Rabbi Eliyahu Touger) Our commentators differed as to the exact understanding of the phrase “will be nullified in the future” (“atidin livatel)” that is used in both the Talmud Yerushalmi and the Mishneh Torah. The Korban Eidah (Rabbi David Frankel, 1704-1762), in his commentary on the Talmud Yerushalmi, took the statement quite literally: Since these works (the Prophets and the Writings) exist solely to bring ethical exhortation to the Jewish people and in the future [i.e. Messianic times] everyone will have [true] knowledge of Hashem – both young and old – and that which is explained in them as well as their many laws has already been hinted at in the Torah. [Therefore, they will be nullified.] (Translation and brackets my own) In contrast, the Ra’avad (Rabbeinu Abraham ben David, 1125-1198) took the Rambam’s statement to task. His glosses, however, specifically support the overarching significance of Megillat Esther: [In truth,] not a single work of Tanach will cease to exist from all of the books since there is no work that does not have material that ought to be learned. Rather, this is what they really said [and meant]: “Even if the rest of the books would cease to be read, the Megillah would never be nullified from it’s being read in public. (Translation and brackets my own) We are now left with a substantive question: “Why is Megillat Esther considered so radically different than the rest of the works of the Prophets and Writings? I believe that three important characteristics of Purim reveal the answer to this question. In many ways, Purim is the chag (festival) of manifest chesed (kindness) between man and his fellow man. This is most clearly demonstrated through the mitzvah of matanot l’evyonim (gifts to the poor) that we distribute on this day. The Rambam ruled that this obligation is so important that if one is forced to choose between having a plentiful Purim repast and lavish mishloach manot (gifts to friends), or sufficient matanot l’evyonim, one must focus first and foremost upon the needs of the poor: It is preferable for a person to be more liberal with his donations to the poor than to be lavish in his preparation of the Purim feast or in sending portions to his friends. For there is no greater and more splendid happiness than to gladden the hearts of the poor, the orphans, the widows, and the converts. One who brings happiness to the hearts of these unfortunate individuals resembles the Divine Presence, which Isaiah 57:15 describes as having the tendency “to revive the spirit of the lowly and to revive those with broken hearts.” (Mishneh Torah, Hilchot Megillah u’Chanukah 2:17, translation, Rabbi Eliyahu Touger) Purim is also the chag of volitional kabbalat haTorah (acceptance of the Torah), in contrast to Shavuot, which is widely viewed as a time of compulsory kabbalat haTorah: “And they [the Jewish people] stood under the mount [i.e. Mount Sinai, at Shavuot time]” (Sefer Shemot 19:17): R. Abdimi b. Hama b. Hasa said: This teaches that the Holy One, blessed be He, overturned the mountain upon them like an [inverted] cask, and said to them, ‘If you accept the Torah, all is well; if not, there shall be your burial.’ … Said Raba, yet even so, they [volitionally] re-accepted it [i.e. the Torah] in the days of Ahasuerus, for it is written, “The Jews ordained and took upon themselves and upon their seed and upon all those who join them…” (Megillat Esther 9:27) [i.e.] they confirmed what they had accepted long before. (Talmud Bavli, Shabbat 88a, translation, The Soncino Talmud with my emendations and brackets for clarity) Moreover, Purim prepared us for the age of hester panim, the time of Hashem’s hidden Schechinah (Divine Presence) without prophecy and the Holy Temple. In essence, Purim taught us that the darkest spiritual hour is just before ayelet hashachar (the dawn). Perhaps most of all, Megillat Esther and Purim enable us to realize that while we may not witness such wonders as the Makkot (the Ten Plagues), Kriyat Yam Suf (the splitting of the Sea of Reeds) and the Revelation at Mount Sinai on an ongoing basis, we are, none-the-less, blessed with daily miracles. The Anshei Kenneset Hagadolah (the Men of the Great Assembly) formulated this concept in the Modim section of the Shemoneh Esrei: We recognize and thank You … for Your miracles that are with us each and every day, and for the wonders and the good things that You do for us at all times, evening morning and afternoon. You are the ultimate Good One for Your mercy never ceases, and the Compassionate One since Your kindness never ended, we shall ever place our hope in You. In sum, Purim, and its declaratory document, the Megillah, emerge as a powerful force that simultaneously re-forged our identity as a people, and restrengthened our connection to, and relationship with, Hashem. Then, too, they reaffirm our historical destiny and our ardent desire to ultimately see the realization of G-d’s kingdom in this world. With His help, may this Purim be our final Purim in galut (the Diaspora), and may it herald the imminent arrival of Mashiach Tzidkanu (the Righteous Messiah). V’chane yihi ratzon. Shabbat Shalom and Purim 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 3/2/2014 Parashat Vayikra 5774, 2014, "Maimonides, Korbanot (Sacrifices) and Rav Soloveitchik"Read NowParashat Vayikra 5774, 2014:
Maimonides, Korbanot (Sacrifices), and Rav Soloveitchik 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. In the main, Sefer Vayikra discusses the Laws of the Kohanim and avodat Hashem (the service of Hashem) as expressed by the korbanot. The Rambam (Maimonides, 1135-1204) discussed the rationale inherent in the korbanot in two different sections of his Guide of the Perplexed. The first passage appears in III:32: … at that time the way of life generally accepted and customary in the whole world and the universal service upon which we were brought up consisted in offering various species of living beings in the temples in which images were set up, in worshipping the latter, and in burning incense before them – the pious ones and the ascetics being at that time, as we have explained, the people who were devoted to the service of the temples consecrated to the stars - : His wisdom, may He be exalted, and His gracious ruse, which is manifest in regard to all His creatures, did not require that He give us a Law prescribing the rejection, abandonment, and abolition of all these kinds of worship. For one could not conceive the acceptance of [such a Law], considering the nature of man, which always likes that to which it is accustomed. At that time this would have been similar to the appearance of a prophet in these times who, calling upon the people to worship G-d, would say: “G-d has given you a Law forbidding you pray to Him for help in misfortune, to fast, to call upon Him for help in misfortune. Your worship should consist solely in meditation without any works at all.” Therefore He, may He be exalted, suffered the above-mentioned kinds of worship to remain, but transferred them from created or imaginary and unreal things to His own name, may He be exalted, commanding us to practice them with regard to Him, may He be exalted. (The Guide of the Perplexed, translation and notes, Dr. Shlomo Pines, vol. II, page 526, underlining and bolding my own) In sum, the Rambam maintained that Hakadosh Baruch Hu (the Holy One Blessed be He) commanded the offering of korbanot as a concession to the normative behaviors known to our forebears. In his view, the historical precedent set by the surrounding nations in the Middle East regarding animal sacrifices was simply too powerful to overcome or ignore. Therefore, G-d simultaneously “suffered” and commanded our ancestors to continue this form of worship as a testimony to His honor and glory, and thereby serve as an educative device. Maimonides’ second explicit section in the Guide for the Perplexed discussing korbanot appears in III:46. In this passage, he maintains that the entire sacrificial service is, in reality, a negative response driven by the desire to delegitimize the practices of the surrounding idol-worshipping nations who forbade the offering of sheep (Egyptians), goats (Sabians), and oxen (all nations of the time): Thus it was in order to efface the traces of these incorrect opinions [i.e. forbidding the offering of sheep, goats, and oxen] that we have been ordered by the Law to offer in sacrifices only these three species of quadrupeds: “When a man from [among] you brings a sacrifice to the L-rd; from animals, from cattle or from the flock you shall bring your sacrifice.” (Sefer Vayikra 1:2) In this way an action considered by them as an extreme act of disobedience was the one through which one came near to G-d and sought forgiveness for one’s sins. Thus wrong opinions, which are diseases of the human soul, are cured by their contrary found at the other extreme. (Ibid. , pages 581-582, underlining my own) Thus, the Rambam maintained that the inherent rationale of the korbanot is comprised of two complementary historical parts: 1) A concession to the normative behaviors known to our forebears and as an educative device 2) The desire to delegitimize the practices of the surrounding idol-worshipping nations, and as a demonstration of that which is fitting and proper. My rebbe and mentor, Rabbi Joseph B. Soloveitchik (1903-1993), known as “the Rav” by his students and followers, strongly rejected the Rambam’s approach to the rationalization of the mitzvot as presented in the Guide for the Perplexed. As we have seen in the case of korbanot, the Rambam focused upon the causalistic approach or the “how” question, (i.e. “How did sacrifices come to be?”) when analyzing this class of commandments. The Rav vigorously repudiated this entire methodology: Judging Maimonides’ undertaking retrospectively, one must admit that the master whose thought shaped Jewish ideology for centuries to come did not succeed in making his interpretation of the commandments prevalent in our world perspective. While we recognize his opinions on more complicated problems such as prophecy, teleology and creation, we completely ignore most of his rational notions regarding the commandments. The reluctance on the part of the Jewish homo religiosus [religious person] to accept Maimonidean rationalistic ideas is not ascribable to any agnostic tendencies, but to the incontrovertible fact that such explanations neither edify nor inspire the religious consciousness. They are essentially, if not entirely, valueless for the religious interests we have most at heart. … If rationalization is guided by the “how” question and by the principle of objectification then it is detrimental to religious thought. (Rabbi Joseph B. Soloveitchik, The Halakhic Mind: An Essay on Jewish Tradition and Modern Thought, pages 92 and 98, brackets and underlining my own) In Rabbi Soloveitchik’s view, both in regard to the korbanot and other aspects of Jewish practice, it must ever be our goal to search for explanations of the Torah and mitzvot that “edify and inspire the religious consciousness,” so that we can grow closer to our Creator. This idea closely corresponds to the Rav’s emphasis on the ultimate importance of devekut Hashem (cleaving and dedication to Hashem) that is so prominently displayed in his favorite work, “U’Bikashtem Misham” (“And From There He Will Search for You”). Clearly, for the Rav, only a spiritually-inspired being will be able to extend his hand to his Creator with the expectation that his gesture will be returned in kind. 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 2/23/2014 Parashat Pekudei 5774, 2014: "Understanding and Living Eidut HaTorah (the Testimonies of the Torah)"Read NowParashat Pekudei 5774, 2014:
Understanding and Living Eidut HaTorah (the Testimonies of the Torah) 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 contains a seemingly straightforward pasuk (verse): “He [Moshe] took and placed the testimony [Hebrew, “eidut”] into the ark, put the poles upon the ark, and placed the ark cover on the ark from above.” (Sefer Shemot 40:20, this and all Bible translations, The Judaica Press Complete Tanach, emphasis my own). Herein, Rashi (1040-1105) translates “the testimony” (“eidut”) as “haluchot” (“the Tablets of the Law”). In Sefer Shemot 25:16, however, he translates the exact same expression as “haTorah” (“the Torah”) and adds the following explanation: “…for it [the Torah] is testimony between Myself and you [the Jewish people] that I have commanded you these commandments that are written therein.” It seems, therefore, that there is a contradiction in Rashi’s explanations of the term “eidut.” Rabbi Shabbetai Bass (1641-1618) approaches our problem in the following manner: It appears to me that since the Torah writes [in Sefer Shemot 25:16]: “the eidut that I will give to you,” that this is grammatically referring to the future, since the Ten Commandments had already been given. Moreover, even if the Tablets of the Law had already been broken, it is likely to assume that Moshe had already rewritten them or prayed that they should once again reappear as they had once been. Therefore, [“that I will give to you”] must actually refer to the entire Torah that would be written in the future. (Siftei Chachamim, Sefer Shemot 25:16) Rav Bass does not directly address the problem of the seeming contradiction, he does, however, champion Rashi’s explanation of “eidut” as referring to the Torah in its entirety. This is the self-same Torah that would be written by Moshe and given to the Jewish people at the end of the 40th year of their desert wanderings. In doing so, Rav Bass is also following Rabbi Shimon bar Yochai’s elucidation of our expression in Midrash Tanchuma, Pekudei: 4, wherein he interprets “eidut” as specifically referring to Torah (“ain eidut elah Torah”). It seems, therefore, that “eidut” as “Torah,” may well be the preferred understanding of this term. What, however, is the conceptual link between “eidut” and Torah? Stated somewhat differently, why should the Torah be described as “eidut?” In order to answer these questions, let us turn to the taxonomy of mitzvot of Rabbi Shimshon Rafael Hirsch (1808-1888). Rav Hirsch identifies six major groups of commandments in his works Horeb and The Nineteen Letters, one of which is entitled “edoth” (“eidut”). He defines this category in the following terms: Memorials or testimonies to truths essential to the concept of the mission of man and of Israel. These testimonies comprise symbolic words or acts which bear lessons of profound significance for the individual Jew, for Israel as a whole, and for mankind in general. (Translation, Rabbi Dr. Bernard Drachman, as prepared by Jacob Breuer, Feldheim Publishers, page 75.) In summary, edoth, according to Rav Hirsch, fulfill the following functions:
It is preferable for a person to be more liberal with his donations to the poor than to be lavish in his preparation of the Purim feast or in sending portions to his friends. For there is no greater and more splendid happiness than to gladden the hearts of the poor, the orphans, the widows, and the converts. One who brings happiness to the hearts of these unfortunate individuals resembles the Divine Presence, which Isaiah 57:15 describes as having the tendency “to revive the spirit of the lowly and to revive those with broken hearts.” (Mishneh Torah, Hilchot Purim u’Chanukah 2:17, translation, Rabbi Eliyahu Touger) When a person eats and drinks [in celebration of a holiday], he is obligated to feed converts, orphans, widows, and others who are destitute and poor. In contrast, a person who locks the gates of his courtyard and eats and drinks with his children and his wife, without feeding the poor and the embittered, is [not indulging in] rejoicing associated with a mitzvah, but rather the rejoicing of his gut. (Ibid. , Hilchot Yom Tov 2:18) As alluded to in these Maimonidean passages, Hashem is intimately aware of the trials and tribulations faced by the disenfranchised of the earth. This accounts for the numerous commandments that stress the need to provide for the needs “of the poor, the orphans, the widows, and the converts.” Moreover, Talmud Bavli, Sotah 14a describes how the Almighty Himself practices acts of gemilut chasadim (loving-kindness) – something that we are duty-bound to imitate (i.e. Imitatio Dei): Just as Hashem clothed the naked [in the case of Adam and Chava]… so, too, should you clothe the naked. Just as Hashem visited the sick [in the case of Avraham after his brit milah]…so, too, should you visit the sick. Just as the Holy One Blessed be He comforted the mourners [in the case of Yitzhak after Avraham’s passing]…so, too, should you comfort the mourners. Just as the Holy One Blessed be He buried the dead [in the case of Moshe Rabbeinu]…so, too, should you bury the dead. It is time for each of us to become shutfim im Hakadosh Baruch Hu b’ma’aseh Bereishit (partners with the Holy One Blessed be He in creating the world) by emulating His beneficent behavior and gladdening “the hearts of the poor, the orphans, the widows, and the converts.” By joining Hashem in this manner, we will be well on our way to fulfilling the stirring words of the second paragraph of the Aleinu: “l’takane haolam b’malchut Sha-dai” (“to improve the world through the realization of G-d’s Kingship”). May this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. ** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** 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 Vayakel, 5774, 2014:
Erev Shabbat (the Eve of Shabbat) and Mindfulness 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. In many ways, our parasha is a recapitulation of the commandment to collect the raw materials necessary to build the Mishkan, and the multifold steps involved in its construction. As a result, Moshe began our Torah portion with these well-known words: “Moses called the whole community of the children of Israel to assemble, and he said to them: ‘These are the things that the L-rd commanded to make.’” (Sefer Shemot 35:1, this and all Torah and Rashi translations, The Judaica Press Complete Tanach). Following standard textual precedent, the following pasukim (verses) should have continued this subject and stated: And Moses spoke to the entire community of the children of Israel, saying: “This is the word that the L-rd has commanded to say: ‘Take from yourselves an offering for the L-rd; every generous hearted person shall bring it, [namely] the L-rd's offering: gold, silver, and copper …’” (Ibid. , 4-5) Instead, Hashem, in His infinite wisdom, interpolated the following two Shabbat-themed verses in between verses one and four, and thereby interrupted what would have been the normal stylistic flow: Six days work may be done, but on the seventh day you shall have sanctity, a day of complete rest to the L-rd; whoever performs work thereon [on this day] shall be put to death. You shall not kindle fire in any of your dwelling places on the Sabbath day. (Ibid. , 2-3) Rashi (1040-1105), basing himself on the explanations of Midrash Mechilta and Talmud Bavli, Shabbat 70a on our verses, explains the seemingly out of place discussion of Shabbat in the following fashion: Six days: He [Moses] prefaced [the discussion of the details of] the work of the Mishkan with the warning to keep the Sabbath, denoting that it [i.e., the work of the Mishkan] does not supersede the Sabbath. You shall not kindle fire: Some of our Rabbis say that [the prohibition of] kindling was singled out for a [mere] negative commandment, while others say that it was singled out to separate [all types of labor]. In essence, Rashi makes two very well-defined observations: 1) The melacha (creative activity) involved in constructing the Mishkan does not take precedence over the Torah’s command of shemirat Shabbat (the obligation to refrain from all proscribed labor on the Sabbath). 2) At the very least, the specific mention of kindling a fire on Shabbat indicates that it constitutes a negative prohibition. Alternatively, it can be viewed as representative of all manner and variety of forbidden labor. What emerges from the Torah’s placement of our Shabbat-themed verses in the midst of the mitzvah to construct the Mishkan is now quite clear: Nothing, not even building a “House for Hashem,” may contravene the obligation of shemirat Shabbat. This speaks volumes about the fundamental role of Shabbat in the psyche of the Jew, and its consequent overriding significance within the Halacha (Jewish Law). Perhaps Ahad Ha’Am (Asher Tzvi Hirsch Ginzberg, 1856-1927) said it best when he declared: “More than the Jews have kept the Sabbath, the Sabbath has kept the Jews.” My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, often spoke about kedushat hayom (the holiness of the day) in reference to both Shabbat and the Festivals. In doing so, he joined many other distinguished Torah scholars throughout Jewish history. The Rav, however, emphasized halakhic feeling, rather than just the cognitive gesture, more so than many of his predecessors: … When we shift our attention from halakhic thinking to halakhic feeling, from halakhic topics to axiological themata, we suddenly find ourselves in a new dimension, namely that of kedushah, holiness. Suddenly the Sabbath is transmuted or transformed from an abstract norm, from a formal concept, into a “reality,” a living essence, a living entity; from a discipline in accordance with which one acts compulsorily into a great experience which one acts out spontaneously. (Out of the Whirlwind: Essays on Mourning, Suffering and the Human Condition, page 90, David Shatz, Joel B. Wolowelsky, and Reuven Ziegler, editors) In all likelihood, however, Rabbi Soloveitchik made his most singular contribution to understanding Shabbat in our time when he focused upon its immediate antecedent, namely, erev Shabbat: Even in those neighborhoods made up predominantly of religious Jews, one can no longer talk of the ‘sanctity of Shabbat.’ True, there are Jews in America who observe Shabbat... But it is not for Shabbat that my heart aches; it is for the forgotten erev Shabbat (eve of the Sabbath). There are Shabbat-observing Jews in America, but there are no erev Shabbat Jews who go out to greet Shabbat with beating hearts and pulsating souls. There are many who observe the precepts with their hands, with their feet, and/or with their mouths - but there are few indeed who truly know the meaning of the service of the heart (On Repentance, pp. 97-98, Rabbi Pinchas Peli editor and translator) According to the Rav, erev Shabbat has much to do with the internal spiritual longings and cravings of man that seem to have become truncated and all but shattered in our modern age. What are the causes for the spiritual loss of erev Shabbat? Perhaps the answer is to be found in the Rav’s general conceptualization of 20th century religious life: Much of this is due to the current religious atmosphere, suffused with shallow pragmatism; much is caused by the tendency towards the ceremonialization - and, at times, the vulgarization - of religion; and much is brought about by the lack of a serious ability to introspect and to assess the world and the spirit. (“Al Ahavat Ha-Torah U-ge'ulat Nefesh Ha-dor,” p. 419, translation, Rabbi Ronnie Ziegler, http://www.vbm-torah.org/archive/rav/rav10.htm) Clearly for Rabbi Soloveitchik, we live at a time in Jewish history wherein it is crucial for us to once again embrace the joy and beauty of erev Shabbat and greet the Shabbat Queen “with beating hearts and pulsating souls.” This can only be achieved, however, if we attempt to create, within the deepest recesses of our being, “[the] serious ability to introspect and to assess the world and the spirit.” How can we translate this abstract and essentially cognitively-based statement of the Rav into practical every day terms so that it can serve as a framework for authentic religious change? In some ways, perhaps, the answer lies in developing the quality of mindfulness. Dr. Ellen Langer, Ph.D., is a social psychologist and a tenured professor in the Psychology Department at Harvard University. She is the author of eleven books and more than two hundred research articles written for general and academic readers on mindfulness over a period of 35 years (http://www.ellenlanger.com/about/). Dr. Langer identifies five different mindfulness steps that lead to increased happiness and vitality. Two of these steps (underlined), it seems, may be readily applied to our erev Shabbat and overall Shabbat experiences: 1) Seek out, create, and notice new things: If we apply this to erev Shabbat, this means we need to embrace each Shabbat as a new and exciting experience and an island in time wherein we can be potentially transformed by its presence. 2) Be authentic: We need to focus upon our honest feelings as we encounter the Shabbat Queen. True, Shabbat offers palpable relief from the normal hyper- technology-infused hustle and stress of our lives; yet, it can be so much more. Therefore, it is precisely in this arena that we must apply ourselves so that Shabbat can be more than the mere cessation from melacha and, instead, become the realm of authentic and creative spiritual energy. With Hashem’s help, and our renewed dedication and determination, may we become more mindful, and thereby more spiritual, in our weekly erev Shabbat and Shabbat experiences. May this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. ** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** 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 Ki Tisa, 5774, 2014:
The Golden Calf: Insights from Rabbi Soloveitchik 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 best-known passages that occurs in our parasha is that of the Chet Haegel (the Sin of the Golden Calf). Beyond a doubt, it is one of the most difficult and heart-rending incidents in the entire Torah. Our people were nearly destroyed because of this sin. Chazal (Our holy Sages) teach us in a variety of sources that this horrendous act was forgiven, but never “forgotten” by our Creator. This is how our parasha depicts the episode that tore asunder our relationship with Hashem: Meanwhile, the people began to realize that Moses was taking a long time to come down from the mountain. They gathered around Aaron and said to him, “Make us an oracle to lead us. We have no idea what happened to Moses, the man who brought us out of Egypt. Take the rings off the ears of your wives and children,” replied Aaron. “Bring them to me.” All the people took off their earrings and brought them to Aaron. He took [the rings] from the people, and had someone form [the gold] in a mold, casting it into a calf. [Some of the people began to] say, “This, Israel, is your god, who brought you out of Egypt.” When Aaron saw [this], he built an altar before [the calf]. Aaron made an announcement and said, “Tomorrow, there will be a festival to G-d.” Getting up early the next morning, [the people] sacrificed burnt offerings and brought peace offerings. The people sat down to eat and drink, and then got up to enjoy themselves. (Sefer Shemot 32:1-6, this and all Torah translations, The Living Torah, Rav Aryeh Kaplan zatzal) Year after year we ask ourselves the same question: How was it possible for our ancestors to have participated in this heinous activity? After all, Hashem had just taken them out of Egypt with unrivaled wonders and miracles. In addition, He had revealed Himself to the entire nation at both Kriyat Yam Suf (the splitting of the Sea of Reeds) and at Matan Torah (the Giving of the Torah) on Mount Sinai. The entire episode seems to defy rational understanding and leaves us baffled. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, analyzed the Chet Haegel on many occasions. In a public lecture held on March 12, 1979, he labeled this event a “puzzle that deals with great people which reached the highest heights who were converted into a primitive band of idol worshippers and idolaters.” Based upon the commentaries of Rabbi Yehudah Halevi (1075-1141), Rabbi Avraham Ibn Ezra (1089-1164), Rabbi Don Yitzhak Abarbanel (1437-1508), the Beit HaLevi (Rabbi Yosef Dov Soloveitchik, 1820-1892), and the Malbim (Rabbi Meïr Leibush ben Yehiel Michel Wisser, 1809-1879), however, the Rav maintained that the Golden Calf was not really pure avodah zarah (idol worship). Instead, it was, at worst, an instance of shituf (adding or combining) wherein the people viewed the Egel Hazahav as the intermediary between themselves and G-d, rather than His replacement. Rav Soloveitchik maintained that the entire concept of an intermediary between man and G-d is false from its inception. Unfortunately, many of our ancestors viewed Moshe precisely in this manner: The sin of the Egel was, in contrast, to the Original Sin, the consequence of man’s self-negation and self-downgrading. The awareness of their smallness actually motivated them to sin… the people could not visualize the fulfillment of the great promise without Moshe’s leadership. (My transcription, 10 minutes, 17 seconds into the lecture) The Rav cited Sefer Shemot 32:1 to buttress his contention: Meanwhile, the people began to realize that Moses was taking a long time to come down from the mountain. They gathered around Aaron and said to him, “Make us an oracle to lead us. We have no idea what happened to Moses, the man who brought us out of Egypt…” Therefore, the Rav declared: “This was their mistake; no matter that Moses was the greatest prophet, the greatest of all men. Every plain Jew has access to the Ribono shel Olam (The Master of the Universe, transcription my own 11:05-11:18).” Moreover, according to the Rav, Hashem’s promise to take the Jewish people out of Egypt was independent of Moshe’s presence.” Hence, the purpose of the Egel Hazahav was to replace Moshe, not G-d, so that Hashem’s spirit could abide therein [i.e. in the Egel], just as it had in Moshe. Heartbreakingly, even though it was not straightforward idol worship, the Egel Hazahav created a pirood (split) between Hashem and His beloved people that remains in effect until our own historical moment: After the Revelation [Mount Sinai], Ha-Kadosh Barukh Hu [the Holy One blessed be He] was in the midst of the community. When the Jews worshipped the Golden Calf, however, He moved away once again; Ha-Kadosh Barukh Hu absented Himself. Had the sin of the Golden Calf not taken place, He would have been with the people forever. Jewish history would have been different. But the people did not understand. They made the Golden Calf, and as a result the Shekhinah [Divine Presence] removed Itself from their midst. (Rabbi Joseph B. Soloveitchik, The L-rd is Righteous in All His Ways: Reflections on the Tish’ah be-Av Kinot, Rabbi Jacob J. Schachter, editor, page 111, brackets my own) The incident of the Golden Calf took place over three thousand years ago. How, then, can we understand it in terms that speak to us in the 21st Century? Once again, we can turn to Rabbi Soloveitchik and his trenchant analysis of this chata’ah gedolah (great sin, Sefer Shemot 32:31): The Golden Calf epitomizes individuals throughout the ages who have sought to create new forms of religious experience and expression. Although many such efforts may be well-intentioned, they are not legitimate because they lack a divine mandate. This was the essence of the Golden Calf. Tampering with prayer, the priestly blessings, the synagogue or any other form of religious service is another form of that sin. At that time, the Israelites offered sacrifices to G-d. However, because G-d had not commanded such service, it was illegitimate and unacceptable. Therefore, we can see how critical it is that we maintain tradition, particularly regarding prayer. It is important to our survival as a people. (Rabbi Joseph B. Soloveitchik, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David, editor, page 192) With Hashem’s help, may we be zocheh (merit) to witness the fulfillment of Yermiyahu’s heartfelt prayer: “Hashiveinu Hashem alechah v’nashuvah chadash yemeinu kekedem” (“Enable us to return to You Hashem and we will return, renew our days as they were in former times”). Then, please G-d, may the Sin of the Golden Calf be erased forever more with the arrival of Mashiach ben David (the true Messiah) and the building of the Beit Hamikdash. 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 2/5/2014 Parashat Tetzaveh 5774, 2014: "Who Will Build the Third Beit Hamikdash (Holy Temple)?"Read Now Parashat Tetzaveh, 5774, 2014:
Who Will Build the Third Beit Hamikdash (Holy Temple?) 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. This week’s Haftorah contains Yechezkel’s celebrated prophecy of the Third Beit Hamikdash (Sefer Yechezkel 43:10-43:27). The first three pasukim (verses) serve as a general statement of context and content: You, Son of man, describe the House [i.e. Beit Hamikdash] to the House of Israel… let them measure its plan… let them know the form of the House and its scheme, its exits and its entrances, and all its forms, and all its laws and all its teachings, and write it down in their sight so that they keep the whole form thereof and the laws thereof, and do them. This is the teaching of the House; upon the top of the mountain, all its boundary round about shall be most holy; behold, this is the teaching of the House. (This and all Bible translations, The Judaica Press Complete Tanach, brackets my own) Afterwards, we find 15 verses that depict the measurements of the mizbeach (altar) and the initial korbanot (sacrifices) to be offered thereupon. Yechezkel lived nearly 2600 years ago during the time of the First Beit Hamikdash (622 BCE-570 BCE), and prophesized its destruction at the hands of the Babylonians in 586 BCE. It was subsequently rebuilt by the returning Babylonian exiles - only to be followed by its annihilation by the Romans in 70 CE. Judaism’s eschatological vision maintains that the soon-to-be-rebuilt Third Beit Hamikdash will never be destroyed and thereby exist for evermore. Therefore, one may very well ask, “Who will build the eternal Third Beit Hamikdash?” According to Rashi (1040-1105), the Third Temple will be built by Hakadosh Baruch Hu (the Holy One blessed be He): The future Mikdash that we long for, completely constructed and perfect in all aspects will be revealed to us and come from Heaven. As it states in the Torah: “the sanctuary, O L-rd, [which] Your hands established.” (Sefer Shemot 15:17, Commentary to Talmud Bavli, Succah 41a, s.v. ee nami) Rashi reiterates this opinion in Talmud Bavli, Rosh Hashanah 30a s.v. lo tzricha: “… but the building of the future [Mikdash] is in the hands of Heaven.” Significantly, Tosafot, in Talmud Bavli, Shevuot 15b s.v. ain binyan Beit Hamikdash b’lilah, follow this view: “There are those who say this refers to the future Beit Hamikdash that will be built by itself [i.e. without man’s involvement]. As it states in the Torah: ‘the sanctuary, O L-rd, [which] Your hands established.’” Clearly for both Rashi and Tosafot, G-d, not man, will construct the next Beit Hamikdash. In stark contrast, the Rambam (Maimonides 1135-1204) maintains that man will build the Third Beit Hamikdash at the onset of the Messianic era: In the future, the Messianic king will arise and renew the Davidic dynasty, restoring it to its initial sovereignty. He will build the Temple and gather the dispersed of Israel… If a king will arise from the House of David who diligently contemplates the Torah and observes its mitzvot as prescribed by the Written Law and the Oral Law as David, his ancestor, will compel all of Israel to walk in (the way of the Torah) and rectify the breaches in its observance, and fight the wars of G-d, we may, with assurance, consider him the Messiah. If he succeeds in the above, builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Messiah. (Mishneh Torah, Sefer Shoftim, Hilchot Melachim 11:1, 4, this and all Mishneh Torah translations, Rabbi Eliyahu Touger, with my emendations for clarity) Maimonides affirms this position, as well, in the following statement regarding the mizbeach (the Altar): The dimensions of the Altar must be very precise. Its design has been passed down from one to another [over the course of the generations]. The altar built by the exiles [returning from Babylon] was constructed according to the design of the Altar to be built in the Messianic age. We may not increase or reduce its dimensions. (Mishneh Torah, Sefer Avodah, Hilchot Bet Habechirah 1:3) We have seen that two intellectual and spiritual giants of our Mesorah (Holy Tradition) have two very different opinions as to who will build the next and final Beit Hamikdash – G-d (Rashi) or man (Rambam). Regardless as to which approach one follows, may each of us be zocheh (merit) to see the Beit Hamikdash soon and in our days, so that we may once again serve Hashem as one indivisible and united nation. 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 1/29/2014 Parashat Terumah 5774, 2014: "Understanding the Purpose of the Beit Hamikdash (Holy Temple)"Read NowParashat Terumah, 5774, 2014: Understanding the Purpose of the Beit Hamikdash (Holy Temple) 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. And they shall make Me a sanctuary and I will dwell in their midst. (Sefer Shemot 25:8) This verse is arguably the most famous one in our parasha. Rashi (1040-1105) emphasizes that the Mikdash (sanctuary) must be solely dedicated to Hashem: “And they shall make in My name (li) a house of sanctity.” (This and all Rashi and Bible translations, The Judaica Press Complete Tanach) In other words, the purpose of the Mikdash, and by extension, all houses of Jewish worship and study, is to create a consecrated environment wherein finite man can encounter infinite Hashem. The Mechilta d’Rabbi Yishmael, the halachic Midrash to Sefer Shemot, notes that it is impossible to construct a dwelling place per se for Hashem and, therefore, questions the very concept of attempting to do so: “And they shall make Me a sanctuary and I will dwell in their midst.” Why was this even stated? After all, was it not already said “Behold I fill the heavens and the earth?” [And, therefore, how can any dwelling contain Me?] (Sefer Yirmiyahu 23:24) If that is the case, what is communicated by the Torah’s phrase, “And they shall make Me a sanctuary?” This is taught in order to teach us that the construction of the sanctuary, in and of itself, is its own reward (keday l’kabale sechar al he’asiah). In sum, the Midrash teaches us that the idea of a “building a house for Hashem” is a definitional absurdity. This notion was already underscored when Isaiah famously declared: “So says the L-rd, ‘The heavens are My throne, and the earth is My footstool; which is the house that you will build for Me, and which is the place of My rest?’” (Sefer Yeshiyahu 66:1) As such, the value of constructing such an edifice obtains exclusively as a result of fulfilling Hashem’s command. Given this analysis of the Mechilta, one may now ask: “What, then, is the essential purpose of the Beit Hamikdash (the Holy Temple)?” It is to this question we now turn. The Rambam (Maimonides, 1135-1204) in Sefer HaMitzvot, positive commandment 20, quotes “the Sifri,” the halachic Midrash to Sefer Devarim, wherein it states that the construction of the Beit Hamikdash is one of the three mitzvot the Jewish people are obligated to perform upon their entrance into Israel: “The Jewish people were commanded three mitzvot upon entering Israel: appointing for themselves a king, building themselves a Sanctuary and wiping out the descendants of Amalek.” This wording [“three mitzvot”] shows clearly that building the Sanctuary is counted as a distinct mitzvah. (Translation, Berel Bell) In Maimonides’ view, the purpose of the building of the Beit Hamikdash is to provide the Jewish people with a place to practice all aspects of the Avodah, the Temple Service: The 20th mitzvah that we are commanded is to build a House of Avodah. In it we offer sacrifices, burn the eternal flame, offer our prayers, and congregate for the festivals each year, as will be explained. The source of this mitzvah is G-d's statement (exalted be He), “Make a Sanctuary for Me.” (Ibid.) Thus, for the Rambam, the Holy Temple’s rationale is exclusively ritualistic in nature, i.e. to provide a designated place wherein the Avodah may properly take place. As is usually the case, the anonymous author of the Sefer HaChinuch also championed the Rambam’s explanation of our mitzvah. The Ramban (Nachmanides, 1194-1270), in his introduction to our parasha, takes a different approach than the Rambam in his explanation of “And they shall make Me a sanctuary and I will dwell in their midst.” He notes that we were transformed into the Am Hanivchar (the Chosen People) when Hashem spoke to us “face to face” at Har Sinai (Mount Sinai). Now, we were a holy nation singularly dedicated to Hashem’s service. As such, “it was fitting and proper that there should be a sanctuary among them wherein Hashem’s divine presence could dwell.” Therefore, according to Nachmanides’ chronology, the first post-Sinai commandment was the construction of the Mishkan, the portable Beit Hamikdash. Its objective was to engender the continuation of the dialogical encounter between Hashem and Moshe that took place at Mount Sinai. Therefore, the Ramban explicitly states, “the secret understanding (sod) of the Mishkan was to enable the Glory [of G-d] that had dwelt upon Mount Sinai to dwell therein in a hidden manner.” Moreover, “ within the Mishkan, that would forever be with the Jewish people, would be found the Glory [of G-d] that had appeared to them on Har Sinai.” Thus, for Nachmanides, we are met with the following deceptively simple formula: Mishkan = Mount Sinai = Continuous Presence of Hashem. Whether one elects to follow the Rambam or the Ramban, it is clear that the Holy One blessed be He commanded us to construct a uniquely holy place wherein we could communicate with Him in a depth-level spiritually-infused fashion. In addition, it appears that He wanted His Voice to echo forth eternally from this sacred place, so that it would serve as a constant reminder that, “The L-rd is near to all who call Him, to all who call Him with sincerity.” (Sefer Tehillim 145:18). May each us be zocheh (merit) to be near to Him now, and in the soon-to-be-rebuilt Beit Hamikdash. 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 Mishpatim, 5774, 2014: Understanding Mishpat 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. The word “mishpatim,” the namesake of our parasha and its singular form “mishpat,” is found many times throughout the Five Books of the Torah. The first time we encounter it is in Sefer Bereishit 18:18-19. Therein, Hashem describes the charismatic nature of Avraham Avinu (our Patriarch Abraham), and his unique ability to pass down the Mesorah (the laws and mores) of our newborn faith-community: And Abraham will become a great and powerful nation, and all the nations of the world will be blessed in him. For I have known him because he commands his sons and his household after him, that they should keep the way of the L-rd to perform righteousness and Justice (mishpat), in order that the L-rd bring upon Abraham that which He spoke concerning him. (This and all Bible and Rashi translations, The Judaica Press complete Tanach) Mishpat in this passage clearly has the connotation of “Justice.” So, too, in perhaps the most famous verse employing our term, wherein Avraham advocates on behalf of the city of Sodom: Far be it from You to do a thing such as this, to put to death the righteous with the wicked so that the righteous should be like the wicked. Far be it from You! Will the Judge of the entire earth not perform Justice (mishpat)? (Sefer Bereishit 18:25) Mishpat, it appears, is so fundamental to the fabric of G-d’s Creation that even He must accede to its authentic demands. Little wonder then, that we find mishpat employed with this connotation in a description of Hashem’s attributes of action: “The deeds of the [Mighty] Rock are perfect, for all His ways are Justice; a faithful G-d, without injustice He is righteous and upright.” (Sefer Devarim 32:4, with my emendations for clarity) Another meaning of “mishpat” and “mishpatim” is that of a category of rational laws that, were they not stated, would have been apprehended on their own. In nearly all instances, the Torah contrasts these with the term “chukim.” Talmud Bavli, Yoma 67b interprets these terminologies in the following manner: Our Rabbis taught: “You should perform my mishpatim” (Sefer Vayikra 18:4). These are matters that were they not actually written [by G-d] it is logical that they would have been. These are some examples: the prohibitions of idol worship, illicit sexual behavior, murder, stealing, and cursing Hashem. “… and you should guard my chukim” [Ibid.] These are matters wherein the Satan [Rashi, yetzer harah, the “evil inclination”] attempts to disprove their validity and veracity. These are some examples: the prohibitions of eating pig flesh, wearing garments comprised of a mixture of linen and wool threads, the act of relieving a brother-in-law of his obligation to marry his widowed sister-in-law (chalitzah), the ritual purification of the individual afflicted with Tzarat, and the scapegoat rite [of Yom Kippur]. [Since you cannot understand them] perhaps you will say that they are completely worthless and devoid of meaning! Therefore the Torah states [Ibid.]: “I am the L-rd your G-d.” I am He who has decreed it [i.e. the chukim] and you do not have permission to question them. The Rambam (1135-1204) codifies the distinction between chukim and mishpatim in the following manner: The mishpatim are those commandments wherein their rationale is revealed and the value (lit. “good”) that obtains as a result of their performance is known in this world. For example: the prohibitions of stealing and murder and the obligation to honor one’s father and mother. [In contrast,] the chukim are those commandments whose rationale is unknown. (Mishneh Torah, Hilchot Meilah 8:8) In sum, mishpatim are laws that we could have derived on our own, if left to our own devices. In this sense, they are “natural laws,” even though their obligatory and immutable character derives directly from the ineffable moment of Revelation at Har Sinai. In contrast, chukim escape current human understanding. While they, too, have reasons, our cognitive limitations prevent us from their discovery. Another sense in which the term “mishpat” is employed is that of ultimate judgment or decision. This is clearly reflected in the following verse: You shall place the Urim and the Tummim into the breastplate of judgment so that they will be over Aaron’s heart when he comes before the L-rd, and Aaron will carry the judgment of the children of Israel over his heart before the L-rd at all times. (Sefer Shemot 28:30, with my emendations) The expression “the breastplate of judgment” appears in the original Hebrew as “choshen hamishpat” with the letter “heh” preceding the term “mishpat.” This means that this garment of the Kohan Gadol (the High Priest) miraculously manifested the ability to elucidate all confusing Jewish juridical issues, since it revealed The Ultimate Judgment of the Almighty. This concept is beautifully portrayed by Rashi (1040-1105) in his glosses on Sefer Shemot 28:15 and 30: a choshen of judgment: … Another interpretation: [The choshen is referred to as] judgment because it clarifies its words and its promise comes true, dere(s)nement in Old French, [meaning] a clear statement… But this one [use of the word מִֹשְפָט] serves as an expression of the clarification of words, [meaning] that it explains and clarifies its words. the judgment of the children of Israel: [i.e., The solution of] the matter about which they [the Israelites] are judging and debating, whether or not to do something. (Emendations my own) In sum, we have seen that the Torah utilizes the word “mishpat” and its plural form “mishpatim” in at least three different ways: · Justice · A logically determinable law – in contrast to chukim · The Ultimate Judgment of our Creator In all cases, we recognize each different use of our term as emanating directly from Hakadosh Baruch Hu (the Holy One Blessed be He). As such, they are an inseparable part of the unceasing and commanding Voice that was first heard when man encountered G-d on Mount Sinai. May we, our children, and our children’s children throughout all future generations be zocheh (merit) to hear and understand this Voice for evermore. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. ** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** Interested in 21st Century Jewish Education? See my blog and Scoopit 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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