Parashat VaYatze 5774, 2013
Understanding Hashem’s Justice 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 19th century English novelist, George Borrow (1803-1881) once said, “translation is at best an echo.” Try as we might, translations seem to be similar to pouring perfume from one bottle to another. Practically speaking, in the end, we have nearly the same amount of perfume. Yet, we have invariably lost a good deal of the essence. If this is true regarding translations in general, it is even more accurate when we try to translate the beauty and majesty of the Torah’s prose into another language. No language other than the original Hebrew can truly capture the nuances of its meaning. All other languages truly are mere echoes of the original. Our parasha provides us with an excellent example of this idea in the pasuk (verse) that focuses upon Hashem’s regard to Rachel Emaneu’s (our Matriarch’s) inability to have a child: “Vayizkor Elokim et Rachael…” (Sefer Bereishit 30:22) The Artscroll Tanach translates this verse as: “G-d remembered Rachel.” It follows this approach, as well, in the two other examples of “Vayizkor Elokim” that are found in Sefer Bereishit: 8:1 in reference to Noach and 19:29 in reference to Avraham. The problem with this translation is quite straightforward: If G-d “remembered” at various points in the respective narratives, does that mean that until those junctures He had, so to speak, “forgotten?” This idea is absurd. Within the purview of the Torah’s worldview, it is axiomatic that Hakadosh Baruch Hu is omniscient and the Master of all knowledge. Thus, He never “forgets.” If so, since “G-d remembered” cannot be taken at face value, what then does Vayizkor Elokim actually mean? I believe we can answer this question by focusing upon the name of G-d that is used in each of our three pasukim (verses). In each instance, G-d is referred to as “Elokim.” This appellation of our Creator connotes the idea of judgment. This concept is clearly expressed in the eighth century Midrash Mishnat D’Rabbi Eliezer: “Every instance where it states Elokim refers to the quality of judgment (din) whereas Hashem refers to the quality of mercy (rachamim).” (Parashat Shiviit) In a word, G-d, as Elokim, renders judgment using His standards of absolute equity. With this thought in mind, let us take another look at our verses. “Vayizkor Elokim et Noach…” (Sefer Bereishit 8:1) is followed by a reference to all the wild animals and beasts that Noach had with him on the ark. They, too, were “remembered.” If we focus upon G-d in His divine role of rendering objective decisions, what did Noach and the animals do that entitled them to the judgment of ending the Flood? The Ramban (1194-1270) suggests that Elokim’s remembrance (zechirah) of Noach was that he was a “tzaddik tamim” (“pure and righteous individual,” Sefer Bereishit 6:9) with whom He had made a covenant of salvation. According to Rashi (1040-1105), the animals on the ark merited salvation because they had not interbred with other species prior to the flood, and had refrained from relations while on the ark, in recognition of the destruction that was engulfing the rest of the world. Thus, in absolute midah k’neged midah (“measure for measure”) manner, Elokim ruled that Noach and the animals deserved to be spared any more pain and suffering. They were, therefore saved at precisely this moment in time. Sefer Bereishit 19:29 is actually written in reference to Avraham’s nephew Lot and his having been saved from the destruction of Sodom and Gomorrah: “And so it was when G-d destroyed the cities of the plain that G-d remembered Abraham; so he sent Lot from amidst the upheaval when He overturned the cities in which Lot had lived.” (Translation, Artscroll Tanach) It appears, at first blush, that Elokim saved Lot because of the zechuyot (the merits) of Avraham. The Siftei Chachamim (R. Shabbetai Bass, 1641-1718) points out that this creates a serious exegetical problem since: “In every instance where the Torah states ‘vayizkor’ one must perforce conclude that the zechirah was stated specifically in regards to the one who needed the salvation and saving.” This is why, he suggests, Rashi quotes Midrash Bereishit Rabbah wherein it states: What was the remembrance of Avraham in reference to Lot [that was remembered in Lot’s favor?] It was remembered [by Elokim] that Lot knew full well that Sarah was Avraham’s wife when upon entering Egypt he heard Avraham say regarding Sarah: ‘She is my sister’ and nevertheless he refrained from revealing the truth since he [Lot] had mercy upon him [Avraham]. Because of this, Hakadosh Baruch Hu had mercy upon him. The zechirah of Elokim, in this instance, is therefore not referring to the multifold and manifest zechuyot of Avraham at all. As Rav Bass concludes: “[Elokim] remembered the good that Lot had done with Avraham. Moreover, ‘et Avraham’ should therefore be understood, instead, as ‘im Avraham’ (‘with Avraham’).” Here too, Elokim saving Lot may be viewed as direct and absolute justice in light of his meritorious action on behalf of Avraham. In short, Lot got exactly what he deserved, nothing more and nothing less. In truth, Lot’s salvation may be homiletically interpreted as G-d’s answer to Avraham’s famous question: “Will the Judge of the entire universe not render justice?” (Sefer Bereishit 18:25) Our parasha’s narrative of “Vayizkor Elokim et Rachael…” wherein Hakadosh Baruch Hu finally rewards Rachael with her firstborn child, Yosef, is viewed by Midrash Bereishit Rabbah (73) as another example of midah k’neged midah. Thus we find: “What remembrance was remembered on her behalf? Silence – when she remained silent upon her sister Leah’s behalf – when they [Lavan] gave her to Yaakov with her [Rachael’s] full knowledge and she remained silent.” Herein, Rachael is rewarded for the nearly super-human sisterly loyalty she expressed on Leah’s behalf. The man she loved and adored, indeed her very soul mate, was to become her sister’s husband rather than her own! Her conniving and devious father was potentially ruining her life for all time. Yet, she met this nearly overwhelming challenge with equanimity and emunah (faith). She knew to the depths of her being that Hashem rules the world and determines every outcome. Based upon this demonstration of faith, and her steadfast unwillingness to embarrass her beloved sister, she was ultimately rightfully rewarded with the birth of Yosef. Each of us face countless personal challenges. Our lives are the arena wherein we strive to translate the Torah’s eternal laws and principles into the realm of practical action. With G-d’s help, may we live lives that emulate the emunah and ma’asim tovim (exceptional actions) of Rachael Emaneu, and the other Avot and Emahot. In that way, when it is our time to be judged by the Almighty, may we, too, merit “Vayizkor Elokim. 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: http://21stcenturyjewisheducation.org
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Parashat Toldot 5774, 2013:
The Greatness of Yaakov Avinu 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. Yaakov Avinu (our patriarch Jacob) is described in this week’s parasha (25:27) as “ish tam yosheiv ohelim” (“a complete individual who dwelt in tents”). I have translated the first two words of this phrase according to the Targum Onkelos (approximately 110 CE). This, however, is by no means the only way our sages interpreted the expression “ish tam.” Before I present other opinions as to how it may be understood, it is fascinating to note that another individual in Tanach is given this appellation, namely, Iyov (Job). At the very beginning of Sefer Iyov, Iyov is described in the following manner: “Ish hayah b’eretz Utz Iyov shmo, v’hayah haish hahu tam v’yashar vira Elokim v’sar m’ra.” (“There was a man in the land of Utz and Iyov was his name, and that man was complete, honest, held G-d in awe, and removed himself from evil.”) True, Yaakov was one of the greatest spiritual giants of all time and the progenitor of our people. In stark contrast, Iyov failed to live up to his full potential by remaining silent when Pharaoh presented his nefarious plans to try to destroy our nation (Talmud Bavli, Sotah, 11a). Nonetheless, “ish tam” seems to connote the idea of honesty, awe of Hashem, and the desire to flee from evil, since that is the context wherein the term appears in reference to Iyov. Rashi (1040-1105) explains “ish tam” by contrasting Yaakov to Eisav. In his view, Eisav should be seen as the hunter who “captured wild animals and birds with his bow.” He explains that Eisav did this with people as well, by ensnaring them with his duplicitous and dishonest words. In contrast, Yaakov was inexpert in the art of treachery. Instead, he spoke directly and forthrightly and said what was on his mind. The Abarbanel (1437-1508) explains “ish tam” in a similar vein when he states: “…but Yaakov was an ish tam who was not very sharp in the sense that he was neither a master of treachery nor a man of the field” [analogous to the idea in our own time of being “street smart”]. The Midrash known as Tanna De-Vei Eliyahu (approximately ninth century CE) explains our term based upon a creative analysis of the well-known phrase found in the last paragraph of the Shma: “v’asu l’hem tzitzit al kanfei vigdehihem l’dorotom” (“…and the Jewish people will make fringes for themselves on the corners of their garments throughout their generations,” Bamidbar 15:38) The Midrash explains that the word “l’dorotom” can be read without nekudot (vowels) as “ l’dor tam.” Upon stating this suggestion, it continues and says: “…and there is no other referent for the word tam other than Yaakov since the verse states: ‘…and Yaakov was complete.’ This means he never practiced [literally “he was tam from”] violently stealing, illicit physical relations, and murder.” It is important to note that this, too, is an indirect comparison to Eisav. Talmud Bavli, Baba Batra, 16b in its explanation of Bereishit 25:29, clearly indicates that these are precisely the activities in which Eisav had been engaged when he met Yaakov upon his return from the field. The portrait of Yaakov that emerges from this Midrash, and the views of the above-cited commentators, is that of a near-perfect individual who personified honesty, spoke with heartfelt and total integrity, and abhorred the heinous behaviors of his brother. This image is underscored when we examine the final two words of our phrase, “yosheiv ohelim.” What exactly were these tents? What was Hashem communicating to us by adding this to Yaakov’s description? The answers to these questions are both diverse and fascinating, and reveal as much about the commentator as they do about Yaakov’s persona. The Netziv (Rabbi Naftali Tzvi Yehuda Berlin, 1817-1893) in his Haamek Davar, opines that these were the “tents” of Torah and Tefilah (prayer). In a word, Yaakov was a budding talmid chacham (Torah scholar) who was steeped in Torah study and the art of prayer. As such, he was surely fitting to become Avinu and the founder of the Jewish people. This interpretation reflects the Netziv’s intellectual heritage, namely; the Lithuanian tradition of the Vilna Gaon (Rav Eliyahu ben Shlomo Zalman, 1720-1797). The Sforno (Rabbi Ovadiah been Yaakov of Bologna, Italy, 1470-1550) was a true Jewish Renaissance man. He was a master of Torah analysis, philosophy, mathematics, and philology, and a respected physician. Little wonder then, that he interprets “yosheiv ohelim” in two very different ways. The first, perhaps representing his grasp of the culture of his time, is that these “ohelim” are to be taken at face value. That is, they were literally tents and the kind of structures that sheepherders of his day used. The Sforno’s second approach reveals his spiritual orientation. In this instance, “ohelim” are to be viewed as places for intellectual and spiritual speculation in order to apprehend Hashem’s glory and to be sanctified thereby. Rashi’s approach shows his vast knowledge and creative use of Midrashic texts. In his view, these “ohelim” were none other than the study halls of Shem and Aver. It is important to recognize that when Rashi utilizes a Midrash he feels that it represents the peshat i.e., the direct meaning of the verse. According to this perspective, by mastering the unique masorot (traditions) of these two teachers, Yaakov was able to become an authentic Torah scholar. Therefore, for Rashi, Yaakov, as an ish tam, was able to achieve such heights of honest and direct communication precisely because his entire worldview was based upon the principles and axioms of our holy Torah. Given the above, I would like to suggest that in some ways “ish tam” is actually modified by the expression “yosheiv ohelim,” even though the latter is a noun rather than an adjective. In other words, when taken together, “ish tam yosheiv ohelim” becomes a complete description of the young Yaakov Avinu. Moreover, it gives us a glimpse of understanding as to why and how he was able to maintain his spiritual greatness even in the midst of Lavan’s hostile, fraudulent, and corrupt household. Yaakov was the embodiment of Torah, prayer, honesty, and intellectual integrity. As a result, nothing could dissuade him from the truth of his convictions and the certainty of the moral rectitude of his actions. May Hashem enable us to emulate Yaakov Avinu as we struggle to know, and do, what is right according to our holy Torah. Moreover, like Yaakov’s son, Yosef, during his greatest test with Potiphar’s wife (Sefer Bereishit 39:7-13), may we ever merit to have Yaakov’s image “appear before us” as we confront the daily challenges 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: http://21stcenturyjewisheducation.org Parashat Chayeh Sarah, 5774, 2013:
Appreciating Sarah’s Greatness 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 the life of Sarah was one hundred years and twenty years and seven years; [these were] the years of the life of Sarah. (Sefer Bereishit 23:1, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Rashi (1040-1105) comments upon our pasuk (verse) in the following manner: And the life of Sarah was one hundred years and twenty years and seven years: The reason that the word “years” was written after every digit is to tell you that every digit is to be expounded upon individually: when she was one hundred years old, she was like a twenty-year-old regarding sin. Just as a twenty-year-old has not sinned, because she is not liable to punishment, so too when she was one hundred years old, she was without sin. And when she was twenty, she was like a seven-year-old as regards to beauty. — from Bereishit Rabbah 58:1]. the years of the life of Sarah: All of them [i.e. the years] equally good. Rashi’s well-known Midrashically-based comment focuses upon an explanation of the word “years,” both in regards to its seemingly superfluous repetition and in recognition that “all of them [were] equally good.” He does not, however, address the dual recurrence of the phrase “the life of Sarah,” (chayeh Sarah) that serves as the name of our parasha. We must, therefore, ask why the Torah employs this expression, not once, but twice in the course of a 12-word pasuk (verse). In other words, what does “chayeh Sarah” connote? Midrash Bereishit Rabbah (Vilna) 58:1 explains the repetition of our term in the following manner: “Why did the Torah have to repeat the expression “chayeh Sarah” at the end of our verse [i.e. a second time]? This comes to teach us that the lives of the Tzadikim (Righteous Ones) are beloved before the Omnipresent One both in this World (Olam Hazeh) and in the World to Come (Olam Habah).” In other words, the duplication is interpreted in classical exegetical terms as in Tosefta Berachot (Lieberman) 1:14, wherein the reiteration of the names Avraham, Yaakov, Shemuel, and Moshe is consistently viewed as the ultimate term of endearment and encouragement. Thus, Sarah, and the life she led, were both treasured by Hashem. Another explanation of the expression “chayeh Sarah” is offered by Rabbi Chaim ben Moses ibn Attar zatzal (1696-1743), author of the celebrated Torah commentary entitled, “Or HaChaim.” In a somewhat cryptic statement he suggests: “It [the Torah] states: ‘chayeh Sarah’ because the Tzadikim bring life to their days, whereas in the case of the Evil Ones (Reshayim), their days bring life to them.” In my estimation, Rav Attar is drawing upon a classic distinction between quantity and quality. Time can readily be seen as a mechanistic entity comprised entirely of a finite set of seconds, minutes, hours, days, months, years and centuries. In this view, one second is the same as any other – so, too, in the case of the remaining points of demarcation. Stated somewhat differently, time is flat, one-dimensional and value-free in every sense of the term. It is simply something that one lives through, a medium devoid of any inherent message or meaning. This, I would suggest, is the time experience of the Reshayim to which Rav Attar refers. In stark contrast, time for the Tzadikim is a qualitative entity. They invest it with purpose and meaning, particularly through their emphasis upon mitzvot bein adam l’chaveiro (commandments between man and his fellow man). The Rambam (Maimonides, 1135-1204) presented this class of mitzvot in the following manner: It is a positive commandment of Rabbinic origin to visit the sick, comfort mourners, to prepare for a funeral, prepare a bride, accompany guests, attend to all the needs of a burial, carry a corpse on one shoulders, walk before the bier, mourn, dig a grave, and bury the dead, and also to bring joy to a bride and groom and help them in all their needs. These are deeds of kindness that one carries out with his person that have no limit. Although all these mitzvot are of Rabbinic origin, they are included in the Scriptural commandment Leviticus 19:18: “Love your neighbor as yourself.” That charge implies that whatever you would like other people to do for you, you should do for your comrade in the Torah and mitzvot. (Translation, Rabbi Eliyahu Touger) In source after source, the Midrash teaches us that Sarah, like her beloved husband Avraham, was a master of deeds of kindness (gemilut chasadim). Moreover, as noted by my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, Sarah was not merely a moon to Avraham’s sun; instead, she blazed her own path of greatness in the annals of our nation: The name Sarai means “princess,” a very important woman. Sarah’s status in the history of Judaism is not only that of being Abraham’s wife… No, the fact that Sarah was married to Abraham was not enough to give her a permanent place in the Jewish historical household. Rather, Sarah in her own right was a major figure, as important as Abraham – as a matter of fact, Hazal [our Sages of blessed memory] say she was superior to him (Ex. Rabbah 1:1)… Abraham never told her what to do; on the contrary, she told him what to do. She was not only beautiful; she was a spiritual figure on par with Abraham. (Abraham’s Journey: Reflections on the Life of the Founding Patriarch, pages 114-115, bolding and brackets my own). Our appreciation of Sarah’s true stature enables us to symbolically call upon her to serve as our guide as we navigate the often-confusing waters of our lives. May we have the wisdom and courage to emulate Sarah’s spiritual strength, and the gemilut chasadim at which she excelled. If we can achieve this goal, we will be well on our way to fulfilling the Torah’s sublime words to “do what is good and proper in the eyes of the L-rd, your G-d.” (Sefer Devarim 12:28) 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: http://21stcenturyjewisheducation.org Parashat Lech Lecha, 5774, 2013:
Avraham and the Pursuit of the Holy (Kedushah) 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. Akeidat Yitzhak (the Binding of Isaac) is the most famous incident in our parasha based upon its prominent place in the Machzor of Rosh Hashanah. The second best-known narrative in Parashat Vayera, however, is that of the Destruction of Sodom and Gomorrah. Indeed, that story, coupled with Avraham’s heartfelt pleading before the Almighty for the inhabitants of these wayward cities, captures our imagination to such a degree that the following introductory verses are often all but forgotten: And the L-rd said, “Shall I conceal from Abraham what I am doing? And Abraham will become a great and powerful nation, and all the nations of the world will be blessed in him. For I have known him because he commands his sons and his household after him, that they should keep the way of the L-rd to perform righteousness and justice, in order that the L-rd bring upon Abraham that which He spoke concerning him.” (Sefer Bereishit 18:19, this, and all Bible translations, The Judaica Press Complete Tanach) The original Hebrew of the phrase, “that they should keep the way of the L-rd to perform righteousness and justice” is “v’shamru derech Hashem la’asot tzedakah u’mishpat.” In his posthumously published work, Abraham’s Journey: Reflections on the Life of the Founding Patriarch,” my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, notes that the Hebrew words “v’shamru derech Hashem” refer to the pursuit of holiness (kedushah), whereas the expression “la’asot tzedakah u’mishpat” connotes “practicing righteousness and justice.” Thus, Avraham Avinu’s “… testament was twofold: keeping the way of the L-rd, which requires kedushah, and also practicing righteousness and justice.” (Page 106) There are many ways to classify the mitzvot of the Torah. One of the most oft-seen approaches is to view some commandments as referring to obligations between man and his fellow man (mitzvot bein adam le-havero), and others as divine directives that reference the G-d – man relationship (mitzvot bein adam la-Makom). The Rav notes that it is commonplace to view tzedakah u’mishpat as being related to the first category, and kedushah as referring to the latter grouping. In his view, this is erroneous: The norm of kedushah is all-inclusive. It embraces the total structure of human activity. In fact, when the Torah speaks of being holy and enumerates the areas where one is called upon to exercise kedushah, most of them are bein adam le-havero. Indeed, the altar upon which one has to sacrifice his own selfish interests in order to realize the demand for kedushah is much larger than the altar built by the person concerned only with tzedakah u-mishpat. (Ibid. , pages 106-107) Rav Soloveitchik brought several examples to prove the singular import of kedushah as the driving force behind the Jewish way of life. Allow me to share one of the narratives with you that refers to an incident recounted in the name of his illustrious namesake, Rabbi Joseph Dov Halevi (Beit Halevi, 1820-1892) of Brisk: A story is told about Reb Yoshe Ber of Brisk that one erev Shavu’ot, late in the afternoon on his way to the synagogue, he noticed a flower stand that was still open. He went over to the woman and said: “My dear, it is late. We will usher in the Yom Tov pretty soon. Why don’t you go home to your family?” “Yes, Rabbi,” the woman answered, “but I haven’t sold any flowers. The count sent in a wagon loaded with flowers, and everyone bought greenery from the count. In fact, his flowers and branches were much better than mine. What shall I do Rabbi, There is nothing in the house, no food, no wine, no candles! I have nothing to look forward to.” Reb Yoshe Ber told the woman to step aside. He took her place and began to announce aloud how beautiful the flowers were, how tender and green the twigs and leaves, People suddenly encountered a strange scene. Their world-renowned rabbi, in his festive garments was zealously selling flowers – and charging exorbitant prices. Of course, all the flowers were sold quickly despite the prohibitive prices. (Ibid. , pages 107-108) The Rav noted that it is unclear as to whether or not the incident related in this story was true or apocryphal in nature. The point here, however, is not the authenticity of the story, but rather the deep and fundamental meaning that it represents: Whether the story is true or untrue, the fact that such a folk-story is told is indicative of the demands the Jew makes upon his own conscience as regards kedushah. In other words, to help someone in distress, you must sacrifice not only your money but your very dignity and pride. This conception is the product not of the idea of tzedakah, but of kedushah. To help others is not only an ethical act but also a great experience through which you come one or two steps closer to the Almighty. (Ibid.) From the dawn of Jewish history until our own moment in time, Avraham Avinu (our Father Abraham) has served as our guide in the pursuit of kedushah. May we be zocheh (merit) to emulate his heartfelt actions throughout all of the challenges of our lives so that we, too, may fulfill the words of our verse, “v’shamru derech Hashem,” and thereby become true servants of 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: http://21stcenturyjewisheducation.org Parashat Lech Lecha, 5773, 2013:
Understanding the Greatness of Avraham Avinu 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, 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 Holy One blessed be He fully revealed the uncontrolled nature of man when he declared: “…for the imagination of man's heart is evil from his youth.” (Sefer Bereishit 8:21, this and all Bible and Rashi translations, The Judaica Press Complete Tanach). Rashi (1040-1105), based upon the Midrash, explained this phrase in the following manner: from his youth: This is written מִנְּעֻרָיו [i.e., without a “vav,” implying that] from the time that he [the embryo] shakes himself [נִנְעָר] to emerge from his mother’s womb, the evil inclination is placed in him. — [Bereishit Rabbah 34:10] Cain’s murder of Abel, The Generation of the Flood, and the Generation of the Tower of Babel certainly underscore the veracity of Rashi’s interpretation. On the positive side, however, it is precisely from this vantage point that we are able to appreciate the contrasting uniqueness, and consequent greatness, of Avraham Avinu (Our Father Abraham). His promise and potential began to be revealed from his earliest days, when he courageously stood alone against the polytheistic worship and culture of his time: After this mighty man was weaned, he began to explore and think. Though he was a child, he began to think [incessantly] throughout the day and night, wondering: How is it possible for the sphere to continue to revolve without having anyone controlling it? Who is causing it to revolve? Surely, it does not cause itself to revolve. He had no teacher, nor was there anyone to inform him. Rather, he was mired in Ur Kasdim among the foolish idolaters. His father, mother, and all the people [around him] were idol worshipers, and he would worship with them. [However,] his heart was exploring and [gaining] understanding. Ultimately, he appreciated the way of truth and understood the path of righteousness through his accurate comprehension. He realized that there was one G-d who controlled the sphere, that He created everything, and that there is no other G-d among all the other entities. He knew that the entire world was making a mistake. What caused them to err was their service of the stars and images, which made them lose awareness of the truth. (Maimonides, Mishneh Torah, Hilchot Avodat Kochavim 1:3, translation, Rabbi Eliyahu Touger) The Rambam further notes: “Abraham was forty years old when he recognized his Creator.” (Ibid.) Make no mistake about it: Avraham was a religious revolutionary! He radically rebelled against the religious establishment of his time. He recognized, as Isaiah would say so many years later, that: “… those who carry their graven wooden image and pray to a god who does not save, do not know.” (45:20) Avraham’s spiritual classroom was Nature and the Cosmos, and his teacher was G-d Himself. His flawless logic and extraordinary intellectual ability led him to rediscover the forgotten truth of Hashem’s existence. Therefore, he was able to apprehend that it was Hashem, and none other, who created the world and continues to guide it according to the dictates of His divine will. These beliefs were truly “counter-culture” in the context of Avraham’s idol-worshipping world. He rejected both the underlying philosophical axioms and the resulting practical sociological tenets of the culture in which he lived. Hashem and His value structure, rather than moral relativism and hedonistic behavior, would be the brilliant light that would illuminate the spiritual darkness of his time. In short, immutable and absolute truth would now replace the values of the day. Without exaggeration, Avraham changed the world for all time: Abraham was forty years old when he became aware of his Creator. When he recognized and knew Him, he began to formulate replies to the inhabitants of Ur Kasdim and debate with them, telling them that they were not following a proper path. He broke their idols and began to teach the people that it is fitting to serve only the G-d of the world. To Him [alone] is it fitting to bow down, sacrifice, and offer libations, so that the people of future [generations] would recognize Him. [Conversely,] it is fitting to destroy and break all the images, lest all the people err concerning them, like those people who thought that there are no other gods besides these [images]. When he overcame them through the strength of his arguments, the king desired to kill him. He was [saved through] a miracle and left for Charan. [There,] he began to call in a loud voice to all people and inform them that there is one God in the entire world and it is proper to serve Him. He would go out and call to the people, gathering them in city after city and country after country, until he came to the land of Canaan - proclaiming [G-d's existence the entire time] - as the Torah states: “And He called there in the name of the L-rd, the eternal G-d.” When the people would gather around him and ask him about his statements, he would explain [them] to each one of them according to their understanding, until they turned to the path of truth. Ultimately, thousands and myriads gathered around him. These are the men of the house of Abraham. (Ibid.) Avraham revolutionized the spiritual universe by presenting in thought, and representing in deed, the one true G-d to mankind. He was an outstanding individual who changed the history of the world and became the progenitor of the Jewish people. Beyond question, Avraham epitomized greatness, and his accomplishments are legion. In some ways, therefore, he is every Jew’s spiritual guide and mentor. Avraham’s entrance onto the grand stage of world history was a great comfort to Hashem. He was the first person to rise to all of the challenges he encountered, and worshiped G-d in ultimate love and heartfelt devotion. He was, at one and the same time, Avraham avdi (Avraham My servant, Sefer Bereishit 26:24) and Avraham ohavi (Avraham My beloved friend, Sefer Yeshiyahu 41:8). At long last, our Creator had a friend who honored and obeyed Him, just as Hashem was Avraham’s yedid nefesh (beloved of the soul). Based upon this unique and unprecedented spiritual relationship, we have the permanent zechut (merit) to be G-d’s Am Hanivchar (Chosen People). May we live up to this singular honor and, like Avraham Avinu, sanctify Hashem’s Name in the world. 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: http://21stcenturyjewisheducation.org Parashat Noach 5774, 2013:
The Tower of Babel versus the Earth is the L-rd’s 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, 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 some ways, Parashat Noach reminds me of the refrain of a popular folk song of the 1960’s: “When will they ever learn, when will they ever learn?” Why? In broad terms, our parasha begins with the story of Noach and the destruction of the dor hamabul (the Generation of the Flood). It is followed by Noach’s exit from the Ark and Hashem’s promise to never destroy the world again through the medium of water. This covenant is sealed forevermore by the appearance of the first rainbow. The narrative continues and teaches us that the earth’s population began to rapidly expand to the four corners of the globe. In relatively short order, cities were built and civilization flourished once again. Logic and reason seemingly would dictate that mankind should have demonstrated overwhelming hakaret hatov (manifest gratitude) to the Almighty for His kindness and mercy in allowing them to thrive anew. Instead, we are presented with the following disturbing narrative: Now the entire earth was of one language and uniform words. And it came to pass when they traveled from the east, that they found a valley in the land of Shinar and settled there. And they said to one another, “Come, let us make bricks and fire them thoroughly;” so the bricks were to them for stones, and the clay was to them for mortar. And they said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make ourselves a name, lest we be scattered upon the face of the entire earth.” (Sefer Bereishit 11:1-4, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) Rashi (1040-1105) has a fascinating Midrashically based three-part comment on the phrase, “and uniform words” (“ud’varim achadim”): They came with one scheme and said, “He [G-d] had no right to select for Himself the upper regions. Let us ascend to the sky and wage war with Him.” Another explanation: [they spoke] against the Sole One of the world. Another explanation: They said, “Once every 1,656 years, the sky totters, as it did in the time of the Flood. Come and let us make supports for it.” - [Bereishit Rabbah 28:6, Tanchuma Buber, Noach 24] In Rashi’s and the Midrash’s view, our predecessors engaged in premeditated rebellion against G-d Himself! They denied His hegemony over the universe and sought to uproot Him from His divine dominion. Moreover, in Rashi’s final explanation, they actually believed they could change the course of the Laws of Nature and be its rulers! This unbelievable chutzpah (temerity) and mardut (rebellion) rightfully resulted in the end of the period “when the entire earth was of one language”: And the L-rd said, “Lo! [they are] one people, and they all have one language, and this is what they have commenced to do. Now, will it not be withheld from them, all that they have planned to do? Come, let us descend and confuse their language, so that one will not understand the language of his companion.” And the L-rd scattered them from there upon the face of the entire earth, and they ceased building the city. Therefore, He named it Babel, for there the L-rd confused the language of the entire earth, and from there the L-rd scattered them upon the face of the entire earth. (Sefer Bereishit 11:6-9) What is the antidote for the unmitigated and poisonous kafui tovah (rejection of the good) of the generation of the Tower of Babel? I believe it is development of sensitivity to the mastery, omnipotence, and omnipresence of Hashem. David Hamelech (King David) memorably formulated this notion in his celebrated 24th Psalm: Of David, a song. The land and the fullness thereof are the L-rd’s; the world and those who dwell therein. For He founded it upon seas and established it upon rivers… Who is this King of Glory? The L-rd, Who is strong and mighty, the L-rd Who is a mighty warrior. (1-2,8) With Hashem’s help, may we ever be counted among those who embrace David Hamelech’s stirring words and reject the mindset that led mankind to build their Tower of Babel to wage war with the Almighty. 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: http://21stcenturyjewisheducation.org Shemini Atzeret – Simchat Torah 5774, 2013:
The Greatness of Moshe 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, 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 there was no other prophet who arose in Israel like Moses, whom the L-rd knew face to face. (Sefer Devarim 34:10, this and all Bible translations, The Judaica Press Complete Tanach) Moshe is described in this verse from our Simchat Torah reading as the prophet who was different in kind and degree from all other prophets: “And there was no other prophet who arose in Israel like Moses.” In addition, he was the prophet, “whom the L-rd knew face to face” – a singular and unique appellation within the Tanach. Midrash Devarim Rabbah 11:3 notes that Moshe was not only greater than all the other prophets, he also surpassed all other Tzadikim (Righteous Ones) for all time. In order to support this claim, the Midrash creates a series of beautiful literary devices (dialogues) between Moshe and Adam, Noach, Avraham, Yitzhak, and Yaakov. Allow me to briefly summarize each one: Adam declared that his stature exceeded that of Moshe, since he was created in the image of the Holy One blessed Be He. Moshe, whose goal was solely to pursue truth, responded: “You are correct, at first you were on a higher level than myself. Yet, as a result of your sin, you lost your unique status. As for me, however, once Hashem bestowed His divine splendor (ziv hapanim) upon me, it has always remained with me. Therefore, I have surpassed your stature.” Noach proclaimed to Moshe that he was the greater party, since he had been saved from the Generation of the Flood. Moshe answered him in simple, yet profound, words: “It is true that you saved yourself. You, however, did not have the strength or ability to save your generation. In contrast, I saved both myself and my generation following the Sin of of the Golden Calf. Indeed, I have exceeded your status.” Avraham stressed his preeminence to Moshe as a result of his having ministered to the needs of numerous non-Jewish wayfarers. Moshe replied: “True, you took care of those people’s needs, yet I took care of the needs of both Jews and Gentiles.” Moreover, Moshe stated: “You took care of the travelers’ needs when you were safe and settled. I, however, provided food, clothing, and shelter for uncountable numbers of people in the harshest of all deserts.” Yitzhak asserted his superiority over Moshe by noting that he was, after all, the olah temimah (purest of the pure sacrificial burnt offerings) and in doing so, saw the “face of Hashem’s Presence.” Moshe countered with the sad, but true, fact: “Yes, Yitzhak, you saw ‘Hashem’s face.’ Yet, subsequently you became blind. In contrast, I have constantly spoken ‘face to face’ with G-d, yet, my powers have never abated.” Yaakov stated that he was greater than Moshe, since he had wrestled with an Angel of G-d and emerged victorious. Moshe responded in turn and said: “True, you wrestled with an Angel in your domain (i.e. earth). In contrast, I ascended to the province of the Angels and they were afraid of me!” Our Midrash concludes with the rationale as to why Moshe alone had the zechut (merit) to bless the entire Jewish people for all time: “The Holy One blessed be He said: ‘Since you [Moshe] are greater than everyone else, you will bless the Jewish people.’ Therefore, the Torah states: ‘This is the blessing with which Moshe blessed the Jewish people…’” In sum, the Midrash views Moshe Rabbeinu (our teacher Moshe) as indisputably greater than Adam, Noach, and the Avot (the Patriarchs). Little wonder, then, that the concluding three verses of the Torah describe Moshe in the following fashion: And there was no other prophet who arose in Israel like Moses, whom the L-rd knew face to face, as manifested by all the signs and wonders, which the L-rd had sent him to perform in the land of Egypt, to Pharaoh and all his servants, and to all his land, and all the strong hand, and all the great awe, which Moses performed before the eyes of all Israel. (Sefer Devarim 34:10-12) Moshe’s unparalleled greatness is a genuine beacon of light and truth in our troubled and confused world. While we cannot emulate his achievements per se, we can none the less look toward him and ask ourselves: “Are our goals, actions, hopes and desires congruent with the standard of truth established by the most prominent person who ever lived?” If our answer is “no,” we need to reconsider who we are and where we are going. If our answer is “yes,” however, we know we are authentically performing the Jewish people’s mission in this world. May this be so, soon and in our days. 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: http://21stcenturyjewisheducation.org Succot 5774, 2013:
The Stars of Succot 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, 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 laws pertaining to the construction of the succah are many and varied. Indeed, our Sages created an entire Talmudic tractate that analyzes every conceivable aspect of the succah’s constitutive elements. Central to this discussion is the universally accepted halacha of the physical placement and environment of the succah: It must be outside, fully exposed to the elements, and ideally have an unblocked view of the sky. Thus, Rav Yosef Karo (1488-1575), the author of the Shulchan Aruch, states in Orech Chaim 631:3: “The standard manner of placing the schach (top covering) upon the succah is to do so in such a way as to enable one to see the large stars through it…” Rabbi Yisrael Meir Kagan Hakohen zatzal, better known as the Chafetz Chaim (1838 - 1933), in his monumental work known as the Mishnah Berurah, states that the large stars in this statement refer to those that can be seen during the day prior to sunset. In addition, he notes that a number of latter day authorities ruled that even the nighttime stars need to be visible through the schach. The question, of course, is “why?” In other words, what subliminal and, possibly, sublime message were Chazal (our Sages of Blessed memory) teaching us by mandating the visibility of the stars through the succah’s roof-like covering? On one level, perhaps, our Sages wanted us to be visibly in touch with Hashem’s Creation via the stars that He fashioned, in order to sensitize us to the wonder and beauty of His creation. Dovid Hamelech (King David) gave voice to this thought in his paean of praise to G-d’s handiwork: “How magnificent are Your works Hashem, You made all of them in your supernal wisdom, the entire cosmos is filled with Your creations.” (Sefer Tehillim 104:24) Thus, when we dwell in our succot, we are reminded at all times of G-d’s glory, power, and majesty – simply by viewing the stars through the schach. I believe, however, that Chazal wanted us to view the stars while sitting in our succot for an additional reason. Our Sages were acutely aware of the need to instill G-d-consciousness and awareness in each of us. Without a sense of G-d’s direct presence and immanence in our lives, it is impossible to feel He is our Yedid Nefesh (the Beloved of our Soul), and our protector. After all, this is our request to Him in every Friday night tefilah (prayer): “And spread over us the succah of Your peace. Blessed are You Hashem, Who spreads the succah of peace upon us and upon all His people Israel and upon Jerusalem.” Herein, G-d is the active agent who reaches out to us in an expression of His divine providence. This, I believe, is the feeling that our Sages wanted us to have when we see the stars in our succot. In a very real sense, as well, Chazal wanted Succot to be a time of spiritual growth and actualization. This idea is physically manifested through the encircling walls of the succah below, and the cosmic symphony of the stars above. Succot, therefore, is a grand reiteration of our obligation to serve Hashem through joy from the depth of our souls. It is a reminder of the potential greatness that is inherent in the G-d - Man relationship. Along these lines, my rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), formulated the ideal manner of serving G-d: The Torah commands us to serve G-d with joy (Ps. 100:2), with longing and yearning, out of enjoyment and happiness, unfettered pleasure and the soul’s delight. When man does not see G-d and sense His presence at every turn; when he thinks of G-d only out of fear of punishment, with a cool intellect, without ecstasy, joy or enthusiasm; when his actions lack soul, inwardness, and vitality, then his religious life is flawed. If man is not always aware of G-d, without any interruption whatsoever - if he does not walk with G-d in all his ways and paths, if he does not sense G-d’s touch on his shoulders and sweaty face in his hours of distress and loneliness, imparting a certain comfort and encouragement – then his service is incomplete. (And From There You Shall Seek, published in Hebrew, 1978, translated by Naomi Goldblum, 2008) May it be G-d’s will, and our heartfelt desire, that this Succot will be a time wherein we reconnect with Him as our true Yedid Nefesh. May it be a time when we will feel His divine presence encircling and protecting us. Moreover, may we experience the greatest and most profound joy and connection to Him when we see His stars through our succot. V’chane yihi ratzon. Shabbat Shalom 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: http://21stcenturyjewisheducation.org Yom Kippur, 5774, 2013:
Yom Kippur and Introspection (Cheshbon Hanefesh) 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, 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. Since the beginning of Chodesh Elul, we have been on a journey. Unlike most journeys, however, we have not traveled physically. Instead, we have traveled spiritually. Elul helped us to focus upon truth and falsehood (emet v’sheker), and to ascertain the difference between fleeting shadows and matters of ultimate import. In an almost palpable sense, therefore, Elul prepared us for the great and awe-filled days of Rosh Hashanah and Yom Kippur. Yet, how did we clear our vision that was blurred by the smoke and mirrors of what passes for “truth” in modern society? The answer is deceptively simple: We became spiritual accountants. In order to understand what it means to be a spiritual accountant, we need to understand what it means to be an accountant in the normative sense of the term. One useful definition is found at Wikipedia.com: “An accountant is a practitioner of accountancy, which is the measurement, disclosure or provision of assurance about financial information that helps managers, investors, tax authorities and other decision makers make resource allocation decisions.” The key phrase for most of us is found at the end of this definition: “make resource allocation decisions.” The accountant’s task, in short, is to help people make informed decisions about how to most effectively allocate their financial resources. By extension, when we act as spiritual accountants, our individual and collective task is to determine the best way to allocate our spiritual resources. Beyond question, one of our greatest spiritual assets is our nefesh, our soul. What, however, is the nefesh? The Rambam (1135-1204) defined it in this manner: The soul of all flesh is the form which it was given by G-d. The extra dimension which is found in the soul of man is the form of man who is perfect in his knowledge. Concerning this form, the Torah states (Sefer Bereishit 1:26): “Let us make man in our image and in our likeness” - i.e., granting man a form which knows and comprehends ideas that are not material, like the angels, who are form without body, until he can resemble them. [This statement] does not refer to the form of the body perceived by the eye - i.e., the mouth, the nose, the cheeks, and the remainder of the structure of the body. This is referred to as to'ar (appearance). It is not the soul found in all living flesh which allows it to eat, drink, reproduce, feel, and think. Rather, knowledge is the form of this [dimension of] soul and it is concerning this form of the soul that the verse states: “in our image and in our likeness.” Frequently, this form is referred to as nefesh or ruach. Therefore, one must be careful regarding these names, lest another person err regarding them. Each name reveals its characteristics. (Mishneh Torah, Hilchot Yesodei HaTorah 4:8, translation, Rabbi Eliyahu Touger) Actualizing the intellect found in a man’s soul to its fullest extent can only be achieved by engaging in the ultimate act of Torah accountancy known as “cheshbon hanefesh,” or introspection. How exactly can we master the art of cheshbon hanefesh? It is to this question we now turn. One of the greatest masters of Jewish ethical literature was the consummate Italian thinker Rabbi Moshe Chaim Luzzato (1707-1746), known as the “Mesilat Yesharim” after the title of his most famous work. In his summary of how one performs cheshbon hanefesh, Rav Luzzato notes that an individual must: “… observe all of his actions and watch over all of his ways.” It is only when man subjects the totality of his actions to scrupulous scrutiny that he will be free from “… a bad habit or a bad trait, let alone a sin or a crime.” This accounting must be both daily and exact “… in the manner of the great merchants who constantly evaluate all of their undertakings so that they [their business ventures] do not miscarry.” This introspective analysis must be done in a highly disciplined manner and with thoroughgoing consistency: “He should set aside definite times and hours for this weighing so that it is not a fortuitous matter, but one that is conducted with the greatest regularity; for it yields rich returns.” What are the “rich returns” that will accrue as a result of this introspection? Here, too, Rav Luzzato enlightens us in his usual discerning manner: “After engaging in such a reflection he will come to consider whether or not his deeds travel along the proper path. For in doing so it will certainly be easy for him to cleanse himself of all evil and to correct his ways.” (Mesilat Yesharim, translation, Rabbi Shraga Simmons, pages 31 and 37) Yom Kippur is ultimately the time, to paraphrase the Mesilat Yesharim, when we try to cleanse ourselves of all evil and correct our ways – something that can only be achieved through authentic cheshbon hanefesh. This, in turn, allows us to pursue true teshuvah (repentance), and to ultimately receive kapparah (atonement) from our Creator - the fundamental goal of Yom Kippur. May Hashem give us the wisdom to perceive the incalculable importance of cheshbon hanefesh, so that we will commit ourselves to engage in this most essential of all activities. May our efforts lead us to true teshuvah and, ultimately, to reconciliation with Hashem through His great gift of kapparah. V’chane yihi ratzon. G’mar chatimah tovah and tizku l’shanim rabot. Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. ** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org Rosh Hashanah, 5774, 2013
Teshuvah: Using Our Minds for What Matters 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. This is the time of year when our friends ask us: “How are you? Are you ready for another Rosh Hashanah? Can you believe its Rosh Hashanah again?” These, and similar kinds of questions, are “on the mark” and exactly where our thoughts should be. Please allow me to explain. “How are you?” can be taken as just another blasé social pleasantry - or something far more. In fact, I believe we can view it as a modern day restatement of Hashem’s question to Adam after he violated the one mitzvah that G-d had given him: Now the L-rd G-d took the man, and He placed him in the Garden of Eden to work it and to guard it. And the L-rd G-d commanded man, saying, “Of every tree of the garden you may freely eat. But of the Tree of Knowledge of good and evil you shall not eat of it, for on the day that you eat thereof, you shall surely die.” (Sefer Bereishit 2:15-17, this, and all Bible translations, The Judaica Press Complete Tanach) Unfortunately, Adam and Eve violated this lone commandment: “And the woman saw that the tree was good for food and that it was a delight to the eyes, and the tree was desirable to make one wise; so she took of its fruit, and she ate, and she gave also to her husband with her, and he ate.” (Ibid. , 3:6) This, in turn, led the Almighty to ask: “Where are you?” (Ibid. , 3:9) Of course, G-d knew full well where Adam and Eve were physically located. Therefore, what was the Holy One Blessed be He, so to speak, really asking? In my view, G-d put forth an existential question, or perhaps, the existential question: “Now that you have sinned against Me, what is your place within the great scheme of Creation? What is your value to the world, now that you have torn our covenant asunder?” In short, Hashem was asking some of the very same questions we should be asking ourselves as we approach Rosh Hashanah. These types of questions should motivate us to pause and reflect upon our past actions. In addition, they should radically disturb our complacency, and thereby spur us on to substantive and depth-level change. In sum, they should lead us to the only logical conclusion for a spiritually sensitive person – it is time to do teshuvah (the act of returning to G-d). What is teshuvah? The Rambam (1135-1204) devoted an entire section of his halachic magnum opus, Mishneh Torah, to answering this question. His response forms the conceptual basis of this cathartic and spiritually cleansing process until our own time: What exactly is teshuvah? [It is the act that demands] the sinner to reject his sin, remove it from his thoughts, and determine in his mind that he will never do it again...So, too, he must feel badly for what he has done in the past...and he must bear testimony to He who knows all secret matters that he will never repeat this sin again... In addition, he must verbally confess [his sin] and speak aloud of those things he has determined in his mind. (Hilchot Teshuvah 2:2) Let us summarize the teshuvah process as delineated by Maimonides:
While the Hebrew months of Elul and Tishrei (the two months that precede and incorporate Rosh Hashanah and Yom Kippur) are the times wherein the obligation of doing teshuvah comes to the fore, it is actually an essential part of our daily prayer experience. Regrettably, it is often difficult for many of us to fully focus on what we are saying when we are praying. We are filled with concerns about many different matters and obligations that prevent us from concentrating upon the content and meaning of our prayers. Quite often, we do not even remember that the fifth bracha (blessing) of the Shemoneh Esrei (Amidah or Silent Prayer) focuses upon, and is entitled, “Teshuvah.” Rabbi Sir Jonathan Sacks, the Chief Rabbi of Great Britain, translates the aforementioned blessing in the following manner: “Bring us back, our Father, to your Torah. Draw us near, our King, to Your service. Lead us back to You in perfect repentance. Blessed are You, L-rd, who desires repentance.” (The Koren Siddur: Rabbi Sir Jonathan Sacks Edition, page 114) A brief analysis of this bracha reveals the following:
Fascinatingly, “Knowledge,” the blessing wherein we beg G-d to bestow knowledge (da’at) upon us, and teach us understanding (binah), precedes the bracha of teshuvah: You grace humanity with knowledge. And teach mortals understanding. Grace us with the knowledge, understanding, and discernment that come from You. Blessed are You, L-rd, who graciously grants knowledge. (Ibid.) The blessing of “Forgiveness” (“slicha”) follows the bracha of teshuvah. This is a natural progression, since the ultimate goal of teshuvah is the attainment of complete forgiveness: Forgive us, our Father, for we have sinned. Pardon us, our King, for we have transgressed; for You pardon and forgive. Blessed are You, L-rd, the gracious One who repeatedly forgives. (Ibid.) The first three berachot of the bakasha (request) section of the Shemoneh Esrei may now be seen as comprising a tightly interwoven conceptual unit: Knowledge leads to teshuvah which, in turn, leads to forgiveness. Clearly, the intellectual gesture is the fundamental component of the teshuvah-forgiveness nexus. It enables us to ascertain where we have gone wrong, and serves as a guidepost for our future actions. As Rabbeinu Shimshon Rafael Hirsch zatzal (1808-1888) pointed out in his Commentary on the Siddur, understanding (binah) “is the insight into the interrelationships of things, to be gained by logical judgment.” This is precisely what we need in order to become fully engaged in the teshuvah process. Binah, however, is not naturally acquired. It requires a single-minded dedication and drive to perfect the human condition. It is for this reason that Rav Hirsch stated: “The acquisition of binah requires strenuous effort to which man may not be equal and for which he may well lack the strength; for this reason he cannot attain binah without the help of G-d.” Teshuvah may now be viewed as a process and act that demands mindfulness and total intellectual engagement. As such, let us pray to Hashem that He will partner with us in the acquisition of binah, so that we may join with Him to become new and better individuals. After all, this is precisely the intent of Jeremiah’s famous and stirring words in Megilat Eichah 5:21, wherein we implore our Creator to help us return unto Him: Hashiveinu Hashem alecha v’nashuvah chadash yemeinu k’kedem (Restore us to You, O L-rd, that we may be restored! Renew our days as of old.). With G-d’s help, may we have the knowledge, understanding, desire, and intent to fulfill this prayer. V’chane yihi ratzon. Kativa v’chatimah tovah and tizku l’shanim rabot. Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. ** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org |
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