8/25/2013 Parshiot Nitzavim - Vayelech, 5773, 2013: "Standing Before G-d - in His Divine Image"Read NowParshiot Nitzavim - Vayelech, 5773, 2013:
Standing Before G-d – in His Divine Image 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. You are all standing this day before the L-rd, your G-d, the leaders of your tribes, your elders and your officers, every man of Israel, your young children, your women, and your convert who is within your camp both your woodcutters and your water drawers, that you may enter the covenant of the L-rd, your G-d, and His oath, which the L-rd, your G-d, is making with you this day. (Sefer Devarim 29:9-11, this, and all Torah translations, The Judaica Press Complete Tanach) This passage contains the opening verses of our parasha (Torah portion). Since the phrase “You are all” is employed, the words “the leaders of your tribes, your elders and your officers, every man of Israel, your young children, your women, and your convert who is within your camp both your woodcutters and your water drawers” appear to be completely superfluous. In other words, the passage could easily have been written: “You are all standing this day before the L-rd, your G-d, that you may enter the covenant of the L-rd, your G-d, and His oath, which the L-rd, your G-d, is making with you this day.” Since this is the case, we may ask two separate, but closely related, questions: “Why did the Torah enumerate all of these categories?” and “What was the Torah trying to communicate to us by adopting such an unusual degree of specificity?” In my view, the best way to answer both of these questions is to turn to two well-known verses that appear in Sefer Bereishit 1: 26-27: “And G-d said, ‘Let us make man in our image, after our likeness, and they shall rule over the fish of the sea and over the fowl of the heaven and over the animals and over all the earth and over all the creeping things that creep upon the earth.’ And G-d created man in His image; in the image of G-d He created him; male and female He created them.” One is immediatedly struck by the threefold use of the word “image” (tzelem). As the Torah is nearly always sparing in its words, the repetition of this term must be singularly important. What does it mean to be created b’tzelem Elokim (in G-d’s image)? The answer, as in many theological questions, is that it depends upon who you ask. Our Sages took diverse approaches in responding to this crucial question. Some, such as Hillel in Midrash Vayikra Rabbah 34, and Rabbi Bena’a in Talmud Bavli, Bava Batra 58a, believed that “And G-d created man in His image” is to be taken literally. In their view, as amazing as it may seem, we look like G-d. The more widely accepted approach, however, is to reject any potential physical comparison to Hashem (since He has no form) and, instead, to focus upon the abilities that G-d bestowed upon us which make us “similar” to Him. The most prominent of these gifts, according to the Rambam (Maimonides, 1135-1204) and his followers, is our intellect (hasagah sichlit): Now man possesses as his proprium [unique talent and gift] something in him that is very strange as it is not found in anything else that exists under the sphere of the moon, namely, intellectual apprehension. In the exercise of this, no sense, no part of the body, none of the extremities are used; and therefore this apprehension was likened unto the apprehension of the deity, which does not require an instrument, although in reality it is not like the latter apprehension, but only appears so to the first stirrings of opinion. It was because of this something, I mean because of the divine intellect conjoined with man, that it is said of the latter that he is in the image of G-d and in His likeness, not that G-d, may He be exalted, is a body and possesses a shape. (The Guide for the Perplexed I: 1, translation, Shlomo Pines, p.23) My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), built upon this passage and portrayed the concept of the “image of G-d” in the following fashion: There is no doubt that the term “image of G-d” in the first account [i.e. Sefer Bereishit 1: 26-27] refers to man’s inner charismatic endowment as a creative being. Man’s likeness to G-d expresses itself in man’s striving and ability to be a creator. Adam the first who was fashioned in the image of G-d was blessed with a great drive for creative activity and immeasurable resources for the realization of this goal, the most outstanding of which is the intelligence, the human mind, capable of confronting the outside world and inquiring into its complex workings. (The Lonely Man of Faith, Tradition: A Journal of Orthodox Thought, Volume 7, No. 2, 1965) Whatever the exact meaning of “image of G-d” may be, one thing is crystal clear: every human being is potentially holy and of boundless significance, since he or she has been created in the image of the Almighty. Indeed, in a specifically Jewish legal context, Chazal (our Sages of blessed memory) focused upon the irreplaceable value of each individual among the Jewish people. The last Mishnah in the fourth chapter of tractate Sanhedrin deals with the technical topic of how to guarantee the veracity of would-be witnesses. Herein, we are taught one of the most fundamental concepts of Judaism, namely, the sanctity of the individual: Therefore, man was created alone to teach you that anyone who destroys even one soul (individual) from the Jewish people is considered by the Torah as if he has destroyed an entire world. [So, too,] anyone who saves even one soul (individual) from the Jewish people is considered by the Torah as if he has saved an entire world. The world-renowned Talmud commentator, Rabbeinu Shmuel Eliezer Ben-Yehudah Halevi Edels (known as the Maharsha, 1555-1631) analyzes the above passage and suggests the following deeply insightful interpretation: The phrase in the Mishnah is very exact when it states: “nefesh achat m’yisrael” (one soul from the Jewish people) since the form of man who was created alone is the image of G-d, the One of the world… The Maharsha, by focusing upon the word “nefesh” and its connection to HaKadosh Baruch Hu (The Holy One Blessed be He), is urging us to recognize the stamp of Hashem that is uniquely engraved upon each and every member of the Jewish people. This concept has profound ramifications. In a word, when we interact with our fellow Jews, we are duty bound to remember that we are communicating with someone who bears the stamp of our Creator upon him. I believe we are now in an ideal position to answer the questions with which we began: “Why did the Torah enumerate all of these categories?” and “What was the Torah trying to communicate to us by adopting such an unusual degree of specificity?” Based upon our examination, the phrase “the leaders of your tribes, your elders and your officers, every man of Israel, your young children, your women, and your convert who is within your camp both your woodcutters and your water drawers” now emerges as anything but redundant. It is, instead, teaching us a crucial lesson concerning the irreplaceable importance of all Jews. It is teaching us that, irrespective as to whether our fellow Jew is a leader of our people or a common manual laborer, i.e. regardless of the person’s social and economic status or level of education, he is kadosh (holy) since he is, in truth, G-d’s representative in this world. As such, he embodies unlimited potential and value – and deserves to be treated in kind. We live in a time when many of us focus upon the commandments that obtain between G-d and ourselves (mitzvot bein adam l’makom). Thus, we are often meticulous in our observance of such mitzvot as kashrut, tefillin, succah, mezuzah, and Shabbat. When it comes to commandments between our fellow Jews and ourselves (mitzvot bein adam l’chaveiro), however, we may be far less exact and demanding of ourselves. As a result, angry biting words, wounding sarcasm, bitter cynicism, lashon hara (deprecatory - but true – speech), and even divrei bushah (public embarrassment of others) are far too common occurrences in our daily lives. Therefore, we must remember the words “You are all standing this day before the L-rd, your G-d,” and that we are all created in His divine image. If we can do this - and the month of Elul is preeminently the time to do so - then we will be able to act differently toward one another and be better prepared for the potentially transformative moments of Rosh Hashanah and Yom Kippur. With Hashem’s help, may it be so. V’chane yihi ratzon. N.B. Part of my summary of the various approaches to understanding the term “tzelem Elokim” is based upon Rabbi David Silverberg’s excellent article entitled: “Tzelem Elokim: Image or Imagery?” which may be found at: http://haretzion.org/alei/1-5tzele.htm. 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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8/20/2013 Parashat Ki Tavo 5773, 2013: "The Month of Elul - The Crossroads of Our Existence"Read NowParashat Ki Tavo 5773, 2013
Rabbi David Etengoff The Month of Elul – The Crossroads of Our Existence 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. The final verse of this week’s parasha presents us with an exegetical challenge: “And you will guard, protect and observe the words of this Covenant, and you will perform them; all of this l’ma’an taskilu in all that you will do.” (Sefer Devarim 29:2) The commentators disagree as to the meaning of the phrase “l’ma’an taskilu.” The word “l’ma’an” is very straightforward; it simply means “in order that.” The word “taskilu,” however, is the point of contention. Onkelos (35-120 CE), Targum Yonatan ben Uziel (exact date uncertain), Talmud Bavli, Avodah Zarah 19b, and the Ibn Ezra (1089-1167), translate “taskilu” as “tatzliku” – to be successful. As such, these sources interpret our verse as stating: “And you will guard, protect and observe the words of this Covenant, and you will perform them; all of this in order that you will be successful in all that you will do.” In contrast, the Targum Yerushalmi (exact date uncertain), the Seforno (Rabbi Obadiah ben Jacob Seforno, 1475-1550), and the Kli Yakar (Rabbi Shlomo Ephraim ben Aaron Luntschitz, 1550-1619) opine that “taskilu” is to be taken at face value, i.e. from the word “sechel” (logic), and references some form of understanding. Thus, they translate our verse as: “And you will guard, protect and observe the words of this Covenant, and you will perform them; all of this in order that you will understand all that you will do.” Fascinatingly, Rabbi Meir Leibush ben Yechiel Michel Wisser (1809-1879), known as “the Malbim,” adopted variations of both interpretations for our phrase “l’ma’an taskilu” – with its precise meaning to be contextually defined: “Haskalah” (enlightenment, understanding) has two possible meanings and references: Haskalat hasechel refers to the understanding and enlightenment of the soul in all spiritually based matters. [In contrast, haskalah] may refer to success (hatzlacha) in all physical actions that pertain to the body [and its ongoing maintenance]. According to the Malbim, our verse now means: If you will fulfill all of the words of the Torah, then you will understand [and be able to build upon this understanding] in everything that you will do. This refers to obtaining [comprehension] in spiritual matters as well as success in practical actions as they pertain to all manner and variety of physical needs. Once again, we find ourselves in the midst of Chodesh Elul - the crossroads of our existence. In this month, and at this time of year, we must determine whether or not we will continue as we have done in the past, or transform ourselves and become better than who we are today. This process takes time, considered introspection, and brutal self-honesty. As in all matters of this nature, we must call upon our Creator and beseech Him for His support, guidance, and love. In turn, we need to demonstrate our connection to Him and His holy Torah. Moreover, by building upon the Malbim’s analysis of our verse, we now realize we must “guard, protect and observe the words of this Covenant, and perform them,” so that we will be understanding and successful in all our spiritual and physical endeavors. May Hashem grant us the discernment, wisdom, and strength to do so. 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 Ki Tetze, 5773, 2013:
The Importance of Compassionate Loving-Kindness 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. The question of “Who may become a Jew?” is usually answered in a very inclusive manner. In short, nearly anyone whose heart and soul moves them to truly embrace the theology and practice of Judaism may convert to our faith. Our Sages defined the conversion process as being comprised of essentially three components. By way of illustration, the Rambam (Maimonides, 1135-1204) states: And so, too, throughout the generations. When the non-Jew desires to enter into the Covenant and to find shelter under the protection of G-d’s divine presence, and he chooses upon himself to accept the yoke of Torah; he needs circumcision, immersion [in a mikvah – a ritual bath], and the sprinkling of the blood [upon the Altar in the Holy Temple] of his sacrifice. A woman, however, requires immersion and the sacrifice. As the Torah states: “Like you [the Jewish people], so, too, the convert.” That is, just as you [the Jewish people became Jewish] via circumcision, immersion, and the sprinkling of the blood, so, too, shall the would-be convert [become Jewish] for all time via circumcision, immersion, and the sprinkling of the blood [the blood of the sacrifice is only when the Holy Temple is in existence]. (Mishneh Torah, Hilchot Issurei Biah, 13:4) Given the aforementioned, it is fascinating to note that properly converted males of certain biblically-referenced nations are nonetheless permanently proscribed by Torah Law from marrying Jewish women: “An Ammonite or Moabite shall not enter the assembly of the L-rd; even the tenth generation shall never enter the assembly of the L-rd.” (Sefer Devarim 23:4, this and all Torah translations, The Judaica Press Complete Tanach) Mishnah Yevamot 8:3 clearly underscores the direct meaning of this text: “Ammonite and Moabite males are proscribed from ever marrying Jewish women; but their females [i.e. Ammonite and Moabite women, following a proper conversion] may immediately marry Jewish men.” Maimonides, as well, follows suit in his halachic decision as presented in Mishneh Torah, Hilchot Issurei Biah 12:18: What is the law in regards to the nations of Ammon and Moab? The proscription of intermarriage with Jews is a permanent one for males, but not for females. As the Torah states: “An Ammonite or Moabite shall not enter the assembly of the L-rd…” It is an halacha l’Moshe m’Sinai [a Jewish law stemming from the moment of the reception of the Torah at Mt. Sinai] that the male Ammonite and the male Moabite is permanently proscribed from marrying a Jewish woman – and so, too, any and all of his male heirs for evermore. [In contrast, however,] a female Ammonite or Moabite is immediately permitted to marry a Jewish man, [following a proper conversion,] just like the other nations of the world. We are now faced with an obvious question: “Why are Ammonite and Moabite men disallowed from ever marrying Jewish women?” Our parasha (Sefer Devarim 23:5) provides us with two reasons as to why this is the case:
I believe the Torah is teaching us a lesson of fundamental import. The failure of Ammon and Moab to “greet you [i.e. the Jewish people] with bread and water on the way, when you left Egypt” portrayed a tremendous insensitivity to the needs of our nation. This act of hardhearted callousness represented the polar opposite of one of the most enduring and best-known qualities of the Jewish people: compassionate kindness (chesed v’rachamim). As such, Ammon’s and Moab’s behavior was antithetical to the very essence of klal Yisrael (the Jewish people). Their insidious influence could only undermine, and ultimately destroy, our ammimut (nature as a people). Little wonder, then, that they were absolutely proscribed from marrying our nation’s women, which would thereby dilute our nation’s soul and being. We now can understand not only why we need both reasons, but their order as well. The Torah is teaching us that to be a Jew means to be a gomale chesed v’rachimim (a practitioner of loving-kindness and mercy). Someone who lacks these characteristics simply cannot join our nation. Thus the Midrash Yalkut Shimoni, Parashat Vayera states: King David said: “There are three behavioral characteristics by which the Jewish nation is known: They are merciful, humble, and they perform acts of loving-kindness… Anyone who has these ethical traits is fitting to join this nation; and anyone who lacks these traits is not fitting to join this nation.” We are now in the Hebrew month of Elul. As such, we are in the process of preparing ourselves for the great G-d-Man existential encounters of Rosh Hashanah and Yom Kippur. Now, more than ever, we need to focus upon the singular import of compassionate loving-kindness, so that we can represent ourselves to the world as the authentic heirs of Avraham, Yitzhak, Yaakov, Sarah, Rivka, Rachel, and Leah. With G-d’s help, may we find the inner resources, strength, and wisdom to do so. 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 Shoftim, 5773, 2013:
A Message for the Month of Elul 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. The seemingly simple word “lecha” (literally, “to you” or “for yourself”) figures prominently in the titles of Parshiot Lech Lecha and Shelach Lecha. In the first instance, Rashi (1040-1105) explains that Hashem used our term in reference to Avram (later, Avraham) leaving his birthplace, to connote the ideas of “for your benefit and for your good.” In the latter case, however, Rashi opines that lecha means “according to your [Moshe’s] own understanding,” since Hashem never commanded him to send forth people to scout the Promised Land; instead, Moshe decided to do this based upon his own volition. The first verse of our parasha also contains the word “lecha”: You shall set up judges and law enforcement officials for yourself (lecha) in all your cities that the L-rd, your G-d, is giving you, for your tribes, and they shall judge the people [with] righteous judgment. (Sefer Devarim 16:18, this and all Bible translations, The Judaica Press Complete Tanach) Unlike the prior two Torah citations, Rashi is silent regarding the term “lecha” in our parasha. This is particularly fascinating since the phrase “for yourself” seems, at first blush, to be completely superfluous. It, therefore, demands explication since it is a fundamental principle of Torah exegesis that each and every word of the Bible is an integral part of G-d’s message to man. It is to this task that we now turn. Rabbeinu Behaye ben Asher (mid-13th century – 1340), one of the greatest Sephardic Torah commentators, elucidates the term “lecha” in our Torah portion in a novel and captivating manner: Moshe went the ultimate distance (masar nafsho) in guaranteeing the primacy of the Law, therefore, the institution of Judges and the court system is attributed to him. As the Torah states: “… and he [Moshe] saw an Egyptian man striking a Hebrew man of his brothers … so he struck the Egyptian.” (Sefer Shemot 2:11-12) This is the case, as well, regarding the Torah and the Jewish people. Concerning the Torah the text states: “He was there with the L-rd for forty days and forty nights...” (Sefer Shemot 34:28) In reference to the Jewish people we find in the context of the Golden Calf: “And now, if You forgive their sin - But if not, erase me now from Your book, which You have written.” (Sefer Shemot 32:32) As a result [of Moshe’s boundless self-sacrifice,] all three are eternally connected to him: The Torah is called by his name: “Keep in remembrance the teaching of Moses (Torat Moshe), My servant...” (Sefer Malachi 3:22) The Jewish people is called by his name: “And the L-rd said to Moses: ‘Go, descend, for your people that you have brought up from the land of Egypt have acted corruptly.’” So, too, the Judges are called after his name. As the Torah states [in our verse]: “for yourself (lecha).” (Translation and brackets my own) In sum, the use of the term “lecha,” as found in our verse, is a shorthand reference for the inextricable connection of the Jewish judicial system to Moshe in recognition of his nearly superhuman sacrifice on behalf of the Law. Some 400 years after Rabbeinu Behaye, the great Chasidic master and preeminent disciple of Rabbi Yisrael Baal Shem Tov, Rabbi Yaakov Yosef HaKohen of Polonne (1710-1784) adopted a very different approach to the word “lecha” that appears in our pasuk (verse). In his work, Toldot Yaakov Yosef, he understood our term in a decidedly homiletical fashion. He used it as an opportunity for enjoining each and every Jew to undergo cheshbon hanefesh (introspective analysis), and to try to be completely fair in judging one’s fellow man: [To what does] “lecha” refer [?] – to yourself (l’atzmecha). Before anything else, judge yourself, remedy yourself [i.e. your own blunders] first [before you find fault in others.] Moreover, in the same manner that you judge yourself you should judge others. You should not be easy on yourself and tough with your fellow man. Then, too, you should not rationalize your behaviors while at the same time act with exactitude to a measure of a hairsbreadth with others - and thereby require of your fellow man what you do not demand of yourself. (Translation and brackets my own) I believe that Rav Yaakov Yosef has provided us with a powerful and persuasive message for the month of Elul. He has taught us to focus upon and address our own shortcomings before we begin to look at the imperfections of others. He has urged us, in a word, to “get our own house in order” before we question the way that other people live their lives. In a Jewish world threatened by the kind of sinat chinam (groundless hatred) that destroyed the Beit HaMikdash (the Holy Temple), this is an idea that should be publicized, discussed, and analyzed in every shul, beit midrash, yeshiva, and neighborhood. With Hashem’s help, may we listen to this message and become better people than we are today. 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 Re’eh, 5773, 2013:
On Being G-d’s Chosen Nation 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. You are a nation consecrated to G-d your L-rd. G-d has chosen you from all nations on the face of the earth to be His own special nation. (Sefer Devarim 14:2, Parashat Re’eh, this, and all Torah translations, Rav Aryeh Kaplan zatzal, The Living Torah) The election of the Jewish people (bechirat Yisrael) is a fundamental concept in understanding our relationship with G-d. This idea is repeated in a number of places in the Siddur. As a result, it has become one of the best-known principles of Jewish thought:
Rav Shimson Raphael Hirsch (1808-188) foreshadowed Rav Sacks in his dismissal of the “better than” approach in his understanding of the terms “bechirat Yisrael” and “Am Segulah.” Rather than a rejection of non-Jews, he translates this concept into a statement of the Jewish people’s extraordinary responsibility to Hashem. The Jewish people are more responsible to Hashem than any other nation. The Sinaitic Covenant (Kabbalat HaTorah) did not somehow mysteriously alter our biology so that we became genetically different than the rest of mankind. Instead, Kabbalat HaTorah placed the ol malchut Shamayim, the yoke of the Kingdom of Heaven (G-d’s will), uniquely upon us. Our responsibilities and obligations toward Hashem are, therefore, different in kind and degree than those of the rest of mankind. In a word, we Jews are blessed with 613 commandments, whereas the nations of the world have but seven. Now that I have briefly presented an approach as to how to understand the content of the term “Chosen People,” allow me to ask a seemingly straightforward question: “Why did Hashem choose us? After all, “It was not because you had greater numbers than all the other nations that G-d embraced you and chose you; you are among the smallest of all the nations.” (Sefer Devarim 7:7) Rabbinic literature provides us with different responses to our question. I will focus on three of them. The first answer is that we, to the exclusion of all other nations, accepted the Torah - even though every other people had the opportunity to do so: The nations will then contend: “L-rd of the Universe, have You given us the Torah, and have we declined to accept it?” But how can they argue in this way, seeing that it is written, “The L-rd came from Sinai and rose from Seir unto them, He shined forth from Mount Paran?” [Sefer Devarim 33:2] And it is also written, “G-d came from Teman.” [Habakkuk 3:3]. What did He seek in Seir, and what did He seek in Mount Paran? — R. Johanan says: This teaches us that the Holy One, blessed be He, offered the Torah to every nation and every tongue, but none accepted it, until He came to Israel who received it. [How, then, can they say that the Torah was not offered to them?] Their contention will be this: “Did we accept it and fail to observe it?” But surely the obvious rejoinder to this plea would be: “Then why did you not accept it?” (Talmud Bavli, Avodah Zarah 2b, translation, Soncino Talmud with my emendations to enhance readability) The connection between the acceptance of the Torah and our election is made even more explicit in the following passage from Midrash Bamidbar Rabbah 14:10: “And why did the Holy One blessed be He choose them [i.e. the Jews]? All of the other nations denigrated the Torah and did not want to accept it. But [they, i.e. the Jews] wanted it and chose [to follow] the Holy One blessed be He and His Torah…” The second approach as to why Hashem chose us is found in Midrash Tanchuma (Buber), Parashat Naso 13. Herein, the emphasis is placed upon our being the heirs of the Avot and Emahot (Patriarchs and Matriarchs, i.e. Abraham, Isaac, Jacob, Sarah, Rivka, Rachel, and Leah), who personified truth and holiness: And I chose you because you are the heirs of truth (Hebrew: “sheatem m’zera emet”). As the text states: “And I planted you from the best vine, entirely of truthful seed.” (Sefer Yermiahu 2:21) Moreover, it is also written: “…in you did Hashem your G-d choose,” (Sefer Devarim 7:6) – Even in the future I will never choose anyone other than you [i.e. the Jews] because you come from holy origins. As the text states: “They will not struggle needlessly or create in vain, for they are the offspring of the blessed ones of Hashem.” (Sefer Yeshiyahu 65:23, all translations my own) The final answer to the question “Why did Hashem chose us?” is in some ways the most direct and compelling. Quite simply, G-d loved and continues to love us: “Why did the Holy One blessed be He choose you [i.e. the Jews]? – He did this because He loved you. As the Torah states: ‘It was because of G-d's love for you…’” (Midrash Tanchuma, Buber, Parashat Bamidbar 20) In other words, according to this Midrash, our election is a result of pure and direct Divine grace – of chane, v’chesed, v’rachamim – rather than the result of any actions or merits on our part. With the exception of the Torah, bechirat Yisrael, therefore, emerges as the greatest and most beneficent gift in all of recorded history. With Hashem’s help, may we live lives filled with demonstrable kindness and mercy to our fellow Jews and to all mankind. Moreover, may our actions ever prove that we are the Am Hanivchar and the Am Segulah. 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 Eikev 5773, 2013:
Rabbi David Etengoff Understanding Ahavat Hashem (The Love of G-d) 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. The Torah obligation to love the Holy One blessed be He is stated nine different times in the Chamisha Chumshei Torah (Five Books of the Torah). Quite intriguingly, every instance of this mitzvah is found in Sefer Devarim – including four separate occurrences in our parasha: And now, O Israel, what does the L-rd, your G-d, demand of you? Only to fear the L-rd, your G-d, to walk in all His ways and to love Him, and to worship the L-rd, your G-d, with all your heart and with all your soul (10:12) [Therefore] you shall love the L-rd, your G-d, keep His charge, His statutes, His ordinances, and His commandments, all the days. (11:1) And it will be, if you hearken to My commandments that I command you this day to love the L-rd, your G-d, and to serve Him with all your heart and with all your soul (11:13) For if you keep all these commandments which I command you to do them, to love the L-rd, your G-d, to walk in all His ways, and to cleave to Him (11:22) (These, and all Bible translations, The Judaica Press Complete Tanach) The Rambam (Maimonides, 1135-1204) codifies this commandment in the following formulation: “It is a mitzvah to love and fear this glorious and awesome G-d, as [Deuteronomy 6:5] states: ‘And you shall love G-d, your L-rd’ and, as [Deuteronomy 6:13] states: ‘Fear G-d, your L-rd.’” (Mishneh Torah, Yesodei HaTorah 2:1, this and all Mishneh Torah translations are by Rabbi Eliyahu Touger) Many of us understand what it means to love a fellow human being. Yet, how can finite man learn to love infinite G-d? How can man begin to know Hashem, so that he may love Him? These questions seem paradoxical in their very nature. Here, too, however, the Rambam provides a ready answer: What is the path [to attain] love and fear of Him? When a person contemplates His wondrous and great deeds and creations and appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise, and glorify [Him], yearning with tremendous desire to know [G-d’s] great name, as David stated: “My soul thirsts for the L-rd, for the living G-d”[Psalms 42:3]. (Ibid. , 2:2) In sum, by encountering and appreciating Nature in all of its myriad power and beauty, and by studying Hashem’s holy Torah, man “will immediately love, praise, and glorify [Him], yearning with tremendous desire to know [G-d’s] great name.” To what extent ought we to “yearn with tremendous desire to know G-d’s great name?” Maimonides answers this question in prose worthy of the most inspired poet: What is the proper [degree] of love? That a person should love G-d with a very great and exceeding love until his soul is bound up in the love of G-d. Thus, he will always be obsessed with this love as if he is lovesick. [A lovesick person's] thoughts are never diverted from the love of that woman. He is always obsessed with her; when he sits down, when he gets up, when he eats and drinks. With an even greater [love], the love for G-d should be [implanted] in the hearts of those who love Him and are obsessed with Him at all times as we are commanded [Deuteronomy 6:5: “Love G-d...] with all your heart and with all soul.” King Solomon suggested this concept [Song of Songs 2:5] when he stated, as a metaphor: “I am lovesick.” [Indeed,] the totality of the Song of Songs is a parable describing [this love]. (Mishneh Torah, Hilchot Teshuvah 10:3, with my translation emendations to enhance readability) To summarize the two key elements in the Rambam’s presentation: “A person should love G-d with a very great and exceeding love until his soul is bound up in the love of G-d,” and man must be so obsessed with his love of the Almighty that his waking moments are dedicated solely to Him and recognition of His glory. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, while singularly influenced by the rationalism of the Rambam, chose as well, to describe man’s yearning for Hashem in Kabbalistic metaphors: Man approaches God at a rapid pace, where all his being, beset by the torment of fiery longing, is tensed toward the encounter with his divine lover. He is swept away by the surge of his yearning and carried aloft to the Infinite. Man’s being draws him with enchanted supernatural cords toward his God, who is the source of being. (And From There You Shall Seek, translation, Naomi Goldblum, page 69) At this point we have: · Established that ahavat Hashem is a mitzvah m’doraita (Torah obligation) · Examined the affective and cognitive triggers that lead one to love G-d · Demonstrated the unlimited desire and longing for Hashem that one is obligated to nurture within the deepest recesses of his being. The key word and concept in the act of fulfilling ahavat Hashem is ahavah (love). Love, after all, is an emotion, and like all emotions, it is definitionally subjective in nature. If that is the case, are there means of expressing love for G-d that are universally accessible by all? Once again, Maimonides provides us with a practical guide for this perplexing question: The Sages of the previous generations declared: Should one say: “I will study Torah in order that I become wealthy, in order that I be called a Rabbi, or in order that I receive reward in the world to come?” The Torah teaches [Deuteronomy 11:13]: “[If you are careful to observe My commandments...] to love G-d;” [implying] that all that you do should only be done out of love. The Sages also said: [Psalms 112:1 instructs:] “Desire His commandments greatly.” [Desire His commandments] and not the reward [which comes from] His commandments. In a similar manner, the great Sages would command the more understanding and brilliant among their students in private: “Do not be like servants who serve their master [for the sake of receiving a reward].” Rather, since He is the Master, it is fitting to serve Him; i.e., serve [Him] out of love. (Mishneh Torah, Hilchot Teshuvah 10:4) Herein the Rambam provides us with a clear roadmap for actualizing the commandment of ahavat Hashem. The essential point is clear: One is obligated to serve Hashem and perform His mitzvot precisely because He, in His supernal wisdom, commanded us to do so. In other words, while all commandments surely have their reward, ideally one does not fulfill a mitzvah to receive the same – but instead seeks to demonstrate his love and affection for the Almighty purely by fulfilling His will. The most famous verse pertaining to ahavat Hashem, “And you shall love the L-rd, your G- d, with all your heart and with all your soul, and with all your means,” does not appear in our parasha. Instead, it is found in Parashat Vaetchanan as the second verse of Shema Yisrael. Fascinatingly, Rabbeinu Yaakov ben Asher (1269-1340, known as “the Tur”) notes that the Hebrew word, “v’ahavta” (“and you shall love”) contains the same letters as “ha’avot” (“the Forefathers”). Furthermore, he demonstrates, via textual proofs, that loving Hashem “with all your heart” was uniquely fulfilled by Avraham, “with all your soul,” was preeminently realized by Yitzhak, and “with all your means,” was one of the hallmarks of our father, Yaakov. Therefore, if we strive to emulate the lives of Avraham, Yitzhak, Yaakov, Sarah, Rivka, Rachel, and Leah, we will surely be on the proper path of authentically fulfilling ahavat Hashem. With Hashem’s help may this be so. 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 7/17/2013 Parashat Vaetchanan - Shabbat Nachamu 5773, 2013: "Understanding the Essence of Shema Yisrael"Read NowParashat Vaetchanan – Shabbat Nachamu, 5773, 2013:
Rabbi David Etengoff "Understanding the Essence of Shema Yisrael” 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. Hear, O Israel: The L-rd is our G-d; the L-rd is one. And you shall love the L-rd, your G-d, with all your heart and with all your soul, and with all your means. And these words, which I command you this day, shall be upon your heart. And you shall teach them to your sons and speak of them when you sit in your house, and when you walk on the way, and when you lie down and when you rise up. (Sefer Devarim 6:4-7, this, and all Bible translations, The Judaica Press Complete Tanach) The commandment of Kriat Shema (the recitation of Shema Yisrael), as found in our parasha, is probably the best-known mitzvah of the Torah. After all, nearly everyone is familiar with the reading of its text, whether it is said privately or in the synagogue. Then, too, many people are taught these words shortly after they begin to speak. Kriat Shema has the potential, therefore, to help define our Jewish identity and to serve as a “spiritual GPS” in guiding us toward forging a vital and authentic relationship with Hashem. Unfortunately, however, it is precisely our familiarity with this commandment that often leads to rote and robotic recitations of its words. This tendency obscures the significance and purpose of this mitzvah, and desensitizes us to its stature and meaning. Regrettably, we are not alone in our failures. Long ago, in the eighth century BCE, Yeshiyahu (Isaiah) proclaimed our errors in this regard: “And the L-rd said: ‘Because this people has come near; with their mouth and with their lips they honor Me, but their heart they draw far away from Me, and their fear of Me has become a command of people, which has been taught (mitzvat anashim m’lumdah).’” (29:13) Rabbi Meir Leibush ben Yechiel Michel (1809-1879), known as “the Malbim,” explained Yeshiyahu’s words in the following fashion: There are those who perform the mitzvot solely because this is what they have become accustomed to do since their youth and they are used to performing them. They perform them without any cognitive gesture (kavanah) and without thought – even though they may know that they are commandments from G-d. They, however, do not perform them in any way, shape, or form because Hashem commanded them to do so. Instead, they perform them because this is what they were dictated to do by their teachers and parents. They [the mitzvot] are performed without any understanding and are mere mechanical actions reinforced by past rote behaviors… (Commentary to Sefer Yeshiyahu 29:13, translation and brackets my own). Allow me to briefly explicate Rav Meir Leibush’s deeply insightful words: 1) There is a significant group of people who perform the commandments simply because they have been doing so since their youth and they feel comfortable in doing so. 2) These individuals may know that the mitzvot are from G-d, yet, this is not why they perform them. “Instead, they perform them because this is what they were dictated to do by their teachers and parents.” 3) Such individuals often perform the commandments without kavanah and in a thoughtless manner. As a result, “[the mitzvot] are performed without any understanding and are mere mechanical actions reinforced by past rote behaviors…” Given the Malbim’s trenchant analysis of the behavior of a identifiable part of klal Yisrael (the Jewish people), and the singular import of Kriat Shema, it seems to me that we need to reexamine the essential concepts that are inherent in this mitzvah. Time and space constraints, however, will only allow us to analyze the famous first pasuk (verse): “Shema Yisrael Hashem Elokeinu Hashem echad.” (“Hear, O Israel: The L-rd is our G-d; the L-rd is one.”) I believe that the first thing we need to ask ourselves before we recite the Shema is, “What are we trying to accomplish by its recitation?” On those rare occasions when we actually think about this question, our immediate reaction is most likely, “I am trying to fulfill a commandment.” This is all well and good, and it is certainly a necessary part of what we should be thinking and feeling when we say Shema, since in a small way it is an antidote to what Isaiah called mitzvat anashim m’lumdah. It is, however, insufficient in that it does not differentiate the Shema from the other mitzvot. In addition, this answer does not explain why hundreds of thousands, if not millions of Jews throughout history, have died with the words, “Shema Yisrael Hashem Elokeinu Hashem echad” upon their lips while sanctifying G-d’s name (al kiddush Hashem). Clearly, there is something unique about this most famous of all pasukim (verses). As always, we must turn to Chazal (our Sages of Blessed memory) to guide us on our journey of understanding and discovery. They labeled the recitation of our verse (i.e. Shema Yisrael…) kabbalat ol malchut Shamayim (the volitional acceptance of the kingship of Heaven). This phrase appears 29 times in classic Rabbinic literature (Mishnah, Talmud, and Midrash). In nearly every instance, it refers to the recognition and acknowledgment of G-d’s existence, and His role as the Commander (Metzaveh) of the mitzvot. Now that we have briefly defined this term and noted its referent, it is time to try to grasp its conceptual meaning My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, subjected the term “kabbalat ol malchut Shamayim” to a penetrating and systematic analysis in his posthumously published work entitled, “Worship of the Heart: Essays on Jewish Prayer.” Therein, he suggests that both the Shema and tefillah (prayer) fall under the category of “subjective halakhic norm”: A subjective halakhic norm, in contradistinction to the objective [i.e. donning Tefillin, sitting in the Succah etc.], signifies mitzvot realized through an inner experience, in a state of mind, in a spiritual act, in a thought, a feeling, or a volition. Although the Halakhah, being very distrustful of human subjective life because of its vagueness, transience and volatility, has introduced, even in the realm of subjective norms, concrete media through which an inward religious experience manifests itself, the real essence of the subjective mitzvah is confined to the spiritual component. (Page 88, brackets and underlining my own) Since the quintessence of Kriat Shema is the fulfillment of the mitzvah “through an inner experience,” it stands to reason that the kind of kavanah that is necessary to achieve this goal is quite different than that which is found in reference to other, objective, mitzvot. Hence the Rav suggests: Kavvanah, while reading Shema or praying, is not to be equated with ordinary intention. It is rather identical with meditation, spiritual surrender, or the turning and directing of the heart unto the L-rd. For it is the heart, and not the lips, which is called upon to turn toward G-d in the morning and in the evening. Most halakhic authorities concur.. that the technical reading of the Shema is not enough. The inward turning to G-d is of utmost significance. Thus, the Halakhah teaches that if one fails to direct his heart unto the L-rd while reading the Shema – his obligation remains unfulfilled. (Page 89, underlining my own) In sum, Kriat Shema is a subjective halachic norm whose fulfillment is achieved through an inward turning to G-d in a deeply personal manner that results in a uniquely spiritual gesture. Therefore, “lip-service” is insufficient to achieve kabbalat ol malchut Shamayim and prevents an individual from fulfilling his mitzvah: …the kavvanah in regard to Shema and tefillah forms the core of the accomplishment, the central idea and the intrinsic content of the mitzvah. It is not a mere modality, expressing only the “how” of the mitzvah-fulfillment (as it does in other mitzvot), but rather is identical with the very substance and essence of the commandment. It implies, instead of imperativistic intentionality, a full-fledged, all-embracing and all-penetrating experience of G-d. (Ibid. , underlining my own) In addition, the Rav notes that kabbalat ol malchut Shamayim is both an “intellectual as well as a volitional gesture.” (p. 97) What is the content of this “intellectual gesture?” It asserts itself in an act of comprehension and asserts knowledge of G-d in the form of creed. Free assent to this creed comprises the inner essence of accepting the yoke of Heaven. (Ibid.) One should not think, however, that the kind of knowledge necessary to properly fulfill Kriat Shema is beyond the reach of the average Jew. A person does not need philosophical and theological training to fulfill his/her mitzvah of Shema: The term “knowledge,” in this connection, should not be confused with formal, dogmatic, soulless and “cold” speculation, with abstract deductions devoid of life and warmth, or with assent as a hollow meaningless acceptance. Neither is knowledge in our case just an opinion (however cogent and valid) nor is assent a mere nod of the head…Both knowledge and assent must be realized as an immediate awareness, a glowing and vivid experience, something real and dynamic, an ideal effort toward a Divinely organized and morally inspired existence, the adventure of a heroic life. (Ibid.) We are now prepared to ask the most essential question of all, “Given the above, what is the content of the phrase ‘kabbalat ol malchut Shamayim?’” Here, too, Rabbi Soloveitchik serves as a ready guide: “Accepting the yoke of Heaven” is not tantamount to entering the Divine presence. The state of reading Shema is not identical with that single mood in which man is driven into the company of G-d [i.e. tefillah]. It is rather a sedate, placid experience. No encounter takes place. The element of the dialogue is lacking in this ritual. It expresses itself more in the form of declaration, confession, profession of faith…Of course, G-d is also experienced when one reads Shema, but not in a sense of fellowship or communion via the grammatical thou [as found in tefillah]. G-d, in the experience of reading Shema, is “He,” the third person, the remote transcendent Being Whose yoke we do accept, Whose will we must abide, Whose might we respect and fear, Whose authority we acknowledge, yet into Whose presence we must not venture, Whose Being is hidden from us. The emphasis in Shema [in contrast to tefillah] is found in the phrase malkhut Shamayim (the kingdom of Heaven), the majesty of G-d, majestas Dei, whose main attribute is inaccessibility and remoteness on the one hand, and absolute might and power on the other. (Pages 96-97, brackets my own) We are now in a position of understanding the constitutive elements of Kriat Shema, and by extension, kabbalat ol malchut Shamayim. As we have seen, this mitzvah is a “subjective halakhic norm” that demands a unique level of kavanah that differs in kind and degree from the kavanah of mitzvot that comprise the category of “objective halakhic norms.” Moreover, this commandment is a statement of belief based upon knowledge that is universally accessible to all – including those lacking sophisticated philosophical and theological training. Perhaps most all, kabbalat ol malchut Shamayim is expressed in our recognition of G-d’s majesty and the knowledge that, in His transcendence and power, He forever remains l’aylah u’l’aylah mikol birchata v’shirata (beyond all blessing and songs of praise). This, then, is the mitzvah of Kriat Shema and a path for understanding the nature of kabbalat ol malchut Shamayim. May Hashem give us the wisdom to incorporate these principles of understanding in our daily prayers, so that our tefillah can be invested with new meaning and purpose. 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 my Twitter postings at @Torahtech 613 and @theRavzatzal Parashat Devarim – Tisha b’Av 5773, 2013
The Tragedy of Silence 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. Within the Jewish exegetical tradition of Torah explication, one of the oft-found modes of analysis is that of s’michut (juxtaposition) of parshiot and pasukim (Torah sections and verses). Our Sages found substantive meaning in both the actual content of a verse and its placement within the Torah. Our parasha contains a telling example of this investigative approach: “So it was, when all the men of war finished dying from among the people, that the L-rd spoke to me saying.” (Sefer Devarim 2:16-17, this and all Bible and Rashi translations, The Judaic Press Complete Tanach) Herein, Chazal (our Sages of blessed memory) ask: “What may be learned from the s’michut of these two verses?” i.e. “What is the connection between ‘all the men of war finished dying from among the people,’ and ‘the L-rd spoke to me saying’?” Our question is addressed in both the Talmud Yerushalmi (Ta’anit 3:4) and Bavli (Ta’anit 30b). The Yerushalmi states: Rabbi Zeira said in the name of Rabbi Chanina: “What can be done by the greatest leaders of the generation (gedolei hador) when it is recognized that the community is judged on the basis of the majority? We find this idea exemplified in that for all 38 years that the Jewish people were treated as outcasts (nidui’im) [i.e. from the time of the Episode of the Spies] Hashem did not speak to Moshe [in a warm and collegial manner]. As the Torah states: “So it was, when all the men of war finished dying from among the people.” What is written immediately thereafter? “That the L-rd spoke to me saying.” (Translation and brackets my own) The Bavli’s passage, while somewhat terse in comparison to the Yerushalmi, nonetheless manages to convey the same essential meaning: Until the Generation of the Desert completely passed away – Hashem’s word was not with Moshe. As the Torah states: “So it was, when all the men of war finished dying from among the people, that the L-rd spoke to me saying.” – [Finally,] unto me [on a personal basis] was the Word revealed. (Translation and brackets my own) Rabbi Baruch Halevi Epstein (1860-1941), in his monumental commentary on the Torah entitled, “Torah Temimah,” provides us with the following illuminating explanation of this Talmudic portion: Even though numerous Commandments were stated to Moshe during that time [i.e. the 38 years following the Episode of the Spies], the commentators explain that until this moment [the passing of the entire Generation of the Desert], the Call from Hashem was not one of love and closeness. This was the case since G-d, so to speak, was not pleased by the actions of the Generation of the Desert. (Translation and brackets my own) In sum, a partial hester panim (hiding of Hashem’s “Face”) descended upon the relationship that obtained between Hashem and Moshe. True, G-d continued to speak to Moshe; yet, this communication was quite business-like in nature and devoid of the expressions of affection, love, and reassurance that Moshe both needed and had come to expect from the Almighty. One can only imagine the pain, sorrow, and depth-level loneliness that Moshe experienced when the Holy One Blessed be He no longer acted toward him as his Yedid Nefesh (Beloved of his Soul). My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, in his best-known essay, “The Lonely Man of Faith,” expresses what Moshe felt at this time: The role of the man of faith, whose religious experience is fraught with inner conflicts and incongruities, who oscillates between ecstasy in God’s companionship and despair when he feels abandoned by God, and who is torn asunder by the heightened contrast between self-appreciation and abnegation, has been a difficult one since the times of Abraham and Moses. (Tradition: A Journal of Orthodox Jewish Thought, vol. VII, no. 2, 1965, page 6, underlining my own) Given the Rav’s analysis, the Moshe we encounter following the debacle of the Spies is that of a truly existentially lonely individual who often felt adrift in the maelstrom of his life. Rabbi Soloveitchik portrays this state of being in the following fashion: … companionship and friendship do not alleviate the passional experience of loneliness which trails me constantly. I am lonely because at times I feel rejected and thrust away by everybody, not excluding my most intimate friends, and the words of the Psalmist “My father and my mother have forsaken me” ring quite often in my ears like the plaintive cooing of the turtledove. It is a strange, alas, absurd experience engendering sharp, enervating pain… I despair because I am lonely, and hence, feel frustrated. (Ibid., pages 6-7) We are now in the period of the Nine Days leading up to another commemoration of Tisha b’Av. With the loss of the Holy Temple and the heartrending pain of waiting another year for for the realization of the prophecy, “And a redeemer shall come to Zion” (Sefer Yeshiyahu 59:20), many of us feel an all-enveloping tragedy of silence. Then, too, King David’s words “For my father and my mother have forsaken me” (Sefer Tehillim 27:10) surely reverberate incessantly in our ears, just as they did for Rav Soloveitchik. Like Moshe of old, we long for rapprochement with our Yedid Nefesh so that sounds of silence may finally and ultimately be stilled. Therefore, let us fervently pray: “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,” Megilat Eichah 5:21). V’chane yihi ratzon. Shabbat Shalom and a truly meaningful fast, 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 Parshiot Matot-Maasay 5773, 2013
Parnasah, Possessions and Priorities 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. Contrary to widespread practices found in many Jewish communities, a man is obligated to provide for the financial needs of his family, i.e. to “make a parnasah.” Rabbeinu Yosef ben Ephraim Karo (1488-1575) in his Shulchan Aruch, Orech Chaim 155, first discussed the mitzvah for a man to go from the Beit Hakenesset (Shul), where he has prayed, to the Beit Hamidrash (Study Hall) where he is duty-bound to learn Torah. Immediately thereafter, in Section 156, he discusses the obligation of masah u’matan (literally, “doing business” and in the wider sense, “making a living”). Approximately 275 years later, Rabbeinu Yechiel Michal ben Aharon Yitzhak Halevi Epstein (1829-1908), in his halachic magnum opus entitled Aruch Hashulchan, formulated the first halacha in this section in the following manner: Afterwards [i.e., after praying and learning Torah] he should go to his business [literally iskuv] since all Torah that is not combined with work will ultimately become null and void and bring about sin. This is the case since poverty drives a man insane and removes him from his connection to his Creator. It is very positive for one to have a trade (literally umanut)…Many, however, err in this matter and say that having a trade is an embarrassment. [This is not the case] since many of the Mishnaic and Talmudic period Sages were artisans and craftsman. Midrash Rabbah Bereshit states: “Work is more beloved than the merit of one’s forefathers (literally zechut avot) since the merit of one’s forefathers protects one’s money while work saves souls [i.e., adds to one’s psychological and spiritual well-being]… Therefore, it is a tremendous level for one to financially support himself via the work of his own hands. As the verse states: “If you eat the toil of your hands, you are praiseworthy, and it is good for you” [Sefer Tehillim, 128:2, this and all Bible and Rashi translations, The Judaica Press Complete Tanach]. It is praiseworthy for you in this world and good for you in the World to Come where everything is good. (Translation and brackets my own) Clearly, then, a man is obligated to work to support his family. Moreover, he is required to provide for them to the best of his ability and to use all of his kishronot (native gifts and talents) to do so. Given the above, it is difficult to understand why Moshe changed the order of the words of b’nai Gad and b’nai Reuven when they approached him concerning their idea of settling on the far-side of the Jordan River: The descendants of Reuben and Gad had an abundance of livestock very numerous and they saw the land of Jazer and the land of Gilead, and behold, the place was a place for livestock. The descendants of Gad and the descendants of Reuben came, and they spoke to Moses and to Eleazar the Kohen and to the princes of the community, saying, “Ataroth, Dibon, Jazer, and Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon, the land that the L-rd struck down before the congregation of Israel is a land for livestock, and your servants have livestock.” They said, “If it pleases you, let this land be given to your servants as a heritage; do not take us across the Jordan.” (Sefer Bamidbar 32:1-5) At this point, Moshe berates them for seemingly abandoning their brethren’s cause of conquering the Land of Canaan (verses 6-15). B’nai Gad and b’nai Reuven then respond in the following manner (16-19): They approached him and said, “We will build sheepfolds for our livestock here and cities for our children. We will then arm ourselves quickly [and go] before the children of Israel until we have brought them to their place. Our children will reside in the fortified cities on account of the inhabitants of the land. We shall not return to our homes until each of the children of Israel has taken possession of his inheritance. For we will not inherit with them on the other side of the Jordan and beyond, because our inheritance has come to us on the east bank of the Jordan.” Moshe then appears to accept the pledge of b’nai Gad and b’nai Reuven to participate in conquering the Land of Canaan, thereby not forsaking the needs of the rest of the people. In Moshe’s response to them, however, he changes their order of operations in a subtle, yet highly meaningful way (20-27): Moses said to them, "If you do this thing, if you arm yourselves for battle before the L-rd, and your armed force crosses the Jordan before the L-rd until He has driven out His enemies before Him, and the Land will be conquered before the L-rd, afterwards you may return, and you shall be freed [of your obligation] from the L-rd and from Israel, and this land will become your heritage before the L-rd. But, if you do not do so, behold, you will have sinned against the L-rd, and be aware of your sin which will find you. So build yourselves cities for your children and enclosures for your sheep, and what has proceeded from your mouth you shall do.” The descendants of Gad and the descendants of Reuben spoke to Moses, saying, “Your servants will do as my master commands. Our children and our wives, our livestock and our cattle will remain there, in the cities of Gilead. But your servants will cross over all who are armed for combat before the L-rd, for the battle, as my master has spoken.” (Emphasis my own) Let us review the textual change. In verse 16, b’nai Gad and b’nai Reuven initially state: “We will build sheepfolds for our livestock here and cities for our children.” In verse 24, Moshe reverses this order and states: “So build yourselves cities for your children and enclosures for your sheep….” B’nai Gad and b’nai Reuven then accept Moshe’s modification and state: “Our children and our wives, our livestock and our cattle will remain there….” What has actually taken place in the above interchange? What is its significance? What can we learn from this? Quite simply, b’nai Gad and b’nai Reuven placed their initial emphasis upon their livestock, the physical manifestation of their wealth, rather than upon their children and wives. Moshe, however, acting as the true rebbi (teacher) he was, modeled a very different approach for them. He emphasized the children and wives first, rather than possessions. He made it crystal clear that their priorities were completely askew. In this way, Moshe ingeniously taught that one works for his family, which is of primary importance, and that parnasah is in service to its needs. Rashi (1040-1105), quoting the Midrash Tanchuma (VII) on verse 16, underscores this point when he states: We shall build sheepfolds for our livestock here: They were more concerned about their possessions than about their sons and daughters, since they mentioned their livestock before [mentioning] their children. Moses said to them, “Not so! Treat the fundamental as a fundamental, and the matter of secondary importance as a matter of secondary importance. First ‘build cities for your children,’ and afterwards ‘enclosures for your sheep’” Rabbi Hershel Schachter shlita, Rosh Hayeshiva of Yeshivat Rabbeinu Yitzchak Elchanan, in a 2005 drasha on our parasha, noted the communal ramifications of the initial thinking of b’nai Gad and b’nai Reuven: On a communal level, we have lost our bearings regarding what is a normal and proper lifestyle, and what is an opulent and improper one. In that context, some Orthodox people spend large sums of money on non-essentials without making yeshiva tuition a top priority, and consequently want to send their children to public school to save money. We, too, need Moshe Rabbeinu’s rebuke! What an unfortunate confusion of priorities! Our children are immeasurably more valuable than our homes and all other material possessions. Each month in the Birkat HaChodesh (Blessing for the New Month), we beseech Hashem for a month filled with goodness and blessing. We also beg Him for long, peaceful, and good lives. In addition, we specifically request from our Creator “chaim shel parnasah,” a life wherein we can have successful livelihoods and financially sustain our families. Many of us, thank G-d, have been zocheh (merited) to have these requests fulfilled. In comparison to many of our ancestors, we live like kings. Yet, we must ever be vigilant to ensure that we do not misappropriate and abuse Hashem’s beneficence. We must always remember why and before whom we labor. May Hashem always provide us with parnasah, and the wisdom to seek the right priorities, so that our families may lead lives dedicated to His holy Torah. 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 Pinchas 5773, 2013
Obtaining Authentic Peace in Our Time 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. Human history is filled with the horrors of war. Unfortunately, while peace is held up as the greatest of objectives, pragmatic reality is quite a different matter. Shalom (Peace) is thus an ideal goal that has proven elusive since time immemorial. As such, the following verses in our parasha (Sefer Bamidbar 25:10-12) become all the more fascinating: The L-rd spoke to Moses, saying: “Phinehas the son of Eleazar the son of Aaron the Kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal.” Therefore, say, “I hereby give him My covenant of peace.” (This and all Bible translations, The Judaica Press Complete Tanach) Who gave Pinchas his “covenant of peace?” What exactly is the meaning of “My covenant of peace?” What is the content of this promise? These are substantive questions that deserve meaningful and thoughtful responses. It is to this task that we now turn. Who gave Pinchas his “covenant of peace?” The straightforward answer is that Hashem gave Pinchas this reward. The translation above certainly seems to support this direct reading. It appears, in fact, to be a quid pro quo, a middah keneged middah, that follows directly from Pinchas having “turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal.” Rashi (1040-1105) suggests precisely this interpretation when he states: “That it should be a covenant of peace for him [i.e. Pinchas]. Just as a man owes gratitude and favor to someone who did him a favor, so here G-d expressed to Pinchas His feelings of peace.” (Brackets my own) The Gemara in Talmud Bavli, Sanhedrin 82b, however, suggests an entirely different approach as to who gave Pinchas this “covenant of peace,” namely, Moshe and not Hashem: “Amar lei Hakadosh Baruch Hu:’ Hakdame lo shalom, shenemar “lechan emor heneni notan lo et briti shalom.’” (“The Holy One Blessed Be He said to Moshe: ‘You [Moshe] should welcome him [Pinchas] in peace. Consequently, the Torah states: “therefore let it be said [in general and by you Moshe] behold there is given to him [Pinchas] My covenant of peace,’” translation and brackets my own). The Kli Yakar, (Rabbeinu Shlomo Ephraim ben Aaron Luntschitz, 1550–1619), in his commentary on our pasuk (verse), underscores this approach: Therefore the Torah states: “lechan emor heneni notan lo et briti shalom” (“therefore let it be said [in general and by you Moshe] behold there is given to him [Pinchas] My covenant of peace”) instead of the expected phrase: “lechan emor lo” (“therefore [Moshe] say [directly] to him [Pinchas]”) since the correct explanation is that Hakadosh Baruch Hu said to Moshe: “therefore say to all of the Jewish people in reference to yourself that you [Moshe] are giving him [Pinchas] my covenant of peace.” This was necessary so that the Jewish people would not say that Moshe was upset with Pinchas for not directly asking him the halacha [prior to his act of killing Zimri and Kasbi while they were engaged in their illicit activity]. Therefore, this was made known to the public when Hashem told him [Moshe] “you should state on your own behalf “heneni notan lo…” this phrase clearly refers to Moshe [and not to Hashem]. (Translation and brackets my own) It is important, too, for us to understand the meaning of G-d’s promise to Pinchas of His “covenant of peace.” What is the content of this pledge? Here, as well, we find at least two different approaches. The Ibn Ezra (Rabbeinu Abraham ibn Ezra, 1092 – 1167) explains the need for this promise in the following manner: The reason for the phrase “My covenant, the covenant of peace” (“et briti brit shalom”) is similar in kind to the phrase “kisacha Elokim” (“Your throne, O judge, [will exist] forever and ever; the scepter of equity is the scepter of your kingdom, Sefer Tehillim, 45:7). There are many other examples [in the Bible] like this. The reason for this pledge was so that Pinchas would not be afraid of Zimri’s kinsmen since Zimri had been the prince of his family. (Translation and brackets my own) This mode of interpretation is followed by the 12th century Northern French commentator Rabbeinu Bechor Shor (Rabbi Yosef ben Yitzhak): “He [Pinchas] had nothing to fear. Neither from Zimri’s relatives, even though he had been a prince, nor from Kasbi’s relatives even though she was a king’s daughter.” The Netziv, (Rabbeinu Naphtali Tzvi Yehudah Berlin, 1817-1893), in his seminal Torah commentary known as the Haamek Davar, offers a unique and deeply psychological insight as to why “My covenant of peace” is promised to Pinchas. As noted above, both the Ibn Ezra and the Bechor Shor focus upon Pinchas’ potential fear of others and the revenge that they might have sought against him. In contrast, the Netziv focuses upon the fundamental changes that could have affected Pinchas’ personality as a result of his heroic and halachically-mandated act. He suggests that Pinchas could have been changed forevermore by the experience of having killed Zimri and Kasbi, even though they were unquestionably subject to the death penalty for their horrific deed. This, therefore, was why he needed Hashem’s “covenant of peace”: In reward for his having removed Hakadosh Baruch Hu’s anger and fury from the Jewish people, he was blessed with the quality of peace – in order that he should not have consternation and be mortally afraid. This was necessary since the nature of the act in which Pinchas had been engaged required him to kill someone with his own hands. This could have brought about a change in his personality that would have caused him to become vicious and unfeeling toward others. Since, however, everything he did was for the purpose of serving Hashem, based upon [his purity of intention and singular purpose of soul], he was rewarded with the blessing that he would live ever afterward in [psychological] comfort [and sensitivity toward others] and with the quality of peace. The action that he had undertaken would not, therefore, pervert his personality. (Translation, underlining, and brackets my own) We live in a world of terrorism and war, replete with countless acts of man’s inhumanity to his fellow man. It is far too easy for us to become inured and insensitive to the body counts of United States’ and Israeli soldiers who die defending our countries, our freedom, and our way of life. We, therefore, no less that Pinchas, need Hakadosh Baruch Hu’s “covenant of peace” as interpreted by the Netziv. We need to be sensitive to the heartbreaking tragedy of the death or maiming of even one soldier or civilian. We need, in short, to remember the sanctity of life and the uniqueness that Hashem bestows upon each and every individual. In short, we too, need Pinchas’ blessing. May we all merit Hashem’s “covenant of peace,” and may we become sensitive to our fellow man and recognize each individual’s unique place within G-d’s creation. If we can achieve this goal, then we, like Pinchas, will “live ever afterward in [psychological] comfort [and sensitivity toward others] and with the quality of peace.” Surely, this will help bring Mashiach Tzidkeinu (our righteous Messiah) 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 *** Interested in the latest Educational Technology stories? See my Educational Technology – Yeshiva Edition Page at: http://www.scoop.it/t/educational-technology-yeshiva-edition. |
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