Parashat Balak, 5773, 2013:
Dare to Be Like Avraham 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. In a well-known Mishnaic statement found in Pirkei Avot (Ethics of the Fathers) 5:19, Chazal (our Sages) compare Avraham, the embodiment of purity of soul, to the evil prophet Bilam, the main protagonist of our parasha: Whoever possesses the following three traits is of the disciples of our father Abraham; and whoever possesses the opposite three traits is of the disciples of the wicked Balaam. The disciples of our father Abraham have a good eye, a meek spirit and a humble soul. The disciples of the wicked Balaam have an evil eye, a haughty spirit and a gross soul. What is the difference between the disciples of our father Abraham and the disciples of the wicked Balaam? The disciples of our father Abraham benefit in this world and inherit the World To Come, and as is stated, “To bequeath to those who love Me there is, and their treasures I shall fill” (Proverbs 8:21). The disciples of the wicked Balaam inherit purgatory and descend into the pit of destruction, as is stated, “And You, G-d, shall cast them into the pit of destruction; bloody and deceitful men, they shall not attain half their days. And I shall trust in You” (ibid., 55:24). (Translation, http://www.chabad.org/library/article.asp?AID=2099 with my emendations.) Allow me to clarify the essential points of comparison between Avraham and Bilam, as presented in the Mishnah: · Avraham’s disciples have “a good eye” (Hebrew, “ayin tovah”). In contrast, Bilam’s students have “an evil eye.” · Avraham’s students have a “meek spirit,” whereas Bilam’s followers have a “haughty spirit.” · Avraham’s followers have a “humble soul,” while Bilam’s disciples have a “gross soul.” The following discussion focuses upon the analysis of one of the stellar characteristics of Avraham Avinu (our Father Abraham), namely, ayin tovah. Rabbeinu Ovadiah Bartenura (1450-1516), known as “the Rav” and “the Bartenura,” explains “a good eye” as referring to someone who is satisfied with what he has. Such an individual does not desire other people’s money or possessions. The Bartenura suggests that this middah (ethical characteristic) was clearly demonstrated by Avraham in Sefer Bereishit 14: 21-24, when he refused to accept any monetary payment from the King of S’dom. Note that this entire interchange took place prior to our role model’s name change from “Avram” to its complete form of “Avraham”: The king of Sodom said to Abram, ‘Give me the people. You can keep the goods.’ Abram replied to the king of Sodom, “I have lifted my hand [in an oath] to G-d Most High, Possessor of heaven and earth! Not a thread nor a shoelace! I will not take anything that is yours! You should not be able to say, ‘It was I who made Abram rich.’ The only exception is what the young men have eaten, and the portion of the men who went with me, Aner, Eshkol and Mamre. Let them take their share.” (This, and all Torah translations, The Living Torah, by Rav Aryeh Kaplan zatzal.) A different approach to the concept of “a good eye” was offered by Rabbeinu Shlomo Ephraim ben Aaron Luntschitz (1550-1619, known as the “Kli Yakar” after the name of his commentary on the Torah), in his glosses on Sefer Bereishit 24:22. Let us briefly examine the background verses found in 24:17-21: The servant [i.e. Eliezer] ran toward her. “If you would, let me sip a little water from your jug,” he said. “Drink, Sir,” she replied. She quickly lowered her jug to her hand and gave him a drink. When he had finished drinking, she said, “Let me draw water for your camels, so they can [also] drink their fill.” She quickly emptied her jug into the trough and ran to the well again to draw water. She drew water for all his camels. The man stood there gaping at her. But he remained silent, waiting to determine for certain whether or not G-d had made his journey successful. In his commentary, the Kli Yakar intimates that Eliezer had witnessed Avraham’s chane, v’chesed, v’rachamim (grace, kindness, and mercy) on a first-hand basis. Therefore, he knew that the most important middah that a potential wife for his master’s son, Yitzhak, could possibly possess was that of gemilut chasadim (loving kindness). When coupled with ayin tovah, such a woman would be the worthy successor to Sarah Emanu (our Mother Sarah). Hence, the Kli Yakar asserts that these qualities alone became the litmus test by which Rivka was tested: Based on all of this, Eliezer did not examine Rivka’s character except in regard to whether or not she had an ayin tovah and if she was a gomelet chasadim. Therefore he said: “I will not ask anything of her other than to give me water to drink. If, however, she responds and says: ‘Drink and I shall also provide water for your camels,’ then I will know without a doubt that she is a practitioner of loving kindness, since she will give me more than that which I will ask.” (Translation and underlining my own) Within the purview of Rav Luntschitz’s thought, ayin tovah emerges as the desire to do more for someone than what has actually been requested. It is, in a word, consummate kindness and ultimate compassion. Rabbi Baruch Halevi Epstein (1860-1941), in his monumental commentary on the Torah entitled, “Torah Temimah,” focused upon the holistic nature of ayin tovah in his commentary on the first chapter of Shir HaShirim: And the general interpretation of this matter is a metaphor for the innermost ethical characteristics of an individual. If his “eyes are good,” which means he has a positive valence in regard to all of man’s middot, then we can readily hope that he is in the category of one who has perfected his Torah and his ma’asim tovim (positive behaviors) in the manner in which he comports himself in the world at large. As it is written: “He has told you, O man, what is good, and what the L-rd demands of you; but to do justice, to love loving-kindness, and to walk discreetly with your G-d.” (Sefer Michah 6:8, translation, The Judaica Press Complete Tanach) – This should be interpreted as fulfilling G-d’s commandments as they pertain to Him, and to one’s fellow man. Thus, for Rav Epstein, conscious and active development of an ayin tovah is the best way to fulfill the Torah’s dictum, “And you shall do what is proper and good in the eyes of Hashem…” (Sefer Devarim 6:18). This is especially apropos since the Torah, itself, employs the anthropomorphism of “the eyes of Hashem.” In other words, when we have an ayin tovah, we are ultimately modeling ourselves after our Creator. Regardless as to whether we follow the approach of the Bartenura, the Kli Yakar, or the Torah Temimah, our task is clear: We must ever follow Avraham’s beacon of light amid the darkness and confusion of our world, and emulate his ayin tovah. May the Master of the Universe, and the Guardian of Israel, grant us the wisdom to walk in Avraham’s ways and be his true disciples. 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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Parashat Chukat 5773, 2013:
The Will and Well of Miriam 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 entire congregation of the children of Israel arrived at the desert of Zin in the first month, and the people settled in Kadesh. Miriam died there and was buried there. The congregation had no water; so they assembled against Moses and Aaron. (Sefer Bamidbar 20:1-2, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach, underlining my own) The Babylonian Talmud (Ta’anit 9a) notes the connection of the phrases “Miriam died there and was buried there,” and “The congregation had no water …,” and comments in the following manner: R. Jose the son of R. Judah says: “Three good leaders had arisen for Israel, namely. Moses, Aaron and Miriam, and for their sake three good things were conferred [upon Israel], namely, the Well, the Pillar of Cloud and the Manna; the Well, for the merit of Miriam; the Pillar of Cloud for the merit of Aaron; the Manna for the merit of Moses. When Miriam died the well disappeared, as it is said, And Miriam died there, and immediately follows [the verse], And there was no water for the congregation; and it returned for the merit of the [latter] two [i.e. Moses and Aaron].” (This, and all Talmud translations, The Soncino Talmud, underlining my own) In sum, the Well (that flowed from the rock) that accompanied the Jewish people throughout their 40 years of wandering in the dessert was b’zechut Miriam (in the merit of Miriam). This idea is derived from the juxtaposition of our two highlighted expressions wherein we find that the Well ceased to exist upon Miriam’s demise. Rashi (1040-1105), basing himself on our above-cited Talmudic passage, therefore explains: “had no water: From here [we learn that] all forty years they had the well in Miriam’s merit. — [Ta’anith 9a]” (This, and all Bible and Rashi translations, The Judaica Press Complete Tanach) Two other major sources, however, state unequivocally that the Well was not b’zechut Miriam but rather, b’zechut Avraham. The first dissenting view, also from the Babylonian Talmud, discusses three of Avraham’s actions that he performed for the wayfarers (i.e. angels) in the beginning of Parashat Vayera: … the School of Ishmael taught likewise: As a reward for three things [done by Abraham] they [his descendants] obtained three things. Thus: As a reward for, “[and he took] butter and milk,” they received the manna; as a reward for, “And he stood by them, they received the pillar of cloud;” as a reward for, “Let a little water, I pray you, be fetched,” they were granted Miriam’s well. (Talmud Bavli, Baba Metzia 86b) The contradiction between this Talmudic segment and Talmud Bavli Ta’anit, was addressed by the world-renowned Talmud commentator, Rabbeinu Shmuel Eliezer Ben-Yehudah Halevi Edels (1555-1631, known as the “Maharsha”) in his explanation of our passage: One needs to be exact in their analysis: In the first chapter of Ta’anit our Sages said that the manna was in the merit of Moshe, and the Well was in the merit of Miriam, and the Pillar of Cloud was in the merit of Aharon. From that source we have a fundamental contradiction: “Why was the Well called the Well of Miriam?” [- if it was in Avraham’s merit?] One can answer this in the following manner: Based upon the merit of Avraham the Jewish people would have deserved all of these gifts for but a short period of time. Once, however, [Hashem added] the merits of Moshe, Aharon, and Miriam [to these wonders and miracles,] the manna, the Pillar of Cloud, and the Well lasted for a very long time – the 40 years [the Jewish people wandered in the desert]. Therefore, when Aharon passed away the Pillar of Cloud ceased, when Miriam died the Well departed, and when Moshe expired the manna was no more. (Translation, underlining, and brackets my own) In sum, even though the Well came into existence because of Avraham’s numerous acts of kindness toward the angels, it was known as the Well of Miriam, since it was on account of her merit that it remained with our people during their desert wanderings. The second source in opposition to Talmud Bavli Ta’anit is that of Midrash Bereishit Rabbah Bereishit 48:10. Here, too, the Well is stated as something created in Avraham’s merit: Please take now a small amount of water: Rabbi Elazar said in the name of Rabbi Simai: “The Holy One blessed be He said to Avraham: ‘You have said: “Please take now a small amount of water,’” I hereby swear to you that I will repay your children in the desert, in their habitation, and in the Messianic future [for your act of kindness]. Thus the Torah states [in reference to the Well]: “Then Israel sang this song: Ascend, O’ well sing to it!” This was the case in the desert… (Translation and brackets my own) The difference that obtains between this Midrashic source and our Talmudic passage in Talmud Bavli Ta’anit is directly addressed by the second Sochatchover Rebbe, Rabbi Shmuel Bornsztain (1855–1926, known as the “Shem Mishmuel” after the title of his nine-volume work of Torah explication). Before undertaking this task, however, Rav Bornsztain noted that the link between the Well and Avraham Avinu (our father, Abram) was already explicitly stated by Dovid Hamelech (King David) in Sefer Tehillim 105:41-42: “He opened a rock and water flowed; in the desert ran rivers. For He remembered His holy word with Abraham His servant.” Given that this is the case, we are certainly mystified by the connection of the Well to Miriam. Undaunted, the Shem Mishmuel approached this significant difficulty in the following fashion: …the physical aspect and hardness of the rock becoming softened and transformed into sponge-like matter – and like a pool of water – this was a result of Avraham’s merit when he declared to the wayfarers to “Please take now a small amount of water and wash your feet” in order to purify them from the filth of idol worship as Rashi has already stated… The rock, however, becoming a source that acted as a spring replete with flowing waters – this was in the merit of Miriam, since in her very nature she longed to connect to her Father in Heaven – from the earth to the celestial heights – just as a spring flows [from the depths of the earth to the surface]… (Translation and brackets my own) In sum, in Rav Bornsztain’s view, Avraham’s zechut was the source of the rock’s physical change, while Miriam’s zechut was responsible for its continuous flow of water throughout the 40 years of our people’s desert journey. What act(s) did Miriam do to deserve this marked degree of zechut? Once again, we can readily turn to the words of Chazal (our holy Sages) to answer our question: · Midrash Bamidbar Rabbah Parasha I, Midrash Tanchuma (Warsaw and Buber), Parashat Bamidbar II, and Midrash Yalkut Shimoni, Parashat Bamidbar suggest that Miriam’s merit stemmed from her having led the Jewish women in shira al hayam (in song at the Sea of Reeds) · Rabbeinu Bahye ben Asher ibn Halawa (mid 13th Century-1340, known as Rabbeinu Bachya) in his Torah commentary on chapter 20 of our parasha, opines that Miriam’s reward in regards to water derived from her having stood by her baby brother Moshe after he was placed in his reed basket into the Nile River: “His sister stood from afar, to know what would be done to him.” (Sefer Shemot 2:4) · Rabbeinu Shlomo Ephraim ben Aaron Luntschitz (1550-1619, known as the “Kli Yakar” after the name of his commentary on the Torah) in his glosses on Sefer Shemot, Parashat Beshalach 17, maintains that Miriam was deserving of such great merit since “… she provided food for the newborn baby boys. As the Torah states: ‘So the king of Egypt summoned the midwives and said to them, “Why have you done this thing, that you have enabled the boys to live?’” (Sefer Shemot 2:18) Miriam, thereby, demonstrated tremendous gemilut chasadim (bestowal of loving kindness), a point the Kli Yakar underscores in his commentary on our parasha. Thus, the Well was quite fittingly in her merit. On measure, Miriam emerges as an amazing woman. Whichever approach we follow, she clearly had an indomitable will that was dedicated to serving the Master of the Universe. Moreover, she was the ultimate ba’alat chesed (master of kindness) who steadfastly protected her baby brother’s life and those of the many newborn males of the Jewish people whom she saved. Thus, it was through Miriam’s zechut that the Jewish people had sufficient water to survive in the wasteland of the Sinai desert. With Hashem’s help, may Miriam’s multifold merits continue to protect us, now, and forevermore. 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 Parashat Korach, 2013:
Korach and the Pursuit of Unlimited Power 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. Two words are commonly used in the modern lexicon to describe a state or a situation wherein two or more parties cannot agree. One word is “disagreement,” and the other is “conflict.” Webster’s New Universal Unabridged Dictionary defines the first as “difference; incongruity; discrepancy,” and as: “difference of opinion or sentiments [;] a disagreeing; a refusal to agree.” In addition, it is defined as: “a controversy; a contention; a quarrel; a difference.” In contrast, “conflict” is defined as: “a fight; battle; struggle.” Moreover it may be: “a sharp disagreement or opposition, as of interests, ideas, etc.; clash.” In practical everyday terminology, when a student and teacher, for example, fail to see “eye to eye” it is usually a disagreement; whereas when groups of people or nation states are prepared to go to war, they are in the midst of conflict. This week’s parasha begins with the words: “V’yikach Korach ben Yitzhar ben Kahat ben Lavi v’Datan v’Aviram bnai Eliav v’On ben Pelet b’nai Reuven. V’yakumu lifnei Moshe v’anashim m’b’nai yisrael chamishim u’mataim…” (“Korah son of Izhar son of Kohath son of Levi separated himself, with Datan and Abiram, sons of Eliab, and On son of Peleth, the offspring of Reuben. They stood before Moses with 250 men from the Children of Israel…” Translation, Artscroll Tanach). A few verses later in Sefer Bamidbar 16:11 we find: “L’chane atah v’chol adatecha hanoyadim al Hashem…” (“Therefore, you and your entire assembly that are joining together are against Hashem…” ibid.) Clearly, the above-related events are not merely some sort of disagreement. This was a full-blown conflict of the highest order. In other words, Korach did not rebel against the authority of Moshe and Aharon alone; instead, he rebelled against Hashem, Himself! (“Sh’chilak al Moshe v’al haMakom,” Midrash Bamidbar Rabbah 18:1) How could Korach do this? What were the true motivational factors at play that drove him to relentlessly pursue his evil agenda? My rebbi, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), described Korach as “a demagogue motivated by selfish ambitions.” (Rabbi Abraham R. Besdin, Reflections of the Rav: Lessons in Jewish Thought, p. 140) As such, even though he was blessed with a prodigious intellect (Rashi, Bamidbar 16:7), tremendous wealth (Talmud Bavli, Pesachim, 119a and Midrash Shemot Rabbah 31:2), and nearly everything that was associated with this brilliance and affluence, it was simply not enough. Korach wanted everything. When he was denied the leadership of his tribe and was passed over in favor of his cousin, Elitzafon ben Uziel (Midrash Tanchuma, Korach I), Korach’s need for power suddenly knew no bounds and expanded to include control of the entire Jewish people. Even this, however, was not enough. Instead, he wanted to be recognized as the source of all power. In short, he not only wanted to replace Moshe, he wanted to supplant the Almighty, Himself. Korach, therefore, incited and directed a rebellion against all authority both earthly and heavenly. Korach’s methodology (i.e., ruse) was deceptively simple. In place of the G-d-given commandments, and regulations associated with the grand and noble halachic process, he wanted to substitute “common-sense” logic and reason. Thus, Rav Soloveitchik stated: “Korach publicly challenged the halachic competency of Moses and ridiculed his interpretations of Jewish law as being contrary to elementary reason.” (Besdin, p.139) The Midrash Tanchuma (Korach, II) brings the following two famous incidents that Korach used in his attempt to undermine Moshe’s halachic authority, the halachic process, and Hashem, Himself: Korach jumped up and said to Moshe [in front of the assembly]: “You have stated: ‘And you shall place on the tzitzit [a thread of techalet – sky blue].’ In the case of a prayer shawl [or four cornered garment] that is entirely colored techalet (should it not logically be exempt from the obligation of tzitzit altogether? Moshe responded: “It remains obligated in tzitzit.” Korach then said to him: “A garment that is entirely composed of techalet does not make it exempt from tzitzit, yet four threads [of techalet] render it ritually acceptable? (See Rashi’s version as well on Sefer Bamidbar 16:1) [Korach continued his harassment and ridicule of Moshe and asked:] “A house that is completely filled with Torah scrolls [sefarim], is it not logically the case that it should not require a mezuzah?” Moshe responded to him: “It is obligated in a mezuzah.” [Korach responded to him and said:] The entire Torah that is composed of 278 parshiot is unable to fulfill the necessary obligation; yet, two sections [of the Torah] that are found in the mezuzah fulfill the obligation! Korach then said to him: “These things were not commanded to you! You have lied about them on your own!” Therefore it says: “And Korach separated himself…” Korach, in reality, represented consummate evil. He was an authoritarian personality, a would-be dictator, who tried, like so many others before and after him, to convince the people that he was a populist leader with their needs and desires first and foremost in his mind. To emphasize this point, Rashi (1040-1105) once again quotes the Midrash Tanchuma in his explanation of “Vayakel aleyhem Korach et kol haeda…” (“And Korach gathered together the entire assembly,” Sefer Bamidbar: 16:19): That entire night [before Hashem incontrovertibly proved who was truly chosen to lead the Jewish people] Korach went to each tribe and seduced them by saying: “Do you think that I am after my own self-aggrandizement? No! I am only so careful (makpid) on your behalf! These people [Moshe and Aharon] have come and taken all of the glory for themselves! He [Moshe] has taken the kingship, and to his brother he has given the High Priesthood!” In this manner, everyone was led astray [by Korach’s populist diatribe.] What practical lessons can be gleaned from Korach’s rebellion? I believe Rabbi Zave Rudman offers us some fascinating insights: And as for Korach, unfortunately we have many of those today. These are the ones who use sarcasm and ridicule to try to puncture the pure and altruistic motives of good people. They foster discontent. They clothe themselves in the guise of the populist who is worried about the little man. However, they are really out for themselves and their own ego. Judaism regards quarrelling as one of the gravest sins. Why? Because divisiveness contradicts the essential unity of G-d and undermines the harmony of creation. It was hatred, jealousy and infighting which brought about the destruction of the Temple in Jerusalem. And only through unconditional love will it be rebuilt. The Torah states: “Don't be like Korach” (Sefer Bamidbar 17:5). This is a prohibition against quarreling. Know your place, and respect those who deserve it. This is the lesson of the rebellion of Korach. (http://www.aish.com/jl/b/chumash/Chumash-Themes-19-Korachs-Rebellion.html) May Hashem grant us the insight and wisdom to eschew Korach-like behaviors in our own lives, and pursue harmony and goodness. As the Torah states: “And you shall do what is proper and good in the eyes of the L-rd, in order that it may be well with you, and that you may come and possess the good land which the L-rd swore to your forefathers.” (Sefer Devarim 6:18, translation, The Judaic Press Complete Tanach). With Hashem’s guidance, may each of us foster peace and unity in our homes, families, and communities, and thereby help bring the Mashiach (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 Parashat Shelach Lecha 5773, 2013
The Closeness of Hashem 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. Maimonides (Rambam, 1135-1204) presents the 13 essential principles of our faith in his introduction to the 10th chapter of Mishnah Sanhedrin. The eighth and ninth of these doctrinal statements present the G-d-given origin of the Torah (i.e. Torah min hashamayim) and its immutability. These indispensable precepts of Judaism form the foundation for understanding the Torah, and help define our approach to this most precious gift that was bestowed upon us by our Creator. They teach us that it was the Almighty, Himself, who gave us the Torah and that it will never change. By extrapolation, they teach us, as well, that each and every verse of the Torah, regardless of its content, is a pearl of wisdom waiting to be discovered and analyzed. In addition, since the Torah is G-d-given and Hashem is perfect, the Torah, as well, is perfect. Therefore, when we encounter what appears to be an extra word or some other seeming textual anomaly, we are obligated to try to understand the reason for the unusual formulation. The final verse of our parasha (Sefer Bamidbar 15:41) is also the last verse of the three paragraphs that compose our recitation of Kriat Sh’ma (Sh’ma Yisrael). It contains a puzzling repetition: “I am Hashem, your G-d, Who has removed you from the land of Egypt to be a G-d unto you; I am Hashem, your G-d.” (Translation, Artscroll Tanach) We must ask, “Why is the phrase ‘I am Hashem, your G-d’ repeated?” This apparently unnecessary repetition was noted during the Mishnaic period in the halachic Midrash to Sefer Bamidbar known as the Sifrei, and during the Talmudic period in Talmud Bavli, Menachot 44a. Both explanations are virtually identical. The passage in the Sifrei reads as follows: Hashem Elokeinu commanded us a relatively easy commandment to perform. And it is stated “I am Hashem, your G-d I am Hashem, your G-d” two times. One time refers to the idea that Hashem will reward [those who deserve reward] in the future, and the second time refers to the idea that Hashem will punish [those who deserve punishment] in the future. In essence, the repetition of “I am Hashem, your G-d” teaches us the theological principle of S’char v’ Onesh (Reward and Punishment). Each one of us will stand din v’cheshbon (the final accounting) before our Maker when we reach 120. Nothing goes unnoticed. Nothing is disregarded. Hashem will “replay” our lives to us in the minutest detail, and enable us to see that all of our rationalizations have been totally without merit. On the positive side, however, all of our merits and even our positive thoughts will come to our defense when Hashem determines our ultimate fate. A holistic and quite novel interpretation of the repition of our phrase “I am Hashem, your G-d” is found in the great Chasidic work, Kedushat Levi, written by Rabbi Levi Yitzchak ben Meir of Berdichev, Russia (1740-1810), known fondly throughout the Jewish world as “the Berdichever.” He begins by focusing upon a fundamental theological and philosophical principle of Torah living: “The general rule is that man must always be conscious that all of his words, thoughts, and actions [literally ‘movements’] make an impression in Heaven.” Thus, we must remember that every word, act, and deed that we perform is recorded, as it were, in Hashem’s ledger. Moreover, the Berdichever states, this is “a major tenet in serving the Creator.” This is so since “Hashem, may He be blessed, knows all of man’s thoughts.” In addition, “His divine Providence (hashgacha pratit) is omnipresent and over all of mankind.” He continues and weaves his explanation of our verse’s repetition of “I am Hashem, your G-d” into his inspiring analysis: And this is the essence of the service of man toward G-d that he recognize and be fully knowledgeable that Hashem, may He be blessed, has His Divine Providence upon him and upon all of his ways. This is what the Torah means when it says “I am Hashem, your G-d, Who has removed you from the land of Egypt to be a G-d unto you” [G-d as our Redeemer] and that you must be fully cognizant of “I am Hashem, your G-d” as referring to Hashem as He who ever exercises His Divine Providence upon us. I believe that these sources teach us an invaluable lesson. Quite often, many in the non-religious world feel adrift and without purpose. They fruitlessly search for meaning in their lives through conspicuous consumption and the endless pursuit of pleasure. Indeed, to paraphrase Rabbi Dr. Abraham Twerski, they often trade pleasure for true happiness. Moreover, Hashem is an immanent part of our lives, since His Divine Providence protects each and every one of us. Our connection to the Creator brings meaning and value to our lives. In addition, we are never alone, since G-d is always close to us. As King David stated so beautifully in Sefer Tehillim 145:18: “The L-rd is near to all who call Him, to all who call Him in truth.” May the Almighty grant us the wisdom to recognize His unceasing presence in our lives so that we, in turn, may be mekadash sh’mo (sanctify His holy Name) forever more. V’chane yihi ratzon Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. Parashat Behaalotecha, 5773, 2013:
Seventy Approaches to Torah Analysis 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. Our holy Torah is composed of both halachic (legal) and narrative portions. While there is usually nearly universal consensus that a particular law exists, halachic passages are often the focus of diverse interpretations regarding their pragmatic application. Thus, an entire genre of Jewish literature has arisen whose sole purpose is to determine the practical ramifications of both Torah and Rabbinic laws. In many ways, the creation of this unique and dynamic body of literature has continued unabated since, at the moment of the Sinaitic Revelation, our forebears declared “Naaseh v’nishmah” (“We will do and we will accept,” Sefer Shemot 24:7). In an attempt to apprehend the supernal wisdom of our Creator, narrative passages of the Torah have also been the focal point of intense exegetical and interpretive scrutiny. In contrast to the juridical sections of the Torah, Chazal (our Sages of blessed memory) gave themselves license for wide-ranging and often radically divergent interpretations of this material. Beginning with the Zohar, this idea has become known as “shivim panim l’Torah” (“the 70 facets of Torah interpretation”). One of the clearest presentations of this notion is found in the anonymous 13th Century work entitled “Sefer Hachinuch.” In Mitzvah 95, the author states: It is a known and widely recognized tenet among us, the people who accept the mitzvoth, that there are seventy facets to the Torah; for each one of them there are great and manifold roots, and every root has branches, each of which bears a great cluster of desirable fruit to make hearts wise. Every day they produce blossoms for those who attend them diligently – blossoms of wisdom and good intelligence, bringing light to all eyes. The depth of its wisdom widens and winds about until a man has not the power to grasp its ultimate sense. As the wise king [Solomon] avowed, I said, “I will get wisdom”; but it was far from me (Ecclesiastes 7:23). With all that, however, the hands of anyone who occupies himself with it should not be slackened. For if he eats a little or much of it, it is all sweet. (Translation, Charles Wengrov) Our parasha contains a prime example of a pasuk (verse) that is highly illustrative of shivim panim l’Torah. Sefer Bamidbar 10:33 reads the following: “They [the Jewish people] traveled a distance of three days from the mountain of the L-rd, and the Ark of the L-rd's covenant traveled three days ahead of them to seek for them a place to settle.” Tosafot on Talmud Bavli Shabbat 116a quotes the now lost Midrash Vayachulu (attributed therein to Midrash Yelamdainu) in the following fashion: Vayisu and they traveled – they traveled away from Mt. Sinai in the manner of a journey of three days – just like a young child who runs away from school [at day’s end] – that he flees and travels away. So, too, did the Jewish people run away from Mt. Sinai in the manner of a journey of three days because they had learned a great deal of Torah at Mt. Sinai. The emphasis in this Midrash is unmistakable: Our ancestors failed to live up to their potential to achieve further spiritual greatness. Instead of embracing the opportunity to learn more Torah, in the very place where it was given, they squandered this precious moment. Rabbi Shlomo Ephraim ben Aaron Luntschitz (1550–1619) zatzal, known as the Kli Yakar after the title of his most famous and beloved work, elaborates upon this Midrash. He suggests that b’nai Yisrael ran away “out of fear that perhaps [G-d] would add even more Mitzvot to them.” Instead of rejoicing in the words of Hashem and His commandments, they rebelled against Him. Like young and immature cheder students, they attempted to flee responsibility. In sum, a more negative portrait of the Dor Hamidbar (Generation of the Desert) could hardly be painted. Rabbeinu Shimshon Raphael Hirsch (1808-1888) adopted a completely different approach in his analysis of our pasuk. In stark contrast to the Midrash, Tosafot, and Kli Yakar, for whom our verse represents consummate failure and rebellion, Rav Hirsch discovered an understated moment of human drama and existential anxiety. In his view, G-d, via His divine beneficence, assuaged our forebears’ fears with His unbounded kindness and mercy: As it does not say “they traveled three days,” but [rather] “a way of three days,” it probably wishes to express the hardship and strain caused by such a three days journey. But “the Ark of the Covenant of G-d went before them for three days journey” [i.e.,] they had the Ark of G-d’s covenant before their eyes during the whole of the three days trek looking out for a suitable place for them to rest, and this constant view could well keep them in the fresh and cheerful mood of knowing that G-d was leading them, as well as the “cloud of G-d” which remained constantly with them and made them feel assured on all their wanderings that they had G-d’s Protection accompanying them. (Translation, Isaac Levy, brackets my own) Aristotle created the principle of logic known as the Law of the Excluded Middle, which maintains that every statement is either true or false, and there is nothing in between. In stark contrast, Judaism embraces a wide-open universe of legitimate Torah interpretation. Consequently, we frequently encounter contradictory analyses of narrative Torah passages that coexist in harmony with one another. Chazal coined the phrase “elu v’elu divrei Elokim chaim” (“these and those are the words of the living G-d”) to depict the authenticity of this pluralistic approach to Torah exposition. In my view, it is precisely this principle that has kept the Torah vibrant, relevant, and responsive to our people’s ever-changing needs and requirements. Moreover, it may well be the underlying rationale as to why the Jewish people continue to exist and thrive, instead of having become one more nation relegated to the dustbin of history. May we be zocheh (merit) to always have “the Ark of the Covenant of G-d” and His holy clouds go before us on all of our journeys. May G-d’s divine protection ever assure us of His love and concern for our people as we move closer and closer to the coming of Mashiach Tzidkeinu (our Righteous Messiah). 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 Naso, 5773, 2013:
Understanding the Blessing of the Kohanim 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. One of the best-known passages in the entire Torah is that of Birkat Kohanim (the Blessing of the Kohanim): The L-rd spoke to Moses saying: Speak to Aaron and his sons, saying: This is how you shall bless the children of Israel, saying to them: “May the L-rd bless you and watch over you. May the L-rd cause His countenance to shine to you and favor you. May the L-rd raise His countenance toward you and grant you peace.” They shall bestow My Name upon the children of Israel, so that I will bless them. (Sefer Bamidbar 6:22-27, this and all Torah and Rashi translations, The Judaica Press Complete Tanach) Herein, Hashem summons the Kohanim to serve as the viaduct through which His divine beneficence flows and comes to rest upon our people. Thus, the bracha (blessing) is pronounced by the Kohanim, but not actually given by them. The source of the blessing, like all brachot, is Hashem Himself: “They shall bestow My Name upon the children of Israel, so that I will bless them.” The Blessing of the Kohanim is composed of three parts: 1) A request that Hashem should bless and watch us 2) An appeal that G-d should cause His countenance to shine upon and favor us 3) An entreaty that our Creator should raise His countenance toward us, and grant us peace The familiar words “bless,” “watch,” and “peace” appear to be quite accessible. Yet, we may honestly be left a bit confused when the Kohanim beseech Hashem to have His countenance shine upon and favor us, and be raised toward us. When we witness this stirring event, we may feel that the content of the bracha remains elusive, just beyond our reach. As in all instances of authentic Torah interpretation, we must turn to the giants of our exegetical tradition to enlighten us as to “the story behind the story.” It is to this task that we now turn. The great Rabbi Shlomo ben Yitzhak (Rashi, 1040-1105) provides us with a midrashically-based interpretation of the Kohanim’s tripartite bracha. He explains that the two words “bless” and “watch” refer to physical possessions that have been mercifully bestowed upon us by Hashem: May [the L-rd] bless you: that your possessions shall be blessed. - [Midrash Tanchuma Naso 10, Sifrei Naso 1:144] and watch over you: that no thieves shall attack you and steal your money. For when one gives his servant a gift, he cannot protect it from all other people, so if robbers come and take it from him, what benefit has he [the servant] from this gift? As for the Holy One, blessed be He, however, He is the One who [both] gives and protects (Midrash Tanchuma Naso 10). There are many expository interpretations in the Sifrei . In contrast, the two verses that focus upon G-d’s “countenance,” refer to overarching aspects of how we ideally would like Him relate to us. In the first instance, the Kohanim ask: May the L-rd cause His countenance to shine to you: May He show you a pleasant, radiant countenance. - [Midrash Tanchuma Naso 10, Sifrei Naso 1:144] and favor you: May He grant you favor - [Sifrei Naso 1:144] According to Rashi, as based upon his selected Midrashic sources, the notion of having Hashem’s “face” shine upon us depicts the manner in which we long to be treated by our Creator. This idea is strikingly illustrated by the beautiful Shabbat zemirah (liturgical poem) entitled “Yedid Nefesh” (“the Beloved of my Soul”). Given its power and scope, it is little wonder that it is one of the most universal and oft-sung zemirot. It describes our Creator as our Beloved, and depicts our most intimate relationship in the world. Our very souls, in some mysterious and ineffable manner, merge with G-d as we ascend to higher and higher levels of spirituality. This is possible if, and only if, the essence of our being is connected to Him in our transcendent quest for spiritual union. Thus, we ask Hashem to shine His countenance upon us, and be our guide on our journey toward Him. This is the greatest and deepest favor (chane) that we could ever be shown and receive in this world. The second occurrence of “panav” (“May the L-rd raise His countenance toward you”) is different in kind and degree than the first. Whereas the first time we encounter the term the focus is ultimately positive, in this instance, the bracha entreats G-d to refrain from expressing His wrath toward us when we fail to properly fulfill the mitzvot. Thus, Rashi states: “May the Lord raise His countenance toward you: by suppressing His wrath. [Sifrei Naso 1:144].” Given the trials and tribulations of Jewish history, this is certainly a bracha that we long to see realized, soon and in our days. Birkat Kohanim concludes with the eternal Jewish hope “and grant you peace.” Maimonides (the Rambam, 1135-1240) helps us to understand the overarching import of shalom within Judaism via a seminal philosophical statement that appears as the final words of Hilchot Megillah and Chanukah. Therein, the Rambam discusses a situation of financial triage in which an individual has extremely limited funds. He presents two scenarios: One has money to purchase either Shabbat candles or Chanukah candles, and one has money to buy Shabbat candles or wine for Kiddush. Which takes precedence? Maimonides is unequivocal in his response: “Ner beito kodem meshum shalom beito” (“Shabbat lights must be purchased prior to either Chanukah candles or wine because of the peace of his home”). We must remember that the Shabbat lights in this context may very well have been the only lights in the home. Therefore, without this small amount of illumination, people would trip into one another, arguments would become rife, and the Shabbat evening would become a dark and dreary time. In short, there would be a manifest diminution of peace in the home. Therefore, and without mitigation, the Rambam codifies the law that Shabbat candles take precedence over fulfilling either the mitzvah of Kiddush or Chanukah candles, even though Kiddush is a positive Torah commandment, and Chanukah candles are a Rabbinic obligation. Beyond a doubt, the value of shalom beito trumps these other mitzvot, based upon its overriding and singular import. On measure, shalom emerges as the ultimate goal of Birkat Kohanim. Little wonder, then, that Chazal (our Sages of blessed memory) concluded the Shemoneh Esrai (Silent Prayer) with these truly stirring words that, in part, parallel the Birkat Kohanim: Bestow peace, goodness and blessing, life, graciousness, kindness and mercy, upon us and upon all Your people Israel. Bless us, our Father, all of us as one, with the light of Your countenance. For by the light of Your countenance You gave us, L-rd our G-d, the Torah of life and loving-kindness, righteousness, blessing, mercy, life and peace. May it be favorable in Your eyes to bless Your people Israel, at all times and at every moment, with Your peace. Blessed are You L-rd, who blesses His people Israel with peace. (http://www.chabad.org/library/article_cdo/aid/867674/jewish/Translation.htm) May the words of this bracha be realized for us soon and in our day – both individually, and as a nation. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. ** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org Parashat Bamidbar 5773, 2013:
Each Person is Truly a World 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. Chazal (our Sages) named the fourth book of the Torah “Sefer Hapekudim” (the “Book of Counting”), which is translated in English as “Numbers.” It received this title since both the sefer and our parasha begin with a census of our people. Rashi (1040-1105) points out that this is actually the third time that our forebears were counted. The first tally took place when we departed Egypt, and the second, after we flagrantly erred with the incident of the Egel Hazahav (Golden Calf). These were very logical censuses. After all, it was crucial, for a variety of reasons, to know exactly how many men were available to be mustered for war. Thus, we were counted when we left Egypt. So, too, it was very reasonable for us to be counted following our great chet (sin), since it was once again critical to know how many had survived its aftermath. At first blush, however, the census at the beginning of our parasha appears to be without rhyme or reason. The truth, however, is far different. This act of counting served a higher and nobler purpose. It was neither an act of utilitarian counting, nor was it even very practical. Instead, this census was an act of true love; namely, the love that exists between Hashem and our people, which is so beautifully and powerfully portrayed in Shir Hashirim (the Song of Songs). Based upon this approach, Rashi answers the “why” question regarding this particular act of counting and teaches us: “Because of their beloved status before Him, He counted them at all times.” I would submit, moreover, that Hashem counted us because each one of us is truly precious in His Divine eyes. Each individual among the Jewish people is a jewel in our King’s crown. Like an earthly king, so to speak, He counts His priceless jewels. So, too, Chazal focused upon the irreplaceable value of each and every individual among the Jewish people. The last mishnah in the fourth chapter of tractate Sanhedrin deals with the technical topic of how to guarantee the veracity of would-be witnesses. In this context, we are taught one of the most fundamental concepts of Judaism, namely, the 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), carefully 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 overflows with profound ramifications. In a word, when we interact with another individual, we must remember that we are relating to someone within whom the presence of Hashem is to be found. Therefore, regardless of the person’s social and economic stature, or his level of education, he is kadosh (holy) since he is, in truth, G-d’s representative in this world. This thought naturally leads to the following conclusion: We are required to treat each other with kavod (respect) since, by doing so, we are ultimately recognizing G-d’s presence amongst us. In this way, we recognize that, as Hashem so clearly demonstrated at the beginning of our parasha, every Jew truly counts and deserves to be counted. 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 Parshiot Behar-Bechukotai 5773, 2013:
Focusing Upon Our Essence 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. One of the thornier, daily halachic problems is that of which bracha (blessing) to recite on a particular food. Not too surprisingly, a vast literature has been created by our poskim (halachic decisors) that contains a plethora of opinions and approaches regarding every questionable item. Bread, wine, cake, fruit, vegetables, and water – by way of illustration - all have their specific blessing to be recited before one is allowed to enjoy Hashem’s bounty. Talmud Bavli, Berachot 35a teaches us this idea in the following formulation: Our Rabbis have taught: It is forbidden to a man to enjoy anything of this world without a benediction, and if anyone enjoys anything of this world without a benediction, he commits sacrilege. What is his remedy? He should consult a wise man. What will the wise man do for him? He has already committed the offence! — Said Raba: “What it means is that he should consult a wise man beforehand, so that he should teach him blessings and he should not commit sacrilege.” Rab Judah said in the name of Samuel: “To enjoy anything of this world without a benediction is like making personal use of things consecrated to heaven (hekdash), since it says: “The earth is the L-rd's and the fullness thereof.” (Translation, Soncino Talmud, brackets my own) It is now quite clear that we are mandated to recite a benediction prior to eating any food, and that we need to do this in an knowledgeable and thoughtful manner. Nearly everyone, however, encounters the following question: “Which blessing should be recited over a food composed of clearly differentiated ingredients?” For example, what bracha does apple pie or an ice-cream cone require? In these examples, we have foods composed of two different items competing for one mandated blessing. Therefore, it is frequently unclear exactly what one ought to do. By definition, one of the foods is of secondary import (tafel) to the primary one (ikar). The question, of course, is which is which? In time honored Jewish tradition, the answer to our query is a resounding: “It depends.” The determinant in this case, according to many poskim, is subjective in nature. Whatever is of singular importance to me, whichever food is more pleasing and desirous in my eyes, will become the ikar and the other food the tafel. In such an instance, only the main food receives the bracha, while the other does not. Clearly, ikar and tafel are both essential concepts in, and constitutive elements of, this area of Halacha. In a manner of speaking, Parashat Bechuchotai is also focused upon the concepts of ikar and tafel. The very first pasuk states: “If you follow My statutes and observe My commandments and perform them.” (Sefer Vayikra 26:3, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Rashi (1040-1105) explains this verse based upon the halachic Midrash known as the Sifra: If you follow My statutes: I might think that this refers to the fulfillment of the commandments. However, when Scripture says, “and observe My commandments,” the fulfillment of the commandments is [already] stated. So what is the meaning of “If you follow My statutes?” It means that you must toil in the study of Torah [Torath Kohanim 26:2]. The key here is to “toil in the study of Torah.” This, then, is the meaning inherent in the expression, “If you follow My statutes.” The Midrash and Rashi are teaching us a crucial point regarding Jewish life and living: Torah must ever be our ikar, our essence – and the center of our lives. The one and only way in which Torah can achieve this status is if we are committed with our complete hearts and souls to its study. In a word, we must encounter the Torah, and lovingly develop a heartfelt relationship with it. This requires strenuous hours of assiduous learning and study, i.e., toil. If we will devote ourselves in this manner, the Torah will become our ikar, our essence, and everything else in the world will be tafel to its sublime power and beauty. With Hashem’s help, may we continue to grow in our love of, and devotion to, our holy Torah. Moreover, may it become, and always be, our ikar - the true essence of our being. 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 Emor 5773, 2013:
Understanding Mikra’ei Kodesh 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. One of the more ubiquitous terms that appears in Chamisha Chumshei Torah (the Five Books of the Torah) is mikra kodesh (literally, “something called holy,” i.e., the Festivals, pl. mikra’ei kodesh). There are a total of 19 cases of our expression in Sifrei Shemot, Vayikra, and Bamidbar, including 11 instances in our parasha. In addition, Chazal (our Sages of Blessed Memory) utilized our phrase in every Friday evening and Yom Tov Kiddush, as well as throughout the Shabbat and Yom Tov tefilot (prayers). Given human nature, however, precisely because of the pervasive usage of “mikra kodesh,” and its plural variant, we have become desensitized to its meaning and significance. As such, we need to “step back” and encounter it anew, in order to understand at least a small part of what the Master of the Universe was communicating to us when He used this term in His holy Torah. Rashi (1040-1105) shares his understanding of “mikra kodesh” with us in his comment on a verse that is found in our parasha (Sefer Vayikra 23:35): a holy occasion: [This expression mentioned in connection with Yom Kippur, means that you are to] sanctify it [the day] through [wearing] clean garments and through prayer, while [this expression mentioned in connection] with the other holy days, [means] sanctify it with food and drink, through [wearing] clean clothes and through [their own special] prayers. — [See Torath Kohanim 23:186] (This and all Bible and Rashi translations, The Judaica Press Complete Tanach) Rashi, based upon his Midrashic source, stresses the positive aspect of mikra kodesh. In his view, these holy days require explicit demonstrations of their unique identity (i.e. their kedushat hayom). Therefore, we don special clothes, recite inspiring prayers, and, with the exception of Yom Kippur, eat the finest meals we can afford – replete with the most delectable beverages. The Ramban (Nachmanides, 1194-1270), in the first of his three explanations of our term as found in his commentary on our parasha (Sefer Vayikra 23:2), also emphasizes the positive characteristics of the Festivals: Mikra’ei kodesh: And it will be on this day that everyone will be called (keruim) and gather together to sanctify His Name. This is the case since it is a commandment incumbent upon the Jewish people to join together in the House of the L-rd on an appointed day to sanctify the day in an explicit public manner through prayer (tefilah), praise (hallel) to the Almighty, and with clean garments. Moreover, [the Jewish people] are obligated to make this a day of feasting as is stated in the tradition (Heb. kabbalah, i.e., Sefer Nechemiah 8:10): “And he [Nechemiah] said to them [the Jewish people], ‘Go, eat fat foods and drink sweet drinks and send portions to whoever has nothing prepared, for the day is holy to our L-rd, and do not be sad, for the joy of the L-rd is your strength.’” Nachmanides’ second elucidation of the term “mikra kodesh” is language-based in nature. He posits that it is a derivative of “karui ha’edah” (“called, invited, or summoned to the congregation”) and supports this interpretation based upon the phrases in Sefer Shemuel I: 9:13: “and afterwards the invited guests will eat,” and Sefer Yeshayahu 4:5: “and over all those summoned therein, ” wherein this statement refers “to those places that are called in this manner since this is where those summoned to the congregation will gather.” Nachmanides’ third exegesis of “mikra’ei kodesh,” contains some similarities to his first explanation and to that of Rashi. Herein, he bases himself upon Onkelos, the quintessential First and Second Century Torah scholar: And Onkelos determined that this phrase is similar in kind to “Jacob called for his sons and said, ‘Gather and I will tell you what will happen to you at the end of days.’” (Sefer Bereishit 49:1) – this is an expression of “happenings” (“me’ora”). On each day that will ensue [that is called a “mikra kodesh,”] you must make them holy. And our Rabbis, may they be remembered for a blessing, said: “Celebrate them through food, drink, and clean clothes.” This means that their nature in your eyes should not be similar in kind to the other days, instead, make them an occurrence of holiness – and differentiate them in their foods and dress from a regular weekday to one that is holy. This, too, is the opinion of Onkelos. (Translation, underlining, and brackets my own) My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993) known as “the Rav,” by his followers and disciples, expanded upon Onkelos’ analysis as presented by the Ramban and stated: It appears from Onkelos’ understanding that the Festivals are called “mikra kodesh” because great, lofty and exalted events took place on these days. For example: the Exodus, the Giving of the Torah, and matters similar in kind. The essence of the holiness of the Festivals is rooted in the wonders and miracles that the Holy One blessed be He brought about on these days. [In conjunction with this idea, we must note] that the Departure from Egypt is not simply the rationale for the Festivals; rather, it is the fundamental basis of their essential holiness and qualitative nature as chosen days. We may adduce a proof: We mention the phrase, “a remembrance of the Departure from Egypt,” in each and every Kiddush – whether it is recited over a cup of wine or in the liturgy. This indicates that this commemoration represents the fundamental underpinning for the holiness of, and for, each mikra kodesh. (Shiurim l’Zacher Abba Mari, Volume I, pages 151-152, first edition), translation, bolding, and brackets my own) In contrast to the interpretations we have examined thus far, Rashi’s grandson, Rabbeinu Yaakov ben Meir (Rabbeinu Tam, 1100-1171), took an entirely different view in his understanding of mikra kodesh. Unlike his grandfather, who stressed the importance of positive actions that personify the uniquely holy character of the chagim (holy days), Rabbeinu Tam stressed the importance of refraining from melacha (creative physical activity) based upon the Beit Din (Court of Law) having declared this day to be one that is endowed with holiness: It appears in Rabbeinu Tam’s view that we call such days “mikra kodesh” because we recognize that the Beit Din has sanctified the day – and we refrain from doing melacha because of the holiness of the day (kedushat hayom). Such a day, however, is not called “mikra kodesh” when the cessation of creative activity is done for a reason other than the holiness of the day – such as out of mere laziness to undertake melacha. (Tosafot, Talmud Bavli, Shevuot 13a, s.v. lo karu mikra kodesh) Here, too, we can look to the Rav for insights as to how we can best understand the deeper meaning inherent in Rabbeinu Tam’s position: Rav Soloveitchik zt"l expanded on this interpretation of Rabbeinu Tam that a person's motive for refraining from melacha is essential. Chazal (Berachos 20b) teach us that women are obligated to recite Kiddush on Shabbos according to the Torah. Notwithstanding Kiddush being a time bound positive mitzvah from which women are usually exempt, there is a halachic connection between Kiddush and the prohibition of melacha, in that whoever is forbidden to do melacha on Shabbos is obligated to recite Kiddush. This halacha is derived from the tradition that the terms “Shamor” and “Zachor” used in the Torah concerning Shabbos were recited simultaneously by Hashem. “Shamor” refers to the prohibition of melacha where “Zachor” is the source for the positive obligation to recite Kiddush. The connection between Kiddush and melacha is not only a technical one concerning who is obligated to perform the mitzvah of Kiddush. Kiddush is linked to melacha because the purpose of Kiddush is to make a verbal declaration why we are refraining from melacha. Rather than merely taking a day off from work, we begin Shabbos with an affirmation, through our recitation of Kiddush, that Shabbos is a mikra kodesh. As such, refraining from melacha on both Shabbos and Yom Tov is only complete if accompanied by Kiddush. (Rabbi Sobolofsky, “Mikra Kodesh,” http://www.torahweb.org/torah/2011/parsha/rsob_emor.html, underlining my own) Given the different approaches to mikra’ei kodesh that we have presented and analyzed, it is manifestly evident that our Mo’adim (Festivals) are multifaceted in their essence and nature. Beyond a doubt, each mikra kodesh emerges as a holy and supernal gift bestowed upon our people by the Master of the Universe. Therefore, with G-d’s beneficent love and help, may we be zocheh (merit) to honor His mikra’ei kodesh with the respect and dignity they deserve. 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 Parshiot Acharei Mot - Kedoshim 5773, 2013:
Judge Your Fellow Man Favorably 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 shall commit no injustice in judgment; you shall not favor a poor person or respect a great man; you shall judge your fellow with righteousness. (Sefer Vayikra 19:15, this and all Bible translations, The Judaica Press Complete Tanach) Our underlined phrase, “you shall judge your fellow with righteousness,” is found in the second of the two parshiot we read this Shabbat. As noted in Talmud Bavli, Shevuot 30a, one of the interpretations of this expression is the obligation to judge our fellow Jews in a favorable fashion: “Our Rabbis taught: ‘You shall judge your fellow with righteousness’ - judge your neighbor to the side of merit (Hevay dan et chaverchah l’kaf zechut).” This idea is echoed in the famous words of Rabbi Yehoshua ben Perachyah, head of the Sanhedrin in the latter half of the 2nd century BCE: “Establish a permanent and lasting connection with your Rabbi, acquire a friend (i.e. intimate confidant), and judge all people in a meritorious manner.” (Pirkei Avot 1:6) At first blush, it appears that the exhortation to “judge all people in a meritorious manner” may very well be a morally positive act devoid of any clear halachic mandate - i.e., a mere description of ideal behavior that lacks prescriptive force. In reality, however, nothing could be further from the truth. No less than two 13th century giants among the Rishonim (11th-15th century Torah Sages), the anonymous author of the Sefer HaChinuch and Rabbeinu Yonah in his Shaarei Teshuvah (Gate III, section 218), assert that the action (ma’aseh) of judging one’s fellow to the side of merit is a fulfillment (kiyum) of “…You shall judge your fellow with righteousness.” Therefore, it is a positive Torah commandment that is counted in the Taryag Mitzvot (613 Commandments). Accordingly, the Sefer HaChinuch states: Moreover, included in this commandment [you shall judge your fellow with righteousness] is the concept that it is fitting and proper for everyone to judge his friend in a positive way. As such, he should only interpret someone’s actions and words in a virtuous manner… The underlying reason inherent in this mitzvah is to engender peace and good will between all people. We, therefore, find that the essence and overall intention of this Divine directive is to facilitate peace in the communities of men – through fair, generous, and righteous judgment – replete with the removal of any doubts regarding the intentions of their fellow man’s actions. (Rabbi Chaim Dov Chavel edition, Commandment 217) Rabbeinu Yonah (op. cit.) provides us with a well-defined roadmap for implementing this commandment in our daily lives: Behold, when you see someone that says a certain thing, or performs a particular action wherein you can judge his words or actions in either a negative or positive manner, if the one who has performed this act is known to be a G-d-fearing individual (yireh Elokim), then you are obligated to judge him as being absolutely guiltless in this behavior. This is the case, even if the matter – upon due reflection – logically appears to place him in the category of one who is, indeed, guilty. If the individual who has performed the questionable action is considered to be on the middle level (bainoni) of human behavior i.e., wherein he usually is careful and holds himself back from sinning – yet, on occasion, does sin – here, too, one should remove his doubts regarding the actor’s undefined conduct and judge him as being guiltless. (Underlining my own) Fulfilling this commandment, and the concomitant development of the middah (ethical characteristic) of judging one’s fellow man favorably, were deemed to be so important in the overall scheme of Jewish living that our Sages declared: “One who judges his fellow man in a positive manner will be rewarded by having the Omnipresent One (haMakom) judge him in a positive fashion.” (Talmud Bavli, Shabbat 127) Therefore, Rabbeinu Yonah concluded this section with the following words: “[In the case of the bainoni,] if the action appears to be negative in nature, you should perceive it as only being doubtfully so (k’mo safek) – and do not judge him as being guilty.” It should be noted that we extend the benefit of the doubt only to the yireh Elokim and the bainoni. A rasha (one whose behaviors are deemed to be consistently negative and in purposeful violation of the Torah’s ethics and values) who performs problematic actions, however, is judged as guilty in order to protect the fabric of society from being ripped asunder. Rabbi Baruch Halevi Epstein (1860-1941), author of the monumental commentary on the Torah entitled, Torah Temimah, opined that the halachic principle underlying the Torah obligation to judge all men favorably is that of chezkat kashrut (the pre-existent assumption of positive status). Fascinatingly, this legal concept is partially echoed in American jurisprudence wherein the general operating norm is the presumption of innocence: presumption of innocence noun a fundamental protection for a person accused of a crime, which requires the prosecution to prove its case against the defendant beyond a reasonable doubt. This is opposite from the criminal law in many countries, where the accused is considered guilty until he/she proves his/her innocence or the government completely fails to prove its case. (Gerald N. Hill and Kathleen T. Hill, http://legal-dictionary.thefreedictionary.com/Innocent+until+proven+guilty) The above sources and commentaries allow us to understand Chazal’s (our Sages) prologue to each chapter of Pirkei Avot: “Every member of the Jewish people has a share in the World to Come, as the text states: (Sefer Yeshiyahu 60:21): ‘And your people are all righteous, they shall inherit the land forever. They are the branch of My planting, the work of My hand in which to take pride.’” (Underlining my own) May each of us be zocheh (merit) to judge our fellow man favorably and with mercy and compassion. Then, we, too, will be among those about whom our Sages declared: “One who judges his fellow man in a positive manner will be rewarded by having the Omnipresent One (haMakom) judge him in a positive fashion.” 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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