Parashat Lech Lecha 5773, 2012:
There is Hope for the Jewish People! 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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya. Most religions, in line with their idol-worshipping origins, make their founders and heroes larger-than-life figures. These mythic-like individuals perform endless wonders and miracles, and often share little in common with the religion’s followers. As a result, their hallowed texts are rife with stories of super-human feats and accomplishments that violate the laws of nature and normative human behavior. In stark contrast, Judaism has embraced a naturalistic approach to the men and women who grace the pages of Tanach (Torah, Prophets, and Writings). This is particularly the case when it comes to the Avot (Patriarchs) and the Emahot (Matriarchs). Avraham, Yitzhak, Yaakov, Sarah, Rivka, Rachel, and Leah are portrayed as real people, who very often face the same trials and tribulations that you and I face amidst the vicissitudes of daily living. Since they faced our real-life challenges, and in this process actualized their potential, they serve as beacons of light to us as we traverse the stormy seas that we call our lives. Fear is not an emotion that we commonly associate with the Avot and Emahot. Yet, Hashem assured each of the Patriarchs with the expression “al tira” (“do not be afraid”). In our parasha, G-d told Avram (later, Avraham): “After these incidents, the word of the L-rd came to Abram in a vision, saying, ‘Fear not, Abram; I am your Shield; your reward is exceedingly great.’” (Sefer Bereishit 15:1, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) He repeated these words to Yitzhak in Parashat Toldot (26:24): “And the L-rd appeared to him on that night and said, ‘I am the G-d of Abraham, your father. Fear not, for I am with you, and I will bless you and multiply your seed for the sake of Abraham, My servant.’” So, too, in the case of Yaakov Avinu (our father Yaakov) in Parashat Vayigash: “And He said, ‘I am G-d, the G-d of your father. Do not be afraid of going down to Egypt, for there I will make you into a great nation. I will go down with you to Egypt, and I will also bring you up, and Joseph will place his hand on your eyes.’” (46:3-4) What was the source of Avram’s fear? Based upon several Midrashic sources, Rashi (1040-1105) suggests that his fear was motivated by the incredible military victory he had just achieved against “Chedorlaomer and the kings who were with him” (14:17). Thus he states: After this miracle had been wrought for him, that he slew the kings, he was worried and said, “Perhaps I have received reward for all my righteous deeds.” Therefore, the Omnipresent said to him,” Fear not Abram, I am your Shield” from punishment, that you will not be punished for all those souls that you have slain, and as far as your being worried about receiving reward, your reward is exceedingly great. [Aggadath Bereishith 16:2; Tan. Buber, Lech Lecha 15; Pirkei d’Rabbi Eliezer ch. 27] According to Rashi, Avram’s fear was two-fold: Since the battle had been so one-sided in his favor, He was fearful that he would be punished in some manner for the lives that he had taken during the military campaign, and he was frightened that he had no more rewards forthcoming. In both instances, Hashem assured him that he had nothing to fear, that he would not be punished and would continue to receive great rewards. Yitzhak, it appears, was also haunted by two fears: the fear that G-d might abandon him, and the fear that the Almighty might not bless him and provide him with many children. Thus, Hashem assured him with the words: “Fear not, for I am with you, and I will bless you and multiply your seed…” While Yitzhak was great in his own right, it is fascinating to note that these reassurances were not a result of his unique and holy stature. Instead they were derivative in nature and were, in fact, “…for the sake of Abraham, My servant.” This teaches us the incredible power of zechut Avot (the merit of our progenitors). Yaakov’s fears are far more difficult to understand than either those of his grandfather, Avraham, or his father, Yitzhak. After all, Hashem comforted him with the promise “al tira” precisely after he learned that his long-lost son, Yosef, was alive and the viceroy of Egypt, the planet’s most sophisticated and powerful nation! The words “Do not be afraid,” seem particularly out of context and strangely out of place. We must, therefore, ask ourselves three essential questions:
The Rav used this distinction to explain why Yaakov was quite literally petrified of going down to Egypt. According to his view, Yaakov, of all people, was quite cognizant of the limitations of the Brit Avot. He felt, therefore, that his family and future extended family were on the brink of the greatest tragedy that they could possibly face. He felt that their soon-to-be exile in Egypt was synonymous with a loss of connection to Hashem. He felt, in a word, that the Brit Avot was about to be ripped to shreds and vitiated forevermore. Hence, mortal fear enveloped him. The only antidote to this poisonous dread was Hashem’s promise: “Do not be afraid of going down to Egypt, for there I will make you into a great nation. I will go down with you to Egypt, and I will also bring you up….” Once Yaakov was assured that the Divine Presence (Shechinah) would accompany him, he no longer had anything to fear. With G-d “standing by his side” in Egypt, Egypt itself would be transformed into an extended portion, so to speak, of Eretz Yisrael. The Brit Avot would remain in effect and the future of Yaakov’s family would be guaranteed. Therefore, Hashem told him not to fear and bestowed upon him His divine revelation and His promise to accompany him to, and bring him up from, Egypt. We live, to say the least, in troubling times. The economies of the United States, Europe, and perhaps the entire world, appear damaged in some ways beyond repair. Nearly everyone knows someone who was formerly successfully employed and a financial leader of his or her family, who has now joined the ranks of the unemployed or under-employed. Moreover, terrorism continues to rear its ugly head. Our beloved nation, Israel, is ceaselessly condemned at the United Nations, while Iran denies the Holocaust and strengthens its preparations, G-d forbid, for a potential nuclear war. Yes, there is much to fear. Little wonder that there is an ever-strengthening sense of trepidation and foreboding tearing at the deepest recesses of our souls. Like our Avot of old, we too long to hear the words “al tira!” We too need Hashem’s reassurances that “yaish tikvah l’Yisrael” (“there is hope for the Jewish people”), and for the entire world. G-d willing, these words will soon be uttered by Mashiach Tzidkeinu (the one and only righteous Messiah) as he gathers us together from the four corners of the globe to Israel, rebuilds the Beit Hamikdash, returns the Torah and its laws to their true greatness, and destroys the final vestige of Amalek. 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 new 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 new blog: http://21stcenturyjewisheducation.org
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Parashat Noach 5773, 2012:
Walking With Hashem, or Before 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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya. Who was Noach and who was Avraham? This simple question is crucial in helping us analyze the nature of genuine tzidkut (righteousness) and inauthentic tzidkut. Noach is described in Sefer Bereishit 6:9 as: “…et HaElokim hithalech Noach” (“Noach walked with G-d”). In contrast, regarding Avraham, the text (ibid. , 17:1) states: “…hithalach lfani v’heyah tamim” (“…walk before me and be complete,” Rashi, 1040-1105). The Midrash Rabah to Sefer Bereishit (middle of the fifth century CE) notes this intriguing disparity in language. In 30:10, Rabbi Yehudah explains this difference in allegorical terms: “This may be compared to a nobleman who has two sons, one who is grown and one who is young. He says to the youngster: “Walk with me,” whereas he says to the grown son: “Come and walk before me.” So, too, was it the case regarding Avraham whose [spiritual] strength was great and thus Hashem said: “Walk before Me.” In contrast, Noach who was [spiritually] weak, was merely described as “…et HaElokim hithalech Noach.” (“…and Noach walked with G-d.”) Rashi summarizes this Midrash in his commentary to Sefer Bereishit 6:9. He adds that Noach needed to be supported by Hashem (“tzarich saad l’tamcho”), whereas Avraham grew stronger and stronger on his own (“hayah mitchazak u’mehalach b’tzidko m’aluv”). Indeed, as Avraham continued to grow spiritually through each of the ten trials presented to him by Hashem, he also grew in the recognition of his responsibilities toward his fellow man. Thus, Avraham, in awe and with dignity, beseeched Hashem for mercy on behalf of the men, women, and children of S’dom. He cared deeply about others, and became the master of the special and holy midah (moral quality) of chesed. He truly walked before Hashem, as he forged new paths of spiritual response to the crises and trials with which he was presented. Noach was an entirely different story. He was, as the Yiddish statement goes, a tzadik im peltz (someone who was wrapped in furs while those around him remained cold). When Hashem told him that he was about to destroy the entire world by the impending Great Flood, we never see Noach entreat Hashem on behalf of the populace of the world. He remained silent and seemingly uncaring regarding the fate of his fellow man. In stark contrast to Avraham, therefore, Noach appears to be spiritually immature. He could only follow alongside of Hashem when He was metaphorically leading him directly by the hand. He did not, because he could not, respond in a morally creative manner to the pressing requirements of his time, even when they encompassed the needs of the entire world. How different, indeed, was Avraham, the “steward of mankind,” whose watchword was clearly: “What about them?” This means he boldly and unhesitatingly asked the question: “What about those in the world who need Divine mercy and protection, and need an advocate to bring this to G-d’s attention?” On some level, at least, our challenge in this world is to decide whether we will follow in the footsteps of Noach, or those of Avraham. One thing is clear: Only when we honestly recognize our obligations to mankind in general, in conjunction with our singular responsibilities to all Jews everywhere, can we claim the title of being “bnei Avraham” (the children of Avraham). Let us hope and pray that each of us will follow Avraham’s path. Then, we will be able to be active participants in bringing Mashiach Tzidkanu (the Righteous Redeemer). May Hashem give us the strength and wisdom to be part of this glorious world-building process. 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 new 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 new blog: http://21stcenturyjewisheducation.org Parashat Bereishit, 5773, 2012:
The Soul of Life 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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya. Sefer Bereishit’s narrative of man’s creation never fails to intrigue us and capture our attention. Perhaps each of us discovers a small part of ourselves as we encounter Adam and Chava’s beginnings, and, by definition, our own. In many ways, our successes and failures mirror those of Adam and Chava, and therefore, their story is our story. As is widely known, there are two distinct versions of man’s creation. In the first chapter of Sefer Bereishit (26-30) we read the following: 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. And G-d blessed them, and G-d said to them, “Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth.” And G-d said, “Behold, I have given you every seed bearing herb, which is upon the surface of the entire earth, and every tree that has seed bearing fruit; it will be yours for food. And to all the beasts of the earth and to all the fowl of the heavens, and to everything that moves upon the earth, in which there is a living spirit, every green herb to eat,” and it was so. (This, and all Torah translations, The Judaica Press Complete Tanach) Herein, Hashem created man in His image (b’tzalmeinu), after His likeness (kidmuteinu) and, according to a famous Midrash, as a plural, yet single entity (“zachar u’nekavah bara otom,” “male and female He created them.”) Man was given G-d’s blessing to populate the world. Additionally, he was given the role of Hashem’s steward of the planet with the right to rule over Nature. We do not know, however, of what man was composed or how exactly he differed from the rest of the mosaic of Creation. While clearly Nature’s master, he appeared to be a part of, rather than apart from, that which he was designated to rule. In sharp contrast, chapter two’s version of man’s creation is short and pithy: “And the L-rd G-d formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul.” (2:7) This verse teaches us a great deal about man that was hidden in chapter one’s presentation. Man’s creation was different, in kind and degree, from the rest of Creation. Unlike all other living beings, we learn that he was formed “from the dust of the ground,” in some majestic and mysterious manner that defies our comprehension and understanding. In addition, Adam, in this description, was at first created solely male. He was required to wait in wrenching existential loneliness for the creation of Chava and his concomitant recognition of her: “And man said, ‘This time, it is bone of my bones and flesh of my flesh…’” (2:23) Herein, as well, man was granted a distinctive gift that further separated him from the world of the beasts of the field: G-d, in His ineffable wisdom, endowed Adam with “the soul of life” (nishmat chaim). What exactly, however, is this nishmat chaim that man received? As one might suspect, the classic meforshei haTorah (Torah commentators) offered many different interpretations of this phrase. In my view, one of the most compelling explanations is found in the famous 16th century Torah commentary of Rabbi Shlomo Efraim of Luntchitz (1550-1619) that is known as the “Kli Yakar”: …the nishmat chaim is the eternal intellectual-based soul (hanefesh hamaskelet hanitzachi) Come and learn who the breather (hanofeach) was [i.e. none other than G-d, Himself]. You will then [surely] find that this [phrase nishmat chaim] references [literally “speaks about”] the G-dly portion [of man] from above. It should be said that even though G-d breathed into man this intellectual soul, nonetheless, man at the moment of his coming into being was nothing other than a living being like other living creatures “… and [from] a wild donkey a man will be born.” [Sefer Iyov 11:12] It, therefore, follows that the essence of man’s perfection is contingent upon his determination and efforts; as well as exercising his free-will properly when he opens his eyes to his intellectual faculty as the time progresses. [To reiterate:] In the beginning of his existence – even though the spirit of the living soul has been breathed into him, his soul [i.e. intellectual ability] only exists in potential and has not been actualized. [Therefore,] if man does not expend every manner and variety of zealousness to be “at the head of the army“ and be a soldier to fight the war of Hashem [for righteousness and human dignity], he will remain in his animalistic state and be compared to a beast. The phrase “nishmat chaim” for Rav Luntchitz, therefore, refers to Adam’s intellectual abilities. When used astutely on behalf of righteousness and human dignity, Adam’s rational and logical faculties can launch him far beyond the beasts of the field with whom he shares basic biological and physiological needs. In sum, the unique gift of the nishmat chaim provides man with the potential to leap beyond mere animalistic desires, and become a shutaf im Hakadosh Baruch Hu b’maaseh bereishit (a partner with G-d in the ongoing creation of the world). The past century bears horrific witness to man’s failure to utilize his intellectual powers for the benefit of mankind. The Holocaust, and many other acts of genocide, demonstrate the consummate evil of which man is so deadly capable when he fails to use his brilliance for good. As the Kli Yakar succinctly states, if unchecked and uncontrolled, man “will remain in his animalistic state and be compared to a beast.” We are now at the beginning of a new and, hopefully, outstanding Jewish year. May it be a year wherein mankind will finally see the folly of rejecting good and embracing evil. May it be a year wherein mankind will finally pursue peace with the same unflagging zealousness that we have pursued power, riches, and honor. Most of all, may it be a year wherein we finally use our nishmat chaim for the benefit of the entire world, and together help bring Mashiach Tzidkeinu (the one and only 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 new 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. Shemini Atzeret 5773, 2012
It’s About 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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya. Nearly all civilizations and cultures have been focused upon the importance of time. We Jews are no exception to this almost universal rule. By way of example, one need only quote the famous words of Shlomo Hamelech (King Solomon) as presented in the third chapter of his masterful examination of the human spirit known as Kohelet (Ecclesiastes). Herein we encounter 29 instances of the word “time” in the context of his brilliant and aphoristic description of the trials and tribulations inherent in the cycle of human existence: Everything has an appointed season, and there is a time for every matter under the heaven. A time to give birth and a time to die; a time to plant and a time to uproot that which is planted. A time to kill and a time to heal; a time to break and a time to build. A time to weep and a time to laugh; a time of wailing and a time of dancing. A time to cast stones and a time to gather stones; a time to embrace and a time to refrain from embracing. A time to seek and a time to lose; a time to keep and a time to cast away. A time to rend and a time to sew; a time to be silent and a time to speak. A time to love and a time to hate; a time for war and a time for peace. (This, and all Tanach translations, The Judaic Press Complete Tanach) Time for modern and scientifically oriented man, however, has become a mere mathematical construct. As my rebbi and mentor, Rabbi Joseph B. Soloveitchik (1903-1993), known to his students and followers as “the Rav,” aptly noted: “Modern physics has combined time with space, so that it is just one coordinate of a system within which we try to explain the cosmic dynamics.” (Days of Deliverance: Essays on Purim and Hanukah, page 106) Judaism, however, views time in an entirely different manner. Rather than viewing it as one more minutely measurable bit of data, time is, instead: … a living entity. There is substance to time; it has individuality and essence, and one can ascribe attributes to it in the same manner as one ascribes attributes to people. Just as one can speak of a good person, a handsome person, a holy person, or an evil person, so, too, one can speak of holy days, or of evil days and sad days. (Ibid., pp. 106-107) The notion of the substantive nature of time gives rise to one of Judaism’s singular contributions to the world: the holiness and sanctification of time (kedushat hazeman). The Sabbath and the Yamim Tovim (the Festivals: Rosh Hashanah, Yom Kippur, Succot, Shemini Atzeret, Pesach, and Shavuot) are not merely days through which we live; they are, instead, transformative moments that imbue our lives with significance and meaning. They are days wherein we reject the mundane activities of everyday life and embrace the uniqueness and holiness of time. As the Rav states: …when we say the Sabbath and Festivals are days that have been endowed with kedushat hayom, we mean that they are endowed with uniqueness, that they are remote from ordinary days. They are set aside as days of cessation, interrupting our workday routine. The human routine, which has not essentially changed over the millennia, is beautifully described in Barkhi Nafshi: “The sun rises, [the young lions] slink away, as they hide in their dens. Man goes forth to his work and to his labor until evening” (Ps. 104:22-23). That monotony is discontinued on a yom kadosh, the sun rises; the universe is not physically different: man does not go forth to his work or to his labor. [Instead,] the distinctiveness of his schedule sanctifies and hallows the day. (Ibid., p.108) Given the aforementioned, it is little wonder that Chazal (our Sages of blessed memory) were acutely sensitive to the fundamental importance of time. Thus, the word “zeman” (“time”) is used as a partial description for each one of the shalosh regalim (Pilgrimage Festivals). Passover is called “zeman chaireutainu” (“the time of our freedom”), Shavuot is named “zeman matan Toratainu” (“the time of the giving of our Torah”), and Succot and Shemini Atzeret are labeled “zeman simchatainu” (“the time of our joy”). These days are inherently different from Shabbat, whose kedushat hazeman is independent from, and not determined by, man. Instead, Shabbat’s holiness was established by G-d at the close of the sixth day of creation, immediatedly prior to the very first Shabbat of Creation: Now the heavens and the earth were completed and all their host. And G-d completed on the seventh day His work that He did, and He abstained on the seventh day from all His work that He did. And G-d blessed the seventh day and He hallowed it, for thereon He abstained from all His work that G-d created to do. (Sefer Bereishit 2:1-3) In stark contrast, the kedushat hazeman of each and every Festival day is completely dependent upon and determined by man. Throughout the entire Temple period, our calendar was based upon testimony regarding the appearance of the new moon. In the wake of the Second Temple’s destruction, however, the fourth century Torah Sage Hillel II created a fixed and permanent calendar. In both cases, man, rather than G-d, was - and remains vested with - the obligation to establish the exact date of all Festival days, and the consequent holiness of the day. Therefore, our Sages formulated the following bracha (blessing) of kedushat hayom (holiness of the day) within the Amidah (Silent Prayer) for Festivals: “Blessed are You Hashem who sanctifies the Jewish people and the appointed times (i.e. the Yamim Tovim).” In a few days we will be celebrating the festival of Shemini Atzeret – the festival par excellence of G-d’s love for our people. May we be zocheh (merit) to treat this holy day as an intense and powerful moment of kedushat hazeman. May it be a time of joy, health, and happiness for the entire Jewish people. With Hashem’s help, may it be our final Shemini Atzeret in galut (the Diaspora), and may we celebrate it next year in Jerusalem, with the one true Messiah in our newly rebuilt Beit Hamikdash. V’chane yihi ratzon. Chag Sameach! Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My new 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 new blog: http://21stcenturyjewisheducation.org Succot 5773, 2012:
Understanding the Mitzvah of Dwelling in the Succah 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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya. On the surface, the mitzvah of dwelling in the succah appears to be quite straightforward. The Rambam (1135-1204) formulates the mitzvah in the following fashion: What is the mitzvah of dwelling in the succah? One should eat and drink and dwell in the succah for the entire seven-day period both at night and during the day in exactly the same manner that he dwells in his house during the other days of the year. Throughout the entire seven-day period a person should treat his house as a temporary dwelling and his succah as his permanent dwelling. As it says in the verse: You shall dwell in succot for seven days [Vayikra 23:42]. (Sefer Mishneh Torah, Hilchot Succah 6:5) The Rambam’s emphasis is clearly upon the maaseh hamitzvah, the actual manner in which the commandment is to be performed. Moreover, his presentation is, in reality, an excellent synopsis of material that has already been clearly presented in both the Mishnah and Talmud. It does not contain any chidush (unique idea). In contrast, Rav Yaakov ben Asher (1270-1340, known as the “Tur” after the name of his monumental work,) spends a good deal of time in his introduction to Hilchot Succah presenting and analyzing the rationale behind the mitzvah: “You shall dwell in succot for seven days…in order that you should know throughout the generations that I caused the Jewish people to dwell in succot when I led them out …[from Egypt]” [Sefer Vayikra 23:42]. The Torah makes the mitzvah of dwelling in the succah dependent upon the Exodus from Egypt, as it does regarding many other mitzvot. This is so since this is a matter that we saw with our own eyes and heard with our ears and no one is able to deny it. It teaches us about the truth of the existence of the Creator, may He be exalted, and that He created everything according to His will. It also teaches us that He has the power, the dominion, and the ability, both in the upper and lower worlds to do with them as He so desires… Rabbeinu Yaakov borders on the poetic in his presentation of this mitzvah. He uses his introduction as a podium for presenting the true meaning and significance behind the oft-quoted phrase “zacher l’yitziat mitzraim” (“a reminder of the Exodus from Egypt”) that is found in every single Kiddush that we recite and, quite often, alongside many of the other mitzvot in the Torah. Rabbi Yoel Sirkes (1551-1640, known as the “Bach” after the name of his commentary on the Tur) plumbs the depths of Rabbeinu Yaakov’s analysis. In doing so, he reveals the hidden levels of meaning that are a fundamental part of the mitzvah of dwelling in the succah. He notes that the Tur’s true point in explaining Sefer Vayikra 23:42, lies in emphasizing the concept that: “The proper intention (kavanah) that one should have in performing the mitzvah of succah is that of remembering the Departure from Egypt.” The Bach repeats this interpretation of the Tur’s analysis by noting: “The purpose of the mitzvah of succah is to remember the Departure from Egypt. This is accomplished through one’s dwelling in a succah wherein the shade is greater than the sun. This, in turn, is a reminder of the Clouds of Glory that protected them [the Jewish people]…” Almost as an aside, he gives us a glimpse of the highest form of fulfilling this mitzvah. Although he states that: “… the true understanding of the verse does not state that the proper intention underlying the mitzvah of succah is ‘in order that you should know throughout the generations that I caused the Jewish people to dwell in succot,’” he adds: “… this portion of the verse will enable one to fulfill the mitzvah in its most proper fashion (k’tikunah).” In other words, for the Bach, if one wants to fulfill the mitzvah of dwelling in the succah in the most complete manner, he must focus upon two aspects of the mitzvah: its inextricable connection to the Exodus and a clear and present knowledge that Hashem, in His great and endless beneficence, caused us to dwell in succot when He mercifully took us out of Egypt. May it be Hashem’s will that when He sees us dwelling in our succot this chag (holiday), He will fulfill the beautiful words of our Friday night tefilot (prayers): “And spread over us the succah of Your peace. Blessed are You Hashem, Who spreads the succah of peace upon us and upon all His people Israel and upon Jerusalem.” May this Succot herald the coming of Mashiach Tzidkanu (the Righteous Messiah), the rebuilding of the Beit HaMikdash (the Holy Temple), and true and everlasting peace for the Jewish people and for all mankind. V’chane yihi ratzon. Chag Sameach and a joyous holiday to one and all! 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 new 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 new blog: http://21stcenturyjewisheducation.org Parashat Haazinu, 5773, 2012:
How to Authentically Serve 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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya. Some pasukim (verses) of the Hebrew Bible are “luckier” than others. Their frequent repetition has enabled them to become active components in the liturgical repertoire of the Jewish people. The beginning of our parasha (Torah portion) contains an example of such an oft-quoted verse: “Ki shame Hashem ekra havu godel l’Elokeinu” (“When I call out the name of the L-rd, ascribe greatness to our G-d;” this and all Bible and Rashi translations, The Judaica Press Complete Tanach). Rashi, the Prince of Commentators, explains our pasuk in the following manner: When I call out the name of the L-rd: Here the word כִּי means “when,” just as [it also means “when” in the verse]:“When (כִּי) you come to the land…” (Sefer Vayikra, 23:10). [The meaning of our verse is therefore:] When I call out and make mention of the L-rd’s name, you shall ascribe greatness to our G-d, and bless His name. From here, our Rabbis derived [the rule] that [the listeners] should respond: “Blessed be the Name of His glorious Kingdom [forever and ever]!” after [every] blessing [recited] in the Temple [instead of “Amen,” which is the response outside the Temple]. — [Talmud Bavli, Ta’anit 16b] Herein, Rashi cites one of the many rabbinic explanations that explicate our verse. In particular, it clarifies the reason as to why we declared, “Blessed be the Name of His glorious Kingdom [forever and ever]!” within the Holy Temple’s precincts, rather than “Amen,” as is pronounced outside of the Holy Temple’s environs upon hearing a benediction. The Talmud Yerushalmi, in Berachot 7:1, however, takes a different approach in its analysis and application of our verse: We have examples in the Torah wherein a bracha is recited before a particular act whereas a blessing is not found after the completion of the act. What is an example of a blessing found in the Torah that precedes a particular act [i.e. in the instance of being called to the Torah – aliyah, and Torah study in general]? “Ki shame Hashem ekra havu godel l’Elokeinu.” In the instance of Birkat Hamazon (Blessings After Eating Bread), we find that there is a biblically mandated blessing at the completion of the meal. What is missing, however, is a biblically ordained blessing prior to beginning the meal. What is recited at the completion of the meal? “And you will eat and be sated, and you shall bless the L-rd, your G-d, for the good land He has given you.” (Sefer Devarim 8:10) If this is the case [i.e. that in one instance there is a blessing prior to an act and in the other case a blessing after the act], how do we know that what applies in one case should be applied to both cases? Rabbi Shemuel bar Nachmani in the name of Rabbi Yonatan learned it from the word “shame” (“name”) that appears in both of these verses [gezarah shaveh, in one case as “shame,” and in the other instance as yud kay vav kay]. (See Talmud Bavli, Berachot 21a for support of my suggested interpretation of this passage.) Thus, according to the Talmud Yerushalmi, “Ki shame Hashem ekra havu godel l’Elokeinu” teaches us the requirement to recite a blessing before the public reading of the Torah, as well as prior to individual Torah study [i.e. Birchot HaTorah]. The question, of course, is “why?” Stated somewhat differently, “Why must Torah study and its public recitation be preceded by a bracha?” I believe we can find an answer to our query by briefly examining a passage found in Talmud Bavli, Nedarim 81a, as seen through the interpretive lens of Rabbeinu Nissim of Gerona (known as “the Ran,” 1320–1376): For Rab Judah said in Rab's name: What is meant by, “Who is the wise man, that he may understand this? [Sefer Yirmiyahu 9:11, i.e. why was the Land of Israel destroyed in 586 B.C.E. etc.]” Now, this question was put to the Sages, Prophets, and Ministering Angels, but they could not answer it, until the Almighty Himself did so, as it is written, “And the L-rd said, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein”(Ibid., 12): But is not “have not obeyed my voice” identical with, “neither walked therein?” — Rab Judah said in Rab's name: “[It means] that they did not first recite a benediction over the Torah.” (Translation, Soncino Talmud, with my emendations) The Ran, basing himself upon Rabbeinu Yonah (died 1263), notes that beyond a doubt, the scholars of the time were engaged in dynamic and on-going Torah study. In addition, as far as the “Sages, Prophets, and Ministering Angels” were collectively concerned, this alone should have been sufficient protection for the Land of Israel and it, therefore, never should have been destroyed. Yet, Hashem knew the absolute truth and the “story behind the story.” Yes, the Sages of the Sixth Century B.C.E. engaged in vigorous Torah interpretation and analysis. Unfortunately, however, they did not recite a bracha prior to this act. What exactly was the substance of this act of omission? Rabbeinu Nissim suggested the following insight: The Torah was not important in their eyes to the extent where they believed it was deserving of having a blessing recited prior to its study. This was the case since they did not study it for its own sake (lishmah) [but rather simply out of sheer self-serving intellectual pleasure.] Therefore, they acted in a dismissive manner regarding the recitation of the benediction. This is what the verse means when it states: “neither walked therein.” This means that the Sages of the time lacked the proper intention in their Torah scholarship and failed to study it for its own sake, [i.e. as a service to Hashem]. (Translation and brackets my own) In many ways the Ran’s interpretation is a spiritual tour de force. He teaches us that even if a mitzvah appears to have been perfectly performed, without the proper intention of serving Hashem it is nothing at all. Even worse, it can lead, G-d forbid, to the most dire consequences and frightening results. Therefore, whether we are learning Torah or performing some other mitzvah, we must always remember that we are duty-bound to serve Hashem “with all your heart and with all your soul, and with all your means.” (Sefer Devarim 6:5) 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 *** 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 new blog: http://21stcenturyjewisheducation.org Parashat Vayelech – Shabbat Shuva, 5773, 2012:
Two Kinds of Teshuvah 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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya. Shabbat this week is known by the special name: “Shabbat Shuva.” This appellation derives from Sefer Hoshea 14:2: “Return (shuva) O’ Israel unto (od) the L-rd your G-d for you have stumbled in your sin” – and constitutes the first verse (pasuk) of today’s Haftorah (reading from the Prophets). The theme of returning to Hashem (teshuvah) is found, as well, in the very next verse: “Take words with yourselves and return to (el) the L-rd. Say, ‘You shall forgive all iniquity and teach us [the] good [way], and let us render [for] bulls [the offering of] our lips.’” (Translation, The Judaica Press Complete Tanach). A careful reading reveals that our first pasuk employs the preposition “od,” whereas the second one utilizes “el” in reference to returning to the Almighty and the path of mitzvah observance. This leads us to ask two questions: “Why are two different terms employed in reference to teshuvah?” and “Why do we need two verses that seem, at least on the surface, to proclaim the same message?” It is to these questions that we now turn. The great 19th century Russian exegete, Rabbi Meïr Leibush ben Jehiel Michel Weiser, popularly known as the “Malbim,” after the Hebrew initials of his name, addressed both of our questions in his analysis of our pasukim (verses). He noted that the word “od,” in 14:2 signifies a sense of richuk (distance) between two objects or entities, in this instance, between G-d and the Jewish people: The word ‘od’ connotes the idea that Hashem stood far away from them [i.e. the Jewish people], and that they needed to walk toward Him until they came near to Him, unto the place wherein He was to be found. This means that they had to reject their earlier sins, feel remorseful for what they had done in the past, namely, they had erred in multiple ways, both inadvertently and through reasons beyond their control (ones), and that they now must seek out the proper path to return unto Hashem. (Underlining my own) Although the Malbim does not employ the term “teshuvah min hatzorech,” (“returning to Hashem based upon absolute obligation”), I believe that it accurately captures the essence of his analysis. In our first pasuk, “Return O’ Israel unto (od) the L-rd your G-d,” the prophet Hoshea taught us that the Master of the Universe was distant from our ancestors and that we were obligated to make every conceivable effort to cross the gaping chasm that separated us from Him. This, Hoshea opined, could only be realized through heartfelt and authentic teshuvah that was the product of minds, hearts, and souls. This, then, was the absolute mandate of that particular historical moment that continues to inspire us until our own time. While the first pasuk discussed the notion of teshuvah min hatzorech, the second verse, wherein the idea of returning to Hashem is referenced by the term “el,” is an entirely different matter. For the Malbim, “el” refers to returning to Hashem out of love and devotion – teshuvah m’ahavah, rather than as a result of obligation: The second reference of “return to (el) the L-rd,” encapsulates the notion of teshuvah based upon love. In this case, our purposive sins will not only be thought of as being inadvertent in nature rather, they will be thought of as being meritorious acts. Thus, the forgiveness that our forefathers obtained from Hashem was on account of their sins being viewed as acts beyond their control, i.e. accidental acts, or errors – therefore, the forgiveness that they received was a result of their merits and righteousness being added to the divine equation (original Hebrew: sh’yikachu emahem l’dvar zechut alyehem)… As a result, Hashem saw that after our ancestors grievously sinned, they returned to His service in order to love Him – with their complete minds and hearts – and no longer from fear of punishment… (Underlining my own) Thus, according to the Malbim, Hoshea has provided us with a roadmap for returning to Hashem. This map is comprised of two different possible routes: teshuvah min hatzorech and teshuvah m’ahavah. Each path mercifully leads to a rapprochement with the Almighty, and each of us can intuit the proper path upon which we personally need to tread. For some the journey may be relatively long, whereas for others it may be short. For each and every one of us, however, it is a journey that we must take so that we can once again be united with the Master of the Universe. May He grant us the wisdom and discernment to do so, soon and in our days. V’chane yihi ratzon. Shabbat Shalom Kativah v’chatimah tovah and tizku l’shanim rabot Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. My audio shiurim on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 *** 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 new blog: http://21stcenturyjewisheducation.org Parashat Nitzavim – Rosh Hashanah, 5773, 2012:
Teshuvah from Our Hearts and Souls 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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya. Judaism is preeminently a religion of action wherein the deed, in the form of the spiritual-halachic gesture (mitzvah), is the primary mode of connecting with the Almighty. Little wonder then, that one of Judaism's greatest heroes and spiritual giants was none other than Nachshon ben Aminadav, the first person to enter the Yam Suf (Sea of Reeds) in expectation of Hashem's imminent salvation. Midrash Bamidbar Rabbah 13:7 teaches us that Nachshon’s very name foreshadowed the literal leap of faith that will remain ever emblazoned in the memory of our people: “Why was he named Nachshon? This was because he was the first to go into the surging waves of the Sea [of Reeds] (Hebrew, nachshol sheb'yam). The Holy One blessed be He said to Moshe: ‘He who has sanctified my name in the Sea will be he who will bring the first sacrifice [in the dedication of the altar in the dessert].’” Nachshon was a true hero of the spirit who was driven by the noble desire to sanctify Hashem's name. He goal was nothing less than to be an authentic eved Hashem (servant of G-d). Our parasha calls upon each of us to symbolically emulate Nachshon, to jump into the Yam Suf of our lives, and do teshuvah (return to the proper path of serving Hashem): And it will be, when all these things come upon you the blessing and the curse which I have set before you that you will consider in your heart, among all the nations where the L-rd your G-d has banished you, and you will return to the L-rd, your G-d, with all your heart and with all your soul, and you will listen to His voice according to all that I am commanding you this day you and your children, then, the L-rd, your G-d, will bring back your exiles, and He will have mercy upon you… (Sefer Devarim 30:1-5, this and all Bible translations, The Judaica Press Complete Tanach, emphasis my own) “ ... and you will return to the L-rd, your G-d” is the mitzvah of teshuvah. Like the famous first paragraph of the Shema, true returning to Hashem must be performed “with all your heart and all your soul.” Insincere teshuvah is a duplicitous act devoid of purpose and meaning. In order to do heartfelt and meaningful teshuvah, we need to know what its constitutive elements are, and what they mean. The Rambam (Maimonides, 1135-1204) devoted an entire section of his halachic magnum opus, Mishneh Torah, to this task. In Hilchot Teshuvah 2:2, he asks, “What is teshuvah?” His answer forms the conceptual basis of this mitzvah until our own historical moment: What exactly is teshuvah? [It is the act that demands] the sinner to reject his sin, remove it from his thoughts, and determine in his mind that he will never do it again... So, too, he must feel badly for what he has done in the past... and he must bear testimony to He who knows all secret matters that he will never repeat this sin again... In addition, he must verbally confess [his sin] and speak aloud of those things he has determined in his mind. Let us summarize the teshuvah process as delineated by Maimonides:
Perhaps the single greatest barrier to sincere teshuvah is arrogance (gaavah). It blinds us to the ramifications of our actions, and makes us feel as if we are living on a different and higher plane of existence than the rest of mankind. Therefore, the Ramban (Nachmanides, 1194-1270), in his famous Iggeret HaRamban (Letter of the Ramban), warns us against this negative middah (character trait): And now, my son, understand and observe that whoever feels that he is greater than others is rebelling against the Kingship of Hashem, because he is adorning himself with His garments, as it is written (Tehillim 93:1), “Hashem reigns, He wears clothes of pride.” Why should one feel proud? Is it because of wealth? Hashem makes one poor or rich (I Shmuel 2:7). Is it because of honor? It belongs to Hashem, as we read (I Divrei Hayamim 29:12), “Wealth and honor come from You.” So how could one adorn himself with Hashem's honor? And one who is proud of his wisdom surely knows that Hashem “takes away the speech of assured men and reasoning from the sages.” (Iyov 12:20) So we see that everyone is the same before Hashem, since with His anger He lowers the proud and when He wishes He raises the low. So lower yourself and Hashem will lift you up! (Translation, http://www.pirchei.co.il/specials/ramban/ramban.htm) Herein Nachmanides is teaching us that G-d, and G-d alone, has the right to act with greatness. Human pride born of wealth, honor, and wisdom represents, like man, a mere passing shadow. Arrogance drives a wedge between G-d and ourselves, and blinds us to the vast difference between truth and falsehood, hence impeding the teshuvah process. How, then, can we avoid the pitfalls of gaavah, so that we can prepare ourselves to engage in the teshuvah process? The Ramban continues and addresses this essential question: In all your actions, words and thoughts, always regard yourself as standing before Hashem, with His Shechinah [Divine presence] above you, for His glory fills the whole world. Speak with fear and awe, as a slave standing before his master. Act with restraint in front of everyone. When someone calls you, don't answer loudly, but gently and softly, as one who stands before his master. (Ibid.) In short, when we truly feel ourselves to be in G-d’s presence, we naturally act with humility before Him, and with restraint and dignity toward others. Rosh Hashanah is fast approaching, and the final days and hours of the year are upon us. It is the time to do teshuvah. With G-d's help, may we have the wisdom and discernment to repudiate gaavah and embrace anavah (humility). May we ever be ready to be spiritual Nachshons, jump fearlessly into the whirlwind of confusion and daily challenges that is our lives, and actively change them for the better. In a word, may we be zocheh (merit) to do teshuvah from our hearts and souls, so that we will have long and healthy lives filled with Torah, mitzvot, and the service of Hashem. V'chane yihi ratzon. Shabbat Shalom Kativah v’chatimah tovah and tizku l’shanim rabot Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. My audio shiurim on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 *** 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 new blog: http://21stcenturyjewisheducation.org 9/4/2012 Parashat Ki Tavo 5772, 2012: "OF Strangers and Actualizing Our Spiritual Potential"Read Now Parashat Ki Tavo 5772, 2012:
Rabbi David Etengoff Of Strangers and Actualizing Our Spiritual Potential 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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya. Chazal (our Sages may they be remembered for a blessing) teach us that “Hakol tzarichin mazel, afilu sefer torah sh’beheichal” (“Everything needs luck, even a Sefer Torah in the sanctuary,” Tikunei Zohar, 69). There are certain passages in the Torah, however, that seem to be “luckier” than others. One of the luckiest of all of these portions is found in our parasha. It is the famous section known as “Arami oveid avi” (“An Aramean tried to destroy my forebear”). It has achieved its celebrated status as a result of its incorporation into the Passover Hagadah. As a result, it is recited twice a year by nearly all of world Jewry. This text is particularly apropos, since its relatively few words provide a synopsis of the events leading up to, and including, the Exodus: And you shall call out and say before the L-rd, your G-d, "An Aramean [sought to] destroy my forefather, and he went down to Egypt and sojourned there with a small number of people, and there, he became a great, mighty, and numerous nation. And the Egyptians treated us cruelly and afflicted us, and they imposed hard labor upon us. So we cried out to the L-rd, G-d of our fathers, and the L-rd heard our voice and saw our affliction, our toil, and our oppression. And the L-rd brought us out from Egypt with a strong hand and with an outstretched arm, with great awe, and with signs and wonders. (Sefer Devarim 26:5-8. All Bible and Rashi translations are from The Judaica Press Complete Tanach) The recitation of this Exodus-themed passage is actually part of the mitzvah of bringing bikkurim (the First Fruits) to the Beit Hamikdash (the Holy Temple) in Jerusalem. It is known as vidui bikkurim (the Declaration of the First Fruits). It is introduced by Sefer Devarim 26:1-4, and followed by 26:9-11: And it will be, when you come into the land which the L-rd, your G-d, gives you for an inheritance, and you possess it and settle in it, that you shall take of the first of all the fruit of the ground, which you will bring from your land, which the L-rd, your G-d, is giving you. …And He brought us to this place, and He gave us this land, a land flowing with milk and honey. And now, behold, I have brought the first of the fruit of the ground which you, O L-rd, have given to me. Then, you shall lay it before the L-rd, your G-d, and prostrate yourself before the L-rd, your G-d. Then, you shall rejoice with all the good that the L-rd, your G-d, has granted you and your household you, the Levite, and the stranger who is among you. The exact role to be played by “the stranger [Hebrew, ger] who is among you” is a fascinating debate within the world of Halacha. Rashi (1040-1105), basing himself on Mishnah Bikkurim 1:4, states: “He brings [his first fruits], but he does not recite the declaration, since he cannot say ‘to our fathers’ [in the introduction to the declaration (verse 3): ‘I have come to the land which the L-rd swore to our forefathers to give us’]. In contrast, the Rambam (Maimonides, 1135-1204), in Mishneh Torah, Hilchot Bikkurim 4:3 states: “The stranger brings [the bikkurim] and recites [the vidui].” The point of departure between these two Torah luminaries is clear: Both agree the ger must bring the bikkurim; they differ, however, as to whether or not the ger may recite the declaration. At first glance, the Rambam’s opinion appears to be very difficult. His p’sak (halachic ruling) is an unequivocal rejection of the explicit words of the Mishnah. Yet, upon further examination, we find that the Talmud Yerushalmi’s comment on our Mishnah foreshadowed his position: It was taught in the name of Rabbi Yehudah: “The ger, himself, brings [the bikkurim] and recites [the vidui].” What is the rationale? [It says in the Torah in reference to Avraham] “…but your name shall be Abraham, for I have made you the father of a multitude of nations.” (Sefer Bereishit 17:5) In the past you were [only] the Father of Aram [a play on the original name “Avram”] And now, and from hereon, you shall be a Father to the entire world. [A play on the name “Avraham.”] It must be noted that this section is not simply explanatory in nature. Instead, it forms the basis for the piska (practical halachic ruling) of Rabbi Yehoshua ben Levi: “Rabbi Yehoshua ben Levi said: “The law is in accordance with Rabbi Yehudah.” The pragmatic nature of this decision is underscored by the closing words of the passage: “A practical opportunity for rendering judgment came before Rabbi Abahu and he ruled in accordance with Rabbi Yehudah.” The Rambam explicates the rationale of the above-quoted Talmud Yerushalmi in the following manner: “Behold he [Avraham] was the Father of the entire world that entered under the protection of the Shechinah (G-d’s divine presence).” Moreover, “Unto Avraham was first given the promise that his children would inherit the Land [of Israel].” Therefore, for Maimonides, all of Avraham’s children – inclusive of the ger – had, and have, full rights of inheritance regarding Eretz Yisrael. This is the case, as well, in reference to bikkurim. Namely, the ger is no different than a native-born Jew: He both brings the Bikkurim and recites the complete vidui over them. It is fascinating to note that the Rambam initially ruled like Rashi in the first edition of his earliest work of Jewish jurisprudence, Perush HaMishnaiot (Explanation of the Mishnah, 1168). In the second edition of this masterful work (the version that we have), however, he rejected the above-cited decision of Mishnah Bikkurim, and embraced the halachic position of the Talmud Yerushalmi – just as he did in the Mishneh Torah (completed in 1180). What might account for this change in the Rambam’s halachic decision-making? The great Rambam scholar, Rabbi Yosef Kapach zatzal (1917-2000), in his edition of the Perush Hamishnaiot, suggested that Maimonides’ famous responsum of the Rambam to Ovadiah the Proselyte (ed. Freimann, no. 42 = Blau, no. 293) was a tipping point in his thought. In short, Ovadiah asked Maimonides if he, too, could recite the words, “Our G-d and G-d of our Fathers” in the beginning of the Shemoneh Esreh (the 18 Benedictions), since he was a convert, rather than a natural-born Jew. Rav Kapach opined that the responsum process caused the Rambam to come face to face with the existential alienation and pain felt by Ovadiah, and his struggle for recognition within the Jewish community. Therefore, Maimonides, in contradistinction to Mishnah Bikkurim 1:4, ruled that Ovadiah, and all other converts, should recite “Our G-d and G-d of our Fathers” in the Shemoneh Esreh – just like any other Jew. In addition to being one of the most prodigious intellects of all time, the Rambam thus emerges as being acutely sensitive to the manifest pathos and challenges of the human condition. We are now in Elul, the month that is preeminently set aside for cheshbon hanefesh (self-judgment) and tikkun hanefesh (addressing our failings and improving ourselves), in preparation for standing before Hashem on Rosh Hashanah. It is no less a time for us to realize that everyone, on occasion, feels alienated, lonely and alone, like a “ger b’eretz nochriah” (“a stranger in a strange land,” Sefer Shemot 2:22). Therefore, just as we need to redouble our efforts in improving our relationship with the Master of the Universe, we need to improve our relationships with our fellow man and reach out to them with chane, v’chesed, v’rachamim (kindness, sensitivity, and mercy). We need to strengthen our relationships with our family, friends, and acquaintances, and let them know that they are important to us, and that they are never alone. This is the heartfelt reassurance that we all really need – to know that we are significant to others and that we truly matter in their lives. If we can improve ourselves in both these areas of the human endeavor – our relationships with G-d and with our fellow human beings - we will go a long way to becoming better people, and to actualizing our hidden spiritual potential. G-d willing, when we stand before Hashem this Rosh Hashanah, may each of us merit a shanah tovah (a good year), a shanah metukah (a sweet year), a shanah shel chaim tovim (a year of good life), and a year of shalom (peace) for ourselves, for all of the Jewish people, and for all Mankind. 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 *** 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 new blog: http://21stcenturyjewisheducation.org Parashat Ki Tetze, 5772, 2012:
To Be Worthy Before 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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya. Our parasha contains 74 of the Taryag Mitzvot (613 Commandments). Nearly every other pasuk (verse) seems to contain a commandment from Hashem. One of the mitzvot we encounter is that of the ben sorer u’moreh, (the wayward and rebellious son): If a man has a wayward and rebellious son, who does not obey his father or his mother, and they chasten him, and [he still] does not listen to them, his father and his mother shall take hold of him and bring him out to the elders of his city, and to the gate of his place. And they shall say to the elders of his city, “This son of ours is wayward and rebellious; he does not obey us; [he is] a glutton and a guzzler.” And all the men of his city shall pelt him to death with stones, and he shall die. So shall you clear out the evil from among you, and all Israel will listen and fear. (Sefer Devarim 21: 18-21, translation, The Judaica Press Complete Tanach) As we might suspect, the Mishnah, Talmud, and Midrash meticulously analyzed each word, and every nuance of language, in the above found pasukim. Then, too, our great meforshim (Torah commentators) spent a good deal of time explicating each aspect of the ben sorer u’moreh. At first blush, it appears that this mitzvah is similar in kind to all of the 613 Biblical commandments. This thesis, however, is patently false. Our Sages in Talmud Bavli, Sanhedrin 71a, unequivocally declared: “Ben sorer u’moreh lo hayah v’lo yihyeh” (“The ben sorer u’moreh never existed and never will exist.”) In other words, based upon extended analysis of our passage, our Sages concluded that there has never been, nor will there ever be, an instance of an individual who fits all of the definitional parameters of a ben sorer u’moreh. We are now left with a major quandary: If the ben sorer u’moreh never existed and never will exist, why did the Torah give us this mitzvah? Our Sages’ answer speaks volumes: “Elah darush v’kibale s’char” (“[the entire passage and mitzvah exists] so that one may analyze it and receive reward.”) Stated somewhat differently, Hashem gave us the commandment of ben sorer u’moreh for a specific purpose, namely, so that we would plumb the depths of its innermost meaning, and advance the holy process of Torah study and analysis. In other words, Torah study, even when couched within the parameters of the purely theoretical, has incalculable value. I believe, however, that there is an additional and parallel reason as to why Hashem gave us the mitzvah of ben sorer u’moreh. It appears to me that it is part of Hashem’s divine strategy to bring zechut (merit) to our people through its extended study and explication. Chazal (Our Sages of Blessed Memory) coined a term for this concept: “l’zakot et Yisrael.” We find the clearest and best-known expression of l’zakot et Yisrael in the statement of the Mishnaic period figure, Rabbi Chanania ben Akashia. It is recited at the end of each chapter of Pirkei Avot (Ethics of the Fathers) and quite often at the end of a shiur (Torah study lesson): Rabbi Chanania ben Akashia says: “The Holy One, Blessed is He, wished to confer merit upon Israel; therefore He gave them Torah and mitzvot in abundance, as it is said: ‘Hashem desired for the sake of its [Israel’s] righteousness, that the Torah be made great and glorious.’” (Isaiah 60:21) (Translation, Artscroll Siddur) Rabbi Chanania ben Akashia is unmistakably teaching us that one reason why Hakadosh Baruch Hu gave us His holy Torah is to make us even more worthy in His eyes. It is true that we all have some degree of zechut avot (merit of our forefathers). This, however, is dependent upon exactly who our particular ancestors were. As Rashi (1040-1105) in his commentary to Sefer Bereishit 25:21 notes, a tzadik ben tzadik (a righteous individual whose father was a righteous individual) has a distinct advantage over a tzadik ben rasha (a righteous individual whose father was an unrighteous individual). The zechut of the mitzvot, however, serves to “level the playing field” and allow everyone the opportunity, regardless of his or her ancestry, to achieve prominence in “Hashem’s eyes.” In short, each of us can achieve true greatness in the “eyes of Hashem” through Torah study and mitzvot observance. Once again, we can call upon Rashi in his explanation of this concept, as presented in his glosses to Talmud Bavli, Makkot 23b: The Torah had no need to command many of the mitzvot and the admonitions (prohibitions) regarding crawling bugs and improperly slaughtered animals, since there is no one who naturally does not pull back from them [in disgust]. The only reason why they were commanded was to [enable man] to receive reward by separating [himself] from them. We are now in Chodesh Elul (the month of Elul). In a few short weeks, our Creator will judge us during the most awe-filled and inspiring days of the Jewish calendar, the two days of Rosh Hashanah. G-d will do this in reference to our people, and the entire world, in absolute honesty, and reject our myriad excuses and “brilliant” rationalizations. This thought alone is enough to make the entire universe tremble before Him. We are, therefore, truly blessed that the Master of the Universe has bestowed His holy Torah upon us l’zakot et Yisrael. Quite simply, when we loyally follow its precepts, the Torah is our greatest advocate for a divine judgment that is tempered by mercy and compassion. In the waning weeks of this calendar year, may we redouble our efforts to be true avdei Hashem (servants of G-d). Let us pray, as well, that we will have the wisdom and discernment to separate truth from fleeting folly, and do our best to live lives filled with kedushah (holiness). In sum, may we become truly worthy before Hashem, and be zocheh (merit) to have long, healthy, prosperous, and joyful lives as we strive to fulfill His 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 *** 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 new blog: http://21stcenturyjewisheducation.org |
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