![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, and the health and safety of our brothers and sisters in Israel and around the world. The mitzvah of the parah adumah (Red Heifer) is the focus of this week’s additional Torah reading. It begins with the following well-known words: This is the statute of the Torah that the L-rd commanded, saying, “Speak to the children of Israel and have them take for you a perfectly red unblemished cow, upon which no yoke was laid.” … It shall be an everlasting statute for the children of Israel and for the proselyte who resides in their midst. (Sefer Bamidbar 19:2 and 10, this and all Bible translations, The Judaica Press Complete Tanach) The purpose of this commandment is to purify an individual who has become tamei (ritually impure) as a result of contact with a corpse. It is a mystifying commandment, as those who are tamei become tahor (ritually pure) through the sprinkling of the ashes of the parah adumah upon them, while those who assist in this purification process are paradoxically, rendered tamei. Little wonder, then, that this mitzvah is widely viewed by chazal as the ultimate example of a chok — a commandment whose rationale currently eludes us. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, presents the following trenchant analysis of how to approach chukim such as the parah adumah: The laws concerning chukim were classified as unintelligible, enigmatic, mysterious… However, even though it is forbidden to ask for motivation, for the motives or the reasoning pertaining to certain Divine categorical imperatives, we may yet inquire into the interpretation of the law. There is a difference between explanation and interpretation. (This and the following citations, Derashot HaRav: Selected Lectures of Rabbi Joseph B. Soloveitchik, summarized and annotated by Arnold Lustiger, pages 226-227, underlining my own) At this juncture, the Rav focuses upon a crucial difference that obtains between explanation and interpretation of the mitzvot in general, and chukim in particular: “I believe that regarding chukim (as well as mishpatim) [mitzvot whose rationale are apprehendable] we must not ask the question of ‘why,’ because ‘why’ is in general a foolish question to ask, even in regard to mitzvos which in our opinion are quite meaningful.” (Brackets my own) If “why” is an inappropriate inquiry regarding the mitzvot, what, then, may we ask? The Rav identifies “what” as the proper approach in mitzvot interpretation: “However, the question of ‘what’ can be asked. What is the meaning of this chok as far as I am concerned? What does the chok tell me? Not why did Hakadosh Baruch Hu ordain that law? [Instead,] what is the spiritual message that I can assimilate in my world view?” The Rav continues to address the crucial distinction between explanation and interpretation, and, in so doing, teaches us what our approach to all chukim should ideally encompass: We have no right to explain chukim — we have a duty to interpret chukim. What does the mitzvah mean to me? How am I to understand not the reason for the mitzvah, but the essence of the latter as an integral part of my service of God? Why the mitzvah was formulated we don’t know. But what the mitzvah means to me, how I can integrate and assimilate the mitzvah in my total religious consciousness, world outlook and I-awareness — that is a question that is not only permissible… I am duty bound to raise this question. The question of “what does the mitzvah mean to me?” is writ large in the Rav’s works. Asking it before undertaking each commandment enables us to engage in authentic avodat Elokim (service of the Almighty). Unfortunately, if we fail to do this, we risk having our mitzvot actions reduced to the mechanical and formulaic performances that Yeshayahu the prophet decried so long ago: “… And the L-rd said: ‘Because this people has come near; with their mouth and with their lips they honor Me, but their heart they draw far away from Me, and their awe of Me has become a command of people (mitzvat anashim melumdah), which has been taught.’” (29:13) The Rav formulated this concept in the following manner: Avodas Elokim means not only to discharge the duty, but to enjoy, rejoice in and love the mitzvah. But the avodas Elokim is unattainable if the chok does not deliver any message to us. If there is no idea suggested by the chok, how can you be an oved Elokim [servant of the Almighty]? In order to offer God my heart and my soul, in order to serve Him inwardly with joy and love, one thing is indispensable — the understanding of the logos [human reason] in the ma’aseh hamitzvah [mitzvah action] We cannot experience the great bliss, the great experience of fulfilling Divine commandments if the logos is neutral, shut out of that involvement. (Brackets my own) With Hashem’s help and our fervent desire, may we ever be focused upon the question, “what does the mitzvah mean to me?” May it lead us on the path of true avodat Hashem as we strive to encounter His Divine presence and fulfill His will. V’chane yihi ratzon. Shabbat Shalom, and may Hashem in His infinite mercy remove the pandemic from klal Yisrael and from all the nations of the world. Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name. 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 mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link.
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![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, and the health and safety of our brothers and sisters in Israel and around the world. The final chapter of our Torah portion, Parashat Tetzaveh, contains the mitzvah to construct the mizbeach haketoret, the incense altar: You shall make an altar for bringing incense up in smoke; you shall make it out of acacia wood. It shall be one cubit long and one cubit wide, a square, and two cubits high; its horns shall be [one piece] with it. You shall overlay it with pure gold, its top, its walls all around, and its horns; and you shall make for it a golden crown all around. (Sefer Shemot 30:1-3, this and all Bible translations, The Judaica Press Complete Tanach) Three chapters earlier, Parashat Terumah presents the commandment to build the mizbeach hanechoshet, the copper altar upon which korbanot (animal sacrifices) were offered: And you shall make the altar of acacia wood, five cubits long and five cubits wide; the altar shall be square, and its height [shall be] three cubits. And you shall make its horns on its four corners; its horns shall be from it, and you shall overlay it with copper. And you shall make… all its implements of copper. (27:1-3) The placement of these passages raises an essential question: “Why is the mizbeach haketoret found in our parasha, instead of in Parashat Terumah?” As Rabbi Michael Rosensweig, a rosh hayeshiva of Yeshiva University makes quite clear, this is an exegetical challenge with deep historical roots: The conclusion of parshat Tezaveh delineates the laws and role of the mizbeach ha-ketoret. Many of the commentators (Ramban, Ibn Ezra, Seforno, Meshech Chochmah, Haamek Davar on Shemot 30:1) were puzzled by the fact that the Torah did not previously incorporate this crucial component in its otherwise comprehensive chronicle of the mishkan in parshat Terumah. (http://www.torahweb.org/torah/2005/parsha/rros_tetzaveh.html) In his Torah commentary, Kli Yakar, Rabbi Shlomo Ephraim Luntschitz (1550-1619) examines the differences that obtain between the mizbeach hanechoshet and the mizbeach haketoret. In so doing, he helps us understand why they are not juxtaposed to one another in Parashat Terumah. He notes that while both altars were constructed to enable those who violated various laws of the Torah to attain expiation, they focus upon two completely different aspects of our being: The mizbeach hanechoshet comes to atone for different physical matters, as the body has [metaphorically] stumbled on the stone of sin…[and] the animals that are offered [on this altar] are the equivalent of the animal-like soul in man (nefesh habehamit sh’b’adam) [that commits such sins]. This animal-like soul, therefore, needs to realize kapara (atonement) through the medium of an animal sacrifice (nefesh temurat nefesh) …as if the sinner had offered himself [upon the altar]. … the neshama [the higher-level soul of a human being that spiritually dwarfs the nefesh habehamit] also needs atonement, as it has become besmirched in the body that has stumbled [in sin]. It, however, cannot achieve kapara by offering the soul of an animal sacrifice, as these souls [the animal’s and humankind’s neshama] are not equivalent to one another… Therefore, the Living G-d commanded us to construct the mizbeach haketoret… in order to atone for violations of the spirit of man that [has the potential] to rise to the highest heights [of the Heavens] — just like the smoke of the incense [itself]… (Translations and brackets my own) Rav Luntschitz’s analysis of the fundamental dissimilarity between these two altars (mizbachot) helps us understand why they are not found in proximity to one another: The mizbeach hanechoshet assisted in the process of achieving kapara for violations of physically based prohibitions (guf), while the mizbeach haketoret helped obtain forgiveness for violations of the spirit (neshama). Since these mizbachot address such divergent facets of humankind, it is little wonder they are not found in the same parasha. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the Rav by his students and followers, explains the depth-level significance of ketoret in a manner that complements Rav Luntschitz’s interpretation: The incense represents the hidden and the intimate, the mysterium magnum [great mystery] of creation and the mysterium tremendum [terrifying mystery] of the Divine Presence in creation and beyond… Ketoret, incense, tells us a great story of the human craving for God, the quest and yearning for the makor [Ultimate Source], the beginning of all. Ketoret tells a marvelous story of the tragic human waiting for ecstatic unity with the Almighty… (Rabbi Joseph B. Soloveitchik, Vision and Leadership: Reflections on Joseph and Moses, page 205, brackets my own) For the Rav, ketoret “…tells us a great story of the human craving for God, the quest and yearning for the makor,” and, “a marvelous story of the tragic human waiting for ecstatic unity with the Almighty.” In sum, ketoret symbolizes humankind’s desire to achieve devekut (attachment and communion) with the Almighty, the highest rung on the spiritual ladder of existence. As the celebrated pasuk states: “V’atem hadveikim b’Hashem Elokeichem chayim kulchem hayom.” (“But you who cleave to the L-rd your G-d are alive, all of you, this day,” Sefer Devarim 4:4) With Hashem’s help and our fervent desire may we, too, be accounted among those who are hadveikim b’Hashem, now and forevermore. V’chane yihi ratzon. Shabbat Shalom, and may Hashem in His infinite mercy remove the pandemic from klal Yisrael and from all the nations of the world. Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name. 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 mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, and the health and safety of our brothers and sisters in Israel and around the world. The word, “terumah,” appears in the second pasuk of this week’s Torah portion and is the namesake of our parasha: “Speak to the children of Israel and have them take for Me an offering (v’yikaku li terumah); from every person whose heart inspires him to generosity, you shall take My offering.” (Sefer Shemot 25:2, this and all Bible translations, The Judaica Press Complete Tanach, underlining my own) This terumah differs from the agriculturally-based offering that is given to the kohanim, as it consists of the various objects donated by the dor hamidbar (Generation of the Desert) for the construction of the mishkan (Portable Desert Sanctuary). The phraseology of our pasuk is of particular interest, since it could have been written v’yikaku terumah, rather than v’yikaku li terumah. Rashi (1040-1105), therefore, interprets “li” as the functional equivalent of “lishmi” — in My Name. In other words, this contribution was to be given in fervent dedication to the Almighty. Midrash Tanchuma (Warsaw), Parashat Terumah, Chapter III, includes a passage that further advances our understanding of the term “li:” “Speak to the children of Israel, and have them take for Me (li) an offering…” In all instances in the Torah wherein the Holy One Blessed be He utilizes the word “li,” it refers to a connection [that exists in] olam hazeh (this world) and olam habah (the world to come), between the Almighty and that which is mentioned. How so? “The land [of Israel] shall not be sold permanently, for the land belongs to Me (li) … (Sefer Vayikra 25:23) — this refers to olam hazeh and olam habah. [Another example:] “For all the firstborns are Mine (li) (Sefer Bamidbar 3:13) — this refers to olam hazeh and olam habah. [Another example:] “… and the Levites shall become Mine (li) — this refers to olam hazeh and olam habah. The Jewish people [are G-d’s holy possession] in both this world and the world to come. As it is written: “And you shall be to Me (li) a kingdom of princes and a holy nation… (Sefer Shemot 19:6). Therefore the Torah states: “and have them take for Me (li) an offering…” — this refers to olam hazeh and olam habah. (Translation my own) Herein we find five entities that are designated as belonging to Hashem in perpetuity (that is, in olam hazeh and olam habah): Terumah, the Land of Israel, the first born among the Jewish nation, the levi’im, and the Jewish people. When did the election of the Jewish people begin? At first glance, one might think it began when Hashem took us out of Egypt: “…We were slaves to Pharaoh in Egypt, and the L-rd took us out of Egypt with a strong hand.” (Sefer Devarim 6:21) In such a view, the Almighty, having conquered Pharaoh and his army, thereby “earned the right” to demand our loyalty as His people. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the Rav by his students and followers, however, suggests an entirely different rationale as to how and when we became the am hanivchar (Chosen People): The election of Israel in Egypt did not come about through conquest, through the mighty hand and the outstretched arm, through signs and wonders, but rather through the divine revelation of a still, small voice in the soul of the nation, through the fulfillment of “You shall take a bunch of hyssop and dip it in the blood” (Ex. 12:22), through the sudden elevation of soul and spirit, through “And all the people bowed low” (Ex. 12:27), through the acceptance of the sanctity of Israel and of the commandments, … through being transformed into G-d’s Temple — and just as the sanctity of the Temple is never annulled, so too the election of Israel exists forever… (Festival of Freedom: Essays on Pesah and the Haggadah, p. 87, underlining my own) We most often think of ourselves as having been chosen by the Creator to be His people. It might seem that we were passive objects rather than free-willed volitional subjects. This, according to the Rav, is simply not true. Instead, “The eternity of the Jewish people was not created through the signs and wonders of the mighty hand and the outstretched arm, but rather through the dipping of the bunch of hyssop in blood, through the heroic behavior of the Jews in Egypt when they brought the paschal sacrifice.” The Jews in Egypt were heroic figures! How so? They kept the Almighty’s commandment to sacrifice the paschal lamb, the god of the Egyptians, even though this act put their very lives in danger. The Rav is teaching us a truly novel idea — without our heroic actions, without our willingness to keep His commandments, we would never have become Hashem’s chosen nation! We needed to assert our spiritual and psychological independence from Pharaoh and his people, “…not by military force and not by physical strength…” (Sefer Zechariah 4:6), but rather, by beginning to live lives dedicated to the Torah and its mitzvot. As the Rav so beautifully states: … the great sanctity of the night-of-watching [Passover] is grounded not in the miracles and wonders which G-d displayed that night, not in the acquisition through conquest accomplished with a mighty hand and an outstretched arm, but rather through the divine revelation of a still, small voice. The Jews themselves created the greatest miracle: they raised themselves to the level of a holy nation. Only after that miracle took place did the redemption through conquest and miracles of a mighty hand and an outstretched arm first begin. Had the Jews not first redeemed themselves by self-sanctification on that night-of-watching in Egypt, the redemption through conquest would not have been complete. (page 88, underlining my own) A new and deeper understanding of the Exodus and bechirat yisrael (the Election of Israel) emerges based upon a careful analysis of the Rav’s ideas, namely, our progenitors’ self-sanctification led to their redemption and, subsequently, to their election. This transformative process laid the foundation for our ancestors’ spiritual self-sacrifice and willingness to ignore potential physical danger in order to fulfill Hashem’s will. We must always remember that as great as Hashem’s role in the Exodus indisputably was, we had to act first in order to gain our physical freedom. We had to incontrovertibly prove to the Master of the Universe that we were committed to His goal of creating the world anew through the vehicle of His holy Torah. We had to demonstrate our belief that He, alone, ran the world. When we rose to this challenge and heroically offered the korban pesach (paschal lamb), we ensured our role as G-d’s chosen people for all time. May it be His will and our heartfelt desire that we, like our ancestors of old, have the strength to be true spiritual heroes. May each of us become an unbreakable link in the great chain of Jewish being — now and for evermore. V’chane yihi ratzon. Shabbat Shalom, and may Hashem in His infinite mercy remove the pandemic from klal Yisrael and from all the nations of the world. Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name. 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 mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimahof Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, and the health and safety of our brothers and sisters in Israel and around the world. The first two chapters of our parasha focus upon mishpatim — laws that are crucial for the maintenance of a just, moral and righteous society. As such, the concluding pasuk of the second of these two chapters seems quite incongruous: “And you shall be holy people to Me, and flesh torn (basar treifah) in the field you shall not eat; you shall throw it to the dog[s].” (Sefer Shemot 22:30, this and all Bible translations, The Judaica Press Complete Tanach) The Ramban (Nachmanides, 1194-1270) suggests the following rationale for our pasuk’s position in our sidrah: The reason for [the placement of] this verse is because until this point the Torah mentions the rationally apprehensible laws (mishpatim) and warns us against morally reprehensible matters. And now, however, when the Torah is poised to introduce its discussion of food-based prohibitions [that are found in later parshiot], it begins by stating “And you shall be holy people to Me.” It is fitting that a person should be able to eat anything that would enable him to live; and the only reason for the prohibitions is to maintain purity of the soul. The one who eats only spiritually clean foods will not develop inflexibility and arrogance of the soul. Therefore, it states: “And you shall be holy people to Me.” This means that I [Hashem] desire that you should be holy people in order for you to be fitting for Me, to cleave to Me, for I am holy… (Commentary on the Torah, translation my own) In the Ramban’s view, the laws of kashrut are a spiritual shield that guard our soul’s holiness and purity. Intransigence, conceit, and haughtiness represent the polar opposite of kedushah (holiness). Perhaps the single greatest threat to kedushah is ga’avah (arrogance). Little wonder, then, that the Ramban, strongly warns us against this toxic middah(character trait) in his celebrated Iggeret HaRamban: 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 (Sefer 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 (Sefer Shmuel I:2:7). Is it because of honor? It belongs to Hashem, as we read (Sefer Divrei Hayamim I:29:12), “Wealth and honor come from You.” So how can 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.” (Sefer 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) The Ramban is teaching us that human pride is antithetical to kedushah and constitutes rebellion against the Kingship of the Almighty. Wealth, honor, and glory are merely passing shadows that can be taken away from humankind, just as they are bestowed upon us, by the Creator. How, then, can we avoid the pitfalls of ga’avah, so that we may achieve kedushah and draw closer to Hashem? The Ramban provides us with very practical advice: 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... Act with restraint in front of everyone. When someone calls you, do not answer loudly, but gently and softly, as one who stands before his master. In sum, when we recognize we are always standing before the Almighty, we will act with humility before Him, and restraint and dignity toward others. The words of Michah, the eighth century BCE prophet, provide strong underpinning for the Ramban’s ideas: “Higid lecha adam mah tov, umah Hashem dorash memcha ki im asot mishpat v’ahavat chesed v’hatznayah lechet im Elokecha” (“He has told you O’ man what is good! What does G-d require from you except to perform acts of justice, to love kindness, and to walk humbly with your G-d?” Sefer Michah 6:8) Michah teaches us that good and, by extension a good life, are defined first and foremost by actions that embody justice in our dealings with others. This is an essential aspect of Jewish living. We are all created b’tzelem Elokim (in G-d’s image). As such, we are all the same in His eyes. By maintaining a constant awareness of the intrinsic value of our fellow human beings, we emulate Hashem (imitatio Dei). The next middah that is stressed by Michah is kindness. While this quality appears to be an “extra” in many quarters of modern life, Michah categorically states that it is part and parcel of what Jewish living should represent. As such, he urges us to love acts of kindness, and ardently practice these behaviors with all humankind. The navi concludes his famous words with the expression, “and to walk humbly with your G-d.” Anavah (humility) is one of the most important aspects of Jewish life. As the Ramban states in the Iggeret, when we act humbly, Hashem’s Divine spirit and glory rest upon us, and we merit Olam Haba (the World to Come). May we ever seek to draw near to Hashem in kedushah, and may His countenance shine upon us all. V’chane yihi ratzon. Shabbat Shalom, and may Hashem in His infinite mercy remove the pandemic from klal Yisrael and from all the nations of the world. Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name. 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 mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, and the health and safety of our brothers and sisters in Israel and around the world. Our parasha is one of two parshiot in the Torah that presents the narrative of the Revelation at Mount Sinai, the other is Parashat Va’etchanan in Sefer Devarim. Ma’amad Har Sinai (the Revelation) changed the world for all time, for at that moment, Hashem the Infinite spoke to humankind and gave the Jewish people His holy Torah. This extraordinary event was preceded by an unparalleled display of the Almighty’s power: It came to pass on the third day when it was morning, that there were thunderclaps and lightning flashes, and a thick cloud was upon the mountain, and a very powerful blast of a shofar, and the entire nation that was in the camp shuddered...And the entire Mount Sinai smoked because the L-rd had descended upon it in fire, and its smoke ascended like the smoke of the kiln, and the entire mountain quaked violently. The sound of the shofar grew increasingly stronger; Moshe would speak and G-d would answer him with a voice. (Sefer Shemot 19:16, 18-19, this and all Tanach translations, unless noted, The Judaica Press Complete Tanach) Parashat Va’etchanan expands upon the significance of our parasha’s passage: But beware and watch yourself very well, lest you forget the things that your eyes saw, and lest these things depart from your heart, all the days of your life, and you shall make them known to your children and to your children’s children, the day you stood before the L-rd your G-d at Horeb [Mount Sinai], when the L-rd said to me, “Assemble the people for Me, and I will let them hear My words, that they may learn to fear Me all the days that they live on the earth, and that they may teach their children.” (4:9-10) In his Commentary on the Torah on these pasukim, the Ramban (Nachmanides, 1194-1270) maintains that these verses are imperative, rather than declarative in nature, and contain two distinct mitzvot: Behold, prior to mentioning the [asseret] hadibrot (Ten Commandments) that were said there, the text cautions us b’mitzvat lo ta’aseh (in a negative commandment) that no aspect of that ma’amad should never be forgotten, and it should never be removed from our minds. [Additionally,] it commands us in a mitzvat aseh (positive commandment) that we should [make this demonstration of the Almighty’s omnipotence] known to all of our descendants throughout the generations — inclusive of all that occurred there, both visually and auditorily. (This and the following translations my own) Following this trenchant analysis, the Ramban notes that the benefit inherent in the mitzvat aseh cannot be overestimated, as it underscores the concepts of the authenticity and immutability of the Torah: And the value in this mitzvah is very great: For if the words of the Torah were to have come to us through Moshe’s words alone, then, even though his prophecy was supported by signs and wonders, if there would have [subsequently] arisen amongst us a “prophet” or a soothsayer and commanded us in opposition to the Torah and given us a sign or a wonder [like Moshe had done], then doubts would have arisen in our minds [as to the veracity of the Torah]. Since, however, the Torah came to us from the All Powerful One Himself — through the vehicle of what our ears heard and our eyes saw without any intermediary whatsoever — we can readily repudiate anything that seemingly denies [the truth and eternality of the Torah] and any doubt that may ensue… On measure, the Ramban’s gloss emerges as a fundamental theological statement regarding the unique status of the Torah. Clearly, lo b’shamayim he — the Torah is no longer in Heaven (Sefer Devarim 30:12) — and, as a corollary, there can be no other. As the Torah states: “V’zot haTorah asher sam Moshe lifnei b’nai yisrael” (“And this is the Torah that Moshe placed before the Jewish people,” Sefer Devarim 4:44, my translation) With Hashem’s help, may we ever recognize and teach these principles of faith to our descendants throughout all the generations. V’chane yihi ratzon. Shabbat Shalom, and may Hashem in His infinite mercy remove the pandemic from klal Yisrael and from all the nations of the world. Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name. 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 mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimahof Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, and the health and safety of our brothers and sisters in Israel and around the world. The protagonist of this week’s haftorah is the prophetess and judge Devorah: “Now Deborah was a woman prophetess, the wife of Lappidoth; she judged Israel at that time.” (Sefer Shoftim 4:4, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) Our Sages note in Talmud Bavli, Megillah 14a, that Devorah was one of the seven prophetesses: “Who were the seven prophetesses? Sarah, Miriam, Devorah, Chana, Avigail, Chulda, and Esther.” It appears, as well, that she had the additional distinction of being one of the Judges (shoftim) of the Jewish people — if we take the phrase, “she judged Israel at that time” (“hi shoftah et Yisrael ba’eit hahi”) at face value. It seems that we should interpret, “she judged Israel at that time,” quite literally, as the very next pasuk states: “And she sat under the palm tree of Deborah, between Ramah and Beth-el, in the mountain of Ephraim; and the children of Israel came up to her for judgment.” (Sefer Shoftim 4:5) There is a fundamental halachic problem with this interpretation, however, since the fourth century Talmud Yerushalmi, Yoma 6:1 (32a) states: “… a woman may not judge” (“ain haisha danah”). Although the Rambam (1135-1204) does not explicitly include this ruling in his Mishneh Torah, it is found nearly verbatim in the Arba’ah Turim of Rabbi Yaakov ben Asher (1270-1340), and in Rabbi Yosef Karo’s (1488-1575) Shulchan Aruch, Choshen Mishpat, Hilchot Dayanim 7:4: “A woman is disqualified from judging” (“ishah pasulah l’don”). Given this clear-cut ruling, we must ask the simple and straightforward question: “Was Devorah really a judge?” The answer, as in many areas of halacha and hashkafa, is a resounding, “It depends who you ask.” Tosafot, an illustrious group of Rashi’s (1040-1105) students and disciples, discuss Devorah’s status in a number of different tractates of the Talmud. One such source is Talmud Bavli Gittin 88b s.v. v’lo lifnei hedyotot. Initially, Tosafot opines that the phrase from Sefer Shoftim “she judged Israel at that time,” should not be taken literally, since it may very well mean “… perhaps she never rendered judgment at all, and [instead] she instructed [the judges] as to what the legal decisions ought to be.” (This, and the following Tosafot translation of this source, my own) According to this view, although Devorah was a legal scholar who discussed cases with members of various batai din (Jewish courts), she was not an actual judge. It should be noted that this approach is followed by Rabbi Yaakov ben Asher in the above-cited section of the Arba’ah Turim. In contrast, Tosafot’s second approach suggests that Devorah was a practicing judge, and her mandate to judge had come directly from the Almighty: “Alternately, perhaps they [the Jewish people] had accepted her juridical authority upon themselves because of [a Divine pronouncement] from the Schechinah (Hashem’s immanent presence).” Devorah as a judge in practice — based upon Divine mandate — finds further support in a previously cited Gemara, Talmud Bavli, Megillah 14a, in one of the explanations of the phrase, “And she sat under the palm tree of Deborah…” Therein our Sages teach us: “Just as this palm tree has but one heart [Rashi: a central growing point], so, too, did the Jewish people of that generation have but one heart (lev echad) directed to their Father in Heaven.” This explanation is particularly fascinating in that Devorah’s universal acceptance as a judge for klal yisrael (the Jewish people) took place precisely because the heart of the Jewish people was unanimously directed to avinu she’b’shamayim (our Father in Heaven). Sadly, unlike the spiritually united Jews of Devorah’s generation, we live in an age of profound pirood (separation). Each one of us, even if we do not label ourselves, is labeled and defined by others as to what kind of Jew we are and where we stand on the religious/non-religious/not-yet-religious spectrum. The result of this kind of thinking is alienation and disaffection from our fellow Jews. Instead of banding together in love and tolerance, we are split apart by groundless hatred (sinat chinam) and distrust of one another. In stark contrast, the Jews of Devorah’s time clearly teach us what ultimately should bind us together, namely, singular dedication to avinu she’b’shamayim. If we can achieve this, we will be well on our way to replacing sinat chinam with ahavat yisrael (unconditional love for the Jewish people). Rabbi Yitzhak Avraham Kook (1865-1935), the first Ashkenazi Chief Rabbi of Palestine under the British Mandate, was one of the greatest exponents of ahavat yisrael in the modern age. He conceptualized this idea in the following poetic manner: Listen to me, my people! I speak to you from my soul, from within my innermost soul. I call out to you from the living connection by which I am bound to all of you, and by which all of you are bound to me. I feel this more deeply than any other feeling: that only you —all of you, all of your souls, throughout all of your generations — you alone are the meaning of my life. In you I live. In the aggregation of all of you, my life has that content that is called “life.” Without you, I have nothing. All hopes, all aspirations, all purpose in life, all that I find inside myself — these are only when I am with you. I need to connect with all of your souls. I must love you with a boundless love.... Each one of you, each individual soul from the aggregation of all of you, is a great spark, part of the torch of the Light of the universe which enlightens my life. You give meaning to life and work, to Torah and prayer, to song and hope. It is through the conduit of your being that I sense everything and love everything. (Shemonah Kevatzim 1:163, translation, Chanan Morrison) May the time come soon and in our days when we, as individuals and as a nation, will realize the truth inherent in Rav Kook’s stirring words and treat every one of our brothers and sisters with the ahavat yisrael they deserve. V’chane yihi ratzon. Shabbat Shalom, and may Hashem in His infinite mercy remove the pandemic from klal Yisrael and from all the nations of the world. Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name. 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 mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimahof Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, and the health and safety of our brothers and sisters in Israel and around the world. Arbeh (locusts) is one of the makkot (plagues) that figure prominently in our parasha. Like the other makkot, the arbeh are a heuristic device that the Almighty brought upon Pharaoh and his people in an effort to teach them the unlimited nature of His power. Therefore, Moshe and Aharon made it quite clear to Pharaoh exactly what was at stake if he remained obstinate in his recalcitrance: Moshe and Aharon came to Pharaoh and said to him, “So said the L-rd, the G-d of the Hebrews, ‘How long will you refuse to humble yourself before Me? Let My people go, and they will worship Me. For if you refuse to let [them] go, behold, tomorrow I am going to bring locusts into your borders. And they will obscure the view of the earth, and no one will be able to see the earth, and they will eat the surviving remnant, which remains for you from the hail, and they will eat all your trees that grow out of the field.’” (Sefer Shemot 10:3-5, this and all Tanach translations, The Judaica Press Complete Tanach) This passage presents a terrifying apocalyptic vision of the imminent future that will ensue if Pharaoh continues his rebelliousness against Hashem. Little wonder, then, that his servants beseech him and declare: “How long will this one [Moshe] be a stumbling block to us? Let the people go and they will worship their G-d. Don’t you yet know that Egypt is lost (haterem taida ki avda mitzrayim)?” On the surface, Pharaoh’s inability to recognize “haterem taida ki avda mitzrayim” is almost incomprehensible, as seven other plagues had already taken place, each one more destructive than the former. I believe, however, that we can explain Pharaoh’s self-destructive behavior in the following manner. Like many enemies of our people, this despot represented unrepentant evil. His yetzer hara, in conjunction with his unlimited arrogance, prevented him from seeing even the most obvious reality: “haterem taida ki avda mitzrayim!”Rabbi Lord Jonathan Sacks zatzal formulates this idea in a deeply insightful manner: Pharaoh is in fact (and this is rare in Tanakh) a tragic figure like Lady Macbeth, or like Captain Ahab in Melville's Moby Dick, trapped in an obsession which may have had rational beginnings, right or wrong, but which has taken hold of him, bringing not only him but those around him to their ruin. This is signaled, simply but deftly, early in next week's sedra when Pharaoh’s own advisors say to him: “Let the people go so that they may worship the L-rd their G-d. Do you not yet realize that Egypt is ruined?” (10: 7). But Pharaoh has left rationality behind. He can no longer hear them. (Covenant and Conversation, Parashat Vaera -16th January 2010 -1st Shevat 5770) Upon careful analysis, it appears that Pharaoh had three nemeses. The first one was G-d. Thus, he declared with the greatest possible hubris: “… Who is the L-rd [Hashem] that I should heed His voice to let Israel out? I do not know the L-rd, neither will I let Israel out.” (Sefer Shemot 5:2) Herein, Pharaoh denied the dominion of the Master of the Universe over the world that He had created. Moreover, he denied Hashem’s role as the supreme force in history. In Pharoah’s twisted world of irrational illusion, he, and not the Almighty, ruled the world and controlled human destiny. As a result, he believed that G-d did not exist — even when His presence could be palpably felt during the eser makkot (the Ten Plagues). Pharoah’s second nemesis was Moshe Rabbeinu (our Teacher Moshe). Moshe was the polar opposite of Pharaoh, as he represented all that is righteous. He ceaselessly pursued that which is good, true and tahor (pure) with his entire being. In addition, he fulfilled his G-d-given mission with the greatest humility ever known: “Now this man Moses was exceedingly humble, more so than any person on the face of the earth.” (Sefer Bamidbar 12:3) In stark contrast, Pharaoh was self-serving, pursued evil for its own sake, was driven by every manner of falsehood and machination, and led Egypt and its culture to the 49th level of tumah (impurity). Pharaoh’s third nemesis was none other than himself. At each twist and turn in his many encounters with G-d, Moshe and Aharon, he did his best to try to “outsmart” them and thwart their plan by further obstructing b’nai yisrael’s path to physical and spiritual freedom. He was a crazed individual whose evil obsessions drove him beyond all boundaries of humanity. Yet, far from being free, he was a slave to himself and his unfettered desires. As Rabbi Lord Sacks so eloquently states: “Evil has two faces. The first — turned to the outside world — is what it does to its victim. The second — turned within — is what it does to its perpetrator. Evil traps the evildoer in its mesh. Slowly but surely he or she loses freedom and becomes not evil’s master but its slave.” In stark contrast to all that Pharaoh embodied, may we strive to fulfill the beautiful words of King David in Sefer Tehillim: “Shun evil and do good, seek peace and pursue it.” (34:5) May Hashem grant us the wisdom and discernment to eschew all that is evil. If we can do this, we will be truly free to authentically serve our Creator. May this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom, and may Hashem in His infinite mercy remove the pandemic from klal Yisrael and from all the nations of the world. Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name. 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 mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, and the health and safety of our brothers and sisters in Israel and around the world. Our parasha contains four words that refer to the imminent salvation of the Jewish people from their merciless Egyptian taskmasters: Therefore, say to the children of Israel, “I am the L-rd, and I will take you out (v’hotzati) from under the burdens of the Egyptians, and I will save you (v’hitzalti) from their labor, and I will redeem you (v’ga’alti) with an outstretched arm and with great judgments. And I will take you (v’lakachti) to Me as a people, and I will be G-d to you, and you will know that I am the L-rd your G-d, Who has brought you out from under the burdens of the Egyptians. (Sefer Shemot, 6:6-7, translation, The Judaica Press Complete Tanach) Rashi (1040-1105), Rashbam (1085-1158), and the Ba’alei Tosafot (12-14th centuries), among many others, labeled v’hotzati, v’hitzalti, v’ga’alti, and v’lakachti as the “four expressions of redemption” (“arba’ah leshonei geulah,” Talmud Bavli, Pesachim 99b). The earliest source for this concept, however, is the Talmud Yerushalmiin tractate Pesachim (10:1): What is the derivation of the obligation to drink the four cups of wine at the Seder on the night of Passover? Rabbi Yochanan in the name of Rabbi Banayah said: “They correspond to the four redemptions: ‘Therefore, say to the children of Israel, ‘I am the L-rd, and I will take you out (v’hotzati)… And I will take you (v’lakachti) to Me as a people… v’hotzati, v’hitzalti, v’ga’alti, v’lakachti.’” (Translation, my own. See Midrash Bereishit Rabbah 88:11 for a parallel presentation of this idea.) Whether we follow the Talmud Yerushalmi’s approach and label our terms “the four redemptions,” or follow Rashi, Rashbam, and the Ba’alei Tosafot and call them the “four expressions of redemption,” it is clear they provide the Torah basis for the Rabbinic obligation of drinking the four cups of wine at the seder. This requirement is stated explicitly in the Mishnah at the beginning of the 10th chapter of Talmud Bavli, Pesachim 99b: “Even the poorest person from the Jewish people may not eat [on the night of the seder] until he leans [in a demonstrable sign of freedom]. In addition, there shall be given to him no less than four cups of wine — even if this must come from the public dole.” The Rambam (1135-1204) codified this halacha in the following manner: Therefore, when a person feasts on this night, he must eat and drink while he is reclining in the manner of free men. Each and every one, both men and women, must drink four cups of wine on this night. [This number] should not be reduced. Even a poor person who is sustained by charity should not have fewer than four cups… (Mishneh Torah, Hilchot Chametz u’Matzah 7:7, this and all Mishneh Torah translations, Rabbi Eliyahu Touger) It should be noted that all subsequent poskim (halachic decisors) follow this opinion; as such, the commandment to drink the arba kosot (Four Cups of Wine) is a constitutive element of the Seder. The 14th century Spanish halakhist, Rabbi Vidal di Tolosa, known as the Maggid Mishneh, after the name of his commentary on the Rambam’s Mishneh Torah, examines the underlying meaning of the arba kosot within the context of his explanation of Mishneh Torah, Hilchot Chanukah 4:12: The mitzvah of kindling Chanukah lamps is very dear. A person should be very careful in its observance to publicize the miracle and thus increase our praise of G-d and our expression of thanks for the miracles that He wrought on our behalf. Even if a person has no resources for food except [what he receives] from charity, he should pawn or sell his garments and purchase oil and lamps to kindle them [in fulfillment of the mitzvah]. In his gloss on this passage, the Maggid Mishneh opines: “It appears that the Rambam learns this from that which is explained in the seventh chapter of Hilchot Chametz u’Matzah: ‘Even a poor person who is sustained by charity should not have fewer than four cups.’ The reason thereof is because of the obligation of pirsumei nisa (publicizing the miracle) …” Based upon Maggid Mishneh’s interpretation, we may conclude that the overriding significance and obligatory character of the arba kosot stem directly from their role as mitzvah objects in the grand drama of pirsumei nisa. As such, they join two other Rabbinic commandments that share this rationale, the lighting of the Chanukah candles and the reading of the Megillah on the night and morning of Purim. The founder of the Sochatchover Chasidic dynasty, Rabbi Avraham Bornsztain zatzal (1838-1910), in his posthumously published work of Torah responsa entitled Avnei Nezer, expands upon the Maggid Mishneh’s analysis of the Rambam’s decision in Hilchot Chanukah and declares: Perforce one must say that the mitzvot of the night of Passover are different [than other commandments in general] since they serve the purpose of publicizing [the wonders and miracles of Passover] to his sons and the other members of his family, as the Torah states: “And you shall tell your son on that day…” This matter is understood based upon what I have already explained as the rationale of the Rambam — namely, in all other commandments [excluding pirsumei nisa] one is not obligated to sell their garment in order to fulfill a particular mitzvah. [This is based upon the well-known Talmudic dictum found in Talmud Bavli, Berachot 6a, wherein it states:] “Behold if one has the intention to perform a mitzvah and does not do so [through no fault of his own], the Torah considers it as if he has done so.” This is not the case in instances of pirsumei nisa where the entire rationale for the mitzvah is to publicize [the miracles] to others… (Orech Chaim, Hilchot Chanukah 501, translation my own) Rav Bornsztain teaches us that all the mitzvot of Pesach night, and not just the arba kosot, are an expression of pirsumei nisa. Moreover, while regarding other mitzvot it may well be “the thought that counts,” in matters of pirsumei nisa, the commandment must be performed without exception. With Hashem’s help, may we be zocheh (merit) to live lives wherein we bring universal recognition to His great and awesome Name, reflecting the ultimate purpose of arba kosot. May this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom, and may Hashem in His infinite mercy remove the pandemic from klal Yisrael and from all the nations of the world. V’chane yihi ratzon. Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name. 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 mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimahof Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, and the health and safety of our brothers and sisters in Israel and around the world. The name Hashem (yud-heh-vav-heh) appears 47 times in Sefer Bereishit, a number of which take place within the context of Hashem’s direct communication with the Avot. In our parasha, the name is found following Moshe’s request from the Almighty as to what he should tell B’nai Yisrael when they ask: “What is His [that is, G-d’s] name? what shall I say to them?” The Almighty responds: “So shall you say to the children of Israel, ‘The L-rd G-d of your forefathers (Hashem Elokei avotaichem), the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, has sent me to you.’ This is My name forever, and this is how I should be mentioned in every generation.” (Sefer Shemot 3:13 and 15, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) It is, therefore, difficult to understand one of the early pasukim in next week’s Parashat Vaera: “I appeared to Abraham, to Isaac, and to Jacob with [the name] Almighty G-d (A-le Sha-dai), but [with] My name Hashem, I did not become known to them.” (Sefer Shemot 6:3) Rashi (1040-1105) explains this seeming contradiction in the following fashion: It is not written here lo hoda’ati, “but My Name Hashem I did not make known to them,” but lo noda’ati, “I did not become known.” [That is,] I was not recognized by them with My attribute of keeping faith, by dint of which My name is called Hashem, [which means that I am] faithful to verify My words, for I made promises to them, but I did not fulfill [them while they were alive]. (Sefer Shemot 6:3) Rashi suggests that the solution to the above-noted inconsistency is contained in the terminology of the verse itself. Clearly, the Avot were well aware of the name Hashem. They were, however, unaware of its full significance and meaning, since Hashem had not yet fulfilled His promises regarding their future numerous descendants and possession of Eretz Yisrael. The great Spanish exegete, Rabbi Avraham Ibn Ezra (1092 –1167), presents an insightful resolution to our textual conundrum that parallels that of Rashi. He opines that it was impossible for the Avot to be unaware of the name Hashem, since it is used throughout Sefer Bereishit. He describes this name as the shame etzem (the proper name) of G-d. In other words, while they knew G-d by this title or appellation, they had not encountered Him based upon His actions and deeds, which the Ibn Ezra calls the shame toar (the adjectival descriptive name). Hashem specifically refers to G-d’s name as manifested through His actions and as He who fulfills His promises. The Ibn Ezra places a great deal of emphasis on this newly revealed aspect of G-d’s being. In fact, he suggests that the true purpose inherent in Moshe’s agency was none other than: “… to make this name Hashem known [to mankind].” (Ibn Ezra, Commentary on the Torah, Sefer Shemot 6:3) When viewed in this light, Hashem clearly carries the connotation of He who fulfills that which He has promised. In sum, it was this newly revealed aspect of Hashem that Moshe publicized to the Jewish people and the world. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, builds upon the interpretations of Rashi and the Ibn Ezra, and suggests the following analysis of the meaning and import of the name Hashem to the Jewish people: The name Hashem signifies realization. The Patriarchs had only been given promises; a long road still lay ahead of them before their descendants would conquer the land. Deviations from the straight course and long delays characterize the strange movement of Jewish history: the longest, not the shortest route, seems to be our destiny. This mystifying pattern of Jewish history demands our loyalty even as it defies our comprehension. Why should A-le Sha-dai be separated from Hashem, the promise from the fulfillment? And yet the Jew waits patiently, filled with expectancy, with an unshakable faith in the inevitable geulah. (Chumash Mesoras HaRav, Sefer Shemos, page 49) May the time come soon, and in our days, when the promises made to Avraham, Yitzchak and Ya’akov regarding Eretz Yisrael and their future offspring will be completely realized: For all the land that you [Avraham] see I will give to you and to your children for all eternity. And I will make your children like the dust of the earth, so that if a man will be able to count the dust of the earth, so will your children be counted. Rise, walk in the land, to its length and to its breadth, for I will give it to you. (Sefer Bereishit 13:15-17) V’chane yihi ratzon. Shabbat Shalom, and may Hashem in His infinite mercy remove the pandemic from klal Yisrael and from all the nations of the world. V’chane yihi ratzon. Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name. 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 mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimahof Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, and the health and safety of our brothers and sisters in Israel and around the world. Ezra the Scribe (5th century BCE) was one of the great leaders of the Jewish people. One of his most significant achievements was the establishment of the exact format in which a sefer Torah must be written. Our parasha contains an outstanding example of his handiwork. At the beginning of all other parshiot in a Sefer Torah, there is a clear indication that a new Torah portion is about to begin, separate from the previous one. This is not the case in our sidrah,which leads Midrash Bereishit Rabbah and Rashi (1040-1105) to ask: “Lamah parasha zu satumah?” (“Why is this Torah portion completely closed?”) The Siftei Chakhamim (Rabbi Shabbeti Bass, 1641-1718) explains the substance of this question in the following manner: That is to say, we have a tradition from Ezra the Scribe, may he rest in peace, that Parashat Vayechi [beginning with the word “vayechi” itself] is the beginning of an entirely new section and not conjoined to the preceding parasha [that concludes] with the verse “vayeshev Yisrael…” [Parashat Vayechi, however,] does not follow the standard form of a parasha satumah, since [such a section normally has a blank space in front of it] that equals the size of nine letters, yet, in our case, the entire beginning of the parasha is totally closed without any space whatsoever. (Commentary on Rashi’s gloss, Sefer Bereishit 47:28, translation my own) Although Midrash Bereishit Rabbah offers three answers to the question, “Lamah parasha zu satumah,” the Kli Yakar (Rabbi Shlomo Ephraim ben Aaron Luntschitz, 1550-1619) summarily rejects each of them and states: “It certainly appears that there is no support whatsoever from the Torah’s text for any of these interpretations; as such, they are like false prophecies.” (Sefer Kli Yakar, Parashat Vayechi 47:28, this and the following translations my own). This leads him to surmise that even though Parashat Vayechi and Parashat Vayigash are two separate parshiot, it is: incontrovertibly the case that Ezra the Scribe’s intention [in writing Parashat Vayechi completely satumah] was to have the verse beginning with vayechi juxtaposed to the preceding verse [from Parashat Vayigash] in order for the two pasukim to be read as: “And Israel dwelt in the land of Egypt in the land of Goshen, and they acquired property in it, and they were prolific and multiplied greatly. And Ya’akov lived in the land of Egypt for seventeen years…” as if they were actually one verse. (47:27-28, this and all Tanach translations, The Judaica Press Complete Tanach, Kli Yakar translations my own) At this juncture, the Kli Yakar utilizes this “extended verse” concept to revisit and reinterpret the first answer Midrash Bereishit Rabbah provides to the question lamah parasha zu satumah, namely, “When Ya’akov died, shibud Mitzrayim (Egyptian servitude) began.” In so doing, he offers two approaches to the relationship between Ya’akov’s death and the onset of the shibud: Initially the text states, “And Ya’akov lived in the land of Egypt for seventeen years,” and teaches us through the utilization of the word, “vayeshev” (lived) that the Jews at that time dwelt in peace and tranquility, so much so that they were able to acquire significant landholdings in Egypt and greatly expand their population. All of this took place during the time of, “and Ya’akov lived,” for during his lifetime each member of the Jewish community directly benefitted from zechut Ya’akov (the merit of Ya’akov). From here we may infer that his zechut ceased upon his death, and so, too, all the positive outcomes it had engendered...And, according to this line of thought, Ya’akov’s death caused the onset of the Egyptian servitude. In sum, according to this view of the Kli Yakar, Ya’akov’s death ended the golden age described in 47:27-28, when our forebears “dwelt in peace and tranquility.” In addition, as he clarifies in further comments, the fledgling Jewish people then ceased being landowners and became enslaved to the Egyptians who strived to embitter their lives. In short, Ya’akov’s death precipitated shibud Mitzrayim. The Kli Yakar takes the polar opposite tact in his second analysis of the juxtaposition of the last verse of Parashat Vayigash and the first pasuk of our parasha. In this scenario, rather than Ya’akov’s death triggering shibud Mitzrayim, shibud Mitzrayim led to Ya’akov’s death: And it is possible to say exactly the opposite, namely, the beginning of the servitude was the reason for his death, as the Holy One blessed be He shortened the years of his life so that he did not live as long as his fathers [that is, Yitzchak and Avraham] in order for him to be spared seeing his children in bondage, for the time had now arrived [as foretold to Avraham] of “and they will enslave and oppress them for four hundred years.” (Sefer Bereishit 15:13) I believe that the Kli Yakar is intimating something quite fascinating regarding Ya’akov Avinu’s persona. Our standard perception of Ya’akov is as ish tam yosheiv ohelim (Sefer Bereishit 25:27, the pure and innocent individual who dwelt in the tents of Torah), who represented the highest heights of truth, as we find in the celebrated verse: “You shall give the truth of Ya’akov, the loving-kindness of Avraham, which You swore to our forefathers from days of yore.” (Sefer Michah 7:20) As such, we rarely focus upon the emotional sensitivities that infused his being. Yet, the Kli Yakar is teaching us that Ya’akov simply would have been unable to bear seeing his children suffer in abject slavery; therefore, the Master of the Universe mercifully allowed him to die before his time, to spare him from witnessing such heart-wrenching scenes. In a very real sense, we can now understand why Ya’akov was the perfect husband for Rachel, for they were united in their empathy for the pain and anguish of the Jewish people. As the verse states: “So says the L-rd: A voice is heard on high, lamentation, bitter cries, Rachel weeping for her children, she refuses to be comforted for her children for they are no more.” (Sefer Yirmiyahu 31:14, with my emendations) May the time come soon and in our days when Rachel will no longer weep for her beloved children and Ya’akov will no longer fear for our physical and spiritual welfare, a time when we will be blessed with true shalom al Yisrael. V’chane yihi ratzon. Shabbat Shalom, and may Hashem in His infinite mercy remove the pandemic from klal Yisrael and from all the nations of the world. V’chane yihi ratzon. Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name. 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 mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link. |
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