![]() 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. Hashem’s prophecy to Ya’akov Avinu on the eve of his traveling to Egypt to meet his beloved son Yosef is one of the many dramatic episodes in our parasha: Israel began the journey, taking all his possessions, and he arrived in Beersheba. He offered sacrifices to the G-d of his father Isaac. G-d spoke to Israel in a night vision, and said, “Jacob! Jacob!” “Yes,” replied [Jacob]. [G-d] said, “I am the Omnipotent G-d of your father. Do not be afraid to go to Egypt (Al tirah merdah mitzraimah), for it is there that I will make you into a great nation. I will go to Egypt with you, and I will also bring you back again. Joseph will place his hands on your eyes.” (Sefer Bereishit 46:1-4, translation, The Living Torah) I have always been intrigued by the seemingly out of place phrase, “Al tirah merdah mitzraimah,” after all, Ya’akov was on the verge of reuniting with Yosef! Moreover, Ya’akov now knew that his beloved son was the viceroy of Egypt and his family’s physical needs would be assured, even in the midst of a frightening worldwide famine. Therefore, the words “Al tirah merdah mitzraimah,” seem strangely out of place. My rebbi and mentor, Rav Joseph B. Soloveitchik zatzal (1903-1993), known by his students and followers as “the Rav,” provides us with a brilliant insight that enables us to understand Ya’akov’s fear and trembling. He notes that two distinct britot (covenants with Hashem) have existed in the history of the Jewish people. The first is the Patriarchal Covenant (brit avot), and the second is the Sinaitic Covenant that we embraced at Har Sinai. The first covenant originally differed from the second in that it was limited to the families of the Patriarchs and was obligatory only in Eretz Yisrael. In contrast, the Sinaitic Covenant has been incumbent upon all Jews since the moment we received the Torah. The Rav further advances our understanding of the content of these two britot in the following manner: The Patriarchal Covenant apparently imparts teachings to the Jewish people by example rather than by prescription. While the Sinaitic Covenant tells the Jew what to do and how to act as a member of the covenantal community, the Patriarchal Covenant addresses the “I” awareness of the Jew, teaching him how to experience his Jewishness. It sensitizes him in specifically Jewish ways; it expresses attitudes, ideals, and sentiments which still speak to us. It guides our feelings and consciousness rather than our physical acts, for we are duty-bound not only to act as Jews, but to feel as Jews. (Man of Faith in the Modern World: Reflections of the Rav, volume II, page 68) In particular, the Rav is teaching us a profound lesson regarding the depth-level significance of the Patriarchal Covenant. Far too often, we are tempted to think of Judaism solely in regard to its rich and comprehensive halachic system. The Rav reminds us, however, that while this component of Judaism is absolutely necessary for the continuation of our people, it is equally vital for each of us to embrace the Patriarchal Covenant, so that “our feelings and consciousness” as Jews are as authentic as the mitzvot the Almighty commanded us at Har Sinai. In a variety of sources, the Rav suggests that Ya’akov was keenly aware of the geographic limitations of the brit avot of his time and felt that his family and descendants were on the brink of the greatest tragedy they could face. As such, Ya’akov was convinced that the impending exile in Egypt would nullify this covenant and the unique connection to the Almighty would be lost forevermore. Little wonder, then, that he felt such powerful fear regarding the future of his family and descendants. The only antidote to this debilitating 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….” Now, Ya’akov was assured that the Shechinah (Divine Presence) would accompany him and protect his family, for with Hashem “at his side,” Egypt would be “transformed” into an extended portion of Eretz Yisrael. As a result, the Patriarchal Covenant would remain in effect and the future of his family, and our people, would be guaranteed. This, then, is precisely why Hashem declared: “Al tirah merdah mitzraimah.” Like Ya’akov, we live in a period of great uncertainty. The entire world is in the throes of a powerful pandemic that we have not experienced for many generations, and fear and anxiety are the watchwords of today. Yet, we must ever remember the comforting and stirring words of David HaMelech: “Yisrael b’tach b’Hashem ezram u’maginam Hu — Yisrael, trust in the L-rd; He is their help and their shield.” (Sefer Tehillim 115:9, translation, The Judaica Press Complete Tanach). May Hashem in His infinite mercy remove the pandemic from klal Yisrael and from all the nations of the world soon and in our time. V’chane yihi ratzon. Shabbat Shalom 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-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 a dramatic pasuk that relates Pharaoh’s reaction to his dreams concerning cows and grain, wherein the sickly and lean devoured the healthy and robust ones: Va’ye’hi ba’boker — Now it came to pass in the morning — that his spirit was troubled; so he sent and called all the necromancers of Egypt and all its sages, and Pharaoh related to them his dream, but no one interpreted them for Pharaoh. (Sefer Bereishit 41:8, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach, underlining my own) It is immediately apparent why Pharaoh’s spirit was troubled and why he had a passionate desire to understand these frightening dreams, as they seem to portend some indeterminate disaster. Try as they might, the “necromancers of Egypt and all its sages” were unable to interpret their monarch’s dreams in a convincing manner. Rashi (1040-1105) explicates this idea in the following fashion: “They did interpret them, but not for Pharaoh, for their voice did not reach his ears, and he had no satisfaction from their interpretation…” The failure of the Egyptian necromancers and sages set the stage for Yosef’s release from prison, his prescient interpretation of the dreams and subsequent elevation to the lofty role of mishneh l’melech (second-in-command) of Egypt, our people’s exile in Egypt and the exodus therefrom, and the receiving of the Torah at Mount Sinai. There are two other instances of va’ye’hi ba’boker in Chamishah Chumshei Torah that foreshadow a fundamental change for an individual or the entire Jewish people. The first of these is found in Parashat Vayatze in connection with the undesired marriage triangle of Ya’akov, Leah, and Rachel: “Va’ye’hi ba’boker, and behold she was Leah! So he [Ya’akov] said to Laban: ‘What is this that you have done to me? Did I not work with you for Rachel? Why have you deceived me?’” (Sefer Bereishit 29:25) How could this have happened? How was Ya’akov so radically misled on his longed-for wedding night? As always, we turn to Rashi, who shares with us the “story behind the story:” And it came to pass in the morning, and behold she was Leah: But at night, she was not Leah, because Ya’akov had given signs to Rachel, but when she saw that they were bringing Leah, she (Rachel) said, “Now, my sister will be put to shame. So she readily transmitted those signs to her.” [Based upon Talmud Bavli Megillah, 13b] This narrative is one of the greatest examples of self-sacrifice that appears in Tanach. Rachel longed to share her wedding joy with her husband. Yet, she heroically determined that Leah’s potential embarrassment took priority over her personal needs and feelings. As such, she selflessly gave Ya’akov to Leah in order to guard her sister’s honor and dignity. Leah, in turn, went on to become the mother of 10 of the shivtei kah (the Tribes of Israel), changing Jewish history forevermore. The second occurrence of va’ye’hi ba’boker is found in Sefer Bamidbar, in the narrative concerning Balak and Bilam. Balak was the King of Moav, who both hated and feared the Jewish people. He hired Bilam, the world’s greatest sorcerer, to curse our nation and halt our seemingly inexorable rise to glory. Little did Balak know, and even less could he understand, that our people’s grandeur was a direct result of G-d’s desire to have His divine plan fulfilled. He, therefore, was convinced Bilam could effectively curse our nation and bring us to our knees. In fact, Balak was so focused upon the destruction of klal Yisrael that he refused to listen to Bilam’s multiple protestations that he could only say and do what G-d allowed him: Balak said to Bilam, “Did I not send to you to call for you? Why did you not come to me? Am I indeed incapable of honoring you?” Bilam said to Balak, “Behold I have come to you, do I have any power to say anything? The word G-d puts into my mouth-that I will speak.” … Va’ye’hi ba’boker that Balak took Bilam and led him up to Bamot Ba’al, and from there he saw part of the people. (Sefer Bamidbar 22:37-38, 41) Like other absolute rulers, Balak expected his evil desires to be fulfilled. Instead, what began with va’ye’hi ba’boker, eventuated in Bilam’s unparalleled blessing to the Jewish people: How can I curse whom G-d has not cursed, and how can I invoke wrath if the L-rd has not been angered? For from their beginning, I see them as mountain peaks, and I behold them as hills; it is a nation that will dwell alone and will not be reckoned among the nations. Who counted the dust of Ya’akov or the number of a fourth of [or, of the seed of] Israel? May my soul die the death of the upright and let my end be like his.” (Sefer Bamidbar 23:8-10) Bilam’s bracha that we will ever be “a nation that will dwell alone, and will not be reckoned among the nation,” is one of the major reasons we continue to thrive. Despite all odds, am Yisrael chai — the Jewish people live, a testament to our unique relationship with the Almighty. May the time come soon and in our day when we once again hear, “va’ye’hi ba’boker,” and may it signal the coming of Mashiach Tzidkanu (the Righteous Messiah), the rebuilding of the Beit HaMikdash and the ultimate redemption of the Jewish people. V’chane yihi ratzon. Shabbat Shalom and may Hashem in His infinite mercy remove the magafah 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. This week’s haftarah contains a celebrated verse: “…This is the word of the L-rd to Zerubbabel, saying: ‘Lo b’chayil v’lo b’koach ki im b’ruchi amar Hashem Tzivakot — Not by force and not by physical strength, but by My spirit,’ says the L-rd of Hosts.” (Sefer Zechariah 4:6, this and all Tanach translations, The Judaica Press Complete Tanach) In some ways, it is as cryptic as it is famous, as there is little consensus among our classic meforshim as to the content of this prophecy and to what it refers. This is particularly the case, since our pasuk is preceded by: And [there were] two olive trees near it [that is, the golden Menorah]; one on the right of the bowl, and one on its left. So I [Zechariah] answered and spoke to the angel who talked with me, saying, “What are these, my lord?” And the angel who spoke with me answered, and he said to me, “Do you not know what these are?” And I said, “No, my lord.” (4:3-5) Even a cursory reading of our passage leads to the conclusion that lo b’chayil v’lo b’koach ki im b’ruchi amar Hashem Tzivakot does not prima facie answer the angel’s question posed to Zechariah regarding the inherent meaning of the two olive trees. As such, we are fortunate that in his collection of responsa entitled Beit Yitzchak, Rabbi Yitzchak Yehudah Shmelkis zatzal (1827-1905) provides us with a valuable insight, suggesting that the olive trees symbolically represent the two inclinations within humankind, the yetzer tov (the good inclination. to the right of the Menorah) and the yetzer harah (the evil inclination, to the left of the Menorah). Moreover, in his view, the angel was really asking Zechariah, “Do you know why the Holy One blessed be He created man and placed within him two possible approaches [to life]and two inclinations?” To this the angel answered: “Lo b’chayil v’lo b’koach ki im b’ruchi amar Hashem Tzivakot” — for if the Holy One blessed be He had not created the evil inclination; man would have been forced to perform each of his actions and there never would have been a place or an opportunity for schar — reward based upon his righteous and just [behaviors]. This, then, is the meaning of lo b’chayil v’lo b’koach, regarding all of mankind’s actions [that would have been devoid of free choice], but rather, ki im b’ruchi amar Hashem Tzivakot” — that is, solely through the G-d-endowed spirit of habechirah hachafshite —free choice — will a person plan and implement their actions… (Responsa Yoreh Deah II, Petach HaBayit, translation, brackets and underlining my own Rav Shmelkis’ analysis is an exegetical tour de force. In relatively few words, he places Zechariah’s nevuah squarely in the context of one of Judaism’s most fundamental theological underpinnings, namely, the G-d-given spirit of bechirah chafshite, which, in turn, is the basis for the doctrine of schar v’onesh — Reward and Punishment. In so doing, he underscores the Rambam’s (1135-1204) words in Mishneh Torah, Hilchot Teshuvah: Free will is granted to all men. If one desires to turn himself to the path of good and be righteous, the choice is his. Should he desire to turn to the path of evil and be wicked, the choice is his… Each person is fit to be righteous like Moses, our teacher, or wicked, like Jeroboam… There is no one who compels him, sentences him, or leads him towards either of these two paths. Rather, he, on his own initiative and decision, tends to the path he chooses… This principle is a fundamental concept and a pillar [on which rests the totality] of the Torah and mitzvot as the [text] states: “Behold, I have set before you today life and good, and death and evil.” (Sefer Devarim 30:15) And as it is written: “Behold, I set before you today a blessing and a curse,” implying that the choice is in your hands. (Chapter 5:1-3, translation, Rabbi Eliyahu Touger) We must always remember that while bechirah chafshite has great power, it carries with it great responsibility. In other words, it is crucial to recognize that each of our free-willed choices affects not only ourselves, but in a very real way, the entire world. Rabbi Elazar son of Rabbi Shimon gave powerful voice to this idea when he declared: Since the world is judged after the majority of its deeds, and the individual is judged after the majority of his actions, if he does one mitzvah, he should rejoice, for he has tilted the scales of justice for himself and the entire world l’kaf zechut — toward the side of merit. [Unfortunately, however,] if he does one aveirah — sin, woe unto him, for he has tilted the scales of justice for both himself and the entire world to the side of guilt. (Talmud Bavli, Kiddushin 40b, translation my own) With Hashem’s help, and our fervent desire, may we be ever vigilant in our exercise of bechirah chafshite recognizing the power with which it is endowed, and may we be among those who rejoice as we bring ourselves and the entire world l’kaf zechut. V’chane yihi ratzon. Shabbat Shalom and may Hashem in His infinite mercy remove the magafah 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. The beginning of our parasha mentions Leah and Rachel, and Ya’akov’s strategy to protect them from Eisav and his 400 soldiers: Ya’akov lifted his eyes and saw, and behold, Eisav was coming, and with him were four hundred men; so, he divided the children with Leah and with Rachel and with the two maidservants. And he placed the maidservants and their children first and Leah and her children after, and Rachel and her Joseph last. (Sefer Bereishit 33:1-2, this and all Tanach translations, The Judaica Press Complete Tanach) This is one of the final pasukim in Chamishah Chumshei Torah wherein we find the names of Leah and Rachel in the same verse. As such, it is a turning point and the proper juncture to ask a crucial question: “In the context of the masorah (spiritual tradition) of the Jewish people, who were Leah and Rachel?” My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, addressed this question in an extended fashion in his posthumous work, Vision and Leadership: Reflections on Joseph and Moses. He responds based upon his conceptualization of the time experience of the “Judaic masorah community”: [The Judaic masorah community] represents not only a formal succession within the framework of calendaric time but the union of the three grammatical tenses in an all-embracing time experience. The masorah community cuts across the centuries, indeed millennia, of calendaric time and unites those who already played their part, delivered their message, acquired fame, and withdrew from the covenantal stage quietly and humbly with those who have not yet been given the opportunity to appear on the covenantal stage and who wait for their turn in the anonymity of the “about to be.” Thus, the individual member of the covenantal faith community feels rooted in the past and related to the future. The “before” and the “after” are interwoven in his time experience. (Rabbi Joseph B. Soloveitchik, The Lonely Man of Faith, Doubleday Press edition, pages 69-70, underlining and brackets my own) Given this interpretation of how the covenantal faith community experiences time in an all-embracing manner, rooted in the past and related to the future, we can readily understand why the Avot and Emahot and other heroes of the spirit found in Tanach are “with us” daily, and are not merely historical figures from an all-but forgotten past to whom we refer when the need may happen to arise. Accordingly, what did Leah and Rachel add to the covenantal faith community? To truly appreciate their contributions, we first need to understand the nature of power and sacrificial action within this community: The covenantal community that G-d established with Abraham displayed two characteristic moral streaks, two tendencies which prima facie are contradictory and mutually exclusive. First, the covenantal community does not shrink from power…Without power one cannot be majestic and dignified. Majesty and dignity are not sinful, they are moral virtues…the covenantal community displays another trait as well: sacrificial action, the ability to give away and to renounce basic inalienable rights for the sake of a great vision, an ideal, or for the benefit of another human being or community…Covenantal man knows when to act like a warrior — majestic, dignified and proud — and when to part with everything he has. (This and the following quotations, Vision and Leadership: Reflections on Joseph and Moses, pages 41-44) In the Rav’s estimation, these two essential qualities of the covenantal community were embodied by Leah and Rachel: Leah and Rachel were not merely people. Leah was the personification of middat ha-gevurah, of dignity and majesty…She symbolized the strength of Jewish character and the unshakable will of the Jew throughout the ages and millennia. It is because of that persistence, that stubbornness and tenacity, that we still remain a living people after thirty-five hundred years of persecution and massacres. While Leah was the exemplification of dignity and majesty, Rachel’s persona epitomized great sacrificial action: Rachel is the opposite of Leah. She is the tragic heroine who lives for others and not for herself. She gave up her most precious possessions and her elementary rights in order to make it possible for others to find the happiness denied them…She helped her sister take Jacob away from herself. She brushed aside all her own hopes and cherished wishes because her sister was also entitled to the same happiness which Providence had showered upon her, but denied to her sister. As is his wont, the Rav deploys nearly pure archetypes in his analysis of Leah and Rachel. Within these conceptual constructs, Leah is gevurah, and Rachel is tzimtzum (contraction) and sacrificial action. Which of these middot (behavioral qualities) is to be preferred? According to the Rav, both are necessary, for, as we have seen, “Covenantal man knows when to act like a warrior — majestic, dignified, and proud — and when to part with everything he has.” Therefore, Leah’s gevurah and Rachel’s tzimtzum are two constitutive elements of the Jewish persona, and are equally responsible for our existence until this historical moment. May the Master of the Universe help us realize when to act with Leah’s gevurah and when to reach within our selves to find Rachel’s tzimtzum, so that we may continue to serve Him for evermore. V’chane yihi ratzon. Shabbat Shalom and may Hashem in His infinite mercy remove the magafah 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 presents us with one of the most famous nevuot (prophecies) in the entire Tanach, Ya’akov and the sulam (ladder): And he dreamed and behold! a sulam — ladder set up on the ground and its top reached to heaven; and behold, angels of G-d were ascending and descending upon it. And behold, the L-rd was standing over him, and He said, “I am the L-rd, the G-d of Abraham your father, and the G-d of Isaac; the land upon which you are lying to you I will give it and to your seed.” (Sefer Bereishit 28:12-13, this and all Tanach translations, The Judaica Press Complete Tanach) The first verse contains the word, “sulam,” which is of particular interest since it is the only time that it is found in Tanach. One of the more celebrated explanations of its symbolic meaning was offered by Rabbi Shimon bar Yochai in Midrash Tanchuma (Buber), wherein he suggests that the sulam is a metaphorical representation of Har Sinai: Rabbi Shimon bar Yochai said: “[The Almighty] showed him [Ya’akov] Mount Sinai. And this is the manner through which this idea may be derived: the letter samech in sinai has the numerical value of 60, the first yud equals 10, the nun is 50, and the final yud is 10. [If we add these numbers together,] the total is 130 — the same exact value as the letters in sulam [samech = 60, lamed = 30 mem = 40]. [Moreover,] the text states in regard to the sulam: ‘and its top reached to heaven,’ and it states in reference to Har Sinai: ‘and the mountain burned with fire up to the midst of the heavens.’” (Parashat Vayatze, section VII, translation, underlining and brackets my own) The identification of sulam as Har Sinai appears, as well, in Midrash Rabbah (Vilna), Parashat Vayatze 68 and Midrash Pesikta Zutarta — Lekach Tov, Parashat Toldot-Vayatze 28. While this notion is emphasized in these midrashic sources, the Ramban (Nachmanides, 1194-1270), focuses his exegetical efforts upon the singular import of the phrase, “and behold, angels of G-d were ascending and descending upon it,” and stresses its overarching significance within Jewish theology: In his [Ya’akov’s] dream He [Hashem] presented to him the prophetic vision that everything that takes place in this world is done through the agency of the Angels, and everything is undertaken based upon the divine decree of [Hashem], the most High. This is the case, since the Angels of the Almighty that Hashem sends to walk upon the earth do not do anything whatsoever — neither small nor great — until they return and stand before the Master of the Entire World. They then speak before Him and say: “We have walked upon the earth and, behold, it is dwelling in peace, or it is filled with war and blood.” [After receiving their report,] He commands them to return and go down to the earth to carry out His word. (Commentary on the Torah, Sefer Bereishit 28:12, this and the following translations and brackets my own) The essential phrase in this passage is found in its opening sentence: “everything that takes place in this world is done through the agency of the Angels, and everything is undertaken based upon the divine decree of [Hashem], the most High.” The Ramban opines that while this concept is operable in general, Ya’akov Avinu is a notable exception to the rule: He [Hashem] showed him [Ya’akov] that He, may He be blessed, stood on the apex of the ladder and pledged a great promise to him wherein He made known that he would not be under the control of the Angels, rather he would be governed by Hashem, Who would ever be with him. As the text states: “And behold, I am with you, and I will guard you wherever you go.” (Sefer Bereishit 28:15) The reason [for this exceptional treatment by the Almighty] is that he achieved a higher level than all other tzadikim, for as it states in their regard: “For He will command His Angels on your behalf to guard you in all your ways.” (Sefer Tehillim 91:11) In the Ramban’s view, Ya’akov Avinu emerges as an exceptional individual who established a matchless relationship with the Almighty that differed in kind and degree from all other tzadikim. I believe that it was precisely this connection that enabled Ya’akov to withstand the trials and tribulations engendered by Eisav, Lavan and his exile in Egypt during the twilight years of his life. It is important to remember that Hashem promised him before traveling to Egypt: “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.” (Sefer Bereishit 46:3) It many ways, it is this promise that has enabled the Jewish people to survive exile after exile, and catastrophe after catastrophe for we know that no matter where we may be, and what we may suffer, Hashem is with us. May the time come soon and in our day when we will witness the fulfillment of David HaMelech’s stirring words: “May all those who seek You exult and rejoice, and may those who love Your salvation say constantly, ‘May G-d be magnified.’” (Sefer Tehillim 70:5) V’chane yihi ratzon. Shabbat Shalom and may Hashem in His infinite mercy remove the magafah 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. 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 of Etengoff and the parasha’s name. ![]() 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 Yitzchak’s celebrated phrase: “Hakol kol Ya’akov v’hayadayim yedei Eisav — The voice is the voice of Ya’akov, but the hands are the hands of Eisav.” (27:22, this and all Bible translations, The Judaica Press Complete Tanach) In his Commentary on the Torah, Rashi (1040-1105), basing himself upon Midrash Tanchuma Buber, asserts “the voice is the voice of Ya’akov” denotes “the voice of Ya’akov who speaks with respect and dignity: ‘Please rise;’ whereas Eisav spoke harshly: ‘Let my father arise!’” In addition, the Torah teaches us that Yitzchak proclaimed, “The hands are the hands of Eisav” in a literal sense, since Isaac had minimal body hair, whereas Eisav was particularly hirsute. As such, Ya’akov was able to present himself to his blind father, Yitzchak, in the guise of Eisav with the successful subterfuge contrived by his mother, Rivka. Midrash Pirkei d’Rabbi Eliezer takes a decidedly different approach in its explication of our pasuk and suggests that kol Ya’akov refers to a profound grasp of the logical underpinnings of the Torah. In stark contrast, v’hayadayim yedei Eisav is representative “in every instance, of murder and all manner of innocent deaths.” (Chapter 32, translations and brackets my own) Our midrash continues its analysis of our verse and maintains: Moreover, when it is declared in the Heavens that “the voice is the voice of Ya’akov,” they [i.e. the Ministering Angels] bestir themselves in a riotous cacophony of sounds [of joy.] And when “the voice is the voice of Ya’akov” is proclaimed on earth, all who hear and comprehend [its singular meaning] are inextricably joined to the phrase. [Unfortunately, however,] all those who do not hear and comprehend these words are counted among those whose “hands are the hands of Eisav.” Prior to encountering this exposition of our verse, we would have thought that Yitzchak’s statement, “the voice is the voice of Ya’akov,” was said but once in history, namely, prior to the bestowal of his bracha upon Ya’akov. Our midrash informs us, however, that it continues to be declared both in Heaven and on earth. By extension, whoever on earth joins the Ministering Angels in their jubilant acceptance of the Torah will be zocheh (merit) to be connected to its holiness forevermore, and they, too, will have the voice of Torah in their hearts, minds and souls. Midrash Bereishit Rabbah (Vilna) complements Pirkei d’Rabbi Eliezer on several levels: Rav Abba bar Kahana said: “There have never been philosophers in the world like Bilam ben Beor and Avnomous HaGardi. [Representatives] of all the nations of the world came to Avnomous and said to him, ‘Tell us how we can join this nation [Israel so that they will become completely assimilated and lose their unique identity].’ He responded: ‘Go and visit their houses of prayer and houses of study. If you find young children proclaiming [Torah verses], you will not be able to join with them [to destroy them]. For this is what their forefather [Yitzchak] promised them and said, ‘hakol kol Ya’akov;’ [this means that] at the time the voice of Ya’akov is found in the synagogues [and proclaimed by young children], then the hands will not be the hands of Eisav [that is, Eisav will be powerless against Ya’akov]. If [the voice of young children is not heard in the houses of prayer, however,] then v’hayadayim yedei Eisav and you will be able to overpower them.’” (Parashat Toldot 65:20, translation and brackets my own) Rav Abba bar Kahana was a late third century Talmudic sage, yet his words are as relevant today as when they were originally spoken. His thoughts reveal to us the constitutive elements necessary for the continuity of the Jewish people, namely, Torah study by young children accompanied by their innocent voices raised in tefilot to the Almighty. These two mitzvot emerge as the authentic kol Ya’akov that has echoed since the time of the Avot and Emahot until our own historical moment. When we have this kind of kol Ya’akov we are invincible and stand as one against the Eisav’s of the world, whose hands will surely be weak and unsteady against us. As David HaMelech declared so long ago: “These trust in chariots and these in horses, but we mention the name of the L-rd our G-d. They kneel and fall, but we rise and gain strength. Hashem hoshiya HaMelech ya’aneinu b’yom koreinu — O L-rd, save [us]; may the King answer us on the day we call.” (Sefer Tehillim 20:8-10) May this time come soon and in our days, v’chane yihi ratzon. Shabbat Shalom and may Hashem in His infinite mercy remove the magafah 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. 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 of Etengoff and the parasha’s name. ![]() 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 begins with two well-known pasukim: “And the life of Sarah was one hundred years and twenty years and seven years; [these were] the years of the life of Sarah. And Sarah died in Kiriat Arba, which is Hebron, in the land of Canaan, and Abraham came to eulogize Sarah and to bewail her.” (Sefer Bereishit 23:1-2, this and all Tanach translations, The Judaica Press Complete Tanach) Following these verses, the Torah relates Avraham’s efforts to procure Ma’arat Machpelah as a permanent burial site for Sarah as well as his act of sending his servant, Eliezer, to Aram Naharaim in search of a wife for Yitzchak. Eliezer was successful in his mission as he found Rivka and brought her back to Eretz Yisrael to be Yitzchak’s bride. The Torah’s final narrative that directly focuses upon Avraham actions describes his marriage to his second wife, Keturah, and the children that this union produced. Afterwards, the Torah recounts the story of Avraham’s death and burial. A careful reading of our parasha leads to one conclusion: Avraham’s life story, as presented in Parshiot Noach, Lech Lecha and Vayera, ends with the death of his beloved wife, Sarah. As noted by my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, “Abraham’s life story, as told by the Torah, begins at the age of seventy-five and comes to an end with Sarah’s death.” (This, and the following quote, Abraham’s Journey: Reflections on the Life of the Founding Patriarch, page 192) In other words, even though the Torah mentions his marriage to Keturah and his subsequent death and burial, these events are not germane to Avraham’s life story. Avraham without Sarah was simply not the same Avraham that he had been when Sarah was alive. As the Rav asserts: The originator of the covenant and creator of a new moral code was not a single individual. Two people were charged with the task, a man and a woman, Abraham and Sarah. They were both indispensable for the implementation of the divine plan. Both of them converted people; both taught the many. Once Sarah died, Abraham’s assignment came to an end. He was ordered by the Almighty to withdraw from the arena of history, retreat into privacy and live like an ordinary person. (Underlining my own) I believe we can gain greater insights into Sarah and her crucial role in Jewish history by exploring some of the celebrated words of the Rav, that he penned as a eulogy for the Rebbitzin of Talne: People are mistaken in thinking that there is only one Massorah [tradition] and one Massorah community, the community of the fathers. It is not true. We have two massorot, two traditions, two communities, two shalshalot ha-kabbalah – the massorah community of the fathers and that of the mothers. In this eulogy, the Rav noted that the precise masoretic role of the Jewish mother remains undefined. As such, he turned to personal reminiscences of his own beloved mother to illustrate his understanding of the Jewish woman’s crown of massorah: I used to have long conversations with my mother. In fact, it was a monologue rather than a dialogue. She talked and I “happened” to overhear. What did she talk about? I must use an halakhic term in order to answer this question: she talked me-inyana de-yoma [about the halakhic aspects of a particular holy day]. I used to watch her arranging the house in honor of a holiday. I used to see her recite prayers; I used to watch her recite the sidra every Friday night and I still remember the nostalgic tune. I learned from her very much. What was the essence of that which the Rav learned from his mother? What gift did she give him that changed his being and perception of the world? As he states in his inimitable manner: Most of all I learned that Judaism expresses itself not only in formal compliance with the law but also in a living experience. She taught me that there is a flavor, a scent and warmth to mitzvot. I learned from her the most important thing in life – to feel the presence of the Almighty and the gentle pressure of His hand resting upon my frail shoulders. Without her teachings, which quite often were transmitted to me in silence, I would have grown up a soulless being, dry and insensitive. (Rabbi Joseph B. Soloveitchik, “A Tribute to the Rebbitzen of Talne,” Tradition: A Journal of Orthodox Jewish Thought, 1978, Vol. 17, number 2, pages 76-77) Both the Rav’s mother and the Rebbitzin of Talne were crucial links in the chain of massorah that extends from Sarah Emainu (our mother Sarah) to our present moment. I have no doubt whatsoever that one of the salient reasons we exist as a people today is because Sarah Emainu was able to impart to Yitzchak, “a flavor, a scent and warmth to mitzvot,” and the palpable feeling that the Almighty is ever present in our lives. T’hay nafsha tzrurah b’tzur ha’chayim (May her soul be bound in the bonds of life), and may she ever be our guide. V’chane yihi ratzon. Shabbat Shalom and may Hashem in His infinite mercy remove the magafah 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. Avraham’s relationship with Hashem was unique among the Avot. He was the only one whom the Almighty called both Avdi, My servant (Sefer Bereishit 26:24), and Ohavi, My beloved friend (Sefer Yeshayahu 41:8). Avraham’s avdi status is readily seen in a pasuk in our parasha: “For I [Hashem] have known him [Avraham] because he commands his sons and his household after him, that they should keep the way of the L-rd to perform righteousness and justice… (Sefer Bereishit 18:19, this and all Tanach translations, The Judaica Press Complete Tanach) Avraham kept “the way of the L-rd” in the sense that, like a servant, he served Him in righteousness and justice, and tasked his household to do the same. What is less apparent, however, is why Avraham acquired the appellation, “ohavi.” One of the earliest sources to address this question is the Midrash Sifrei on Sefer Devarim, section 32, that analyzes the degree of love for Hashem that is necessary to fulfill the commandment of Ahavat Hashem — Love of Hashem — on its highest level: Rabbi Meir said: “the text [of the Shema] states: ‘and you should love Hashem, your G-d b’chol l’vavacha.’ This would be like Avraham, your father, about whom the text states: ‘you, Israel My servant, Jacob whom I have chosen, the seed of Abraham, who is my beloved friend.’” (Translation my own) In this midrash, Avraham emerges as the archetype of one who truly loves the Almighty with a complete. This is how he become Hashem’s beloved friend. The Rambam (1135-1204) also discusses how Avraham demonstrated his abiding love for the Almighty, and describes the process whereby he attained the title of Ohavi: …when you love a person, for example, you praise him and call out to others to draw close to him. So too, if you truly love G‑d — through your understanding and realization of His true existence — you will certainly spread this true knowledge that you know... [As the Midrash Sifrei states:] “You shall love G‑d,” that is, make Him beloved among humankind as your father Avraham did, as it is written, “the souls that he made in Charan.” (Sefer Bereishit 12:5) Since Avraham loved Hashem, as the text attests: “Avraham, My beloved friend, (Sefer Yeshayahu 41:8)… his powerful love caused him to call out to all mankind to believe in G‑d. So too, you shall love Him to the extent that you draw others to Him. (Sefer HaMitzvot, Positive Commandment Three, translation, based upon Sefaria.com with my underlining and extensive emendations) Avraham was the world’s first exponent of monotheism and an authentic religious revolutionary. He repudiated the cultural and religious values of his time. This heroic gesture took consummate belief, as well as endless courage and determination. Truly, as the Danish philosopher Soren Kierkegaard (1813-1855) once declared, Avraham Avinu was the ultimate “Knight of Faith.” Avraham’s entrance onto the grand stage of world history was a great comfort to Hashem. He was the first person after the Flood to acknowledge, love, worship, and serve the Master of the Universe in wholehearted devotion. In my estimation, this is the underlying basis for Rashi’s (1040-1105) gloss on the word “ohavi” in his Commentary On Sefer Yeshayahu: “He [Avraham] did not recognize Me as a result of rebuke (tochacha), nor as a result of having been educated by his forebears to do so. Instead, he did this purely out of love.” (Translation my own) Expanding upon Rashi’s comment, I would suggest that not only did Avraham undertake his actions “purely out of love,” but perhaps even more fundamentally, his love for the Almighty was completely pure. On measure, Avraham Avinu will always be our inspiration for developing and expanding our role as the Jewish people. As the Lubavitcher rebbe (Rabbi Menachem Mendel Schneerson zatzal, 1902-1994) said: Avraham Avinu gave us as a nation, and as individuals, the ability to bring light to the world and to begin everything anew. Because of Avraham, we have nothing whatsoever to fear as we go forth into the world with our torch [Torah and truth]. Beyond a doubt, [our task] is to enlighten the world and to bestir the hearts [and minds of all humankind]. (Summary of Sichot for the first night of Succot, Rabbi Shmuel Riskin, translation and brackets my own) With Hashem’s help and our sincerest desire, may each of us strive to emulate Avraham Avinu and demonstrate our love for the Almighty by bringing the light of His Torah to the world. V’chane yihi ratzon. Shabbat Shalom and may Hashem in His infinite mercy remove the magafah 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. When we examine the first verse of our parasha, “Va’yomer Hashem el Avram — And Hashem said to Avram, ‘Lech lecha — Go forth from your land and from your birthplace and from your father's house, to the land that I will show you’”(Sefer Bereishit 12:1), we most often focus on the phrase, lech lecha, the namesake of our Torah portion. In fact, Rashi (1040-1105) and the vast majority of meforshim do not comment upon the introductory phrase, “And Hashem said to Avram.” Since, however, Avram was the first person to whom Hashem spoke since the time of Noach and his children, the phrase may conceal far more than it reveals. What, then, is the significance of the expression va’yomer Hashem el Avram? One of the earliest exegetes to address this question was Rabbeinu Ya’akov ben Asher (known as the Ba’al HaTurim,1269-1343): Va’yomer Hashem el Avram: This verse begins with an amirah — a statement of verbal communication [between Hashem and Avram] — utilizing the identical word with which the world was created [va’yomer]. For with ten utterances [of va’yomer] was the world created (Pirkei Avot 5:1). [Moreover,] v’kulo lo nivra elah b’zechut Avraham — everything was created solely in the merit of Avraham, as such, the Torah writes an utterance [using va’yomer Hashem el Avram] in his regard. (Sefer Ba’al HaTurim, Sefer Bereishit 12:1, translation and brackets my own) Fascinatingly, according to the Ba’al HaTurim, kulo lo nivra elah b’zechut Avraham: All of Creation was formed solely for the yet-to-be realized merit of Avraham Avinu. The Ba’al HaTurim suggests that this is precisely why the Torah deployed the expression, “va’yomer Hashem el Avram,” wherein the first two words are those used to create the Universe. Closer to our own time, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, notes that, “Va-yomer [Hashem] means a dialogue, a conversation held face to face. God encountered Abraham and addressed Himself to Him.” (Abraham’s Journey: Reflections on the Life of the Founding Patriarch, page 139, brackets my own) Based upon this mode of thinking, the Rav analyzes the significance of the first verbal interchange between Hashem and Avraham in the following manner: Abraham, the knight of faith, according to our tradition, searched and discovered God in the star-lit heavens of Mesopotamia. Yet, he felt an intense loneliness and could not find solace in the silent companionship of God whose image was reflected in the boundless stretches of the cosmos. Only when he met God on earth as Father, Brother and Friend — not only along the uncharted astral routes — did he feel redeemed. (https://traditiononline.org/wp-content/uploads/2020/08/Lonely-Man-of-Faith-original.pdf, page 32) In this passage from his classic essay, “The Lonely Man of Faith,” the Rav portrays Avraham’s existential loneliness during the period between his discovery of the Almighty and his first encounter with Him. For Avraham, the recognition of Hashem as the one and only Master of the Universe was necessary but insufficient, for while this was knowledge, it was not yet a relationship. Therefore, “only when he met God on earth as Father, Brother and Friend…did he feel redeemed.” In sum, according to the Rav, the real significance of va’yomer Hashem el Avram, is to be found in the relationship these words created for evermore. We are fortunate, indeed, that the Rav describes the unique nature of this relationship: In many respects, God was closer to Abraham than He was to Moses. An intangible feeling of tenderness lingers over the relationship of God to Abraham. There is the creative ardor, moving devotion and a lack of tension. All that G-d requests of Abraham is destined to promote the latter’s happiness and greatness. (Rabbi Joseph B. Soloveitchik, The Emergence of Ethical Man, Michael S. Berger editor, page 155) According to the Rav, Abraham was Hashem’s friend, as we find in the following passage: God addresses Himself to Abraham not in the commanding, authoritative tone of the Lord but in the comradely, friendly manner of a fellow wanderer. He [God] wants a covenant with him. God, as it were, is lonesome and He is anxious to find a companion. Fellowship between God and man is the motto of Abraham’s life. (154-155, underlining my own) The Rav’s statement that “God, as it were, is lonesome and He is anxious to find a companion” is a theological tour de force. It teaches us that as much as we wish to encounter and draw close to Hashem, He, too, longs for the Jewish people’s embrace. May we ever strive, like Avraham Avinu, to reach out to Hashem in love and devotion, for we, too, need His unceasing presence in our lives. V’chane yihi ratzon. Shabbat Shalom and may Hashem in His great mercy remove the magafah 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. The penultimate verses of Parashat Bereishit present us with dire foreboding: And the L-rd saw that the evil of man was great in the earth, and every imagination of his heart was only evil all the time. And the L-rd regretted that He had made man upon the earth, and He became grieved in His heart. And the L-rd said, “I will blot out man, whom I created, from upon the face of the earth, from man to cattle to creeping thing, to the fowl of the heavens, for I regret that I made them.” (6:5-7, these and all Tanach and Rashi translations, The Judaica Press Complete Tanach) The final pasuk, however, offers us a ray of hope: “v’Noach matza chane b’einai Hashem — But Noah found favor in the eyes of the L-rd.” (6:8) Why did Noach find favor in the “eyes of the L-rd,” and what was so unique about him? The first verse in our parasha provides the answer: “These are the generations of Noah; Noach ish tzaddik haya b’dorotav — Noah was a righteous man, perfect in his generations; et heElokim hithalech Noach — Noah walked with G-d.” (6:9) There are two reasons why Noach was different in kind and degree from the rest of the people of his time: Noach ish tzaddik haya b’dorotav and et heElokim hithalech Noach; as a result, Noach matza chane b’einai Hashem. Rashi (1040-1105), basing himself on a variety of Rabbinic sources, cites the well-known argument regarding Noach’s true persona: in his generations: Some of our Sages interpret it [b’dorotav] favorably: How much more so if he had lived in a generation of righteous people, he would have been even more righteous. Others interpret it derogatorily: In comparison with his generation he was righteous, but if he had been in Abraham’s generation, he would not have been considered of any importance. The positive approach focuses on who Noach was in an absolute sense, rather than who he was in comparison to others. As many meforshim (commentators) note, his name is comprised of the Hebrew letters nun and chet, which, when reversed, spell the word “chane” (grace). In other words, in his very being, Noach was an ish tzaddik. In stark contrast, the oft-quoted negative approach suggests that Noach was essentially “a nobody,” and that only in the darkness and depravity of his time did he appear righteous. Like Rashi, the Ramban (1194-1270) analyzes the expression b’dorotav, in his generations. After citing Rashi’s words, he suggests his own interpretation: In my view, the most satisfying explanation, according to the simple meaning, is that he [Noach] was hatzadik b’dorot hahame — the only righteous person in those generations; there wasn’t a righteous or tamim — perfect person in his generation besides him. Similarly, “For it is you [Noach] that I have seen to be tzadik — righteous before Me in this generation” (7:1) – there was no one else that was worthy of being saved in that generation. It states “in his generations” because many generations had passed since the time people began to corrupt their ways, and there was no righteous person on earth except for him. (Translation, https://www.sefaria.org/Ramban_on_Genesis.6.9.1?lang=bi with my emendations) It appears that the Rambam is adopting the “chane hypothesis” as cited above, namely, that Noach was an authentic tzadik and tamim in his own right. This is borne out by his earlier comment on Noach ish tzadik haya: The verse mentions that Noah was zakkai v’shalame b’tzidko — free of guilt and complete in his righteousness, to let us know that he deserved to be saved from the deluge because he didn’t deserve any punishment at all, for he was tamim b’tzedek — perfect in righteousness. The word “tzadik” refers to someone who is righteous in judgment, the opposite of “rasha,” an evil individual… In sum, the portrait of Noach that emerges from the Ramban’s presentation is a person who was tamim b’tzedek in every sense of the term. As such, he was the ideal person to continue the human race in the coming postdiluvian world. Closer to our own time, Rabbi Shimshon Raphael Hirsch (1808-1888), in his Commentary on the Torah, examines the expression matza chane b’einai Hashem in a manner that complements the Ramban’s presentation: A person who has found favor in the eyes of Hashem has achieved the highest level of perfection — for such an individual is able to [intellectually and spiritually] come close before Hashem. As we find in reference to Moshe: “In order that I will find grace in Your eyes.” (Sefer Shemot 33:13)…Note that the text does not say, “before Hashem,” rather it states, “b’einai Hashem.” If a person is so worthy that Hashem will shed His grace upon him, he has found chane in His eyes. (This and the following translation from the Hebrew my own) Rav Hirsch continues his analysis and, in so doing, equates Noach with Moshe and the Jewish people: The expression, “matza chane,” is found solely in regard to those whom Hashem has graced with extraordinary virtues and unique abilities so that they may achieve the most lofty and exceptional of all goals. We find this in reference to Moshe and the Jewish people. As the text states: “matza chane ba’midbar — they found grace in the desert.” (Sefer Yirmiyahu 31:1) This is the case, as well, regarding Noach whose entire generation destroyed its proper path and was judged for complete destruction; yet, he was fitting in the eyes of Hashem to be utilized as the foundation for all future salvation. [In sum,] everything that Hashem’s “heart” sought to find in mankind was inherent in Noach. [As a result, the Almighty] tasked him with saving all life that was good and bringing it forth into the future. For Rav Hirsch, Noach, like Moshe and the Jewish people, was graced by Hashem “with extraordinary virtues and unique abilities” that provided him with the potential to be “the foundation for all future salvation.” Moreover, “everything that Hashem’s ‘heart’ sought to find in mankind was inherent in Noach.” In my estimation, this concept is inspiring beyond words, for we, after all, are the descendants of Noach and his children and thereby carry the potential for greatness of spirit and action. As David HaMelech so beautifully said: “What is man that You should remember him, and the son of man that You should be mindful of him? You have made him slightly less than the angels, and You have crowned him with glory and majesty.” (Sefer Tehillim 8:6) With Hashem’s help may we ever use our potential “l’takane ha’olam b’malchut Sha-dai — to perfect the world under the kingship of the Almighty.” (Aleinu) V’chane yihi ratzon. Shabbat Shalom and may Hashem in His great mercy remove the magafah 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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