![]() 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Shoshana Elka bat Etel Dina and Chaya Mindel bat Leah Basha, and the safety of our brothers and sisters in Israel and around the world. This week’s haftarah is Sefer Ovadiah. Its final verse is particularly well-known, since it is recited every day immediately prior to Yishtabach in Tefilat Shacharit (Morning Prayers): “And saviors shall ascend Mt. Zion to judge the mountain of Esau, and the L-rd shall have the kingdom (hamelucha).” (This, and all Bible translations, The Judaica Press Complete Tanach) It is preceded by a pasuk (verse) from Sefer Tehillim: “For the kingship (hamelucha) is the L-rd’s, and He rules (moshale) over the nations,” (22:29) and is followed by a well-known statement of the prophet Zechariah: “And the L-rd shall become King (melech) over all the earth; on that day shall the L-rd be one, and His name one.” (14:9) By deploying the terms, “hamelucha” and “melech,” these three pasukim present one of Judaism’s essential theological principles, namely, the universal kingship of the Almighty. It is crucial to note, however, that they are not describing the world as we know it; instead they are referring to the Messianic period when all mankind will finally recognize the truth of Hashem’s existence and His incomparable power and glory. A crucial aspect of this soon-to-be realized time is famously depicted by the navi (prophet) Isaiah: And a wolf shall live with a lamb, and a leopard shall lie with a kid; and a calf and a lion cub and a fatling [shall lie] together, and a small child shall lead them. And a cow and a bear shall graze together, their children shall lie; and a lion, like cattle, shall eat straw. And an infant shall play over the hole of an old snake and over the eyeball of an adder, a weaned child shall stretch forth his hand. (Sefer Yeshayahu, 11:6-8) How are we to interpret these pasukim? The Rambam (Maimonides, 1135-1204) maintains that all Nevi’im (Prophets)-based descriptions of Messianic times must be viewed as metaphoric pronouncements: Do not presume that in the Messianic age any facet of the world's nature will change or there will be innovations in the work of creation. Rather, the world will continue according to its pattern. Although Isaiah (11:6) states: “The wolf will dwell with the lamb, the leopard will lie down with the young goat,” these words are a metaphor and a parable. The interpretation of the prophecy is as follows: Israel will dwell securely together with the wicked gentiles who are likened to a wolf and a leopard, as in the prophecy Jeremiah (5:6): “A wolf from the wilderness shall spoil them and a leopard will stalk their cities.” They will all return to the true faith and no longer steal or destroy. Rather, they will eat permitted food at peace with Israel as Isaiah (11:7) states: “The lion will eat straw like an ox.” Similarly, other Messianic prophecies of this nature are metaphors. In the Messianic era, everyone will realize which matters were implied by these metaphors and which allusions they contained. (Mishneh Torah, Sefer Shoftim, Hilchot Melachim 12:1, this, and all Mishneh Torah translations, Rabi Eliyahu Touger, underlining my own) The Ra’avad (Rabbi Avraham ben David, c. 1125-1198) in his critical analyses of the Mishneh Torah, strongly disagrees with this position of the Rambam. After all, the Ra’avad contended, did not the Torah explicitly state: “I will remove wild beasts from the Land?” (Sefer Vayikra 26:6) If so, how is possible to imagine that the Prophets’ words were merely allegorical in nature? Rabbi Moshe Sternbuch shlita, the contemporary Israeli posek and former Chief Rabbi of the Edah HaChareidit in Jerusalem, suggests that the crux of the machloket (argument) between the Rambam and the Ra’avad is to be found in their respective analyses of the phrase, “I will remove wild beasts from the Land.” In Rav Sternbuch’s view, Maimonides maintained that the time of the Mashiach (Messiah) will be a period wherein “the wild beasts will no longer be able to do harm to mankind.” This, Rav Sternbuch suggests, “is not a change in nature, [since it is inexplicit] rather than manifestly evident to one and all.” He asserts that in contrast, the Ra’avad maintains the literal meaning of the phrase, “I will remove wild beasts from the Land,” i.e. “this means there will longer be any vicious animals.” In other words, vicious beasts will simply cease to exist. (Sefer Ta’am v’Da’at, Parashat Bechukotai, 26:6). Given our Sages ongoing analysis as to how to understand the true nature of the Messianic period, it is evident that our people have ceaselessly yearned for the coming of the Mashiach (Messiah). This passionate longing was given powerful voice in the Ani Ma’amin (“I Believe”) section of the siddur that follows the standard Morning Prayers: “I believe in complete faith in the coming of the Messiah. And even though he tarries, I nevertheless continue to wait for him each and every day.” (Principle 12, translation my own) How will we know, however, whether or not he has finally arrived? Here, too, we are fortunate in that we can turn to the Rambam for an answer to this vital question: King Messiah will arise in the future and return the kingship of David to its former greatness and glory. He will rebuild the Holy Temple and gather all of the exiles to the Land of Israel. All of the laws will be in effect during his days just as they were in earlier times. We will [once again] offer korbanot (animal offerings) and keep the laws of the Sabbatical and Jubilee years just like all of the other laws stated in the Torah. (Mishneh Torah, Hilchot Melachim 11:1) How will we know that the individual who accomplishes each of these holy tasks is indisputably the one and only Mashiach? A few halachot later, Maimonides provides us with his answer: If a king will arise from the House of David, who, like his ancestor David, diligently contemplates the Torah and observes its mitzvot as prescribed by the Written Law and the Oral Law, and will compel all of Israel to walk in (the way of the Torah) and rectify the breaches in its observance, and fight the wars of G-d, we may, with assurance, consider him Mashiach. If he succeeds in the above, builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Mashiach. (11:4, underlining and emendations my own) One of our most important tasks as ovdei Hashem (servants of Hashem) is to be an or l’amim (light unto the nations, Sefer Yeshayahu 49:6). Little wonder, then, that our hopes and desires for the imminent arrival of the Mashiach are universalistic ones that encompass a vision of peace for all mankind. As the Rambam teaches us in the concluding words of this passage: He will then improve the entire world, motivating all the nations to serve G-d together, as Sefer Tzephaniah (3:9) states: “I will transform the peoples to a purer language that they all will call upon the name of G-d and serve Him with one purpose.” May the stirring words of Zechariah the prophet be a clarion call to every nation of the world: “And the L-rd shall become King over all the earth; on that day shall the L-rd be one, and His name one.” May this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org/ using the search criteria of 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 for Women 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Shoshana Elka bat Etel Dina and Chaya Mindel bat Leah Basha, and the safety of our brothers and sisters in Israel and around the world. The name “Be’er Sheva” appears a total of nine times in Sefer Bereishit, and serves as the opening verse of our parasha: “And Jacob left Be’er Sheva and went to Haran.” (28:10) The nine-fold repetition of Be’er Sheva suggests that it was an unusually important place during the time of the Avot (the Patriarchs, i.e. Abraham, Isaac and Jacob). Indeed, each of the Patriarchs lived in Be’er Sheva at different points in their lives. Moreover, Be’er Sheva was clearly a place of extraordinary kedushah (holiness), since it is the context for the sole instance in Tanach of the term, “A-le Olam”: “And he (Abraham) planted an eishel [a grove or an inn] in Be’er Sheva, and he called there in the name of the L-rd, the G-d of the World (A-le Olam).” (21:33, this, and the following Bible and Rashi translations, The Judaica Press Complete Tanach). In his commentary on this verse, Rashi (1040-1105), based upon Talmud Bavli, Sotah 10a, suggests that the eishel in Be’er Sheva provided Abraham with the opportunity to publicize the existence of Hashem to all mankind: By means of that “eishel,” the name of the Holy One, blessed be He, was called “G-d of the Entire World.” After they [the wayfarers] would eat and drink, he would say to them, “Bless the One of Whose [food] you have eaten. Do you think that you have eaten of my [food]? [You have eaten of the food] of the One Who spoke and the world came into being!” Be’er Sheva, therefore, emerges as a precursor to Jerusalem and the Holy Temple, for it was from this hallowed ground that the Avot were able teach the world about the existence of “the One Who spoke and the world came into being.” My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” to his students and disciples, expanded upon this idea and noted: “Be’er Sheva was rooted in a wellspring of kedushah. It was a fulcrum for offerings to G-d and a conduit for the Divine Presence.” (This, and the following quotations, are from Rabbi Joseph B. Soloveitchik, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah,” Rabbi Avishai C. David, editor, pages 74-75) As such, Be’er Sheva was the center of pre-Sinatic Torah and prophecy, and the nucleus of many of the beliefs and practices associated with Judaism until our present historical moment. Now that we are familiar with ancient Be’er Sheva’s unique spiritual standing, we are in a much better position to understand why the first pasuk (verse) of our parasha emphasizes that Jacob left Be’er Sheva, instead of simply stating, “and Jacob went to Haran,” as we find in an earlier verse: “And Jacob listened to his father and his mother, and he went to Padan Aram [i.e. Haran].” (28:7) According to the Rav: “And Jacob left Be’er Sheva, denotes that Jacob was severed somehow from Be’er Sheva… uprooted by forces beyond his control, compelled to leave a place he loved… a place to which he had become bonded.” Moreover, and quite significantly, “Jacob and Be’er Sheva had merged into one symbiotic entity, and now Jacob had to leave… and wander.” What was the nature of the symbiotic relationship that obtained between Jacob and Be’er Sheva? Rav Soloveitchik suggests the following analysis: Be’er Sheva… was the first home of the covenantal community, the center of spiritual life for the adherents of Abraham’s teaching. When Jacob left Be’er Sheva, he pulled away from this spiritual center. Perhaps he was frightened that if he left the home of his father and grandfather and the center of their teaching, he would also lose his role as leader and teacher of the covenantal community. Moreover, as much as Jacob needed Be’er Sheva, Be’er Sheva needed Jacob. As the Rav notes in a comment that echoes and explicates Midrash Rabbah, Bereishit (68:6): “…when Jacob left, Be’er Sheva lost its glory. Once Jacob had gone, Be’er Sheva resembled Mount Sinai when the shofar sounded and the sanctity of the mount dissipated.” Hence, according to Rav Soloveitchik, Jacob’s departure from Be’er Sheva had a two-fold effect: it created fear and anxiety in his psyche as to whether or not he would continue to be the “leader and teacher of the covenantal community,” and it diminished Be’er Sheva’s spiritual import for evermore. Based upon Hashem’s endless beneficence, however, its kedushah was not lost for all time, and instead, “found its home in the place that Jacob encountered on his journey from Be’er Sheva: the holy city of Jerusalem.” Armed with the Rav’s penetrating analysis, the phrase, “and Jacob left Be’er Sheva,” undeniably takes on new and powerful meaning, for Jacob did far more than physically leave Be’er Sheva. In reality, absent Jacob, Be’er Sheva was transformed into just one more place on the map of ancient Israel and ceased to be the spiritual center of the nascent Jewish people. With Hashem’s help, may we be zocheh (merit) to witness the coming of Mashiach, and the transference of Be’er Sheva’s ancient kedushah to the rebuilt Beit Hamikdash (Holy Temple) in Jerusalem, soon and in our days. 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 of 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 for Women 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Shoshana Elka bat Etel Dina and Chaya Mindel bat Leah Basha, and the safety of our brothers and sisters in Israel and around the world. Sefer Bereishit contains many celebrated phrases that have shaped our people’s destiny for all time. One of them occurs in this week’s parasha: And Isaac said to Jacob, “Please come closer, so that I may feel you, my son, whether you are really my son Esau or not.” So Jacob drew near to Isaac his father, and he felt him, and he said, “The voice is the voice of Jacob, but the hands are the hands of Esau.” And he did not recognize him because his hands were hairy like the hands of his brother Esau, and he blessed him. (27:21-23, this and all Bible translations, The Judaica Press Complete Tanach) Rashi (1040-1105), following Midrash Tanchuma Buber, explains “the voice is the voice of Jacob” as connoting “the voice of Jacob who speaks entreatingly [i.e. with respect and dignity]: ‘Please rise;’ but Esau spoke harshly: ‘Let my father arise!’” In addition, the Torah teaches us that Isaac proclaimed “the hands are the hands of Esau” in a literal sense, since Isaac had minimal body hair, whereas Esau was particularly hirsute. Jacob, therefore, was able to present himself to his blind father as his brother, Esau, based upon the successful subterfuge contrived by his mother, Rebecca: “And the hides of the kid-goats she put on his hands and on the smoothness of his neck.” (27:16) Why did Rebecca utilize this stratagem? The Torah provides us with the answer: And Rebecca said to Jacob her son, saying, “Behold I have heard your father speaking to Esau your brother, saying, ‘Bring me game and make me tasty foods, and I will eat, and I will bless you before the L-rd before my death.’ And now my son, hearken to my voice (“sh’ma b’koli”), to what I am commanding you. Go now to the flock, and take for me from there two choice kids, and I will make them tasty foods for your father, as he likes. And you shall bring [them] to your father that he may eat, in order that he bless you before his death.” (Sefer Bereishit 27:6-10) In sum, Rebecca guided Jacob in the usurpation of the bracha (blessing) that Isaac was poised to bestow upon Esau, since she was gifted with prophetic insight (ruach hakodesh) and thereby knew that the continuity of Abraham’s spiritual and ethical legacy could only be guaranteed through Jacob. Midrash Pirkei d’Rabbi Eliezer takes a very different approach in its explication of the phrase, “the voice is the voice of Jacob, but the hands are the hands of Esau.” It suggests that “the voice is the voice of Jacob” refers to a profound grasp of the logical underpinnings of the Torah (b’hegyon Torah), whereas, “the hands are the hands of Esau” is applicable “in every instance of murder and all manner of innocent deaths.” (Literally, “mavet ra,” chapter 32, translations and brackets my own) It continues its analysis of our pasuk (verse) by suggesting: Moreover, when it is declared in the Heavens that “the voice is the voice of Jacob,” they [i.e. the Ministering Angels] bestir themselves in a riotous cacophony of sounds [of joy.] And when “the voice is the voice of Jacob” is proclaimed on earth, all who hear and comprehend [its singular meaning] are inextricably joined [to the ultimate depth] of the phrase. [Unfortunately, however,] all those who do not hear and comprehend these words [when they are spoken] are counted among those whose “hands are the hands of Esau.” Prior to encountering this exposition of our verse, we would have thought that Isaac’s statement, “the voice is the voice of Jacob,” was said but once in history, namely, immediately prior to the bestowal of the bracha that had been designated for Esau. The Midrash informs us, however, that our phrase continues to be declared both in the Heavens 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, so that they, too, will have the voice of Torah in their hearts, minds and souls. Midrash Pirkei d’Rabbi Eliezer’s interpretation of our pasuk is quite reminiscent of words that we recite at a Hadran (conclusion of a Talmudic tractate): We express gratitude before You, Hashem, our G-d, and the G-d of our forefathers, that You have established our portion with those who dwell in the study hall, and have not established our portion with idlers. For we rise early and they rise early; we arise early for the words of Torah, while they arise early for idle words. We toil and they toil; we toil and receive reward, while they toil and do not receive reward. We run and they run; we run to the life of the World to Come… (Modim section of the Hadran, translation, The Artscroll Edition of the Talmud) With Hashem’s kind help, may we ever be connected to His holy Torah, for its words are “our life and the length of our days, and about them we will meditate day and night.” (Evening Prayer Service, translation, Artscroll Siddur) 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 of 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 for Women 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Shoshana Elka bat Etel Dina and Chaya Mindel bat Leah Basha, and the safety of our brothers and sisters in Israel and around the world. One of the major themes of our parasha is Eliezer’s choice of a wife for Isaac from the daughters of Abraham’s birthplace: And Abraham said to his servant [identified by tradition as Eliezer], the elder of his house, who ruled over all that was his: “Please place your hand under my thigh. And I will adjure you by the L-rd, the G-d of the heaven and the G-d of the earth, that you will not take a wife for my son from the daughters of the Canaanites, in whose midst I dwell. But you shall go to my land and to my birthplace, and you shall take a wife for my son, for Isaac.” … And the servant took ten camels of his master’s camels, and he went, and all the best of his master was in his hand; and he arose, and he went to Aram Naharaim, to the city of Nahor. (Sefer Bereishit 24:2-4, 10, this and all Bible translations, The Judaica Press Complete Tanach, brackets my own) It is fascinating that Abraham gave Eliezer only one criterion for choosing the next matriarch of the Jewish people, namely, that she must not descend “from the daughters of the Canaanites, in whose midst I dwell.” This is quite perplexing, since we would have expected him to give his loyal servant a detailed list of the qualities that Isaac’s spouse must possess. As such, how did Eliezer know which outstanding middah (ethical characteristic) was necessary for Isaac’s future wife? The Chasidic rebbe, Rav Chaim ben Solomon Tyrer zatzal (1740 circ.-1860), known as “the Be’er Mayim Chaim” after the name of his most famous work, suggests the following answer to our question. He notes that everyone during Abraham’s time knew that he was the personification of chesed (lovingkindness). Indeed, Eliezer had witnessed countless examples of his master’s overwhelming care and concern for all those in need. Therefore, he focused upon this middah as the decisive element in his search for Isaac’s life partner: Behold, our father Abraham was known to everyone as the first ba’al chesed (master of loving-kindness) in world history. Abraham, throughout his entire life and with all his strength, pursued opportunities wherein he could bring guests to his home in order to give them food and drink…as the verse states, “Now the L-rd appeared to him in the plains of Mamre, and he was sitting at the entrance of the tent when the day was hot.” (18:1) [The correct interpretation of this verse is that] at first Abraham sent Eliezer to see if there were any potential guests traveling on their way – and he did not believe him when he stated there was no one to be found. Therefore, Abraham, himself, went to ascertain whether or not he might be able to find any [desert travelers]. (Commentary on Sefer Bereishit, Parashat Chayeh Sarah 24:14, this, and all translations and markings my own) Given Abraham’s marked emphasis upon chesed, Eliezer knew full well that this was the singular middah that Isaac’s spouse needed to demonstrate if she was to enter into and become a leader of the Covenantal Community: And he [Eliezer] said, “O L-rd, the G-d of my master Abraham, please cause to happen to me today, and perform loving-kindness with my master, Abraham. Behold, I am standing by the water fountain, and the daughters of the people of the city are coming out to draw water. And it will be, [that] the maiden to whom I will say, ‘Lower your pitcher and I will drink’ and she will say, ‘Drink, and I will also water your camels, she is the one that You designated for Your servant, for Isaac, and through her may I know that You have performed loving-kindness with my master.” (24:12-14) The Be’er Mayim Chaim explicates this passage in the following manner: [Given the unique import of chesed in Abraham’s family, Eliezer] wanted to test Rebecca as to whether or not she was a practitioner of loving-kindness, for only if this were to be the case would she be fitting to enter the house of Abraham. Therefore, if he would say to her, “Please give me a little bit of water to drink,” and she would respond, “Drink and I will also provide water for your camels,” [i.e. more than that which was requested] then, You [Hashem], will have proven incontrovertibly that she has the ethical characteristic of loving-kindness within her… The Be’er Mayim Chaim concludes his penetrating analysis with a deep insight into the nature of genuine chesed: “The authentic sign of gemilut chasadim (lovingkindness) is that one runs after the unfortunate and dispirited [to help them], and if such an individual should come on their own – one goes beyond their immediate request [in order to truly provide for their needs].” As we have seen, Rebecca’s behavior with Eliezer and his camels projected this understanding of lovingkindness. As such, she was privileged to be one of the greatest leaders of the Jewish people. Long ago David Hamelech (King David) declared in Sefer Tehillim: The kindnesses of the L-rd I shall sing forever (chasdei Hashem olam ashirah); to generation after generation I shall make known Your faithfulness, with my mouth. For I said, “Forever will it be built with kindness (olam chesed yibaneh); as the heavens, with which You will establish Your faithfulness.” (89:2-3) While the phrase “olam chesed yibaneh” may be translated as “forever will it be built in kindness,” one may accurately render it, as well, as “the world will be built through kindness,” since, depending upon the context, “olam” may be translated as either “forever” or “world.” In my estimation, this was precisely Abraham’s, Sarah’s, Isaac’s and Rebecca’s task – to build the world through kindness, so that, one day, we may witness the fulfillment of the Aleinu’s stirring phrase, “l’takane olam b’malchut Shakai” (“to improve the world through the kingship of the Almighty”). With Hashem’s help may this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org/ using the search criteria of 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 for Women 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Shoshana Elka bat Etel Dina and Chaya Mindel bat Leah Basha, and the safety of our brothers and sisters in Israel and around the world. The first mention of Lot is found in the midst of the genealogical summations that appear at the end of Parashat Noach: “And Terah lived seventy years, and he begot Abram, Nahor, and Haran. And these are the generations of Terah: Terah begot Abram, Nahor, and Haran, and Haran begot Lot.” (Sefer Bereishit 11:26-27, this and all Bible translations, This Judaica Press Complete Tanach) Lot’s lineage is quite clear; he was the grandson of Terah and the nephew of Avraham Avinu (our father, Abraham). Moreover, Parashat Lech Lecha informs us that he lived a successful pastoral life with Abraham - until the latter deemed it best for them to separate from one another: And also Lot, who went with Abram, had flocks and cattle and tents. And the land did not bear them to dwell together, for their possessions were many, and they could not dwell together. And there was a quarrel between the herdsmen of Abram’s cattle and between the herdsmen of Lot’s cattle… And Abram said to Lot, “Please let there be no quarrel between me and between you and between my herdsmen and between your herdsmen, for we are kinsmen. Is not all the land before you? Please part from me; if [you go] left, I will go right, and if [you go] right, I will go left.” (Sefer Bereishit 13:5-9) Lot followed Abraham’s adjuration and, seemingly because of his vast cattle holdings, “… chose for himself the entire plain of the Jordan.” The outcome of his choice altered the course of Jewish history until today: “Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the plain, and he pitched his tents until Sodom.” (Sefer Bereishit 13:11-12) Rashi (1040-1105), basing himself upon Talmud Bavli, Horiot 10b, presents Rabbi Yochanan’s interpretation as to the underlying reason Lot chose to live in Sodom: “And the Midrash Aggadah interprets it in a negative manner: It was because they [the people of Sodom] were lustful and licentious that Lot [desired and] chose their region for himself.” (13:10, translation and brackets my own) As such, Lot’s departure from Abraham was far more than a change of geographic venue based upon economic need. Instead, his choice represented the tacit repudiation of a major part of the pre-Torah ethics and values that Abraham proclaimed and consistently modelled to the world. Given the above, it is fascinating that our parasha initially portrays Lot in a very positive light, and as a champion of one of Abraham’s most celebrated behaviors, namely, hachnassat orchim (attending to the needs of one’s guests): And the two angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom, and Lot saw and arose toward them, and he prostrated himself on his face to the ground. And he said, “Behold now my lords, please turn to your servant's house and stay overnight and wash your feet, and you shall arise early and go on your way.” And they said, “No, but we will stay overnight in the street.” And he urged them strongly, and they turned in to him, and came into his house, and he made them a feast, and he baked unleavened cakes, and they ate. (Sefer Bereishit 19:1-3) Lot had no idea that the “people” before him were really angels. Since he had grown up in Abraham’s home and was well-versed in the mitzvah of hachnassat orchim and its mandatory nature, he felt a strong urge to help these travelers in need. As Rashi states, “From the house of Abraham he learned to look for wayfarers.” (19:1) In this instance, however, there was a powerful confounding factor at play that surely did not escape Lot’s attention - it was a capital crime in Sodom to extend hospitality to wayfarers! Therefore, why did Lot place his very life in danger for this mitzvah, especially in light of his rejection of other key aspects of Abraham’s value system? The great Chasidic master, Rabbi Shmuel Bornsztain zatzal (1855-1926), known as the “Shem Mishmuel” after the title of his most famous work, focused therein upon this conundrum: One must delve deeply to understand the narrative of Lot placing himself in physical danger (sakkanat nefashot) in order to fulfill the commandment of hachnassat orchim – for this is even above and beyond the practice of normal people - even those that are fitting and proper in all areas of their lives (kesharim). Rashi’s suggestion that “from the house of Abraham he learned to look for wayfarers,” is a necessary, but insufficient rationale, to explain why Lot placed himself in life threatening danger, since the people of Sodom had declared this [hachnassat orchim] to be a capital crime. (Shem Mishmuel, Sefer Bereishit, Parashat Vaera, this and the following translation and brackets my own) Rav Bornsztain helps us understand the “story behind the story” regarding Lot’s exceedingly meritorious behavior. Prior to exploring his analysis, let us remember that Lot was the father of Moab from whom Ruth, the Moabite great-grandmother of King David, descended. Armed with this key information, we are ready to encounter the Shem Mishmuel’s deeply mystical perception of the inner essence of Lot’s neshama (soul), and his behavior with the angels: In addition to our original problem, it is difficult to comprehend, after everything is said and done – and after Lot left Abraham - why all that he had learned from Abraham did not save him [from his wicked and licentious impulses]. According to our understanding (ach l’darcheinu), however, one can say that Lot remained good in his innermost being (b’penimiuto), for after all, the soul of King David continued to remain within him. This, however, was not enough to enable him to improve his actual behavior [in other instances] … After the angels arrived, however, his very essence was aroused, namely, the soul of King David, may his memory be a blessing, and affected even his outward behavior (chitzonioto) until he was willing to put his life in danger for the angels [whom he perceived as human wayfarers]. It is for this reason that he was fitting to be saved [from the annihilation of Sodom and Gomorrah]. Rav Bornsztain’s statement that “Lot remained good in his innermost being (b’penimiuto), for after all, the soul of King David continued to remain within him” is deeply inspiring. It teaches us that no matter how people may appear on the surface, there may be nearly unlimited positive potential within them. This perspective is reminiscent of the words of a gifted young girl that continue to infuse the world with hope and meaning until our own time: It’s really a wonder that I haven’t dropped all my ideals, because they seem so absurd and impossible to carry out. Yet, in spite of everything I still believe that people are really good at heart. I simply can’t build up my hopes on a foundation consisting of confusion, misery, and death… I can feel the sufferings of millions and yet, if I look up into the heavens, I think that it will all come right, that this cruelty too will end, and that peace and tranquility will return again. (Anne Frank: The Diary of a Young Girl, diary entry, Saturday, July 15, 1944, underlining my own) With G-d’s help, may we be zocheh (merit) to witness the time when “iniquity will close its mouth and all wickedness will evaporate like smoke, when You [Hashem] will remove evil’s domination from the earth.” (Translation, The Complete ArtScroll Machzor for Rosh Hashanah, p. 67) May this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org/ using the search criteria of 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 for Women 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Shoshana Elka bat Etel Dina and Chaya Mindel bat Leah Basha, and the safety of our brothers and sisters in Israel and around the world. Our parasha contains the sole instances of the specific phrase, “lebrit olam,” (“as an everlasting covenant,”) that appear in Chamisha Chumshei Torah (the Five Books of the Torah): And I will establish My covenant between Me and between you and between your seed after you throughout their generations as an everlasting covenant, to be to you for a G-d and to your seed after you. (17:7) Those born in the house and those purchased for money shall be circumcised, and My covenant shall be in your flesh as an everlasting covenant. (17:13) And G-d said, “Indeed, your wife Sarah will bear you a son, and you shall name him Isaac, and I will establish My covenant with him as an everlasting covenant for his seed after him.” (17:19, this and all Bible translations, The Judaica Press Complete Tanach) A straightforward reading of these pasukim (verses) reveals three separate, yet inextricably interwoven covenants: The unalterable agreement between Hashem, Abraham and all Jews forevermore affirming that the Master of the Universe will always be our G-d, the physical covenant of brit milah (circumcision), and the statement that the covenant of Abraham will continue through his yet-to-be born son, Isaac, and his future offspring. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, depicted the relationship between these pasukim in the following manner: “With circumcision, another mission was assigned to Abraham: the formation and education of a covenantal community that would be close to G-d and would follow a new way of life, an enigmatic modus existentiae [existential mode of life], a special relationship to G-d.” (Abraham’s Journey: Reflections on the Life of the Founding Patriarch, page 158, brackets my own) What are the constitutive elements of this “covenantal community that would be close to G-d and would follow a new way of life” that Abraham was charged with creating? According to the Rav in his deeply philosophical 1944 work, “U’vikashtem Misham” (“And From There You Shall Seek”), it is comprised of two complementary aspects, Knesset Yisrael and Adat Yisrael: Knesset Yisrael (the Community of Israel) – its definition: the inextricable connection between the first and last generations of prophet and listener, of Torah scholar and student, of the Revelation of G-d’s Divine Presence in the earliest lights of dawn, and the eschatological vision on that day to come. The Community of Israel is also Adat Yisrael (the Congregation of Israel). It incorporates in its innermost being the ancient and true testimony of the myriad visions that have never been obliterated in the depths of the past, the continuity of history, and the unceasing transmission of the Revelation from generation to generation. (Page 66, translation, underlining and parentheses my own) In sum, according to the Rav, the covenantal community that Abraham founded is transhistorical in nature, and definitionally links all Jews to one another for all time. As such, the prophets and their adherents (i.e. the entire Jewish nation), as well as Torah scholars and their students, are eternally bound together by both “the unceasing transmission of the Revelation” that took place on that lonely mountain in the midst of the wasteland of the Sinai Desert, and Judaism’s Messianic vision of enduring peace for all mankind. The Rav has given us a far-reaching theological understanding of the fundamental nature of the covenantal community. We may now well ask: “How did Abraham establish it and ensure its continuation for all time?” I believe the Torah explicitly attests to the secret of his success: “For I [G-d] have known him 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 (la’asot tzedakah u’mishpat), in order that the L-rd bring upon Abraham that which He spoke concerning him.” (Sefer Bereishit 18:19) The extent to which tzedakah u’mishpat have shaped the collective persona of our people is underscored in Talmud Bavli, Yevamot 79a: This nation [Israel] is distinguished by three characteristics: They are merciful (harachmanim), meek (habaishanim) and practitioners of loving-kindness (gomlai chasadim). “Merciful,” as it is written, “and grant you compassion, and be compassionate with you, and multiply you,” (Sefer Devarim 13:18) “Meek,” for it is written, “and in order that His awe shall be upon your faces,” (Sefer Shemot 18:17) “Practitioners of Loving-Kindness,” as it is written, “because he [Abraham] 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, passage translation, The Soncino Talmud with my extensive emendations) Fascinatingly, while we might have thought this passage was merely extra-legal in nature, the Rambam (Maimonides, 1135-1204) teaches us otherwise by codifying it as a normative halacha: “… the distinguishing signs of the holy nation of Israel is that they are meek, merciful, and kind.” (Mishneh Torah, Sefer Kedushah, Hilchot Issurei Biah 19:17, translation, Rabbi Eliyahu Touger) As such, Abraham’s legacy of gemilut chasadim emerges as one of the most prominent characteristics of our nation, and the foundation upon which the covenantal community is based. As the prophet Michah declared: “He has told you, O man, what is good, and what the L-rd demands of you; but to do justice, to love loving-kindness, and to walk humbly with your G-d.” (6:8) With Hashem’s help, may we, as a nation and as individuals, fulfill these stirring words and thereby become links in the great chain of being that began with Abraham and continues for evermore. 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 of 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 for Women on the topics of Tefilah and Megillat Esther 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Shoshana Elka bat Etel Dina and Chaya Mindel bat Leah Basha, and the safety of our brothers and sisters in Israel and around the world. We encounter the following pasuk (verse) toward the end of our parasha, “These are the generations of Terah, Terah was the father of Abraham, Nahor and Haran…” (Sefer Bereishit 11:27) If you were to ask most people to identify Terah, they would probably tell you that he was Abraham’s father and an idol worshipper. This idea is based upon a well-known verse that was popularized by its inclusion in the Passover Haggadah: “And Joshua said to the entire nation, ‘Thus said the L-rd G-d of Israel, your fathers dwelt on the other side of the river from earliest time, Terah, the father of Abraham, and the father of Nahor; and they served other gods.’” (Sefer Yehoshua 24:2, translation, The Judaica Press Complete Tanach) Many Midrashic passages portray Terah as a highly successful idol manufacturer and one of the great business leaders in Nimrod’s realm. Moreover, Terah’s very name meets with almost universal revulsion based upon the following well-known Midrashic passage in which he voluntarily placed Abraham into Nimrod’s control: He (Terah) took him (Abraham) and gave him over to Nimrod. (Nimrod) said to him: “Let us worship the fire!” (Abraham) said to him: “Should we not then worship water, which extinguishes fire!” (Nimrod) said to him: “Then, let us worship the water!” (Abraham) said to him: “Should we not then worship the clouds, which carry the water?” (Nimrod) said to him: “Then, let us worship the cloud!” (Abraham) said to him: “If so, should we not then worship the wind, which scatters the clouds?” (Nimrod) said to him: “Then, let us worship the wind!” (Abraham) said to him: “Should we not then worship the human, who withstands the wind?” (Nimrod) said to him: “You are merely piling words; we should bow to none other than the fire. I shall therefore cast you in it, and let your G-d to whom you bow come and save you from it!” (Bereishit Rabbah 38:11, ed. Theodor-Albeck, 363-364, translation, http://thetorah.com/why-the-midrash-has-abraham-thrown-into-nimrods-furnace/) In short, from a Jewish perspective, there seems to be little reason to look upon Terah with anything other than total disdain, since his essential values were antithetical to everything Abraham taught the world, namely, dedication to the one true G-d and the singular import of gemilut chasadim (loving-kindness). When we broaden our scope of vision, however, a very different Terah emerges that belies the standard understanding of who we think he was: Rabbi Abba bar Kahana said: “Anyone whose name is mentioned twice in succession in the Tanach is destined to be part of the two worlds [i.e. this world and the world to come]. [As it states,] ‘Noah, Noah,’ ‘Abraham, Abraham,’ ‘Jacob, Jacob,’ (Sefer Bereishit 7:9, 22:12, 46:2), ‘Moses, Moses’ (Sefer Shemot 3:4), ‘Samuel, Samuel’ (Sefer Shmuel I:3:6), ‘Peretz, Peretz’ (Megillat Rut 6:18).” His fellow sages said to him: “Behold [your position must be incorrect, for] does it not say, ‘These are the generations of Terah, Terah was the father of Abraham, Nahor and Haran…’ [And we know, of course, that Terah was an inveterate idol worshipper]!” Rabbi Abba bar Kahana responded to them: “Yes, even he has a portion in the two worlds, for is it not the case that our father, Abraham, was not gathered unto his forefathers until it was made known to him that his father Terah had done teshuvah? As the verse states, ‘And you [Abraham] shall go unto your forefathers in peace…’” (Sefer Bereishit 15:15, Midrash Tanchuma, Sefer Shemot, end of section 18, translation my own) Rashi (1040-1105) briefly alludes to this Midrash when he states, “His [Abraham’s] father worshipped idols and G-d declared to him that he would go unto him [Terah]! Perforce this means that Terah did teshuvah.” (Commentary on the Torah, Sefer Bereishit 15:15, s.v. “el avotecha”) My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, explicates Rashi’s gloss in the following manner: When a father’s antipathy [, as depicted in our earlier Midrash,] toward a son reaches the level of enmity, it is often psychopathological. While enmity toward a stranger is not always a sign of a sick mind or mental aberration, this kind of hostility between father and son is due to a “sick soul” and a personality permeated with hatred… Hazal (our Sages of blessed memory) therefore tell us the story of Terah’s hostility towards Abram, for he saw his destroying everything that he, Terah, had worked to accomplish. Then, suddenly, we hear that Terah repented. (This, and the following quotations of the Rav, are from, Rabbi Joseph B. Soloveitchik, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah,” Rabbi Avishai C. David, editor, pages 16-17, brackets my own) At this point, we may well join the Rav in asking, “What motivated Terah to abandon the luxury of his origins and become a wanderer [at the end of our parasha] …?” We are fortunate that he provides us with a powerful response: The answer is hirhurei teshuvah – stirrings of repentance. Here the patron of the idolaters, a well-known manufacturer of idols, revered and respected by everyone, suddenly abandons everything. Apparently, he realized that all he stood for was absurd and that his son Abram was correct, and Abrams’s ideas reflected the divine truth. He then reappears as a baal teshuvah, one who has repented, and is responsible for the move [at the end of our parasha] to Haran, towards Eretz Yisrael, to begin his life anew. The Rav’s words are quite reminiscent of a passage that appears in the Rambam’s Mishneh Torah regarding a late-in-life baal teshuvah: Even if he transgressed throughout his entire life and repented on the day of his death and died in repentance, all his sins are forgiven as [Sefer Kohelet, 12:2] continues: “Before the sun, the light, the moon, or the stars are darkened and the clouds return after the rain...” - This refers to the day of death. Thus, we can infer that if one remembers his Creator and repents before he dies, he is forgiven. (Hilchot Teshuvah II:1, translation, Rabbi Eliyahu Touger) Terah’s transformation from idol worshipper to baal teshuvah is a powerful message to us all. This teaches us that no matter how far away we may be from the Holy One blessed be He, we may nevertheless return to His welcoming arms and overflowing mercy. With Hashem’s help, may we learn from Terah’s example and ever strive to be better tomorrow than we are today. 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 of 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 for Women on the topics of Tefilah and Megillat Esther 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Shoshana Elka bat Etel Dina, Devorah bat Chana, Chaya Mindel bat Leah Basha and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. Shemini Atzeret occurs at the end of Succot. As Midrash Bereshit Rabbah notes, however, it is a chag bifnei atzmo (festival in its own right), rather than a part of Succot. (100:7) This is clearly indicated in the Torah’s introduction to the unique sacrifice for this day, wherein the following formulation is found: “The eighth day shall be a restriction for you; you shall not do any laborious work.” (Bamidbar 29:35, translation, Artscroll Chumash). This verse stands in stark contrast to the preceding pasukim (verses) that refer to the Intermediate Days of Succot (Chol HaMoed) and, therefore, deploy the expression, “And on day…,” indicating they are a continuation of the first day of the festival. In Sefer Vayikra 23:36 and Sefer Bamidbar 29:35, the term, “the eighth day,” is coupled with the expression “Atzeret.” Rashi (1040-1105), in his gloss on our verse from Sefer Vayikra, provides us with a particularly famous and fascinating metaphoric explication of the term “Atzeret” that is partially based upon Talmud Bavli, Succah 55b: [What does “Atzeret” mean?] I [Hashem] will keep you back with Me [one more day]. This is similar to the case of a king who invited his children to a banquet for a certain number of days. When the time arrived for them to take their leave he said: “My children, I beg of you, stay one more day with me; your departure is so difficult for me!” Rashi is homiletically teaching us a profound lesson: Hakadosh Baruch Hu (the Holy One Blessed be He) passionately loves us. Moreover, like the earthly king, the King of Kings has just “spent” a number of days with us wherein we have dedicated ourselves to His service. We have rejoiced in our succot, and sung Hallel with our lulav and etrog. We have had beautiful festive meals and inspiring tefilot (prayers). Yet, our Creator wants more of us. He wants to rejoice with us one day more in order to strengthen the unique bond that exists between us. We do not have to wait, however, for the arrival of Shemini Atzeret to feel Hashem’s love surrounding us. If we are sensitive to the daily words of the tefilot, and carefully concentrate upon their sublime meaning, we can readily hear the message of G-d’s powerful devotion to us. The first morning tefilah that we encounter that explicitly describes Hashem’s affection for us is that of the second bracha (blessing) prior to the recitation of the Shema. It begins with the words “Ahavah rabbah,” and states: “With an abundant love have You loved us, Hashem, our G-d…” It concludes with: “Blessed are You Hashem, Who chooses His people Israel with love.” (Translation, Artscroll Siddur) Significantly, the text does not state “Who chose His people Israel with love,” which would have referred to an historical choice lost long ago in the distant sands of time. Instead, our Sages formulated the prayer in the present tense, i.e., Hashem continuously chooses us in love. This illustrates the tremendous depth of care and concern our Creator has for us. Two explicit statements of Hashem’s depth of connection to us are found in the Amidah (Shmoneh Esrei). In the very first bracha we encounter the phrase “l’ma’an sh’mo b’ahavah” (“for His Name’s sake, with love”). In the blessing known as “Re’tzeh”, we find the phrase: “u’tefilatom b’ahavah tikabale b’ratzon” (“and their prayer accept with love and favor.”) In sum, if we but listen to what we are saying in our prayers on a daily and ongoing basis, we will sense Hashem’s love enveloping us. Little wonder, then, that Megillat Shir HaShirim is the ultimate metaphor for the relationship that obtains between Hashem and the Jewish people. Shemini Atzeret’s message of G-d’s love for us, as reflected, as well, in the words of our tefilot, is a crucial one indeed. It teaches us that we are not alone; for no matter how difficult our daily struggles may be, Hashem is ever our beloved soulmate who continually searches for us in order to bestow His love upon us. In a world that is so often frightening and alienating, this is a message that we continually need to hear. May it be Hashem’s will that we will ever be deserving of His devotion and everlasting love. V’chane yihi ratzon. Shabbat Shalom and Chag Sameach! 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. 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 for Women 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 this link: http://bit.ly/2jrPl2V. ![]() 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Shoshana Elka bat Etel Dina, Devorah bat Chana, Chaya Mindel bat Leah Basha and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The Festival of Succot contains two major mitzvot, dwelling in the Succah on the night of the 15th of Tishrei, and the taking of the Arba’at ha-Minim (the Four Species). Both of these acts are in the halachic category of mitzvot aseh sh’hazman grama (time bound Positive Commandments); as such, while women may fulfill these commandments, they are not obligated to do so. This principle is based upon a major Mishnaic period source, “And in all cases of time-bound Positive Commandments, men are obligated and women are exempt.” (Mishna Kiddushin 1:7) The following Midrashic interpretation of the Arba’at ha-Minim is particularly intriguing in light of the Mishna’s statement: An alternate explanation: “The fruit of a beautiful tree [etrog]” – this refers to Sarah, since the Holy One blessed be He honored her (sh’hidrah, literally, beautified her) with good health in her old age. As the text states: “Now Abraham and Sarah were old, coming on in years…” (Sefer Bereishit 18:11) “Date palm fronds [lulav]” – this refers to Rivka, for just like a date palm tree has both fruit and thorns, so, too, did Rivka give birth to a tzadik (Ya’akov) and a ra’asha (Eisav). “A branch of a braided tree [hadas]” – This refers to Leah, for just like the hadas is filled with leaves, so, too, was Leah [blessed] with many children. “Willows of the brook [arvei nachal]” – This refers to Rachel, for just like the arvei nachal wither before the other Arba’at ha-Minim, so, too, did Rachel die before her sister [Leah]. (Midrash Vayikra Rabbah, Parashat Emor 30:10, translation and brackets my own) We are immediately confounded by the Midrash’s choice of the Emahot (Matriarchs) as metaphorically representing the Arba’at ha-Minim. After all, what is their connection if, as we have seen, women are exempt from mitzvot aseh sh’hazman grama? In my estimation, the Midrash followed this path in order to teach us a crucial lesson: Judaism is comprised of two beautiful and equally vital Massorot (traditions), the Massorah of the Fathers and the Massorah of the Mothers. Given this context, it is fitting and proper for the Midrash to compare the Emahot to the Arba’at ha-Minim. In modern times, there was no greater proponent of this approach than my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers: People are mistaken in thinking that there is only one Massorah 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 [chains of Tradition] – the massorah community of the fathers and that of the mothers…What kind of a Torah does the mother pass on? I admit that I am not able to define precisely the masoretic role of the Jewish mother. Only by circumscription I hope to be able to explain it. Permit me to draw upon my own experiences. At this point we are privy to the Rav’s deepest personal reminiscences of his beloved mother: 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 [Torah portion] 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 unique and unparalleled 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) It is, and perhaps always has been, the unique privilege of Jewish women to enable our people to “… feel the presence of the Almighty and the gentle pressure of His hand resting upon [our] frail shoulders.” Therefore, when we rejoice with the Arba’at ha-Minim this Succot, let us remember the Midrash’s essential and powerful message, to embrace both the Massorah of the Mothers and the Massorah of the Fathers, so that we may fulfill this mitzvah as a “living experience” in all its “flavor, scent and warmth.” With Hashem’s help, may we be zocheh (merit) to do so. V’chane yihi ratzon. Shabbat Shalom and Chag Sameach! Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of 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 for Women 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 this link: http://bit.ly/2jrPl2V. ![]() 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Shoshana Elka bat Etel Dina and Chaya Mindel bat Leah Basha, and the safety of our brothers and sisters in Israel and around the world. We have been on a spiritual journey since the beginning of Chodesh Elul. This month helps us to focus upon what is false and what is real, in order that we may pursue matters of ultimate spiritual import. In an almost palpable sense, it prepares us for the great and awe-filled days of Rosh Hashanah, when we once again crown the King of the Universe and are inspired to redouble our teshuvah (repentance) efforts in anticipation of Yom HaKippurim. Before we encounter and rededicate ourselves to Hashem on Yom HaKippurim, however, we must encounter ourselves. In short, we must become accountants of the spirit. In very general terms, the role of an accountant is to help us “make resource allocation decisions.” (Wikipedia) By extension, when we act as accountants of the spirit, our individual and collective task is to determine the best way to allocate and use our innermost religious resources. This can only be achieved by engaging in cheshbon hanefesh, the ultimate act of Torah accountancy. We are indeed fortunate that one of the greatest masters of Jewish Ethical literature (Mussar), the Italian thinker Rabbi Moshe Chaim Luzzato (1707-1746, known as the “Mesilat Yesharim” after the title of his most famous work), helps us understand the constitutive elements of the Torah introspection process. He notes that an individual must: “... observe all of his actions and watch over all of his ways.” It is only when we subject the totality of our actions to scrupulous scrutiny that we will free ourselves from “... a bad habit or a bad trait, let alone a sin or a crime.” This accounting must be both daily and exact “... in the manner of the great merchants who constantly evaluate all of their undertakings so that they [their business ventures] do not miscarry.” Moreover, contemplative analysis must be done in a highly disciplined manner and with thoroughgoing consistency: “He should set aside definite times and hours for this weighing so that it is not a fortuitous matter, but one that is conducted with the greatest regularity; for it yields rich returns.” What are the “rich returns” that will accrue as a result of this depth-level self-examination? Here, too, Rav Luzzato enlightens us in his inimitable fashion: “After engaging in such a reflection he will come to consider whether or not his deeds travel along the proper path. For in doing so it will certainly be easy for him to cleanse himself of all evil and to correct his ways.” (Mesilat Yesharim, translation, Rabbi Shraga Simmons, pages 31 and 37) Yom ha-Kippurim is the preeminent time to return to the path of serving Hashem and fulfilling His mitzvot. Based upon the insights gained through cheshbon hanefesh, we can engage in authentic teshuvah and then be worthy to receive the beneficent gift of kapparah (atonement) from our Creator. With Hashem’s help, may we have the discernment and wisdom to undertake the cheshbon hanefesh process and engage in authentic teshuvah, so we may become reconciled with our Creator. Then, may we be zocheh (merit) to receive the great gift of kapparah through the Almighty’s chane, v’chesed, v’rachamim (favor, kindness and mercy). As Yermiyahu the prophet declared so long ago, “Return us to You, O L-rd, so that we may return! Renew our days as of old.” (Megillat Eichah 5:21, translation, with my emendations, The Judaica Press Complete Tanach) V’chane yihi ratzon. Shabbat Shalom, G’mar chatimah tovah and Tizku l’shanim rabot. 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. 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 for Women on the topics of Tefilah and Megillat Esther 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. 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