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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka and Leah bat Shifra, and the safety of our brothers and sisters in Israel and around the world. Our parasha focuses upon Rachel Emeinu (our Mother, Rachel), and the intense psychological pain and suffering that resulted from her inability to bear children: “And Rachel saw that she had not borne [any children] to Jacob, and Rachel envied her sister, and she said to Jacob, ‘Give me children, and if not, I am dead.’” (Sefer Bereishit 30:1, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Rashi (1040-1105), basing himself upon the Midrash, explains the somewhat unusual phrase, “give me children,” as meaning: “Did your father [not] do that for your mother? Did he not pray for her?” In other words, Rachel pleaded with Jacob to pray to the Almighty on her behalf, just as his father, Isaac, had done for his mother, Rebecca, when she failed to conceive. Rachel, however, did not receive the response from Jacob she sought; for although the Torah informs us that Jacob “loved Rachel more than Leah,” he responded to her in what appears to be a harsh manner: “And Jacob became angry with Rachel, and he said, ‘Am I instead of G-d, Who has withheld from you the fruit of the womb?’” (30:2) Rashi explains the content of Jacob’s words in the following fashion: Am I instead of G-d: Am I in His place? Who has withheld from you: You say that I should do as my father did. I am not like my father. My father had no sons [at the time he prayed], but I have sons. [It is thus apparent that] He has withheld [children] from you, not from me. Finally, after waiting for what must have felt like an interminable number of years, Rachel was blessed with her own child: And G-d remembered Rachel, and G-d hearkened to her (vayishmah aleah Elokim), and He opened her womb. And she conceived and bore a son, and she said, “G-d has taken away my reproach.” So she named him Joseph, saying, “May the L-rd grant me yet another son!” (30:22-24) Rashi interprets the phrase, “And G-d remembered Rachel,” as referring to her kindness in telling her sister, Leah, the secret signs between herself and Jacob, to spare Leah untold disgrace on her wedding night. Rashi does not, however explain the expression, “vayishmah aleah Elokim,” which may literally be translated as, “and G-d listened to her.” This leads us to ask, “To what did G-d listen?” We are fortunate that some of the great thinkers of Judaism applied themselves to this question. Onkelos (35-120 CE) translates and interprets, “vayishmah aleah Elokim,” as “v’kabill tzelotah Hashem,” i.e. “and Hashem accepted her prayers.” The Netziv (Rav Naftali Tzvi Yehudah Berlin 1816-1893) follows Onkelos’ approach and notes, “She [Rachel] engaged in a great deal of prayer [before the Almighty].” The Malbim (Rav Meir Leibush ben Yehiel Michel Wisser, 1809-1879) continues in Onkelos’ footsteps, and formulates his interpretation in a highly nuanced fashion, “for now (“ki atah”) she [Rachel] prayed.” As noted earlier, when Rachel beseeched Jacob to “give me children,” she was actually asking him to pray to Hashem on her behalf, just as Isaac had done for Rebecca. Suddenly, like a beam of light that pierces the darkest night, Rachel realized that she was the one that needed to pray, and that now was the time to directly encounter the Almighty through tefilah (prayer). By so doing, she taught a vital lesson that was followed many years later by the childless Hanna when she, too, came before Hashem in profound and heartfelt prayer: And Hannah arose after eating and after drinking, and Eli the priest was sitting on the chair beside the doorpost of the Temple of the L-rd. And she was bitter in spirit, and she prayed to the L-rd, and wept. And she vowed a vow, and said: to L-rd of Hosts, if You will look upon the affliction of Your bondswoman, and You will remember me, and You will not forget Your bondswoman and You will give Your bondswoman a man-child, and I shall give him to the L-rd all the days of his life, and no razor shall come upon his head. And it was, as she prayed long before the L-rd, that Eli watched her mouth. But Hannah, she was speaking in her heart, only her lips were moving, and her voice was not heard, and Eli thought her to be a drunken woman. (Sefer Shmuel I: 9-13) As we know, Hannah was anything but a drunken woman. Instead, as she herself professed to Eli, “No, my lord, I am a woman of sorrowful spirit, and neither new wine nor old wine have I drunk, and I poured out my soul before the L-rd.” (I:15) In sum, Hannah was an intensely spiritual being who, like her mentor Rachel, recognized the power of personal prayer and its potential to burst through the very gates of heaven. May the Almighty give us the strength and wisdom to daven to Him from the depths of our being, so that with Rachel and Hannah as our guides, we, too, may, “pour out our souls before the L-rd.” V’chane yihi ratzon. Shabbat Shalom 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 “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
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11/27/2016 Parashat Toldot 5777, 2016: "The Enduring Meaning of the Covenant of the Patriarchs"Read NowRabbi 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka and Leah bat Shifra, and the safety of our brothers and sisters in Israel and around the world. Our parasha presents the story of Isaac’s sojourn with Abimelech, the King of the Philistines: “And there was a famine in the land, aside from the first famine that had been in the days of Abraham, and Isaac went to Abimelech the king of the Philistines, to Gerar.” (Sefer Bereishit 26:1, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Apparently, Isaac was planning to repeat his father’s journey and travel from Abimelech’s kingdom to Egypt. Hashem, however, had different plans for him: And the L-rd appeared to him, and said, “Do not go down to Egypt; dwell in the land that I will tell you. Sojourn in this land, and I will be with you, and I will bless you, for to you and to your offspring will I give all these lands, and I will establish the oath that I swore to Abraham, your father. And I will multiply your children like the stars of the heavens, and I will give your descendants all these lands, and all the nations of the earth will bless themselves by your seed.” (26:2-4) At this point in the narrative, the Torah cites the reason as to why Isaac and his future children are to receive the blessings that have been vouchsafed to them: “Because Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My instructions.” (26:5) Rashi (1040-1105) explains the terms, “charge, commandments, statutes and instructions” in the following manner: And kept My charge: [Referring to] decrees to distance [himself] from transgressing the warnings in the Torah, e.g. secondary prohibitions to prevent incest from occurring, and the Rabbinic decrees to safeguard the prohibitions of the Sabbath. My commandments: [Referring to] things, which, had they not been written, would have been fit to be commanded, e.g. [prohibitions against] robbery and bloodshed. My statutes: [Referring to] things that the evil inclination and the nations of the world argue against, e.g. [the prohibitions against] eating pork and wearing garments of wool and linen for which no reason [is given], but [which are] the decree of the King and His statutes over His subjects. And My instructions: To include the Oral Law, the laws given to Moses from Sinai. As the Ramban (Nachmanides, 1194-1270) notes in his commentary on our pasuk (verse), Rashi’s gloss is congruent with the rabbinic concept that maintains, “Abraham fulfilled and kept the Torah prior to it having been given [at Mount Sinai].” This idea is given powerful voice in two well-known statements in the Mishnah and Talmud: We find that our father, Abraham, implemented (she’asah) the entire Torah prior to it having been given. As the text states: “Because Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My instructions.” (Mishnah, Kiddushin 4:14, translation my own) Rava said, and others suggest that it was Rav Ashi [who said]: Our father, Abraham, fulfilled (kiyaim) [the entire Torah] – including eruvei tavshilin (the mixture of dishes, a rabbinic enactment). As the text states: “Torotai (My instructions)” – [this refers to both] the Written Law and the Oral Law. (Talmud Bavli, Yoma 28b, translation my own) The Ramban raises a series of formidable questions that challenge the straight-forward interpretation of these two passages: One may very well ask: If we are to accept [the notion that “Abraham fulfilled and kept the Torah prior to it having been given [at Mount Sinai],” how is it that Jacob raised up a monument (28:18) and married two sisters [both acts that are prohibited by the Torah]?…Moreover, how did Amram marry his aunt (Sefer Shemot 6:20), and how did Moses establish 12 monuments? (Sefer Shemot 24:4) And how is it possible that they [i.e. Jacob, Amram and Moses] would permit themselves such actions when they were precisely those activities that our father Abraham had prohibited himself to do? At this juncture, the Ramban presents a profound response that has become a fundamental element in understanding the phrase, “Abraham fulfilled and kept the Torah prior to it having been given [at Mount Sinai]: Based upon the thought of our rabbis, it appears to me, that our father Abraham learned the entire Torah through holy inspiration (b’ruach hakodesh) and assiduously worked at mastering its content as he searched for the underlying rationale of its commandments and essential principles. Moreover, he kept the Torah in its entirety on the level of one who is not commanded, yet volitionally chooses to do so (aino metzuveh v’oseh). In addition, his actual practice of the Torah was solely in the Land of Israel. As such, Jacob married two sisters outside the Land of Israel, so, too, did Amram [marry his aunt]… In sum, the Ramban presents three constitutive elements of what Chazal (our Sages of blessed memory) called the “Brit Avot” (the Patriarchic Covenant):
Given the legal limitations of the Patriarchic Covenant, as presented by the Ramban, we may well refer to a question that was asked by my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993): “What did [this] covenant impose upon the Jewish people, and what has been its enduring relevance and influence over the centuries?” We are fortunate to have his penetrating reply: The Patriarchic Covenant apparently imparts teachings to the Jewish people by example rather than by prescription. While the Sinaitic Covenant [i.e. the covenant enacted by our receiving the Torah] tells the Jew what to do and how to act as a member of the covenantal community, the Patriarchic 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. In a word, it is the backdrop of the Sinaitic Covenant; the latter is the behavioral fulfillment of the truths, values, and Jewish self- awareness established by the former…Thus, all of Jewish history and the basic character of the Jew were shaped by the covenantal period of the patriarchs. Their life-experiences still nourish our self-consciousness as Jews even as the Sinaitic Covenant guides the format of our lives. (Rabbi Abraham R. Besdin, Man of Faith in the Modern World: Reflections of the Rav, “Shaping Jewish Character,” pages 67-69, brackets and underlining my own) For the Rav, the Brit Avot emerges as our emotional and psychological ballast in the midst of the wave-tossed sea of a world that ceaselessly challenges our values and, far too often, our very right to exist. Moreover, in my estimation, it teaches us that “we are duty-bound [to] not only to act as Jews, but to feel as Jews” so that, like Abraham, we may be ever sensitive to the needs of all mankind and ultimately be metkane haolam b’malchut Sha - dai (improve the entire world through the Kingdom of G-d). With the Almighty’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 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 “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka and Leah bat Shifra, and the safety of our brothers and sisters in Israel and around the world. One of the highlights of our parasha is Abraham’s considered effort to find a proper wife for his beloved son, Isaac, from amongst the daughters of his birthplace. Given his age, and the considerable distance, Abraham was unable to undertake the journey from Eretz Yisrael to his homeland, “Aram Naharaim, the city of Nahor.” He, therefore, sent his unnamed trusted servant, identified by our Sages as “Eliezer,” as his shaliach (messenger) to accomplish this destiny-laden assignment. Fascinatingly, Abraham does not give Eliezer any explicit criteria by which to choose Isaac’s life-partner. Instead, he enjoins him: 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. (Sefer Bereishit 24:3-4, this and all Tanach and Rashi translations, The Judaica Press complete Tanach) At this juncture we might well ask, “Why did Abraham command his servant to ‘not take a wife for my son from the daughters of the Canaanites, in whose midst I dwell?’” The 13th century French commentator, Rav Chaim Paltiel zatzal (known as “Rav Paltiel of Falaise”) suggests the following answer that is followed by other Torah exegetes as well: Abraham did not want [Isaac to marry Eliezer’s daughter or any other Canaanite woman], since he [Eliezer] was included in the category of being cursed [i.e. since the time of Noah, when Noah cursed Ham the father of all future Canaanites]. Therefore, it would be anathema for someone cursed to be joined in marriage to someone who was blessed [Isaac]. (Commentary on the Torah, Sefer Bereishit, Parashat Chayeh Sarah, 24:3, translation and brackets my own.) We now understand why Abraham strenuously rejected any notion of marrying Isaac to one of the maidens of Canaan. Yet, how did Eliezer know which middah (ethical characteristic) was necessary for Isaac’s future wife? The early 19th century Chasidic master, Rav Chaim ben Solomon Tyrer zatzal, known as the Be’er Mayim Chaim after the name of his most famous work, suggests that everyone during Abraham’s time knew that he was the personification of chesed (kindness). Indeed, Eliezer had witnessed countless examples of his master’s overwhelming care and concern for others and all those in neeed. As such, he focused upon chesed as the singular middah for Isaac’s spouse: 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 to Sefer Bereishit, Parashat Chayeh Sarah 24:14, this, and all translations and markings my own) Given Abraham’s pronounced emphasis upon chesed, Eliezer knew full well that this was the middah he needed Rebecca to demonstrate if she was to be deemed worthy to enter his master’s family. Thus the Torah states: 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 genuine nature of chesed, “The authentic sign of gemilut chasadim (loving-kindness) 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].” Rebecca was just such a person and was, therefore, privileged to become one of the great matriarchs of the Jewish people. Our Sages teach us that the middah of chesed is one of the constitutive elements of the Jewish people (Talmud Bavli, Yevamot 79a). Therefore, with Hashem’s help, and with Abraham’s and Rebecca’s example ever before us, may we pursue lives that represent the highest level of true gemilut chasadim. V’chane yihi ratzon. Shabbat Shalom 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 “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka and Leah bat Shifra, and the safety of our brothers and sisters in Israel and around the world. There are two times in Sefer Bereishit wherein we encounter the phrase, “Va’ye’he acharei hadevarim ha’aleh” (“And it came to pass after these matters”), toward the conclusion of our parasha and, later, in Parashat Vayechi: And it came to pass after these matters, that it was told to Abraham saying: “Behold Milcah, she also bore sons to Nahor your brother.” (22:20) And it came to pass after these matters that [someone] said to Joseph, “Behold, your father is ill.” So he took his two sons with him, Manasseh and Ephraim. (48:1, all Tanach and Rashi translations, The Judaica Press Complete Tanach) Each pasuk (verse) portends a significant turning point in Jewish history. The first is the prologue to, “And Bethuel fathered Rebecca,” announcing the birth of the future wife of Isaac, and mother of Jacob and Eisav; the second pasuk foreshadows the passing of Ya’akov Avinu (our Father Ya’akov), the transition from the Age of the Patriarchs to the Age of the Jewish Nation, and the ultimate creation of the covenantal community following Kabbalat Hatorah (the Receiving of the Torah). Rashi (1040-1105) analyzes the meaning of “va’ye’he acharei hadevarim ha’aleh” as it pertains to our parasha in the following fashion: And it came to pass after these matters: When he returned from Mount Moriah, Abraham was thinking and saying, “Had my son been slaughtered, he would have died without children. I should have married him to a woman of the daughters of Aner, Eshkol, or Mamre.” The Holy One, blessed be He, announced to him that Rebecca, his mate, had been born, and that is the meaning of “after these matters,” i.e., after the thoughts of the matter that came about as a result of the Akeidah (the Binding of Isaac). Rashi’s midrashically-inspired comment focuses upon three major points. Firstly, he explains that “after these matters” refers to Abraham’s thoughts and anxieties subsequent to the Akeidah. This clarification is necessary, as confusion could result from the intervening verse between the end of the Akeidah and the words, “and it came to pass after these matters.” Secondly, Rashi’s gloss reveals Abraham’s remorse concerning his failure to find a wife for Isaac prior to the Akeidah since, theoretically, this omission could have resulted in Isaac dying without issue, signaling the end of monotheism, the most spiritually transformative movement in world history. Lastly, Rashi notes, “the Holy One blessed be He, announced to him [Abraham] that Rebecca, his [Isaac’s] mate, had been born.” The second Sochatchover rebbe, Rav Shmuel Bornsztain zatzal (1855-1926), raises a penetrating question regarding Rashi’s explanation of our phrase, “and it came to pass after these matters.” He asks, “Why did it matter to him [Abraham] what had happened in the past [when he had not found a wife for Isaac], since Isaac had not been slaughtered [at the time of the Akeidah]?”(Sefer Shem Mishmuel, Parashat Chayeh Sarah, 1911, this and the following translations and brackets my own) In other words, why did Abraham have such depth-level angst concerning the past, when, after all, Isaac was alive and potentially able to begin a family? I believe Rav Bornsztain’s deeply insightful answer to this question captures the very essence of Abraham’s persona: This matter [of Abraham’s consummate anxiety regarding the past] is based on the underlying notion that Abraham thought he was the reason as to why Isaac was not slaughtered [at the Akeidah]; since he had not found Isaac a wife and he had not fathered children. As such, it was impossible for the Holy One blessed be He’s words, “Please look heavenward and count the stars, if you are able to count them…So will be your seed” (15:5) to be fulfilled. This [i.e. the outcome of the Akeidah as we know it], however, would not have been the case, in Abraham’s view, if Isaac had already fathered children, for, then the Holy One blessed be He would have chosen Isaac for a korban olah (a completely consumed burnt offering). This, then, is the reason for Abraham’s consternation [after the Akeidah,] since he felt he had diminished his service to the Holy One blessed be He by not having found Isaac a wife. In sum, we can now begin to appreciate the degree of devotion that Abraham had for Hashem. True, he certainly must have rejoiced that Isaac was alive; yet, he nonetheless was pained to the depth of his being that “he had diminished his service to the Holy One blessed be He by not having found Isaac a wife.” As Rav Bornsztain so aptly notes, “When one carefully examines the subject [of the Akeidah and Abraham’s ensuing reaction,] we can see the [spiritual] heights that he achieved and his [overwhelming] love for the Holy One blessed be He…” (Sefer Shem Mishmuel, Parashat Vayera, 1913) Based upon the second Sochatchover rebbe’s keen analysis, we now know that Abraham’s life was the embodiment of the second verse of the Shema: “And you shall love the L-rd, your G-d, with all your heart and with all your soul, and with all your means.” (Sefer Devarim 6:5) According to Rashi, these three terms convey the following meaning: With all your heart: … Another explanation; “with all your heart,” is that your heart should not be divided [i.e., at variance] with the Omnipresent (Midrash Sifrei). And with all your soul: Even if He takes your soul (Midrash Sifrei; Talmud Bavli, Berachot 54a, 61a). And with all your means: … Another explanation of this is: You shall love G-d with whatever measure He metes out to you, whether it be the measure of good or the measure of retribution. With the Almighty’s help, may we strive to emulate Abraham’s profound love and devotion to Hashem, with all our hearts, and with all our souls and with all our means. V’chane yihi ratzon. Shabbat Shalom 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 “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka and Leah bat Shifra, and the safety of our brothers and sisters in Israel and around the world. The final five pasukim (verses) of chapter 13 in Parashat Lech Lecha are well known, since they contain two promises of the Almighty to Abram, namely, that his offspring will receive the Land of Israel as a permanent inheritance, and that they will become as numerous as the dust of the earth: And the L-rd said to Abram after Lot had parted from him, “Please raise your eyes and see, from the place where you are, northward and southward and eastward and westward. For all the land that you see I will give to you and to your seed to eternity. And I will make your seed like the dust of the earth, so that if a man will be able to count the dust of the earth, so will your seed be counted. Rise, walk in the land, to its length and to its breadth, for I will give it to you.” And Abram pitched his tents, and he came, and he dwelt in the plain of Mamre, which is in Hebron, and there he built an altar to the L-rd. (This and all Tanach and Rashi translations, The Judaica Press Complete Tanach) At this juncture, we are met in chapter 14 with the narrative of the war of the Four Kings against the Five Kings wherein Abram’s nephew, Lot, is captured during the war and subsequently saved by his uncle. Following these events, chapter 15 begins with the words: “After these incidents, the word of the L-rd came to Abram in a vision (ba-mahazeh), saying, ‘Fear not, Abram; I am your Shield; your reward is exceedingly great.’” A careful reading of the first pasuk from our section of chapter 13 reveals that it begins with the phrase, “And the L-rd said to Abram.” This represents a dialogical encounter between Hashem and Abram that gives voice to the strength of their relationship. In stark contrast, the first verse of chapter 15 represents distance and a lack of intimacy between G-d and Abram, as the Almighty does not speak to him in a direct fashion; instead, “the word of the L-rd (devar Hashem) came to Abram in a vision” – i.e. a pronouncement, rather than a two-way interaction. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, noted this difference and analyzed it in a deeply insightful manner: The introduction, “hayah devar Hashem el Avram ba-mahazeh, the word of the L-rd came to Abraham in a vision,” is very interesting…Here the Torah omits the term va-yomer, which it had used repeatedly to describe G-d’s encounter with Abraham, and adds the word ba-mahazeh. Va-yomer means a dialogue, a conversation held face to face. G-d encountered Abraham and addressed Himself to him. Devar Hashem connotes communication from a distance; the message got to Abraham, but indirectly. G-d was not present. Ba-mahazeh means perspective, vision. Va-yomer is a higher medium of prophecy than devar Hashem. (Abraham’s Journey: Reflections on the Life of the Founding Patriarch, pages 139-140, underlining my own) For the Rav, ba-mahazeh teaches us that “G-d was not present,” and that He was suddenly engaging in an act of hester panim, of hiding His face from Avram. The question is why? Why did the Almighty choose “communication from a distance” instead of continued existential encounter? According to Rav Soloveitchik, this profound change was based upon the content and nature of the vision of the brit habettarim (Covenant of the Pieces) that He was about to vouchsafe to Abram: Here G-d was a little distant, because the message G-d delivered to him was one of galut, of exile, oppression, humiliation and suffering. When the period of success and realization and fulfillment came to a conclusion, something happened. Before Abraham knew what G-d was going to tell him, he understood that the message would be different. It would be a message in which G-d would demand that Abraham pay the toll of the long road on which we have been traveling since his time, as we move toward the great objective which we all hope and believe will someday be attained and realized. “After these events,” the period of fulfillment and realization of relative peace and success, the period of Abraham the victor, came to an end.” (Page 140) Based upon the Rav’s description of the galut that our people would, and have endured, we can readily understand why Hashem needed to reassure Abram about the ultimate future of the Jewish people. Thus the Rav states: G-d says: “Al tira Avram, do not fear” (Sefer Bereishit 15:1). Before, G-d spoke to him face to face; now, suddenly, it is ba-mahazeh, from a distance. The word reaches him from infinity, from G-d’s transcendent abode. Abraham became apprehensive and frightened, because he recognized that the message was not one of blessing. So before delivering the message, G-d told him not to fear. Of course, I am not going to promise you riches and success, fulfillment and glory. But even though the message is different in nature and substance from My previous messages, I will protect you in galut, in exile, Sekharekha, the final reward, will take hundreds and thousands of years, but the final reward is great. On that day, ba-yom ha-hu, everything will be fulfilled, everything will be realized. (Page 140) The Beit Hamikdash was destroyed over 2000 years ago. We have suffered a seemingly endless galut of “oppression, humiliation and suffering” that is truly second to none. Indeed, our very existence belies all of the so-called rules of history and incontrovertibly proves that it is Hashem who has protected us in the darkest hours of our bitter exile. Nonetheless, we continue to wait for the final reward that has taken “hundreds and thousand of years.” At the same time, we must never forget, “al tira Avram,” the ultimate geula (Redemption) will most surely come, and “on that day, ba-yom ha-hu, everything will be fulfilled, everything will be realized.” With Hashem’s overflowing kindness, 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 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 “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka and Leah bat Shifra, and the safety of our brothers and sisters in Israel and around the world. The post-Flood world should have been one wherein mankind felt chastened and humbled before the Almighty, having just survived near universal decimation. Moreover, logic would dictate that they should have demonstrated overwhelming hakaret hatov (manifest gratitude) to the Almighty for the mercy He had bestowed upon them. Instead, we are presented with the following disturbing narrative of the Tower of Babel: Now the entire earth was of one language and uniform words. And it came to pass when they traveled from the east, that they found a valley in the land of Shinar and settled there. And they said to one another, “Come, let us make bricks and fire them thoroughly;” so the bricks were to them for stones, and the clay was to them for mortar. And they said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make ourselves a name, lest we be scattered [by G-d] upon the face of the entire earth.” (Sefer Bereishit 11:1-4, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) At this juncture, “the L-rd descended to see the city and the tower that the sons of man had built.” (11:5) The expression, “the sons of man had built,” is rather peculiar for, in reality, who but men could have built the tower? This question is echoed in Rashi’s (1040-1105) midrashically-inspired comment on our verse: But the sons of whom else [could they have been]? The sons of donkeys and camels? Rather, [this refers to] the sons of the first man (Adam Harishon), who was ungrateful and said (Sefer Bereishit 3: 12): “The woman whom You gave [to be] with me [she gave me of the tree; so I ate”]. These, too, were ungrateful in rebelling against the One Who lavished goodness upon them, and saved them from the Flood. In sum, Rashi views the actions of the Dor Hahaphlagah (Generation of the Tower of Babel) as parallel to the behavior demonstrated by Adam Harishon when asked by Hashem, “Have you eaten from the tree [of knowledge] of which I commanded you not to eat?” (3:11) Rather than taking personal responsibility for violating the one mitzvah entrusted to him, Adam denied culpability and blamed G-d for having given him Chava, and Chava for having given him the fruit of the Tree of Knowledge to eat. The Ba’al HaTurim (Rav Ya’akov ben Asher, 1270-1340) supports this perspective when he notes that Adam’s reaction personifies the pasuk (verse), “He who repays evil for good - evil will not depart from his house.” (Sefer Mishle 17:13) This is a particularly apropos observation, since the concluding Hebrew letters of the phrase, “lo tamish ra’ah” (“evil will not depart”) spell the word “isha” (“woman”) – a homiletic reference to the lack of gratitude to Hashem that Adam so blatantly demonstrated regarding Chava. Both Adam, and the Dor Hahaphlagah, repaid Hashem’s beneficence with ingratitude. Years later, the Dor Hamidbar (the Generation of the Desert) unfortunately repeated this pattern of behavior time and time again. Tosafot in Talmud Bavli, Avodah Zarah 5a, discusses their actions in the following manner: “Therefore, [Moshe] labeled them [the Jewish people as practitioners of] kafui tovah, since they refused [to give thanks to Hashem for all of His beneficence] i.e. they refused to recognize the good that He had done for them in all of theses matters.” The Torah Temimah (Rabbi Baruch Halevi Epstein, 1860-1942) expands upon Tosafot’s gloss and suggests that kafui tovah is far more than a failure to recognize the good that someone else has performed for you; instead, it is a completely conscious rejection of the kindness – as if it never had taken place. The Abarbanel’s (1437-1508) analysis of kafui tovah complements Tosafot’s explication in a deeply psychologically insightful manner: The most evil of all middot (behavioral traits) is kafui tovah. This is the case, since when a person recognizes [and gives voice] to the benefit he has received from another individual, he adds to the strength of the benefactor to [continue to] provide him with overflowing kindness - with a full sense of desire and in complete goodness. When, however, the recipient of manifest kindness consciously withholds the requisite recognition of the good that is his benefactor’s due, he weakens his supporter’s strength and aspiration to demonstrate further kindness to him. (Commentary on the Torah, Sefer Shemot, chapter 29, this and the following translations my own) In order to buttress his exposition of our term, the Abarbanel cites Rav Ammi’s words in Talmud Bavli, Ta’anit 8a: “Rain falls only for the sake of Men of Faith (ba’alei emunah) [i.e. trustworthy people],” as it is said, “Truth will sprout from the earth, and righteousness will look down from heaven.” (Sefer Tehillim 85:12, Talmud translation, The Soncino Talmud) In the Abarbanel’s estimation, ba’alei emunah are the people who practice hakaret hatov. He, therefore, reasons that those who engage in kafui tovah are the same people that our Sages identified as individuals steeped in brazenness and temerity (azut panim) – and the very ones who cause droughts. He maintains that this idea is intimated in the text, “And the rains were withheld, and there has been no latter rain…you refused to be ashamed.” (Sefer Yirmiyahu 3:3) Thus, the Abarbanel opines: Everything proceeds as our Sages said: “During the times that the Jewish people fulfill the will of the Omnipresent [i.e. we practice hakaret hatov and guard the Torah], we add to the power, so to speak, of that which is Above. As the text says, ‘Now, please, let the strength of the Lord be increased, as You spoke…’ (Sefer Bamidbar 14:17) [Conversely,] during the times that the Jewish people fail to fulfill the will of the Almighty [i.e. we are involved with kafui tovah and we do not keep the Torah], we diminish the power, so to speak, of that which is Above. As the text states, ‘You forgot the [Mighty] Rock Who bore you; you forgot the G-d Who delivered you.’” (Sefer Devarim 32:18) Based upon the presentations of Rashi, Tosafot, the Abarbanel and the Torah Temimah, it is clear that kafui tovah is a reprehensible behavioral trait that manifests itself in a knowledgeable and brazen repudiation of the good which either G-d or man has done for us. As such, its remedy must be the polar opposite action, namely, hakaret hatov, wherein we demonstrate heartfelt gratitude to our benefactor through our words and deeds. With Hashem’s help, may we master this middah so that we may fulfill King Solomon’s stirring counsel: “Kindness and truth shall not leave you; bind them upon your neck, inscribe them upon the tablet of your heart; and find favor and good understanding in the sight of G-d and man.” (Sefer Mishle 3:3-4) V’chane yihi ratzon. Shabbat Shalom 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 “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka and Leah bat Shifra, and the safety of our brothers and sisters in Israel and around the world. The concluding verses of our parasha portend the impending annihilation of the Generation of the Flood: G-d saw that man’s wickedness on earth was increasing. Every impulse of his innermost thought was evil, all day long. G-d regretted (vayinachem) that He had made man on earth, and He was pained (vayitatzav) to His very core. G-d said, “I will obliterate humanity that I have created from the face of the earth – man, livestock, land animals, and birds of the sky, I regret (nichamti) that I created them.” (Sefer Bereishit 6:5-7, translator, Rabbi Aryeh Kaplan zatzal, The Living Torah) This poignant passage is quite remarkable. Herein we are told that Hashem regretted having created humanity to the extent that He was “pained to His very core.” Yet, why was this so? Why did Hashem suffer to the innermost depths of His being? Rashi (1040-1105) explains that He “mourned over the destruction of His handiwork,” i.e. the imminent obliteration of “man, livestock, land animals, and birds of the sky.” In a certain sense, however, Hashem’s reaction is startling. After all, in His omniscience, He knew from the very moment of Creation that man would sin in an egregious fashion and be deserving of extinction. If so, why did G-d create man when He could have spared Himself the abject sorrow of destroying him? Rashi addresses this conundrum in one of his glosses on our verse: A gentile asked Rabbi Joshua ben Korchah, “Do you not admit that the Holy One, blessed be He, foresees the future?” He [Rabbi Joshua] replied to him, “Yes.” He retorted, “But it is written: and ‘He became grieved in His heart!’” He [Rabbi Joshua] replied, “Was a son ever born to you?” “Yes,” he [the gentile] replied. “And what did you do?” he [Rabbi Joshua] asked. He replied, “I rejoiced and made everyone rejoice.” “But did you not know that he was destined to die?” he asked. He [the gentile] replied, “At the time of joy, joy; at the time of mourning, mourning.” He [Rabbi Joshua] said to him, “So is it with the work of the Holy One, blessed be He; even though it was revealed before Him that they would ultimately sin, and He would destroy them, He did not refrain from creating them, for the sake of the righteous people who were destined to arise from them.” (Translation, The Judaica Press Complete Tanach) Thus, even though Hashem was, by definition, fully cognizant that mankind “would ultimately sin, and He would destroy them,” He nonetheless created man “for the sake of the righteous people who were destined to arise from them.” As such, according to Rashi, Hashem’s personal misery resulting from the deaths of the Generation of the Flood was the necessary price to be paid in order to create a world wherein just and virtuous people would eventually flourish. The Radak (Rav David Kimchi, 1160-1235) offers a very different approach to the terms “vayinachem” and “vayitatzav.” He begins by explaining that “vayinachem” cannot be taken at face value: “This is an instance wherein the Torah employs terminology that is easily understood by the common man; since, in truth, Hashem is not a person and does not regret anything. Moreover, Hashem, may He be blessed and exalted, is ever [perfect and] unchanging The Radak follows a similar approach in his analysis of “vayitatzav”: This, too, is to be understood as a metaphor, since, in truth, Hashem neither engages in joy nor sorrow. In addition, He does not change from one behavior to another… and all of this is nothing other than an allegorical presentation. In other words, just as a person is joyous regarding a matter that is proper and fitting in his eyes, and is sad in regards to something negative in his perception, so, too, is this narrative related about the All-Powerful One may He be blessed – and it is to be understood as discussing Hashem in human terms (al derech ha’avarah). In addition, joy and sadness reside in the heart of a person – therefore, the Torah metaphorically employs the expression, “to His very core (“el libo”) in reference to the All-Powerful One may He be Blessed. (Translations and annotations my own) In sum, the Radak, views the expressions “vayinachem” and “vayitatzav as descriptive phrases that allude to the depths of depravity to which the Generation of the Flood had fallen; they are not, however, to be taken as actual portrayals of Hashem’s behavior. Whether we follow the explication of Rashi or the Radak, it is clear that humankind had reached the nadir of existence in the period before the Flood. As Chazal (our Sages of Blessed Memory) teach us in numerous sources, their actions were so morally reprehensible that they managed to pervert nearly all life forms, with the exception of the fish of the sea, which were beyond their control. In short, without Noach, regarding whom the Torah states, “But Noah found favor in the eyes of Hashem,” (Sefer Bereishit 6:8) mankind and the rest of Creation would have ceased to exist. I believe that we have much to learn from Noach, for it was he, and he alone, who found favor in Hashem’s eyes. His values and behaviors brought nachat ruach (joy to the core) to Hashem, in contrast to those of the rest of mankind who pained our Creator “to His very core.” May we, therefore, emulate Noah by bringing the best of our potential to our lives, as we strive to fulfill the mitzvot of Hashem’s holy Torah. V’chane yihi ratzon. Shabbat Shalom 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 “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka and Leah bat Shifra, and the safety of our brothers and sisters in Israel and around the world. The public kriah (reading) of King Solomon’s Megillat Kohelet is one of the highlights of Shabbat Chol Hamoed Succot. According to many commentators, it is a précis of its author’s philosophy of life. In particular, the first eight verses of the third chapter of this powerful work have become renowned throughout much of Western culture: Everything has an appointed season (l’kol zeman), and there is a time for every matter (v’ate l’kol chafetz) under the heaven. A time to give birth and a time to die; a time to plant and a time to uproot that which is planted. A time to kill and a time to heal; a time to break and a time to build. A time to weep and a time to laugh; a time of wailing and a time of dancing. A time to cast stones and a time to gather stones; a time to embrace and a time to refrain from embracing. A time to seek and a time to lose; a time to keep and a time to cast away. A time to rend and a time to sew; a time to be silent and a time to speak. A time to love and a time to hate; a time for war and a time for peace. (This, and all Bible and Rashi translations, The Judaica Press Complete Tanach) A straightforward reading of the verse, “Everything has an appointed season (l’kol zeman), and there is a time for every matter (v’ate l’kol chafetz) under the heaven,” would seem to indicate that it is a preface to the various times that are discussed in the succeeding pasukim (verses). Rashi (1040-1105), however, takes a different approach in his explication of its meaning: “Let not the gatherer of wealth from vanity rejoice, for even though it is in his hand now, the righteous will yet inherit it; only the time has not yet arrived, for everything has an appointed season when it will be.” For Rashi, then, the phrase, “l’kol zeman,” is a highly specific reference to the ultimate transfer of wealth from vain and self-serving people to deservedly righteous individuals. The Maharal of Prague (Rabbi Yehudah Loew ben Bezalel, d. 1609) did not follow Rashi’s approach in viewing these pasukim as referring to the legitimate transfer of wealth. He did agree, however, that our pasuk has its own unique identity and is far more than an introduction to the rest of the perek (chapter). In addition, the Maharal suggests that “l’kol zeman” and “v’ate l’kol chafetz” refer to entirely different subjects, the former emphasizing physical objects and actions, and the latter focusing upon the intellect: Those matters that are [discussed in Midrash Kohelet Rabbah on our verse] are physical in nature, including Adam entering Gan Eden and his exit therefrom, the destruction of the world [at the time of Noach] and its repopulation, and Avraham’s brit milah. [Incontrovertibly,] the body is subject to time. It is fitting, therefore, to use the expression, “l’kol zeman,” when referring to these matters. In contrast, something that is purely intellectual in nature, namely, Kabbalat HaTorah (the Receiving of the Torah), which is divorced in its very essence from all physical matter, is not subject to time [and its multiple strictures]. As such, [when referring to Kabbalat HaTorah, Megillat Kohelet, therefore,] deploys the phrase, “v’ate l’kol chafetz” – because “the now” (“atah” with an ayin, that is etymologically similar to “ate” with an ayin) serves as the bridge between the past and future, yet, in and of itself, is not part of time. (Sefer Tiferet Yisrael, Chapter 25, this, and the following translation and textual notations my own) The Maharal then builds upon this analysis and uses it as an opportunity to elaborate upon the unique nature of Torah: This means that the matter [Torah] is completely of the intellect and, therefore, is not under the control of time. As such, it is permanently in the present (b’atah) – even in regards to when it was given [at Mount Sinai] at that particular time. The Torah was neither given prior to that exact moment or afterwards… for it would not have been proper to have given it prior to leaving Egypt [i.e. before acquiring our physical freedom]… Thus, according to the Maharal, the Torah is permanently in the present (b’atah) and, therefore, above and beyond any concept of time. This idea is quite powerful, and helps us understand why the phrase, “asher anochi metzavecha hayom” (“that I am commanding you this day”), is employed no less than 19 times in Sefer Shemot and Sefer Devarim in reference to the Torah and its mitzvot. As Rashi (1040-1105), basing himself upon the Midrash Sifrei, so beautifully explains, “They (the words of the Torah) should not appear to you as an antiquated edict which no one cares about, but as a new one, which everyone hastens to read.” (Commentary on Sefer Devarim 6:6) We will soon be celebrating Simchat Torah. With Hashem’s help and our heartfelt dedication, may this joyous festival be one wherein we recognize that the Torah is truly above and beyond time, and is commanded to us anew each and every day. 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 “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka and Leah bat Shifra, and the safety of our brothers and sisters in Israel and around the world. As Moshe nears the end of his life, he urges our nation to adopt a passionate approach to guarantee the future of Torah, and our consequent sovereignty over the Land of Israel: And he said to them, “Set your hearts to all of the words which I bear witness for you this day, so that you may command your children to observe to do all the words of this Torah. For it is not an empty thing for you, for it is your life, and through this thing, you will lengthen your days upon the land to which you are crossing over the Jordan, to possess it.” (Sefer Devarim 32:46-47, this, and all Bible and Rashi translations, The Judaica Press Complete Tanach) Initially, Moshe teaches us what the Torah is not, “For it is not an empty thing for you,” and only subsequently describes the Torah in positive terms, “for it is your life.” Rashi (1040-1105) elucidates the relationship between these two statements and, in so doing, demonstrates their interconnectivity: For it is not an empty thing for you: “You do not labor over it in vain, for a great reward is contingent upon it, for ‘it is your life’ [that is, the reward is life itself].” In sum, Rashi views life, itself, as the reward for conscientious Torah study, an idea that is found in the well-known phrase from the Evening prayer service: “For they [the words of the Torah] are our life and the length of our days, and about them we will meditate day and night.” (Translation, Artscroll Siddur) A different, yet complementary approach to understanding our passage was offered by the great Spanish philosopher, Rabbi Yosef Albo (1380-1444). He begins his analysis of our pasukim (verses) by noting that Moshe’s words are similar in kind to the type of terminology one finds in the summary portion of any standard contract. Following this, he focuses upon the two types of reward that are promised in our verses: So, too, Moshe Rabbeinu, may peace be upon him, in this instance, wrote these words to remind [the Jewish people] of the two conceptual categories of reward (sh’nay minay ha’s’char hamusagim) that are inherent in the Torah, namely, spiritual and physical reward. In reference to spiritual reward the text states, “for it is your life,” whereas in regards to physical blessing the Torah writes, “and through this thing, you will lengthen your days upon the land.” (Sefer HaIkkarim, Section IV, Chapter 40, this and subsequent translations my own) The expressions “spiritual reward” and “physical reward” are frequently found within Torah literature. They are rarely defined, however, leading to confusion as to their exact meaning. Fortunately, Rav Albo was sensitive to this challenge, and explains the difference between our terms in a convincing manner: In order to differentiate between spiritual and physical rewards, the Torah states, in reference to the former, “For it is not an empty thing for you,” this means to say, do not think that the Torah is something extraneous to you (davar achare zulatchem) – instead, it, in and of itself, is your very life. This refers to the essence of life that remains with a person even after they pass away. This comes to teach us that the knowledge one acquires through the continuous study that is part of the service of Hashem may He be blessed… is, itself, the life giving and sustaining force of the soul after death. This concept is hinted at through the double use of the word “hu” (“it”) [in verse 47]. Spiritual reward, for Rav Albo emerges as “the essence of life that remains with a person, even after they pass away.” As such, Torah knowledge remains with a person’s neshamah (soul) throughout all eternity. At this juncture, Rav Albo demonstrates the manner in which the expression “and through this thing, you will lengthen your days upon the land” references physical reward: This comes to teach us that the concept of physical reward is the direct outcome of fulfilling the Torah and mitzvot. [As valuable as this reward is, however,] it is not the essence of the [highest] reward – instead, it is the natural result of fulfilling the Torah’s [precepts]. By way of example, when the Torah states in reference to the mitzvah of tzedakah (just distribution of money, goods and services to the less fortunate), “for because of this thing the L-rd, your G-d, will bless you in all your work and in all your endeavors,” (Sefer Devarim 15:10) one ought not to think that the underlying reason for performing this mitzvah is to receive multiple blessings; [rather, the service of Hashem is its own reward]. In sum, for Rav Albo, spiritual rewards are the ultimate attainments that enable us to draw closer to Hashem and that remain with our souls - even after death. In contrast, physical rewards are definitionally limited to this world and, therefore, ought not to be pursued on their own account. This notion is reminiscent of the well-known adage in Pirkei Avot, “Do not be as servants who serve their master for the sake of reward. Rather, be as servants who serve their master not for the sake of reward.” (I: 3, this and the following translation, Rabbi Yosef Marcus) As we know, we need both physical and spiritual rewards in order to thrive in this world. This thought, as well, is given powerful voice in Pirkei Avot: “Rabbi Eliezer the son of Azariah would say: ‘If there is no flour, there is no Torah; if there is no Torah, there is no flour.’” (III: 17) Herein, “flour” represents our normative physical needs, whereas “Torah” may be understood both as Torah knowledge per se, and as a metaphor for all spiritually related matters. We have just begun a new year and are on the cusp of celebrating Succot, Shemini Atzeret and Simchat Torah. May the joy of these festivals continue throughout the coming year, and with Hashem’s help and our renewed devotion, may we fulfill the goals we set for ourselves during the Yamim Noraim, and merit the rewards of Torah. 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 “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link. 10/2/2016 Parashat Vayelech – Shabbat Shuvah 5777, 2016: Teshuvah and the Process of ChangeRead NowRabbi 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka and Leah bat Shifra, and the safety of our brothers and sisters in Israel and around the world. Our haftarah contains the famous declaration of the prophet Hoshea, “Return, O Israel, unto the L-rd your G-d (Shuvah Yisrael od Hashem Elokecha), for you have stumbled in your iniquity” (Sefer Hoshea 14:2), and provides this Shabbat with its name, Shabbat Shuvah. Herein, the navi (prophet) urges the entire Jewish people to return Hashem, and once again keep His Torah with heartfelt authenticity. This act of returning is known as “teshuvah,” and serves as the spiritual and conceptual underpinning of the entire period of the Yamim Noraim. In a well-known passage in the Mishneh Torah, Maimonides (the Rambam, 1135-1204) asks, “What is teshuvah?” His answer informs this discussion until our own historical moment: What constitutes Teshuvah? That a sinner should abandon his sins and remove them from his thoughts, resolving in his heart never to commit them again as (Sefer Yeshiyahu 55:7) states: “May the wicked abandon his ways....” Similarly, he must regret the past as (Sefer Yermiyahu 31:18) states: “After I returned, I regretted.” … He must verbally confess and state these matters that he resolved in his heart. (Hilchot Teshuvah II: 2, this and all Hilchot Teshuvah translations, Rabbi Eliyahu Touger) In sum, in the Maimonidean exposition, teshuvah entails four distinct elements: recognition and rejection of the sin (hakarah v’azivah), the determination to never repeat the prohibition (kabbalah al he’atid), remorse for performing the forbidden action (nechamah al he’avar), and the verbal attestation (vidui) of these commitments. Given this understanding as to what teshuvah is, we are prepared to analyze its mitzvah status according to the Rambam, i.e. is it or is it not a precept of the Torah? In his introduction to Hilchot Teshuvah, Maimonides writes, “[This section] contains one positive commandment, that the sinner should return from his sin before Hashem, and should verbally confess (v’yitvadeh).” It appears from this statement that the mitzvah is “the sinner should return from his sin before Hashem,” i.e. teshuvah, and that vidui serves as a handmaiden to this process. The very first halacha following this statement, however, stipulates: If a person transgresses any of the mitzvot of the Torah, whether a positive command or a negative command - whether willingly or inadvertently - when he repents, and returns from his sin, he must confess before G-d, blessed be He as (Sefer Bamidbar 5:6-7) states: “If a man or a woman commit any of the sins of man... they must confess the sin that they committed.” This refers to a verbal confession. This confession is a positive command (vidui zeh mitzvat aseh). Herein, and in seeming opposition to his introductory sentence, the Rambam expressly states that vidui is the mitzvah. As one might suspect, these apparent differences led to two very different approaches among meforshei haRambam (expositors of the Rambam). The Minchat Chinuch (Rabbi Yosef ben Moshe Babad, 1800-1875) and the Avodat HaMelech (Rabbi Menachem Krakowski, 1869-1929) maintained that the Rambam held that there is no mitzvah of teshuvah – only vidui. In contrast, Rav Chaim Soloveitchik (1853-1918), his son, Rav Moshe (1879-1941), and his grandson, Rav Yosef Dov (1903-1993, known as the “Rav”), opined that in Maimonides’ opinion, teshuvah is, in fact, the mitzvah, whereas vidui serves as a constitutive element of the overall teshuvah process. (See Pinchas Peli, ed. of Rav Yosef Dov Soloveitchik’s Al HaTeshuvah, pages 15-45) The Rav zatzal has a novel understanding of the Rambam’s conceptualization of the mitzvah of teshuvah that is in consonance with his family’s approach to this issue. In his view, the Rambam perceived teshuvah as being similar in kind to the mitzvah of tefillah (prayer), in the sense that both of these commandments, at their core, are experiential and personal, rather than physically demonstrative in nature. Thus he states regarding teshuvah: This is a commandment whose essence is [not exhibited] through various actions and performances; rather, it is a process that, on occasion, takes place over a lifetime. It is a process that begins with remorse, with the sense of guilt, with the recognition by man that he has lost the purpose of his life, with the feeling of loneliness, with [the acknowledgement] of error after error [until his life has become] an empty vacuum… and he continues through this very long process until he achieves his goal – the teshuvah itself. (Rabbi Joseph B. Soloveitchik, Al HaTeshuvah, Pinchas Peli ed., page 44, this, and all translations, brackets, underlining and parentheses my own) The Rav continues with his analysis of teshuvah, focusing upon its singular ability to alter the very persona of an individual, and the role that vidui plays in this undertaking: Teshuvah is not tied to one particular and conclusive act; instead, it develops and grows in a slow and steady fashion until it brings the person to a metamorphosis. And then, [and only then,] after he changes and becomes a different person, is the act of teshuvah [ready to take place]. And what is the act of teshuvah? One may say that it is vidui. (Pages 44-45) Rav Soloveitchik now expands upon the relationship that obtains between the mitzvah of teshuvah and vidui. His words are nothing less than an intellectual and spiritual tour de force: [When the Rambam writes,] “When he repents, and returns from his sin, he must confess,” he is following his general approach in such matters: In Halacha, and in regards to the mitzvah action [at hand], he presents teshuvah in its objective sense, in its demonstrative sense, therefore, he writes [immediately after our law,] “How does one properly fulfill [the action] of vidui?” In his prefatory statement to Hilchot Teshuvah, however, when he defines the mitzvah, he hints at the inner experience of teshuvah … the convulsions of the soul that bring him [to the state wherein] “the sinner will return from his sin before G-d.” Then, when the teshuvah has grown to its full power, when he undertakes teshuvah [in practice,] “he will confess.” The Rambam, therefore, stresses and states that according to Halacha, “this confession is a positive command,” and it is the action (p’ulah) of teshuvah. The teshuvah, itself, however, is its fulfillment (ki’yumah) and it is an absolute necessity for vidui, for without it, there is no mitzvah of vidui. (Page 45) At this point, the Rav concludes his discussion by proving the similarity of teshuvah to many other mitzvot of the Torah: Teshuvah, in and of itself, therefore, is the fundamental mitzvah, albeit, a spiritually based mitzvah that has no physical aspect. There are many other mitzvot that are similar in kind, such as tefillah, as we have already mentioned, and the mitzvah of “and you shall love your fellow Jew as yourself;” for this, too, is a mitzvah that is inextricably interwoven with a variety of actions, such as kindness and helping one’s fellow Jew, yet the essence of the love itself is a feeling and in the heart. (Page 45) In sum, according to Rav Soloveitchik, teshuvah, though highly subjective, is “the fundamental mitzvah” for the Rambam, rather than vidui. Like tefillah and the commandment to love one’s fellow Jew, which also involve actions, the essence of the mitzvah of teshuvah resides in our hearts and minds. We are on the cusp of Yom Kippur, when we will beseech the Almighty, “S’lach lanu, m’chal lanu, kappear lanu” (“Forgive us, waive our deserved punishments, and remove all traces of our sins.”) We know that the fulfillment of these requests is contingent upon our heartfelt teshuvah, and sincere desire to reconnect with our Creator. With His help, and through our most powerful efforts, may we return unto Him, and bring the following verse to fruition: “For on this day He shall grant you atonement and purify you [from your sins]; before Hashem, you shall be purified from all your sins.” (Sefer Vayikra 16:30) V’chane yihi ratzon. Shabbat Shalom and g’mar v’chatimah tovah. 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 “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link. |
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