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 contains a celebrated narrative passage that focuses upon the concept of teshuvah (repentance): And you will return to the L-rd, your G-d (v’shavta od Hashem Elokecha), with all your heart and with all your soul, and you will listen to His voice according to all that I am commanding you this day, you and your children, then, the L-rd, your G-d, will bring back your exiles, and He will have mercy upon you. He will once again gather you from all the nations, where the L-rd, your G-d, had dispersed you. (Sefer Devarim 30:2-3, this and all Bible translations, The Judaica Press Complete Tanach) The proclamation of the prophet Hoshea, that we read on Shabbat Shuvah, “Return, O Israel, to the L-rd your G-d (shuvah Yisrael od Hashem Elokecha), for you have stumbled in your iniquity,” (Sefer Hoshea 14:2), strongly parallels the language of the first verse in our Torah passage, “And you will return to the L-rd, your G-d (v’shavta od Hashem Elokecha).” The linguistic similarity of the expressions “v’shavta od Hashem Elokecha” and “shuvah Yisrael od Hashem Elokecha,” is nothing less than striking. It would seem, therefore, that they should share the same meaning. Yet, as we shall see, the overall context of each verse endows them with subtle, yet substantive, differences. Talmud Bavli, Yoma 86a, a compendium of inspiring declarations concerning teshuvah, contains a statement quoted in the name of Rabbi Levi: “Great is teshuvah since it reaches unto the Throne of Honor, as the text states, ‘shuvah Yisrael od Hashem Elokecha.’” The second Bobover Rebbe, HaRav Ben-Zion Halberstam zatzal (Kedushat Tzion, 1874-1941), cites a question of the Yeshuot Ya’akov (Rabbi Jacob Ornstein, 1775-1839) regarding Rabbi Levi’s choice of “shuvah Yisrael od Hashem Elokecha,” as his proof text, rather than our Torah portion’s pasuk: Why did not [Rabbi Levi] bring the Torah’s text, namely, the holy text we have before us [in our parasha] that states, “v’shavta od Hashem Elokecha?” It is clear from this verse that teshuvah reaches unto the very Throne of Honor, just as we find in the verse that he [Rabbi Levi] brings, “shuvah Yisrael od Hashem Elokecha.” In short, why did Rabbi Levi bring a verse from the Prophets instead of from the Torah? The Yeshuot Ya’akov’s question is based upon the principle that a verse from the Torah is always a stronger proof text than a citation from either the Prophets or Writings. As such, his question is quite apropos. The Kedushat Tzion answers the Yeshuot Ya’akov’s query in a deeply insightful manner that facilitates our understanding of the multi-layered nature of teshuvah: It is possible to answer [the Yeshuot Ya’akov’s question] in the following fashion: In truth, there are two kinds of teshuvah, teshuvah m’ahavah (teshuvah based upon love) and teshuvah m’yirah (teshuvah based upon awe and fear). The essential distinction that obtains between them is that teshuvah based upon awe is set into motion by something that generates the awe itself – such as potential punishment [for a sin] or something else that brings one to awe and visceral fear. Teshuvah m’ahavah, however, is different in kind and degree, for it is self-generated and devoid of any external cause. Instead, sparks of love burn in the innermost being of the Jew, and they, themselves, become transformed into flames of love for the Almighty. (Sefer Kedushat Tzion, Parashat Nitzavim, s.v. v’shavta, translation and textual notations my own) After explicating these two distinct types of teshuvah, Rav Halberstam zatzal analyzes their differences in greater depth: In reality, our Sages taught us (Talmud Bavli, Yoma 86b) that teshuvah m’ahavah has the unique ability to transform purposeful sins (zedonot) into, as it were, meritorious acts (zechuyot), whereas, teshuvah m’yirah can only convert zedonot into inadvertent sins (she’gagot). As such, there is nothing novel in stating that teshuvah m’ahavah reaches unto the very Throne of Honor, since any and all sins [addressed by this form of teshuvah] have been converted into zechuyot, and act as angels that rise [to the Heavens] to speak positively on our behalf before the Throne of Glory – just like all mitzvot and zechuyot whereby a person is guaranteed to acquire positive advocates [that speak on their behalf]. This does not happen to one who does teshuvah based upon awe and fear, since his sins continue to exist and remain as she’gagot. Nonetheless, even teshuvah m’yirah has the ability to ascend to the Throne of Glory. Based upon this presentation, the Kedushat Tzion proceeds to answer the Yeshuot Ya’akov’s question: Now we can understand why Rabbi Levi [in our above cited Gemara] brings the pasuk from Sefer Hoshea, instead of the Torah verse from our parasha: Our Torah portion’s pasuk states, “v’shavta od Hashem Elokecha,” i.e. without any external motivation, and this is the essence of teshuvah m’ahavah. Given its nature, it is manifestly clear that this kind of teshuvah reaches unto the Throne of Glory. Yet, our Sages of blessed memory wanted to prove that even teshuvah m’yirah has such great power that it, too, can reach the Throne of Glory. Therefore, the Gemara brings the pasuk, “shuvah Yisrael,” which is presented by Hashem’s messenger [Hoshea], for it was this prophet who arose and encouraged the Jewish people to undertake the teshuvah process. This is, [by definition,] teshuvah m’yirah, [rather than teshuvah m’ahavah]. Nonetheless, the text testifies that it, too, is powerful enough to reach unto the Almighty, Himself. The Kedushat Tzion has provided us with a new and deeper understanding of the multifaceted nature of teshuvah, and its power and scope. Some of us will be fortunate enough to return to the Almighty through teshuvah m’ahavah, while others will follow the path of teshuvah m’yirah. In either case, we can rest assured that our teshuvah will ascend to the highest heights of Heaven – and unto the very Throne of Glory. May each of us recognize the chane v’chesed v’rachamim (grace, kindness and mercy) that this represents, so that we may wholeheartedly proclaim, “ashreinu mah tov chelkeinu u’mah na’im yerushatainu” (“We are overcome with joy at the goodness of our portion and the pleasantness of our inheritance.”) V’chane yihi ratzon. Shabbat Shalom and kativah 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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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. Vidui ma’aser (the Declaration Concerning Tithes) is a mitzvah that appears in our parasha: When you have finished tithing all the tithes of your produce in the third year, the year of the tithe, you shall give [them] to the Levite, the stranger, the orphan, and the widow, so that they can eat to satiety in your cities. Then you shall say before the L-rd, your G-d, “I have removed the holy [portion] from the house, and I have also given it to the Levite, the stranger, the orphan, and the widow, according to all Your commandment that You commanded me; I have not transgressed Your commandments, nor have I forgotten [them].” (Sefer Devarim 26:12-13, this and all Bible translations, The Judaica Press Complete Tanach, underlining my own) The Rambam (Maimonides, 1135-1204) formulates our mitzvah in the following fashion: The 131st mitzvah that we are commanded is to make a proclamation of the kindness G-d has bestowed upon us; and that we have separated the obligatory ma’asrot and terumot (types of tithes). We must verbally affirm our separation from them just as we have physically removed them from our premises. This [declaration] is called vidui ma’aser. The source of this commandment is G-d’s statement, “And you must declare before G-d your L-rd: ‘I have removed all the sacred portions from my house; I have given the appropriate ones to the Levite and to the orphan and widow....’” (Sefer HaMitzvot, 131, translation, Rabbi Reuven Bell, with my emendations and brackets) In sum, according to the Rambam, vidui ma’aser is simultaneously an act of hakaret hatov (recognition of the good) that the Almighty has done for us, and a verbal review of the separation and distribution of the various tithes that we have performed. The anonymous author of the 13th century work, Sefer HaChinuch, explains the underlying rationale of, “Then you shall say before the L-rd, your G-d,” in a novel manner: At the root of the precept lies the point that the unique characteristic of man and the great element of his glory is the power of speech; in this he is superior to all [other] species of creatures. For as regards the other functions, other animals also behave as he does. For this reason, there are a great many people who are more fearful of desecrating their speech, which is the great element of distinction in them, than of sinning in action. (Sefer HaChinuch, Mitzvah 607, translation, Charles Wengrov, with my emendations) While we are surely intrigued by this author’s analysis of the singular import of human speech, it is unclear as to how this contributes to an explication of the precept of vidui ma’aser. Fortunately, the Sefer HaChinuch builds upon this notion, and elucidates why the spoken act of “Then you shall say before the L-rd, your G-d” must take place: Now, inasmuch as the manner of tithes and t’rumah is a great [important] thing… it was out of His kindness toward us, in order that we should not sin about them, to adjure us about them to separate them, and then not to have benefit from them through any action; and that we should attest about ourselves, with our mouth, at the Sanctuary that we were not deceitful about them and did not detain anything of them – all this in order that we should be most careful in the matter. (Ibid. underlining my own) Fascinatingly, the explanations of both the Rambam and the Sefer HaChinuch focus upon Hashem’s kindness in conjunction with the obligation of verbal attestation of tithes. Maimonides interprets “the kindness G-d has bestowed upon us” in reference to the bounty of the fields. In contrast, the Sefer HaChinuch stresses Hashem’s kindness toward us, “in order that we should not sin about them, [the tithes].” Therefore, he initially underscores the uniqueness of human speech so that we may understand the crucial role of oral testimony in guarding the integrity of the tithes, which is the very purpose and fulfillment of this mitzvah. The Sefer HaChinuch’s discussion of the extraordinary significance of human speech is reminiscent of Onkelos’ translation/explication of, “He [G-d] breathed into his [Adams’s] nostrils the soul of life, and man became a living soul,” (Sefer Bereishit 2:7) wherein he renders the expression, “and man became a living soul,” as “and man became a speaking being” (v’havat b’adam l’ruach m’mal’lah). In other words, for Onkelos, the distinctive marker that separates mankind from the rest of Creation is our ability to communicate through intelligently conceived speech. I believe that the emphasis placed upon the significance and power of human speech by both Onkelos and the Sefer HaChinuch is particularly apropos for the month of Elul and the period of the Yamim Noraim. My suggestion is strongly supported by the “Al Chet” of Yom Kippur, wherein nine of the 44 statements are explicitly concerned with abusing the power of speech: For the sin that we have sinned before You with the utterance of the lips. For the sin that we have sinned before You through speech. For the sin that we have sinned before You through insincere confession. For the sin that we have sinned before You through foolish speech. For the sin that we have sinned before You through impure lips. For the sin that we have sinned before You through evil talk. For the sin that we have sinned before You with the idle chatter of our lips. For the sin that we have sinned before You by gossip mongering. For the sin that we have sinned before You through vain oath-taking. (Translation, the Artscroll Machzor) In my estimation, the Al Chet is incontrovertibly teaching us that with the great power of speech comes the equally great responsibility to control it, and use it wisely. We can either use speech for mitzvot such as vidui ma’aser, and as a vehicle of authentic communication with others, or for the panoply of sins that are listed in the Al Chet. Elul is a time when we make choices. With the Almighty’s help, and through our continuous efforts, may we choose to use the power of speech to serve Him, and to build a better world. V’chane yihi ratzon. Shabbat Shalom and kativah 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. 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 contains two instances in which the term, “zachor” (“remember”), is used, namely, Amalek’s attack and Miriam’s punishment. In Miriam’s case the Torah states: Be cautious regarding the lesion of tzara’ath, to observe meticulously and you shall do according to all that the Levite priests instruct you; as I have commanded them, [so shall you] observe to do. Remember (zachor) what the L-rd, your G-d, did to Miriam on the way, when you went out of Egypt. (Sefer Devarim 24:8-9, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Rashi (1040-1105), in his midrashically-based comment on our second verse, suggests the following interpretation: Remember what the L-rd, your G-d, did to Miriam: If you wish to take precautions against being stricken with tzara’ath, then do not speak lashon hara [slander, derogatory remarks]. Remember what was done to Miriam, who spoke against her brother [Moses] and was stricken with lesions [of tzara’ath]. Rashi’s language suggests that this is a narrative passage, rather than a declarative one. Therefore, “Remember what was done to Miriam” is not a command; instead, it is a statement of what will ensue if one speaks lashon hara. The Rambam (Maimonides, 1135-1204) disagrees with Rashi by intimating that Miriam did not actually speak lashon hara against her beloved brother. At the same time, however, he agrees with Rashi by viewing our verses as descriptive, and not prescriptive, in nature: The Torah warns about this [i.e. tzara’ath], stating: “Take care with regard to a tzara’ath blemish.... Remember what G-d your L-rd did to Miriam.” Now, this is what the Torah is implying: Contemplate what happened to the prophetess Miriam. She spoke about her brother. She was older than he was; she had raised him; and she had endangered herself to save him from the sea. She did not speak pejoratively of him; [instead,] she merely erred in equating him with the other prophets. Moses did not object to any of this, as [the Torah] relates: “And the man Moses was exceedingly humble.” Nevertheless, she was immediately punished with tzara’ath. [Therefore, this will certainly be the case regarding those people who are not on her level]… (Mishneh Torah, Sefer Taharah Hilchot Tum’at Tzara’ath 16:10, translation, Rabbi Eliyahu Touger with my underlining and emendations) In stark contrast to the Rambam, the Ramban (Nachmanides, 1194-1270), in his critical glosses on the Rambam’s Sefer Hamitzvot, opines that the words, “Remember (zachor) what the L-rd, your G-d, did to Miriam,” constitute a divine imperative that is included in the Taryag Mitzvot (613 Commandments). Moreover, Nachmanides follows Rashi, rather than Maimonides, by maintaining that Miriam did, in fact, speak lashon hara against her beloved brother: The seventh positive commandment [that Maimonides “forgot” to include in his classification of the Taryag Mitzvot], which we are commanded to perform, is to remember (zachor) what the Holy One did to Miriam when she spoke against her brother. This must be done through oral recitations and imprinting Hashem’s action upon our minds. [We must remember that Miriam acted as she did] even though she was a prophetess, and had performed overwhelming kindness by saving him [from potentially drowning in the Nile River]. The purpose of this mitzvah is to distance us from lashon hara. (Critical Notes to Maimonides’ Sefer HaMitzvot, Positive Commandments Uncounted by Maimonides, number 7, translation and markings my own) The Ramban believes that the Torah’s warning against speaking lashon hara is of such singular import that it outweighs the prohibition of publicly embarrassing otherwise righteous individuals who have committed a sin. Thus, he writes in his Commentary on the Torah: [Just like there is a mitzvah to remember Amalek’s heinous actions,] so, too, in regards to Miriam, we are commanded to make her actions known to our children, and to speak of them throughout the generations. We must do this, even though it would have been proper to hide her behavior, since it is generally proscribed to speak negatively and embarrassingly about righteous individuals. The Torah, however, commanded us to make her actions known and to reveal them, in order to place the warning against lashon hara in “our mouths.” [This mandate was issued,] since lashon hara is such a great sin that causes overwhelming amounts of evil in the world – yet, people constantly fail [and fall prey to violating this prohibition]. (Sefer Devarim 25:17, translation and markings my own) We are in the midst of Chodesh Elul, the time that is preeminently dedicated to introspective analysis. It is the period wherein we evaluate what we have accomplished and where we have fallen short. Perhaps most importantly, it is the time when we review the commitments we have made to Hashem, and those that we have unfortunately broken, so that we may rededicate ourselves to changing our conduct toward Him and others. As Nachmanides so powerfully notes, “lashon hara is a great sin that causes overwhelming amounts of evil in the world;” therefore, it surely demands our undivided attention as we approach the Yamim Noraim. Hopefully, with a deeper understanding of the underlying meaning of the pasuk, “Remember (zachor) what the L-rd, your G-d, did to Miriam on the way, when you went out of Egypt,” we will be in a better position to alter our manner of speech and remove lashon hara from our repertoire of behaviors. Dovid Hamelech (King David) gave voice to this focus in two of the best-known pasukim in Sefer Tehillim: “Who is the man who desires life, who loves days to see goodness? Guard your tongue from evil and your lips from speaking deceitfully.” (34:13-14) May our remembrance of Miriam’s punishment and heightened sensitivity help us cease speaking lashon hara, and may we thereby merit to be inscribed in the Sefer HaChaim (the Book of Life). V’chane yihi ratzon. Shabbat Shalom and kativah 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. 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, and Yitzhak Akiva ben Malka, Leah bat Shifra and the safety of our brothers and sisters in Israel and around the world. Our parasha contains the pasuk (verse): “Be wholehearted (tamim) with the L-rd, your G-d.” (Sefer Devarim 18:13, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) This English version reflects Rashi’s (1040-1105) midrashically-based comment on our verse: “Conduct yourself with Him with simplicity and depend on Him, and do not inquire of the future; rather, accept whatever happens to you with [unadulterated] simplicity and then, you will be with Him and to His portion.” In contrast to Rashi’s analysis, the approach of Onkelos (First Century C.E.) on our pasuk, and throughout the entirety of his Aramaic translation of the Torah, suggests a different connotation for tamim, namely, she’lim, or perfect and complete. Furthermore, while Rashi focuses upon a person being wholehearted with G-d, Onkelos emphasizes the proper manner that one must adopt in his approach toward the Creator: “Perfect and complete you shall be regarding the awe and fear you should have for the L-rd your G-d.” At this juncture, whether we adopt Rashi’s or Onkelos’ explication of our pasuk, it is apropos to turn to a halachic investigation of “Be tamim with the L-rd, your G-d,” and examine its relationship to the Taryag Mitzvot (613 Commandments). As in nearly all matters of Jewish jurisprudence, there is a machloket (disagreement) as to the status of our verse, i.e., is it included or excluded from Taryag Mitzvot? In this instance, the major disputants are the Rambam (Maimonides, 1135-1204) and the Ramban (Nachmanides, 1194-1270). Maimonides neither includes “Be tamim with the L-rd, your G-d” as a commandment in his Sefer HaMitzvot, nor offers any justification as to why this is so. Nachmanides, however, in his glosses on this work, suggests a rationale as to why Maimonides excluded our verse from the Taryag Mitzvot: Perhaps the master (i.e. the Rambam) thought that [“Be tamim with the L-rd, your G-d”] is a general command that incorporates all of the mitzvot in regards to the proper manner that one is obligated to walk on the paths of the Torah. [As such,] this matter is similar to the verse, “Praiseworthy are those whose way is perfect (temimei derech), who walk with the law of the L-rd.” (Sefer Tehillim 119:1) Therefore, he [i.e. Maimonides] did not bring this verse into his accounting [of the Taryag Mitzvot, since he clearly requires specificity regarding the mitzvah action to be performed, and not a meta-statement describing the ideal spiritual approach to serving the Almighty]. (Critical Notes to Maimonides’ Sefer HaMitzvot, Positive Commandments Uncounted by Maimonides, number 8, translation and markings my own) As mentioned above, Nachmanides disagrees with Maimonides’ decision to exclude “Be tamim with the L-rd, your G-d” from the Taryag Mitzvot and, instead, includes it in this classification. He formulates the general parameters of this commandment in the following fashion: The eighth mitzvah that we are commanded is for our hearts (i.e. minds) to be perfectly aligned with Him may He be blessed. And this is as it is stated in the Torah: “Be tamim with the L-rd, your G-d.” The essential matter of this command is that we should associate our hearts (minds) with Him alone, may He be blessed, and believe that He, and only He, performs all actions in the universe, and that He alone knows the truth as to what the future will bring. Moreover, it is solely from Him that we are allowed to ascertain the nature of future events, through the vehicle of his prophets, or His men of mercy – namely, through the Urim v’Tumim [under the direction of the kohan Hagadol]. As such, we are prohibited from seeking out soothsayers and their ilk, and we must never believe that their words will surely come to pass. (Critical Notes to Maimonides’ Sefer HaMitzvot, Positive Commandments Uncounted by Maimonides, number 8, translation and markings my own) In sum, the Ramban maintains that “Be tamim with the L-rd, your G-d” is a constitutive element of the Taryag Mitzvot. In his view, this mitzvah mandates that we turn to the Creator and His earthly representatives for knowledge of forthcoming events. Concomitantly, we must eschew the words and visions of necromancers who purport to foretell the future through divinations. Thus, by turning solely to the Almighty, and by consciously rejecting the so-called prophecies of human oracles, we demonstrate our unmitigated allegiance to Hashem and live lives that are tamim with Him. Rav Tzadok ha-Kohen Rabinowitz of Lublin (1823-1900) views our verse, “Be tamim with the L-rd, your G-d,” in a different light than the other commentators whose views we have examined. Rather than discussing the substantive content of, “be tamim,” he emphasizes the expression, “with the L-rd, your G-d,” as the modality through which one can attain temimut (perfection or completeness). Yet, how does one achieve the status of being “with the L-rd, your G-d?” In order to answer this question, Rav Tzadok quotes a pasuk from Sefer Shemot: “And you shall worship the L-rd, your G-d, and He will bless your food and your drink, and I will remove illness from your midst.” (23:25) He notes that the verse explicitly states, “I [Hashem] will remove illness from your midst,” and proceeds to metaphorically explain its import: All of this [i.e. the removal of illness from our midst] does not take place by itself. Only Hashem, may He be blessed, has the ability to remove [illness]. This is similar in kind to a filthy garment – even though you soak it in water, the person who is washing it must scrub at it until he removes its grime. Nonetheless, without water the dirt will not be removed. (Likutei Mamarim, page 86, this and the subsequent passage, translation and markings my own) According to Chazal (our Sages of blessed memory), water often symbolizes Torah. By way of illustration, Midrash Rabbah, Sefer Bereishit 24 explains the verse “And they [Joseph’s brothers] took him [Joseph] and cast him into the pit; now the pit was empty there was no water in it,” (Sefer Bereishit 37:24) in this fashion: “Rav Acha said … “there was no water in it” connotes that there were no words of Torah – which is allegorically referenced by the word “water.” Rav Tzadok follows this line of reasoning and states that the water he references in his parable is none other than Torah. Moreover, it is Torah that ultimately enables one to “Be tamim with the L-rd, your G-d:” The reference to “water” specifically refers to divrei Torah [i.e. Halacha] and divrei Aggadah [non-halachic Torah subjects]. This is so, since through them, one may recognize He who spoke and thereby created the world, and, thereby, bask in the light of the face of the living King. [As such,] the Torah states: “Be tamim with the L-rd, your G-d,” [this means,] when one is with Hashem and His followers [i.e. Torah scholars], then he will be perfect and complete without any lack whatsoever. When viewed from the widest perspective, our pasuk, “Be tamim with the L-rd, your G-d,” is ultimately urging us to fulfill the moral, ethical and spiritual charge issued by Hashem to Avraham Avinu (our Father Avraham) so long ago: “I am the Almighty G-d; walk before Me and be perfect (tamim).” This message is particularly apropos for the month of Elul, as we prepare ourselves for the Yamim Noraim (the Days of Awe) and the coming year. Like Avraham, may we, too, strive to strengthen our relationship with the Holy One blessed be He, so that we may serve Him in faithfulness, authenticity and temimut. 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, and Yitzhak Akiva ben Malka, Leah bat Shifra and the safety of our brothers and sisters in Israel and around the world. Our parasha contains two seemingly contradictory pasukim (verses). Initially we are taught, “However, there will be no needy (evyon) among you, for the L-rd will surely bless you in the land the L-rd, your G-d, is giving you for an inheritance to possess.” (Sefer Devarim 15:4) Seven verses later, however, we encounter, “For there will never cease to be needy (evyon) within the land. Therefore, I command you, saying, you shall surely open your hand to your brother, to your poor one, and to your needy one in your land.” (15:11, these and all Bible translations, The Judaica Press Complete Tanach) The question is quite clear: “How can the first pasuk proclaim, ‘there will be no needy (evyon) among you’ while the second no less explicitly states, ‘For there will never cease to be needy (evyon) within the land?’” The second century Midrash Sifrei suggests the following answer: “When you (i.e. the Jewish people) perform the will of the Omnipresent, the poor will reside [solely] among the other nations; when, however, you fail to fulfill the will of the Omnipresent, then there will be poor among you.” (Section 118, translation and brackets my own) Unfortunately, to paraphrase the Sifrei, we live at a time in history when there are many poor among us. As such, we are obligated to fulfill Hashem’s decree, as found in the second half of the latter verse: “You shall surely open your hand to your brother, to your poor one, and to your needy one in your land.” This, of course, is the mitzvah of tzedakah. The word “tzedakah,” derived from the root word “tzedek” connoting justice, is used precisely in this sense in the well-known verse, “Justice (tzedek), justice shall you pursue, that you may live and possess the land the L-rd, your G-d, is giving you.” (Sefer Devarim 16:20) Therefore, tzedakah is an authentic representation of distributive justice, in the Jewish community, since, in essence, it embodies the fair apportionment of resources among various members of a community.” Tzedakah looms large in the collective mind and experience of our people. Little wonder, then, that the Rambam (Maimonides 1135-1204) devoted an entire chapter of his Mishneh Torah to a discussion of the singular import of tzedakah. Moreover, even though the Mishnah teaches us that Rabbi Yehudah Hanasi declared, “Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot,” (Pirkei Avot 2:1) Maimonides, basing himself upon Talmud Bavli, Baba Batra 9b, unhesitatingly wrote: “We are obligated to be careful with regard to the mitzvah of charity (tzedakah) to a greater extent than all [other] positive commandments… (Sefer Zeraim, Matnot Aniyim, 10:1, translation, Rabbi Eliyahu Touger) In other words, even though we are urged to treat all mitzvot as being equal to one another, tzedakah, in Maimonides’ view, is somehow different in kind and degree than all other positive commandments. At this point, and in classic Jewish cadence, we may very well ask, “How and why is this mitzvah different than all other positive commandments?” The Rambam responds to our question in the following fashion: “… because charity (tzedakah) is an identifying mark for a righteous person, a descendant of Abraham, our Patriarch, as [the Torah] states: ‘I have known him, because he commands his children... to perform charity (tzedakah).’” (Sefer Bereishit 18:19) Congruent with Talmud Bavli, Yevamot 79a, Maimonides is teaching us that giving tzedakah and performing other acts of tzedek, embody one of the essential character traits of a member of the Jewish people, so much so that “whenever a person is cruel and does not show mercy, his lineage is suspect” (i.e. we question whether or not they are Jewish, Sefer Zeraim, Matnot Aniyim, 10:2, based upon Talmud Bavli, Beitzah 32b) Given the fundamental nature of tzedakah within the collective consciousness of the Jewish people, the Rambam urges us to look upon all members of Klal Yisrael (the Congregation of the Jewish people) as being inextricably bound to and responsible for one another: “Kol Yisrael aravim zeh l’zeh.” As such Maimonides states: The entire Jewish people and all those who attach themselves to them are as brothers, as [the Torah] states: “You are children unto G-d your L-rd.” (Sefer Devarim 14:1) And if a brother will not show mercy to a brother, who will show mercy to them? To whom [in this world] do the poor of Israel lift up their eyes? [Clearly, to one another.] (Sefer Zeraim, Matnot Aniyim, 10:2, brackets my own) We have just entered Chodesh Elul, the month dedicated to introspection, self-analysis and authenticity in our mitzvot observance. It is equally the time, as well, to embrace new and better behaviors toward each other, and begin to live lives whereby tzedakah is truly the litmus test of who and what we are. With Hashem’s help may this be so. 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, and Yitzhak Akiva ben Malka, Leah bat Shifra and the safety of our brothers and sisters in Israel and around the world. The expression, “And you shall love the L-rd, your G-d” appears twice in the Torah, the first instance in Parashat Vaetchanan (Sefer Devarim 6:5), and the second in our parasha (Sefer Devarim 11:1). While both pasukim (verses) begin with this phrase, they conclude quite differently from one another: And you shall love the L-rd, your G-d, with all your heart and with all your soul, and with all your means. (6:5) And you shall love the L-rd, your G-d; keep His charge, His statutes, His ordinances, and His commandments, all the days. (11:1, these and all Bible and Rashi translations, The Judaica Press Complete Tanach) In broad terms, the first verse focuses upon what one needs to dedicate to Hashem in order to demonstrate love for Him, namely, one’s heart, soul and means. Rashi (1040-1105) explains each term in the following manner: With all your heart: Love Him with your two inclinations [the good and the evil]. (Midrash Sifrei; Talmud Bavli Berachot 54a) 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: There are people whose possessions are more precious to them than their own bodies. Therefore, it says, “and with all your means.” (Midrash Sifrei) 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. In contrast, our parasha’s pasuk teaches us what we need to do in practice to express our love of Hashem, namely, “keep His charge, His statutes, His ordinances, and His commandments;” in sum, fulfill the Torah throughout our entire lives. The Ramban (Nachmanides, 1194-1270) was very sensitive to every nuance of language that is found in Tanach. As such, he focuses upon our pasuk’s phrase “keep His charge” (“v’shamarta mishmarto”), since this is the sole time it appears in the Five Books of the Torah. He offers two interpretations of this expression; the first is verse-specific, whereas the second is holistic in nature: Keep His charge: To have awe and fear before Him in order that you will guard yourself from sinning before Him. [This wording is utilized at this juncture,] since after He will command you through love [“And you shall love the L-rd, your G-d,”] He will command you through awe, and instruct you regarding the statutes, ordinances and mitzvot. This analysis of “v’shamarta mishmarto” bespeaks a deep sensitivity to human nature. According to the Ramban, the Master of the Universe knew quite well that He first needed to create a love-based relationship between Himself and the Jewish people prior to mandating the awe and fear of Him that are essential to avoid sin. Moreover, I believe a careful examination of the first of the Aseret Hadibrot (10 Utterances) wherein G-d introduced Himself as, “I am the L-rd your G-d” (“Anochi Hashem Elokecha,” Sefer Shemot 20:2) strongly supports Nachmanides’ explication. Hashem (L-rd) represents the quality of love and mercy, and notably precedes “Elokecha,” the characteristic of strict and demanding judgment that, leads us, as human beings, to a sense of awe and fear. Thus, here, too, love comes before awe and fear. The Ramban’s second elucidation of “v’shamarta mishmarto,” presents his well-known proclivity for revealing ethical-based meaning in the Torah text: Keep His charge: [This means that] you must protect that which Hashem protects; for He protects the strangers (“hagareim”), shows favor to the poor and downtrodden, and seeks justice for the orphan and the widow. And we find a somewhat parallel text [to ours] in another location [in Tanach]: “And keep the charge of the L-rd your G-d to walk in His ways, to keep His statutes, and His commandments, and His judgments, and His testimonies, as it is written in the law of Moses, that you may prosper in all that you do, and wherever you turn.” (Sefer Melachim I: 2:3) [Moreover, our Sages] said: “Just as He shows favor and is merciful, so, too, should you show favor and be merciful.” (Talmud Bavli, Shabbat 133b; all Ramban translations, parentheses and brackets my own) This exposition of the Ramban is nothing less than an intellectual and spiritual triumph, for he has taken the seemingly legalistic words, “v’shamarta mishmarto,” and discovered within them the language of the ultimate ethical gesture, namely, imitatio Dei, the emulation of Hashem’s actions. This principle is given extended voice in a celebrated passage in Talmud Bavli: Just as Hashem clothed the naked [in the case of Adam and Chava]… so, too, should you clothe the naked. Just as Hashem visited the sick [in the case of Avraham after his brit milah]… so, too, should you visit the sick. Just as the Holy One Blessed be He comforted the mourners [in the case of Yitzhak after Avraham’s passing]… so, too, should you comfort the mourners. Just as the Holy One Blessed be He buried the dead [in the case of Moshe]… so, too, should you bury the dead. (Sotah 14a, translation and brackets my own) With the Torah as our guide, may we learn to love the Almighty, hold Him in awe, and emulate His actions. May we, thereby, grow closer to understanding what it truly means to serve Him and guard His 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, and Yitzhak Akiva ben Malka, Leah bat Shifra and the safety of our brothers and sisters in Israel and around the world. The theme of the Chosen People (am hanivchar) is repeated in a number of places in the Siddur. Based upon the widespread dissemination of the prayer book, this idea has become one of the most universally accepted principles of Jewish thought:
The concept of the am hanivchar is presented in our parasha as well: “For you are a holy people (am kadosh) to the L-rd, your G-d: the L-rd your G-d has chosen you to be His treasured people (am segulah) out of all the peoples upon the face of the earth.” (Sefer Devarim 19:5, this and all Bible translations, The Judaica Press Complete Tanach) A careful reading of this pasuk (verse) teaches us that am kadosh and am segulah are two distinct aspects of our people’s designation as Hashem’s chosen nation. Am kadosh signifies that we are differentiated from all other nations of the world in our singular dedication to the Master of the Universe and the precepts of His holy Torah. As such, we are the living embodiment of Moshe’s prayer to the Almighty following the Sin of the Golden Calf: “For how then will it be known that I have found favor in Your eyes, I and Your people? Is it not in that You will go with us? Then I and Your people will be distinguished from every [other] nation on the face of the earth.” (Sefer Shemot 3:16) In contrast to am kadosh, am segulah focuses upon our special relationship with Hashem. This thought was clearly expressed by the 19th century German commentator, Rabbeinu Shimshon Raphael Hirsch (1808-1888), in his explication of our term: Consequently, “segulah” is a singular possession to which no one else may lay claim. It, therefore, has no connection whatsoever to anyone other than it’s owner. A fundamental condition thus emerges in reference to “segulah;” namely, this concept demands of us [i.e. the Jewish people] in reference to our relationship with Hashem, that we will be His sole possession in a total and complete sense – in the very fiber of our spiritual being, in every aspect of our persona and with our entire volition and lives. Moreover, we must see ourselves as depending upon G-d alone, and never upon some other power or being – this principle must shape the trajectory of our lives and influence the essence and approach of all our actions. (Commentary to Sefer Shemot 19:5, translation from the Hebrew edition my own) In Rav Hirsch’s view, therefore, the concept of am segulah emerges as the representation of our extraordinary devotion to Hashem, which encourages us to recognize that everything in our lives is “m’ate Hashem hayitah zot” (“comes directly from G-d,” Sefer Tehillim 118:23). Now that we have analyzed two of the constitutive elements of am hanivchar, we are ready to define it in broad terms. I believe that the former Chief Rabbi of England, Sir Jonathan Sacks, offered one of the best modern presentations of this concept. He notes that many people are misled into believing that the idea of “choseness” is tantamount to G-d rejecting all the other nations and, consequently, connotes arrogance and elitism. Rabbi Sacks suggests, however, that nothing could be further from the truth: “Do not think that G-d choosing one people means He rejects every other people. Absolutely not! That was never our way. And that is why, again and again and again, G-d, the prophets say, is not our G-d only.” (Public lecture: “Jewish Identity - The Concept of a Chosen People,” May 8, 2001) Rav Sacks presents an entirely different approach to understanding our one-of-a kind role in Hashem’s grand plan for mankind. He maintains that our election enables us to bring Hashem’s message to the world: “… the Jewish story, in its unique particularity, is the human story in its universality. If we would have been everyone in general, we would never have been somebody in particular. And if we hadn't been somebody in particular, we would never have a message for humanity in general.” In sum, our chosen stature allows us to spread G-d’s message of hope and everlasting peace to the nations of the world. Moreover, every nation has its unique role to play in the drama we call “life.” As such, each nation has its own intrinsic value and inherent worth. As such, it must be constantly emphasized and taught that everyone is created b’tzelem Elokim, in G-d’s Divine image. This idea was given powerful voice in a famous statement of Rabbi Akiva: “Beloved is man, for he was created in the image [of G-d]; it is a sign of even greater love that it has been made known to him that he was created in the image, as it is says, ‘For in the image of G-d, He made man’” (Sefer Bereishit 9:6; Pirkei Avot 3:14, translation, Rabbi Yosef Marcus) Thus, while we are the am kadosh, all nations have the potential to pursue holiness and thereby serve the Almighty in their own unique manner, for they, too, are beloved before Him. May we be zocheh (merit) to witness the fulfillment of the prophet Zechariah’s stirring words: “And the L-rd shall become King over all the earth; on that day shall the L-rd be one, and His name one.” (14:9) May that time soon arrive and herald true peace for all mankind when we will stand shoulder to shoulder in the recognition of Hashem’s presence amongst us. 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. 8/8/2016 Parashat Devarim – Shabbat Chazon 5776, 2016: “Return to Me and I Will Return to You”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, and Yitzhak Akiva ben Malka, Leah bat Shifra and the safety of our brothers and sisters in Israel and around the world. This Shabbat is known as “Shabbat Chazon,” based upon the opening words of our haftarah: “The vision (chazon) of Yeshayahu (Isaiah) the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.” (Sefer Yeshayahu 1:1, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) In keeping with the themes of the Three Weeks and Tisha b’Av, much of this haftarah consists of dire statements of prophecy that bespeak Hashem’s rejection of our behavior, and pronouncements of future disaster: Woe to a sinful nation, a people heavy with iniquity, evildoing seed, corrupt children. They forsook the L-rd; they provoked the Holy One of Israel; they drew backwards. Your land is desolate; your cities burnt with fire. Your land - in your presence, strangers devour it; and it is desolate as that turned over to strangers. And the daughter of Zion shall be left like a hut in a vineyard, like a lodge in a cucumber field, like a besieged city… Of what use are your many sacrifices to Me? says the L-rd. I am sated with the burnt-offerings of rams and the fat of fattened cattle; and the blood of bulls and sheep and male goats I do not want. When you come to appear before Me, who requested this of you, to trample My courts? … And when you spread out your hands, I will hide My eyes from you, even when you pray at length, I do not hear… How has she [Jerusalem] become a harlot, a faithful city; full of justice, in which righteousness would lodge, but now [there are only] murderers (Sefer Yeshayahu 1:4, 7-8, 11-12, 15 and 21, brackets my own) Yet, in the midst of these ominous predictions, Yeshayahu’s words of potential reconciliation burst forth as a beacon of hope: Wash, cleanse yourselves [O’ Jewish people], remove the evil of your deeds from before My eyes, cease to do evil. Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, plead the case of the widow. Come now, let us debate, says the L-rd. If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool… And I will restore your judges as at first and your counselors as in the beginning; afterwards you shall be called City of Righteousness, Faithful City. Zion shall be redeemed through justice and her penitent [ones] through righteousness. (1:16-18, 26-27, brackets my own) Yeshayahu’s message thunders throughout the ages: All is not lost, there is always hope for the Jewish people – if we do teshuvah (return unto Hashem). According to Rashi (1040-1105), this is the meaning of the oblique phrase in our passage, “Come now, let us debate, says the L-rd,” which he explains as, “together, you and I, and we will know who offended whom, and if you offended Me, I still give you hope to repent.” Based upon the overall message of the haftarah, however, the clear connotation of Rashi’s explanation is that klal Yisrael (the Jewish people) affronted G-d through their failure to “seek justice, strengthen the robbed, perform justice for the orphan, [and] plead the case of the widow.” As such, how are we to understand the expression, “Come now, let us debate?” After all, there appears to be little to discuss when we were so demonstrably guilty. The second Bobover Rebbe, HaRav Ben-Zion Halberstam zatzal (1874-1941), known to posterity as the “Kedushat Tzion” after the name of his commentary on the Torah and Festivals, suggests that there was, indeed, an outright dispute between Hashem and the Jewish people regarding the relationship between geulah (Redemption) and teshuvah: The Holy One blessed be He said that the Jewish people should undertake the complete teshuvah process, and then they would be rewarded with the ultimate and total Redemption. As the text states, “Return to Me [Jewish people], and I [Hashem] will return to you, said the L-rd of Hosts…” (Sefer Malachi 3:7, brackets my own) [In stark contrast,] the Jewish people declared that, “Hashem, You must first redeem us and then we will do teshuvah.” As the text states, “Cause us to return unto You Hashem [by first redeeming us,] and then we will return to You…” (Sefer Megillat Eicha 5:21, brackets my own) Based upon his analysis of the disagreement that obtained between Hashem and the Jewish people, the Kedushat Tzion explains, “Come now, let us debate,” as referring to the proper order that must obtain regarding teshuvah and Redemption: Perhaps you [the Jewish people] might say: “It is not within our ability to do teshuvah in this bitter galut (exile), therefore, we have cried out to You, Hashem, ‘Cause us to return unto You Hashem [by first redeeming us,] and then we will return to You…’” Regarding this assertion, one could easily respond, “Since the Holy One blessed be He has already said, ‘Return to Me [Jewish people], and I [Hashem] will return to you…,’” by definition, this expression has created an indelible impression in your hearts and minds. As such, it will be easy for you [the Jewish people] to do teshuvah, and perforce, [the Redemption will come] and, [therefore the text states;] “If your sins prove to be like crimson, they will become white as snow.”(All translations and brackets my own) In sum, HaRav Ben-Zion Halberstam zatzal explains that it is quite understandable that we feel unable to do national teshuvah in the midst of the seemingly endless dark and bitter nights of galut, and, therefore, we invoke the words “Cause us to return unto You Hashem [by first redeeming us,] and then we will return to You…” Nevertheless, we should feel confident that this teshuvah is within our reach. As HaRav Halberstam notes, Hashem has guaranteed us that the geulah shlaimah (ultimate Redemption) will follow immediately in the wake of our teshuvah: “Return to Me [Jewish people], and I [Hashem] will return to you…” These are comforting and empowering words, indeed, for they foretell the coming of Mashiach Tzidkanu (our righteous Messiah). With Hashem’s help and our fervent desire, may the Jewish people return to Him in complete teshuvah soon and in our days, so that the geulah shlaimah will be realized and our sins “become as white as snow.” 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, and Yitzhak Akiva ben Malka, Leah bat Shifra and the safety of our brothers and sisters in Israel and around the world. The first of our two parshiot contains a rather quizzical pasuk (verse): “Eleazar the kohen said to the soldiers returning from battle, ‘This is the statute that the L-rd commanded Moses.’” (Sefer Bamidbar 31:21, this, and all Bible and Rashi translations, The Judaica Press Complete Tanach) Eleazar’s new and unprecedented role as the teacher of our nation is particularly perplexing. Since Moses was the rebbe par excellence - and the one commanded by the L-rd, why and how did it become Eleazar’s job to teach “the statute that the L-rd commanded” to the Jewish people? Rashi (1040-1105), basing himself upon Midrash Sifrei Matot 48, suggests the following answer: Eleazar the kohen: Since Moses came to a state of anger, he came to err, as the laws of purging gentile vessels eluded him. [Therefore, Eleazar had to teach them.] A similar incident happened on the eighth day of the investitures [of the kohanim], as it says, “He [Moses] became angry with Eleazar and Ithamar” (Sefer Vayikra 10:16); he came to a state of anger, so he came to err. Similarly, in the episode of “Now listen, you rebels… and struck the rock” (Sefer Bamidbar 20:10-11); through anger, he came to err. (Brackets my own) The shared approach of the Midrash Sifrei and Rashi as to why Eleazar suddenly became the provisional rebbe of the Jewish people is found, as well, in a parallel passage in Talmud Bavli, Pesachim 66b: Reish Lakish said: “In regards to every man who becomes angry, if he is a Sage, his wisdom departs from him … [we learn this] from Moses. For it is written, “Moses became angry with the officers of the army, the commanders of thousands and the commanders of hundreds, who had returned from the campaign of war,” (Sefer Bamidbar 31:14) and it is written, “Eleazar the kohen said to the soldiers returning from battle, ‘This is the statute that the L-rd commanded Moses.’” (Sefer Bamidbar 31:21) From this it follows that [the halacha of koshering vessels that was presented to the Jewish people by Elazar] had been forgotten by Moses. (Translation, The Soncino Talmud with my emendations) The message in these passages seems quite clear: Anger causes wisdom to depart from a person and, consequently, causes him to err. If this could happen to Moses, the greatest of all the prophets, it is something that can surely affect all people. Little wonder, then, that the Rambam (Maimonides, 1135-1204) embraces the rejection of anger as one of the constitutive elements of a spiritually healthy personality: Anger is also an exceptionally bad quality. It is fitting and proper that one move away from it and adopt the opposite extreme. He should school himself not to become angry even when it is fitting to be angry. If he should wish to arouse fear in his children and household - or within the community, if he is a communal leader - and wishes to be angry at them to motivate them to return to the proper path, he should present an angry front to them to punish them, but he should be inwardly calm. He should be like one who acts out the part of an angry man in his wrath, but is not himself angry. The early Sages said: “Anyone who becomes angry is like one who worships idols.” They also said: “Whenever one becomes angry, if he is a wise man, his wisdom leaves him; if he is a prophet, his prophecy leaves him.” The life of the irate is not true life. Therefore, they have directed that one distance himself from anger and accustom himself not to feel any reaction, even to things which provoke anger. This is the good path. (Mishneh Torah, Sefer Ma’ada, Hilchot De’ot 2:3, translation, Rabbi Eliyahu Touger, underlining my own) The Ramban (Nachmanides, 1194-1270), as well, focuses upon anger in the beginning paragraph of his famous Iggeret HaRamban: “Hear, my son, the instruction of your father and don't forsake the teaching of your mother.” (Sefer Mishle1:8). Get into the habit of always speaking calmly to everyone. This will prevent you from anger, a serious character flaw that causes people to sin. As our Rabbis said (Talmud Bavli Nedarim 22a): “Whoever flares up in anger is subject to the discipline of Gehinnom,” as it is says in (Sefer Kohelet 12:10), “Cast out anger from your heart, and [by doing this] remove evil from your flesh.” “Evil” here means Gehinnom, as we read (Sefer Mishle 16:4): “... and the wicked are destined for the day of evil.” Once you have distanced yourself from anger, the quality of humility will enter your heart. This radiant quality is the finest of all admirable traits: ‘Following humility comes the fear of Hashem.” (Sefer Mishle 22:4, the passage’s translation with my emendations, http://www.pirchei.com/specials/ramban/ramban.htm) In consonance with Maimonides, Nachmanides views anger as “a serious character flaw;” he diverges from the Rambam, however, by emphasizing anger’s role in causing people to sin. On the positive side, he who successfully eschews anger from his persona will be able to pursue the path of humility, which, in turn, leads to awe of Hashem and, by extension, fealty to His commandments. Perhaps there is no better time than the Three Weeks to engage in honest introspection, so that we can discover and face our faults and shortcomings, and engage in teshuvah (returning to G-d). Many of our failings may very well be associated with anger. Beyond any doubt, nearly all prevent us from properly serving Hashem. Therefore, as the prophet Yermiyahu passionately declared so long ago, “Restore us to You, O L-rd, that we may be restored! Renew our days as of old.” (Megillat Eichah 5:21) 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, and Yitzhak Akiva ben Malka, Leah bat Shifra and the safety of our brothers and sisters in Israel and around the world. The final pasuk (verse) of our parasha is somewhat difficult to understand: “Moses spoke to the children of Israel in accordance with all that the L-rd had commanded Moses.” (Sefer Bamidbar 30:1, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) We know from numerous verses in the Torah that Moses told the Jewish people solely “that [which] the L-rd had commanded.” Without a doubt, he always acted as Hashem’s loyal servant. Therefore, the Torah states, “… he is faithful throughout My house. (Sefer Bamidbar 12:7, underlining my own) To what, then, does the phrase, “in accordance with all,” actually refer? Based upon Midrash Sifrei, Pinchas 57, Rashi (1040-1105) suggests the following interpretation of our pasuk, and by extension, our expression: Moses spoke to the children of Israel: [This verse is written] to make a pause; [these are] the words of R. Ishmael. Since up to this point the words of the Omnipresent [were stated], and the [following] chapter dealing with vows begins with the words of Moses, it was necessary to make a break first and say that Moses repeated this chapter [of offerings and the Festivals] to the Jewish people, for if not so, it would imply that he did not tell this to them, but began his address with the chapter discussing vows. (Underlining and emendations to the translation my own) In sum, Rashi is teaching us that Moses repeated to the Jewish people, both the laws pertaining to the Festival musafim (additional offerings) and the Festivals themselves. Rabbi Naftali Tzvi Yehudah Berlin (1816-1893), known to posterity as “the Netziv,” builds upon Rashi’s gloss and notes, “Our teacher, Moses, explained the laws of the Festivals to the Jewish people more so than all the other parshiot in the Torah.” (Ha’amek Davar, Parashat Pinchas, 30:1) At first glance, this is a very surprising statement, as it seems there should be many other contenders for the crown of “most explicated section of the Torah.” As such, why did the Netziv single out the Festivals in this fashion? His answer is both incisive and far-reaching in scope: The [passages concerning the] musafim [and Festivals] are replete with amazing differences [in terminology], as each musaf utilizes a different linguistic formulation. [This is highly substantive, for] without a doubt, these variations do not lack meaning. Instead, they represent the [hidden] secrets of the Torah, and provide a basis for the statutes and laws [that form the essential basis of] practical Halacha. Indeed, all of this may be derived from the very expression of “speaking” (“amirah”) [as we find in our verse, “va’yomer Moshe el b’nai Yisrael] … Our pasuk, therefore, has but one purpose, to teach the inner meaning of the Mo’adim to the Jewish people. This is the case, since they are a great and fundamental principle (haymah ikar gadol) regarding both ethical values and proper behavior. (Translations, brackets, bolding and underlining my own) The Netziv’s response raises yet another question, “How are the Mo’adim ‘a great and fundamental principle regarding both ethical values and proper behavior?’” The Rambam (Maimonides, 1135-1204) provides us with one of the most famous answers to this question in his presentation of the following halacha: When a person eats and drinks [in celebration of a holiday], he is obligated to feed converts, orphans, widows, and others who are destitute and poor. In contrast, a person who locks the gates of his courtyard and eats and drinks with his children and his wife, without feeding the poor and the embittered, is [not indulging in] rejoicing associated with a mitzvah, but rather the rejoicing of his gut. And with regard to such a person [the verse, Sefer Hoshea 9:4] is applied: “Their sacrifices will be like the bread of mourners, all that partake thereof shall become impure, for they [kept] their bread for themselves alone.” This happiness is a disgrace for them … (Mishneh Torah, Hilchot Yom Tov 6:18, translation, Rabbi Eliyahu Touger) While in the halacha that precedes this passage, the Rambam emphasizes these words of the verse, “And you shall rejoice in your Festival - you, and your son, and your daughter, and your manservant, and your maidservant…” (Sefer Devarim 16:14), in our law he adjures us to be equally zealous regarding the latter half of this pasuk that concerns itself with “… the stranger, and the orphan, and the widow, who are among you.” Their Festival needs, he opines, are no less crucial than our own. Indeed, for Maimonides, if we fail to provide the fundamental necessities to those less fortunate than us, our rejoicing is not “rejoicing associated with a mitzvah, but rather the rejoicing of one’s gut.” In short, if we ignore our basic responsibilities toward our fellow Jews, our would-be celebration of the Festivals is transformed into a “disgrace.” May we ever be solicitous of the needs of the entire Jewish people, so that all may stand before the Almighty with dignity and respect. So, too, may we be zocheh (merit) to celebrate the Festivals as “ish echad b’lav echad” (“as one individual dedicated to the same purpose”) in the newly rebuilt Beit HaMikdash, 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. |
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