![]() 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, and the safety of our brothers and sisters in Israel and around the world. Rabbi Chiya, in Midrash Vayikra Rabbah 24:5, teaches us that our parasha was taught to the entire nation (b’hakhal) “since the majority of the Torah’s fundamental principles may be found therein.” In contrast, Rabbi Levi suggests a different reason as to why Parashat Kedoshim was stated b’hakhal, “Because the Aseret Hadibrot (The Ten Utterances) are contained therein.” He proves his contention by quoting verses in our parasha that correspond to the Aseret Hadibrot as found in Sefer Shemot, Parashat Yitro, chapter 20. One telling example will suffice: Sefer Shemot 20:2 contains the mitzvah of believing in the existence of Hashem: “Anochi Hashem Elokecha” (“I am the L-rd your G-d”). Our parasha has the very similar phrase of “Ani Hashem Elokechem” (Sefer Vayikra 19:2, “I am the L-rd your G-d”). The Midrash presents this parallelism on a commandment-by-commandment basis. While there are substantive grammatical and hence, exegetical differences between these two formulations, there is little doubt that this is a recapitulation of the Decalogue. The repetition of these commandments in our parasha led the famous Spanish Bible commentator, Rabbi Yitzchak ben Yehuda Abravanel (1437-1508), known as “the Abarbanel,” to ask the following question: What induced the Blessed One [G-d] to command Moshe to speak to the entire assemblage of the Jewish people and motivate them (vayazhiram) regarding the Aseret Hadibrot? They had already heard them at Mount Sinai and they were written on the Tablets of the Law. Moreover, they already knew them. [Therefore,] what was the purpose of their repetition? His two-part answer is quite fascinating: It is proper that the Holy One commanded Moshe to gather the entire assemblage of the Jewish people together, motivate them regarding all of these commandments, and remind them of the Ten Utterances and the essence of the commandments, since all of this was preparation for the enactment of the covenant [into which they entered] as found at the end of this sefer, in Parashat Bechukotai. Next, the Abarbanel notes the difference in presentation of the Aseret Hadibrot in our parasha from that in Parashat Yitro. This difference allows him to analyze the fundamental purpose of mitzvot observance: The order of the Aseret Hadibrot in our parasha is different than that found in Parashat Yitro. This was to explain to them [the Jews who heard our parasha in full assembly] that the Ten Utterances and the essential principles of the Torah are not to be followed because of the inherent logic found therein - as based upon the apprehension of our intellect. Rather, [they are to be followed] because the Holy One Blessed be He commanded us to walk in His ways (lelechet b’drachov) and to cleave to Him (u’ldavkah bo). [Moreover, we are duty bound to do] all that is good and perfect – not because of any other reason or logical conclusion [but rather, simply because G-d commanded us to do so]. At this juncture, the Abarbanel asks a deeply insightful question regarding our parasha: “Why then, does the Torah write “Kedoshim t’hihyu?” (“You should be holy…?”) His answer reveals a penetrating and holistic understanding of the Torah: “One ought not to think that kedoshim t’hihyu refers solely to forbidden physical relations [as its juxtaposition to the presentation of these laws, as found at the conclusion of the preceding parasha, Parashat Acharei Mot, might seem to indicate]. Instead, this phrase refers to each of the [Ten] Utterances. [This means the Jewish people] should be holy and sanctify themselves in all matters… (Translation, brackets and emphasis my own) In sum, the Abarbanel focuses upon three different ideas in his analysis of the phrase, “kedoshim t’hihyu” and the repetition of the Aseret Hadibrot in our parasha:
The great Chasidic master, Rabbi Yehuda Aryeh Leib Alter (1847-1905), known as the “Sefat Emet” after the title of his monumental work of Torah exegesis, suggests a different reason as to why our parasha was stated before the entire Jewish people: This comes to hint to us that as a result of unity amongst the Jewish people, we come to merit holiness. This is the meaning of [the verse in Sefer Devarim 23:15] “For the L-rd, your G-d, goes along in the midst of your camp…” [When will this be the case?] If your camp is a singular entity, complete, and united, [then Hashem will go along “in the midst of your camp.”] (Translation my own) For the Sefat Emet, unity among our people (achdut) leads to holiness within our people. Unfortunately, in our generation, achdut is a fleeting goal. As such, we long for the time when we will be, once again, as we were at Mount Sinai when we first heard the Aseret Hadibrot: Am echad, b’lev echad (one people unified in body and innermost spirit). If we can recapture this feeling of love and devotion for our fellow Jews, simply because they are our fellow Jews, then we will once again fulfill the phrase “Kedoshim t’hihyu.” May this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.YUTorah.org using the search criteria of Etengoff and the parasha’s name. The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [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, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The prohibition of imbibing blood is one of the well-known mitzvot found in our parasha. (Sefer Vayikra 17:10-11) In this context we find the unusual expression, “v’natati panai,” which is explained by both Onkelos (first century CE) and Rabbeinu Saadia Gaon (882-942) as “I [G-d] will place My anger.” V’natati panai is found one other time in the Torah, namely, in the Tochacha (Sefer Devarim 28:15-68), the admonition to the Jewish people as to what will transpire if we fail to keep Hashem’s mitzvot. Since the expression is used in these two contexts, and the second instance refers to the entire Torah, we may logically deduce that the prohibition against eating blood must be exceptionally important, an idea that is strongly supported by the multiple times the Torah warns against consuming blood (Sefer Bereishit 9:4, Sefer Vayikra 7:26-27, 17:10-11, 19:26 and Sefer Devarim 12:23-24 among others). The Rambam (Maimonides, 1135-1204), as he often did in matters of this nature, adopted an anthropological/historical explanation as to why the Torah forbade the ingesting of blood: Know that the Sabians [a group briefly mentioned three times in the Koran] held that blood was most unclean, but in spite of this used to eat of it, deeming that it was the food of the devils and that, consequently, whoever ate it fraternized with the jinn [supernatural creatures in Islamic mythology, and the source for the word, “genie”] so that they came to him and let him know future events – according to what the multitude imagine concerning the jinn… Consequently, as they deemed, these jinn would come to them in dreams, inform them of secret things, and be useful to them… Thereupon the Law [i.e. the Torah], which is perfect in the opinion of those who know it, began to put an end to these inveterate diseases [i.e. practices]. Consequently it prohibited the eating of blood, putting the same emphasis on this prohibition as on the prohibition against idolatry. For, He, may He be exalted, says, I will set My face against that soul that eateth blood, and so on (Lev. 17:10) just as He has said with regard to him who gives of his seed to Molech (cf Lev. 20:4-6): I will even set My face against that soul, and so on. No such text occurs regarding a third commandment other than the prohibition of idolatry and of eating blood. This is so because the eating of blood led to a certain kind of idolatry, namely, to the worship of the jinn. (The Guide of the Perplexed, translation, Shlomo Pines, volume II, III: 46, pages 585-586, brackets my own) In sum, Maimonides presents the prohibition of eating blood as G-d’s strategy for deterring us from adopting an existing avodah zarah-based (idol worshipping) ritualistic behavior. The Ramban (Nachmanides, 1194-1270) on Sefer Vayikra 17:10-11 suggests that the while the Rambam’s presentation is sound (“v’alu devarim miyushavim”), it nonetheless is lacking all manner of textual support (“aval haketuvim lo yoru kane”), i.e. the Torah never mentions the Sabians and their perverse practices in its presentation. Moreover, he notes that many of the verses that mandate the prohibition of eating blood consistently employ the word, “nefesh” (soul), as seen in the following examples: For the soul of the flesh is in the blood… For [regarding] the soul of all flesh its blood is in its soul, and I said to the children of Israel: You shall not eat the blood of any flesh, for the soul of any flesh is its blood; all who eat it shall be cut off. However, be strong not to eat the blood, for the blood is the soul; and you shall not eat the soul with the flesh. (Sefer Vayikra 17:11, 14 and Sefer Devarim 12:23, all Bible translations, The Judaica Press Complete Tanach) Nachmanides’ recognition of the Torah’s emphasis of the term, “nefesh,” leads him to a 13th century statement of “you are what you eat,” and to an insightful exploration of the underlying rationale of our mitzvah: It is further known that what is eaten becomes part of the body of the one who has eaten the food material and they merge into one entity. Therefore, if a person eats the soul of all flesh (i.e. blood), and joins it with his blood, they become united in his being; this results in a thickness and arrogance in the soul of man. Moreover, he will enter (literally, “return”) to a [spiritual] state that is close to the animal soul that has been eaten… and the man’s soul will be combined with the blood of the animal. [This is intimated in the text] that states: “Who knows that the spirit of the children of men is that which ascends on high and the spirit of the beast is that which descends below to the earth?” (Sefer Kohelet 3:21) Therefore it states, “For [regarding] the soul of all flesh its blood is in its soul…” (Sefer Vayikra 17:14) for in all the flesh of both man and the animals – the soul is to be found in the blood. [Moreover,] it is not fitting to mix the soul that has been cut off [that of the animal that has been killed] with the soul that continues to live [that of the man] … And this is the reason why I [Hashem] have said to the Jewish people [not to eat blood], since the blood is the soul – and it is not fitting for a soul to eat another soul [i.e. the blood of an animal]. (Commentary on Sefer Vayikra 17:11-12, translation, underlining and brackets my own) In short, the Ramban’s spiritually oriented explication of our mitzvah focuses upon the following major elements:
Nachmanides’ repudiation of Maimonides’ analysis of our mitzvah is part of a much larger struggle in Jewish philosophy that ultimately became two radically opposing camps, the Maimunists and the Anti-Maimunists. The former advocated on behalf of the Rambam’s rationalistic approach in the Guide to the Perplexed, whereas the latter rejected it in its entirety. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his followers and disciples, persuasively explains why the Anti-Maimunists ultimately held sway in this crucial conceptual controversy: Judging Maimonides’ undertaking retrospectively, one must admit that the master whose thought shaped Jewish ideology for centuries to come did not succeed in making his interpretation of the commandments prevalent in our world perspective. While we recognize his opinions on more complicated problems such as prophecy, teleology and creation, we completely ignore most of his rational notions regarding the commandments. The reluctance on the part of the Jewish homo religious [religious being] to accept Maimonidean rationalistic ideas is not ascribable to any agnostic tendencies, but to the incontrovertible fact that such explanations neither edify nor inspire the religious consciousness. They are essentially, if not entirely, valueless for the religious interests we have most at heart. (Rabbi Joseph B. Soloveitchik, The Halakhic Mind: An Essay on Jewish Tradition and Modern Thought, page 92, brackets and underlining my own) In a word, the Rav’s understanding as to why Maimonidean rationalistic explanations of the mitzvot were rejected by the majority of Jewish thinkers asserts that “such explanations neither edify nor inspire the religious consciousness. They are essentially, if not entirely, valueless for the religious interests we have most at heart.” At this juncture we might well ask, “What, then, are the hallmarks of the religious consciousness and the religious interests we have most at heart?” Rav Soloveitchik provides a poetic answer to this question in his analysis of why man ultimately seeks G-d: Man seeks G-d out of a thirst for the freedom of life, a desire to expand and deepen the universe. The search for G-d means liberation from the burden of tyrannical nature weighing heavily upon him, release from the blind forces besetting man’s life. Weary from the travail of dull life, man flees to the region of complete liberty and conjoins with G-d. Man desires peace of mind and seeks to wipe the tears of sorrow from his face. Out of the totality of spiritual experience that flows from the inner uniqueness and independence of the creative spirit that rises ever higher, the religious experience is revealed. (Rabbi Joseph B. Soloveitchik, And From There You Shall Seek, translation, Naomi Goldblum, pages 41-42) May we ever be zocheh (merit) to have “a thirst for the freedom of life, [and] a desire to expand and deepen the universe” as we seek Hashem and strive to keep His mitzvot. 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 [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, and the safety of our brothers and sisters in Israel and around the world. The Haggadah is a multi-layered historical document that is the product of numerous Jewish cultures, both in Israel and the Diaspora. As a result, it may legitimately be viewed as one of the preeminent post-Tanach (Hebrew Canon of Scripture) works, since it so effectively captures the hopes and visions of our people. Little wonder, then, that it has always been the focal point and guide of the Passover Seder experience. Excluding actual quotes from the Tanach, one of the most ancient and fundamental sections of the Haggadah is the portion popularly known as “Rabban Gamliel hiyah omare” (“Rabban Gamliel used to say”), which is originally found in the following Mishnah: Rabban Gamliel used to say: Whoever does not mention these three things on Passover does not fulfill his obligation, and these are they: the Passover-offering (Pesach), unleavened bread (Matzah), and bitter herbs (Maror). [The] Passover-offering [is offered] because (al shum) the Ever-present One passed over the houses of our ancestors in Egypt… Unleavened bread [is eaten] because (al shum) our forebears were redeemed from Egypt… [The] bitter herb is [eaten] because (al shum) the Egyptians embittered the lives of our ancestors in Egypt… (Mishnah, Talmud Bavli, Pesachim 116a-b, translation and brackets my own) Rabbi Shmuel Halevi Eidels zatzal (1555-1631), known by his Hebrew acronym as the “Maharsha,” is renowned for his detailed two-part commentary on the Talmud Bavli that systematically examines both halachic and aggadic passages. He applies his exegetical acumen to Rabban Gamliel’s assertion, and asks a fundamental question: We never find regarding other mitzvot that we are obligated to ask, “al shum mah?” [“why?”] as is explicitly found in the Haggadah’s version of Rabban Gamliel’s statement], for in all other instances it is sufficient to recite a blessing [before performing the mitzvah, why, however, do we need to ask and answer this question regarding the mitzvot of Pesach, Matzah, and Maror?] (Maharsha, Chidushei Aggadot, Pesachim 117b, this, and the following translations and brackets, my own) The Maharsha answers his query in regards to the Passover Offering by citing the first Mishnah in chapter one of Mishnah Zevachim: All offerings (zevachim) that are slaughtered without explicit designation as to their exact status (shelo lishman) are acceptable with the caveat that they will not count toward the fulfillment of the obligation for which they were initially brought, except for the Korban Pesach (Passover Offering) and the Korban Chatat (Sin Offering) – which are unacceptable unless they are unambiguously designated for their specific purpose (lishman) … (Translation my own) He continues by connecting this Mishnaic passage to Rabban Gamliel’s statement regarding the Korban Pesach: And, therefore, Rabban Gamliel says that the eating of the Paschal Lamb by its owners must entail an explicit designation that the act is specifically for the fulfillment of this commandment. – All of this is for the purpose of coming closer to the holiness [inherent in the mitzvot.] At this juncture, one might very well ask: “Why does the Maharsha place such singular emphasis on the theme of the movement toward holiness?” His further comments answer this question by revealing our forebears’ true nature prior to the Exodus: And that which is stated, “the Korban Pesach is because the Holy One blessed be He passed over…” [is necessary to teach us] that the Jews were in Egypt and under the sway of levels of impurity (literally, “klipot hatumah”) [that] drew them near to engage in idol worship. As it is written: “And I said to them: ‘Every man cast away the despicable idols from before his eyes, and pollute not yourselves with the idols of Egypt; I am the L-rd your G-d.’” (Sefer Yechezkel 20:7) Therefore, as Rav Eidels notes, the purpose of the Korban Pesach was two-fold in nature, namely, demonstrable proof of our ancestors’ disavowal of idol worship, and incontrovertible acceptance of the Holy One blessed be He as the One and Only G-d: With the slaughter of the Paschal Lamb and the eating of its meat – in light of the fact that this was a reprehensible act in the eyes of the Egyptians [who worshiped the lamb as a god] – they brought themselves to a position wherein they were able to come near to the Schechinah (Divine Presence). And our Sages proved this from the verse: “You shall say, ‘It is a Passover sacrifice to the L-rd…’” (Sefer Shemot 12:27) – this refers to the eating of the Korban Pesach, since the slaughtering of the offering was already performed with the explicit intent [to bring it for Hashem]… Next, the Maharsha examines the reason why the Haggadah pursues an in-depth analysis of Maror: One can say that Maror, as well, requires one to seek its rationale (al shum mah?) [and provide a cogent response thereto]. This is because another aspect of the servitude in Egypt was the enormous difficulties our ancestors faced as a result of being under the hegemony of a spiritually impure government (memshelet hatumah). This requires an oral recognition, as the verse states: “And you shall remember that you were a slave in the land of Egypt, and the L-rd, your G-d, redeemed you…” (Sefer Devarim 15:15) We find that this act of oral remembrance is similar in kind to, “You shall remember what Amalek did to you on the way, when you went out of Egypt,” (Sefer Devarim 25:17) and “Remember the Sabbath day to sanctify it,” (Sefer Shemot 20:8) – both of which require that the remembrance be oral in nature – and all of this is to remove you from the spiritual impurities and bring you near to the Schechinah. Following his rigorous examination of Pesach and Maror, the Maharsha analyzes the reasons inherent in eating Matzah on Pesach night. Here, too, he follows some of the thematic elements which he elucidated in his presentation of Maror: So, too, regarding the matter of eating Matzah, as it is written: “You shall not eat leaven with it; for seven days you shall eat with it matzoth, the bread of affliction, for in haste you went out of the land of Egypt, so that you shall remember the day when you went out of the land of Egypt all the days of your life. ” (Sefer Devarim 16:3, underlining my own) This means that the eating of the Matzah is [to serve as a mnemonic device] to enable you to remember that you distanced yourself from the spiritual impurity that is symbolized by the power of the leavening agent that [is normally found] in dough – all with the purpose to bring you closer to the holiness [that is symbolized] through the eating of the Matzah – for when one eats the Matzah he/she becomes like the kohan who would eat the flour offerings (Menachot) in order to draw near to the holiness [of the Master of the Universe]. In sum, the vital concept that emerges in the Maharsha’s investigation of Pesach, Matzah, and Maror is the notion of drawing closer to the Almighty. While this may well be the role of the mitzvot in general, it is the preeminent task of these three Seder-based commandments in particular. As such, this may be one of the reasons why Rabban Gamliel’s passage resonates so powerfully for so many of us as we continue to grow in our devotion to Hashem. May this Pesach ever bring us closer to Hakadosh Baruch Hu (the Holy One blessed be He), and may it be our final Pesach in galut (in Exile). 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 [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. 4/10/2016 Parshiot Metzora – Shabbat Hagadol, 5776, 2016: "Understanding the Name “Shabbat Hagadol”Read Now![]() 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, and the safety of our brothers and sisters in Israel and around the world. Like many other meforshim (Torah commentators), the second Bobover Rebbe, HaRav Ben-Zion Halberstam zatzal (1874-1941), analyzed the term “Shabbat Hagadol.” He began his quest for understanding with Tosafot’s famous statement that appears in Talmud Bavli, Shabbat 87b s.v. v’oto: The reason why we call the Shabbat before Passover, “Shabbat Hagadol,” is because of the great miracle (nes gadol) that took place on that day in accordance with the words of the Midrash: When the Jewish people took their paschal lambs on that very Shabbat, all of the first born sons of the nations of the world gathered together before the Jewish people and asked them: “Why are you doing this?” The Jewish people responded: “This is a Passover offering to Hashem Who will go forth and kill the first born of the Egyptians.” They [i.e. the first born of the Egyptians] went before their fathers and Pharaoh to ask them to send forth the Jewish people and they refused. As a result, the first born of the Egyptians started a war and killed many of them. Thus the text states: “To Him Who smote the Egyptians with [i.e. at the hands of] their firstborn.” (Sefer Tehillim 136:10, this and all Bible and Rashi translations, The Judaica Press Complete Tanach, brackets my own) At this juncture, Rav Halberstam presented a classic question that was asked by a great number of commentators on Tosafot’s above-stated explanation: “If this is the case [i.e. that we are commemorating a great miracle], this Shabbat should have been called Shabbat HaNes (the Shabbat of the Miracle) – and, therefore, what is the relevance of the name “Shabbat Hagadol?” (“the Great Shabbat”). (Kedushat Tzion, Pesach, Shabbat Hagadol, new edition, page 57, translation and brackets my own). Rav Halberstam answered this question by pointing his readers to the Mechilta d’Rabbi Yishmael, the halachic Midrash on Sefer Shemot: “And I will be glorified through Pharaoh…” (Sefer Shemot 14:4) The text is telling us that when the Omnipresent One punishes the [evil] nations of the world, His name becomes greater (shemo mitgadel) throughout the world. As it is said: “And I will place a sign upon them, and I will send from them refugees to the nations, Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan, the distant islands, who did not hear of My fame and did not see My glory, and they shall recount My glory among the nations.” (Sefer Yeshayahu 66:19) …” (Parashat Beshalach, Mesechta d’Vahayah, Parasha 1, translation and brackets my own) Rashi (1040-1105) also focused upon this Midrash in his exegesis of Sefer Shemot 14:4, and summarized some of its other verses in the following manner: And I will be glorified through Pharaoh: When the Holy One blessed be He wreaks vengeance upon the wicked, His name becomes magnified and glorified. So it [Scripture] says: “And I will judge against him, etc.” and afterwards [the prophet says], “And I will magnify and sanctify Myself and I will be known, etc.” (Sefer Yechezkel 38:22-23) And [Scripture similarly] says: “There he broke the arrows of the bow,” [which refers to Sennacherib’s defeat,] and afterwards [i.e., the result of that], “G-d is known in Judah” (Sefer Tehillim 76:2,4) And [Scripture similarly] says: “The L-rd is known for the judgment that He performed” (Sefer Tehillim 9:17). In my estimation, the Mechilta, Rashi, and by extension, Rav Halberstam, are teaching us a powerful chidush (novel idea) regarding the name “Shabbat Hagadol.” Instead of translating it as “the Great Shabbat,” as the words taken at face value readily suggest, we need to translate it as “the Shabbat of the Great One,” namely the One and Only, Melech malchei hamelachim (King of kings), the Holy One blessed be He. As Rav Halberstam so beautifully explained: “According to this [i.e. the Mechilta], it is completely proper that we call this Shabbat, “Shabbat Hagadol,” since at that time, Hashem rendered judgment against the evil ones and thereby magnified [and sanctified] His Name, may it be blessed, in the Universe.” (Brackets my own) Truly, then, this Shabbat is the Shabbat of the Great One. Today we find ourselves on the cusp of Pesach and the Seder. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993) described this exalted night of all nights as the time when we are intoxicated by our love for the Almighty. As such, and with Hashem’s help, may our new understanding of Shabbat Hagadol lead us to even greater depths of appreciation of His mercy, kindness and beneficence, so that we may grow ever stronger in our love for Him. 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 [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, and the safety of our brothers and sisters in Israel and around the world. Rosh Chodesh is the topic of this week’s additional Torah reading: “The L-rd spoke to Moses and to Aaron in the land of Egypt, saying: ‘This month shall be to you the head of the months; to you it shall be the first of the months of the year.’” (Sefer Shemot 12:1- 2, this, and all Bible translations, The Judaica Press Complete Tanach) According to the Mechilta d’Rabbi Yishmael, the halachic Midrash to Sefer Shemot, Rosh Chodesh was one of three, or perhaps four cases, wherein it was necessary for the Master of the Universe to teach Moshe by example. The other instances were Sheratzim (the forbidden Creeping Animals), the Menorah in the Mishkan and, according to some, the Laws of Schechitah (Ritual Slaughtering): Rabbi Akiva said: this [i.e. Rosh Chodesh] was one of three subjects that proved quite difficult for Moshe, and necessitated the Omnipresent One’s demonstration by example (b’etzba) [of all details pursuant to each topic]. This is similar in kind to, “And this is unclean for you among creeping creatures that creep on the ground...” (Sefer Vayikra 11:29) So, too, do we find regarding the construction of the Menorah: “This was the form of the Menorah…” (Sefer Bamidbar 8:4) There are those that say that this was the case, as well, [i.e. that Moshe needed to be taught directly by Hashem], in regard to the innate difficulties surrounding Schechitah. As the verse states: “And this is what you shall offer upon the altar…” (Sefer Shemot 8:29, Mechilta translation and brackets my own) The Mechilta determined that these commandments involved direct instruction by Hashem to Moshe based upon the occurrence of the word “zeh” (“this”) in the cited proof texts. “Zeh,” it should be noted, is an expression that always connotes a sense of immediacy and of seeing something of great import. Therefore, at the miracle of Kriyat Yam Suf (the Splitting of the Sea of Reeds), our ancestors proclaimed, “Zeh kali v'anvahu” (“This is my G-d, and I will glorify Him,” Sefer Shemot 15:2). At this juncture, we might well ask, “Why did each of these mitzvot prove such daunting challenges to Moshe?” In addition, “What, if any, quality do they share in common?” I believe we can answer both of these questions with one answer: In my estimation, Rosh Chodesh, the Creeping Animals (Sheratzim), the Menorah and the Laws of Schechitah share the common thread of great complexity. Allow me to elaborate upon my explanation. Rosh Chodesh is completely dependent upon the nuances of the phases of the moon for its determination. This is by no means a simple matter as, “Moon phases depend on the position of both the Sun and Moon with respect to the Earth. The four primary phases of the Moon are: new, first quarter, full and third quarter. The intermediate phases between the primary phases are waxing crescent, waxing gibbous, waning gibbous, and waning crescent.” (http://www.timeanddate.com/calendar/aboutmoonphases.html) Little wonder, then, that centuries later, when examining would-be unlearned witnesses in reference to the New Moon, the Mishnah teaches us: “Rabban Gamliel used to have a diagram of phases of the moon on a tablet [hung] on the wall of his upper chamber, and he used to show them to the unlearned and say, ‘Did it look like this or like this?’” (Talmud Bavli, Rosh Hashanah 24a, translation, The Soncino Talmud) It is also very easy to understand Moshe’s confusion upon hearing the names of the various Sheratzim, since the eight creeping animals that are mentioned in Sefer Vayikra 11:29-31 are comprised of mammals, amphibians, reptiles and mollusks. As such, we can certainly identify with Moshe’s need for clarity from Hashem when he heard the following pasukim (verses): And this is unclean for you among creeping creatures that creep on the ground: The weasel, the mouse, and the toad after its species; the hedgehog, the chameleon, the lizard, the snail, and the mole. These are the ones that are unclean for you, among all creeping creatures; anyone who touches them when they are dead will be unclean until evening. The Menorah was an incredibly intricate and holy vessel, comprised of highly elaborate and stunningly beautiful parts – all forged out of one solid block of gold. Moshe was not Betzalel, the architect of the Mishkan and its vessels, who had the unique ability to literally visualize Hashem’s word and create the blueprints to implement His commands. Nor was he Oholiab, the individual gifted with the talent and insight to ensure that Betzalel’s vision would become a physical reality. (See Sefer Shemot 31:1 and onwards) Once again, we can hardly be surprised that Moshe needed Hashem’s direct intervention to teach him the requisite halachic and aesthetic requirements of the Menorah. As G-d’s faithful servant, he needed his Creator’s help to ensure the complete fulfillment of His commands. The Laws of Schechitah are numerous and challenging to master. In addition to the five pasulim (ritually unacceptable actions) of Schechitah, namely, shehiyah (delay or pausing of the knife), derasah (pressing or hacking), chaladah (digging or burying the knife rather than leaving it visible), hagramah (cutting in the wrong location on the animal’s throat) and iqqur (tearing the esophagus or trachea), there are countless laws regarding the sharpness and smoothness of the knife and who may or may not be a schochet (ritual slaughterer). The Shulchan Aruch of Rav Yosef Karo (1488-1575) contains 28 exceptionally detailed chapters discussing this crucial area of Halacha. Here, too, Moshe was blessed with having the Master of the Universe as his teacher. Like Moshe Rabbeinu (Moshe our Teacher), we frequently face difficult and confusing halachic situations. Unlike Moshe, however, we do not have a direct line to Hashem so that He can provide us with demonstrable proof as to the correct path we must follow. Instead, we must turn to the holy and inspired words of our Sages, past and present, for guidance as to how we can authentically keep Hashem’s laws. As the Rambam (Maimonides, 1135-1204) noted approximately 800 years ago: The Supreme Sanhedrin in Jerusalem is the essence of the Oral Law. They are the pillars of instruction from whom statutes and judgments issue forth for the entire Jewish people. Concerning them, the Torah promises [Sefer Devarim 17:11]: “You shall do according to the laws which they shall instruct you...” This is a positive commandment. Whoever believes in Moses and in his Torah is obligated to make all of his religious acts dependent on this court and to rely on them. Any person who does not carry out their directives transgresses a negative commandment: “Do not deviate from any of the statements they relate to you, neither right nor left.” (Mishneh Torah, Hilchot Mamrim I:1-2, translation, Rabbi Eliyahu Touger) Sadly, since the destruction of the Second Beit Hamikdash (Holy Temple), we have been without the Supreme Sanhedrin. Throughout the ages, however, Chazal (our Sages of blessed memory) have acted as their shlichim (emissaries) until our own historical moment. Therefore, let us ever turn to them for guidance “in the laws which they shall instruct us,” so that we, too, may face the complexities and challenges of keeping Hashem’s holy Torah in a faithful and genuine manner. 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 [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, and the safety of our brothers and sisters in Israel and around the world. The final chapter of Parashat Shemini contains more than 20 pasukim (verses) that discuss various aspects of the Laws of Kashrut. Therein, the Torah gives us general guidelines for determining the status of kosher and non-kosher mammals, fish and insects, and seven verses listing specific species of birds that we are forbidden to eat. In short, it is very nearly a self-contained “handbook” for understanding these laws on the Biblical level. In his commentary on Sefer Shemot, the Ramban (Nachmanides, 1194-1270) presents a powerful argument for understanding the Laws of Kashrut from a spiritual perspective. He begins by examining the phrase, “And you shall be holy people to Me,” (22:30, this and all Bible translations, The Judaica Press Complete Tanach) and notes the following: … and now that the Torah has come to the beginning of its examination of the Laws of Forbidden foods, it begins with the phrase, “And you shall be holy people to Me,” for in truth, it is proper and fitting that a person should be able to eat anything that would enable him to live, [therefore,] it must be the case that the prohibitions that exist regarding various foods are for the exclusive purpose of the spiritual purification of the soul. [This means] that one should eat pure foods (literally, devarim nekiyim) that will not produce a thickness and arrogance of the soul. As such, the Torah states, “And you shall be holy people to Me,” which means that I [G-d] desire that you [the Jewish people] will be holy people in order that you will be fitting to Me, [so you will be able] to cleave to Me for I am holy. Therefore, do not sully your souls through the eating of disgusting things … [and in regards to a treifah (literally a torn animal)], while it is not revolting, holiness ensues when one guards themself from eating it. (Translation and brackets my own) Rabbi Don Yitzhak Abarbanel (1437-1508) builds upon the Rambam’s analysis and passionately advocates for the spiritual understanding of the Laws of Kashrut: The Divine Torah did not come to heal the body or to promote physical health but rather to foster the health of the soul and to heal its afflictions. Therefore, the Torah forbade these foods because they have a deleterious effect on the pure and intelligent soul, breeding insensitivity in the human soul and corrupting its desires. This causes the formation of an evil nature that breeds a spirit of ritual impurity and banishes the spirit of ritual purity and holiness, concerning which David implored: “Do not take Your spirit of holiness from me!” (Sefer Tehillim 51:13). (Commentary on Parashat Shemini, translation, Rabbi Yaakov Beasley with my underlining and emendations) The Torah’s emphasis on the role of Hilchot Kashrut as a means to achieve kedushah (holiness) and avoid spiritual defilement is explicitly demonstrated in our parasha regarding the prohibition of eating “creeping creatures that creep on the ground”: You shall not make yourselves abominable with any creeping creature that creeps, and you shall not defile yourselves with them, that you should become unclean through them. For I am the L-rd your G-d, and you shall sanctify yourselves and be holy, because I am holy, and you shall not defile yourselves through any creeping creature that crawls on the ground. For I am the L-rd Who has brought you up from the land of Egypt to be your G-d. Thus, you shall be holy, because I am holy. (Sefer Vayikra 11: 43-45, underlining my own) Closer to our own time, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his students and disciples, translates the underlying concept of the Laws of Kashrut into the modern idiom. Rather than emphasizing the spiritual motif, however, he focuses upon the sanctification of the body that takes place as a result of following these laws. In doing so, he underscores their overarching significance for the Jewish people: It is interesting to note that there is only one verse in the Torah that mentions prayer (Deut. 11:13), but there are many chapters that deal with dietary laws. It is easier for man to pray than to withdraw from food he desires. Man is ready to serve G-d spiritually, but resents any interference with his eating habits, or with the manner in which he gratifies physical or carnal needs… he resents being told that there are laws which guide him concerning behavior not of the spirit, but of his body. The Torah is of the opinion, however, that it is impossible to hallow and inspire the spirit without disciplining the body. These mitzvos [i.e. the dietary laws] belong to the category of discipline of the body and its sanctification. What is forbidden here is overindulgence in satisfying human corporeal needs and drives. The Rav stresses Judaism’s respect for man’s physical being and desires, in notable contrast to other religions. At the same time, however, he underscores the Torah’s unequivocal insistence on sanctifying all aspects of our physical existence: Judaism does not reject the body. The body is part of man and so is the spirit, the soul. But the body should not be that of a savage; it should be a disciplined body, one capable of refraining and retreating from certain actions that promise corporeal pleasure. The body must be sanctified and elevated. It is in the context of his above-stated comments that Rav Soloveitchik notes the singular import of the Laws of Kashrut, “We have existed for almost two thousand years without a sanctuary [Beit HaMikdash], and the absence of its service has not affected the integrity of our people. If a Jewish community would reject kashrus, however, it would become assimilated in a few generations.” (Festival of Freedom: Essays on Pesach and the Haggadah, J.B. Wolowelsky and Reuven Ziegler, Editors, page 137, all brackets my own). Whether we focus upon the Laws of Kashrut from a spiritual standpoint (the Ramban and the Abarbanel), or from the viewpoint of the elevation of the body (Rav Soloveitchik), it is clear that each of these opinions lead to the pursuit of holiness. With Hashem’s help, may we continuously strive to lead lives dedicated to kedushah, so that we may grow ever closer to Him. 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 [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, and the safety of our brothers and sisters in Israel and around the world. The final verse in our parasha, “And Aaron and his sons did all the things that the L-rd commanded through Moses,” contains the highly unusual phrase, “that the L-rd commanded through Moses.” (Sefer Vayikra 8:36, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) It appears only twice more in Tanach, namely, in Sefer Bamidbar 36:13 and in Sefer Nechemiah 8:14. In stark contrast, the standard formulation, “as the L-rd commanded Moses,” is found 38 times in Chamisha Chumshei Torah alone, and three more times in Sefer Yehoshua. Little wonder, then, that Chazal (our Sages of blessed memory) felt driven to analyze the uncommon use of our expression, “that the L-rd commanded through Moses.” Rashi (1040-1105) suggests that the reason why the Torah employed the phraseology, “that the L-rd commanded through Moses,” was to “to tell their [i.e. Aharon and his son’s] praise, namely, that they did not deviate to the right or to the left.” In his classic super-commentary on Rashi, entitled Gur Aryeh, the Maharal of Prague (R. Yehudah Loew ben Bezalel, 1525-1609) explicated Rashi’s comment in the following fashion: This is the case, since the Temple service is of overarching import and replete with many stringencies that stem from the numerous laws that constitute the Sacrificial Service. Therefore, the Torah teaches us that they neither deviated from, nor erred regarding, any of them – “neither to the right or to the left,” since they acted with great intention and exactitude [in the fulfillment of their task]. (Translation and brackets my own) The Sifra, the halachic Midrash to Sefer Vayikra, takes a different approach to our phrase. Instead of focusing upon what Aharon and his sons actually did, the Midrash discusses their reactions to being commanded to perform the Sacrificial Service: They rejoiced and were exhilarated when they heard the command from Moshe, as if they had heard it directly from the Holy One Blessed be He. This is precisely why the Torah states: “And Aaron and his sons did all the things that the L-rd commanded through Moses.” [This means that rather than being Moshe’s emissaries,] they felt they were in the noble position of being Hashem’s immediate representatives, as such; the commandments [of the Sacrificial Service] were [particularly beloved] to them. (Translation, underlining and brackets my own) It is interesting that although the Maharal of Prague usually advocates for Rashi’s interpretations, in this instance, he instead champions the view of the Midrash: This interpretation [of the Sifra] is more accurate [than that of Rashi], since it is directly reflective of our verse. After all, it is the standard practice in the world that when an intermediary [, rather than the person in complete charge,] mandates someone of stature to perform some act, the individual so commanded will not perform the obligatory deed with authentic joy – since he is merely listening to the words of the middleman. Aharon, however, was jubilant, as if he, himself, had heard the command [directly from the Master of the Universe.] Rav Meir Lob ben Yechiel Michel Weiser (1809-1879), known to the world as “the Malbim,” offers a third approach to understanding the phrase, “that the L-rd commanded through Moses.” Instead of focusing upon how Aharon and his sons performed the commands of the Sacrificial Service (Rashi), or their exaltation upon hearing these commands from Moshe (Sifra), the Malbim takes a step back and focuses upon the question as to who was actually commanded regarding these precepts – Moshe or Aharon? Our verse contains unusual language, since it always says, that they performed [their task] “as the L-rd commanded Moses,” which means that Moshe was the one directly commanded by Hashem. In our case, however, in deference to the honor due Aharon and his sons, Moshe was purely Hashem’s emissary (shaliach) and they were the ones who were actually commanded (hayah Moshe rak hashaliach v’hame hiyu hametzuvim). Therefore, the text states, “through Moshe” [instead of “to Moshe”]. (Commentary to Sefer Vayikra, Parashat Tzav, gloss 194, translation and brackets my own) It is clear from the views of Rashi, the Sifra and the Malbim that the meaning of our phrase, “that the L-rd commanded through Moses,” is subject to a variety of diverse interpretations. All, however, agree upon its singular import, and that it is teaching us something of remarkable significance. In truth, Klal Yisrael (the Jewish people) is very much like the Sifra’s presentation of Aharon and his sons, in that we transhistorically continue to receive the Torah and its commandments from the greatest rebbe of all time: “Moses commanded us the Torah, it is the legacy for the congregation of Jacob.” (Sefer Devarim 33:4) As such, with Hashem’s help and blessings, may we strive, each and every day, to accept and fulfill the Torah with the selfsame alacrity and spiritual joy that Aharon and his sons so powerfully demonstrated. V’chane yihi ratzon. Shabbat Shalom and Purim 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 [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, and the safety of our brothers and sisters in Israel and around the world. “G-d called to Moses, speaking to him from the Communion Tent…” (Sefer Vayikra 1:1, translation, The Living Torah, Rav Aryeh Kaplan zatzal) Sefer Vayikra begins with a call from G-d to Moshe. In a celebrated gloss, Rashi (1040-1105), basing himself upon Midrash Rabbah, Vayikra 1:13, notes that the use of “vayikra” (“and He called”) is highly significant, since it stands in stark contradistinction to the manner in which Hashem communicated with the non-Jewish prophets of the world: And He called to Moses: Every [time G-d communicated with Moses, whether it was represented by the expression] וַיְדַבֵּר, “And He spoke,” or וַיֹּאמֶר; “and He said,” or וַיְצַו, “and He commanded,” it was always preceded by [G-d] calling [to Moses by name] (Midrash Sifra 1:2-3). [קְרִיאָה] is an expression of affection, the [same] expression employed by the ministering angels [when addressing each other], as it says, “And one called (וְקָרָא) to the other…” (Sefer Yeshayahu 6:3). To the prophets of the nations of the world, however, He revealed Himself through expressions denoting coincidence and impurity, as the verse says, “and G-d happened to [meet] (וַיִּקָּר) Balaam” (Sefer Bamidbar 23:4). - [Midrash Bamidbar Rabbah 52:5] [The expression וַיִּקָּר has the meaning of a coincidental happening, and also alludes to impurity. (Translation, The Judaica Press Complete Tanach) In sum, Rashi opines that the term “vayikra” connotes a number of crucial aspects of the unique I-thou relationship that obtained between Hashem and Moshe:
As Rashi emphasizes, it is essential to realize that this four-pronged approach was completely absent from Hashem’s dealings with the prophets of the other nations, since His meetings with them were mere happenstance. These incomplete revelations took place in secret and in the dead of night, without warning and by surprise, and lacked holiness and purity. We are finite beings; therefore, it is natural for us to view our relationship with Hashem from our own perspective. As a result, many of us properly focus our efforts on becoming dedicated avdei Hashem (servants of G-d). Literally thousands of books have been written centering on this crucial and fundamental enterprise. Yet, as Rashi’s comment above clearly indicates, G-d is a full-fledged partner in the I-thou relationship: Hashem was insistent that Moshe be treated with the warmth, dignity, and respect that he deserved. Stated somewhat differently, Hashem quite simply refused to interact with Moshe in any other manner than that which reflected his exceptional stature. In contrast, Moshe wanted the Almighty to reveal Himself to him in the selfsame manner through which He communicated with the non-Jewish prophets of the world. Moshe’s marked humility led him to reject special treatment or honorific behaviors – even if they emanated from G-d Himself. According to Rabbeinu Yaakov ben Asher (1270-1340), in his commentary on the Torah entitled, Ba’al HaTurim, this is precisely the significance of the diminutive aleph that appears in the first word of our parasha, “vayikra”: Moshe was great and humble [at the same time]. Therefore, he did not want to write “vayikra.” [And G-d called] He only wanted to write “vayikar,” [And G-d happened to appear] which is an expression of an accidental meeting. Using this expression [vayikar] it would be as if Hashem only spoke to him in a trance or in a dream just as it is stated regarding Bilam. Therefore, Hashem explicitly commanded him to write the aleph [to represent his true stature.] Moshe, however, further responded to Hashem and told Him, based upon his thoroughgoing humility, that he would only write a diminutive aleph that was smaller than any other aleph that would appear in the Torah. He, therefore, wrote it in miniature. (Translation my own) From here we may learn that the miniature aleph was a compromise that enabled Moshe to fulfill Hashem’s will, while remaining existentially true to his humble nature. Hashem accepted Moshe’s approach and this is, therefore, the manner in which every Sefer Torah continues to be written until our own time. Midrash Vayikra Rabbah (1:15) underscores Moshe’s humility in a fascinating fashion. It begins with the following statement: “Kol talmid chacham sheain bo da’at, neveilah tovah heimenu” (“Any Torah scholar who is lacking in knowledge – the carcass of an animal that died without proper slaughter is better than he”). This formulation is strange on a number of counts. The most obvious, however, is the following: If a person is a Torah scholar, by definition he has knowledge, wisdom, and understanding. If this is lacking, how can he be a talmid chacham? As a result, “da’at – knowledge” must mean something other than what it initially appears to be. A number of meforshim (commentators) suggest that “da’at” in this instance has nothing to do with any cognitive content. Instead, it refers to humility and, in particular, to the incredible humility of Moshe Rabbeinu. They derive this notion from the conclusion of the Midrash: In order to know that this is true [i.e. “Any Torah scholar…”], come and learn from Moshe the Father of Wisdom and the Father of the Prophets. [What did he do?] He took the Jewish people out of Egypt. Moreover, through his efforts, many wonders and miracles were performed in Egypt and awesome acts at the Sea of Reeds. Then, too, he went up to the highest heavens and brought the Torah [down to earth] from Heaven. He also was involved in the construction of the Mishkan (Portable Dessert Sanctuary). [Even given all of this, however,] he did not enter into the holy precincts of the Mishkan when G-d’s presence was manifest unless, and until, G-d called him. As the Torah states: “G-d called to Moses, speaking to him from the Communion Tent…” (Translation my own) This Midrash underscores the crucial idea that Moshe’s awesome and amazing accomplishments did not lead him to arrogance. Instead, we learn that “he did not enter into the holy precincts of the Mishkan when G-d’s presence was manifest unless, and until, G-d called him. As the Torah states: “G-d called to Moses, speaking to him from the Communion Tent…” In sum, he was forever, “avdi Moshe” (“Moshe my servant”) and, consequently, the sole prophet in Jewish history with whom Hashem spoke “mouth to mouth” and “face to face.” (Sefer Bamidbar 12:7-8, Sefer Devarim 34:10) None of us will ever be able to achieve the level of Moshe; nonetheless, we can try to emulate his humility in our approach to our Creator. In that way, and with Hashem’s ultimate chesed v’rachamim (kindness and mercy), may we continue to grow closer to Him. 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 [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, and the safety of our brothers and sisters in Israel and around the world. Our parasha contains the sole instance in the Tanach of the expression, “He took and placed the testimony into the ark …” (Sefer Shemot 40:20, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Rashi (1040-1105) explained “the testimony” as “the tablets (luchot) [of the testimony].” Therefore, it is only in the case of the tablets of the Aseret Hadibrot (the 10 Statements) that we find the never-to-be repeated phrase, “He took and placed." In his commentary on our pasuk (verse), the Ramban (Nachmanides, 1194-1270) suggested that Moshe had a temporary wooden ark within his tent in which he stored the luchot. As such, he first had to take (וַיִּקַּח) them and bring them to the Mishkan (the Portable Desert Sanctuary), and then place (וַיִּתֵּן) the tablets of “testimony into the ark.” Therefore, according to the Ramban, our phrase represents Moshe’s personal efforts to ensure the proper placement of the luchot in their permanent and holy resting place. The Netziv (Rabbi Naftali Tzvi Yehuda Berlin, 1817-1893), in his classic work of Torah analysis, Ha’amek Davar, also noted the unusual formulation of "He took and placed,” and emphasized the “up close and personal” approach that Moshe took regarding the luchot and the Aron Kodesh, something that he did in no other instance of setting up the Mishkan: In every case of constructing the Mishkan, even though it is written, “And Moshe set up,” this does not refer to Moshe himself. Instead, this means that the act was performed according to his dictates and with his clearly recognizable help [i.e. encouragement,] as we find in Talmud Bavli, Shabbat 92 regarding the phrase, “and he [Moshe] covered the entire Tent of Meeting.” [Even though the Torah states that Moshe performed the action alone,] the Levi’im were with him [and performed the actual task at hand.] This was not the case, however, regarding the placement of the luchot into the Aron Kodesh – for in this case, he actually took the luchot in his own hands and placed (lakach b’yadav mammash v’natan) [them into the Aron Kodesh]. (Translation and brackets my own) In sum, both the Ramban and the Netziv maintained that Moshe performed the physical act of taking and placing the luchot into the Aron Kodesh. The question, of course is, “Why?” Why did this act uniquely demand Moshe’s “hands on” involvement, in contrast to the other activities associated with constructing the Mishkan that were performed by his delegates? The Midrash Pesikta Zutarta on our pasuk noted an etymological similarity between the words, “He took” (“וַיִּקַּח”) and the well-known expression of Shlomo Hamelech (King Solomon) in Sefer Mishle (4:2), “For I gave you good teaching (literally, ‘an object or possession’) …” wherein the original Hebrew of the word “teaching” is “לֶקַח.” Our Sages, may they be remembered for a blessing, consistently associated the phrase “good teaching” with the Torah. This midrashically-conceived idea provides us with a powerful insight for understanding Moshe’s unprecedented behavior regarding the luchot and the Aron Kodesh. In seems that in Moshe’s view, the tablets of testimony symbolically represented the entire Torah. He, therefore, realized that, as guide and teacher of Hashem’s chosen nation, it was his unique role and obligation to place the luchot into the Aron Kodesh. As the Torah teaches us, “The Torah that Moses commanded us is a legacy for the congregation of Jacob.” (Sefer Devarim, 33:4). There is another phrase in the Torah wherein we find a variation of the word, “לֶקַח” that serves as a metaphoric reference to the Torah and its life-sustaining force: “My lesson (לִקְחִי) will drip like rain.” (Sefer Devarim 32:2) Rashi, quoting the Sifrei, the halachic Midrash to Sefer Devarim, noted the following: My lesson will drip like rain: This is the testimony that you shall testify, that in your presence, I declare, “The Torah (לִקְחִי), which I gave to Israel, which provides life to the world, is just like this rain, which provides life to the world, [i.e.,] when the heavens drip down dew and rain.” Returning to the Midrash Pesikta Zutarta, we find an extensive presentation of the symbolic nexus between Torah and water to which Rashi alludes: לִקְחִי – there is no instance of לֶקַח in the Tanach that does not refer to Torah. As the verse states: “For I gave you good teaching (לֶקַח).” Just as rain brings life to the world, so, too does Torah bring life to the world. Just as water falls from above to below, so, too, did the Torah come down from above [Heaven] to below [the earth]. Just like the world cannot exist without water, so, too, the world cannot exist without Torah… Just like water spreads out to every place [i.e. water seeks its own level,] so, too does Torah [have the possibility] of spreading to every place. Just as water brings purity to the world, so, too does Torah bring purity to the world. Just like water may be stored in the smallest of all containers, so, too, will the Torah be guarded [i.e. kept] by a humble person [who recognizes Hashem’s hegemony over the world]. Just as in the case of water, an older person is never embarrassed to ask a younger person for water to drink, so, too, is it the case regarding words of Torah wherein a teacher will willingly learn from his student and an adult will listen to the astute reasoning of a young person – without embarrassment of any kind… (Midrash Pesikta Zutarta Sefer Devarim, Parashat Ha’azinu, s.v. ya’arof kamatar likchi, translation and brackets my own) With Hashem’s blessing and kindness, may we, too, be zocheh (merit) to understand the ultimate role that Torah plays in our lives, so that we may truly embrace these stirring words from Sefer Mishle, “It is a tree of life for those who grasp it, and those who draw near it are fortunate. Its ways are ways of pleasantness, and all its paths are peace.” (3:18,17) 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, and the safety of our brothers and sisters in Israel and around the world. Our parasha begins with the construction of the Mishkan (the portable Desert Sanctuary): “Moses called the whole community of the children of Israel to assemble, and he said to them: ‘These are the things that the L-rd commanded to make.’” (This, and all Bible and Rashi translations, The Judaica Press Complete Tanach) Following this verse, one would expect the Torah to list the details inherent in the construction of the Mishkan. This is the case, for example, in the beginning of Parashat Terumah: The L-rd spoke to Moses saying: Speak to the children of Israel, and have them take for Me an offering; from every person whose heart inspires him to generosity, you shall take My offering. And this is the offering that you shall take from them: gold, silver, and copper; blue, purple, and crimson wool; linen and goat hair; ram skins dyed red, tachash skins, and acacia wood; oil for lighting, spices for the anointing oil and for the incense; shoham stones and filling stones for the ephod and for the choshen. And they shall make Me a sanctuary and I will dwell in their midst according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do. (Sefer Shemot 25:1-9) Our parasha, however, deviates from the above approach. Instead of presenting the constitutive elements of the Mishkan and how it is to be designed and assembled, the Torah discusses the sanctity of Shabbat and the specific proscription of igniting a fire on this most holy of all days: Six days work may be done, but on the seventh day you shall have sanctity, a day of complete rest to the L-rd; whoever performs work thereon [on this day] shall be put to death. You shall not kindle fire in any of your dwelling places on the Sabbath day. (Sefer Shemot 35:2-3) Rashi (1040-1105), basing himself upon the Mechilta, the halachic Midrash to Sefer Shemot, explains why these seemingly incongruous pasukim (verses) were included at this juncture: “Six days: He [Moses] prefaced [the discussion of the details of] the work of the Mishkan with the warning to keep the Sabbath, denoting that it [i.e., the work of the Mishkan] does not supersede the Sabbath.” The Torah, therefore, is teachinng us the ultimate holiness of Shabbat. Even the construction of Hashem’s dwelling place on earth must cease at the onset of this most consecrated day. Everyone encounters Shabbat and its kedushah (holiness) in a different way. Each of us has a favorite time. For some, it is the Friday evening meal that is preceded by Lecha Dodi in Shul, and ushered in with the singing of Shalom Aleichem and Aishet Chail. For others, it is the morning Tefilah (Prayer) service in the synagogue, replete with the Torah reading and followed by the second meal. Personally, I am most profoundly affected by the final meal of the day, Seudah Shlishit. Many of our Sages have noted that this is the last bastion of kedushah that separates us from our weekday activities and their uncertainties. Speaking very personally, it is the time when I most strongly feel the neshamah yitarah (the extra soul) that the holiness of Shabbat bestows upon each of us. As such, the singing of Mizmor l’Dovid (A Song of David) and Yedid Nefesh (Beloved of My Soul), in conjunction with divrei Torah (words of Torah), often transports me to the highest heights that I am able to achieve during my subjective Shabbat experience. In some very powerful ways, these are transformative and majestic moments that help me reconnect to Hakadosh Baruch Hu. Many have suggested that the singing of Mizmor l’Dovid during Seudah Shlishit captures the essence of the ideal Jewish religious experience. The psalm speaks of peace, serenity, and inner calm: A song of David. The L-rd is my shepherd; I shall not want. He causes me to lie down in green pastures; He leads me beside still waters. He restores my soul; He leads me in paths of righteousness for His name's sake. Even when I walk in the valley of darkness, I will fear no evil for You are with me; Your rod and Your staff-they comfort me. You set a table before me in the presence of my adversaries; You anointed my head with oil; my cup overflows. May only goodness and kindness pursue me all the days of my life, and I will dwell in the house of the L-rd for length of days. (Sefer Tehillim 23) My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, in his seminal essay entitled Ish HaHalacha (Halakhic Man, 1944), depicted the following relationship that obtains between Seudah Shlishit and Psalm 23: …it is true that during the third Sabbath meal at dusk, as the day of rest declines and man’s soul yearns for its Creator and is afraid to depart from the realm of holiness whose name is Sabbath, into the dark and frightening, secular workaday week, we sing the psalm “The L-rd is my shepherd; I shall not want, He maketh me to lie down in green pastures; He leadeth me beside the still waters (Ps. 23), etc. etc., and we believe with our entire hearts in the word of the psalmist. (Halakhic Man, translation, Lawrence Kaplan, footnote 4, page 142) In the Rav’s analysis, however, “…this psalm only describes the ultimate destination of homo religiosus (religious man), not the path leading to that destination.” For Rabbi Soloveitchik, Judaism “…is not, at the outset, a refuge of grace and mercy for the despondent and desperate, an enchanted stream for crushed spirits, but a raging, clamorous torrent of man’s consciousness with all its crises, pangs and torments.” He explicitly urges us to understand that the path leading to peace and serenity “… is not the royal road, but a narrow, twisting footway that threads its course along the steep mountain slope, as the terrible abyss yawns at the traveler’s feet.” Judaism, when approached with spiritual and intellectual honesty, helps one navigate: “…the straits of inner oppositions, and incongruities, spiritual doubts and uncertainties” of life. The individual: “ … cries out of the depths of a psyche rent with antinomies and contradictions, out of the bottomless pit of a soul that struggles with its own torments…” Life, for the thinking religious Jew, is, therefore a trial-filled journey replete with the innumerable challenges of a searching soul. Little wonder then, that we long for the inner peace portrayed by the psalmist, a peace that is most closely approximated on the holy Shabbat, when we are free to focus upon our spiritual growth and yearning for closeness to Hashem. May we be zocheh (merit) to experience the holiness and life-transforming potential of Shabbat, and thereby move closer to the ultimate harmony we long to achieve. 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 [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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