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, 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. Chazal (our Sages of blessed memory) established the yearly calendar in such a manner as to ensure that the public reading of our parasha would invariably precede the Festival of Shavuot. In their divinely-inspired wisdom, they perceived an inextricable link between Parashat Bamidbar and Shavuot. Since Shavuot is known as zeman matan Toratainu (the time of the Giving of our Torah), it would appear that the Parashat Bamidbar – Shavuot time-nexus is the perfect moment to think about the Torah and some of its most essential ideas. As such, I would like to briefly examine the Torah’s concept of emet (truth). The following famous Talmudic passage was generated as a result of a highly technical machloket (dispute) regarding ritual purity and impurity. It is one of the most famous sources in all of Rabbinic literature that discusses the relationship between G-d, man, Torah and truth: On that day R. Eliezer brought forward every imaginable argument, but they did not accept them. Said he to them: “If the halachah agrees with me, let this carob-tree prove it!” Thereupon the carob-tree was torn a hundred cubits out of its place — others affirm, four hundred cubits. “No proof can be brought from a carob-tree,” they retorted. Again he said to them: “If the halachah agrees with me, let the stream of water prove it!” Whereupon the stream of water flowed backwards — “No proof can be brought from a stream of water,” they rejoined. Again he urged: “If the halachah agrees with me, let the walls of the schoolhouse prove it,” whereupon the walls inclined to fall. But R. Joshua rebuked them, saying: “When scholars are engaged in a halachic dispute, what have you to interfere?” Hence they did not fall, in honor of R. Joshua, nor did they resume the upright position, in honor of R. Eliezer; and they are still standing thus inclined. Again he said to them: “If the halachah agrees with me, let it be proved from Heaven!” Whereupon a Heavenly Voice (bat kol) cried out: “Why do you dispute with R. Eliezer, seeing that in all matters the halachah agrees with him!” But R. Joshua arose and exclaimed: “It is not in heaven.” (“lo bashamayim he,” Sefer Devarim 30:12) What did he mean by this? — Said R. Jeremiah: “That the Torah had already been given at Mount Sinai; we pay no attention to a Heavenly Voice, because You have long since written in the Torah at Mount Sinai (Sefer Shemot 23:2), ‘After the majority must one incline.’” (Talmud Bavli, Baba Metziah 59b, translation, The Soncino Talmud with my emendations) The Talmud’s words are remarkable, to say the least. They demonstrate that imperfect human reason and the principle of majority rule are the determinants in any halachic dispute – even when one of the disputants is a bat kol! HaRav Yosef Dov Halevi Soloveitchik zatzal (1820-1892), known as “the Beit HaLevi,” after the name of his works by this title, builds upon our Talmudic passage in his explication of the Torah’s role in our lives. (Commentary to Sefer Shemot 19:5) He explains that the Torah was given to the Jewish people in its ideal heavenly form (Torah sh’bichtav), in conjunction with our obligation to interpret it and arrive at practical solutions to the problems of daily living (halacha l’ma’aseh). He further notes that these conclusions are our “Truth,” since our Sages were tasked with the explication and application of the Torah (i.e. Torah shel ba’al peh). In addition, based upon Rabbi Yehoshua’s utilization of the verse, “the Torah is no longer in Heaven,” (“lo bashamayim he,” Sefer Devarim 30:12), Rav Soloveitchik concludes that its earthly truth can only be apprehended through man’s intense study and analysis. This is the case, since, lo nitnah haTorah l'malachei hashareit (the Torah was not given to the Ministering Angels), but rather to the Jewish people at the moment we encountered Hakadosh Baruch Hu (the Holy One Blessed be He) at Mount Sinai. Rabbi Asher Weiss shlita, in his introduction to Sheilot u’Teshuvot Minchat Asher, volume I, expands upon Rav Soloveitchik’s analysis. In his thought-provoking essay entitled, “Din Emet l’Amito” (“True Law According to its Truth”), Rav Weiss asks, “Is there such a concept of a truth that is not according to its truth, and [if so,] what is truth that is not according to its truth?” (Brackets my own) In his answer to these two questions, Rav Weiss examines the essence of Torah and Jewish Law: It appears that we can explain the following: When the Holy One Blessed be He gave the Torah to the Jewish people, He did not give them wisdom alone. Instead, He gave them the ability and strength to rule over the Torah (“lishlot ba’Torah”) and render an absolute decision even if this decision, so to speak, is against the opinion of Hashem (“da’at elyon”). For this is the path of the Torah and the nature of Halacha: The Torah Sages are those to whom the Torah was passed down to reveal its mysteries, to decrypt its underlying principles, to decide the cases in doubtful matters and to render conclusive judgments regarding its laws. Their decision, in consonance with the wisdom of the Torah that man’s Creator gave to them, are the essence of the Torah itself. (Translation and bolding my own) Rabbi Weiss continues his response and elucidates the differences that obtain between “din emet” (“a true law”) and “din l’amito (“a law according to its truth”): There is [a concept we call] “din emet.” It is the determination of the law by the great Torah Sages who, by their pure efforts, plumb the depths of Halacha in order to arrive at the truth of the Torah. We call this, “[G-d] has given us the true Torah (‘asher natan lanu Torat emet’).” In addition, there is [a concept we call] “emet l’amito (“truth according to its truth”). This is achieved when we [i.e. the Sages] are additionally able to discern the ideal or Ultimate Truth (din elyonah) – in connsonace with the Truth that is in the Heavens. At that point, the Heavens and earth “kiss one another,” and the highest heights rejoice while the lower regions exult. When the Torah Sages of this world join in harmony with the highest Unity – then they are able to apprehend the decision of the most High (da’at elyon) and adjudicate the law on the level of emet l’amito. (Translation, parentheses and brackets my own) With Hashem’s help, may we ever be the stewards and protectors of His Torah. May we be zocheh (merit), as well, to discern the din emet and to rejoice with the Almighty when our holy Sages discover the emet l’amito. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.
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5/10/2015 Parashat Behar - Bechukotai 5775, 2015:"And in the Time of the Mashiach (Messiah)"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, 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. “… I will remove wild beasts from the Land …” (Sefer Vayikra, Parashat Bechukotai, 26:6, this and all Bible translations, The Judaica Press Complete Tanach) The halachic Midrash to Sefer Vayikra, known as the “Sifra,” presents two very different interpretations of our pasuk (verse): Rabbi Yehudah said: “[Hashem] will remove them [the wild and dangerous beasts] from the world. Rabbi Shimon said: “[Hashem] will control them [the wild beasts] so they will no longer cause injury.” Rabbi Shimon [also] said: “When is there the greatest praise to the Omnipresent One – when there are no injurious creatures or when there are dangerous creatures that longer cause injury? One must say that [Hashem’s praise is most clearly manifest] when there are injurious creatures that no longer cause any damages. (Parashat Bechukotai 1:2:1, translation and brackets my own) In sum, Rabbi Yehudah maintains that Hashem will ultimately remove the wild and dangerous animals from the world so that they will no longer pose any threat to mankind. In contrast, Rabbi Shimon asserts that the Almighty will keep the world’s ecological structure intact. He will, however, alter the nature of the heretofore-dangerous animals so that they will live peacefully with the rest of the animal kingdom, and mankind. The Sifra clearly supports Rabbi Shimon’s opinion, since it continues with Yeshayahu’s best-known verses: And a wolf shall live with a lamb, and a leopard shall lie with a kid; and a calf and a lion cub and a fatling [shall lie] together, and a small child shall lead them. And a cow and a bear shall graze together, their children shall lie; and a lion, like cattle, shall eat straw. And an infant shall play over the hole of an old snake and over the eyeball of an adder, a weaned child shall stretch forth his hand. (Sefer Yeshayahu, 11:6-8) While the Sifra, and other Midrashim (such as Pesikta Zutarta, Parashat Bechukotai 26:6), incontrovertibly support Rabbi Shimon’s view that Hashem will literally alter the nature of dangerous carnivorous animals, the Rambam (Maimonides, 1135-1204) most assuredly did not. Instead, he viewed the verses in Yeshayahu, and similar passages from in the Nevi’im (Prophets), as metaphoric pronouncements of the Messianic Age: Do not presume that in the Messianic age any facet of the world's nature will change or there will be innovations in the work of creation. Rather, the world will continue according to its pattern. Although Isaiah 11:6 states: “The wolf will dwell with the lamb, the leopard will lie down with the young goat,” these words are a metaphor and a parable. The interpretation of the prophecy is as follows: Israel will dwell securely together with the wicked gentiles who are likened to a wolf and a leopard, as in the prophecy Jeremiah 5:6: “A wolf from the wilderness shall spoil them and a leopard will stalk their cities.” They will all return to the true faith and no longer steal or destroy. Rather, they will eat permitted food at peace with Israel as Isaiah 11:7 states: “The lion will eat straw like an ox.” Similarly, other Messianic prophecies of this nature are metaphors. In the Messianic era, everyone will realize which matters were implied by these metaphors and which allusions they contained. (Mishneh Torah, Sefer Shoftim, Hilchot Melachim 12:1, this, and all Mishneh Torah translations, Rabi Eliyahu Touger, underlining my own) The Ra’avad (Rabbi Avraham ben David, c. 1125-1198) pointedly took the Rambam to task for stating that such passages from the Prophets were mere metaphors and parables. After all, he contended, did not the Torah explicitly state: “I will remove wild beasts from the Land?” If so, how is possible to imagine that the Prophets’ words were mere allegories? Rabbi Moshe Sternbuch shlita, the contemporary Israeli posek, and former Chief Rabbi Ra’avad of the Edah HaChareidit in Jerusalem, suggests that the crux of the machloket (argument) between the Rambam and the Ra’avad is to be found in their respective analyses of our pasuk (verse), “I will remove wild beasts from the Land.” In Rav Sternbuch’s view, Maimonides maintained that the Messianic times will be a period wherein “the wild beasts will no longer be able to do harm to mankind.” This, Rav Sternbuch suggests, “is not a change in nature, [since it is inexplicit] rather than manifestly evident to one and all.” In contrast, he asserts that the Ra’avad championed the view of Rabbi Yehudah, as found in our above-cited Sifra. Therefore, “I will remove wild beasts from the Land” is to be taken literally, “this means there will longer be any vicious animals.” In other words, vicious and carnivorous beasts will simply cease to exist. (Sefer Ta’am v’Da’at, Parashat Bechukotai, 26:6). Given our Sages ongoing analysis as to the correct meaning of our pasuk, it is manifestly evident that, throughout history, our people have longed for the coming of the Mashiach (Messiah). How will we know, however, whether or not the Mashiach has finally arrived? Here, too, we are fortunate in that we can turn to the Rambam for an answer to this crucial question: King Messiah will arise in the future and return the kingship of David to its former greatness and glory. He will rebuild the Holy Temple and gather all of the exiles to the Land of Israel. All of the laws will be in effect during his days just as they were in earlier times. We will [once again] offer korbanot (animal offerings) and keep the laws of the Sabbatical and Jubilee years just like all of the other laws stated in the Torah. (Mishneh Torah, Hilchot Melachim 11:1) Yet, how will we know that the individual who accomplishes each of these holy tasks is indisputably the one and only Messiah? A few halachot later, Maimonides provides us with the following answer: If a king will arise from the House of David, who, like his ancestor David, diligently contemplates the Torah and observes its mitzvot as prescribed by the Written Law and the Oral Law, and will compel all of Israel to walk in (the way of the Torah) and rectify the breaches in its observance, and fight the wars of G-d, we may, with assurance, consider him Mashiach. If he succeeds in the above, builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Mashiach. (11:4, underlining and emendations my own) One of our tasks as ovdei Hashem (servants of Hashem) is to be an or l’amim (light unto the nations, Sefer Yeshayahu 49:6). Little wonder, then, that our hopes and desires for the imminent coming of Mashiach are universalistic ones that encompass a vision of peace for all mankind. Thus the Rambam teaches us in the concluding words of his passage: He will then improve the entire world, motivating all the nations to serve G-d together, as Sefer Tzephaniah 3:9 states: “I will transform the peoples to a purer language that they all will call upon the name of G-d and serve Him with one purpose.” Then, the famous words of Zechariah the prophet will be realized and ring throughout the entire world: “And the L-rd shall become King over all the earth; on that day shall the L-rd be one, and His name one.” (14:9) 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 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. 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, 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. Beyond question, the most joyous chag (Festival) of the year is Succot. As we learn in our parasha: “And you shall take for yourselves on the first day, the fruit of the hadar tree, date palm fronds, a branch of a braided tree, and willows of the brook, and you shall rejoice before the L-rd your G-d for a seven day period.” (Sefer Vayikra 23:40, this and all Tanach translations, The Judaica Press Complete Tanach) The word for rejoicing in this verse is “usmachtem.” It means “and you [plural] shall rejoice.” It appears two other times in Sefer Devarim (12:7 and 12). Neither of these pasukim (verses) refers to Succot; yet, both clearly entail the notion of simcha (joy and rejoicing). Verse seven speaks in terms of rejoicing with one’s family, via the eating of the korbanot (sacrifices) in Eretz Yisrael, in the “… the place which the L-rd your G-d shall choose from all your tribes, to set His Name there; … And there you shall eat before the L-rd, your G-d, and you shall rejoice in all your endeavors you and your households, as the L-rd, your G-d, has blessed you.” In contrast, verse 12 clearly specifies with whom one should rejoice. Herein, the joy motif and obligation extends well beyond one’s immediate family: “And you shall rejoice before the L-rd, your G-d you and your sons and your daughters and your menservants and your maidservants, and the Levite who is within your cities, for he has no portion or inheritance with you.” Likewise, enabling others to celebrate before Hashem is found in five out of the six instances in Sefer Devarim wherein the individual is commanded, in the singular form, “v’samachta” (“and you shall rejoice”). One illustration will suffice: “And you shall rejoice before the L-rd, your G-d, - you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite who is within your cities, and the stranger, and the orphan, and the widow, who are among you, in the place which the L-rd, your G-d, will choose to establish His Name therein.” (16:11) The Torah’s message seems very clear: There can be no true simcha without lovingly attending to the needs of the unfortunate and the downtrodden. Stated somewhat differently, our simcha shel mitzvah (mitzvah based joy) is defined, by what we do for others. Therefore, self-focused and self-absorbed simcha, devoid of care and concern for those outside of our family and friends, is not simcha at all. In many ways, my above-stated analysis is foreshadowed by the Rambam’s (1135-1204) presentation in the following famous passage: And one is obligated to be joyous in them [the Festivals] and of a happy demeanor (tuv lav). This refers to himself, his children, his wife, the members of his household, and everyone who is dependent upon him; as the Torah states: “and you shall rejoice.” Even though the direct referent in this verse is the Peace Offering sacrifice, as we explain in Hilchot Chagigah, within this category of simcha there exists an obligation to rejoice [independent of the sacrifice]. This extends to and includes, himself all the members of his household – each one according to that which is fitting to them… And when he eats and drinks [on the Festivals,] he is obligated to provide for the needs (l’hachil) of the convert, the orphan, the widow – along with the needs of the rest of the poor and downtrodden [among our people]. But, one who locks the doors of his courtyard and eats and drinks, he, his children, and his wife, and does not feed and give drink to the poor and the psychologically depressed (u’l’mari nefesh) – this is not the mitzvah of simcha. Instead, it is the “joy of his belly” [i.e. a selfish act, and the polar opposite of the Torah’s commandment.]… Simcha of this nature is nothing other than a curse to them… (Mishneh Torah, Hilchot Yom Tov 6:17-18, translation my own). Authentic Jewish simcha, like life itself, is reflective of Hillel’s famous words found in Pirkei Avot: “If I am not for myself, who will be for me? But if I am only for myself, who am I? ...” (1:14) Yes, my family’s needs must ever be my highest priority. Yet, if this is my sole focus, then who or what am I? In sum, self-centered selfishness is antithetical to living a genuine Jewish life. Therefore, true Jewish simcha can only be realized in the context of reaching out to those in financial and psychological need. With Hashem’s blessings, may we rejoice in our personal lives while ever helping those less fortunate to do the same. If we can achieve this goal, it will surely be one more step in bringing Mashiach Tzidkanu (the righteous Messiah), may he come soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. 4/24/2015 Parshiot Acharei Mot - Kedoshim 5775, 2015: "What does it Mean to Love Your Fellow Jew?"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, 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 phrase “…and you shall love your neighbor as yourself” (Sefer Vayikra 19:18) is one of the most-often quoted verses in the Torah. Unfortunately however, its popularity has often confused its meaning. After all, “…v’ahavta l’reiecha kamocha” (the original Hebrew phrase of our verse) is not only a pasuk; it is part of the Taryag Mitzvot (613 Commandments). Thus, like any other mitzvah, it has a definitional structure that dictates the mode in which it can and must be fulfilled. It is not just “a good idea,” or thought about a meritorious act. Instead, it must be implemented in a specific fashion with precisely mandated actions. Rabbi Akiva, one of our greatest sages and heroes, focused upon the overarching significance of “…v’ahavta l’reiecha kamocha” in a number of different sources. Thus, he taught us: “‘… and you shall love your neighbor as yourself,’ this is the all embracing principle of the Torah. One should not say:’ Since I have been embarrassed, let my friend be embarrassed with me, [or] since I have been ruined [perhaps financially], let my friend be ruined with me.’” (Midrash Bereishit Rabbah 7:24. Compare Talmud Yerushalmi, Nedarim 9:4, and the Sifra to Parashat Kedoshim 4:45 for the original statement.) Rabbi Akiva clearly links our pasuk to actions, rather than mere thoughts or emotions. The Ramban (1194-1270), in his commentary on our pasuk, follows Rabbi Akiva’s lead when he notes that the Torah could not have been referring to commanding the emotion of “love,” since the emotional sphere lies outside the scope of that which can be commanded. The Rambam (1135-1270), in Mishneh Torah, Hilchot Deot 6:3, also focuses upon the practical aspects of this mitzvah. In his determination of the halacha, he urges us to be sensitive to, and respectful of, our fellow Jews, and to be as careful with their money and possessions as we are with our own. Moreover: Each man is commanded to love each and every one of Israel as himself as [the Torah] states: “Love your neighbor as yourself.” Therefore, one should speak the praises of [others] and show concern for their money just as he is concerned with his own money and seeks his own honor. Whoever gains honor through the degradation of a colleague does not have a share in the world to come. (Translation, Rabbi Eliyahu Touger, underlining my own) The Rambam’s final words in this halacha are particularly powerful. By way of illustration, sitting in the succah during Succot and eating matzah on Pesach (Passover) are two other positive commandments. Yet, the Rambam never states that he who fails to fulfill these mitzvot is denied a portion in the World To Come. Failure to mekayam (fulfill) these commandments results in a bitul aseh (failure to fulfill, based upon an act of omission). While this is a potent impetus to keep these mitzvot, it is a far cry from being denied a portion in the World To Come! Therefore, we can clearly see the singular importance of “…v’ahavta l’reiecha kamocha” within the Rambam’s system of mitzvot analysis and, by extension, within the Torah’s worldview. The Sefer HaChinuch (13th century), in his discussion of our pasuk, at first echoes the above-quoted words of the Rambam. He continues, morever, with Hillel’s famous words: “d’alech sani l’chaverech lo taavid” (“Do not do that which is hateful to your friend,” Talmud Bavli, Shabbat 31a). This means that we must scrupulously avoid any and all behaviors that could be harmful to our friends. This, opines the Sefer HaChinuch, is the litmus test for determining the correctness of our behavior toward our fellow Jews. Furthermore, it provides us with a moral compass by which we may chart our course in the fulfillment of “…v’ahavta l’reiecha kamocha.” In sum, our actions towards others must reflect how we, ourselves, would like to be treated. May we be zocheh (merit) to grow in our understanding and practice of “…v’ahavta l’reiecha kamocha.” In doing so, may we, as individuals and as a nation, help bring Mashiach Tzidkanu (the Righteous and True Messiah) speedily and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. 4/20/2015 Parshiot Tazria - Metzora 5775, 2015: "The Spiritual Essence of Purifying Waters"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, 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 parshiot focus on various aspects of the area of Jewish law known as Tumah and Taharah (Laws of the Ritually Impure and Ritually Pure). An entire section of the Mishnah is entitled “Taharot” (“Purities”), and page after page of the Talmud discusses the complexities of this essential area of Halacha. Nevertheless, very few people today, regardless of their level of scholarly achievement, have mastered this intricate area of study. The Rambam (Maimonides, 1135-1204), in his Commentary on the Mishnah, noted this fundamental lack of knowledge in his time, as well: And you know that today, because of the multiplication of our sins, that if you were to encounter the leaders of the yeshivot throughout the Jewish people, and all the more so, those of the various synagogues, you would find that this entire subject remains difficult for them. This is the case [even though] there are many explicit Torah verses and Mishnaic passages [that discuss this area of Halacha] and sources that are even clearer and simpler than these works. (Introduction to Mishnah Kalim, ed. Rabbi Yosef David Kapach, p. 22, translation my own) Given the continued obscurity of these laws, I believe we must try to understand the “big-picture” view of Tumah and Taharah, so that we may comprehend its underlying conceptual basis. In order to achieve this goal, we must ask, “What is the rationale inherent in this area of Halacha?” We are fortunate that Maimonides addressed our question in at least two instances in his Mishneh Torah. In Hilchot Tuma’at Ochlin 16:12, Maimonides clearly indicates that, during the time of the Beit HaMikdash (Holy Temple), the scrupulous observance of the laws of Tumah and Taharah when not mandated to do so served as a purposeful social barrier that allowed one to achieve higher heights of kedushah (holiness): Even though it is permitted to eat impure foods and drink impure beverages, the pious men of the early generations would partake of their ordinary food in a state of ritual purity and would avoid all of the sources of impurity throughout their lives. They are called perushim. This is an extra measure of holiness and a path to piety: to be separate from people at large, to hold oneself apart from them, not to touch them, nor eat and drink with them. For setting oneself apart leads to the purification of the body from wicked actions. Purifying one’s body leads to sanctifying one’s soul from wicked character traits. And the holiness of the soul causes one to resemble the Divine presence, as Leviticus 11:44 states: “And you shall make yourselves holy; and you shall be holy, because I, G-d, Who makes you holy, am holy.” (This and the following Mishneh Torah translations, Rabbi Eliahu Touger, underlining my own) In sum, Maimonides suggests that pursuing a life of volitional and exclusionary taharah leads to the following spiritually positive outcomes: 1. “The purification of the body from wicked actions.” 2. “Purifying one’s body leads to sanctifying one’s soul from wicked character traits.” 3. “The holiness of the soul causes one to resemble the Divine presence (goremet l’hedamot b’Schechinah, i.e. imitatio Dei).” The lifestyle choice of the Perushim (those who sought to segregate themselves from others), however, was only for a chosen few who took upon themselves “an extra measure of holiness and a path to piety.” Their example does relatively little to shed light upon the fundamental basis of the laws of Tumah and Taharah as they related to the entire people. In this context, we must turn to the second passage in the Mishneh Torah in order to discover their meaning. The Rambam stresses the Divine origin of these laws in part one of this section, and notes that they are chukim – laws whose explanation currently elude us: It is a clear and apparent matter that the concepts of purity and impurity are Scriptural decrees and they are not matters determined by a person’s understanding and they are included in the category of chukim. Similarly, immersion in a mikveh to ascend from impurity is included in the category of chukim, because impurity is not mud or filth that can be washed away with water. Instead, the immersion is a Scriptural decree and is contingent upon the degree of one’s kavanat halev (intentionality). Therefore our Sages said: “If one immersed, but did not intend to purify himself [for the purpose of Terumah and Ma’aser],” it is as if he did not immerse. (Mishneh Torah, Hilchot Mikvaot 11:12, clarifying emendations, parentheses and brackets my own) At this juncture, Maimonides provides us with an interpretation of the laws of Tumah and Taharah that sheds a brilliant light upon their ultimate spiritual significance: Although it is a Scriptural decree, there is an allusion involved: One who focuses his mind on purifying himself [i.e. his body] becomes purified once he immerses, even though there was no [physical] change in his body. Similarly, one who focuses his mind on purifying his soul from the impurities of the soul, which are wicked thoughts and bad character traits, becomes purified when he resolves within his heart to distance himself from such counsel and bring his soul into the pure waters of [Torah] knowledge. As the text states: “I will pour over you pure water and you will be purified from all your impurities and from all your false deities, I will purify you.” (Sefer Yechezkel 36:25, emendations, brackets and passage underlining my own) Based upon the sheer beauty of the Rambam’s language, one might be tempted to view his words as a literary flourish to provide readers with a metaphoric approach to the laws of Tumah and Taharah. Yet, as the recently departed Israeli Sage, HaRav Shmuel HaLevi Wosner zatzal notes, nothing could be further from the truth: And based upon what he [the Rambam] has written, one must be careful to recognize and understand that this is no mere comparison between immersing in a mikveh and purifying one’s soul in the pure waters of [Torah] knowledge. Instead, this is a statement of absolute existential reality (metziut shalame). This is the case, since thoughts and knowledge become purified and sanctified through [the act of] separating from that which is impure in precisely the same manner that is effectuated by the spiritual purification of immersion…. (Responsa Shavet HaLevi, volume VI, section 119, translation, italics, brackets and parentheses my own) In conclusion, one must note that the Rambam’s quote from Sefer Yechezkel is strikingly reminiscent of Rabbi Akiva’s famous homily found at the end of Mishnah Yoma, wherein the same verse is found: Happy are you O’ Jewish nation – before whom are you purified and who purifies you? [None other] than your Father in Heaven! As the text states: “I will pour over you pure water and you will be purified…” (Sefer Yechezkel 36:25) and “Hashem is the hope (mikvey) of the Jewish people...” (Sefer Yirmiyahu 17:13) Just like a mikveh purifies one from his sins (i.e. his ritual impurity), so, too, the Holy One blessed be He purifies the Jewish people. (Translation and parentheses my own) With Hashem’s help, may we be zocheh (merit) to bring our hearts, minds and souls into the waters of Torah knowledge, and thereby fulfill Isaiah’s prophecy in complete purity: “You are My witnesses,” says the L-rd, “and My servant whom I chose…” (Sefer Yeshayahu 43:10, translation, The Judaica Press Complete Tanach) 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 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. 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, 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. And Aaron's sons, Nadav and Avihu, each took his pan, put fire in them, and placed incense upon it, and they brought before the L-rd foreign fire, which He had not commanded them. And fire went forth from before the L-rd and consumed them, and they died before the L-rd. (Sefer Shemot 10:1-2, this and all Bible translations, The Judaic Press Complete Tanach) The swift and untimely death of Aharon’s eldest sons, Nadav and Avihu, is one of the focal points of this week’s parasha. Chazal (our Sages may their memory be blessed) suggest a number of reasons as to why Hashem summarily put them to death: 1. Rashi (1040-1105), based upon Midrash Vayikra Rabbah 12:1, quotes Rabbi Eliezer’s opinion that Aharon’s sons rendered halachic decisions before Moshe – an act that is subject to capital punishment. He also states Rabbi Yishmael’s opinion that they had entered the Mishkan (Portable Sanctuary) after having drunk wine to the point of probable intoxication. 2. Midrash Yalkut Shimoni, Shemini 524 and Talmud Bavli, Sanhedrin 52a suggest that they were put to death because of the untoward question they asked regarding Moshe and Aharon that was “overheard” by Hashem, “When will these two old people die so that we can lead the community?” 3. Midrash Vayikra Rabbah 20:10 maintains that Nadav and Avihu died because of their having “turned their eyes away from the Schechinah (Hashem’s presence) and thereby failed to gain spiritual inspiration therefrom.” Therefore, G-d waited for the appropriate moment to mete out their punishment. 4. Midrash Vayikra Rabbah 20:9-10 suggests their death came about as a result of their refusal to marry at the proper time – thereby preventing themselves from fathering children. As classic as these reasons surely are, none of them specifically focus upon the first of our pasukim: “And Aaron's sons, Nadav and Avihu, each took his pan, put fire in them, and placed incense upon it, and they brought before the L-rd foreign fire, which He had not commanded them.” As the Alshich Hakadosh (Rav Moshe Alshich, 1508-1593) already noted in his commentary, the most problematic words of our two verses are “they brought before the L-rd foreign fire, which He had not commanded them.” Somehow, he suggests, this phrase uniquely encapsulates the underlying and authentic reason for the deaths of Aharon’s beloved sons. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, implicitly agreed with the Alshich Hakadosh and stated that the key phrase in understanding our verses is, indeed, “they brought before the L-rd foreign fire, which He had not commanded them.” He interpreted these words in the following manner: On the day of their installation, wearing their priestly vestments, they were overcome by ecstasy and by the need to express their emotions. The incense that they burned was identical to that which their father, Aharon, had offered. But there is one significant difference. Aharon was obeying G-d’s will, while Nadav and Avihu performed an action that G-d had not commanded. (This, and the following quotations are from Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David editor, pages 223-226) The Rav zatzal utilized this explanation as the foundation for his analysis of the Torah approach to serving Hashem. The Jewish way “requires us to fashion our lives according to G-d’s discipline, as illustrated by the word ve-tzivanu (and He has commanded us).” Moreover, “the reason we perform the mitzvah is our absolute surrender to G-d’s will.” Surrender, as crucial as it is, however, must be followed by our ultimately transforming the mitzvah into “a profound spiritual experience that encompasses our entire being.” The Rav illustrated this idea by examining the nature of tefilah (prayer): Prayer begins as an obligatory, even compelled act, with rigid requirements of time, location, and behavior. We are particularly aware of this during the winter or in inclement weather when we must venture out into the cold for minyan early in the morning and at night. However, as we progress in our relationship to prayer, we feel the rewards of intimate communion with G-d. Rav Soloveitchik further developed the idea of the commandment - spiritual experience nexus in his brief exploration of the mitzvot of matzah on the Seder night and fasting on Yom Kippur: The eating of matzah on Seder night is initially a response to G-d’s command, “On this night you shall eat matzah.” [Sefer Shemot 12:18] As the evening evolves, however, eating the matzah becomes an act of love for G-d. Likewise, Yom Kippur begins with toal surrender to the will of G-d, but as it progresses, we move toward a joyful catharsis. (Brackets my own) In sum, in Rav Soloveitchik’s view, the Jewish approach toward serving Hashem “consists of two steps: obedience to G-d’s command and discovering the spiritual treasures inherent in it.” As such, we are now in a better position to understand Nadav and Avihu’s sin, and subsequent punishment: Therefore, the transgression of Nadav and Avihu, whom the Torah describes as sanctified, was that “they offered a strange fire concerning which they had not been commanded.” The divine command and our discipline in obeying that command are the only healthy routes to religious inspiration. Any deviation, especially by tzaddikim (righteous individuals), is unacceptable and ultimately doomed to failure. (Underlining and parentheses my own) With Hashem’s help, may we learn to serve Him in an authentic manner that demonstrates heartfelt observance of His commandments, and enables us to grow closer to Him. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. 4/7/2015 Chol HaMoed and the Seventh Day of Passover 5775, 2015: "Hashem: My G-d and The G-d of My Fathers"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, 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. “…this is my G-d and I will extol Him, the G-d of my fathers and I will raise Him up” (Sefer Shemot 15:2) Our phrase is from one of the most famous verses of the Shirah, the celebrated passage that we read on the Seventh Day of Passover. It depicts a G-d-intoxicated nation that witnessed the palpable presence of Hashem while crossing the Sea of Reeds. The halachic Midrash to Sefer Shemot, known as the “Mechilta,” notes the unique quality of this revelation to the entire Jewish people: R. Eliezer says: From where can one say that [even] a maidservant saw at the sea what Isaiah and Ezekiel and all the prophets never saw? As it states [Sefer Hoshea 12:11]: “And I spoke to the prophets, and I increased their visions; and to the prophets I assumed likenesses.” In addition it is written: “Now it came to pass in the thirtieth year in the fourth [month] on the fifth day of the month, as I was in the midst of the exile by the river Chebar - the heavens opened up, and I saw visions of G-d.” (Translation, underlining and brackets my own, Tanach translation passages, The Judaica Press Complete Tanach) The unprecedented nature of the prophetic experience at Kriyat Yam Suf (the Splitting of the Sea of Reeds) stands in stark contrast to the Rambam’s (1135-1204) seventh chapter of Hilchot Yesodei Hatorah, wherein he maintains that prophecy is always limited to a small group of people with exceptional characteristics that set them apart from the general population: “… [Prophetic visions] come only to exceedingly wise people of outstanding characteristics, whose inclinations never lead them to earthly matters but who always conquer their inclinations, and who are of correct temperaments.” Then, too, this highly circumscribed class of individuals obtains the ability to receive prophecy through arduous philosophical and theological speculation, and through assiduous study of esoteric Torah literature. Moreover, they must stay totally focused upon the pursuit of that which is holy and pure. Given this approach, how are we to understand what took place at the Sea of Reeds? Rabbi Baruch Halevi Epstein (1860-1941), in his masterful Torah commentary entitled, Torah Temimah, explained the Mechilta’s statement of the universal prophecy at the Yam Suf as a one-time and singular exception to the Rambam’s general rules of prophecy: [This Midrash is actually] very straightforward. This is because they [the Prophets] saw Him, so to speak, solely in a vision, whereas on the Sea [of Reeds] they saw Him [G-d] in a true physical manner (b’reiah muchashit). (Translation underlining and brackets my own) According to Rav Epstein, for one instance in the history of our people, everyone “saw Him [G-d] in a true physical manner.” Thus, for one bright shining moment, the Almighty revealed Himself to His entire beloved nation in an equal fashion. Therefore, we declared in unison “…this is my G-d and I will extol Him, the G-d of my fathers and I will raise Him up.” While the level of prophecy of Kriyat Yam Suf will never be repeated, we yearn for the coming of Mashiach Tzidkanu (the Righteous Messiah), when both the Prophets and the simplest among us can once again declare in heartfelt unanimity: “Hashem Hu HaElokim, Hashem Hu HaElokim” (“G-d is the one and only G-d, G-d is the one and only G-d,” Sefer Melachim I:18:39). May we be zocheh to have many such moments in our lives, and to feel the presence of Hashem amongst us. V’chane yihi ratzon. Moyadim l’Simcha, Chag Sameach and Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. 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 Shmuel ben HaRav Reuven Aharon, 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 drinking of the Four Cups of Wine (arba’ah kosot) is one of the best-known and most universally accepted mitzvot of the Seder. Rav Huna, in the name of Rav Benaya (Midrash Bereishit Rabbah 88:11-13), derives this obligation from the following four expressions of redemption (arba’ah leshonei geula) that the Almighty uttered to Moshe: Therefore, say to the children of Israel, “I am the L-rd, and I will take you (v’hotzati) out from under the burdens of the Egyptians, and I will save you (v’hitzalti) from their labor, and I will redeem you (v’ga’alti) with an outstretched arm and with great judgments. And I will take you (v’lakachti) to Me as a people, and I will be a G-d to you, and you will know that I am the L-rd your G-d, Who has brought you out from under the burdens of the Egyptians.” (Sefer Shemot 6:6-7, this and all Bible translations, The Judaica Press Complete Tanach) The Torah’s narrative continues with the following verse: “I will bring you (veheveti) to the land, concerning which I raised My hand to give to Abraham, to Isaac, and to Jacob, and I will give it to you as a heritage; I am the L-rd.” We are now met with an exegetical challenge: If the phrases v’hotzati, v’hitzalti, v’ga’alti and v’lakachti are understood as expressions of geula, why was not veheveti interpreted in this manner and why, by extension, did it not generate it’s own cup of wine? My rebbi and mentor, Rabbi Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and disciples, addressed our concerns by suggesting: … Chazal [Our Sages of blessed Memory] felt that this [including “veheveti” as a fifth expression of Geula] would not be appropriate on the Seder night. Why is this the case? Firstly, the four references of Geula that were stated by the Almighty to Moshe in Sidrat Vaera were new ideas that had not been expressed to the Patriarchs. However, “veheveti,” “and I shall bring you into the land…” was already promised to Avraham, Yitzchak and Yaakov in their respective Brit Avot [Covenant of the Patriarchs]. They were already promised that their descendants would inherit the Land of Israel. (This, and the following quotations are from, “The Nine Aspects of the Haggada,” page 7, Pesach To Go 5766, 2006, YUTorah.org, reprinted with permission from the Yeshiva University Haggada, 1984, and based upon a 1977 shiur that I attended, brackets my own) In sum, the Rav stressed that the arba’ah leshonei geula were unique in that they were never before stated promises to an enslaved generation that was desperately seeking physical and spiritual revitalization. Thus, these expressions of redemption were the absolutely necessary words to galvanize our subjugated nation. Rav Soloveitchik suggested a second theologically based reason as to why Chazal excluded “veheveti” from the expressions of redemption: Secondly, although the Jewish people did enter into the Land of Israel subsequent to the Exodus from Egypt, this was not the primary goal of Yetziat Mitzrayim [the Departure from Egypt]. It was their destination but not their destiny. The direct goal of Yetziat Mitzrayim was the revelation at Sinai. The goal was the transformation of a subjugated people into “a nation of priests and a holy nation.” It was not just to grant them political and economic freedom, but also to create a sacred people. (Brackets and underlining my own) Herein, the Rav teaches us that our ultimate purpose within Hashem’s Divine plan is to become “a nation of priests and a holy nation” that is completely dedicated to His service. Therefore, while the Land of Israel was, and is, our holy physical place, the Revelation at Mount Sinai represents our eternal destiny. As such, “veheveti” was not added to the arba’ah leshonei geula – for only the four expression foreshadowed our singular role as Hashem’s chosen people. As a result, we drink four cups of wine at the Seder to symbolize the arba’ah leshonei geula. With Hashem’s beneficent mercy and loving-kindness, may this Pesach be our final one in Galut (the Diaspora), and may we merit the complete fulfillment of both the arba’ah leshonei geula and veheveti soon and in our days. V’chane yihi ratzon. Shabbat Shalom and Chag Kasher v'Sameach Past drashot may be found at my blog-website: http://reparashathashavuah.org 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. They are available here: http://tinyurl.com/82pgvfn. ** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. 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, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the L-rd, that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers… (Sefer Malachi 3:23-24, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) These two pasukim (verses) of our Haftorah conclude both Sefer Malachi and the section of Tanach entitled Nevi’im (Prophets). Herein, Malachi prophesizes the final step immediately prior to the arrival of Mashiach Tzidkanu (the Righteous Messiah), and the complete realization of Judaism’s eschatological vision. Rashi’s (1040-1105) explanation of Eliyahu’s ultimate role in the great drama of human history focuses upon two phrases in our verses, “that he may turn the heart of the fathers back” and “through the children.” He interprets the first as the Jewish people returning to Hashem. This, in turn, is quite reminiscent of the penultimate pasuk of Megillat Eichah: “Return us to You, O L-rd, so that we may return! Renew our days as of old.” (Megillat Eichah 5:21, with my emendations) Rashi’s analysis of “through the children” is a bit more complex and incorporates two distinct interpretations: 1) Literally, “on” [rather than “through”]. He [G-d] will say to the children affectionately and in an appeasing manner, “Go and speak to your fathers to adopt the ways of the Omnipresent.” So we explain, “and the heart of the children through their fathers.” This I heard in the name of Rabbi Menachem [ben Saruq, 10th Century Spanish philologist] 2) Our Sages, [however,] expounded upon it [i.e. our phrase] in Mishnah Eduyot (8:7) [in a different manner], namely, that he [Eliyahu,] will come to make peace in the world. Rashi’s first explanation of “through the children” focuses upon the role of children in urging their parents to return to Hashem (la’asot teshuvah) and His Torah. It reminds me of one of my former grade-school students whose parents and family followed the Torah in many areas, except for shemirat Shabbat (Shabbat observance). I will never forget when she confided in me how she brought her parents and siblings to finally “keep Shabbat.” She explained to me that after listening to a number of rabbis from her community, and based upon her own study and searching, she became convinced that shemirat Shabbat was an absolute value of Judaism and the necessary next step in her family’s religious journey. My student’s father, like most men in her community, attended shul on Friday night and Shabbat morning. Yet, following the Shabbat morning family meal, he would get in his car and drive to work. The rest of the day, therefore, became like any other – filled with cars, computers, TVs, iPads, and cellphones. Shabbat, in a word, was all but forgotten. My student enacted a clever plan: For a number of weeks, she spoke to her father regarding the beauty of Shabbat and the closeness and spiritual calm that it could bring to the family if they would be together at home and electronically disconnected from the wider world. Her father firmly demurred and told her that he would be driven out of business if he did not work on Shabbat, that his competition would “eat him alive!” My student decided to hide every set of her father’s car keys before the next Shabbat, so he simply would not be able to drive to work, and to secretly return them when Shabbat was over. This subterfuge went on for a few weeks. Finally, her father determined what was happening on two important fronts: He realized that his daughter was responsible for the disappearing and reappearing car keys, and that his business never suffered at all as a result of his absence. In fact, he felt better and more refreshed than he had ever felt before - clearly a perfect setup for an even more successful workweek to come. Slowly and consciously the family became fully committed to Shabbat observance and, with Hashem’s help, is flourishing until this day. One would be hard pressed, indeed, to find a greater fulfillment of Rashi’s first interpretation, “Go and speak to your fathers to adopt the ways of the Omnipresent.” Rashi’s second explanation, “that Eliyahu will come to make peace in the world,” demands explication. As noted earlier, this phrase is first found in Mishnah Eduyot 8:7, and reflects the opinion of the Sages. “Peace in the world,” is an exceptionally broad concept; so much so, that we are confused as to what it actually signifies. As in most matters of this nature, however, we are fortunate that we can readily turn out tradition’s meforshim (expositors) for insights as to its meaning. On measure, the interpreters of the Mishnah follow two very different approaches in their search for an understanding of the term “peace in our world.” The first is highly contextual and views this expression in the light of prior statements regarding the purpose of Eliyahu’s arrival. In contrast, the second orientation is universalistic in nature and teaches us the fundamental import of peace in our world. Rav Baruch Halevi Epstein (1860-1942), known as the Torah Temimah after the name of his monumental work, notes that the complete phrase reads, “Eliyahu will not come to declare objects to be ritually impure or pure, instead, he will come to make peace in the world.” It is within this context that he states: This means that he will not reveal [new] laws to make known that which is ritually pure and impure – based upon prophecy. Instead, he will only bring about peace between the various disputants in these matters through a thoroughgoing explanation of the fundamental reasons underpinning their arguments. He will continue this process until the Sages will agree with one another. As a result, the authentic law will be clarified and the final decision will be promulgated. (Commentary on Sefer Vayikra 27, comment 216, brackets my own) Rabbeinu Menachem Meiri (1249-1310), popularly known as “the Meiri,” was an exponent of the universalistic mode of analysis of our expression, “Eliyahu will come to make peace in the world.” His trenchant comment indicates a wide-ranging and inextricable connection between ahava (love – as a derivative of peace) and emet (truth): This is because love, and closeness [in a peaceful milieu that fosters depth-level intellectual and emotional connections], is the fundamental rationale for the existence of truth regarding all matters [of societal interaction]. As such, it is the model for everything [that is good]. This is why [Micah the prophet states:] “Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the L-rd, that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers…” (Brackets my own) With Hashem’s help, may we be zocheh (merit) to witness the time when “Eliyahu will come to make peace in the world,” and herald the coming of Mashiach Tzidkanu. 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 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. They are available here: http://tinyurl.com/82pgvfn. ** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. 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, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. And He called to Moses, and the L-rd spoke to him from the Tent of Meeting, saying. (Sefer Vayikra 1:1, this and all Bible and Rashi translations, The Judaic Press Complete Tanach) The final word of our pasuk (verse), “saying” i.e. “lamor” in the original Hebrew, has challenged the meforshim (commentators) since the beginning of the Jewish exegetical tradition. This is the case, since the verse could have been written, thematically, conceptually and grammatically, without it. Therefore, we might well ask, “Why does the text include ‘lamor’ when it appears to be completely unnecessary?” As in many matters of this nature, Rashi’s commentary provides us with an answer to our question. He suggests the following interpretation of “lamor,” in the first of his two explanations of our term: Saying: [G-d told Moses:] Go forth and say to them [the children of Israel] captivating words, [namely:] “For your sake G-d speaks with me. ” Indeed, we find this is so for all the thirty-eight years that the Israelites were in the desert, placed under a ban, [i.e.,] from the incident involving the spies and onwards, the [Divine] speech was not addressed specifically to Moses, for it says, “So it was, when all the men of war had finished dying from among the people, that the L-rd spoke to me saying …” (Sefer Devarim 2: 16-17). [Only then was] the Divine speech [again] addressed specifically to me. (With my emendations for the sake of clarity) It must be noted that Rashi (1040-1105) did not originate this response. Instead, it has deep roots in passages in the Talmud Yerushalmi, Ta’anit III:4 and the halachic Midrash to Sefer Vayikra known as the “Sifra” (Chapter II, section I). One point is clearly underscored in these different sources, “for all the thirty-eight years that the Israelites were in the desert, placed under a ban, [i.e.,] from the incident involving the spies and onwards, the [Divine] speech was not addressed specifically to Moses.” We are immediately met with a very disturbing question: “Why was Moshe denied the complete prophetic experience during the thirty-eight year period in which the Generation of the Desert (Dor Hamidbar) was under the ban?” Stated somewhat differently: “Why did the Dor Hamidbar’s behavior and subsequent punishment so negatively affect the relationship that obtained between the Almighty and Moshe?” This is particularly of the moment since the Torah states, “And there was no other prophet who arose in Israel like Moses, whom the L-rd knew face to face” (Sefer Devarim 34:10, underlining my own). In other words, given Moshe’s singular distinction, one would have thought that the banned status (nidui) of our forebears would have had little or no impact on Moshe’s unique relationship with Hashem; why, then, was direct Divine speech withheld from Moshe for the seemingly endless period of thirty-eight years? One of the many answers to our question is found in the work, “Tzeror HaMor,” written by the 15th Century Castilian commentator, Rav Avraham Saba zatzal. His response provides us with a holistic understanding of the dynamic and interdependent relationship that obtained between Moshe Rabbeinu (our teacher Moses) and the Jewish people: This [absence of direct communication between Hashem and Moshe] teaches us about the notable status of the Jewish people and their holiness. Even though Moshe Rabbeinu was the greatest of the prophets, his prophecy was solely based upon his connective link to the Jewish people (b’sibat Yisrael) and their causal role in the prophetic process (u’b’emtza’utam). (All translations, brackets, bolding and underlining my own) Rav Saba proves his two-pronged assertion regarding the role of klal Yisrael (the Jewish people) in Moshe’s prophecy, in the following manner: We see these points illustrated when Hashem declared to him [Moshe]: “… and all the people in whose midst you are shall see the work of the L-rd how awe inspiring it is that which I will perform with you.” (Sefer Shemot 34:10) This means, that the sole reason the Divine Presence (Schechinah) rests upon you is because you [Moshe] are amongst the people. This idea is found once again [at the beginning of this verse] when Hashem declared to Moshe: “And He said: ‘Behold! I will form a covenant; in the presence of all your people, I will make distinctions such as have not been created upon all the earth and among all the nations …’” [This means] it is a direct result of you [Moshe] being in the center of the Jewish people that they will see the awesome actions of G-d that I will perform through you (asher ani oseh imach) – because of them and account of them… I [Hashem] did not bestow your greatness upon you except on account of the Jewish people. After providing several other textual proofs for his thesis, Rav Saba proceeds to the heart of the matter as to why Moshe was denied the fullness of his prophetic experience during the time the Dor Hamidbar was under the ban: If so, since the Jewish people were distant from Hashem and subject to the ban of modified excommunication for forty years [note forty rather than thirty-eight], they were, therefore, separated from the highest form of splendor (m’zohar elyon). As such, how could it have been possible and proper for Moshe to receive direct Divine speech in the highest and most mystical manner (b’aspeklariah hameirah)? This is the case, since Moshe received his prophecy solely as a result of the Jewish people’s mediating agency (b’emtza’utam). Given that this is the case, it is not surprising in the least that when there are evil ones in a generation [such as the Dor Hamidbar] the prophet will not be granted direct Divine speech and that prophecy will depart from him. We now find that Moshe suffered a prolonged dark night of hester panim (departure of Hashem’s Divine presence) wherein he was unable to receive direct prophetic communications. This was the express result of klal Yisrael’s spiritual failures at the time of the Episode of the Spies (sippur HaMeraglim), and the fulfillment of the verse, “And I will hide My face on that day, because of all the evil they [the Jewish people] have committed …” (Sefer Devarim 34:18, brackets my own). Clearly, then, Moshe was not independent from the Jewish people in his relationship with the Almighty. On the contrary, Moshe’s role as the prophet par excellence, and his prophecy, were contingent upon the spiritual status of the Jewish people – to the extent that when they were under the ban, the Schechinah departed from before him and he was no longer able to receive direct Divine speech. May we experience the end of hester panim, rejoice in the imminent arrival of Mashiach Tzidkanu (the Righteous Messiah) and bear witness to the revelation of Hashem’s Divine presence soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org 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. They are available here: http://tinyurl.com/82pgvfn. ** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. |
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