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, Shmuel David ben Moshe Halevy, 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. The first verse of our parasha, “And Jacob lived in the land of Egypt for seventeen years, and Jacob's days, the years of his life, were a hundred and forty seven years,” motivates us to ask an essential question: “What is life?” This question has captivated some of the world’s greatest thinkers, philosophers and theologians since time immemorial. It is, after all, the query that is at the center of man’s existence. Little wonder then, that it has been answered in myriad ways throughout the course of human history. It seems that each civilization and society has had its own answer. Some of these answers have been radically at odds with the spirit of Torah life, while others have enhanced the depth and beauty of Jewish living. As always, however, we must look to the Torah and its Sages for an authoritative response to such a central and fundamental question. The Siddur (Prayer Book) guides us toward an authentic Jewish answer to our question. The birchat hachodesh (monthly prayer announcing the new Jewish month) provides us with clear insights into what constitutes “life” according to our Sages. In this prayer we beseech Hashem for a month filled with goodness and blessing. We entreat Him for long and peaceful lives. Specifically, we ask for lives replete with peace, goodness, blessing, sustenance, physical health, wealth and honor. Moreover, we ask for lives in which there is awe of heaven, fear of sin and love of Torah. All of this is within the context of asking for lives in which our heartfelt requests will be fulfilled for the good. (Based upon the Artscroll Siddur translation) Life, as formulated in this prayer, is like a diamond. It is composed of many facets that are themselves comprised of the multitude of our physical and spiritual needs. In addition, our relationship with Hashem emerges as the single most important aspect of our lives. This bracha teaches us quite clearly that everything in our lives stems directly from chasdei Hashem (Hashem’s kindness). Moreover, peace, goodness, blessing, sustenance, physical health, wealth and honor collectively have but one purpose: to enable us to live lives “in which there is awe of heaven and fear of sin … and in which we will have love of Torah...” In sum, every good for which we long is subordinate to one macroscopic purpose, namely, to serve Hashem. What, in turn, does it mean to serve Hashem? Perhaps we can gain insight into the proper answer to this question by first recognizing who in our tradition received the appellation “avdi” (“My servant”). The first to receive this title was Moshe Rabbeinu (our Teacher Moshe): “Not so is My servant Moses; he is faithful throughout My house.” (Sefer Bamidbar 12:7; this, and all Bible translations, The Judaica Press Complete Tanach, underlining my own) How do we understand the content of this expression? Why was Moshe “avdi?” The Netziv (Rabbi Naftali Tzvi Yehuda Berlin, 1817-1893), in his classic work of Torah analysis, Ha’amek Davar, suggests that we should focus on the second half of this verse in order to understand exactly why Moshe was called “My servant”: Moshe was fully cognizant of all aspects of the Tetragrammaton (shame hameforash, [the complete name of G-d]) through which the heavens and earth were created. Nonetheless, he never did anything [as G-d’s representative] based upon his own predilections or desires [b’emunat l’vavo]. One is called “faithful” if, and only if, he has the ability to act [on behalf of his own self-interests] yet refrains from doing so. The Netziv provides us with a profound understanding of the term “avdi.” True avdei Hashem (servants of Hashem) do their utmost to ensure that all of their actions are l’shame shamaim (for the purpose of serving Hashem). As such, authentic avdei Hashem attempt, with every ounce of their being, to be “faithful throughout My [Hashem’s] house,” in the sense that Rav Berlin has defined. This, then, is one reason why Moshe was so deserving of this honorific title. Moshe is called “avdi” four times throughout Tanach; it appears he personified this eved Hashem (servant of Hashem) quality when he acted in the role of the greatest navi (prophet) to ever live: The L-rd descended in a pillar of cloud and stood at the entrance of the Tent. He called to Aaron and Miriam, and they both went out. He said, “Please listen to My words. If there be prophets among you, [I] the L-rd will make Myself known to him in a vision; I will speak to him in a dream. Not so is My servant Moses; he is faithful throughout My house. With him I speak mouth to mouth; in a vision and not in riddles, and he beholds the image of the L-rd. So why were you not afraid to speak against My servant Moses?” (Sefer Bamidbar 12:5-8): In contrast, Dovid Hamelech (King David) received the title “avdi” no less than nine times within the Hebrew Bible. While Dovid Hamelech was clearly a navi, he seems to have reached the pinnacle of being an eved Hashem when he acted as a heroic individual. When did he achieve the heights of heroism? When did he most distinguish himself from those around him? At first glance, we might think that Dovid demonstrated his true nature when he single-handedly conquered Goliath, the gigantic and powerful Philistine warrior. After all, he did this to be mekadash shame shamaim (to sanctify Hashem’s Name): And David said to the Philistine, “You come to me with spear and javelin, and I come to you with the Name of the L-rd of Hosts, the G-d of the armies of Israel which you have taunted. This day, the L-rd will deliver you into my hand, and I shall slay you, and take off your head, and I shall give the carcasses of the camp of the Philistines this day, to the fowl of the air and to the beasts of the earth, and all the earth shall know that Israel has a G-d. And all this assembly shall know that not with sword and javelin does the L-rd save, for the battle is the L-rd's, and He will deliver you into our hand.” And it was, when the Philistine arose and drew closer to David that David hastened and ran to the battle array, toward the Philistine. And David stretched his hand into the bag, and took a stone therefrom, and slung it, and he hit the Philistine in his forehead, and the stone sank into his forehead, and he fell on his face to the ground. And David overpowered the Philistine with the slingshot and with the stone, and he smote the Philistine and slew him: and no sword was in David's hand. (Sefer Shmuel I: 17:45-50) Chazal (our Sages of blessed Memory), however, had an entirely different view of authentic heroism: “Ben Zoma would say: … Who is strong? One who overpowers his inclinations. As is stated (Sefer Mishle 16:32), ‘Better one who is slow to anger than one with might, one who rules his spirit than the captor of a city.’” (Pirkei Avot 4:1, translation, chabad.org/library, underlining my own) As great as Dovid surely was at the moment of his confrontation with the gigantic and G-d-rejecting Philistine warrior, I would submit that he achieved even greater heights of heroic grandeur in the manner in which he faced himself, following the incident with Bathsheva. In Sefer Shmuel II: 12: 1-12, Natan the prophet berated Dovid, first via an allegory, and then explicitly, for having taken Uriah’s wife, Bathsheva, as his own. Nonetheless, Chazal exonerate his behavior and state: R. Samuel b. Nahmani said in R. Jonathan's name: Whoever says that David sinned is merely erring, for it is said, “And David behaved himself wisely in all his ways: and the L-rd was with him.” [Sefer Shmuel I: 18:14] Is it possible that sin came to his hand, yet the Divine Presence was with him? Then how do I interpret, “In what manner have you despised the word of the L-rd, to do that which is evil in his sight?” [Sefer Shmuel II: 12:9] - He wished to do [evil], but did not. (Talmud Bavli 56a, Soncino Talmud translation with my emendations) Dovid, however, most definitely viewed his actions in an entirely different light. He knew that Natan was right, and that he had certainly come close to behaving as if he “… despised the word of the L-rd, to do what is evil in His eyes.” Therefore, in perhaps his greatest heroic gesture, Dovid declared: “I have sinned against the L-rd.” (Sefer Shmuel II: 12:13) A lesser man would have at first denied, and then rationalized, what he had done. Dovid was different. He immediately and unabashedly admitted the failure of his ways, accepted responsibility for his actions and declared himself guilty before G-d. This was true heroism in the highest and most Jewish sense. As a result, Hashem instantaneously forgave his semblance of sin and allowed him to live: “And Nathan said to David, ‘Also the L-rd has removed your sin; you shall not die.’” (Ibid.) Thus, Dovid was an authentic eved Hashem and deserving of the title “avdi” as a hero of the spirit. He truly exemplified the holy words of the prophet Zechariah who declared: “Lo b’chail, v’lo b’koach ki im b’ruchi amar Hashem Tzivakot” (“'Not by military force and not by physical strength, but by My spirit says the L-rd of Hosts.”) May Hashem give us the wisdom and understanding to live lives like Moshe and Dovid that are totally dedicated to serving Hashem. Then, we will finally begin to understand what it means to truly live – for we will then be authentic avdei Hashem (servants of Hashem). 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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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, Shmuel David ben Moshe Halevy, 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. Rav Aryeh Kaplan zatzal translates Sefer Bereishit 46:1-4 in the following manner: Israel began the journey, taking all his possessions, and he arrived in Beersheba. He offered sacrifices to the G-d of his father Isaac. G-d spoke to Israel in a night vision, and said, “Jacob! Jacob!” “Yes,” replied [Jacob]. [G-d] said, “I am the Omnipotent G-d of your father. Do not be afraid to go to Egypt, for it is there that I will make you into a great nation. I will go to Egypt with you, and I will also bring you back again. Joseph will place his hands on your eyes.” (The Living Torah, bolding my own) I have always been intrigued by the seemingly out of place phrase, “Do not be afraid to go to Egypt” (“al tira merdah mitzraimah”). After all, Yaakov was going to be reunited with his long lost son Yosef! Moreover, his son was the viceroy of the most powerful country in the world. All of Yaakov’s physical needs would be assured, even in the midst of a terrible worldwide famine. Why, therefore, was he afraid? Rashi (1040-1105) suggests that Yaakov’s fear stemmed from his being forced to leave Eretz Yisrael (the Land of Israel) and enter galut (the Diaspora). At first glance, this is a particularly understandable fear since his father, Yitzhak, was enjoined by Hashem never to leave Israel. Yet, Yaakov had done this once before when, at Rivka’s request, he fled to Charan to avoid Eisav’s anger and fury. (Sefer Bereishit 28:10) We know that he remained steadfast in his Torah commitment since, as Rashi explains, “garti is the gematria equivalent of taryag [613].” This, Rashi further suggests, teaches us that although Yaakov lived with Lavan the rasha (the evil one), he kept all of the mitzvot and did not learn from his evil ways. (Sefer Bereishit 32:5). Therefore, why did Hashem seek to assure him by stating, “Do not be afraid to go to Egypt”? This question was asked, and answered as well, by the great Russian Torah scholar Rav Meir Lob ben Yechiel Michel Weiser (1809-1879), known to the world as “the Malbim.” He suggested that Yaakov had six different fears concerning his impending travel to Egypt. Moreover, based upon careful and exact analysis, he proposed that each of these fears was addressed by Hashem’s comforting words to Yaakov. His first fear was that of assimilation. Yaakov was afraid that the glittering and technologically advanced culture of Egypt would capture his children’s interest and they would, G-d forbid, turn away from their own heritage and values. Hashem responded to this fear by telling him: “ki l’goi” (“I will make you into a …nation.”) What kind of nation would this be? As the Malbim states: “They [Yaakov’s sons] would be clearly recognizable…” and they would remain a distinctly defined entity. Yaakov’s second fear was that his family would be diminished in size as a result of the trials and tribulations of galut. The Malbim opined that Hashem addressed this fear when He emphasized that not only would they remain a nation, but that they would also be gadol (great). Yaakov’s first two fears focused upon his children’s future physical existence. His third fear, however, was spiritual in nature. According to the Malbim, he was afraid that the Schechinah (the Divine Presence) would depart from both he and his children. Hashem assuaged his consternation with the famous words: “ Anochi arade imcha mitzraimah” (“I will go down with you to Egypt”). In other words, even though Yaakov would no longer have the holiness of Eretz Yisrael to protect him, he would nevertheless remain tachat kanfei haschechinah (under Hashem’s divine protection), even in galut Mitzraim (the Egyptian Diaspora). In understanding Yaakov’s fourth fear, the Malbim noted the interpretation of the great Spanish gaon Rabbi Don Yitzchak Abarbanel (1437-1508), who suggested that Yaakov was afraid that he would be buried in Egypt and never be comforted in death by the holiness of Eretz Yisrael. Accordingly, Hashem consoled him by promising: “v’anochi aalecha” (“…and I [Hashem] will bring you up [to Eretz Yisrael for burial]”). For a tzaddik such as Yaakov, these must have been reassuring words indeed. Yaakov’s fifth fear was the fear that his children would never leave Egypt and return to Eretz Yisrael. He was afraid that the tri-fold promise that Avraham, Yitzhak and he had received would be left unfulfilled, and the brit Avot (the Covenant of the Patriarchs) would be thereby vitiated. Once again, Hashem allayed Yaakov’s fear by promising: “gam aloh” (“and I will also bring up [your children to Eretz Yisrael at the time of the Redemption]”). The sixth and final fear that haunted Yaakov was a very personal one. He had lived without seeing Yosef for 22 long and bitter years. During this time, he was inconsolable since he sensed that Yosef was, in fact, still alive. Now Yaakov was afraid that Yosef would die before he had an opportunity to see him, before he had a chance to see the fulfillment of Yosef’s prophetic dreams. Mercifully, Hashem alleviated this fear by promising Yaakov, “Yosef will place his hands on your eyes.” In sum, this was tantamount to Hashem promising him, “Don’t be afraid Yaakov, this too shall come to pass. You will see your beloved Yosef once again.” With this final phrase, all of Yaakov’s fears were addressed, and he could go into the blackness, chaos and uncertainty of galut with the clear and present knowledge that Hashem would protect both him and his family forevermore. The majority of world Jewry lives outside the boundaries and inherent holiness of our G-d- given land. As such, we legitimately share many of Yaakov’s fears. We are afraid of the rampant effects of assimilation, coupled with an ever-diminishing birthrate, that threaten to reduce our numbers. Then, too, many of our people feel disconnected and alienated from HaKodesh Baruch Hu, and do not feel the Schechinah’s presence. We are afraid that many of them could be lost, G-d forbid, to alien cultures and religions. Even though we are not the Avot (Patriarchs) and the Emahot (Matriarchs), we are mystically and mysteriously protected by their zechuyot (merits), simply because we are their descendants. As such, we can legitimately look to Hashem’s reassuring words to Yaakov as being addressed to us as well. He is with us, and has always been with us, even when we have felt His presence eclipsed by the darkness of man’s relentless inhumanity. We can be comforted in the knowledge that even in galut, we are not alone. Therefore, we longingly await the ultimate geulah shlaimah (Complete Redemption), the coming of Mashiach Tzidkanu (the Righteous Messiah), and the time when the entire world will stand shoulder to shoulder in recognizing Hashem. 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, Shmuel David ben Moshe Halevy, 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. “Every Chanukah a Jew should discover something new, which he didn’t know. It should increase our capabilities and our sensitivities. I should ‘dig’ and make an effort.” – Rabbi Joseph B. Soloveitchik zatzal (1903-1993), December 30, 1978 With Rabbi Soloveitchik’s quote as our guide, let us ask a deceptively simple question: “What is the true nature of Chanukah?” You see, given its popularity, Chanukah has been interpreted and reinterpreted to become all things to all Jews. While it is true that Chanukah belongs to our entire nation, it is equally true that its authentic essence and being represents something that the totality of our people certainly does not embrace, namely, the primacy of Torah in our lives. Please allow me to explain. There are a number of Rabbinic and post-Rabbinic texts that are illustrative of my thesis. The most complete proof text, however, is found in the words of the great rav and posek (halachic decisor), Rabbi Yechiel Michal ben Aharon Halevi Epstein (1829-1908), popularly known as the “Aruch HaShulchan,” after the title of his halachic magnum opus. He begins his presentation of the Laws of Chanukah with an historical synopsis of the causal factors behind the Maccabean revolt of 168 BCE. Fascinatingly, he is the only posek, whose work I examined, that explicitly mentions Antiochus IV Epiphanes by name. It seems that Rav Epstein wanted to underscore the historical nature of Chanukah and the personal responsibility of Antiochus. He wanted his readers to be very clear regarding exactly what the historical record revealed. This was partially accomplished by providing us with the name of the actual tyrant that oppressed us, rather than leaving us with the impression of a rag-tag and ad hoc group of Syrian-Greeks. In general, Rav Epstein closely follows the Rambam’s (1135-1204) opening presentation in Hilchot Chanukah 3:1-3. Thus, he speaks of how “the evil ones enacted laws against the Jewish people,” and attempted “to nullify their holy religion.” He joins the Rambam, as well, when he states, “they did not allow them to be involved in the Torah and Mitzvot and they stole their money and forcibly took their daughters.” Moreover, as is well known, “they entered the Temple and performed horrendous actions and rendered ritually impure the pure.” Then, too, “they made the Jews miserable and oppressed them with great oppression.” Let us briefly examine each of these points. “The evil ones enacted laws against the Jewish people,” unfortunately was not a unique experience for our people. After all, we had survived the servitude and inhuman conditions of Egypt. In addition, at the time of Purim, we were subject to Haman’s decree to completely destroy our people – simply because we were Jews and recognizable as such. Therefore, laws against our people were a necessary, but insufficient, cause for the Maccabees’ revolt. The next phrase, however, “to nullify their holy religion” was something unprecedented and horrible. For the first time in known history, one nation persecuted another nation simply on the basis of their religious beliefs and the consequent manner in which they lived their lives. This was patently intolerable. This was more than the Maccabees and their small band of Chasidim could bear. How could they live when the evil oppressors sought to prevent them from being “involved in Torah and Mitzvot?” In truth, Antiochus and his hordes sought to destroy the very substance of Judaism, namely, the potential to bring kedushah (holiness) into the world. “They stole their money and forcibly took their daughters,” is composed of two separate acts of malfeasance. Once again, if Antiochus had simply stolen our property, as pernicious as this would have been, it would not have caused the revolt. They, however, “forcibly took their daughters,” and thus committed the unspeakable crime of gilui arayot (illicit physical relations). In short, the Syrian-Greeks ripped asunder the fabric of Jewish society when they forced Jewish women, and in particular new brides, to be party to their depraved and licentious acts. This was abominable to all who held the Torah and its future dear. Indeed, this act, in and of itself, would have been sufficient cause for the revolt. “They entered the Temple and performed horrendous actions and rendered ritually impure the pure,” is alluded to in the baraita known as “Mai Chanukah?” (“What is Chanukah?,” Talmud Bavli, Shabbat 21b), found explicitly in the Al Hanissim (Concerning the Miracles) prayer in the Siddur, and in the Rambam’s Hilchot Chanukah. It is a continuation of the theme of Syrian-Greek anti-Jewish religious persecution. Antiochus and his Syrian-Greek marauders thought that they could destroy Judaism by destroying the kedushah of our holy Temple. This strategy had been an abject failure under Sennacherib. His annihilation of the First Temple (586) was a devastating blow. Yet, it destroyed neither our will nor our essential belief structure. In fact, the Babylonian Exile led eventually to the creation of a thriving Jewish civilization in Babylon, the greatest fruit of which was the Babylonian Talmud. The Syrian-Greeks, however, with their unmitigated hubris, thought that they could accomplish what the Assyrians had failed to do. Thus, they challenged G-d and sought to dethrone Him from His celestial glory by attacking the spiritual foundations of His holy Temple. They, too, due to Hashem’s “behind-the-scenes help” (hester panim), failed miserably in their ill-fated attempt. Instead, this abomination only served to galvanize Matityahu, Yehudah and the rest of the Maccabees, in their holy mission to drive off the Syrian-Greek invaders and re-purify the Beit Hamikdash. Finally, the dawn of our deliverance arose and the Maccabees revolted. Hashem, the G-d of their Fathers, as Rav Epstein states: “had mercy upon them and saved them [the Jews] from their hands [the Syrian-Greeks] and rescued them through the agency of the Chashmonayim – the holy and pure Kohanim Gedolim, namely; Matityahu and his sons. They fought with Antiochus, and bested him. Their victory was beyond the normal laws of nature (shelo b’derech hateva) [i.e. it was miraculous].” Once again, following the path forged by the Rambam, the Aruch HaShulchan stresses the astounding nature of this victory. The Maccabees encountered an overwhelming foe equipped with the most up-to-date military technology, including “many elephants and chariots.” The facts on the ground were totally against them. Based upon all standard military calculations, they were doomed to fail. Yet, against incalculable odds, they won and continue to inspire us until today. The victory itself, as Rav Epstein states, was multifaceted and multidimensional: Hashem, the One who desires [the future] of His people Israel, handed over the powerful into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the evil ones into the hands of the righteous, and those Jews who repudiated G-d’s dominion [and repudiated the Torah] and had joined Antiochus’ [“cultural revolution”] were also killed and handed over to those who followed the Torah way of life (oskei haTorah). This eventuated in Hashem’s name being “magnified and sanctified in the world, as well as the light of the Torah being spread, with its inherent purity [throughout the world], and with the name of the Jewish people becoming great among the nations of the world.” This passage is remarkable on several levels. In broad terms, it is as if the Aruch HaShulchan had composed a “Haggadah” for Chanukah where none had existed before. More specifically, he explicitly depicts the crushing defeat of the assimilationists, the mityavnim, in no uncertain terms: “Hashem, the One who desires [the future] of His people Israel, handed over… those Jews who rejected G-d’s dominion [and repudiated the Torah] and had joined Antiochus’ [“cultural revolution”] were also killed and handed over to those who followed the Torah way of life (oskei haTorah).” This formulation of Rav Epstein’s is an extrapolation and explication of the phrase found in the Al Hanissim wherein it states: “ … and the rebellious ones into the hands of those who followed the Torah way of life.” The Aruch HaShulchan leaves us with little doubt as to the everlasting contribution of Chanukah to the spiritual history of our people. In his view, we are Jews today because of the sacrifices made by the Maccabees, and Hashem’s guiding hand in ensuring their victory. In a word, the sacrosanct nature and primacy of the Torah was upheld against overwhelming military and cultural odds. This is why we are here today. This, moreover, is the quintessence and raison d’etre of our being. May Hashem give us, as well, the strength, wisdom, and fortitude to continuously fight for and pursue the preeminence of Torah in our lives. In this sense, may we, too, be modern Maccabees. V’chane yihi ratzon. Shabbat Shalom and Chanukah 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, Shmuel David ben Moshe Halevy, 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. On June 28, 1963, John F. Kennedy, the 35th president of the United States, shared these famous words before a crowd in Dublin, Ireland: “The problems of this world cannot possibly be solved by skeptics or cynics whose horizons are limited by the obvious realities. We need men who can dream of things that never were.” Kennedy, certainly at home in the rough and tumble arena of politics, was, nonetheless, a dreamer of dreams. Some of them were realized in his own lifetime. Most of them, however, were cut short by an assassin’s bullet. All of us dream. Why, however, do we dream? What function do dreams serve? Science does not have any solid answers to these basic questions – just theories: The questions, "Why do we dream?" or "What is the function of dreaming?" are easy to ask but very difficult to answer. The most honest answer is that we do not yet know the function or functions of dreaming. This ignorance should not be surprising because despite many theories we still do not fully understand the purpose of sleep, nor do we know the functions of REM (rapid eye movement) sleep, which is when most dreaming occurs. And these two biological states are much easier to study scientifically than the somewhat elusive phenomenon of dreaming. (Ernest Hartmann, Professor of Psychiatry at Tufts University School of Medicine and Director of the Sleep Disorders Center at Newton Wellesley Hospital in Boston, Mass, from his July 10, 2006, Scientific American http://www.sciam.com/biology/article/id/why-do-we-dream/ref/rss.) While the Torah does not answer the question, “Why do we dream?” it does speak to the question, “What functions do dreams serve?” The answer to this question, as in most areas of Jewish thought, is multi-dimensional. On the one hand, Chazal (our Sages of blessed memory) stated that a “dream is 1/60 of prophecy” (Talmud Bavli, Berachot 57b) and that Hashem continues to speak with us through dreams, even though He hides His direct presence from us (Talmud Bavli, Chagigah 5b). On the other hand, they also taught “Just like there is no grain without chaff, so, too, it is impossible to have a dream without nonsensical aspects (devarim betalim)” (Talmud Bavli, Nedarim 8a-8b). Moreover, Rebbi Meir stated: “The subject matter of a dream neither helps nor harms.” (Talmud Bavli, Horayot 13b). In other words, dreams held no efficacy whatsoever for Rebbi Meir. The above statements of Chazal are very general in nature. They speak to the dreams that most of us may have. They do not reflect the dreams of the Avot (Patriarchs) and Yosef, nor of those whose actions directly impacted upon them. There are a number of instances in Chamisha Chumshei Torah (The Five books of the Torah) wherein Hashem directly speaks to man through the vehicle of a dream. Yosef, the protagonist of our parasha and the remainder of Sefer Bereishit, is directly connected to six of them. Two of these dreams appear in our parasha toward the beginning of chapter 37: And Joseph dreamed a dream and told his brothers, and they continued to hate him. And he said to them, “Listen now to this dream, which I have dreamed: Behold, we were binding sheaves in the midst of the field, and behold, my sheaf arose and also stood upright, and behold, your sheaves encircled [it] and prostrated themselves to my sheaf.” So his brothers said to him, “Will you reign over us, or will you govern us?” And they continued further to hate him on account of his dreams and on account of his words. And he again dreamed another dream, and he related it to his brothers, and he said, “Behold, I have dreamed another dream, and behold, the sun, the moon, and eleven stars were prostrating themselves to me.” And he told [it] to his father and to his brothers, and his father rebuked him and said to him, “What is this dream that you have dreamed? Will we come I, your mother, and your brothers to prostrate ourselves to you to the ground?” So his brothers envied him, but his father awaited the matter. (Verses 5-11, these, and all Bible translations, The Judaica Press Complete Tanach) As in all matters of Aggadah (non-legal classical Jewish thought), there are a plethora of interpretations of these verses. These explanations are often radically at odds with one another. At times, one feels compelled to ask oneself if the meforshim (Commentators) were writing about the same pasukim (verses). The arguments fly regarding the nature, timing, significance, and content of these dreams. Many ask why Yosef, who surely knew that his brothers held him ill will, was nonetheless so eager to share his dreams with them in the face of such manifest animosity. The answers are many and varied. One point, however, is not in contention: all agree that these dreams were prophetic visions from Hashem. The Rambam (1135-1204) described the nature and process of dream-induced prophetic visions in the following passage found in Hilchot Yesodei HaTorah 7:3: When a prophet is informed of a message in a vision, it is granted to him in metaphoric imagery. Immediately, the interpretation of the imagery is imprinted upon his heart, and he knows its meaning. For example, the ladder with the angels ascending and descending envisioned by the patriarch, Jacob, was an allegory for the empires and their subjugation [of his descendants]. Similarly, the creatures Ezekiel saw, the boiling pot and the rod from an almond tree envisioned by Jeremiah, the scroll Ezekiel saw, and the measure seen by Zechariah [were all metaphoric images]. This is also true with regard to the other prophets. Some would relate the allegory and its explanation as these did. Others would relate only the explanation. At times, they would relate only the imagery without explaining it, as can be seen in some of the prophecies of Ezekiel and Zechariah. All of the prophecies come in the form of metaphoric imagery and allegories. (Translation, Rabbi Eliyahu Touger, underlining my own.) Based upon this statement, we can readily see that Yosef was no mere dreamer of everyday dreams. Instead, his dreams were prophetic visions granted to him by the Almighty. They were Hashem’s way of communicating the future of Klal Yisrael (the Jewish people) to him. Yosef’s dreams, therefore, are in some ways our dreams. They contain, on a mysterious and mystical level, the hopes, desires, and longings of our people. While we are not prophets and, therefore, do not receive prophetic visions in our dreams, we can, nonetheless, “dream of things that never were” but we fervently hope will be. We can dream of a time when all mankind will recognize the glory and hegemony of Hakodesh Baruch Hu. Perhaps most of all, we can dream of a time when Mashiach ben Dovid, the true Messiah, will bring authentic and lasting peace to the world. 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, Shmuel David ben Moshe Halevy, 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. Jacob sent angels ahead of him to his brother Esau, to the land of Seir, the field of Edom. And he commanded them, saying, “So shall you say to my master to Esau, ‘Thus said your servant Jacob, I have sojourned with Laban, and I have tarried until now.’” (Sefer Bereishit 32:4-5, this, and all Bible and Rashi translations, The Judaica Press Complete Tanach) Rashi (1040-1105) presents two interpretations of the phrase “I have sojourned with Laban” (im Lavan garti). The second one is so famous that it has nearly become a part of the Torah’s text itself: “Another explanation: garti (sojourned) has the numerical value of 613. That is to say: I lived with the wicked Laban, but I kept the 613 commandments, and I did not learn from his evil deeds.” As a result, the Hebrew phrase “im Lavan garti v’taryag mitzvot shamarti” (“I lived with the wicked Laban, but I kept the 613 commandments”) has entered the lexicon of the Torah observant Jew no matter where he or she may live. My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), often noted that the aphorisms and popular phrases of everyday language that are found in the Talmud are highly significant. Therefore, the Rav saw them as worthy of analysis and often plumbed the depths of their meaning. In many instances, he maintained that Chazal (our Sages of blessed memory) utilized them because they communicated an idea or concept in a clear and concise manner that otherwise would have required a great deal of explanation. If this is true regarding common expressions, it is all the more accurate in reference to our famous Torah-based phrase of “im Lavan gati v’taryag mitzvot shamarti.” It has captured our imagination and become an essential aspect of how we think, and consequently, relate to the world around us. In sum, it is a fundamental aspect of the religious Jewish mind-set. In reality, our phrase emphasizes two polar opposite thoughts: “im Lavan garti” refers to Yaakov having lived with Lavan – the representative of consummate evil (rishut). Lavan was treacherous, greedy, and completely without morals or principles. He was an expert at deceit, having changed Yaakov’s wages innumerable times, and violated any and all standards of honesty. Thus, he had the temerity to look Yaakov in the eye and declare regarding all that Yaakov had achieved: “The daughters are my daughters, and the sons are my sons, and the animals are my animals, and all that you see is mine…” (Sefer Bereishit 31:43) Little wonder, then, that although he had been in Yaakov’s holy presence for 20 years, Lavan remained a nefarious idol worshipper: “May the G-d of Abraham and the god of Nahor judge between us, the god of their father.” (31:53, underlining my own) Lavan, in short, was the complete opposite of Yaakov, the ultimate “ish tam yosheiv ohalim” (pure being who lived in the tents of Torah). Moreover, Yaakov was the personification of emet, of truth. Thus, the prophet Michah declared: “You shall give the truth of Jacob, the loving-kindness of Abraham, which You swore to our forefathers from days of yore.” (Sefer Michah 7:20) Clearly, greater opposites could never be found. Yet, with the help of Hashem, Yaakov learned to not only survive, but to thrive amid Lavan’s duplicity and malevolence. The second part of our phrase “v’taryag mitzvot shamarti,” is the key to Jewish survival. The expression teaches us that the mitzvot were Yaakov’s protection against Lavan. He certainly could not, and would not, have wanted to meet Lavan on the battlefield of duplicity. Yet, how did the mitzvot protect him and his family? How do mitzvot have the ability to protect us, even when facing the trials and falsehoods of present-day Lavans, and the ceaseless challenges inherent in modern society? The above questions are particularly of the moment since, far too frequently, mitzvot are performed in a rote and almost robotic fashion. Many times the significance and purpose of a mitzvah are missed in our headlong rush to fulfill our obligation. As such, we fail to notice the meaning of the act and squander its potential beauty. Moreover, when performed in such a fashion, the mitzvot cannot protect us against the likes of Lavan. Regrettably, this problem has a long and deep history. The Eighth Century BCE prophet, Isaiah, proclaimed our errors in this regard: “And the L-rd said: ‘Because this people has come near; with their mouth and with their lips they honor Me, but their heart they draw far away from Me, and their fear of Me has become a command of people, which has been taught (mitzvat anashim m’lumdah).’” (29:13) Rabbi Meir Leibush ben Yechiel Michel (1809-1879), known as the Malbim, formulated these thoughts in the following manner: There are those who perform the mitzvot solely because this is what they have become accustomed to do since their youth and they are used to performing them. They perform them without any cognitive gesture (kavanah) and without thought – even though they may know that they are commandments from G-d. They, however, do not perform them in any way, shape, or form because Hashem commanded them to do so. Instead, they perform them because this is what they were dictated to do by their teachers and parents. They [the mitzvot] are performed without any understanding and are mere mechanical actions reinforced by past rote behaviors… (Commentary to Sefer Yeshiyahu 29:13, translation my own). We are B’nai Yaakov, the Children of Yaakov, and we rejoice in the notion that we are his spiritual heirs. In order to truly be Yaakov’s children, however, we must emulate his love and devotion to the mitzvot, and, as the Malbim warned, never “perform them without any cognitive gesture (kavanah) and without thought – even though [we] may know that they are commandments from G-d.” We must treat the 613 Commandments as precious jewels that we long to possess and cherish. Like Yaakov, we must become G-d intoxicated and perform the mitzvot with every ounce of our being and souls. If we can move closer to this goal, we will be better prepared to “live with Lavan,” build spiritually thriving Jewish homes and institutions, and help bring Mashiach Tzidkeinu (the one and only Righteous Messiah) 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources The Ladder That Connects Us to Hashem 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, Shmuel David ben Moshe Halevy, 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 he [Jacob] dreamed, and behold! A ladder set up on the ground and its top reached to heaven; and behold, angels of G-d were ascending and descending upon it. And behold, the L-rd was standing over him… (Sefer Bereishit 28:12-13, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Jacob’s ladder is a symbol that has captured the world’s hearts and minds. By way of illustration, a quick search on Google.com reveals over 300,000 webpages wherein the expression “Jacob’s ladder” can be found. What, however, is the Torah communicating when it teaches us that Yaakov’s prophetic dream contained the fascinating image of “a ladder set up on the ground and its top reached to heaven and behold, angels of G-d were ascending and descending upon it?” Rather than attempting to explain the symbol of the ladder per se, both Rashi (1040-1105) and the Ramban (Nachmanides, 1194-1270) analyzed the phrase, “angels of G-d were ascending and descending upon it.” Rashi, based upon Midrash Bereishit Rabbah 68:12, explains why the angels were first ascending and then descending: “The angels who escorted him in the [Holy] Land do not go outside the Land, and they ascended to heaven, and the angels of outside the Holy Land descended to escort him.” In sum, Rashi notes the place specificity of a nation’s angels and opines that angels of Eretz Yisrael have hegemony solely within their geographic boundaries, just as the angels outside the Promised Land hold sway in their regions. Nachmanides’ focus is more universal in nature and emphasizes the completely nonautonomous nature of angels: G-d showed him [Yaakov], via a prophetic dream, that the angels perform all actions that take place in the world, and everything is a result of the divine decree that is upon them (v’hakol b’gezerat elyon aleihem). This is the case, since the angels that G-d sends to walk about the earth will not do anything either small or large until they return and stand before the Master of the World and declare that they have traversed the world and it is [either] in a state of tranquility or filled with the sword and blood. And He then commands them to return and descend to the world and perform His will (divaro). (All translation and brackets my own) The Ramban continues his explication of the text, highlighting one of his most frequently found exegetical themes: the unique relationship that obtains between Hashem and Yaakov (i.e. the Jewish people): G-d showed him that He [alone,] may He be blessed, stands upon the ladder. [Moreover,] He declared a great promise to him, and proclaimed that he, [Yaakov,] would not be controlled by the angels (lo yihi b’yad hamalacichim), rather, he would forevermore be Hashem’s portion [i.e. under Hashem’s direct control] and G-d will be with him throughout all eternity. As the text states: “And behold, I am with you, and I will guard you wherever you go…” (Sefer Bereishit 28:15). This is the case, since Yaakov’s status was different in kind and degree from the other Tzadikim (righteous ones); as the text states in regard to all other Tzadikim: “For He will command His angels on your behalf to guard you in all your ways.” (Sefer Tehillim 91:11) The Ramban’s overall message is clear: Yaakov, and by extension the entire Jewish people, are tachat kanfei HaShechinah (directly under Hashem’s protection and authority), whereas, all other nations of the world are controlled by the Almighty’s angels. The Kabbalistic text, Tikunei Zohar (section 45), takes a different approach from that of Rashi and the Ramban, and focuses directly upon the symbolic meaning of the “ladder set up on the ground and its top reached to heaven.” According to this work, the ladder is a metaphor for prayer (“sulam da tzaluta”). The second Bobover Rebbe, HaRav Ben-Zion Halberstam zatzal (1874-1941), known as the “Kedushat Tzion” after the name of his Torah commentary, quotes the Tikunei Zohar and comments that all of the mystical texts (kol sifrei chachmei haemet) concur with its interpretation of Jacob’s ladder. His explanation as to why this is the case gives us a new and deeper understanding of the power and meaning of tefilah (prayer): For all of our efforts regarding the devotion of our heart [to G-d] constitute tefilah. Its goal and purpose is to connect the heavens and the earth into one dwelling place (mishkan). This is the case, since tefilah etymologically is an expression of “joining.” It is a derivative of the verse, “[With] divine bonds (naftulei Elokim) I have been joined (niftalti) to my sister” (Sefer Bereishit 30:8). The Kedushat Tzion continues his analysis, stressing the unparalleled role of tefilah as the vehicle of communication between man and G-d: For the individual who prays stands upon the earth and his prayer ascends to the highest heights and creates a crown for the King of Kings – the Holy One blessed be He. This, then, is [the connotation] of “a ladder set up on the ground and its top reached to heaven.” (Translation and brackets my own) Fascinatingly, for Rav Halberstam zatzal, each one of us can serve as a kohane l’Hashem (a priest to G-d) in much the same way that the Kohanim bless the Jewish people. In other words, just as the Kohanim serve as the vehicle whereby Hashem’s blessing is brought to this world, our tefilah, so to speak, has the potential to “ascend to the highest heights and create a crown for the King of Kings – the Holy One blessed be He.” With the Almighty’s help, and our most heartfelt devotion, may this be so. 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources 11/13/2014 Rabbi David Etengoff: Parashat Toldot, 5775, 2014: "The Greatness of the Jewish Woman"Read NowDedicated 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, Shmuel David ben Moshe Halevy, 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. How many of you have heard of the TV sitcom entitled “Father Knows Best?” For those of you who have not, Wikipedia describes the show in this fashion: Father Knows Best was an American radio and television sitcom of the 1950s and 1960s, portrayed an idealized vision of middle class American life of the era. It was created by writer Ed James… While the show is often regarded as an example of the conservative and paternalistic nature of American family life in the 1950s, it is also cited as an overly rosy portrayal of American family life. Like most shows of the time, all problems were relatively easily solved. In this case, a close to all-knowing father was at once oracle and hero – reflective of the fantasy families portrayed on the black and white television screen. As Jews, however, we have two genuine examples within the period of the Avot and Emahot (Patriarchs and Matriarchs) wherein mother, rather than father, knew best. The first example is Sarah and her treatment of Hagar and Yishmael. Sarah Emanu (Our mother Sarah, the Matriarch) recognized the dangerous behavior traits and actions of which Yishmael was capable. She, therefore, saw him as a totally negative influence on her son Yitzhak and demanded his expulsion from her home. As a result, the Torah states: “And Sarah said to Abraham: ‘Drive out this handmaid and her son, for the son of this handmaid shall not inherit with my son, with Isaac.’" (Sefer Bereishit 21:9-10, this, and all Bible and Rashi translations, The Judaica Press Complete Tanach) Blinded by his love for Yishmael, Avraham demurred from fulfilling Sarah’s request. Therefore, G-d directly interceded and insisted that he comply with her justifiable demand: “And G-d said to Abraham, ‘Be not displeased concerning the lad and concerning your handmaid; whatever Sarah tells you, hearken to her voice, for in Isaac will be called your seed.’” (21:12) The stamp of approval for Sarah’s seemingly heartless actions was given by no less than Hakadosh Baruch Hu (the Holy One Blessed be He). Avraham’s judgment was, quite simply, wrong whereas Sarah had the deeper vision and understanding that was necessary to guarantee the future of the Jewish people. As Rashi (1040-1105) notes on the words “sh’ma b’kolah” (“hearken to her voice”): “We learn from here that Abraham was inferior to Sarah in prophecy. — [Midrash Shemot Rabbah 1:1, Midrash Tanchuma, Shemot 1]” Perhaps this was a direct outgrowth of what Chazal (our Sages of blessed memory) taught us in Talmud Bavli, Masechet Niddah 45b: “Ha-Kadosh Baruch Hu gave an extra portion of understanding (‘binah yitarah’) to women more so than to men.” Chazal coined a well-known phrase to describe the behaviors of earlier generations that foreshadow those of the future: “ma’aseh Avot siman l’banim.” Our parasha contains two stellar example of this principle in regards to Rivka Emanu (our Matriarch, Rivka): And Rebecca said to Jacob her son, saying, “Behold I have heard your father speaking to Esau your brother, saying, ‘Bring me game and make me tasty foods, and I will eat, and I will bless you before the Lord before my death.’ And now my son, hearken to my voice (“sh’ma b’koli”), to what I am commanding you.” (Sefer Bereishit 27:6-8) In this first case, Rivka guided Yaakov in the usurpation of the bracha Yitzhak was poised to bestow upon Eisav. She knew full well that this blessing would change Jewish history for evermore. She, therefore, trained innocent Yaakov (ish taam yosheiv ohelim) to beguile his father in order that he, and none other, would be the recipient of this G-d-inspired benediction. To achieve this goal, she invoked the phrase “sh’ma b’koli,” knowing beforehand that this was precisely what Yaakov would do. When Yaakov received this blessing, Rivka had effectively guaranteed his, and his children’s spiritual future, for all generations to come. The second instance of “sh’ma b’koli” that appears in our parasha in reference to Rivka concerns Yaakov’s physical salvation. Rivka became aware of Eisav’s desire to murder Yaakov, and urged: “And now, my son, hearken to my voice, and arise, flee to my brother Laban, to Haran. And you shall dwell with him for a few days until your brother's wrath has subsided.” (Sefer Bereishit 27:43-44) Once again, it is Rivka, the mother, rather than Yitzhak, the father, who steps forward and saves her beloved son from an all but certain death. The greatness of the Jewish woman has by no means been limited to the Emahot; rather, it is manifest on an ongoing basis. In fact, it is a fundamental facet of what we call Massorah (the combined body of Torah knowledge and behavior handed down from generation to generation). My rebbi, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), formulated this idea in the following manner: People are mistaken in thinking that there is only one Massorah and one Massorah community; the community of the fathers. It is not true. We have two massorot, two traditions, two communities, two shalshalot ha-kabbalah – the massorah community of the fathers and that of the mothers…What kind of a Torah does the mother pass on? I admit that I am not able to define precisely the masoretic role of the Jewish mother. Only by circumscription I hope to be able to explain it. Permit me to draw upon my own experiences. At this point we are privy to the Rav’s personal reminiscences of his beloved mother: I used to have long conversations with my mother. In fact, it was a monologue rather than a dialogue. She talked and I “happened” to overhear. What did she talk about? I must use an halakhic term in order to answer this question: she talked me-inyana de-yoma [about the halakhic aspects of a particular holy day]. I used to watch her arranging the house in honor of a holiday. I used to see her recite prayers; I used to watch her recite the sidra every Friday night and I still remember the nostalgic tune. I learned from her very much. What, however, was the essence of that which the Rav learned from his mother? What gift did she give him that changed his being and perception of the world? As he states in his unique and unparalleled manner: Most of all I learned that Judaism expresses itself not only in formal compliance with the law but also in a living experience. She taught me that there is a flavor, a scent and warmth to mitzvot. I learned from her the most important thing in life – to feel the presence of the Almighty and the gentle pressure of His hand resting upon my frail shoulders. Without her teachings, which quite often were transmitted to me in silence, I would have grown up a soulless being, dry and insensitive. (Rabbi Joseph B. Soloveitchik, “A Tribute to the Rebbitzen of Talne,” Tradition: A Journal of Orthodox Jewish Thought, 1978, Vol. 17, number 2, pages 76-77) For the Rav, the great scion of the Brisker Talmudic tradition, the most valuable of life’s lessons was not learned from the Gemara or the Rambam, or even at the feet of his illustrious father and grandfather. Instead, “the most important thing in life – to feel the presence of the Almighty and the gentle pressure of His hand resting upon my frail shoulders,” was a lesson imparted to him through the love and devotion of his mother. 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources And Yishmael Did Teshuvah 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, Shmuel David ben Moshe Halevy, 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. The progenitor of the Arab nations was Avraham’s eldest son, Yishmael. His birth and future was foretold to Hagar, Sarah’s Egyptian maidservant, in Parashat Lech Lecha, after she ran away from her mistress. The angel’s description of Yishmael unmistakably foreshadows our own experience of the Arab world: And the angel of the L-rd said to her, ”Behold, you will conceive and bear a son, and you shall name him Ishmael, for the L-rd has heard your affliction. And he will be a wild donkey of a man; his hand will be upon all, and everyone's hand upon him, and before all his brothers he will dwell.” (Sefer Bereishit 16:11-12. This, and all Torah and Rashi translations, The Judaica Press Complete Tanach) Rashi (1040-1105) explains the latter verse in a manner that resonates all too strongly for us today: A wild donkey of a man who loves the wilderness to hunt beasts, as it is written (below 21:20f):“And he was an archer; and he dwelt in the desert of Paran.” his hand will be upon all [He will be] a bandit. — [from Midrash Tanchuma Parashat Shemot] and everyone’s hand upon him Everyone will hate him and attack him. and before all his brothers he will dwell for his seed will be numerous. Our own experience bears stark testimony to the veracity of the malach’s (angel’s) prophecy and Rashi’s subsequent interpretation. Certainly, in the case of radical Muslim fundamentalists such as ISIS, “Everyone will hate him and attack him” rings true, because of their crimes against humanity in general, and against the Jewish people in particular. Sarah Emanu (our mother Sarah, the Matriarch) recognized the terrible behavior traits and actions of which Yishmael was capable. Therefore, she saw him as a totally negative influence on her son Yitzhak, and demanded his expulsion from her home: “And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, making merry.” The Torah continues and states: “And Sarah said to Abraham: ‘Drive out this handmaid and her son, for the son of this handmaid shall not inherit with my son, with Isaac.’" (Sefer Bereishit 21:9-10) Avraham’s vision and discernment was apparently blinded by his love for Yishmael. As a result, he initially refused to accede to Sarah’s request. At that point in time, G-d commanded Avraham to comply with Sarah’s legitimate demand: “And G-d said to Abraham, ‘Be not displeased concerning the lad and concerning your handmaid; whatever Sarah tells you, hearken to her voice, for in Isaac will be called your seed.’” (21:12) What exactly had Sarah seen when Yishmael was “making merry?” Once again, we turn to Rashi to understand “the story behind the story”: making merry An expression of idolatry, as it is said (Exod. 32:6): “and they rose up to make merry.” Another explanation: An expression of illicit sexual relations, as it is said (below 39:17): “to mock me.” Another explanation: An expression of murder, as it is said (II Sam. 2:14): “Let the boys get up now and sport before us, etc.” - [from Midrash Bereishit Rabbah 53:11] Given the above, it appears that Yishmael can only be painted in the darkest of all colors. He seemed to personify evil incarnate, and to have hopelessly drowned in a polytheistic existence filled with endless forbidden carnal pleasures and murder. Yet, Yishmael changed. How did he accomplish this amazing transformation? How did he crawl out of the pit of violence, perversion, and nihilism? The answer is clear: Yishmael did teshuvah (repentance): “And Abraham was old, advanced in days, and the L-rd had blessed Abraham with everything.” (Sefer Bereshit 24:1) An alternate explanation: Yishmael did teshuvah (repented) during Avraham’s lifetime… From where do we learn that Yishmael did teshuvah during Avraham’s lifetime? It so happened that Ravina and Rav Chama bar Buzi were sitting before Rava, and Rava had begun to fall asleep. Ravina said to Rav Chama bar Buzi: “Was this not certainly his statement: ‘Whenever the Torah uses an expression of “death” (“mitah”) in conjunction with “expiration” (“geviah”) – does this not refer to the death of the Righteous [Tzadikkim]? Rav Chama bar Buzi responded: “Yes, but what about the Generation of the Flood [wherein it states both “death” and “expiration?”] Ravina responded to him and said: “ [This is why we require not only] ‘expiration’ to be stated but ‘gathered’ [to his people, as in Sefer Bereishit 25:8] as well. Wait a moment! In Yishmael’s case it also states ‘expiration’ and ‘gathered’ – [and what kind of righteous individual was he?] At this point Rava woke up and said to them: “My children, this is what Rabbi Yochanan said: ‘Yishmael did teshuvah during Avraham’s lifetime, as it states in the Torah: “And Isaac and Ishmael his sons buried him in the Cave of Machpelah in the field of Ephron the son of Zohar the Hittite, which faces Mamre.” (Talmud Bavli, Baba Batra 16b, translation my own) Rashi helps us understand the meaning of this passage in his explanation of Sefer Bereshit 25:9, wherein he notes that Yitzhak’s name precedes that of Yishmael: “Isaac and Ishmael (Midrash Bereishit Rabbah 30:4, 38:12) From here [we may deduce] that Ishmael repented and let Isaac go before him [at the time that they buried Abraham], and that is the meaning of ‘a good old age’ which is stated regarding Abraham [Sefer Bereishit 15:15].” We probably will never know exactly which constellation of factors motivated Yishmael to become an entirely new individual, as evidenced by allowing Yitzhak to go before him, thereby recognizing Yitzhak as Avraham’s rightful heir. One thing we do know, however, is that Yishmael’s spiritual makeover was true and complete. He reconstructed himself into someone different in kind and degree than he had been in the past. If Yishmael could do this, then his present day heirs can do the same, and cease the murder, terror, and wanton destruction that they relentlessly pursue. 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources 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, Shmuel David ben Moshe Halevy, 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. The penultimate pasuk (verse) of the Akeidat Yitzhak (Binding of Isaac) narrative contains the concluding words of Hashem’s blessing to Avraham: “And through your children shall be blessed all the nations of the world, because you hearkened to My voice.” (Sefer Bereishit 22:18, this and all Bible translations, The Judaica Press Complete Tanach) Ostensibly, this bracha (blessing) is part of the reward for Avraham having successfully risen to the greatest trial and challenge of his life, the offering of his beloved son, Yitzhak, on the sacrificial altar. Beyond a doubt, the direct reading of the chapter supports this interpretation. In contrast, the celebrated meforash (Torah commentator) and halachist, Rabbi Yaakov ben Asher (1270-1340), known as the “Ba’al HaTurim” after the name of his Torah commentary, takes a different approach to our pasuk. He focuses upon the final letters of the concluding Hebrew words of our above-cited verse: “eikev asher sha’mata b’koli” (“because you hearkened to My voice”) and notes that the bet, reish, yud, and tav spell the word “brit” (covenant), the first part of the word brit milah (ritual circumcision). Thus, in the Ba’al HaTurim’s view, the nations of the world will be blessed precisely because Avraham followed G-d’s command to give himself and all future male progeny a brit milah. Therefore, in some mysterious and mystical way, Avraham’s physically and spiritually transformative act positively changed the world for all time. Rabbinic literature contains a variety of sources that teach us that Avraham fulfilled the entire Torah, up to and including Rabbinic decrees and enactments, many generations before it was given at Mount Sinai. By way of illustration: Rab said: “Our father Abraham kept the whole Torah, as it is said: ‘Because Abraham hearkened to My voice [kept My charge, My commandments, My statutes, and My laws].’” (Sefer Bereishi 26:5) R. Shimi b. Hiyya said to Rab: “Say, perhaps, that this refers to the seven laws (sheva mitzvot b’nai Noach)?” – “Surely there was also that of circumcision!” “Then say that it refers to the seven laws and circumcision [and not to the whole Torah]?” — “If that were so, why does Scripture say: ‘My commandments and My laws’” Raba or R. Ashi said: “Abraham, our father, kept even the law concerning the eruv tavshilin (eruv of the dishes), as it is said: ‘My Torahs’: one being the Written Torah, the other the Oral Torah.” (Talmud Bavli, Yoma 28b, translation, The Soncino Talmud, with my emendations to enhance clarity) The second Bobover Rebbe, HaRav Ben-Zion Halberstam zatzal (1874-1941), known as the “Kedushat Tzion” after the name of his Torah commentary, quotes the insight of the Ba’al HaTurim on our pasuk, followed by a well-known question and answer that may be derived from our Gemara. Allow me to summarize his presentation: Since Avraham Avinu fulfilled the entire Torah prior to its having been commanded, why did he not follow suit in the case of brit milah? In other words, why did Avraham uncharacteristically wait for the following explicit statement of the mitzvah? This is My covenant, which you shall observe between Me and between you and between your seed after you, that every male among you be circumcised. And you shall circumcise the flesh of your foreskin, and it shall be as the sign of a covenant between Me and between you. And at the age of eight days, every male shall be circumcised to you throughout your generations… (Sefer Bereishit 17:10-12) HaRav Ben Zion Halberstam zatzal responds that Avraham Avinu wanted to perform brit milah solely as a mitzvah, rather than as a volitional yet to be commanded act, in line with the Talmudic dictum (Talmud Bavli, Kiddushin 31a): “gadol hametzuveh v’oseh m’me she’aino metzuveh v’oseh” (“The one who performs a mitzvah because he is commanded to do so is on a higher level than one who performs the self-same commandment but is not commanded to do so”). This is the case regarding brit milah more so than any other mitzvah, since an individual has but one opportunity to perform the act on his physical person in its mandated form, whereas if one elects to perform some other mitzvah today, he or she may potentially implement it in the future as a normatively commanded action. The Kedushat Tzion opines that Avraham “did everything in a proper and fitting manner - in its time and with logic and reason,” and suggests that this is why the Ba’al HaTurim states that “eikev asher sha’mata b’koli” must refer to brit milah. In addition, since Avraham patiently waited for the command to perform this mitzvah, his reward was magnified to the point of a metzuveh v’oseh (one who performs a mitzvah because he is commanded to do so) and far exceeded that of a she’aino metzuveh v’oseh (one who performs the self-same commandment but is not commanded to do so). The results of Avraham’s actions have echoed throughout the annals of Jewish and world history. As such, we longingly wait for the ultimate fulfillment of our verse: “And through your children shall be blessed all the nations of the world, because you hearkened to My voice.” With Hashem’s help, may this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources 10/24/2014 Parashat Lech Lecha, 5775, 2014: "In Appreciation of Avraham Avinu – the Servant and Friend of Hashem"Read NowIn Appreciation of Avraham Avinu – the Servant and Friend of Hashem 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, Shmuel David ben Moshe Halevy, 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. The vast majority of Torah commentators worked vigorously against any notion of anthropomorphizing G-d. Onkelos (c.35-120 CE) and the Rambam (1135-1204) are particularly well known for their efforts to reinterpret any reference to the Almighty in human terms. For them, and many other meforshim (Torah commentators), the idea of G-d sharing human emotions was something unthinkable and a diminution of His glory. At the end of Parashat Noach, however, we encounter a verse that seems to squarely place Hakadosh Baruch Hu (the Holy One Blessed be He) within the purview of human emotions: “And the L-rd regretted (vayinachem) that He had made man upon the earth, and He became grieved in His heart (vayitatzav el libo).” (Sefer Bereishit 6:6, this and most Bible translations, The Judaica Press Complete Tanach) Regret and grief, or “pained to the core” as Rav Aryeh Kaplan zatzal translates, are indisputably human emotions. The first instance wherein Hashem was likely “pained to the core” with man’s inability to follow His dictates appears in Parashat Bereishit. Chazal (our Sages) teach us in many sources that even Moshe “barely reached Adam’s ankle” in regards to the latter’s spiritual heights. Unfortunately, as great as Adam harishon (Adam, the first man) surely was, he failed to live up to what was expected of him and ate from the eitz pri hada’at (the Tree of knowledge): “And the woman saw that the tree was good for food and that it was a delight to the eyes, and the tree was desirable to make one wise; so she took of its fruit, and she ate, and she gave also to her husband with her, and he ate.” (3:6) Noach, as well, failed to meet Hashem’s expectations. He is twice referred to as a tzaddik (a truly righteous individual) in Sefer Bereishit: “… Noah was a righteous man, he was perfect in his generations…” (6:9) “And the L-rd said to Noah, ‘Come into the ark, you and all your household, for it is you that I have seen as a righteous man before Me in this generation,’” (7:1) However, he was tragically unable to actualize his potential. His transition from kodesh (holiness) to chol (profane) is poignantly depicted in Sefer Bereishit 9:20-21: “And Noah began to be a master of the soil, and he planted a vineyard. And he drank of the wine and became drunk, and he uncovered himself within his tent.” Once again, Noach’s actions must have been a singular disappointment to the Almighty. It is precisely from the vantage point of the failures of Adam, the Generation of the Flood, and of Noach, that we are able to appreciate the uniqueness of Avraham Avinu (Our Father Abraham). His promise and potential began to be revealed from his earliest days, when he courageously stood alone against the polytheistic worship and culture of his time: Once Abraham was weaned, he, as a child, began contemplating and thinking day and night, and wondered how a sphere could follow a fixed path without being directed. If so, who directed it? Surely it would be impossible for it to rotate on its own! Abraham did not have a mentor, but was immersed amongst the foolish idolaters of Ur Casdim, where everyone, including his mother and father, served idols, as did he. In his heart, however, he continued to contemplate, until he realized the way of truth and understood the ways of righteousness from nature, and knew that there is a G-d who directs the spheres, created the world, and besides whom there is none other. He also knew that the whole world was erring, and knew that what caused the mistake was that they [had] worshipped the stars and figures for so long that the truth had vanished. (Maimonides, Hilchot Hilchot Avodat Kochavim (Laws of Idolatry), translation, O’Levy, http://www.panix.com/~jjbaker/MadaAkum.html) Avraham’s spiritual “classroom” was Nature and the Cosmos, and his teacher was G-d Himself. His flawless logic and extraordinary intellectual acumen led him to rediscover the forgotten truth of Hashem’s existence. Therefore, he was able to comprehend that it was the Holy One Blessed be He, and none other, who created the world and continues to guide it according to the dictates of His Divine will. Moreover, Avraham was an authentic religious revolutionary who repudiated both the underlying philosophical axioms and the practical behavioral results of the twisted and perverted culture in which he lived. Hashem and His Divine will, rather than idolatry and moral relativism, would now be the brilliant light that would penetrate the spiritual darkness of his time. Clearly, Avraham recognized, as Isaiah would say so many years later, that: “shehame mishtachavim l’hevel v’rik, u’mitpallim el ale lo yoshiyah” (For they bow to vanity and emptiness and pray to a G-d which helps not, Sefer Yeshiyahu 45:20, translation, Artscroll Tanach). Maimonides summarizes this idea in the following manner: Once he achieved this, [i.e. complete knowledge of G-d] he began to reason with the inhabitants of Ur Casdim and to argue with them, saying that by serving idols they were not following the way of truth. He broke their images, and began to proclaim that it is not fitting to serve anyone other than G-d, and to Him it is fitting to bow down and to offer libations and sacrifices, so that all Creation will recognize Him. Abraham also proclaimed that it was fitting to break and destroy all the figures, so that nobody would err on account of them, like those who imagined that there is no G-d except for their idols … He reached the land of Canaan, where he continued his proclamations, as it is written, “...and called there on the name of the L-rd, the everlasting G-d.” Since agnostics were coming to him with questions about this matter, he would answer each person [in a way] so that they would return to the way of truth, until thousands and tens of thousands came to him. These were the people of the house of Abraham. Avraham transformed the world by presenting and representing the one true G-d to mankind. This singular individual radically altered the history of mankind. As such, he was, and is, every Jew’s religious guide and mentor. Avraham’s entrance onto the grand stage of world history was a great comfort for Hashem. He was the first person to faithfully rise above each trial he encountered, while worshipping G-d in ultimate love and heartfelt devotion. Therefore, he was simultaneously Avraham avdi (Avraham My servant, Sefer Bereishit 26:24), and Avraham ohavi (Avraham My beloved friend, Sefer Yeshiyahu 41:8). At long last, Hakadosh Baruch Hu was no longer “pained to the core,” for He now had a beloved friend who loved and served Him, and thereby publicized His presence before all mankind. With the Almighty’s help, may we emulate Avraham Avinu so that we, too, may sanctify His name through our words and deeds, and thereby proclaim His glory to the entire world. 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. *** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition http://www.scoop.it/t/great-digital-judaic-studies-resources |
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