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www.art-brindatch.com Parashat Yitro, 5774, 2014: “One Nation Under G-d, Indivisible” 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. 1954 was one of the major years of the Cold War; Communism was running rampant throughout the world and unquestionably threatened all nations that honored freedom and democracy. Based upon this clear and present danger, and it’s ant-religious stance, President Dwight D. Eisenhower petitioned the United States Congress to add the words, “under G-d” to the Pledge of Allegiance. This created the phrase, “one nation under G-d, indivisible,” and the complete 31word version of the Pledge that we have today. The notion of “one nation under G-d, indivisible,” was not a new one, however, since its origins are actually found in this week’s parasha (Sefer Shemot 19:1-2): In the third month of the children of Israel's departure from Egypt, on this day they arrived in the desert of Sinai. They journeyed from Rephidim, and they arrived in the desert of Sinai, and they encamped in the desert, and Israel encamped (va’yichan) there opposite the mountain. (This and all Bible and Rashi translations, The Judaica Press Complete Tanach) Rashi (1040-1105), basing himself on the commentary of the Mechilta on our verse, explains the phrase, “and Israel encamped (va’yichan) there opposite the mountain,” in the following fashion: and Israel encamped there: Heb. וַיִחַן, [the singular form, denoting that they encamped there] as one man with one heart, but all the other encampments were [divided] with complaints and with strife. At this point, we may well ask, “What does the phrase ‘they encamped there as one man with one heart (k’ish echad b’lav echad)’ actually mean?” As one might suspect, there are multiple opinions regarding it’s interpretation. As such, let us turn to a brief presentation and analysis of a few of these. Rabbi Yaakov Tzvi Mechlenburg zatzal (1785-1865), in his Torah commentary, Haketav Ve’haKabbalah, Sefer Shemot 15:7, suggests that k’ish echad b’lav echad focuses primarily upon the concept of unity (achdut). In his view, this most elusive of all behavior characteristics obtained for one great shining moment amongst all members of the Jewish people, and enabled them to join together as one glorious, G-d-serving collective entity. Thus, achdut served as the essential prerequisite for receiving the Torah (Sefer Shemot 20). The great Chasidic master, Rabbi Tzadok ha-Kohen Rabinowitz zatzal (known as “Rav Tzadok of Lublin,” 1823-1900), in his work Pri Tzaddik, Sefer Bereishit, Parashat Vayeshev 3, opined that k’ish echad b’lav echad emphasizes the uniquely perfect connection the nascent Jewish people had with Hashem preceding the Sinatic Revelation: … one heart (lav echad) toward their Father in Heaven and not two hearts [i.e. inclinations] as is explained in Talmud Bavli, Berachot 54a: “b’chol levavechah” (“with your entire heart”) – with both of your desires, the yatzer hatov (the yearning to pursue that which is proper and holy) and the yatzer harah (the desire to seek the negative and profane). In other words, immediately prior to our ancestors hearing the Voice at Sinai, they were singularly devoted to serving Hashem solely with their individual and collective yatzer hatov – i.e. b’lav echad. In Rav Tzadok’s view, this remarkable moral dedication was the underlying reason why our forebears received the Torah. The world-renowned Chasidic thinker, Rabbi Shmuel Bornsztain zatzal (1865-1926), was the second Sochatchover rebbe (known as the “Shem Mishmuel” after the name of his famous nine-volume commentary on the Torah). Based upon the analysis of his saintly father, Rabbi Avraham Bornsztain zatzal (the “Avnei Nezer,” 1838-1910), the Shem Mishmuel maintained that k’ish echad b’lav echad refers to the unprecedented level of repentance (teshuvah) the Jewish people had achieved on their journey from Rephidim to the howling wasteland of the Sinai Desert: Our Sages may they be remembered for a blessing (Rashi on Sefer Shemot 19 in the name of the Mechilta) stated: “Just like their [the Jewish people’s] arrival in the Sinai Desert was accompanied by heartfelt teshuvah, so, too, was their travel from Rephidim [to the Sinai Desert] invested with teshuvah. This is the case, even though we do not find it explicitly stated that their arrival in the Sinai Desert was replete with teshuvah. My sainted father, may his memory be blessed, related this idea to me, since it is written: “and Israel encamped (va’yichan) there opposite the mountain.” Our Sages noted: “they encamped there as one man with one heart (k’ish echad b’lav echad)” – something that would have been virtually impossible unless they had done teshuvah. The Shem Mishmuel expanded upon his holy father’s words in the following manner: This means that the heretofore unseen level of teshuvah that the Jewish people achieved, i.e. k’ish echad b’lav echad, would have been impossible unless every individual had become humble in their own eyes and did not view their actual existence except in the context as a member of the Jewish people. This, then, was the type of teshuvah that obscured their individuality (teshuvah bittul mahuto) [and emphasized their collective persona]. It appears that they merited teshuvah bittul mahuto so that they would be able to rise to their highest heights - as has already been suggested by the Maharal [of Prague 1520-1609] … this gave the Jewish people their ultimate heart (lav gavohah) as a collective entity so that each individual could remember that they were a member of the Jewish people. As such, they were even more important than the Ministering Angels. [This was demonstrated by] the Holy One blessed be He when he chose them [i.e. the Jewish people] to receive the Torah and not the Ministering Angels… Rav Bornsztain clearly equates k’ish echad b’lav echad with teshuvah bittul mahuto and views this as the reason for our having received Hashem’s holy Torah. It seems that only once we transcended our own individuality, and perceived ourselves solely as members of the glorious community of klal Yisrael, were we finally on the level to become Hashem’s chosen people. Regardless as to whether one follows the approach of Rav Mechlenburg, Rav Tzadok of Lublin, or the Shem Mishmuel, one thing is crystal clear: k’ish echad b’lav echad was an unparalleled level of greatness. For just one moment in history, we truly became “one nation under G-d, indivisible.” With Hashem’s help, may we achieve this level once again with the advent of Mashiach Tzidkanu (the true and 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: http://21stcenturyjewisheducation.org
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Parashat Beshalach, 5774, 2014:
Bread from Heaven 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. Our parasha is preeminently the parasha of explicit miracles. Herein Hakadosh Baruch Hu (the Holy One Blessed be He):
All of these wonders and miracles were overwhelming and amazing. They were almost beyond description in their manifestation of the Divine presence (HaShechinah) among us. Each one was an act of undeserved love (ahavat chinam), perhaps for no other reason than zechut Avot (the merit of Avraham, Yitzchak, and Jacob). Collectively, they enabled us to stand shoulder to shoulder in our finest hour at Har Sinai, and to achieve the purpose for which the world was created: Kabbalat HaTorah (the Receiving of the Torah). I would like to focus upon one of these nisim (miracles) mentioned in our parasha, the mann. The mann was a paradox for B’nai Yisrael from the moment of its creation. This is because, while it was spiritual and metaphysical in its essence and inception, its existence was wholly physical. In other words, it was simultaneously bread from Heaven (lechem min hashamayim) and food on earth. By definition, its very presence in the terrestrial sphere was a contradiction in terms and, therefore, beyond human apprehension and comprehension. The mysterious, ephemeral, and otherworldly nature of the mann is first found in the pasuk (verse) wherein our forebears interrogatively declare to one another in wonderment: “Mann hu” (“What is this?”). The Torah tells us the reason for their amazement in a phrase that characteristically conceals far more than it reveals: “ki lo yadu mah hu” (“for they did not know what it was,” Sefer Shemot 16:15). Rashi (1040-1105) opines that, “they did not know what it was,” really meant that they did not know “so that they could [not] call it by its name.” (Translation, Rosenbaum and Silverman, brackets my own) Rashi’s comment underscores the completely new status of the mann. It was so utterly different in kind and degree from any earthly substance previously encountered that our forebears could not even give it a name. Indeed, the Torah’s description of the physical properties of the mann continues to defy our understanding: “The layer of dew went up, and behold, on the surface of the desert, a fine, bare [substance] as fine as frost on the ground.” (Sefer Shemot 16:14, this, and all Torah translations, The Judaica Press Complete Tanach) Unfortunately, the closely parallel pasuk from Sefer Bamidbar 11:7: “Now the manna was like coriander seed, and its appearance was like the appearance of crystal,” does little to add to our understanding of its constitutive nature. Little wonder, then, that even though Moshe explicitly told them: “It is the bread that the L-rd has given you to eat,” (Sefer Shemot 16:15) and could, therefore, have been called “lechem min hashamayim,” it has retained its title of mann forevermore. In essence, its very being remains an eternal question and, consequently, a miracle. While the mann itself remains an impenetrable mystery, we can nonetheless ask a simple and straightforward question: “Why did B’nai Yisrael merit the mann?” The answer to this question is far from clear. Many of us are familiar with the legitimate arguments and complaints of Uzzah, the angelic representative of the Egyptians, in his dispute with G-d that took place on the evening prior to kriaat yam suf (the Splitting of the Sea of Reeds). He bitterly complained to the Almighty that He was saving the Jewish people while the Egyptian hordes were drowning. To Uzzah, this was patently unjust, and a violation of Avraham’s famous question and theological premise: “Will the Judge of the entire earth not perform justice?” (Sefer Bereishit 18:25) I do not understand why You [G-d] support Your people, the Jews, and are angry at my people, the Egyptians. Your people do exactly what my people have been doing. These worship idols and these worship idols. They dress and look alike. So what is the difference really? What do You want from my children? You, Ha-Kadosh Baruch Hu, are just and truthful, so why do You want to punish my children? (Midrash Tehilim 15, Buber edition, translation by Rabbi Joseph B. Soloveitchik zatzal in The L-rd is Righteous in all His Ways: Reflections on the Tisha be-Av Kinot, p. 189) We are now in a particularly strong position to reiterate our earlier question: “Why did B’nai Yisrael merit the mann?” The great Chasidic master, Rabbi Yehudah Aryeh Leib Alter zatzal (1847–1905), known as the “Sefat Emet” after the title of his most famous work, offered the following answer to our query: “Beyond question [even given their past history], the entire Jewish people’s most heartfelt desires were [now] devoted solely to heaven; therefore, bread from heaven [i.e. the mann] was given to them.” (Translation and brackets my own) In other words, according to the Sefat Emet, a kind of middah keneged middah (quid pro quo) was set in motion between G-d and the Jewish people: We dedicated our spiritual beings (our neshamot), to Hashem and He, in turn, enabled us to live physically in this world via the mann. Thus, for Rav Alter, our newly found commitment and allegiance to Hashem became the preeminent factor in our salvation at the Sea of Reeds, and the reason He decided to sustain us with the miracle of the mann. I believe that it is the ideal time to emulate our ancestors of old and rededicate ourselves to Avinu b’shamayim (to our Father in heaven), in order that we may once again receive His lechem min hashamayim, His complete spiritual blessing. As the prophet Yirmiyahu stated so beautifully so long ago: “Restore us to You, O L-rd, that we may be restored! Renew our days as of old.” (Megillat Eichah 5:21) V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org 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: http://21stcenturyjewisheducation.org Parashat Bo 5774, 2013:
Tefillin and the Power of the Oral Law 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. The concluding verse of our parasha states: “And it shall be for a sign upon your hand and for ornaments – totafot - between your eyes, for with a mighty hand did the L-rd take us out of Egypt.” (Sefer Shemot 13:16, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) The word “totafot” appears, as well, with minor variations in Sefer Devarim 6:8 and 11:18. While this translation defines this term as “ornaments,” its exact meaning remains elusive, since it is quite likely that totafot is not a Hebrew word – even though it is found in the Torah. Rabbi Akiva was the first to champion the foreign language etymology of “totafot” approach in a Mishnaic period statement that appears in Talmud Bavli, Sanhedrin 4b: Has it not been taught: “Letotafot” [frontlets] occurs three times in the Torah, twice in its incomplete form and once in its complete spelling, four in all, to indicate [that four sections] are to be inserted in the Tefillin]? Such is the opinion of R. Ishmael. But R. Akiba maintains that there is no need of that interpretation, for the word totafot itself implies four, [it being composed of] tot which means two in Katpi [Coptic] and fot, which means two in Afriki [Phrygian]. (Translation, Soncino Talmud with my emendations to enhance readability) Rashi (1040-1105) adopted Rabbi Akiva’s explanation of our term in the first part of his commentary on our pasuk (Sefer Shemot 13:16): “and for ornaments between your eyes: Heb. וּלְטוֹטָפֹת, Tefillin. Since they are [composed of] four compartments, they are called טֹטָפֹת (totafot), טט (tot) in Coptic meaning two, and פת (fot) in Afriki (Phrygian) meaning two (Talmud Bavli, Menachot 34b) [thus 2+2=4 boxes of Tefillin].” Closer to our own time, Rabbi Aryeh Kaplan zatzal (1934-1983) maintained the foreign language motif of “totafot” in his glosses on our verse: According to Talmudic tradition, the word totafoth alludes to the four boxes in the head Tefillin, since tot in a Caspian dialect is two and foth or poth is two in African or Phrygian (see note on Genesis 10:2; Menachoth 34b). The word tot appears to be cognate to ‘two,’ and possibly also to the Latin totas, and hence the English ‘total.’ Poth is cognate to the Gothic bothe, the English ‘both,’ and the Sanskrit botto. Significantly in ancient Egyptian, ftu or fot means four, while tot can denote a gathering, resemblance, divine, or hard leather. Hence, totafoth may have had the connotation of a fourfold amulet, made of leather, as the Tefillin indeed are. Others note that in Egyptian, tot or otat denotes the brain, where the head Tefillin are placed (Abarbanel). (Sefer Shemot 13:16, The Living Torah) Regardless as to which explanation of “totafot” we maintain, however, we must admit we have literally no idea as to what exactly “a fourfold amulet, made of leather” actually might be. What does it look like? What should be its color and composition? What are its minimum and maximum dimensions? What, if anything, should be placed within such an object and what should be the order be of that which is placed therein? All of these questions, and hundreds more, can readily be asked regarding our term. It must be emphasized that these are not mere academic inquiries, since they speak directly to the essence of one of the Taryag Mitzvot (613 Commandments of the Torah) namely, Tefillin. Tefillin, is, in fact, representative of an entire class of mitzvot whose definitional structure and constitutive elements are completely absent from the commandment stated in the Torah. For example: “And you shall take for yourselves on the first day, the fruit of a beautiful 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) Once again, just as we saw in the case of Tefillin, “the fruit of a beautiful tree” and “a branch of a braided tree” remain completely undefined. Little wonder, then, that in the case of the first term, the Talmud suggests many species of fruit before it settles upon the Etrog as the solely authentic “fruit of a beautiful tree.” This fundamental lack of clarity and definition based solely upon the Biblical text is not limited to mitzvah objects (chafatzim), it includes actions (ma’asim) as well. To illustrate: Ritual slaughtering (schechitah) is one of the basic foundations of Kashrut (maintaining a kosher home). Quite simply, one is proscribed from eating meat that has not been slaughtered in the proper fashion. As such, it would reasonable to expect that a significant number of pasukim (verses) in the Torah would focus upon this commandment. This is a particularly apt assumption, given the vast amount of space accorded schechitah in the Shulchan Aruch, the other major codes of Jewish law, and the Responsa (sheilot u’teshuvot) literature. Yet, time after time, the Torah merely states: “and you shall slaughter [it],” without giving any other clue or guidelines as to how this should be done. Clearly, without the Torah shel Ba’al Peh (Oral Law), we would have no idea as to the halachically acceptable manner of fulfilling this mitzvah. We are now in a position to better comprehend the famous opening words of Pirkei Avot (Ethics of the Fathers): “Moshe received the Torah at Mount Sinai...” Given our brief examination of Tefillin, Etrog, and schechitah, and as the meforshei haMishnah (interpreters of the Mishnah) explain, this statement includes both the Torah she’Biktav (the Written Law – Bible) and the Torah shel Ba’al Peh – for without the steadfast guidance of our Sages we would know not what to do. Each evening, in the Evening Prayer service we reverently recite: “The words of the Torah are our very lives and the measure of our days – and we are ever involved in them both day and night.” May we always be cognizant that this statement refers to the world of Torah in its widest and most holistic sense, and that we need both the Written and Oral Law in order to ultimately fulfill Hashem’s will. 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 Page: http://21stcenturyjewisheducation.org http://www.scoop.it/t/educational-technology-yeshiva-edition Parashat Va’era 5774, 2013:
Of Hardened Hearts and Returning 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. The Torah’s phrase: “vayechazake Hashem et lav paroh” (“and G-d hardened Pharaoh’s heart”) appears once in our parasha (9:12), and four other times within the Book of Exodus (10:20, 10:27, 11:10, and 14:8). Another variant of our expression appears, as well, wherein G-d states that He will harden Pharaoh’s heart (Sefer Shemot 7:3, and 14:4). In each of these instances, G-d determined Pharaoh’s future actions. Like a malach (angel), the evil Egyptian king could only follow one course of action (see Rashi on Sefer Bereishit 18:2). Therefore, we are met with a fundamental problem: “What happened to Pharaoh’s free will?” The question of Hashem preventing Pharaoh from exercising his free will is exceptionally noteworthy, since the notion of Free Will is one of the most fundamental concepts of Jewish theology. Thus, the Rambam (Maimonides, 1135-1204) states in Mishneh Torah, Hilchot Teshuvah 5:3: This principle is a fundamental concept and a pillar [on which rests the totality] of the Torah and mitzvot as [Deuteronomy 30:15] states: “Behold, I have set before you today life [and good, death and evil].” Similarly, [Deuteronomy 11:26] states, “Behold, I have set before you today [the blessing and the curse],” implying that the choice is in your hands. Any one of the deeds of men, which a person desires to do, he may, whether good or evil. Therefore, [Deuteronomy 5:26] states: “If only their hearts would always remain this way.” From this, we can infer that the Creator does not compel or decree that people should do either good or bad. Rather, everything is left to their [own choice]. (Translation, Rabbi Eliyahu Touger) Moreover, man’s freedom of choice in the moral, ethical and behavioral realms is absolute. This means we are fully responsible for our actions. No one, not even the Almighty, forces us to behave in a particular manner: A person should not entertain the thesis held by fools … that, at the time of a man's creation, The Holy One, blessed be He, decrees whether he will be righteous or wicked. This is untrue. Each person is fit to be righteous like Moses, our teacher, or wicked, like Jeroboam. [Similarly,] he may be wise or foolish, merciful or cruel, miserly or generous, or [acquire] any other character traits. There is no one who compels him, sentences him, or leads him towards either of these two paths. Rather, he, on his own initiative and decision, tends to the path he chooses. (Ibid. , 5:2) Very importantly, the Rambam and others never differentiate between Jews and Gentiles regarding this essential principle of Jewish theology. All people, regardless of their particular faith community, have free will. Beyond question, Sefer Yonah bears eloquent testimony to the notion that non-Jews, including idol worshippers, have free will and the ability to do teshuvah (repentance). If so, why did Hashem prevent Pharaoh from exercising his free will, and compromise his ability to repent? Why did He harden Pharaoh’s heart, and make him obstinate? Once again we must ask: “What happened to Pharaoh’s free will?” We are fortunate, indeed, that the Rambam provides us with an answer to these questions. In doing so, he blazes a new path in our understanding of Free Will. His chidush (novel interpretation) is a tipping point in our understanding of the heretofore-absolute nature of Free Will: It is possible to commit a great sin or a number of sins until judgment is rendered by the True Judge, in such a manner that the punishment for this sinner will be - according to the sins which he had committed knowingly and willingly – an inability to have repentance and, thereby, does not allow him to return from his wickedness, so one will therefore die and be destroyed because of one's sin. The Holy One, Blessed Be He, said through Isaiah, "Make the heart of this people fat, and make their ears heavy, and smear over their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and return, and be healed". [6:10] It is similarly written, "But they mocked God's messengers, and despised His words, and scoffed His Prophets, until the L-rd's wrath mounted against His people, till there was no remedy" [Divrei Hayamim 36:16]. This is saying that they sinned willingly and their iniquities were numerous, until we [i.e. Hashem] were obligated to suppress their repentance, repentance being the `remedy'. Therefore, the Torah says, "And I will harden Pharaoh's heart" [Sefer Shemot 14:4] because he initially sinned willingly and caused evil for the Jews living in his country, as it is written, "Come, let us deal wisely with them" [Sefer Shemot 1:10]. [Therefore,] the Law permitted the suppression of his repentance until it was denied to him. Hence, the holy One, Blessed Be He, hardened his heart. (Hilchot Teshuvah, 6:3, underlining my own) Based upon the Rambam’s trenchant analysis, we see that the underlying factor regarding Hashem’s suppression of Pharaoh’s free will, and his consequent inability to do teshuvah, was the maniacal and volitional evil that he foisted upon our people. Since this was so consummately and manifestly inhuman, Pharaoh was subsequently denied the exercise of his free will and, thereby, the possibility of teshuvah. This punishment was the first of its kind, and reflects a total and abrupt break with the normative manner in which Hashem deals with man. It was, however, true midah k’neged midah (measure for measure), since Pharaoh had totally broken with the norms of behavior that should maintain between man and his fellow man. In contrast, we are very fortunate that Hashem, in His great kindness and love for us, allows and encourages us to return to Him in teshuvah shlaimah (complete teshuvah). This is a true gift. May we have the wisdom to recognize it as such, and to renew our relationship with Him each and every day, since each day offers an opportunity to do teshuvah (See Rabbi Eliezer’s statement in Pirkei Avot 2:15). Then, too, may we always remember Yermiahu’s stirring words in Megilat Eichah 5:21, and beseech Hashem to help us return in teshuvah shalaimah unto Him: “Hashiveinu Hashem alecha v’nashuvah chadash yemeinu k’kedem.” (“Restore us to You, O L-rd, that we may be restored! Renew our days as of old.” Translation, The Judaica Press Complete Tanach) 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: http://21stcenturyjewisheducation.org 12/15/2013 Parashat Shemot 5774, 2013: "Understanding the Hidden Meaning of the Burning Bush"Read NowParashat Shemot, 5774, 2013:
Understanding the Hidden Meaning of the Burning Bush 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. Thanks in large part to modern advertising, we have become accustomed to a “bigger the better” mentality. For example, one need only visit Times Square in New York City to be bombarded with enormous videos and super-sized electronic billboards. In addition, every inch of space competes for our eyes and attention. The advertisers clearly base their practices upon the following formula: Huge Presentations = Consumer Attention. In contrast, transformative Jewish historical events have taken place quite often amidst near silence, and in the throws of existential loneliness. Our parasha provides us with just such an occurrence: Moses was pasturing the flocks of Jethro, his father in law, the Chief of Midian, and he led the flocks after the free pastureland, and he came to the mountain of G-d, to Horeb. An angel of the L-rd appeared to him in a flame of fire from within the thornbush, and behold, the thornbush was burning with fire, but the thornbush was not being consumed. So Moses said, “Let me turn now and see this great spectacle why does the thornbush not burn up?” (Sefer Shemot 3:1-3, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach, underlining my own) The miracle of the burning bush took place in the Sinai Desert. Moshe was completely alone and almost certainly lonely. It was here, “from within the thornbush,” that he first encountered G-d via His emissary – “An angel of the L-rd.” We must remember that Yitro, Moshe’s father in law, was “the Chief of Midian” and more than likely possessed large tracts of land and beautiful buildings. Therefore, Hashem could have revealed Himself to Moshe by the side of a beautiful stream, in the midst of a luxuriant field, at the top of a majestic mountain, or in Yitro’s resplendent palace. Why, then, did G-d choose to appear to Moshe in a howling wasteland and from the innermost part of the lowliest of all desert plants – a mere thornbush? I believe that Midrash Tanchuma (Warsaw), Sefer Shemot 14:14, provides us with an approach that answers both of our questions: And why [did Hashem reveal Himself] from the thornbush and not from a great and mighty tree or from a date palm? The Holy One Blessed be He said: “It is written in the Torah: ‘I am with him in his misery and distress.’ [Sefer Tehillim 91:15]. They [i.e. the Jewish people] are in a state of abject slavery; therefore, I, too, will reveal Myself in the thorn bush and from a place of distress…” My rebbe and mentor, Rabbi Joseph B. Soloveitchik (1903-1993), known as “the Rav” by his students and followers, utilized this Midrash to emphasize Hashem’s indissoluble connection to our people – even in the darkest night and the deepest travail: “When Israel experiences life as if it were a thorny bush, when Israel lives a degraded, foul life, I am with her; I share her pain.” Rav Soloveitchik continued this mode of analysis in the following words: When man encounters disaster, G-d is immo [with him]; His presence rises up. “Then the L-rd answered Job out of the whirlwind” (Job 38:1). Even when a man finds himself in the depths of disaster and tragedy, even when he has lost everything that he had, G-d does not desert him. All individuals experience darkness at some point, finding themselves in the whirlwind of unexpected troubles. G-d resides even in that whirlwind… This is shokheni seneh, G-d who resides in the thornbush. (Vision and Leadership: Reflections on Joseph and Moses, page 82, brackets my own) Moshe ultimately understood that Hashem’s manifestation of His presence in the “thornbush [that] was burning with fire, but … was not being consumed,” was more than a discrete action of the Almighty. Rather, it represented a distinct characteristic of our Creator: “…and through the desire of the One Who dwells in the thornbush.” (Sefer Devarim 33:16) The Rav formulated this idea in the following manner: “The fact that G-d dwelt in a thornbush becomes an attribute of the Almighty, and He exhibits ratzon, in the sense of love…” (Ibid.) We are now able to understand the miracle of the burning bush in an entirely novel and profound manner: It was not a one-time event in Jewish history, but rather a metaphoric description of the Almighty Himself. Therefore, the lowly burning thornbush can serve as a beacon of light to each of us in our hour of greatest pain and need. Moreover, it shines throughout all the generations continuously teaching us that we are never alone, for when we suffer, Hashem is surely with us. Thus, King David said: “Even when I walk in the valley of darkness, I will fear no evil for You are with me…” (Sefer Tehillim 23:4) May this profound truth be ever upon our lips and in our hearts. 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: http://21stcenturyjewisheducation.org Parashat Vayechi 5774, 2013
The Concept of the Chosen People 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. Our parasha depicts the final days, actions, and passing of Yaakov Avinu (Our Patriarch Yaakov). How do you summarize the life of such a man? What can one say about one of the greatest people who ever lived? Where does one begin, and where does one end? King David focused squarely upon Yaakov Avinu’s selection as the progenitor of the nation that would ultimately bear his name. Therefore, he declared: “For G-d selected Jacob as His own, Israel as His treasure.” (Sefer Tehillim 135:4, translation Artscroll Siddur). The original Hebrew reads: “Ki Yaakov bachar lo Kah, Yisrael l’segulato.” The verb is bachar (to choose). The One who chose Yaakov and his heirs for all time was Hashem (Kah), and we were chosen as His treasure (l’segulato). Based upon this verse, the 12th century Midrashic compilation on Sefer Tehillim, Sechel Tov, declared Yaakov to be the “bechir ha’Avot,” the chosen one of the Avot (Patriarchs). King David’s formulation of the concept of the election of Yaakov and his future heirs in Sefer Tehillim (Psalms) is analogous to a famous pasuk in the Torah: “And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples, for Mine is the entire earth.” (Sefer Shemot 19:5, this and all Torah and Rashi translations, The Judaica Press Complete Tanach) Significantly, both verses share the word “segulah” (“treasure”). Rashi (1040-1105) defines this word in the following fashion: “…a beloved treasure, like ‘and the treasures of the kings’ (Eccl. 2:8), [i.e., like] costly vessels and precious stones, which kings store away. So will you be [more of] a treasure to Me than the other nations [Mechilta].” Thus, Yaakov is the chosen one among the Avot, and we, the Jewish people, are the chosen ones among the nations. Chazal (our Sages of Blessed Memory) based the Election of Israel, i.e. the concept of the Chosen People, upon our acceptance of the Torah. The seminal Talmudic passage that encapsulates this idea is found in Talmud Bavli, Avodah Zarah 2b: The nations will then contend: “L-rd of the Universe, have You given us the Torah, and have we declined to accept it?” But how can they argue in this way, seeing that it is written, “The L-rd came from Sinai and rose from Seir unto them, He shined forth from Mount Paran?” [Sefer Devarim 33:2] And it is also written, “G-d came from Teman.” [Habakkuk 3:3]. What did He seek in Seir, and what did He seek in Mount Paran? — R. Johanan says: This teaches us that the Holy One, blessed be He, offered the Torah to every nation and every tongue, but none accepted it, until He came to Israel who received it. [How, then, can they say that the Torah was not offered to them?] Their contention will be this: “Did we accept it and fail to observe it?” But surely the obvious rejoinder to this plea would be: “Then why did you not accept it?” (Translation, Soncino Talmud with my emendations to enhance readability) The importance of this and similar passages found throughout Midrashic literature cannot be overestimated. Rashi derives three ideas from these sources that have shaped both Jewish theology and the Jewish psyche: 1. Israel became the nation closest to G-d. (Sefer Shemot 19:5) 2. Israel differs from the other nations in its submission to the 613 Commandments of the Torah (Sefer Rut 1:16) 3. Israel alone devotes itself to the study of Torah (Sefer Vayikra 19:33) The theme of the Jewish people as the Chosen People (Am Hanivchar, Am Segulah) is repeated in a number of places in the Siddur. As a result, it has become one of the most widely accepted principles of Jewish thought:
R. Simla lectured: When the Israelites gave precedence to “we will do” over “we will hear,” six hundred thousand ministering angels came and set two crowns upon each man of Israel, one as a reward for “we will do,” and the other as a reward for “we will hearken”…R. Eleazar said: When the Israelites gave precedence to “we will do” over “we will hearken,” a Heavenly Voice went forth and exclaimed to them, Who revealed to My children this secret, which is employed by the Ministering Angels, as it is written, Bless the L-rd, you angels of His. You mighty in strength, that fulfill His word, That hearken unto the voice of His word: First they fulfill and then they hear [understand]. R. Hama son of R. Hanina said: What is meant by, “As the apple tree among the trees of the wood, [So is my beloved among the sons]:” Why were the Jews compared to an apple tree? To teach you: just as the fruit of the apple tree precedes its leaves, so did the Jews give precedence to “we will do” over “we will hear.” (Talmud Bavli 88a, Soncino Talmud translation with my emendations to enhance readability) What emerges from the above Talmudic passage is profoundly fascinating. Our status as the Am Hanivchar has two components: The first is G-d’s search for a nation, wherein we were passive players on the great spiritual stage of history. The second is our active desire to encounter our Creator and become His designated people and ambassadors to all mankind. What, however, does it mean to be the Chosen People? What is the import of this expression? Please allow me to begin with what it is not. The Election of Israel does not translate into a chauvinistic declaration of preeminence over the other nations of the world. Every nation has its role to play in Hashem’s drama that we call “life.” Therefore, each nation has its own intrinsic value and inherent worth. In addition, the doctrine of the Chosen People certainly, and most emphatically, does not include any notion whatsoever of Jewish superiority. It must be constantly emphasized and taught that everyone is created b’tzelem Elokim (in G-d’s divine image), and, therefore, all people have the potential to achieve authentic holiness. What, then, does it mean to be the Chosen People? Based upon my reading of Rav Shimson Raphael Hirsch (1808-1888), among others, I believe this concept translates into a statement of extraordinary responsibility. We are more responsible to Hashem than any other nation. The Sinaitic Covenant (Kabbalat HaTorah) did not somehow mysteriously alter our biology so that we became genetically different than other nations. Instead, Kabbalat HaTorah placed the ol malchtu Shamayim (the yoke of the Kingdom of Heaven), = G-d’s will, uniquely upon us. Thus, our responsibilities and obligations toward Hashem are different in kind and degree than those of the rest of mankind. This, I believe, is the essence of being the Chosen People, for it is our unique role to bring the truth of the Torah before the entire world. Truly, ashreinu mah tov chelkeinu u’mah naaim yerushateinu: We are ecstatic and overcome with joy, how wonderful is our portion and how pleasant is our inheritance (i.e. the Torah). May we ever strive to pursue lives that reflect our election as G-d’s chosen people. In so doing, may we be mekadash shame shamayim (sanctify G-d’s name,) and thereby bring honor and glory to Him before all mankind. 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: http://21stcenturyjewisheducation.org Parashat Vayigash, 5774, 2013:
Drawing Near to Bring Redemption 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. The first word of our parasha, “vayigash,” (“and he approached” or ”and he drew near”) appears four times in Sefer Bereishit. It is found in 18:23, 27:22, 29:10, and 44:18. All of these pasukim (verses) signal a major shift in the narrative that is being presented. In addition, each of these instances is filled with drama and excitement, and portends a fundamental change in the paradigm that had existed until that moment. Let us now examine our verses. Our first pasuk appears within the context of Hashem's plan to eradicate S’dom: And the L-rd said, “Since the cry of Sodom and Gomorrah has become great, and since their sin has become very grave, I will descend now and see, whether according to her cry, which has come to Me, they have done; [I will wreak] destruction [upon them]; and if not, I will know.” And the men turned from there and went to Sodom, and Abraham was still standing before the L-rd. (Sefer Bereishit 18:20-22, this, and all Torah translations, The Judaica Press Complete Tanach) At this point and for the first time in the annals of human history, an individual, in the personage of Avraham Avinu (our Father Abraham), encountered G-d in a challenging manner. His response on behalf of the depraved and profligate inhabitants of S’dom speaks volumes regarding the universal quality of justice (mishpat). In Avraham's view, even G-d must uphold the standards of justice that He has established for mankind. Thus, upon becoming aware of Hashem's imminent plan to destroy S’dom, Avraham bravely and unhesitatingly responded in the following manner: And Abraham approached and said, “Will You even destroy the righteous with the wicked? Perhaps there are fifty righteous men in the midst of the city; will You even destroy and not forgive the place for the sake of the fifty righteous men who are in its midst? Far be it from You to do a thing such as this, to put to death the righteous with the wicked so that the righteous should be like the wicked. Far be it from You! Will the Judge of the entire earth not perform justice?” (Sefer Bereishit 18:23-25, underlining my own) This example of “vayigash” suggests a fundamental shift in the dialogical encounter between man and G-d. For the first time, man, ceased to be a passive partner or a mere subordinate in the I-Thou relationship. Instead, Avraham approached G-d, in fear and trembling to be sure, but simultaneously with an ultimate sense of confidence that his plea on behalf of S’dom would be heard. He understood that both man and Hashem are subject to the same Divine metaphysical elements of justice. The Man-G-d existential encounter would never be the same again. Avraham's brave approach, as presaged by the word “vayigash,” changed history for evermore. The second instance of our expression is found within the spiritual battle for the future of the Jewish people that was quietly fought in the privacy of two desert tents. This was a nearly silent domestic dispute between Yitzhak Avinu (our Father Yitzhak) and Rivka Imenu (our Mother Rivka). The Torah characterizes their disagreement in the most understated of all terms: “And Isaac loved Esau... but Rebecca loved Jacob.”(Sefer Bereishit 25:28) As we know, Rivka actively ensured that the bracha (blessing) that Yitzhak wanted to bestow upon Eisav would go, instead, to Yaakov: 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 L-rd 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) Why did Rivka guide Yaakov in the usurpation of the bracha? In my view, she knew full well that this blessing would change Jewish history for all time. She, therefore, trained innocent Yaakov (ish taam yosheiv ohelim) to beguile his father, in order that he would be the recipient of this G-d-inspired benediction. To achieve this goal, she invoked the phrase “sh’ma b’koli,” (“listen to my voice”), knowing that this was precisely what Yaakov would do. When Yaakov received the blessing from Yitzhak, Rivka effectively guaranteed his spiritual future for all generations to come. Once again, the implementation of this historically charged transformative moment was ushered in by the use of the word “vayigash:” “So Jacob drew near to Isaac his father, and he felt him, and he said, ‘The voice is the voice of Jacob, but the hands are the hands of Esau.’” (Sefer Bereishit 27:22, underlining my own) Clearly, the power and significance of “vayigash” could not be more manifest. The third instance of our term appears within the context of Yaakov’s initial encounter with Rachel. It is a dramatic moment that serves as the focal point for all future Jewish history, since all Jews are ultimately descended from Yaakov, Rachel, and Leah: “And it came to pass, when Jacob saw Rachel, the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob drew near and rolled the rock off the mouth of the well, and he watered the sheep of Laban his mother's brother.” (Sefer Bereishit 29:10, underlining my own) Following this, Yaakov went to Lavan’s home, married Rachel and Leah, and eventually fathered the 12 Tribes of Israel, the shivtei kah. In addition, it is Yaakov who learned how to survive the trials of the Diaspora (Galut) and served as the role model for all generations to come. In a very real and pragmatic way, he taught us how to live in Galut. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), described Yaakov’s unique historical role and concomitant burden in the following fashion: Jacob was taken away from his parental home and went through a long night of darkness, misery, and distress. His assignment was to live in exile…The first to live in exile was Jacob. He was burdened with the mission of living in exile, of proving to the world that the covenantal community is capable of practicing Abraham’s unique moral code, of being close to the Almighty, of employing a lifestyle of saintliness, not only in the Promised Land, but in exile, far from the hills and valleys of Hebron and Shechem…He had not assimilated; he had not integrated himself into Laban’s society and community; he had not accepted their morals, their code of ethics, their lifestyle. (Rabbi Joseph B. Soloveitchik, Days of Deliverance: Essays on Purim and Chanukah, p. 162) Once again, all of these events were introduced via the seminal term “vayigash.” The final use of our term is found at the onset of our parasha. Herein, in the opening words of Yehudah’s harshly stated plea (see Rashi’s comment) to Pharaoh’s second-in-command, i.e. Yosef, we find: “Then Judah approached him and said, ‘Please, my lord, let now your servant speak something into my lord's ears, and let not your wrath be kindled against your servant, for you are like Pharaoh.’” (Sefer Bereishit 44:18, underlining my own) These well-known words are a crucial link in the great chain of events that eventuated in Yaakov coming to Egypt, our ancestors’ subsequent survival during the worldwide famine, the 210 years of Egyptian servitude, the Exodus from Egypt, the receiving of the Torah at Mount Sinai, and all Jewish history until our present moment. Once again, the verbal fulcrum for all of these history-changing events was the deceptively simple word “vayigash.” Rabbi Nissan Alpert zatzal (1927-1986), one of the great roshei yeshivah of Yeshivat Rabbi Yitzhak Elchanan, suggests that all instances of “vayigash” refer to a sense of hitkarvut - of becoming both physically and psychologically close to another person. (Limudei Nissan, Sefer Bereishit 46:28) He proves this by suggesting that Yosef revealed himself to his brothers only once they had physically, emotionally, and intellectually drawn close to him (“rak ka’asher nagshoo aluv b’kiruv da’at v’lav”) Rav Alpert continues and states that “… it was at that time that it was revealed before them how much they all truly loved one another and that any separation between them should vanish and be replaced by deep and abiding love for one another.” He notes, as well, that: “When all of the Jewish people will dwell together in deep affection and draw close to one another on the profoundest level – and reject division - as a result of this closeness we will bring the Redemption (Geulah).” May we, too, join Avraham, Yaakov, and Yehudah in drawing near to one another and to the entire Jewish people. Then, as Rav Alpert so beautifully stated, we will help bring the Final Redemption and peace to all mankind. 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: http://21stcenturyjewisheducation.org Parashat Miketz – Shabbat Chanukah 5774, 2013
Time to be a Maccabee 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. Pesach (Passover), Purim, and Chanukah are our historical festivals. Pesach is the festival of memory par excellence, since its entire purpose is to recount the story and events associated with the Exodus from Egypt. Its books are Sefer Shemot and the Haggadah. Purim teaches us about the marvelous and, ultimately, mystical occurrences that took place in Persia in approximately 355 BCE. Its book is Megillat Esther. Chanukah has a three-part story. It is at one and the same time the festival of the small container of ritually pure oil that miraculously burned for eight days (Talmud Bavli, Shabbat 21a), the story of the Maccabees and their incredible victory over the Syrian-Greek regime of Antiochus and his hordes of soldiers and elephants, and the account of the victory of the Maccabees, in their role as Torah loyalists, over the Hellenizers among our people. Unlike Pesach and Purim, however, Chanukah has no canonized sefer to share its narrative. Its history is, therefore, told at length in the Al Hanissim (section of prayer for Chanukah). The early Greek historian, Livius (59 BCE-17 CE), known in English as Livy, understood the role of history in the following fashion: “The study of history is the best medicine for a sick mind; for in history you have a record of the infinite variety of human experience plainly set out for all to see; and in that record you can find yourself and your country both examples and warnings; fine things to take as models, base things rotten through and through, to avoid.” (http://www.historyguide.org/history.html) History, in his view, teaches us that which is noble and that which we ought to avoid. Indeed, we can find ourselves in history, if only we are willing to expend the effort to do so. If this is the case for history in general, it is certainly the case when we encounter Jewish history. Moreover, for the religious Jew, G-d’s presence in history is writ large and is to be found in each and every event, either explicitly or implicitly. My teacher and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), in a posthumously published volume entitled, Days of Deliverance: Essays on Purim and Chanukkah, analyzed three paradigms of the G-d - man relationship as they pertain to history. In the first one, man is passive, a bystander to the cosmic drama that Hashem has wrought: …G-d may refrain from using man as the fulfiller or executor of His inscrutable will. G-d accomplishes everything by Himself; He decrees, and fulfills His own decree. The initiative is G-d’s, and the realization is His as well. All man can do is watch, admire, and adore. Creation is such an example. The second paradigm casts man in the role of the herald of his Creator. Man, within this archetype, serves G-d as His trusted prophet-messenger who performs a variety of His tasks. Man’s purpose resides in implementing Hashem’s plans. Thus, while he is no longer purely passive, he is not yet the designer and executor of his own humanly conceived plan: …G-d may use man not for consummation and execution of His will, but for heralding the Divine message. Man is the prophet who brings good tidings to those in misery and distress. Man acts as the shali’ah, the messenger or angel of G-d. He carries out instructions. This role was assigned to Moses; he was G-d’s messenger; but the drama of the Exodus was fully staged by the Almighty. The third paradigm is most closely associated with Purim and Chanukah. Herein, man is the active agent. He conceives his strategy and its deployment; for in this model, G-d’s manifestation is hidden (hester panim). Hashem is omnipresent; yet, we fail to immediately sense His presence while simultaneously realizing He is there. Thus, when Esther initially objects to creating an action-plan to thwart Haman’s despicable intentions, Mordechai boldly declares: “For if you persist in keeping silent at a time like this, relief and deliverance will come to the Jews from another place…” (Megillat Esther 4:14, Artscroll Tanach translation, emphasis my own) For Rav Soloveitchik, man must become a true hero: …G-d may let man take the initiative. Man plans the struggle, engages in action, fights for freedom. G-d wants man to play his part seriously, as if the final outcome depended upon him exclusively. Man is apparently the central figure. G-d, of course, determines the destiny, whether man will suffer defeat or emerge victorious. But the struggle cannot be won without total human involvement. In such cases, G-d demands from man heroic action. (All quotes, page 159.) Mindy Rubenstein is a freelance writer living in Atlanta, Georgia. She recently wrote a thought-provoking article on Aish.com that begins with the following words: I didn’t grow up religious. Like many other American Jewish children, I had a bat mitzvah at age 13. Enjoyed Seders and matzah crackers at Passover. Lit the menorah and got presents during the eight nights of Hanukkah. But I was fully immersed in secular life – attending public schools where I was the only Jewish kid in the class. Sharing occasional church services and Easter egg hunts with friends. Serving shrimp cocktails at my wedding. Enjoying Saturdays at the mall. I didn’t know any better. Neither did my parents. But I do now. (http://www.aish.com/jw/s/Reversing-Pew.html) Ms. Rubenstein’s story is unfortunately the norm for many American Jews: “The results of a recent study by the Pew Research Center, called Portrait of Jewish Americans, revealed that 60 percent of Jews intermarry, and one in five Jews consider themselves to have no religion. Most, according to the report, say Judaism is “only about culture and ancestry.” As a rabbi who has served the Jewish people in small American Jewish population centers, I can anecdotally attest to the accuracy of the Pew report. By way of illustration: I can easily remember the woman who drove to shul on Yom Kippur with her child in tow, after taking both she and her friends to McDonalds for lunch. Then, too, I remember performing a beautiful wedding in a prestigious hall in a major city wherein there was a very large bride and groom entourage. Of the 30 couples in the wedding party, there was but one wherein both of the young people were Jewish – the couple that I was about to marry. Unfortunately, these stories, and so many that are similar in kind, can be repeated almost endlessly. In a word: American Jewry is in trouble. What should be our response? I believe we need to emulate our Maccabee ancestors, and teach the lost and assimilated Jews of our world the truths and beauty of Torah and mitzvot. We need to bring them closer to Hashem. On the entire planet, there are less than two million Jews who observe kashrut, mikvah, and Shabbat. We cannot ignore the other 12.5 million, or view them as being insignificant or unimportant because “they’re not like us.” We must each do our part in guaranteeing the total Jewish future. This, perhaps, is the greatest legacy of the Maccabees. As Rabbi Soloveitchik so clearly stated: “G-d demands from man heroic action.” Let us hope and pray that Hashem will grant us the wisdom to understand what we must do, and may each of us have the courage to answer history’s call, for it is time, once again, to be Maccabees. 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. *** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org Parashat Vayeshev 5774, 2013
Tamar: Teacher of the Jewish People 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. Parashat Vayeshev contains a number of troubling incidents. The most famous is mechirat Yosef (the sale of Yosef) at the hands of his own brothers. The episode that unfolds between Yehudah and his daughter-in-law, Tamar, however, while not as well known, is nearly as difficult to understand. (Sefer Bereishit 38:11-36) Let us now review the major incidents of the story. Tamar was a righteous individual, in stark contrast to Yehudah’s sons, Er and Onan, to whom she had been married respectively. According to Chazal (our Sages of blessed memory), both of her husbands refused to live with her in a normal manner, so as to not impact her consummate physical beauty (Talmud Bavli, Yevamot 34b). Er and Onan were subsequently punished severely for their actions (Sefer Bereishit 38: 7 and 10), and Tamar was left a young, vibrant, but childless widow. At this point in the narrative, Yehudah commanded Tamar to sequester herself in her father’s house, and wait for his third son, Shelah, to come of age to marry her, just as his older brother, Onan, had done (i.e. through Levirate marriage): “So Tamar went, and she remained in her father's house.” (Sefer Bereishit 38:11, this and all Torah translation, The Judaica Press Complete Tanach) Next, Yehudah’s wife died, after which he “was comforted,” and traveled to Timnah to watch over the annual shearing of his flocks. Meanwhile, Tamar was languishing in her father’s home – even though Shelah had reached marriageable age. Tamar heard about Yehudah’s movements and prepared a trap for him whereby he, hopefully, would become the father of her children: “So she took off her widow's garb, covered [her head] with a veil and covered her face, and she sat down at the crossroads that were on the way to Timnah, for she saw that Shelah had grown up, but as for her she was not given to him for a wife.” (38:14) Yehudah saw her and was immediately attracted to her: “When Judah saw her, he thought she was a harlot, because she covered her face.” (38:15) The next two and a half verses focus upon the business transaction and proposed payment that the veiled Tamar conducted with, and elicited from, Yehudah. Yehudah and Tamar had relations, and she conceived. Following this furtive activity, Tamar quickly left the region and returned to her father’s house. Consequently, Yehudah was unable to complete his payment to “the woman at the crossroads.” Tamar, however, held Yehudah’s pledge of full compensation, namely, his signet ring, cloak, and staff. (38:18) Approximately three months later, it was clear to one and all that Tamar was pregnant: “Your daughter-in-law Tamar has played the harlot, and behold, she is pregnant from harlotry.” Judah’s response was unequivocal: “Bring her out, and let her be burned.” (38:24, because she was the daughter of Shem, a kohan, Midrash Bereishit Rabbah 85:10 and Rashi) Beyond a doubt, this was Tamar’s ultimate moment of danger - her life literally hung in the balance! Yet, instead of proclaiming to the world: “Yehudah, how dare you accuse me of harlotry when you are my child’s father!” she responded: “From the man to whom these belong I am pregnant,” and she said, “Please recognize whose signet ring, cloak, and staff are these?” (38:25). On measure, Yehudah had now arrived at his defining ethical crossroads. Would he publicly recognize that, indeed, these items were his and he was, therefore, the father of Tamar’s child, or would he resort to lies and subterfuge? Yehudah rose to the challenge and stated: “She is right, [it is] from me [that she has conceived], because I did not give her to my son Shelah.” (38:26, brackets my own). Indeed, Tosefta Berachot 4:17-18 cites Yehudah’s response as one of the reasons he deserved to be the progenitor of all legitimate future kings of the Jewish people. Beyond a shadow of a doubt, this is one of the strangest and most perplexing narratives in the entire Torah. Yet, in some ways, Tamar’s demure answer to Yehudah ultimately redeems the entire story. Moreover, her response became the proof text for a practical halacha (Jewish law) that is an essential part of the Torah: Mar Zutra b. Tobiah said in Rab's name — others state, R. Hana b. Bizna said in the name of R. Simeon the pious — others again state, R. Johanan said on the authority of R. Simeon b. Yohai: It is better for a man to throw himself into a fiery furnace than publicly put his neighbor to shame. From where may this be derived? — From Tamar. For it is written, when she was brought forth, she sent to her father-in-law “From the man to whom these belong I am pregnant. Please recognize whose signet ring, cloak, and staff are these?” (Talmud Bavli, Baba Metzia 59a, Soncino Talmud translation with my underlining and emendations) This Talmudic passage is repeated, with minor variations, in three other tractates in the Babylonian Talmud - Berachot 43b, Ketubot 67b, and Sotah 10b, as well as in a variety of Midrashic sources. In addition, the Rambam (Maimonides, 1135-1204) codified the law that is derived from these sources in his Mishneh Torah, Hilchot Deot 6:8: … it is forbidden for a person to embarrass a [fellow] Jew. How much more so [is it forbidden to embarrass him] in public. Even though a person who embarrasses a colleague is not [liable for] lashes on account of him, it is a great sin. Our Sages said: “A person who embarrasses a colleague in public does not have a share in the World to Come.” Therefore, a person should be careful not to embarrass a colleague - whether of great or lesser stature - in public, and not to call him a name, which embarrasses him, or to relate a matter that brings him shame in his presence. (Translation, Rabbi Eliyahu Touger) Tosafot to Talmud Bavli, Sotah 10b, s.v. noach lo, appears to adopt an even stronger approach than the Rambam regarding the status of this halacha. They suggest that refraining from publicly embarrassing someone is in the category of ya’harag v’al ya’avor (suffer death rather than violate) – just like murder, forbidden physical relations, and idol worship: It is better for one to throw himself into a fiery furnace: As we find in Perek Hazahav (Talmud Bavli, Baba Metzia 58b), “All those who go to Gehenom ultimately arise therefrom except for three, and one of them is he who publicly embarrasses his fellow Jew.” … It appears that this halacha is not mentioned (Talmud Bavli, Pesachim 25a) among the three cardinal sins that one may not transgress even to save one’s life – namely, idol worship, forbidden physical relations, and murder – because the prohibition of embarrassing one’s fellow Jew is not explicitly written in the Torah. [The list in Pesachim, however,] lists only those prohibitions that are written explicitly in the Torah. Therefore, for Tosafot, it is clear that one should allow oneself to be killed, rather than publicly embarrass his fellow Jew – even though this halacha is not expressly written in the Torah. Rabbi Yitzhak Yosef, son of Rav Ovadiah Yosef zatzal (1920-2013), records in his summary of his father’s halachic opinions that Rav Ovadiah’s encyclopedic research convinced him that the vast majority of poskim (halachic decisors) followed Tosafot’s ruling (Yalkut Yosef, Tefilah II, He’arot l’Siman 128, Hilchot Nisiat Kappaim). Nonetheless, in terms of actual halachic practice, Rav Ovadiah advocated the lenient view of Rabbi Menachem Meiri (1249-1310, glosses on Talmud Bavli, Sotah 10b) who maintained, “one should ever be vigilant” regarding embarrassing someone publicly. In his estimation, Chazal had stated their dictum of “It is better for a man to throw himself into a fiery furnace than publicly put his neighbor to shame” solely “b’derech he’arah” - “in a non-literal and non-binding fashion” – and one is, therefore, not obligated to give up one’s life to avoid publicly embarrassing a fellow Jew. Regardless as to which halachic authority one chooses to follow, it is manifestly evident that Tamar emerges, like Miriam, Sarah, Rivka, Rachel, and Leah, as a great teacher of our people. May her heroic actions ever be a beacon of light, and guide us toward authentic moral behavior. 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. *** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org Parashat Vayishlach 5774, 2013
The Dual Identity of the Jewish People 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam. Jacob remained alone. A stranger [appeared and] wrestled with him until just before daybreak. (Sefer Bereishit 32:25, this and all Torah translation, The Living Torah, Rabbi Aryeh Kaplan zatzal) Our Sages in Talmud Bavli, Chulin 91a, Midrash Bereishit Rabbah 77:2, and Rashi (1040-1105) explain, “Jacob remained alone” as a reference to his having lingered on the far-side of the Jabbok River in order to retrieve small bottles that he had forgotten. Rabbi Elazar explains that from here we may see the value placed on possessions by Tzadikim (holy individuals without moral blemish), since they do not engage in even the minutest forms of stealing. I would like, however, to analyze the phrase, “Jacob remained alone,” in an entirely different manner. In my estimation, I believe it is actually an existential statement that precisely describes the theological position of our people for all time. Moreover, my interpretation is strongly buttressed by Balaam’s famous prophetic vision wherein he declared: “I see [this nation] from mountain tops, and gaze on it from the heights. It is a nation dwelling alone at peace, not counting itself among other nations.” (Sefer Bamidbar 23:9, underlining my own) Here, too, we are met with the notion of remaining alone in the clearest possible terms. Indeed, Rashi underscores this idea when he comments on this verse: “This is [the legacy] their forefathers gained for them - to dwell alone…” (Translation, The Judaica Press Complete Tanach) In a public lecture held in 1964, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, examined the concept of our “nation dwelling alone” in his explication of Sefer Bereishit 32:18-20. He noted that verse 32:18 contains three questions that Yaakov anticipated Eisav would ask: “When my brother Esau encounters you, he will ask, ‘To whom do you belong? Where are you going? Who owns all this that is with you?’” The Rav opined that the first two questions refer to theological and spiritual questions, rather than being questions of status (i.e. ownership) and destination: “To whom do you belong” – To whom do you pledge your ultimate loyalty? “And where are you going?” – What objectives and goals do you seek for yourself in the future? Who is your G-d and what manner of life and discipline will He require of you and your descendants? These two inquiries relate to Jacob’s soul and spiritual identity. (Reflections of the Rav: Lessons in Jewish Thought, Rabbi Joseph B. Soloveitchik, Rabbi Abraham R. Besdin editor, pages 174-175) Rav Soloveitchik maintained that since these first two questions dealt with our inextricable link to Hakadosh Baruch Hu (the Holy One Blessed be He), they demanded an uncompromising and forthright response: Consequently, Jacob commanded his representatives to reply boldly, clearly, and precisely that their souls, their personalities, their metaphysical identities, their spiritual future, and social commitment were the private concerns of Jacob. “They are your servant Jacob’s,” [32:19] and no human power may interfere or attempt to sever this eternal bond with G-d, which had been established in the covenant with Abraham. (Ibid. , p.175) At this juncture, one might easily err and believe that the Rav was advocating that we should sequester ourselves from the rest of mankind and retreat into some form of quietism in regards to our stance to the world at large. Nothing, however, could be further from the truth: Jacob anticipated, however, that Esau would also ask a third question: “And whose are these [cattle, gifts etc.] ahead of you?” – Are you ready to contribute your talents, capabilities, and material resources toward the material and cultural welfare of the general society? Are you ready to give of your oxen, goats, camels, and bulls? Are you willing to pay taxes, to develop and industrialize the country? This third question is focused on secular aspects of life. To this question Jacob instructed his agents to answer in the affirmative: “It is a present to my lord, Esau.” (Ibid.) In Rav Soloveitchik’s view, it is also essential for our people to join all of mankind in assuring that the world will be transformed into a better and nobler place. In this way, we can fulfill Yeshiyahu’s sublime charge to our nation: “…but I will make you a light unto nations, so that My salvation will be until the ends of the earth.” (Sefer Yeshiyahu 49:6) Thus the Rav stated: “Yes we are determined to participate in every civic, scientific, and political enterprise. We feel obligated to enrich society with our creative talents and to be useful citizens.” (Ibid.) Given this position, is it any wonder that, to date, 188 Jews have received a Noble prize is fields that have consistently enriched the entire world? This is all the more amazing when we view the actual statistics: Nobel Prizes have been awarded to over 850 individuals, of whom at least 20% were Jews, although Jews comprise less than 0.2% of the world's population, (or 1 in every 500 people). Overall, Jews have won a total of 41% of all the Nobel Prizes in economics, 28% of medicine, 26% of Physics, 19% of Chemistry, 13% of Literature and 9% of all peace awards. (http://en.wikipedia.org/wiki/List_of_Jewish_Nobel_laureates) May Hashem give us the strength and wisdom to emulate Yaakov Avinu so that we, too, may develop his fierce loyalty to our Creator and his unbending commitment to improving the lives of all mankind. 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: http://21stcenturyjewisheducation.org |
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