Parashat Bo, 5773, 2013:
The Ramban’s (Nachmanides’) Theological Manifesto 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam and Moshe Reuven ben Chaya. Idol worship (Avodat Kochavim) appears to most of us as a strange and nearly inexplicable phenomenon. Yet, it began in the earliest moments of mankind and persists, in a variety of forms, until our own historical epoch. We must ask, however, how did it originate when Adam, the progenitor of all mankind, communed with the Creator in nearly the same manner as Moshe Rabbeinu (our teacher Moses)? According to the Rambam (Maimonides, 1135-1204), Avodat Kochavim actually began two generations later with Adam’s grandson, Enosh: During the times of Enosh, mankind made a great mistake, and the wise men of that generation gave thoughtless counsel. Enosh himself was one of those who erred. Their mistake was as follows: They said G-d created stars and spheres with which to control the world. He placed them on high and treated them with honor, making them servants who minister before Him. Accordingly, it is fitting to praise and glorify them and to treat them with honor. [They perceived] this to be the will of G-d, blessed be He, that they magnify and honor those whom He magnified and honored, just as a king desires that the servants who stand before him be honored. Indeed, doing so is an expression of honor to the king. After conceiving of this notion, they began to construct temples to the stars and offer sacrifices to them. They would praise and glorify them with words, and prostrate themselves before them, because by doing so, they would - according to their false conception - be fulfilling the will of G-d. This was the essence of the worship of false gods, and this was the rationale of those who worshiped them. They would not say that there is no other god except for this star. This message was conveyed by Jeremiah, who declared (10:7-8): “Who will not fear You, King of the nations, for to You it is fitting. Among all the wise men of the nations and in all their kingdoms, there is none like You. They have one foolish and senseless [notion. They conceive of their] empty teachings as wood;” i.e., all know that You alone are G-d. Their foolish error consists of conceiving of this emptiness as Your will. After many years passed, there arose people - false prophets - who told [their nations] that G-d had commanded them to say: Serve this star - or all the stars - sacrifice to it, offer libations to it, build a temple for it and make an image of it so that all people - including the women, the children, and the common people - could bow to it… (Mishneh Torah, Sefer Hamada, Hilchot Avodat Kochavim 1:1-2, translation, Rabbi Eliyahu Touger, underlining my own) The Rambam’s insightful analysis gives us a window into the soulless world of idol worship. He carefully explains that mankind’s descent into spiritual darkness was an incremental process that was masterminded by “the wise men of those generations that gave thoughtless counsel,” and by false prophets pursuing their own erroneous agendas. The Ramban (Nachmanides, 1194-1270) builds upon these ideas in his exegetical comments that appear at the end of our parasha (Torah portion). He begins (s.v., “v’atah omare lecha klal b’ta’am mitzvot rabot”) by examining the varieties of fallacious theological beliefs that have swayed people’s minds throughout the generations. Allow me to summarize them: 1. The world has always existed; therefore, there was no Creator or Creation. 2. G-d exists, yet He has no knowledge of the world and all that is contained therein. 3. G-d, in fact, has knowledge of the people and events of our world, yet He has no involvement (hashgacha) with mankind or Nature. “Like the fish of the sea, man has no connection or in involvement with Hashem.” 4. There are no rewards or punishments, since G-d has “abandoned the world” to its own devices. The Ramban notes that Hashem’s modus operandi for repudiating these specious notions was to perform wonders and miracles for both groups and individuals. This, in turn, reinforced the validity of both the Torah and the Prophets: When an individual or a group found favor in the L-rd’s “eyes,” He would perform a sign for them that would manifest a fundamental change in the world and its very nature. At that point, it would become evident to all that all of these deviant musings about G-d are patently false and without merit. Beyond a doubt, the miraculous wonder that was performed by G-d proved to everyone that it is Hashem that is eternal [and not the world] and that He created the world anew [out of total complete nothingness]. Moreover, it bears stark testimony that He is knowledgeable of all occurrences in the earthly realm, He is all-powerful, and His presence is immanent in our lives. Moreover, when a prophet prophesized that this miracle would take place, the truth of his prophecy became even more discernible to the rest of mankind. This also showed that G-d would speak to man and reveal His secrets to His servants, the Prophets. By doing so, G-d strengthened the veracity of the entire Torah in the thoughts of mankind… Therefore, the great signs and wonders were true witnesses for faith in the Creator and the entire Torah. (Translation and brackets my own) The Ramban’s next task is to note that we live in an age typified by the cessation of explicit miracles, i.e. “the Age of Hester Panim.” He therefore focuses upon the following question: “If the Holy One blessed be He no longer provides us with incontrovertible public signs and wonders, what educative device(s) do we have to overcome theological deviancy?” His answer is clear and direct: the Mitzvot. As we shall see, while his answer is short in words, it speaks volumes about the rationale inherent in many of the commandments: Given that the Holy One blessed be He does not perform signs and wonders that are visible to the evil ones or to those that reject His presence out-of–hand, He commanded us to constantly perform actions that will serve as visible reminders and signs [of His immanence]. We are further obligated to instill these matters in our children, our grandchildren, our great-grandchildren and so on. [It is clear that] Hashem was extremely punctilious in this matter (v’hechmir ma’od), [as is illustrated by the following representative examples:] the punishment of excision for eating leavened products (chametz) on Passover, and the purposeful failure to offer the Paschal lamb (korbam Pesach). Therefore, the Torah mandates the performance of these, and other, visible commandments so that they may serve as manifestations of G-d’s signs and wonders. By way of illustration: Tefilin on our arms and above the center of our foreheads and the obligation to write the relevant miraculous passages in a mezuzah and permanently post it on our doorways, ...as well as the construction of, [and dwelling in,] a succah year after year. At this juncture, the Ramban proceeds to explain the significance of the oft-quoted phrase, “zacher l’yetziat mitzrayim” (“a commemoration of the Exodus from Egypt”), and its relevance to our lives today: So, too, in the case of many mitzvot do we find the phrase, “zacher l’yetziat mitzrayim.” Each instance of the phrase [and its accompanying commandment] serves as testimony regarding the explicit miracles of the past in order that they will not be forgotten. In this way, there will be no opening for a rejecter (kofer) of Hashem to dispute belief in the L-rd. The Ramban underscores his last point by noting the efficacy of the mezuzah for creating and maintaining an authentic faith-posture: One who purchases a mezuzah for one zuz, affixes it to his doorpost, and focuses upon its inherent meaning, by definition accepts the creation of the world, the existence of Hashem, and that G-d has knowledge of, and is immanent in, our world. Moreover, he recognizes the veracity of Prophecy and believes in all aspects of the Torah. Additionally, he acknowledges that G-d’s kindness is exceedingly great toward those who fulfill His will as was demonstrated by His taking us from the state of abject servitude to boundless freedom… The Ramban moves toward concluding his theological manifesto by emphasizing the importance of secret miracles (nissim nistarim) in our lives. In doing so, he underscores an essential precept of our faith: Our lives are not controlled by Nature and the normal everyday routines of the world, i.e. there are no accidents: And among the great and famous miracles [that exist and have existed], one must recognize the secret miracles since they are a fundamental underpinning of the entire Torah. [In truth,] a person does not have the slightest portion in the Torah of our teacher Moshe until he believes that all matters and occurrences that we experience are, in fact, miracles beyond the standard rules of Nature, and the manner in which the world normally operates – whether they occur publicly or privately. Lastly, the Ramban focuses upon the concept of reward and punishment: If one will perform the Mitzvot, he will surely be rewarded; conversely, if one will violate the Commandments [in a purposive manner], his punishment will be palpably evident. Everything is a decree of the Most High [yet, free will remains intact in the moral realm]… Beyond a doubt, these passages provide us with a great many salient thoughts and ideas, and give us a road map to navigate the twists and turns of our existence. May the Ramban continue to guide us on our path of authentic Torah observance, and on our unending journey of discovery of Hashem’s wondrous Torah. 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 Vaera, 5773, 2013:
“… In order that you know that the land is the L-rd’s” 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, the refuah shlaimah of Yosef Shmuel ben Miriam and Moshe Reuven ben Chaya, and in honor of the upcoming wedding of my nephew, Menachem Etengoff, to Estie Rindner – may they build a bait ne’eman b’Yisrael. Only in the land of Goshen, where the children of Israel were, there was no hail. So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time. The L-rd is the righteous One, and I and my people are the guilty ones. Entreat the L-rd, and let it be enough of G-d’s thunder and hail, and I will let you go, and you shall not continue to stand.” And Moses said to him, "When I leave the city, I will spread my hands to the L-rd. The thunder will cease, and there will be no more hail, in order that you know that the land is the L-rd’s.” (Sefer Shemot 9:26-29, this and all Bible translations, The Judaica Press Complete Tanach, underlining my own) The phrase, “in order that you know” (“l’ma’an taidah”) appears three times in the Five Books of the Torah, and each instance is found in our parasha (Torah portion). The first occurrence appears in reference to the Plague of Frogs: “… in order that you [Pharaoh] will know that there is none like the L-rd our G-d” (Sefer Shemot 9:6). Twelve verses later (9:18), we encounter this statement in reference to the Plague of the Wild Beasts: “… in order that you [Pharaoh] will know that I am Hashem in the midst of the earth.” The final instance of our expression is found in 9:29 regarding the Plague of Hail: “… in order that you know that the land is the L-rd’s.” When we focus on these plagues that share l’ma’an taidah in common, we immediately notice that Hashem is referenced quite differently in each of the three verses. The Plague of Frogs was initiated by the Al-mighty to teach Pharaoh and his people about the existence and uniqueness of G-d, i.e. “there is none like the L-rd our G-d”. The rationale inherent in the Plague of Wild Beasts is that it was a vehicle to teach the Egyptians that Hashem’s presence is well-nigh palpable and that He is to be found “…in the midst of the earth.” Finally, the Plague of Hail was none other than a heuristic device to declare to Pharaoh and his ilk “… that the land is the L-rd’s.” I believe there is a fascinating progression that obtains in these pasukim (verses), wherein the Torah first concerns itself with establishing the existence and uniqueness of G-d, then proclaims His immanence, and concludes with the theological precept that G-d is the Master and Proprietor of the entire world. These were crucial lessons, indeed, for both the Egyptians and our emerging nation. The pinnacle of this progression, the idea “… that the land is the L-rd’s,” is powerfully reiterated in King David’s oft-recited 24 Psalm: Of David, a song. The land and the fullness thereof are the L-rd’s; the world and those who dwell therein. For He founded it upon seas and established it upon rivers… This is the generation of those who seek Him, who seek Your presence-Jacob, forever. [You] gates, lift your heads and be uplifted, [you] everlasting portals, so that the King of Glory may enter. Who is this King of Glory? The Lord, Who is strong and mighty, the Lord Who is a mighty warrior… Who is this King of Glory? The Lord of Hosts - He is the King of Glory forever. (1-2, 6-8, 10, underlining my own) Beyond a doubt, the Psalmist is proclaiming G-d’s ownership of the world and all beings that dwell therein. He is, in a word, Adon Olam: The L-rd of the Universe who reigned before anything was created. When all was made by his will He was acknowledged as King. And when all shall end He still all alone shall reign. He was, He is, and He shall be in glory. And He is one, and there's no other, to compare or join Him. Without beginning, without end and to Him belongs dominion and power. And He is my G-d, my living G-d. To Him I flee in time of grief, and He is my miracle and my refuge, who answers the day I shall call. To Him I commit my spirit, in the time of sleep and wakening, even if my spirit leaves, G-d is with me, I shall not fear. (Translation, http://www.hebrewsongs.com/song-adonolam.htm) Given the certainty of Hashem’s adnut (mastery) of the world, the question immediately arises: “How can we, His beloved and Chosen People, demonstrate our recognition of this essential theological precept?” I believe the answer is clear: We need to serve Hashem out of authentic love and devotion, and from the depth of our spiritual being. In this way, we can be mekadash shame Hashem (sanctify Hashem’s Name) through, and within, the daily ongoing rhythm of our lives. In my view, the most powerful exponent of this notion was the Rambam (Maimonides, 1135-1204), in a beautiful passage found in his Mishneh Torah, Sefer Hamada, Hilchot Yesodei HaTorah 5:10: Whoever consciously transgresses one of the mitzvot related in the Torah, without being forced to, in a spirit of derision, to arouse [Divine] anger, desecrates [G-d's] name. Therefore, [Leviticus 19:12] states, regarding [taking] an oath in vain: “[for] you are desecrating the name of your L-rd; I am G-d.” If he transgresses amidst ten Jews, he desecrates [G-d's] name in public. Conversely, anyone who refrains from committing a sin or performs a mitzvah for no ulterior motive, neither out of fear or dread, nor to seek honor, but for the sake of the Creator, blessed be He - as Joseph held himself back from his master's wife - sanctifies G-d's name (harei zeh mekadash et haShame). (Translation, Rabbi Eliyahu Touger, underlining my own) With Hashem’s help and guidance, may each of us be zocheh (merit) to understand the great truth that He taught the Egyptians and our forebears so long ago: “the land is the L-rd’s,” and may we bear witness to this idea by sanctifying His great and holy name each and every day of our lives. 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 Shemot, 5773, 2013:
“Now You Will See What I Will Do to Pharaoh…?” 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam and Moshe Reuven ben Chaya. The officers of the children of Israel saw them in distress, saying, “Do not reduce [the number] of your bricks, the requirement of each day in its day.” They met Moses and Aaron standing before them when they came out from Pharaoh's presence. And they said to them, “May the L-rd look upon you and judge, for you have brought us into foul odor in the eyes of Pharaoh and in the eyes of his servants, to place a sword into their hand[s] to kill us.” So Moses returned to the L-rd and said, “O L-rd! Why have You harmed this people? Why have You sent me? Since I have come to Pharaoh to speak in Your name, he has harmed this people, and You have not saved Your people.” And the L-rd said to Moses, “Now you will see what I will do to Pharaoh, for with a mighty hand he will send them out, and with a mighty hand he will drive them out of his land.” (Sefer Shemot 5:19-23, 6:1, this and all Bible translations, The Judaica Press Complete Tanach) The passage above is found at the end of our parasha (Torah portion). At first glance, it seems to narrate a fairly clear series of events:
And the L-rd said to Moses, “Now you will see…” The Promise that I have already pledged to Avraham: “And also the nation that they will serve will I judge, and afterwards they will go forth with great possessions,” (Sefer Bereishit 15:14) [will be fulfilled.] Therefore, “Now you will see what I will do to Pharaoh…” He said: “You [the Jewish people] are lax, just lax…” Therefore, [as a result of My] powerful hand he will send them out, and [as a result of My] powerful hand he will drive them out from his land. Even though the above passage is Midrash, it seems to be p’shat (direct and straightforward analysis) in that “Now you will see what I will do to Pharaoh…” appears to be a direct continuation and fulfillment of Hashem’s original promise to Avraham. In other words, there is no “story behind the story” motif being presented. Instead, we encounter an almost naturalistic flow of events from the ancient times of Avraham to the final days of Egyptian bondage. Talmud Bavli, Sanhedrin 111a, nearly all other Midrashic sources, and Rashi (1040-1105), however, employ an entirely different mode of interpretation in their understanding of the phrase: “Now you will see what I will do to Pharaoh…” In their view, Hashem took Moshe to task and punished him for questioning His ways, and for criticizing the results of his shlichut (i.e. Moshe’s agency). Such “lack of faith” never was part of the Avot’s (Patriarch’s) repertoire of behavior, as is demonstrated in the following passage: And for this Moses was punished, as it is said, “For since I came to Pharaoh to speak in Your name, he has done evil to this people, neither have You delivered Your people at all.” Thereupon the Holy One, blessed be He, said to him [Moshe], “Alas for those who are gone and no more to be found! For how many times did I reveal Myself to Abraham, Isaac, and Jacob by the name of El Shad - dai, and they did not question my character, nor say to Me, What is Your name?” I said to Abraham, “Arise, walk through the land in the length of it, and in the breadth of it, for I will give it to you”: yet when he sought a place to bury Sarah, he did not find one, but had to purchase it for four hundred silver shekels; and still he did not question My character. I said to Isaac, “Sojourn in this land, and I will be with you, and will bless you”: yet his servants sought water to drink, and did not find it without its being disputed, as it is said, “And the herdsmen of Gerar did strive with Isaac's herdsmen saying, ‘The water is ours;’” still he did not question My character. I said to Jacob, “The land whereon you lie, I will give to you, and to your future children”: yet he sought a place to pitch his tent and did not find one until he purchased it for an hundred kesitah; nevertheless he did not question My character; nor did he say to me “What is Your Name?” And now you [Moshe] say to Me, “Neither have You delivered Your people at all.” [Therefore,] “Now you will see what I will do to Pharaoh…”: “You shall behold the war against Pharaoh, but not the war against the thirty-one kings [that will be fought by your student and protégé, Yehoshua, when he conquers the land.]” (Talmud Bavli, Sanhedrin 111a, translation, Soncino Talmud with my bolding, brackets, and emendations) This powerful and poignant Talmudic presentation provides us with an entirely new understanding of the greatness of the Avot. True, Moshe joined with Hashem in the Makot (punishments rendered against the Egyptians), the Splitting of the Sea of Reeds, the Exodus, and Kabbalat HaTorah (the Receiving of the Torah) - and he remains for all time the greatest prophet the world will ever know. Yet, it was the Patriarchs who demonstrated the most unswerving devotion and loyalty to Hashem in the history of our people. In this sense, their unequaled spiritual leadership remains a beacon of light and hope in an often confusing world. Therefore, when we are faced with a depth-level challenge or existential crisis, we can authentically ask ourselves: “What would the Avot do?” as we struggle to find solutions to the daily and ongoing trials we so often encounter. With Hashem’s help and guidance, may we be zocheh (merit) to emulate both the Avot and Moshe Rabbeinu (our teacher Moshe), so that we, too, may be called “Avdi,” (“My servant”) as we faithfully strive to walk in our Creator’s path and follow His ways. 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, 5773, 2012:
“Am I instead of G-d?” 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam and Moshe Reuven ben Chaya. This week’s parasha (Torah portion) contains a verse that seems to defy all manner of understanding: “Now Joseph's brothers saw that their father had died…” (Sefer Bereishit 50:15, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach). What can the Torah possibly mean when it tells us this? After all, the preceding two verses unequivocally state: And his [Yaakov’s] sons carried him to the land of Canaan, and they buried him in the cave of the field of Machpelah, which field Abraham had bought for burial property from Ephron the Hittite before Mamre. And Joseph returned to Egypt, he and his brothers, and all who had gone up with him to bury his father, after he had buried his father. (Ibid. 13-14) Rashi (1040-1105) answers our question by quoting a Midrashic explanation that suggests that the brothers perceived Yosef’s behavior as being different than it had been when their father was alive: Now Joseph’s brothers saw that their father had died: What does it mean that they saw? They recognized his (Jacob’s) death in Joseph, for they were accustomed to dine at Joseph’s table, and he was friendly toward them out of respect for his father, but as soon as Jacob died, he was no longer friendly toward them. — [From Targum Jonathan ben Uzziel; Midrash Tanchuma Buber, Sefer Shemot 2] Another statement, this time from the standard edition of the Midrash Tanchuma, seems to indicate that the brothers began to worry about how Yosef would treat them almost immediately after they buried their beloved father: Now Joseph’s brothers saw that their father had died: What did they see now that caused them to have such visceral fear? But in fact, they saw at the time that they returned from their father’s burial that Yosef went to make a blessing [for his salvation] over the very same pit into which his brothers had tossed him…. Once they saw this, they said: “Now that our father has died, perhaps Yosef will bear a grudge and surely repay us in kind for all the evil that we did to him.” (Vayechi 17) When the above-stated Midrashim are viewed in tandem, it becomes clear that Yosef’s brothers had legitimate reasons to fear a potential outpouring of pent-up anger and rage. Yet, Yosef did no such thing. The reason, I believe, is that Yosef had conquered his desire for revenge because he had reached a high level of moral rectitude. This notion is encapsulated in the honorific title by which he has been known throughout Jewish history: “Yosef Hatzaddik” (“Yosef the Righteous”). It appears, however, that the brothers did not fully comprehend Yosef’s true moral stature and judged him, perhaps, in the same manner in which they would have judged themselves. In fact, they so misunderstood Yosef’s nature that they offered themselves to him to be his slaves: “His brothers also went and fell before him, and they said, ‘Behold, we are your slaves.’” (Sefer Bereishit 50:18) Yosef, of course, desired no such debasement of his brothers. Moreover, he did everything in his power to assuage their fears, and to assure them of his continuing protection and physical support: But Joseph said to them, “Don't be afraid, for am I instead of G-d? Indeed, you intended evil against me, [but] G-d designed it for good, in order to bring about what is at present to keep a great populace alive. So now do not fear. I will sustain you and your small children.” And he comforted them and spoke to their hearts. (Ibid. 19-21) This passage contains the particularly fascinating phrase of “for am I instead of G-d?” This is not the first time we encounter this expression in Sefer Bereishit. It also appears in the midst of the heartbreaking dialogue that ensued between Yosef’s then-barren mother Rachel, and his father Yaakov: And Rachel saw that she had not borne [any children] to Jacob, and Rachel envied her sister, and she said to Jacob, “Give me children, and if not, I am dead.” And Jacob became angry with Rachel, and he said, “Am I instead of G-d, Who has withheld from you the fruit of the womb?” (Ibid. 30:1-2) Even a cursory reading of the two passages reveals that although Yaakov and Yosef used the same words, they meant something quite different. Yaakov angrily and insensitively berated Rachel with the words “Am I instead of G-d?” whereas Yosef used them to comfort and reassure his frightened and trembling brothers. Chazal (our Sages of Blessed Memory) alluded to this fundamental difference in Midrash Tanchuma Buber, Parashat Vayatze 19: Rachel said to Yaakov: “Give me children, and if not, I am dead.” And Jacob became angry with Rachel. And the Holy Spirit (Ruach Hakodesh) then said: “Shall a wise man raise his voice with opinions of wind…” [i.e. meaningless words and causeless anger (Rashi) Sefer Iyov 15:2] Yaakov then said to Rachel: “Am I the vice-regent (antikyasar) of the Holy One Blessed be He? Am I instead of G-d?” [In response to Yaakov’s gross insensitivity to Rachel] Hakadosh Baruch Hu (the Holy One Blessed be He) took an oath and swore: “In the same language that you [Yaakov] angrily said, ‘Am I instead of G-d?’ shall her [Rachel’s] son arise [and state from a position of strength and sensitivity] to your other sons: “Am I instead of G-d?” The noted Israeli Bible scholar, Professor Nechama Leibowitz zatzal (1905-1997), presented the crystal clear difference between Yaakov and Yosef in their use of the same phraseology, in the following insightful analysis: Jacob had shirked responsibility in these words, rejecting his wife’s Rachel’s request to pray for her in time of trouble and share her distress, on the grounds of man’s incompetence and his limitations in the matter concerned. He had adopted this pose of humbleness and inadequacy in order to absolve himself of all responsibility. Joseph, on the other hand, uttered this expression of inadequacy and self-abasement in order to save his brothers’ feelings and reassure them. It was not for him to judge them; the judgment was G-d’s. (Studies in the Book of Genesis: In the Context of Ancient and Modern Jewish Bible Commentary, translated by Aryeh Newman, p.560) Based on these sources, it appears to me that we can learn something essential from both Yaakov’s and Yosef’s reactions and subsequent actions. Yaakov taught us precisely how we ought not to behave. Rather than demonstrating insensitivity and abnegating responsibility to our spouses, we need to recognize their pain and take on their emotional burdens as if they are truly our own. After all, according to the Midrash, G-d Himself soundly rejected Yaakov’s behavior toward his suffering wife in no uncertain terms. In stark contrast, I believe that Yosef taught us how to “take the high road,” in order to protect another’s feelings at his/her moment of greatest weakness. Perhaps most importantly, we must remember that it is not our role to judge another. Thus, each of us should try to emulate Yosef and declare in heartfelt humility: “Am I instead of G-d?” May Hashem grant us the wisdom and understanding to walk humbly before Him, and 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 new 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 new blog: http://21stcenturyjewisheducation.org Parashat Vayigash 5773, 2012:
Understanding Yehudah’s Greatness 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, the refuah shlaimah of Yosef Shmuel ben Miriam and Moshe Reuven ben Chaya, and in honor of the engagement of Tanya Wertentheil to Natan Farber. Yehudah ben Yaakov and Leah, the fourth-born son of the shiftei kah (Tribes of Hashem), was a multidimensional individual to whom many of us can relate. Like all other great Torah personalities, he was truly human, in that he was not perfect. Nevertheless, and this is perhaps the essential link between Yehudah and ourselves, he demonstrated the potential for, and actualization of, tremendous spiritual growth and leadership throughout the course of his life. Yehudah’s ability to overcome his faults was, perhaps, the major factor in his achieving malchut (kingship). Tosefta Berachot, 4:17-18 asks: “Mipnei mah zachah Yehudah l’malchut?” (“Why did Yehudah merit kingship?”) no less than four times. It responds with three different answers:
The Incident of Yehudah and Tamar Midrash Shemot Rabbah 30:19 asks a parallel question to that found in the above-quoted Tosefta: “Why did the Holy One Blessed be He give the crown to Yehudah?” It notes that he was not the only heroic and powerful figure among the brothers. Certainly Shimon, Levi, and the other brothers were as well. The reason offered in the Midrash is that he “issued an honest halachic decision in reference to Tamar,” i.e., he found her innocent. As the Midrash notes, this was no small matter: The case of Tamar came before him and he initially declared that she should die by fire for her seemingly licentious behavior. Subsequently, he declared her to be innocent because he found contradictory evidence of her innocence [even though it directly implicated him in the matter.] What exactly transpired? Yitzhak and Yaakov were sitting in front of him, and all of his brothers surrounded him. At that point, [even though he was, in fact, the father of Tamar’s unborn children and therefore about to be publicly embarrassed] he recognized the truth of Hashem’s presence, stated the truth, and declared: “She is more righteous than I am!” As a result, the Holy One Blessed be He designated him as the monarch [for all time]. Imagine the pressure that Yehudah must have felt. His holy and beloved grandfather and father were watching him render judgment, as were all his brothers. By declaring Tamar innocent, he was forced to reveal exactly what took place between them. By doing so, Yehudah truly answered to a higher authority, and thereby transformed and transcended himself to become the authentic leader of the Jewish people. In short, Yehudah’s singular pursuit of truth, even when it necessitated his total and complete embarrassment before his entire family, earned him the kingship of our people for all time. Yehudah as Yosef’s Savior Yehudah’s act of saving Yosef’s life was, in reality, an act of pesharah, of arbitration, compromise and concession. As the verses in Sefer Bereishit 37 (19-27) make crystal clear, the brothers desperately wanted to kill Yosef. They surely would have done so without Yehudah’s bold intervention: So they said one to the other, “Behold, that dreamer is coming. So now, let us kill him, and we will cast him into one of the pits, and we will say, ‘A wild beast devoured him,’ and we will see what will become of his dreams.” But Reuben heard, and he saved him from their hand[s], and he said, “Let us not deal him a deadly blow.” And Reuben said to them, “Do not shed blood! Cast him into this pit, which is in the desert, but do not lay a hand upon him,” in order to save him from their hand[s], to return him to his father. Now it came to pass when Joseph came to his brothers, that they stripped Joseph of his shirt, of the fine woolen coat which was upon him. And they took him and cast him into the pit; now the pit was empty - there was no water in it. And they sat down to eat a meal, and they lifted their eyes and saw, and behold, a caravan of Ishmaelites was coming from Gilead, and their camels were carrying spices, balm, and lotus, going to take [it] down to Egypt. And Judah said to his brothers, “What is the gain if we slay our brother and cover up his blood? Come, let us sell him to the Ishmaelites, but our hand shall not be upon him, for he is our brother, our flesh.” And his brothers hearkened. (This, and all Torah translations, The Judaica Press Complete Tanach) The Midrash Tanchumah, Ki Tisa: II, tells the story behind the story in the following manner: So they said one to the other, "Behold, that dreamer is coming. So now, let us kill him…” The tossed him into the pit and they said: ”Let us eat and drink and afterwards we will take him out and we will kill him.” They ate and they drank and they prepared to say Grace After Meals. Yehudah said to them: “We want to kill someone and we are going to bless our G-d! We are not blessing [Him], instead we are blaspheming [Him!]…Let us go [instead] and sell him to the Arabs” Yehudah’s valiant act of pesharah is considered, according to the halachically-accepted opinion in Talmud Bavli, Sanhedrin 6b, to be highly meritorious: R. Judah b. Korha says: Settlement by arbitration is a meritorious act, for it is written, “Execute the judgment of truth and peace in your gates.” [Sefer Zechariah 8:16] Surely where there is strict justice there is no peace, and where there is peace, there is no strict justice! But what is that kind of justice with which peace abides? — We must say: Arbitration. So it was in the case of David, as we read, “And David executed justice and righteousness [charity] towards all his people.” [Sefer Shmuel II, 8:15]. Surely where there is strict justice there is no charity, and where there is charity, there is no justice! But what is the kind of justice with which abides charity? — We must say: Arbitration. (Translation, Soncino Talmud) My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), explained the superiority of pesharah over strict judgment in the following fashion: In pesharah, however, social harmony is the primary concern of the dayyan [judge]. The fine points of the law and the determination of precise facts are of secondary importance. The goal is not to be juridically astute but to be socially healing. The psychology of the contenders, their socio-economic status and values, as well as the general temper of society, are the primary ingredients employed in the pesharah process. These considerations are evaluated within the broad halachic parameters of the Hoshen Mishpat [section of the Code of Jewish Law that deals with judges and the legal process], and the final resolution of the conflict is a delicate and sensitive blending of both objective legal norms and subjective humanistic goals. For this reason, pesharah is the preferred alternative. (Rabbi Abraham Besdin, Reflections of the Rav, Volume I, page 54) In light of the Rav’s analysis, it is little wonder that Yehudah’s heroic and righteous act of pesharah was so often emulated by the greatest of all of our kings, David Hamelech (King David). Yehudah’s Humility In Judaism’s view, the true leader places his or her needs second to those of the people he or she represents, and paradoxically, remains subservient in word and deed to the community, the klal, that he or she leads. Yehudah demonstrated this manner of humility in both this week’s and last week’s parshiot. At the end of Parashat Miketz, the Torah relates the brothers’ words to Yosef in light of their reaction to the discovery of the regent’s royal cup in Binyamin’s sack. Significantly, the spokesman is none other than Yehudah: “And Judah said, “What shall we say to my master? What shall we speak, and how shall we exonerate ourselves? G-d has found your servants’ iniquity in both we and the one in whose possession the goblet has been found.” (44:16) Herein, Yehudah calls all of the brothers Yosef’s servants. In the beginning of our parasha, however, he labels himself a servant four times before Yosef: 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.’ For your servant assumed responsibility for the boy from my father, saying, “If I do not bring him to you, I will have sinned against my father forever.” So now, please let your servant stay instead of the boy as a slave to my lord, and may the boy go up with his brothers. (44:18, 32-33) Midrash Bamidbar Rabbah 13:3, focuses upon Yehudah’s humility (anivut), as demonstrated in these verses, and declares this to be the cause of his tribe’s subsequent position of glory and honor: Rabbi Berechyah the Kohan, the son of Rabi, said in the name of Rabbi Levi: “The Holy One Blessed be He said: ‘Yehudah, since you have lowered yourself before your younger brother [in order to rescue him from servitude,] when the Mishkan (portable Sanctuary in the desert) will be erected and all of the tribes will come to offer [sacrifices]; there will be no tribe that will offer before you. Rather, they will all demonstrate respect before you and you will have [the honor] of being the first to bring [the sacrifices].’” Therefore the Torah states: “And the one [of the tribal princes] who brought sacrifices on the first day… from the tribe of Yehudah…” Anivut, therefore, emerges as one of Yehudah’s outstanding qualities, and an ethical characteristic that made him particularly suited to receive the mantle of kingship for all time. In summary, Yehudah represented three major qualities that are fundamental for true Jewish leadership:
From time immemorial we have been called Yehudim (Jews) after Yehudah, the progenitor of nearly all Jewish kings. May we be zocheh (merit) to emulate the qualities that he personified: emet, pesharah, and anivut. By achieving this lofty goal, with Hashem’s help, may we hasten the coming of Yehudah’s most beloved heir, Mashiach Tzidkeinu, the Righteous Messiah. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://www.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 new 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 new blog: http://21stcenturyjewisheducation.org Parashat Miketz - Shabbat Chanukah, 5773, 2012:
Chanukah: Elevation and Transformation 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam and Moshe Reuven ben Chaya. We are very fortunate to have clear and accepted texts of our tefilot (prayers). As long as a shul follows a specific nusach (accepted version) of prayers, its particular geographic location is immaterial. This means that whether I pray Nusach Ashkenaz or Nusach Halab, for example, it will not matter whether I am in Jerusalem, Israel, Brooklyn, NY, or Deal, NJ. The texts of the tefilah will be nearly uniformly the same. We are so comfortable with the standardization of our prayers that we tend to take it for granted. Historically, however, this was not the case. Moreover, like many texts in our tradition, the siddur (prayer book) evolved and changed over time. Allow me to present a timely example. The earliest extant order of Jewish prayers is found in the ninth century work known as the Seder Rav Amram Gaon. Rav Amram Gaon lived in Bavel (modern day Iraq) and headed the illustrious Yeshiva of Sura. As such, his collection of tefilot is considered very authoritative. In his version of the Al Hanissim (In reference to the miracles) of Chanukah, we immediately notice that the phrase “u’temayim b’yad tahorim” (“and the impure into the hands of the pure”) is nowhere to be found. Apparently, it was not part of Babylonian Jewish practice to recite this phrase. In addition, it probably was not part of any Jewish community’s seder hatefilot (order of prayers) at that time. By the next generation of Geonim, however, we find that the great Rav Saadiah ben Yosef Gaon (b. Egypt 882/892, d. Baghdad 942) included “u’temayim b’yad tahorim” in his siddur. So, too, is it included in the late 11th century Ashkenazi order of prayers known as the Machzor Vitry, compiled by one of Rashi’s (1040-1105) leading students, Rabbi Simcha ben Samuel of Vitry, France (d. 1105). The final stamp of authority for the inclusion of this phrase was issued by the Rambam (1135-1204) in the Mishneh Torah, in his collection of tefilot that appear at the end of Hilchot Tefilah (the Laws of Prayer). Now that we have briefly traced the history of the phrase, “u’temayim b’yad tahorim,” let us try to understand its meaning. Who exactly were the “impure” that were handed over, with G-d’s concealed intervention, into the “hands of the pure?” In addition, what is meant by the term: “the pure?” The “impure” (temayim) refers to our most dangerous enemy during the Wars of Chanukah – ourselves. The temayim were the radical assimilationists among our own people. They were our internal enemy, who sought to adopt Greek mores and values and eschew the essence and foundation of Judaism. They went so far as to subject themselves to painful operations to remove their brit milah, so that they would be able to wrestle nude and be indistinguishable from native-born Greeks. In a word, they rejected the Torah and its laws as antiquated relics of a bygone past that had failed to successfully compete with the glory of Greece. In contrast, the “pure,” i.e. the Maccabees, were a relatively small number of Jewish loyalists who were dedicated to maintaining the glory and integrity of our holy Torah. Thus, the most dangerous war was not the war between the Jewish people and our external enemies – the Syrian-Greeks. Rather, the war that determined the future of our nation was the civil war between the Torah observant (tahorim) and the Hellenistic assimilationists (temayim, or mityavnim). The victory of the tahorim over the temayim is one of the major reasons we exist today. My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the Rav by his students and followers, understood and analyzed the nature of the victory of the Maccabees over the Jewish-Hellenists in non-militaristic terms. True, the Jewish-Hellenists personified the potential destruction of Judaism. In this sense, they were evil, since they sought to defile our Torah from within our own ranks. Yet, the Rav suggested, one of the true miracles of Chanukah is the concept that it is possible to transform and elevate such evil and change it into a positive force: One can understand why the passage [of Al Hanissim] states, “You delivered the strong into the hands of the weak, the many into the hands of the few.” This refers to the military miracle [against the Syrian-Greeks]. But what is the miracle of delivering the impure into the hands of the pure? In fact, the latter is greater than the military miracle, of delivering the strong into the hands of the weak. It is the miracle of elevating evil. The impure was not destroyed by the pure, but was elevated and became pure. The wicked one, the cruel one, was not annihilated by the righteous one, but he himself became holy.” (Days of Deliverance: Essays on Purim and Hanukkah, page 154, brackets and underlining my own) The Rav’s understanding of the battle for the heart and soul of our people at this time reminds me of a powerful Talmudic passage that appears in Talmud Bavli, Berachot 10a. Therein we are allowed a glimpse into the beautiful marital relationship that obtained between the great Mishnaic Sage, Rabbi Meir, and his beloved wife, Beruria. We see, as well, the depth of wisdom and understanding that was Beruria’s hallmark: There were certain bandits in R’ Meir’s neighborhood and they caused [R’Meir] considerable distress. Once, R’ Meir was praying for mercy regarding them, so that they would die. [R’Meir wanted them to perish immediately so that they would still have a chance at some kind of reward in the World to Come.] His wife, Beruria, said to him: What is your reasoning to pray for their deaths? Because it is written: “Let sinners cease from the earth.” You therefore emulate King David – just as he prayed for the death of sinners, so too do you pray for their deaths. But is it then the word chotim that is written in the verse, in which case the verse would refer to sinners? No! [The word] written is written chataim, which refers to that which causes one to sin, i.e. the Evil Inclination. Accordingly, King David is not praying for the death of sinners, but for the end to the Evil Inclination that leads them to sin! And furthermore [said Beruria], go down to the end of the verse that states: “and let the wicked be no more.” … [Given all of this,] you should rather pray for mercy regarding [these bandits] that they should repent…[and then] the wicked will be no more! [R’Meir] heeded her advice and prayed for mercy regarding [them], and they indeed repented of their wickedness. (Translation, The Artscroll Talmud with my emendations) Once again, this vignette, just like the story of Chanukah, teaches us that evil can be elevated and transformed into a positive force. The bandits in Rabbi Meir’s time became new and better people who added to the greatness of our nation. In addition to all of the standard interpretations of the Chanukah lights, perhaps we need to add this message of hope to our repertoire of understanding: Just like the flames of the candles ascend toward Heaven and purity, so, too, do all Jews have the potential to grow, be transformed, and connect with their hearts and souls to Avimu she’b’shamayim (our Father in Heaven). May this time come soon and in our days. 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 new 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 new blog: http://21stcenturyjewisheducation.org Parashat Vayashev - Chanukah 5773, 2012:
On Being 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam and Moshe Reuven ben Chaya. The concept of our being G-d’s Am Hanivchar (Chosen People) is the essence of Chanukah. On the surface, however, this may not appear to be the case. After all, one could easily view the story of the Maccabees and their incredible victory over the Syrian-Greek regime of Antiochus and his hordes of soldiers and elephants in purely naturalistic terms. When seen in this light, it is an amazing military victory of a small band of Jewish men and women, who, against all odds, defeated the powerful Syrian-Greek army. The essential and, paradoxically, most overlooked aspect of the Maccabean victory, however, was the civil war they waged against the Hellenizing assimilationists among our own people. To illustrate the significance of this idea, our Sages formulated the Al Hanissim (On Behalf of the Miracles) prayer recited on Chanukah in the following manner: You delivered the mighty into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the wanton sinners into the hands of those who occupy themselves with Your Torah. You made a great and holy name for Yourself in Your world, and effected a great deliverance and redemption for Your people Israel to this very day. (http://www.chabad.org/holidays/chanukah/article_cdo/aid/597182/jewish/Val-Hanissim.htm - underlining my own) Hashem’s deliverance of “the wanton sinners into the hands of those who occupy themselves with Your Torah” denotes an entirely different and parallel battle than that which was fought between the Maccabees and the Syrian-Greek army. It refers, instead, to the internecine struggle, the civil war, between the Torah loyalists (Maccabees) and the mityavnim (the Hellenists, radical assimilationists) among our own people. Rabbi Yechiel Michal ben Aharon Halevi Epstein (1829-1908), popularly known as the Aruch Hashulchan after the title of his halachic magnum opus, depicts the crushing defeat of the mityavnim in the following manner: “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] … to those who followed the Torah way of life (oskei hatorah).” The Aruch Hashulchan leaves us little doubt as to the everlasting contribution of Chanukah within 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 sum, the sacrosanct nature and primacy of the Torah was upheld against overwhelming military and cultural odds. What was the point of contention between the Maccabees and the Hellenists? Why was the civil war fought? My rebbi and mentor, Rabbi Soloveitchik zatzal (1903-1993) answered this question by suggesting: The main conflict between the Hellenists and the Jews centered around the concept of bechirat Yisrael [the Election of Israel]. The Hellenists wanted the Jews to abandon their awareness of bechirat Yisrael. The Hellenists, and later the Romans, hated the Jews, because the Jews believed in bechirat Yisrael. Thus, the function of ner Chanukah [the Chanukah candles] is to remind us of the hashraat Hashechinah [the unique and immanent presence of G-d in our lives]. This is particularly true according to the Ramban [1194-1270] (Parashat Behaalotecha), who maintains that the ner Chanukah represents the Menorah of the Mikdash [Holy Temple], and, nowadays, that the Mikdash does not exist, the ner Chanukah serves as its substitute. This is the reason for the Mitzvah of pirsumai nissa [publicizing the miracle] by ner Chanukah. Not only does the ner Chanukah remind us of the miracle itself, but, the ner Chanukah serves as the testimony of gilui Shechinah [the Revelation of G-d’s immanent presence]. One who lights the ner Chanukah testifies that the Schechinah resides only among the Jews. (Norot HaRav volume II, Two Public Lectures in Matters Pertaining to Chanukah by Rabbi Joseph B. Soloveitchik, B. David Schreiber, editor, pages 4-5 underlining my own) Chanukah, therefore, is not only the “Festival of Lights,” it is the “Festival of Hashraat Hashechinah.” Consequently, it bears powerful testimony to the unique relationship we share with G-d. He chose us, just as we chose Him. We are unabashedly His Am Hanivchar, just as He is our G-d: “My strength and song is G-d, and this is my deliverance; This is my G-d, I will enshrine Him, my father's G-d, I will exalt Him.” (Sefer Shemot 15:2, translation, Rav Aryeh Kaplan, The Living Torah) May we be zocheh (merit) to appreciate this lesson as we celebrate Chanukah, and bear testimony to this relationship through the manner in which we live each day of our lives. 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 new 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 new blog: http://21stcenturyjewisheducation.org Parashat Vayishlach 5773, 2012:
How to Encounter Eisav 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam and Moshe Reuven ben Chaya. 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. And I have acquired oxen and donkeys, flocks, man-servants, and maidservants, and I have sent to tell [this] to my master, to find favor in your eyes.’” The angels returned to Jacob, saying, “We came to your brother, to Esau, and he is also coming toward you, and four hundred men are with him.” (Sefer Bereishit 32:4-7, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) These four pasukim (verses) begin our parasha. They are, perhaps, the best example of the old British idiom, “out of the frying pan into the fire,” that can be found in the annals of World History. Yaakov had just spent 20 long years with his reprehensible and duplicitous father-in-law, Lavan. The Haggadah of Passover clearly tells us that Lavan was far more than a liar and a cheat. Instead, he sought nothing less than the destruction of our nascent nation: Go and learn what Lavan the Aramean sought to do to our father Yaakov. In truth, Pharaoh issued a decree [of death] solely against the males. Lavan, however, desired to totally destroy everything [i.e. Yaakov’s entire family]. As it is stated: “The Aramean desired to destroy my father…”(Translation my own) Thus, when Lavan declared in Sefer Bereishit 31:43: “The daughters are my daughters, and the sons are my sons, and the animals are my animals, and all that you see is mine…” he was giving far more than a review of family relationships and livestock ownership. Instead, he was denying the independent spiritual and physical existence of B’nai Yaakov (the children of Yaakov). Now, in our parasha, Yaakov is about to meet his great and formidable nemesis – his biological brother, Eisav. What thoughts and feelings must have been racing through his mind on the cusp of this encounter? Beyond a reasonable doubt, Yaakov knew and keenly felt the famous words of Rabbi Shimon bar Yochai: “It is a well-known fact that Esau hated Jacob…” (Sifrei Bamidbar 69) Therefore, the Torah tells us in no uncertain terms: “Jacob became very frightened and was distressed.” (Sefer Bereishit 32:8) Indeed, Rashi (1040-1105) notes that Yaakov’s fear was clear and direct: “He [Yaakov] was frightened lest he be killed [Bereishit Rabbah 75:2, Midrash Tanchuma, Vayishlach 4]…” Thus, in the following verse, Yaakov split his family into two camps, with the hope that at least one would survive. Once again, Rashi gives us “the story behind the story”: the remaining camp will escape: Against his [Eisav] will, for I will wage war with him. He (Jacob) prepared himself for three things: for a gift, for war, and for prayer. For a gift, [as Scripture says] (verse 22): “So the gift passed on before him.” For prayer, [as Scripture says] (verse 10): “G-d of my father Abraham…” For war, [as Scripture says]: “the remaining camp will escape.” - [from Midrash Tanchuma Buber, Vayishlach 6] Rashi’s famous, midrashically-based comment contains the essence of Yaakov’s three-part strategy for confronting Eisav: “doron, milchamah, and tefilah” (“gift, war, and prayer”). At first, he tried to propitiate Eisav through gifts of tribute and largesse. At the same time, Yaakov called upon Hashem in heartfelt and soul-wrenching prayer. Moreover, he prepared himself to physically wage war against Eisav in case these first two modalities were ineffective. Our Sages have noted that the Yaakov-Eisav encounter has been a theme of each and every Galut (Diaspora) encounter between the Jewish people and the non-Jewish world. This has particularly been the case whenever “Eisav” has stood as a physical, spiritual, and existential threat to our people. As our Sages so aptly stated: “Maaseh Avot siman l’banim” – the actions of the forefathers foreshadow those of future generations. We survive until this day solely because we have learned from Yaakov how to confront and overpower the countless “Eisavs” that have attempted to destroy us. As my rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), stated so beautifully: [In the case of Yaakov and Eisav,] The impossible and absurd had triumphed over the possible and logical: heroism, not logic, won the day. Is this merely the story of one individual’s experience? Is it not in fact the story of Knesset Israel [the Congregation of Israel], an entity which is engaged in an “absurd” struggle for survival thousands of years? (“Catharsis,” Tradition, Volume 17, Spring 1978, page 41) Rabbi Isaiah ben Avraham Ha-Levi Horowitz zatzal (1565-1630), known as the Shlah Hakodesh after the name of one of his major works, has a fascinating and novel approach regarding the application of Yaakov’s tripartite strategy when dealing with our modern “Eisavs.” He notes that doron, milchamah, and tefilah are essential elements in our relationship to Hashem – particularly when we call upon Him to save us from “Eisav’s” swift sword. He reinterprets doron (gift) as tzedaka (charity), and milchamah (war) as doing teshuvah (returning to the proper path of observing the Torah), whereas tefilah (prayer) maintains its normative meaning: Just like he [Yaakov] occupied himself with gifts, prayer, and war, so, too, should we comport ourselves with the sons of Eisav…In addition, in order to ensure a powerful foundation and the continued existence of Diaspora Jewry, we need to prepare ourselves via gifts, prayer, and war in the service of the Creator – May He be Blessed – so that He will save us. [In our time,] these three things represent teshuvah, tefilah, and tzedaka. Doron refers to tzedaka, tefilah is understood in the standard manner, and milchamah is teshuvah… In addition, the Shlah Hakodesh views tzedaka, tefilah, and teshuvah as being the derech hachaim (the most efficacious method) of dealing with the “sons of Eisav” in the pre-Messianic era, so that our meritorious actions may bring Mashiach Tzidkeinu (the one true righteous Messiah): These approaches will remain in place until the verse “Now, let my master go ahead before his servant, and I will move [at] my own slow pace, according to the pace of the work that is before me and according to the pace of the children, until I come to my master, to Seir.” [33:14] This will take place in the time of the Messiah as it says: “And saviors shall ascend Mt. Zion to judge the mountain of Esau, and the L-rd shall have the kingdom.” [Sefer Ovadiah 1:21] The coming of the Messiah is the direct result of the merits that will accrue on behalf of these three actions [i.e. tzedaka, tefilah, and teshuvah] With G-d’s help, may we have the courage, wisdom, and understanding to wrestle with the “Eisavs” of our time by employing the time-tested approaches of teshuvah, tefilah, and tzedaka. May we ever have the spiritual strength and power to employ this derech hachaim in order to successfully navigate the many challenges of Galut, so that we may witness the arrival of the Mashiach 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 new 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 new blog: http://21stcenturyjewisheducation.org Parashat Vayatze 5773, 2012
“May You Build a Ladder to the Stars” 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, my sister, Shulamit bat Menachem, Shifra bat Chaim Alter, Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam and Moshe Reuven ben Chaya. What is a ladder? Dictionary.com suggests the following definition: “An often portable structure consisting of two long sides crossed by parallel rungs, used to climb up and down.” In other words, a ladder is something that usually helps you to go higher and to go somewhere where you have not been. We encounter the Hebrew word for ladder, sulam, once in Tanach, in one of the opening verses of this week’s parasha: “And he [Yaakov] dreamt. And behold, there was a ladder (sulam) firmly placed upon the ground and its top reached to the heavens. And behold, angels of G-d went up and down upon it.” (Sefer Bereishit 28:12) One of the classic commentators found in nearly every edition of the Mikraot Gedolot (Pentateuch with Classic Commentators) is the 14th century Torah scholar Rabbi Yaakov ben Asher, popularly known as “the Tur” after the title of his halachic magnum opus. His Torah commentary is called Baal HaTurim. A master of using Gematria (numerical value of the Hebrew letters) to elucidate the meaning of the Torah text, he presents several different gematriot for the word sulam. All are fascinating and filled with meaning. I would like, however, to focus upon one of them. Rabbeinu Yaakov first points out that the word “sulam” is the numerical equivalent of kol (voice). He then quotes the first volume of the Zohar, section 266, where the following idea is presented: “The voice of the righteous (Tzadikim) in prayer is the ladder upon which the angels ascend.” Shortly thereafter he continues and states: “Therefore, everyone who has true intention and heartfelt dedication (kavanah) in his prayers has a ladder whose rungs are complete and upon which the angels will be able to ascend.” According to the Zohar, it appears that Tzadikim, by definition, have the ability to imbue their tefilah (prayer) with kavanah. Their prayers are so powerful and so meaningful to HaKadosh Baruch Hu (the Holy One Blessed Be He) that they serve as the vehicle whereupon the angels themselves can travel up to heaven. Usually we feel in our heart of hearts that we cannot achieve such lofty levels, that we can never become true Tzadikim. In fact, it is probably the antithesis of being a Tzadik to even imagine that you could ever become one. After all, such grandiose thoughts usually lead one to become a “legend in his own mind”- surely the opposite of an authentic Tzadik. The Tur, however, teaches us a beautiful lesson. He teaches us that every person, and not just the Tzadik, has the potential and the ability to “build a ladder to the stars.” Our ladders, as long as they are composed of earnest prayers imbued with authentic kavanah, are no less significant and no less important than those of the Tzadikim. Our prayers, too, can serve as the medium whereby the angels transport themselves before Hashem. Even if we cannot be Tzadikim, we can nonetheless emulate their manner of prayer and their dedication to the Master of the Universe. May it be His will and our most deeply felt desire that we will be able to pray to Hashem with complete dedication and kavanah. May we serve Him with all of our hearts, intellect, and being. In that way, may we, too, enable the angels of Hashem to travel heavenward on our ladders of prayer. 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 new 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 new blog: http://21stcenturyjewisheducation.org Parashat Vayera 5773, 2012
Mamre’s Contribution to the World 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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya. Our parasha begins with the following pasuk: “And Hashem appeared to him [Avraham] in the Plains of Mamre and he sat in the opening of his tent in the hottest part of the day.” There are many different aspects of this verse that bear analysis. I would like, however, to focus upon one seemingly minor detail, the expression: “in the Plains of Mamre.” This is the third time the Torah uses this phrase. The first time is in Sefer Bereishit 13:18. At that point the Torah tells us that the Plains of Mamre (Alonei Mamre) were located near Hevron. We are also informed that this was where Avraham camped when he came to Eretz Yisrael (the Land of Israel). Moreover, as an act of gratitude, he constructed an altar to Hashem upon which to offer his korbanot (sacrifices). The second instance of the term “Alonei Mamre” is found in Sefer Bereishit 14:13. A war refugee (according to Rashi, this was Og Melech Habashan) came and informed Avraham that his beloved nephew, Lot, was captured in battle. It is here that the Torah states that Avraham was dwelling in the Plains of Mamre. Moreover, we are told that Mamre was an Amorite and that he was a comrade-in-arms of Eshkol and Anar. In addition, we are told that all three of these men were Avraham’s allies. The Torah is usually very succinct in its use of language. Repetition of seemingly minor details is not the Torah’s mode of presentation. Given all of this, what is the Torah teaching us when it states for the third time that Avraham was in Alonei Mamre? The Midrash in Bereshit Rabbah 42:3, gives us a deep insight as to why the expression Alonei Mamre is repeated three times within our holy Torah: Why was Mamre called “Mamre?” Rabbi Azariah in the name of Rabbi Yehudah bar Simon said: “He [Mamre] stood up to Avraham (sh’himrah panim b’Avraham). At the time that HaKodesh Baruch Hu told Avraham to go and circumcise himself, he went and discussed this with his three closest friends. Anar told him: ‘You are already 100 years old! And you are going to go and cause yourself such great misery?’ Eshkol said: ‘Why should you go and make yourself physically stand out among your enemies!’ Mamre said to him: ‘Your G-d Who stood by you when you were tossed into the fiery furnace, through famine, and against [marauding] kings, is the self-same one who has now told you to perform circumcision upon yourself, and now you question whether you should listen to Him!’ Hakadosh Baruch Hu then said to Mamre: ‘You have given him [Avraham] the advice to go through with the circumcision. I hereby swear that I will not reveal myself to him [Avraham] neither in the palace of Anar nor in the palace of Eshkol, but rather in your palace.’ This is why it is written: ‘And Hashem appeared to him [Avraham] in the Plains of Mamre.’” Avraham’s brit milah (circumcision) was a physically transforming act that is filled with unending spiritual ramifications that echo until our own day. He was about to become different in body and soul as a result of performing this momentous action. Little wonder, then, that he sought out the advice of his friends. He wanted to be in touch with “the pulse of his time” before performing an action that would forevermore mark him as being different from everyone else around him. Anar answered him in a naturalistic manner: “You are already 100 years old! And you are going to go and cause yourself such great misery?” Anar saw Avraham as a true friend. As such, he did not want him to be in what he perceived as gratuitous pain. Why should a 100-year-old man submit himself to his own knife? What possible benefits could obtain from such an act? The entire procedure from beginning to end seemed totally unnecessary in his eyes. Clearly, Anar did not begin to understand the kind of relationship that obtained between Avraham and Hashem. Eshkol’s response: “Why should you go and make yourself physically stand out among your enemies!,” is really the response of most gentiles to Jews when Jews act according to our holy Torah. “Why do you eat different foods, follow ‘strange’ marital behaviors, and refrain from work on your Sabbath?” is the next question that Eshkol and his kind would likely ask us. Eshkol had little problem with Avraham’s belief structure. The belief in one G-d or in many gods did not bother Eshkol. This, after all is a personal matter that does not impact upon anyone else. What bothered Eshkol is that Avraham was about to cross the line from belief to practice, and a “strange practice” at that. Avraham was now going to be physically different, in his flesh, from everyone else around him. This was a frightening and alienating thought for Eshkol. In his eyes, since Avraham was going to be different, things between them would no longer be the same. Existentially, Avraham was to become someone else. This was abhorrent to Eshkol. He therefore counseled Avraham against entering into this new and radical covenant with the Almighty. In stark contrast to Anar and Eshkol, the Midrash portrays Mamre as truly understanding Avraham’s depth-level commitment to Hakadosh Baruch Hu. As his genuine friend, Mamre realized that Avraham was meant to be different in kind and degree from all those who surrounded him, including himself. This was the path that Avraham had blazed when he left his birthplace and traveled to Eretz Yisrael. While Mamre did not share Avraham’s spiritual future, he loved him as a true friend and encouraged him to follow his G-d-given destiny. As such, Mamre took Avraham to task for questioning whether or not he should follow G-d’s command and perform the act of brit milah (ritual circumcision) upon himself. As a result, Mamre was rewarded for all time through Hashem’s revelation to Avraham having taken place upon his land and its subsequent recording in the Torah. The message is clear: Everyone has the potential to play a role in bringing Hashem’s glory and truth to mankind. Our world is one wherein true Jewish principles are under ceaseless attack. Honesty, morality, ethical behavior, and family values are constantly challenged by the hedonistic pleasures of the moment. The clichéd phrase “eat, drink, and be merry,” symbolizes our secular society no less than that of ancient Greece or Rome. Moreover, immutable Torah principles are under incessant assault by the false prophets of modern moral relativism. Now, more than ever, we need to embrace the everlasting ideals of Avraham Avinu (our father Abraham) and his dedication to Hashem. May the Almighty give us the strength to walk upon Avraham’s path, and may we be active participants in bringing Mashiach Tzidkeinu bimharah u’vmeinu (the 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 new 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 new blog: http://21stcenturyjewisheducation.org |
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