Parashat Shelach Lecha, 5772, 2012:
The Greatness of Jewish Women 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. In the beginning of our parasha, we encounter 12 mighty and prestigious leaders of the Jewish people: These are their names: For the tribe of Reuben, Shammua the son of Zakkur. For the tribe of Simeon, Shaphat the son of Hori. For the tribe of Judah, Caleb the son of Jepphunneh. For the tribe of Issachar, Yigal the son of Joseph. For the tribe of Ephraim, Hoshea the son of Nun. For the tribe of Benjamin, Palti the son of Raphu. For the tribe of Zebulun, Gaddiel the son of Sodi. For the tribe of Joseph, the tribe of Manasseh, Gaddi the son of Susi. For the tribe of Dan, Ammiel the son of Gemalli. For the tribe of Asher, Sethur the son of Michael. For the tribe of Naphtali, Nahbi the son of Vophsi. For the tribe of Gad, Geuel the son of Machi. (Sefer Bamidbar 13:4-15, translation, The Judaica Press Complete Tanach) These great tribal princes are called “anashim” (“men”) which, as Rashi (1040-1105) notes in his commentary based on Midrash Tanchuma to Sefer Bamidbar 13:3, was an honorific appellation: “Every instance of the term anashim that appears in the text of the Torah is a term of distinction [literally, importance]. At that time they were righteous.” (Translation my own) These men were unquestionably the great leaders of the Dor Hamidbar (the Generation of the Desert). Their task in reference to the Land of Israel,was defined as one of exploring, searching, examining, and discovery. Therefore, in 13:2, 13: 21, and 13:25, we find the expressions “v’yaturu,” “vayaturu,” and “meture” respectively. So, too, do we find the infinitive form of this verb “latur” (to seek out or to discover) in verse 13:16. Somehow, something went terribly wrong. Somehow, these great leaders, with the exception of Caleb and Hoshea (Joshua), ceased to be anashim and morphed into something quite different: meraglim (spies). This transformation is clearly represented in the first chapter of Sefer Devarim 20-24: And I [Moses] said to you, “You have come to the mountain of the Amorites, which the L-d, our G-d, is giving us. Behold, the L-d, your G-d, has set the land before you; go up and possess it, as the L-d, G-d of your fathers has spoken to you; you shall neither fear nor be dismayed.” And all of you approached me and said, “Let us send men ahead of us so that they will search out the land for us and bring us back word by which route we shall go up, and to which cities we shall come.” And the matter pleased me [Moses]; so I took twelve men from you, one man for each tribe. And they turned and went up to the mountain, and they came to the valley of Eshkol and spied it out. (Translation, The Judaica Press Complete Tanach, emphasis my own). The Meraglim failed to keep the proper perspective. They squandered the greatest opportunity in human history. Instead of fulfilling their mission, the Torah explicitly states that the men spied out the land (v’yiraglu otah), rather than exploring or discovering it. If they had lived up to their potential, Moshe would have led our forefathers into Eretz Yisrael, he would have been the Mashiach (Messiah), the permanent Beit Hamikdash (Holy Temple) would have been built, and the storied history of our people replete with its trials and tribulations would never have come to pass. We would have lived in the times of the Mashiach, instead of waiting for him for millennia. What transformed these great and noble men, these universally recognized leaders, into mere “spies?” My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), suggested that their grievous error and subsequent downfall resulted from their radical misconception and consequent misperception of the nature of the Land of Israel. This is best viewed in contrast to the manner in which Moshe perceived Eretz Yisrael: Moses regarded the land not only in a political or physical light, but also as an exalted everlasting union. A singular segulah people, special to G-d, was being joined to a singular land, from which G-d’s attention is never withdrawn. Destinies were being joined… Moses expected the scouts to note the segulah singularity of the land, to perceive its worthiness in terms of Abraham’s covenant with G-d. Rabbi Soloveitchik noted that the Meraglim acted in total contradistinction to Moshe’s perception of Eretz Yisrael: They explored the area from the desert of Zin to Rehob, leading to Hamath, but they viewed the land as one would appraise property. Their report was that of spies, not that of scouts; they balanced debits against credits and declared the entire enterprise hopeless. With grandeur looking down on them, all they could see was the mundane. (Reflections of the Rav, Vol. I, pages 122-123) The Meraglim had the opportunity and obligation to recognize the singular nature of the Promised Land, and to view it as an everlasting covenant between Hashem and our people. Tragically, however, they perceived it in purely naturalistic and militaristic terms. Thus they failed in their ultimate mandate - to recognize the kedushah (holiness) and G-d given nature of Eretz Yisrael. Let us now, however, revisit the very beginning of our parasha, when Hashem first acceded to Moshe’s request to send men to examine every aspect of Eretz Yisrael. The first and second verses of our Torah reading, state the following: The L-rd spoke to Moses saying, “Send out for yourself men who will scout the Land of Canaan, which I am giving to the children of Israel. You shall send one man each for his father's tribe; each one shall be a chieftain in their midst.” Rashi immediately notes that Hashem had no interest in sending these men to Eretz Yisrael. Instead, he allowed Moshe to do so: Send for yourself According to your own understanding. I am not commanding you, but if you wish, you may send. Since the Israelites had come [to Moses] and said, “Let us send men ahead of us,” as it says, “All of you approached me…” (Deut. 1:22) [Midrash Tanchuma 5] (Translation, The Judaica Press Complete Tanach, emphasis my own) In “the best of all worlds,” Hashem would have wanted the Jewish people to have had the depth of faith-commitment whereby they simply would have believed that just as Hashem had taken them out from Egypt with wonders and miracles, and on the “wings of eagles “ (Sefer Shemot 19:4), so too would He bring them to Eretz Yisrael. This notion is clearly expressed in Midrash Bamidbar Rabbah 17:7: What does the Torah mean when it states: “Send for yourself men?” This means it was the Jewish people who wanted this. At the very moment wherein they were about to inherit the land, Hashem said to them: “Behold, the L-rd, your G-d, has set the land before you; go up and possess it, as the L-rd, G-d of your fathers has spoken to you; you shall neither fear nor be dismayed." [Sefer Devarim 1:21] At that moment, all of the Jewish people surrounded Moshe: “And all of you approached me and said, ‘Let us send men ahead of us so that they will search out the land for us…’ This proves they did not believe in Him (elah shelo he’eminu) (Translation and emphasis my own) There is, however, a further textual nuance and subtlety of language that needs to be examined in the phrase “Send for yourself men.” We have clearly seen that the Midrash saw the act of sending the princes as nothing other than a manifestation of the people’s chisaron emunah (lack of faith). Sending these men eventuated in a disaster of untold proportion, and one that echoes throughout the annals of history until our own moment in time. Who should have been sent instead? Whose exploration of the Land would not have been seen as a chisaron emunah? The answer is deceptively simple: Moshe should have sent women! While this may sound like a radical feminist thought that is a by-product of our modern politically correct era, nothing could be further than the truth. The origin of this idea is found in the famous 16th century Torah commentary of Rabbi Shlomo Ephraim of Luntchitz (1550-1619) that is known as the Kli Yakar: Another explanation as to why the Torah specifies “anashim” (“men”): Our Sages of blessed memory [in Midrash Yalkut Shimoni, Parashat Pinchas] noted that the men despised the Land and stated: “’Let us appoint a leader and return to Egypt’ (Sefer Bamidbar 14:4). [In contrast,] the women loved the Land and said: ‘Give us a permanent portion’ (ibid. 27:4). Therefore, the Holy One Blessed Be He said: ‘According to My opinion, since I see what the future will bring, it is far better to send women that love the land for they will not speak about it in a disparaging and negative manner. But you, [Moshe], believe that these men are in fact fine and upstanding individuals (kesharim), and you believe that the Land is beloved to them – Go ahead and send men!’” This is why when the Torah writes: “Send for yourself men,” [Rashi] interprets it as “According to your own understanding,” as for Me [i.e. G-d], however, it would have been far better to send women as has been stated. (Translation and emphasis my own) This amazing statement of Rav Luntchitz speaks volumes about the essential holiness and unique character of the Jewish woman. Remember, it was the Jewish women who refused to give up hope and, amid the misery and backbreaking labor of Egypt, encouraged their husbands in kedushah and taharah (purity) to bring another generation of Jews into the world. In addition, it was the Jewish women who steadfastly refused to participate in the Egel Hazahav (the incident of the Golden Calf). Little wonder, then, that it would have been the Jewish women who would have set the stage for our grand entrance into Eretz Yisrael, with Moshe as Mashiach - if they had only been given the chance! 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 *** I have recently posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.
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Parashat Behaalotecha, 5772, 2012:
The Evil of Lashon Harah (Slander) 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. “Remember what G-d did to Miriam on your way out of Egypt,” (Sefer Devarim 24:9) recounts Miriam’s punishment for slandering her younger brother, Moshe. The actual textual presentation of this event occurs in our parasha: Miriam and Aaron began speaking against Moses because of the dark-skinned woman he had married. The woman that [Moses] had married was indeed dark-skinned. They [then went on to] say, “Is it to Moses exclusively that G-d speaks? Doesn't He also speak to us?” G-d heard it. Moses, however, was very humble, more so than any man on the face of the earth. G-d suddenly said to Moses, Aaron and Miriam, “All three of you go out to the Communion Tent!” When the three of them went out, G-d descended in a pillar of cloud and stood at the Tent's entrance. He summoned Aaron and Miriam, and both of them went forth. [G-d] said, “Listen carefully to My words. If someone among you experiences divine prophecy, then when I make Myself known to him in a vision, I will speak to him in a dream. This is not true of My servant Moses, who is like a trusted servant throughout My house. With him I speak face to face, in a vision not containing allegory, so that he sees a true picture of G-d. How can you not be afraid to speak against My servant Moses?” G-d displayed anger against them and departed. When the cloud left its place over the Tent, Miriam was leprous, white like snow. When Aaron returned to Miriam [and saw] her leprous, Aaron said to Moses, “Please, my lord, do not hold a grudge against us for acting foolishly and sinning. Let [Miriam] not be like a stillborn child, who comes from the womb with half its flesh rotted away.” Moses cried out to G-d, “O G-d, please heal her!” (Sefer Bamidbar 12:1-13, translation, Rav Aryeh Kaplan zatzal) What caused Miriam, one of our seven great prophetesses, (Talmud Bavli, Megilah 14a) to speak lashon harah (slander) against her beloved brother? After all, she recognized him as the true leader of klal Yisrael (the Jewish People), that is, as Moshe Rabbeinu (Our teacher). While it certainly does not exonerate her behavior, it appears that she was swayed and overcome by her heartfelt emotions on behalf of her sister-in-law, Tzipporah. According to Talmud Bavli, Shabbat 87a, Moshe had ceased to fulfill his conjugal obligations to his wife following the Revelation at Mount Sinai. This is something that he initially decided to do by himself. Afterwards, he received Hashem’s approval for having done so. Rashi (1040-1105), based upon Midrash Tanchumah to Parashat Tzav (13), relates the manner by which Miriam realized what Moshe had done, and the consequent pain and suffering it caused Tzipporah: Miriam and Aaron spoke She spoke first, [and was, therefore, the one who was punished]. Therefore, Scripture mentions her first. How did she know that Moses had separated from his wife? R. Nathan says: Miriam was beside Zipporah when Moses was told that Eldad and Medad were prophesying in the camp. When Zipporah heard this, she said, “Woe to their wives if they are required to prophesy, for they will separate from their wives just as my husband separated from me.” From this, Miriam knew [about it] and told Aaron. (Translation, The Judaica Press Complete Tanach, brackets my own) Although, Miriam and Aharon had no intention of harming Moshe, they most surely did so. Their behavior led, perforce, to a diminution of Moshe’s greatness in the eyes of the Jewish people. As Rashi explains: “Now if Miriam, who did not intend to disparage him [Moses] was punished, all the more so someone who [intentionally] disparages his fellow.” Rashi’swords should be viewed as a spiritual “wake-up” call to each of us. His conclusion is crystal clear: We must be particularly conscientious in our attempts to avoid speaking lashon harah. Chazal (Our Sages of blessed memory) spoke about lashon harah throughout the Talmud. One page, however, is a mini-encyclopedia of their attitudes regarding this subject. Talmud Bavli, Arakin 15b presents numerous statements regarding this most heinous of aveirot (prohibitions). Allow me to share a few examples with you: “Rabbi Yochanan said in the name of Rabbi Yossi ben Zimra:’ Anyone who speaks lashon harah is as if he has totally rejected G-d Himself (kafar b’ikar).’” Rav Chisda said in the name of Mar Ukba that: “Anyone who speaks lashon harah is fitting to be put to death by stoning,” a punishment, it should be noted, that is shared by purposeful (i.e. knowledgeable) Shabbat violators. A second statement by Rav Chisda in the name of Mar Ukba is even more powerful: “Anyone who speaks lashon harah - Hakadosh Baruch Hu (the Holy One Blessed Be He) Himself declares:’ He and I are unable to dwell in the same world!’” Perhaps it is the following statement from the Yeshiva of Rabbi Yishmael, however, that most succinctly summarizes the ultimate gravity of this sin: “It was taught in the Yeshiva of Rabbi Yishmael: ‘Anyone who speaks lashon harah magnifies his sins corresponding to the three [cardinal] sins of idol worship, illicit physical relations, and murder.’” (Translations my own) As Talmud Bavli, Sanhedrin 74a teaches us: these three transgressions are deemed to be so horrendous that they may never be violated – even to save one’s life: R. Johanan said in the name of R. Simeon b. Jehozadak: By a majority vote, it was resolved in the upper chambers of the house of Nithza in Lydda that in every [other] law of the Torah, if a man is commanded: 'Transgress and suffer not death' he may transgress and not suffer death, excepting idolatry, incest, [which includes adultery] and murder. (Soncino Talmud translation) Given these sources, it is crucial to recognize that the above passages in Talmud Bavli, Arakin 15b, are far more than sermonic statements meant to dissuade us from the grievous sin of speaking lashon harah. Instead, they have deep and abiding halachic (Jewish legal) significance. The Rambam (1135-1204) utilized this daf (folio), among a number of other sources, when he formulated his piskei din (halachic decisions) in this fundamental area of Jewish law. Given the vital nature of these halachot (laws), it is essential for us to briefly review them. Maimonides places the laws regarding the prohibition of lashon harah in Sefer Hama’ada at the end of Hilchot Deiot. He summarizes the Talmudic discussion regarding this topic in a number of clearly and precisely stated halachot. The first halacha (law) deals with the general prohibition of tale-bearing (rechilut), of which lashon harah is a subset, as presented in Sefer Vayikra 19:16: If one spreads tales about someone else, one is transgressing a negative commandment, for it is written, "You shall not go around as a tale-bearer amongst your people". Even though this sin is not punishable by flogging, it is nevertheless a great sin and can cause many Jewish deaths, which is why this commandment is mentioned next to that of, "...nor shall you stand aside when trouble befalls your fellow". Learn from what happened to Do'eg the Edomite. (This, and all following quotations from Hilchot Deiot are based upon O’Levy’s translation as found at: http://www.panix.com/~jjbaker/MadaD.html, with my editorial changes to enhance readability.) The Rambam’s emphasis upon the juxtaposition of this prohibition to that of: “Lo ta’amode al dam reiecha,” (“You should not stand idly by when your fellow Jew’s life is in danger”) speaks volumes. Quite simply, as he notes, rechilut kills people, both metaphorically and in reality. The next halacha provides us with a definitional structure for understanding the terms “rachil” (“tale-bearer”) and baal lashon harah (literally, “master of slander”). Herein, the Rambam stresses that both rechilut and lashon harah are, by definition, true. As he so clearly opines, however, this is in no way gives permission for these damaging truths to be spread. He also notes that lashon harah is actually a greater sin than rechilut: Who counts as a tale-bearer? One who carries matters from one [person] to another and says that so-and-so did such-and-such, or that he heard such-and-such regarding so-and-so is counted as a tale-bearer. Even though what he says is true, it [still] destroys the world. There is an even greater sin, that is under the heading of tale-bearing, namely, slandering (lashon harah). This refers to one who purposefully disparages his fellow Jew even if it is the truth… a master slanderer is one who sits and says that so-and-so did such-and-such, or that his ancestors were like that, or that he heard such-and-such about him, and relates bad things. Concerning this Scripture said "May the L-rd cut off all flattering lips, and the tongue that speaks proud things.” (Emphasis my own) Lying (motzai shame ra), it should be noted, is also briefly mentioned by the Rambam in this halacha. Given the context, it appears that the content of this utterance, like rechilut and lashon harah, is disparaging of one’s fellow Jew. It follows the same format of evil that is present in rechilut and lashon harah. Motzai shame ra, however, departs from the truth in its attempt to destroy the individual about whom it its spoken. The Rambam’s next halacha is a summary of some of the material found directly in the above-quoted passages in Talmud Bavli, Arakin 15b. It also contains a synopsis of the “anatomy” of lashon harah and the degrees of culpability of those involved in its transmission and reception: The Sages said that there are three sins, which bring punishment to a person in this world and deprive him of a share in the World To Come. These sins are idolatry, adultery and murder, but slander (lashon harah) is above all. The Sages further said that slandering (lashon harah) is like denying G-d, for it is written, “Who have said, ‘With our tongue we will prevail; our lips are our own; who is lord above us?’” The Sages further said that slandering kills three people: The one who speaks the slander, the one who receives it, and the one about whom it is spoken. The one who receives the slander commits a greater sin than the one who speaks it.” The following halacha focuses upon a category that Chazal and the Rambam label “avak lashon harah” (“indirect lashon harah”). While not said with the intent to do harm, this is, however, its result and, therefore, forbidden: There are things which are similar to slandering. What does this mean? For example, one who says to someone else that he should be like him, or one who says that he has nothing to say about so-and-so and doesn't care what happens to him [are comparable to slanderers]. Similar things also count. Telling about someone else's goodness because one hates him is also similar to slandering, for it will cause the listeners to tell it [to other people] in a bad way. Concerning this Solomon said, “He who blesses his friend in a loud voice, rising early in the morning, shall have it counted as a curse to him,” for out of good will come bad. Similarly, concerning slandering with laughter and frivolity and showing no hatred Solomon said in his wisdom, “As a madman who throws firebrands, arrows and death, so is a man who tricks his fellow and says, “But I was only joking!” Similarly, one who slanders by swindling, i.e. by telling to his surprise as if he doesn't know that what he is saying is slandering and that when he is rebuked he says that he didn't know that it was slandering, or that so-and-so also does it [is also like a slanderer]. The final law in this series deals with the social-halachic ramifications of living and dealing with people who are engaged in speaking lashon harah on an ongoing basis. As one would suspect, the Rambam prohibits dwelling among such people. He also pointedly reminds us that the fate of the Dor Hamidbar (Generation of the Desert) was not sealed until they had listened to and accepted the lashon harah of the Meraglim (Spies): “It is forbidden to live in a neighborhood of tale-bearers, and how much more so sit with them and listen to what they say. Moreover, the Divine decree against our forefathers in the desert was sealed solely because of slander.” May Hashem grant us the wisdom to be honest with ourselves when we examine our speech against the yardstick of these halachot. We must always be aware that if Miriam, the great prophetess could err, all the more so can we. May He grant us, as well, the si’ata d’shamaya (Divine protection) to help us strive for purity in our speech. If we can achieve this lofty goal, it will be one more way in which we can truly love and respect our fellow Jews. 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 *** I have recently 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. Parashat Naso, 5772, 2012:
How to Perform the Mitzvot 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 is the source for one of the most dramatic and stirring acts in the entire Tefilah (Prayer) experience: Birkat Kohanim (the Blessing of the Kohanim): The L-rd spoke to Moses saying: Speak to Aaron and his sons, saying: This is how you shall bless the children of Israel, saying to them: “May the L-rd bless you and watch over you. May the L-rd cause His countenance to shine to you and favor you. May the L-rd raise His countenance toward you and grant you peace.” They shall bestow My Name upon the children of Israel, so that I will bless them. (Sefer Bamidbar 6:22-27, translation, The Judaica Press Complete Tanach) Chazal (Our Sages of blessed memory) were sensitive to every nuance of language that appears throughout the Tanach (the Hebrew Canon of Scripture). The verse “Speak to Aaron and his sons, saying: This is how you shall bless the children of Israel, saying to them,” offers a telling example of our Sages insightful analysis of the phrase “saying to them” (“amore lahem”). They note that the word “amore” (“saying”) is spelled in its complete grammatical form (maleh, with the Hebrew letter “vav”), rather than in the more usual form (chaser, without the Hebrew letter “vav”). Midrash Tanachuma (Buber) Parashat Naso section 18 finds deep and abiding significance in this seemingly minor grammatical change: [Amore] is spelled maleh in the phrase “amore lahem”(“speak to them,” i.e. to the Kohanim). The reason why you [the Kohanim] should bless the Jewish people is not merely because I [G-d] have told you to do so [as if this act was some kind of onerous chore.] Therefore, you should not bless them as if you were forced to do so (Hebrew-Greek b’angaria) and in a rapid [unthinking and automatic] fashion. Instead, you [the Kohanim] should bless them [the Jewish people] with complete intention (b’kavanat halev) in order that the blessing should totally encompass them (she’tishlot habracha bahem). This is why the Torah writes: “amore lahem” [in the maleh form]. Rashi (1040-1105), the Prince of Torah Commentators, summarized the above source in the following manner: “The word ‘amore’ is written in its full form [i.e., with a “vav”], indicating that they should not bless them hastily or in a hurried manner, but with concentration and with wholeheartedness.” (Translation, The Judaica Press Complete Tanach) I believe that an essential aspect of our relationship with Hashem and His Torah, as well as with our fellow man, may be readily derived from the Midrash’s and Rashi’s analysis of the phrase “amore lahem.” In addition, it appears to me that Chazal’s statement speaks to our ethical and moral behaviors in the broadest possible terms. Moreover, it seems to me that the deeply kavanah-filled manner in which the Kohanim are told to approach blessing the nation, serves as a “binyan av” (a “general rule”) for all of our mitzvot-based actions. To illustrate the above idea, let us briefly focus on one of the most difficult to fulfill of all commandments, kibud av v’ame (honor your father and mother). The following well-known vignette depicts the true extent of this mitzvah’s obligation: R. Eliezer [himself] was asked: To what extent is honoring one's father and mother to be practiced? He answered: Go forth and see how a certain idolater of Ashkelon, Dama the son of Nathina by name, acted towards his father. He was once approached about selling precious stones for the ephod [one of the High Priest’s unique garments]. at a profit of six hundred thousand [denarii] (R. Kahana's version is eight hundred thousand); but the keys were lying under his father's head-pillow, so he would not disturb him! … In a subsequent year a 'red heifer' was born in his herd, and some of the Sages of Israel called on him. Said he to them: From what I know of you [I am aware] that if I were to demand of you all the money in the world, you would give it to me, but all I ask of you now is that money that I had lost because of my father! (Talmud Bavli, Masechet Avodah Zarah 23b-24a, translation, Soncino Talmud with my emendations for readability. Compare the original source in Talmud Bavli, Kiddushin 31a ) Chazal’s inclusion of this story in no less than two places in the Talmud speaks volumes. Just as we saw in the passage from the Midrash Tanchuma, our Sages were trying to teach us a derech hachaim, a pragmatic approach to fulfilling the Torah. Clearly, if the non-Jew, Dama the son of Nathina, who was not commanded to observe this precept, could act with such pure respect for his father, all the more so are we obligated to do so. Let us analyze exactly what Dama did. It is crucial to note that he did not get angry, frustrated or react in any negative way whatsoever – even though he potentially could have lost a major fortune. He was driven by the obligation of honoring his father; that was his prime imperative. He did not act as if this was a burden. Most importantly, this was not a dry formalistic obligation in his mind. Instead, his most heartfelt desire was to fulfill this responsibility in the most holistic possible sense - both in regard to its content and intent. He was successful and, therefore, achieved greatness. Then, too, since he conquered his passion for immediate financial gain, he was rewarded with the birth of a Parah Adumah (Red Heifer) and the ability to sell it for the same price that he would have received for the precious stones for the ephod. In reality, whether we are Kohanim about to publicly bless the Jewish people, or we are standing privately by our parent’s bedside, the manner in which we are obligated to fulfill the mitzvot is the same. We must invest every mitzvah gesture with every fiber of our being. We must make certain that the action we are about to undertake represents the highest standards of which we are capable. We must strive to invest each commandment with the full potential inherent therein. As such, a mitzvah must never become a burden, or something to be done “in a hurried manner.” Instead, as the Midrash and Rashi teach us, each mitzvah act should be viewed as a unique and meaningful opportunity to serve Hashem “with concentration and with wholeheartedness.” With G-d’s help, may we be zocheh (merit) to achieve this level of Torah observance. 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 *** I have recently 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. Parashat Bamidbar 5772, 2012:
Achieving Hashem's Kindness and Mercy Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, 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’s Haftorah reading is Sefer Hosea 2:1-2:22. The final two pasukim (verses) of this passage are well known to men since they are recited after donning the Tefillin: “And I will betroth you to Me forever, and I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy. And I will betroth you to Me with faith, and you shall know the L-rd.” (Translation, The Judaica Press Complete Tanach) Rashi (1040-1105) explains that “with righteousness and with justice” refers to what we do, i.e. our pragmatic practice of these ethical characteristics (midot tovot), whereas “and with loving-kindness and with mercy,” refers to Hashem’s response to their practice. Rashi buttresses this exegesis with the following textual supports: Concerning our father Abraham, it is written (Gen 18:19): “For I have known him because he commands his sons and his household after him, that they should keep the way of the L-rd to perform righteousness and justice, in order that the L-rd bring upon Abraham that which He spoke concerning him.” And, corresponding to them, He bestowed upon his children loving-kindness and mercy, as it is said (Deut. 13:18): “And He shall grant you mercy;” (ibid. 7:12) “And the L-rd your G-d shall keep for you the covenant and the loving- kindness.” When they ceased to perform righteousness and justice, as it is said (Amos 5:7): “Those who turn justice into wormwood, and righteousness they leave on the ground,” also the Holy One, blessed be He, took away from them the loving-kindness and the mercy, as it is said (Jer. 16:5): “for I have gathered in My peace from this people, says the L-rd, the loving-kindness and the mercies.” And when they will return to perform righteousness and justice, they shall be redeemed immediately, as it is said (Isa. 1: 27): “Zion shall be redeemed through justice, and her penitent through righteousness.” And the Holy One, blessed be He, will add mercy and loving-kindness to them and make a crown of all four of them and place it on their head. (Ibid.) Allow me to summarize both Sefer Hosea 2:21and the essential points of Rashi’s analysis:
Based upon the above analysis, it is evident that we have a relationship with Hashem that, in some ways, mirrors the relationships that we share with family and friends. Our relationship with Hashem is based upon clearly delineated rights and responsibilities, as outlined in the Torah. Similarly, our relationships with family and friends are defined by a host of social and cultural mores and expectations, and by the love and respect we share for, and with, one another. Most of us realize that we cannot, and must not, take our family and friendships for granted. We know that these relationships take work and effort to keep them vibrant, dynamic, and truly beautiful. Some of us, however, do not realize that the same is true regarding our relationship with Hashem. To counteract this lapse of recognition, we must constantly work in order to authentically encounter our Creator. The prophet Hosea gives us a formula for success in achieving a relationship with Hashem that pulsates with boundless spiritual energy. He tells us that if we want to experience the unlimited joy of Hashem’s chesedand rachamim, we must treat our fellow man with righteousness and justice. Every action we undertake must be viewed through the lens of discernment of a seemingly simple question: “Does this act bring greater righteousness and justice to the world, or does it bring the opposite in its wake?” May we be zocheh (merit) to pursue tzedek and mishpat in all of our actions. May we then be zocheh, as well, to receive the wonderful blessings of Hashem’s chesed and rachamim. 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 *** I have recently 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. Parshiot Behar-Bechuchotai, 5772, 2012
The Pursuit of Freedom Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, 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. The beginning of Parashat Behar focuses upon the laws of Shemittah (Sabbatical Year) and Yovel (Jubilee Year). In the context of these halachot (laws), we encounter the following verse: “And you will sanctify the 50th year and declare liberty (d’ror) throughout the land for all of its inhabitants…”(Sefer Vayikra 25:10) Beyond the literal meaning of this verse, that mandates the return of ancestral lands to familial ownership and the setting free of all Jewish slaves, what does the Torah mean by the term “d’ror?” Chazal (our Sages of blessed memory) explain that d’ror is synonymous with cheirut (freedom). Thus we find in Talmud Bavli, Rosh Hashanah 9b: D’kulai alma d’ror lashon cheirut. Mai mashma? D’tanya ain d’ror elah lashon cheirut (Everyone agrees that “d’ror”means “freedom.” From where may this be derived? From the following Beraitta [Mishnaic period text]: The only meaning of “d’ror” is freedom, translation my own) This explanation, in turn, leads us to ask: “What is the Torah’s idea of freedom?” I believe that our understanding of the Torah’s concept of freedom may be advanced by two terms developed by Sir Isaiah Berlin (1909-1997), in his 1958 Inaugural Lecture delivered before the University of Oxford. In this lecture, published under the title “Two Concepts of Liberty,” Berlin uses the terms “liberty” and “freedom” interchangeably (Isaiah Berlin, Four Essays on Liberty, Oxford University Press, 1971, page, 121). In his discussion, he identifies and defines “negative freedom” and “positive freedom.” He begins by noting that: “Like happiness and goodness, like nature and reality, the meaning of this term [freedom] is so porous that there is little interpretation that it seems able to resist.” Therefore, he continues and suggests the following definition for negative freedom: I am normally said to be free to the degree to which no man or body of men interferes with my activity. Political liberty in this sense is simply the area within which a man can act unobstructed by others. If I am prevented by others from doing what I could otherwise do, I am to that degree unfree; and if this area is contracted by men beyond a certain minimum, I can be described as being coerced, or it may be, enslaved. …Coercion implies the deliberate interference of other human beings within the area in which I could otherwise act. You lack political liberty or freedom only if you are prevented from attaining a goal by human beings (page, 122). In stark contrast, positive freedom is defined in the following manner: I wish my life and decisions to depend on myself, not on external forces of whatever kind. I wish to be the instrument of my own, not of other men’s acts of will. I wish to be a subject, not an object; I wish to be somebody, not nobody; a doer-deciding, not be decided for, self-directed and not acted upon by external nature or by other men as if I were a thing, or an animal, or a slave incapable of playing a human role, that is of conceiving goals and policies of my own and realizing them…. I wish, above all, to be conscious of myself as a thinking, willing, active being, bearing responsibility for my choices and able to explain them by references to my own ideas and purposes (page, 131). I believe that we can utilize Berlin’s concept of negative freedom to help us understand what the servitude in Egypt, and the Exodus therefrom, represented. As slaves to Pharaoh, we were “unfree” and coerced. We were in a ceaseless cycle of misery and angst wherein others interfered with our most basic activities. We were obstructed by our taskmasters and prevented from attaining nearly all of our goals. The Exodus from Egypt, therefore, allowed us to enter into negative freedom wherein: “no man or body of men interferes with my activity.” In short, we were no longer coerced; we were no longer slaves “incapable of playing a human role.” We were free from the misery and servitude imposed upon us by our merciless Egyptian overseers. Yet, this political liberty was just the beginning of Hashem’s plan for our people’s pursuit of the next stage of freedom: positive freedom. As a nation, we achieved positive freedom when we received the holy Torah. Suddenly, by the grace of HaKadosh Baruch Hu (the Holy One Blessed be He), we were transformed into a nation of subjects instead of objects. After 210 years, we were finally able “to be conscious of [ourselves] as thinking, willing, active being[s], bearing responsibility for [our] choices.” We became capable of “conceiving goals and policies of [our] own and realizing them.” Most of all, we had a litmus test by and through which all of our desires, hopes, and dreams could be judged: the Word of G-d Himself. This was, and is, the most positive concept of freedom that one can imagine. Rabbi Yehoshuah ben Lavi’s statement in Pirkei Avot 6:2 underscores the relationship between positive freedom and the Torah: It says in Sefer Shemot 32:16: “And the tablets were the work of G-d, and the writing was the writing of G-d (charut) engraved upon the tablets.” Do not read the [non-vocalized] word as charut (engraved), instead read it as cheirut (freedom). [This is so] since there is no one who is truly free except for one who engages in Torah study. For Rabbi Yehoshuah ben Lavi, the study of the words of our Creator or His earthly representatives is, by definition, the ultimate act in which a truly free individual can engage. Why? Perhaps it is because by challenging ourselves to understand His Torah, we come to encounter Hashem.With awe and humility we recognize the total otherness of our Creator, while simultaneously striving to comprehend His words and the thoughts and concepts they contain. Like Yaakov Avinu,we know that when we study Torah, we are entering into a place that is so holy and so filled with the Divine Presence, our innermost-beings must declare: “Mah norah hamakom hazeh” (“How awe-filled and awe-inspiring is this place” Sefer Bereishit 28:17). Torah study is the ultimate act of intellectual and spiritual creativity that enables us to hear and heed the word of our Creator. Thus, Talmud Torah (Torah study) emerges as the most positive of all conceivable definitions of freedom. Through it, lowly man is able to rise to his highest heights. Through Talmud Torah,man is able to actualize his true potential and enter into the grandest and most noble dialogue that is humanly possible: He is free to encounter the Almighty Himself. May it be His will, and the deepest desires of our hearts and souls, that we will be able to recognize the ultimate positive freedom that is embodied in being “osak b’Talmud Torah” (“completely engaged in Torah study”). If we can achieve this goal, we will surely be zocheh (merit) to understand that this, and only this, is authentic freedom. 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 *** I have recently 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. Parashat Emor 5772, 2012:
Life: Sanctifying Hashem’s Name Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, 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. Contemporary non-academic biographies of recent Torah Sages often present their subjects in a nearly angelic light. While these works may be inspiring and edifying, they often leave their readers with the sense that “He (whoever the gadol may have been) was a great and true tzaddik (righteous individual) who reached celestial heights. Yet, realistically, I know that I can never achieve 100th of what he accomplished or became.” The truth, however, is quite different, i.e., past gedolim were real people who faced the challenges and vicissitudes of life with which we are all presented. They had families, hopes, dreams, successes, failures, and foibles. In almost every instance, the last thing they wanted was to be venerated as if they were saints who could do no wrong, or people who did not need to continually grow, spiritually and ethically. Allow me to share a wonderfully illustrative vignette that I once heard from the life of the Chafetz Chaim (Rabbi Yisrael Meir Kagan, 1838-1933): One day during the Aseret Yimei Teshuvah (the 10 days between Rosh Hashanah and Yom Kippur), a student entered the Chafetz Chaim’s home and was greeted by an amazing sight. There he found his beloved rebbe face down upon the floor sobbing out the words: “I am a nothing, I am a nothing, I am a nothing,” and completely unaware of the presence of anyone else in the room. The student was beside himself with worry and consternation - and totally dumbfounded. Finally, unable to control himself, he blurted out: “Rebbe what’s wrong, are you all right, what can I do to help you?” At that point, the Chafetz Chaim said: “I am fine, I am working on my problem of gaavah (arrogance). You see, I have a tendency in this direction. Therefore, I have to always be vigilant to never allow myself to become arrogant. That is why you found me face down on the floor declaring, ‘I am a nothing.’ In this way, I can protect myself against these feelings and stop them before they control me.” Yes, almost none of us will achieve the spiritual level and ethical sensitivity of our gedolim. Yet, each of us has the potential for greatness and holiness. We can achieve amazing things in our lives if we sanctify that which is normally thought of as being in the realm of the profane. All of the behaviors that we share with the animal kingdom can, and should, be endowed with the kedushah (holiness). Therefore, Hashem states in our parasha: “…I shall be sanctified amidst the children of Israel. I am the L-rd Who sanctifies you. Who took you out of the land of Egypt, to be a G-d to you. I am the L-rd.” (Sefer Vayikra 22:33, translation, The Judaica Press Complete Tanach, underlining my own). This point is underscored by the Rambam (1135-1204) in Mishneh Torah, Hilchot Yesodei HaTorah 5:10: So, too, anyone who separates himself from a prohibition, or fulfills a commandment, not because of something in this world, neither visceral mortal fear nor [heart-stopping] awe, and not to receive honor [and glory], but, rather, solely because of the [will] of the Creator, may He be blessed, just like Yosef the Righteous held himself back from his master’s wife, be it known that he is one who sanctifies the Name. (Translation my own) Each time we fulfill a mitzvah or refrain from a prohibition solely “because Hashem said so,” we sanctify His name. Every time we bend our will to His, and follow the Torah’s commandments, we declare our loyalty and total dedication to our Creator. The above-found idea is elaborated upon, as well, in Talmud Bavli, Yoma 86a in clear and direct prose: And Abaye says, as we have learned in the following beraitta: It is written [Sefer Devarim 6:5]: “You shall love the L-rd your G-d.” That means, G-d's name should be beloved through you; that is to say, a man must read and study the Torah, and serve Torah scholars, and speak kindly to his fellow man. What do people then say of him? Happy is his father, who taught him Torah; happy is his teacher, who has instructed him in Torah, and woe to those people who have not learned the Law! Behold, the one who has learned Torah, how beautiful are his ways, how just his deeds! Of him says the verse [Sefer Yeshiyahu 49:3]: “And He said unto me, ‘You are My servant, O Israel, in whom I will be glorified.’” (Based upon Michael L. Rodkinson’s translation with my changes and emendations.) Herein we find some highly specific and accessible behaviors that each of us can emulate in our daily dealings with our fellow man:
The words of the Rambam and Talmud are exhilarating. Now, each of us has an opportunity to be “mekadash shame shamaiim” (“sanctify G-d’s name”) through our everyday actions. Each of these highly approachable mitzvot, when performed with integrity, purity, and seriousness of purpose, allows us to fulfill our parasha’s pasuk (verse): “v’nikdashti betoch b’nai Yisrael” (“…I shall be sanctified amidst the children of Israel”). May Hashem give us the wisdom and discernment to listen to, and follow, His Torah. May we learn to be better individuals tomorrow than who we are today. In sum, may we learn to sanctify Hashem in our words and deeds. Then, He will be holy among us for, we, too, will be holy. 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 *** I have recently 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. Parshiot Acharei Mot - Kedoshim, 5772, 2012:
The Pursuit of the Holy: Imitating G-d’s Ways Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, 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’s verse: “And the L-rd spoke to Moses, saying, ‘Speak to the entire congregation of the children of Israel, and say to them, You shall be holy (kedoshim), for I, the L-rd, your G-d, am holy,’” (Sefer Vayikra 19:1-2, translation, The Judaica Press Complete Tanach) is justly famous for its clarion call to the Jewish people to pursue lives invested with holiness. It is the only instance in the Five Books of the Torah where the exact phrase, “kedoshim tiheyu” is used. The variant “kedoshim yi’heyu” is found in Sefer Vayikra 21:6, while the expression “v’heyitem kedoshim” is utilized in Sefer Vayikra 11:44-45, 20:6, and Sefer Bamidbar 15:40. In all instances these verses may be accurately translated as: “(And) you (i.e. the Jewish people) shall be holy.” Allow me to ask a seemingly radical question: “Why should we be holy?” The Torah anticipated this very question, and in four of the six above-noted verses answered: “Because I [G-d] am holy,” or “Because I am the L-rd your G-d.” In other words, the explicit rationale inherent in the mitzvah “kedoshim tiheyu” is none other than imitatio Dei (v’halachta b’drachov, Sefer Devarim 28:9), the obligation to emulate Hashem’s actions. There are a variety of classic rabbinic sources that focus on the content and intent of this mitzvah. Let us now examine a few of them: R. Yishmael says: And is it possible for a man of flesh and blood to add glory to his Creator? It simply means: I shall be beautiful before Him in observing the commandments. I shall prepare before Him a beautiful Lulav, a beautiful Sukkah, beautiful Tzitzit and beautiful Tefilin. Abba Shaul says: O be like Him! Just as He is gracious and merciful, so should you be gracious and merciful. (Mechilta d’Rabbi Yishmael 15:12,translation, Jacob Z. Lauterbach with my underlining and emendations) Abba Shaul’s explanation of “zeh kali v’anvahu,” (“this is my G-d, and I will glorify Him,”) a secondary source for imitatio Dei, is discussed at length in a famous passage in Talmud Bavli, Sotah 14a: Just as Hashem clothed the naked [in the case of Adam and Chava]… so, too, should you clothe the naked. Just as Hashem visited the sick [in the case of Avraham after his brit milah]…so, too, should you visit the sick. Just as the Holy One Blessed be He comforted the mourners [in the case of Yitzhak after Avraham’s passing]…so, too, should you comfort the mourners. Just as the Holy One Blessed be He buried the dead [in the case of Moshe Rabbeinu]…so, too, should you bury the dead. Beyond a doubt, this passage represents a profound and practical formula for fulfilling the mitzvah of imitatio Dei. The Rambam (Maimonides, 1135-1204) codifies the specific mitzvah of “v’halachta b’drachov,” i.e. imitatio Dei, in the following fashion: We are commanded to walk in these intermediate paths - and they are good and straight paths - as [Sefer Devarim 28:9] states: “And you shall walk in His ways.” [Our Sages] taught [the following] explanation of this mitzvah: Just as He is called “Gracious,” you shall be gracious; Just as He is called “Merciful,” you shall be merciful; Just as He is called “Holy,” you shall be holy; In a similar manner, the prophets called G-d by other titles: “Slow to anger,” “Abundant in kindness,” “Righteous,” “Just,” “Perfect,” “Almighty,” “Powerful,” and the like. [They did so] to inform us that these are good and just paths. A person is obligated to accustom himself to these paths and [to try to] resemble Him to the extent of his ability. (Sefer Mishneh Torah, Hilchot Deot 1:5-6, translation, Rabbi Eliyahu Touger, with my emendations) The 13th century anonymous Sephardic work, known as the “Sefer Hachinuch,” generally follows Maimonides’ approach to the mitzvot. Little wonder then, that he introduces our mitzvah (number 611) in the following manner: We were commanded to perform all our actions in a way of honesty and goodness with all our power, and to channel all our matters that are between us and others in a way of kindness and compassion – as we know from our Torah that this is the way of the Eternal L-rd, and this is His desire from His human beings, in order that they should merit to attain His good reward, because He delights in loving-kindness (Sefer Michah 7:18). About this it is stated, and you shall walk in His ways (Sefer Devarim 28:9). (Translation, Charles Wengrov) The above-stated sources clearly reveal the import of the concept of imitatio Dei and its concrete expression in the mitzvah of v’halachta b’drachov. It remained for my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), however, to declare imitatio Dei the central commandment and cornerstone of the Taryag Mitzvot (613 Commandments). Thus, in his most famous work, Ish HaHalacha (Halachic Man), Rav Soloveitchik stated: “The central mitzvah among the Taryag Mitzvot is the commandment to walk in the ways of the Holy One Blessed be He.” (Standard Hebrew edition, page 252, translation my own) This theme was forcefully repeated in Rabbi Soloveitchik’s collection of memorial lectures in honor of his father’s sacred memory, in an essay entitled, “B’Inyan Birchot HaTorah”: Talmud Torah (Torah study) is the most elevated form of prayer that a Jewish individual is capable of putting forth (l’sadere). The truth of the matter is, and according to the view of Maimonides in The Guide for the Perplexed, we are permitted to utter words of praise [to Hashem] solely because through this modality a person is in consonance with the actions and ethical qualities of Hashem. [As a result,] he will come to emulate Him or imitate His actions – and they are the fundamental basis (yesod) of ethical halachic behavior and the light that illuminates the path of man in all of his conduct and actions, in accordance with the verse: “v’halachta b’drachov.” (Shiurim l’Zacher Aba Mari, Volume II, pages 8-9, translation, brackets, and underlining my own) Rabbi Soloveitchik’s most extensive treatment of imitatio Dei, however, is found in the 10th chapter of his brilliant philosophical essay, “U’vikashtem Misham” (“And from There You Shall Seek”). Once again, the centrality of v’halachta b’drachov cannot be overstated: In the practical realm, this conflict is embodied in the principle of imitatio Dei. Halachic Judaism placed this principle at the center of the universe. “And you shall walk in His ways” (Deut. 28:9) – as He is, so you shall be (see Sotah 14a). “This is my G-d and I will imitate Him” (Ex. 15:2) – as He is, so you shall be (see Shabbat 133b). (From There You Shall Seek, page 75, translation, Naomi Goldblum, underlining my own) Rabbi Soloveitchik continued his examination of imitatio Dei and described it as a solution, and in my estimation, the solution, “to the contradiction between moral freedom and subjugation: Between the two poles of aspiration for full moral freedom – which bursts forth and rises up from man’s yearning for G-d – and human subjugation and surrender to the divine decree, a decree that is imposed on man willy-nilly when he tries to escape from G-d, we find the desire to imitate G-d as a solution to the contradiction between moral freedom and subjugation. (Ibid.) As foreshadowed in the previous statement, imitatio Dei serves a dual, and dialectical, function in Rabbi Soloveitchik’s spiritual and philosophical system: It is simultaneously a response to man’s terrible despair when he recognizes his inability, due to his intrinsic finitude, to truly join G-d in full spiritual union, and a glorious song to man’s ultimate intellectual and spiritual freedom: The principle of imitatio Dei gives expression, on the one hand, to the terrible despair of the helpless man who is unable to realize his ideal – cleaving to G-d – which will grant him total and absolute freedom…The act of imitation contains a confession of failure in his arrogant attempt to achieve total cleaving to G-d: if he were able to do so, there would be no need to imitate Him. Yet, on the other hand, man makes use of the idea of imitatio Dei in order to allow a supernatural decree to be grasped as a free intellectual experience and dress it in the glory of spontaneous human freedom… If it is impossible for man to join with G-d and thus become a partner in the act of creation, he can at least imitate Him by emulating His deeds, which symbolize total freedom. When man, animated by the hope and yearning, moves toward his Creator in order to attach himself to Him, he gradually frees himself from the bonds of necessity and compulsion, and begins to dream of wondrous freedom, as if he were G-d’s partner in legislating rules and formulating decrees and commandments… (Ibid. , 75-76) Ultimately, for Rav Soloveitchik, imitatio Dei bridges the gap between the paradoxes inherent in man’s existential condition: Through this dialectic of hope and disappointment, cleaving and departing, becoming closer and more distant, the idea of imitatio Dei arises. It reconciles the two contradictory positions: divine decree with free individual creativity, the yoke of compulsion with spontaneity, reverence for the revelational command with the glorious vision of absolutely free will, the revelational experience and experience of freedom. (Ibid . , 76-77) Given the above, imitatio Dei emerges in Rabbi Soloveitchik’s thought as the fundamental principle of all principles, and the mitzvah of all mitzvot, that enables man to reach the highest heights of connection to his Creator. As such, by emulating G-d’s actions, we undertake the life-long process of spiritual self-actualization. With Hashem’s help may we be zocheh (merit) to fulfill the mitzvot of kedoshim tiheyu and v’halachta b’drachov,so that we may connect closely with our Creator, and thereby become active participants in tikun haolam b’malchut Shakai (perfecting the world in accord with the Kingdom of G-d). 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 *** I have recently 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. Parshiot Tazria-Metzora, 5772, 2012:
Achieving Purity in Our Time Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, 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 and Yehonatan Binyamin Halevy ben Golda Friedel. A significant portion of our parshiot deals with the spiritual malady known as tzarat. This disease does not correspond to any of the many skin ailments that exist in our own time. As such, Rabbi Shmuel ben Meir (Rashi’s grandson, known as the “Rashbam,” 1080-1158) introduces our topic in the following manner: All of the sections dealing with the afflictions (negayim) affecting people, garments, houses and the manner in which they appear as well as the number of days requiring sequestering, the white, black, and golden identifying hairs may not in any way be understood by following the simple and direct meaning of the text. Neither may we rely upon standard human knowledge and expertise. Instead, we must follow the analysis (midrash) of the Sages, their decrees, and the inherited body of knowledge that they received from the earliest Sages. This is the essence [of this matter]. In a word, tzarat can only be understood from the Torah rather than from a physiological or medical perspective. This is because its etiology is not biologically based. Instead, it is a spiritual malady that manifests itself in a physical fashion. Tzarat is a subset of the Laws of Tuma'ah and Taharah (Ritual Impurity and Impurity), and constitutes a significant section of the overarching category of commandments known as “Chukim” (laws whose rationale currently confound our understanding.) Given the Torah’s extended treatment of tzarat, one must conclude that there is far more to our subject than we can initially comprehend. As in many matters of this nature, the brilliant insights of Rabbeinu Moshe ben Maimon (Maimonides, the “Rambam,” 1135-1204) illuminate the darkness of confusion that surrounds our subject. Part of the Metzora’s (one afflicted with tzarat) purification process entails immersion in a mikvah (ritual pool) in order to effectuate his or her transition to complete purity: The person seeking to effectuate the purification process shall then immerse his garments, shave off all his hair, and immerse [himself] in [mikvah] water, and become ritually purified. After this, he may enter the camp, but he shall remain outside his tent for seven days. And it shall be, on the seventh day, that he shall shave off all his hair: [that of] his head, his beard, his eyebrows; indeed, all his hair, he shall shave off. He shall then immerse his garments and immerse his flesh in [mikvah] water, thus becoming ritually purified. (Sefer Vayikra 14:8-9, translation, The Judaica Press Complete Tanach, with my emendations) As the Torah testifies, there is an inextricable link that obtains between tzarat and purification therefrom via immersion in a mikvah. As such, let us now turn to the Rambam’s analysis of the mikvah’s waters in order to advance the understanding of our difficult topic: It is a clear and apparent matter that the concepts of [ritual] purity and impurity are Scriptural decrees and they are not matters determined by a person's understanding and they are included in the category of chukim. Similarly, immersion in a mikvah to ascend from impurity is included in the category of chukim, because impurity is not mud or filth that can be washed away with water. Instead, the immersion is a Scriptural decree and requires focusing the intent of one's heart. Therefore our Sages said: “When one immersed, but did not intend to purify himself,” it is as if he did not immerse.” (Sefer Mishneh Torah, Hilchot Mikvaot, 11:12, translation, Rabbi Eliyahu Touger, brackets my own) Maimonides first notes that the categories of taharah (ritual purity) and tuma’ah (ritual impurity) are concepts that defy human understanding and are, therefore, absolute commands of the Master of the Universe by which we must abide. He then states that the efficacy of immersing in a mikvah to effectuate the change in status from tuma’ah to taharah is one of the Chukim as well. This is the case since “impurity is not mud or filth that can be washed away with water.” As a result, kavanah (intention) becomes the constitutive element for enabling the mysterious transformation from tuma'ah to taharah to take place: “When one immersed, but did not intend to purify himself,” it is as if he did not immerse.” Maimonides clearly recognized our difficulty in understanding the celestial “mechanics” of tuma'ah and taharah. Perhaps this is the reason for providing us with a far more accessible model of change, namely, the process by which one may purify his or her soul: Although it [i.e. the purifying waters of the mikvah] is a Scriptural decree, there is an allusion involved: One who focuses his heart on purifying himself becomes purified once he immerses, even though there was no change in his body. Similarly, one who focuses his heart on purifying his soul from the impurities of the soul, which are wicked thoughts and bad character traits, becomes purified when he resolves within his heart to distance himself from such counsel and immerse his soul in the waters of knowledge. And Sefer Yechezkel 36:25 states: “I will pour over you pure water and you will be purified from all your impurities and from all your false deities, I will purify you.” (Ibid. , brackets and underlining my own) May the Master of the Universe help us acquire the vision and understanding necessary to pursue lives invested with kedushah (holiness) and taharah. 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 I have recently 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 account: @Torahtech613. ** Parashat Shemini 5772, 2012
Understanding the Laws of Kashrut Rabbi David Etengoff Dedicated to the sacred memories of my 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 and Yehonatan Binyamin Halevy ben Golda Friedel. One of the hallmarks of a Torah-based home is the observance of the Laws of Kashrut. This set of laws is contained under the general category of mitzvot known as “chukim,” as distinct from the group of mitzvot known as “mishpatim.” Talmud Bavli, Yoma 67b interprets these terms in the following manner: Our Rabbis taught: “You should perform my mishpatim” (Sefer Vayikra 18:4). These are matters that were they not actually written [by G-d] it is logical that they would have been. These are some examples: the prohibitions of idol worship, illicit sexual behavior, murder, stealing, and cursing Hashem. “… and you should guard my chukim” [Ibid.] These are matters wherein the Satan [Rashi, yetzer harah, the “evil inclination”] attempts to disprove their validity and veracity. These are some examples: the prohibitions of eating pig flesh, wearing garments comprised of a mixture of linen and wool threads, the act of relieving a brother-in-law of his obligation to marry his widowed sister-in-law (chalitzah), the ritual purification of the individual afflicted with Tzarat, and the scapegoat rite [of Yom Kippur]. [Since you cannot understand them] perhaps you will say that they are completely worthless and devoid of meaning! Therefore the Torah states [Ibid.]: “I am the L-rd your G-d.” I am He who has decreed it [i.e. the chukim] and you do not have permission to question them. (Translation, my own) The Rambam (Maimonides, 1135-1204) codifies the distinction between chukim and mishpatim in the following fashion: The mishpatim are those commandments wherein their rationale is revealed and the value (lit. “good”) that obtains as a result of their performance is known in this world. For example: the prohibitions of stealing and murder and the obligation to honor one’s father and mother. [In contrast,] the chukim are those commandments whose rationale is unknown. (Mishneh Torah, Hilchot Meilah 8:8, translation my own) In summary, mishpatim are laws that we could have derived on our own, if left to our own devices. In this sense, they are “natural laws,” even though their obligatory and immutable character derives directly from the ineffable moment of Revelation at Har Sinai. In contrast, chukim escape current human understanding. While they, too, have reasons, our cognitive limitations prevent us from their discovery. Our failure to comprehend the rationale behind the chukim,in general, did not prevent many great chachamim (Sages) from postulating divergent explanations for the Laws of Kashrut in particular. Thus, there are two basic approaches offered by our Sages for understanding our subject, namely, hygienic and spiritual. Hygienic The most famous proponent of this approach is none other than the Rambam: I say, then, that to eat any of the various kinds of food that the Law has forbidden us is blameworthy. … the fat of the intestines, too, makes us full, spoils the digestion, and produces cold and thick blood. It is more suitable to burn it. Blood, on the one hand, and carcasses of beasts that have died, on the other, are also difficult to digest and constitute a harmful nourishment. It is well known that a beast that is a terephah (possessing a congenital defect) is close to being a carcass. With reference to the signs marking a permitted animal – that is, chewing the cud and divided hoofs in the case of beasts, and fins and scales in the case of fish – know that their existence is not in itself a reason for animals being permitted nor their absence a reason for animals being prohibited; they are merely signs by means of which the praised species may be discerned from the blamed species. (The Guide of the Perplexed III: 48, translation, Shlomo Pines, page 598) The latter portion of this quote is an unequivocal statement of Maimonides’ health-based understanding of the Laws of Kashrut. In his view, the markers that differentiate between permitted and forbidden animals are devoid of any inherent meaning and are mere mnemonic devices to remind us which species ought to be eaten in the pursuit of a healthy life-style. It should be noted that this overall approach is shared by both the Rashbam (1085-1174) in his commentary to Sefer Vayikra 11:3, and the Ramban (1194-1270) in his glosses to Sefer Vayikra 11:9. Spiritual The greatest advocate for the spiritual understanding of the Laws of Kashrut was the world-renowned Spanish exegete and Talmudic commentator, Rabbi Don Yitzhak Abarbanel (1437-1508). His advocacy of this position was a double-edged sword, since in championing this approach he simultaneously repudiated the hygienic interpretation: Many exegetes have analyzed the prohibition of certain foods that the Torah proscribes as stemming from health-based and curative concerns. They say that these evil foods (hama’aclim harayim) cause bad humours to affect the body. … G-d forbid that I should believe such a thing! If this were to be so, then the Book of the Torah of G-d would be on the level of a small [and undistinguished] work among the other health manuals that are essentially synopses in their words and reasoning. [Beyond a doubt,] this is not the way of the Torah of G-d and does not reflect the depth of its content and meaning. At this juncture, the Abarbanel uses a very direct and close to empirically-based argument to prove that the origin of the Laws of Kashrut does not reside in health-based and curative concerns: “In addition, our own eyes have seen that the nations of the world that eat the disgusting flesh of swine, mice, and other birds, beasts, and ritually impure fish – and all of them [i.e. those people who eat these animals] are both alive and strong today.” (Commentary to Sefer Vayikra, Chapter 11, s.v. Issur hama’aclim, translation my own) After this clear rejection of any causal relationship between health and Hilchot Kashrut, Rabbi Don Yitzhak Abarbanel forcefully expounds his spiritual understanding of these laws: The Divine Torah did not come to heal the body or to promote physical health but rather to foster the health of the soul and to heal its afflictions. Therefore, the Torah forbade these foods because they have a deleterious effect on the pure and intelligent soul, breeding insensitivity in the human soul and corrupting its desires. This causes the formation of an evil nature that breeds a spirit of ritual impurity and banishes the spirit of ritual purity and holiness, concerning which David implored: “Do not take Your spirit of holiness from me!” (Sefer Tehillim 51:13). (Translation, from http://vbm-torah.org with my underlining and emendations) Whether we follow the Rambam’s naturalistic approach, or the spiritual presentation of the Abarbanel, or perhaps a synthesis of both, it is clear that the Torah and our Creator gave us Hilchot Kashrut in order to help us achieve kedushah (holiness) and avoid defilement.These concepts are stated explicitly in our parasha in reference to the prohibition of eating “creeping creatures that creep on the ground”: And any creeping creature that creeps on the ground is an abomination; it shall not be eaten. Any [creature] that goes on its belly, and any [creature] that walks on four [legs] to any [creature] that has many legs, among all creeping creatures that creep on the ground, you shall not eat, for they are an abomination. You shall not make yourselves abominable with any creeping creature that creeps, and you shall not defile yourselves with them, that you should become unclean through them. For I am the L-rd your G-d, and you shall sanctify yourselves and be holy, because I am holy, and you shall not defile yourselves through any creeping creature that crawls on the ground. For I am the L-rd Who has brought you up from the land of Egypt to be your G-d. Thus, you shall be holy, because I am holy. (Sefer Vayikra 11: 41-45, translation, The Judaica Press Complete Tanach, underlining my own) With Hashem’s help, may we ever strive to lead lives dedicated to the pursuit of kedushah,and sanctify His Holy Name thereby. V’chane yihi ratzon. 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 I have recently 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 account: @Torahtech613. Passover 5772, 2012
Why Were We Slaves in Egypt? Rabbi David Etengoff Dedicated to the sacred memories of my 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 and Yehonatan Binyamin Halevy ben Golda Friedel. [G-d] said to him [Abram], ‘I am G-d who took you out of Ur Casdim to give you this land as a possession.’ ‘O L-rd, G-d,’ replied [Abram], ‘How can I really know that it will be mine?’ … When the sun was setting, Abram fell into a trance, and he was stricken by a deep dark dread.[G-d] said to Abram, ‘Know for sure that your descendants will be foreigners in a land that is not theirs for 400 years. They will be enslaved and oppressed. But I will finally bring judgment against the nation who enslaves them, and they will then leave with great wealth. (Sefer Bereishit 15:7-8 and 12-14, translation, The Living Torah, Rav Aryeh Kaplan zatzal) Why were we slaves in Egypt? While there are conflicting opinions, the great Talmudic Sage, Shmuel, in Talmud Bavli, Nedarim 32a suggested that the entire Egyptian exile was a direct result of Avram’s question found in Sefer Bereishit 15:8 “‘O L-rd G-d,’ replied [Abram], ‘How can I know that it will be mine?’” In Shmuel’s view, Avram questioned the veracity of Hashem’s promise and requested a sign to prove that it would be fulfilled. As Rashi (1040-1105) explains: “He made himself great [acted with audacity] and questioned Hashem’s qualities [of fulfilling His promises].” We know from many rabbinic sources that Hashem judges the Tzaddikim (Righteous) k’chute hasa’arah (with total exactitude). Therefore, in Shmuel’s view, Avram’s seemingly innocuous question was sufficient to bring about the Exile and our servitude. Whether or not we accept Shmuel’s approach as to why the Exile took place, our Sages taught us that it had to take place, since it was Hashem’s divine ruling (gezerat Hamelech). Thus, Rabbi Yochanan declared in Talmud Bavli, Shabbat 89b: “It would have been fitting for our father Yaakov to have been brought to Egypt in chains….” Rashi elaborates upon Rabbi Yochanan’s statement and notes that Yaakov was “like all other people forced into exile [and, therefore, should have gone to Egypt in chains if he had not gone willingly] since the [Egyptian] exile was by divine decree.” In other words, Yaakov had to go to Egypt so that the Exile could unfold and thereby fulfill Hashem’s words to Avram. (See Sefer Bereishit 15:13-14) What, however, was the purpose of the black and miserable years of our exile in Egypt? What was it supposed to accomplish? These questions were answered by Rav Nisson Alpert zatzal (d. 1986), the leading disciple of Rav Moshe Feinstein zatzal (1895-1986), in his posthumous book entitled “Limudei Nisson al HaTorah.” In his explanation of Ha Lachmah Anya (This is the Bread of Affliction) that appears in the Hagadah as the first section of Magid (the Telling), Rav Alpert suggested the following: The purpose of the Exile in Egypt was to purify us [literally remove the dross] and to remove the evil qualities of cruelty and egotism. Moreover, it was to enable us to join with our brethren’s burden so that we could approach the goal of “Love your fellow Jew like yourself [Sefer Vayikra 19:18]…” Herein, Rav Alpert focused upon three essential reasons for the long dark night of the exile in Egypt: spiritual purification, removal of evil personality traits, and to enable us to join as one with our fellow Jews. Rav Alpert continued his explanation by stressing the idea that just like Yosef had served as the life support (both literally and figuratively) for Yaakov Avinu (our Father Yaakov) and his brothers, so too, will the Jews who suffered through the exile in Egypt serve as our spiritual guides and mentors throughout all future generations: “So, too, the Jewish people who were in Egypt were there in order to be a life force and a source of great survival for all ensuing generations through the purification of their moral qualities and the purification of their spiritual nature.” In a word, their horrendous suffering was not in vain. The Hagadah teaches us that no matter what burdens our ancestors were forced to bear, no matter how deep the depths of servitude they were forced to endure, they never changed their names, language or manner of dress. Against all odds, they proudly and defiantly remained Jews. Rav Alpert further suggested that the suffering and wretchedness endured by both Yosef and the Jewish people in Egypt raised them to a new spiritual plane. In Yosef’s case, he was transformed into Yosef Hatzaddik (Yosef the Righteous). In the case of our forebears, they were transformed into the nation that could declare throughout all subsequent generations: “ Kol dikfin yaitai v’yachol” (“All who are truly needy come and eat”). As he explained: “This was the purpose of their going down to Egypt, [so that we would now] declare throughout all the generations ‘Kol dikfin yaitai v’yachol.’” (All translations my own) This Pesach (Passover), may we be zocheh (merit) to walk in the ways established for us by our Egyptian ancestors, who fought the powerful forces of assimilation and rose to new and unheralded levels of ethical sensitivity. May we be zocheh, as well, to reach out to our fellow Jews and address their physical and spiritual needs, and proudly declare from the depth of our hearts “Kol dikfin yaitai v’yachol!” V’chane yihi ratzon. Shabbat Shalom and Chag kasher v’sameach Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. My audio shiurim on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 I have recently 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 account: @Torahtech613. ***** |
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