Parashat Tzav - Shabbat Hagadol 5772, 2012:
Pesach: The Bond that Ties Us Together 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. The mitzvah to recite the story of our departure from Egypt is time-bound in nature in that it is reserved for the night(s) of Passover. By limiting the time wherein the commandment may be fulfilled, the Torah appears to be teaching us that the recitation of this story can only take place when the events alluded to therein actually happened. This, I believe, enables us to have a greater opportunity to both narrate and re-experience the events of the Exodus. The experiential motif of the Hagadah is crucial. Without it, Passover would, G-d forbid, be reduced to little more that one more historical event in our storied history. With it, however, the Exodus has been transformed into the defining and never-ending moment when we experienced, and re-experience, physical and spiritual freedom, transformation into a nation, and acceptance of Hashem’s holy Torah. Sefer Bereishit contains the narrative of the Brit bein Habetarim (The Covenant between the Pieces). It is a broad-stroke revelation of some of the events that will occur to Avram’s future generations. In many ways, therefore, it foreshadows what will transpire in Sefer Shemot. In chapter 15, verses 12-14, Avram is told that his descendants will be enslaved and afflicted strangers in a foreign land, and that they will eventually be redeemed: 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. (Translation, The Living Torah, Rav Aryeh Kaplan zatzal) The Baal Hagadah (Compiler of the Hagadah) viewed this final verse to be of such great import that he included it in the Hagadah in the section we know as “Baruch shomer havtachato l’yisrael” (“Blessed be He who keeps His promise to the Jewish people”). We immediately sense that “there is far more here than meets the eye.” Rashi (1040-1105) explains the phrase “they will then leave with great wealth” in a simple and direct fashion: “with much money, as it is said (Exod. 12:36): ‘and they emptied out Egypt.’” (Translation, The Judaica Press Complete Tanach) By defining “great wealth” (“birchush gadol”) in this fashion, Rashi is in consonance with Talmud Bavli, Berachot 9a-b: In the school of R. Jannai they said: The word 'na' means: I pray. The Holy One, blessed be He, said to Moses: I pray of thee, go and tell Israel, I pray of you to borrow from the Egyptians vessels of silver and vessels of gold, so that this righteous man [Abraham] may not say: “And they shall serve them, and they shall afflict them” He did fulfill for them, but “And afterward shall they come out with great substance” He did not fulfill for them. (Translation, Soncino Talmud) R. Yaakov Tzvi Mecklenburg (1785-1865), author of the classic Torah commentary, Haketav V'hakabbalah takes an entirely different approach to understanding the phrase “birchush gadol.” Rather than following the Talmud’s natural language approach, Rav Mecklenburg opts for a figurative interpretation that tells us “the story behind the story”: …the inner meaning [of birchush gadol] is really spiritual and soul-based wealth and possessions. This is the case since [the Jewish people] afterwards wanted to receive the obligations of the Torah and Commandments. The fiery furnace [of Egypt], therefore, served to remove the dross and impurities from upon them. This is why the Torah says “rechush gadol” rather than “rechush rav”… This is the case since the word “rav” refers to an amount [i.e. quantitative], whereas the word “gadol” refers the qualitative nature of someone or something… In a word, “birchush gadol” refers to the holy Torah that our ancestors were now fully ready to receive, as a result of their dual experiences of servitude in, and redemption from, Egypt. In a 1969 Boston public lecture, my rebbi and mentor, Rabbi Joseph B. Soloveitchik (1903-1993), known as the “Rav,” by his students and followers, chose Rav Mecklenburg general approach and interpreted the expression “birchush gadol” in a different manner than that of Rashi and the above-cited Talmudic passage. He did so in his explanation of the meaning and significance of the portion of the Hagadah known as “Ha lachmah anyah” (“This is the bread of affliction”). The Rav notes that this section of the Hagadah contains an invitation to all Jews who are hungry and/or in need to join their more fortunate brethren at the Passover Seder. As such it is: …a renewal of the pledge of solidarity among the Jewish people, between individual and individual, and between the individual and the Jewish people. This solidarity, according to Chazal (our Sages of blessed memory) was responsible for the redemption from Egypt…What was the rechush gadol they took out of Egypt? They became a people. (Transcription and emphasis my own) The Rav’s reinterpretation of rechush gadol as referring to amimut (peoplehood) is novel to say the least. Moreover, it sheds new light on the deeper meaning of one of the four Expressions of Redemption, namely; “v’lakachti etchem li l’am” (“and I will take you to Me for a people”). It illuminates the essential secret of Jewish existence, and the glue that binds us together. We are the people of the past, present, and future. We are Hashem’s eternal nation, created to receive and keep His eternal Torah. Therefore, we boldly and proudly declare on Pesach night: “Baruch Hamakom baruch Hu, baruch shenatan Torah l’amo Yisrael.” (“Blessed be G-d, may He be blessed. Blessed be He who gave His Torah to His people Israel.”) This Pesach, may we be zocheh (merit) to recognize the chag (holiday) for what it truly is: the “renewal of the pledge of solidarity among the Jewish people, between individual and individual, and between the individual and the Jewish people.” In this way, may we move closer to recognizing the bonds that eternally bind us to one another and to our Creator. 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: @theRavZatzal. *****
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Parashat Vayikra, 5772, 2012:
Humility is Greatness 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 called to Moses, speaking to him from the Communion Tent…” (Sefer Vayikra 1:1, translation, The Living Torah, Rav Aryeh Kaplan zatzal) As the above verse states, our parasha begins with a call to Moshe. Rashi (1040-1105), basing himself upon Midrash Rabbah, Vayikra 1:13, notes that the use of “vayikra”(“and G-d called”) is very significant. In his explanation, Rashi opines that our term “vayikra” connotes a number of crucial aspects of the I-Thou relationship that obtained between Hashem and Moshe:
Rashi asserts that it is essential to understand that this four-pronged approach was completely absent from Hashem’s dealings with the prophets of the other nations. His meetings with them appeared to be mere happenstance and accident, taking place in secret, in the dead of night, without warning, and by surprise. In addition, they lacked any sense of holiness. Indeed, there was no encounter that represented a relationship and communication, such as obtained between Hashem and Moshe. (See Midrash Rabbah, Vayikra 1:13 for a complete in-depth analysis.) Given that Hashem is infinite and we are finite, it is natural for us to view our relationship with Him from our own perspective. Therefore, we focus upon how we can become better and more profound avdei Hashem (servants of G-d). Little wonder that thousands of books have been written that focus upon this crucial and fundamental enterprise. Yet, Rashi clearly indicates that G-d is a full-fledged partner in the I-Thou relationship. As such, Hashem insisted that Moshe needed to be treated with the warmth, dignity, and respect that he deserved. Thus, man is in search of G-d, while the Almighty is equally in search of man. In contrast to Hashem’s approach, Moshe wanted the Master of the Universe to contact him in the same estranged manner in which He communicated with the non-Jewish prophets of the world. His abiding humility led him to reject special treatment or honorific behaviors – even if they emanated from G-d Himself. According to Rabbeinu Yaakov ben Asher (1270-1340) in his famous work, Baal Haturim, this is the significance of the diminutive aleph that appears in the first word of our parasha: Moshe was great and humble [at the same time]. Therefore, he did not want to write “vayikra.” [And G-d called] He only wanted to write “vayikar,” [And G-d happened to appear] which is an expression of an accidental meeting. Using this expression [vayikar] it would be as if Hashem only spoke to him in a trance or in a dream just as it is stated regarding Bilaam. Therefore, Hashem explicitly commanded him to write the aleph [to represent his true stature.] Moshe, however, further responded to Hashem and told Him, based upon his thoroughgoing humility, that he would only write a diminutive aleph that was smaller than any other aleph that would appear in the Torah. He, therefore, wrote it in miniature. (Translation my own) Consequently, we learn that the miniature aleph was Moshe’s compromise to do Hashem’s will, while remaining existentially true to his humble nature. Hashem accepted this compromise and it has been written in every Sefer Torah until our own time. In sum, Hashem assented to Moshe’s vision of himself while simultaneously maintaining His own. None of us will ever be able to achieve Moshe’s stature. Nonetheless, we can try to emulate his most prominent ethical characteristic, i.e. humility, and ever strive to act with this middah when we approach the Master of the Universe. With Hashem’s help, may we have the wisdom and vision to do so. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. My audio shiurim 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: @theRavZatzal. ***** Parshiot Vayakel-Pekudei-Parah 5772, 2012:
Shabbat: The Ultimate Gift of Love 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, Yehonatan Binyamin Halevy ben Golda Friedel, and Miriam bat Bilhah Batsheva. Orthodox Judaism is very difficult, if not impossible to define, since there is no unanimity of opinion as to what exactly one must believe or do to be considered one of its adherents. As a result, Orthodox Jews differ widely in their faith structure, mitzvot orientation, and mode of ethical behavior. Yet, upon reflection, belief in the existence of G-d, and dedication to, and fulfillment of the laws of Shabbat, Kashrut, and Mikvah, because Hashem commanded us to do so, appear to be the major constitutive elements and essential foundation of contemporary Torah Judaism. The first of our three parshiot begins with verses that discuss the vital necessity of Shemirat Shabbat (Shabbat observance). Perhaps because of its public nature, this mitzvah has become the litmus test of Orthodox Judaism. Then, too, Shabbat, along with Brit Milah (Ritual Circumcision), Torah study, and Mikvah (the laws of Family Purity), is historically one of the mitzvotfor which we Jews have sacrificed a great deal. Our mesirat nefesh (sacrifice) has endowed this holiest of all days with a unique status: It will never be nullified. No matter how dire and devastating the circumstances we have faced, Shabbat has been, and always will be, observed. Thus, the Mechilta de Rabbi Yishmael, the halachic Midrash to Sefer Shemot, states the following in its analysis of Sefer Shemot 31:17: “It [Shabbat] is a permanent sign,” this tells us that the Shabbat will never be nullified from the Jewish people. So, too, does one find, each and every thing [mitzvah] for which the Jewish people have sacrificed their souls [i.e., lives] remains in their hands [i.e., continues to be observed]. [Conversely,] each and every thing [mitzvah] for which the Jewish people have not sacrificed their lives no longer remains in their hands [i.e., no longer continues to be observed]. For example: Shabbat, Brit Milah, Torah study, and Mikvah, are those [mitzvot] wherein the Jewish people sacrificed their very souls to guarantee their observance, and they continue to observe them [today]. [Conversely,] the Holy Temple, the Jewish court system, the Sabbatical years, and the Jubilee years, wherein the Jewish people did not sacrifice their very lives [to guarantee their observance], no longer continue to be observed. (Translation and emphasis my own) Beyond a shadow of a doubt, Shemirat Shabbat emerges as one of the hallmarks of an individual dedicated to the Torah way of life. Thus, the well-known secular Jewish writer, “Ahad Ha’Am,” (Asher Hirsch Ginzberg, 1856-1927) is famous for the statement: “More than the Jew has kept Shabbat; the Shabbat has kept the Jew.” Given the above, Orthodox Jews naturally focus upon the many details intrinsic to Shabbat observance. These halachot (laws) are crucial to fulfilling both of the commandments of the Aseret Hadibrot (The Ten Utterances or Commandments) that refer to Shabbat: “Zachor” (Remember) and “Shamor” (Guard or Keep). Unfortunately, our intense and legitimate concentration upon properly observing Shabbat may sometimes prevent us from fully appreciating its dazzling beauty. We need, therefore, to refocus our attention on a fundamental idea: Shabbat is a magnificent gift. It is a present from our Creator that inextricably links us to Him: Raba b. Mehasia also said in the name of R. Hama b. Goria in Rab's name: If one makes a gift to his neighbor, he must inform him [beforehand], as it is written, “in order that you may know that I the L-rd sanctify you.”[Sefer Shemot 31:13] It was taught likewise: “In order that you may know that I the L-rd sanctify you: The Holy One, blessed be He, said to Moses: “I have a precious gift in My treasure house, called the Sabbath, and desire to give it to Israel; go and inform them.” (Soncino translation, Talmud Bavli, Shabbat 10b with my emphasis and modifications) The great Chafetz Chaim (Rabbi Yisrael Meir Hakohen of Radun, Poland, 1838-1933) explained this passage with the following inspirational parable: …that matanah tovah [precious gift], is like a ring - a ring that a husband gives a wife to symbolize their special relationship, their love, their devotion. That is the “ot bayni uveneichem,” [“sign between Me and you”] that is our wedding band that the Ribono Shel Olam, G-d, has given us. Sometimes husbands and wives have arguments and fights, and things are not perfect, but the wife never removes that ring as long as they remain married. No matter what happens, she wears that ring…Shabbat is the ring. (Quoted by Rabbi Yissocher Frand in a public address and reproduced at: http://www.torah.org/learning/ravfrand/5758/shabbos.html, modifications my own) Shemirat Shabbat thus emerges as “the ring” that symbolizes our steadfast and unwavering commitment to Hashem. It represents our devotion to G-d and His devotion to us. In sum, it epitomizes His love for us, and our love for Him. It is a weekly reminder that Hashem is truly He who is “habochere b’amo Yisrael b’ahava” (“Who chooses His people Israel with love,” translation, Artscroll Siddur). As we strive to observe Shabbat to the best of our knowledge and ability, may HaKadosh Baruch Hu help us remember that Shabbat, in and of itself, is the greatest of all His gifts to us, second only to life itself. In addition, may we always remember that Shabbat connects us to our Creator like a bride to her bridegroom. In this way, may our lives be sanctified and endowed with new and enriched meaning. 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: @theRavZatzal. ** Parashat Ki Tisa 5772, 2012:
Understanding Aharon’s Love of, and Sacrifice for, the Jewish People 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, Yehonatan Binyamin Halevy ben Golda Friedel, and Miriam bat Bilhah Batsheva. One of the best-known passages that occur in our parasha is that of the Chet Haegel (the Sin of the Golden Calf). It is one of the most difficult and heart-rending incidents in the entire Torah. Our people were nearly destroyed because of this sin. Chazal (Our holy Sages) teach us in many sources that this horrendous act was forgiven, but never “forgotten” by our Creator. This is how our parasha depicts the episode that threatened to tear asunder our relationship with Hashem: Meanwhile, the people began to realize that Moses was taking a long time to come down from the mountain. They gathered around Aaron and said to him, “Make us an oracle to lead us. We have no idea what happened to Moses, the man who brought us out of Egypt. Take the rings off the ears of your wives and children,” replied Aaron. “Bring them to me.” All the people took off their earrings and brought them to Aaron. He took [the rings] from the people, and had someone form [the gold] in a mold, casting it into a calf. [Some of the people began to] say, “This, Israel, is your god, who brought you out of Egypt.” When Aaron saw [this], he built an altar before [the calf]. Aaron made an announcement and said, “Tomorrow, there will be a festival to G-d.” Getting up early the next morning, [the people] sacrificed burnt offerings and brought peace offerings. The people sat down to eat and drink, and then got up to enjoy themselves. (Sefer Shemot 32:1-6, translation, The Living Torah, Rav Aryeh Kaplan zatzal) Year after year we ask ourselves the same question: How was it possible for our ancestors to have participated in this heinous activity? After all, Hashem had just taken them out of Egypt with unrivaled wonders and miracles. In addition, He had revealed Himself to the entire nation at both Kriyat Yam Suf (the splitting of the Sea of Reeds) and at Matan Torah (the Giving of the Torah) on Mount Sinai. The entire episode seems to defy rational understanding and leaves us mystified. Aharon’s actions are particularly difficult to understand. A straightforward reading of the text appears to place him directly at the center of the sin. Let us review what he actually did:He told the nation to donate gold and bring it to him.
According to the Ramban (1194-1270) and Seforno (1475-1550), Moshe Rabbeinu (our Teacher Moshe), perceived Aharon’s actions in a purely negative fashion. He placed unequivocal blame squarely upon Aharon’s shoulders. Therefore, an angry Moshe rebuked him and said: “What did the people do to you, that you brought upon them such a great sin?” (Sefer Shemot 32:21) The Ramban saw Aharon’s actions as tantamount to true idol worship, describing his personal sin as: “… being in the category of those sins that one should be willing to die for rather than violate.” In addition, he paraphrased Moshe’s words in the following manner: “What kind of hatred did you have against this people that motivated you to destroy and annihilate them?” In other words, Aharon was guilty of a second sin: He led the people toward idol worship. Moreover, the Ramban suggested that instead of living up to his recognized role as a mechaper (someone who helps bring about the people’s atonement) and a mochiach (someone who exhorts the people toward proper behavior), Aharon apparently did the exact opposite. As such, he “acted like an enemy who wanted evil to befall them.” Seforno sees Moshe as having criticized Aharon for a very specific sin, namely, for having declared that “Tomorrow, there will be a festival to G-d.” According to his view, this was even “worse than the purposeful and rebellious sin of their having created the [Golden] Calf.” In fact, he sees this chate (sin) as the motivation for Moshe’s heartfelt pleading with Hashem to save the nation. When Moshe prays for the salvation of our people, he uses the term “chataah gedolah” (“a great and grievous sin”). This sin, says Seforno, was precisely Aharon’s declaration of “the Festival.” He further interprets the content of Moshe’s question to Aharon as really meaning: “Even though the people surrounded you and forced you to create the [Golden] Calf, what did they do to you to force you to declare a festival to take place tomorrow?” The announcement of an upcoming celebration and apparent acquiescence to the Golden Calf’s creation was “the cause of the rejoicing around the [Golden] Calf which was even worse that its initial construction.” Like the Ramban, Seforno sees Aharon as having failed to live up to his true role as a leader of the Jewish people. Whether we follow the Ramban’s or Seforno’s approach in analyzing Aharon’s sin(s), we are left with a fundamental problem: What could have motivated Aharon to act in this manner, i.e., what could have caused him to fall to this level? At first blush, it would appear that Aharon was motivated by fear. Talmud Bavli, Sanhedrin 7a, relates how Aharon’s nephew, Hur, was murdered by the people for refusing to participate in the construction of the Golden Calf: “And when Aaron saw it, he built an altar before it.” [Sefer Shemot 32:5] What did he actually see? — R. Benjamin b. Japhet says, reporting R. Eleazar: He saw Hur lying slain before him and said [to himself]: If I do not obey them, they will now do unto me as they did unto Hur, and so will be fulfilled [the fear of] the prophet, Shall the Priest and the Prophet be slain in the Sanctuary of G-d? [Megillat Eichah 2:20] (Translation, Soncino Talmud, brackets my own) Even if Aharon was motivated by a visceral and understandable fear of death, this, however, would have been insufficientcause to engage in any form of avodah zarah (idol worship) since, as the Ramban points out, it is “… in the category of those sins that one should be willing to die for rather than violate.” (y’aharag v’al y’aavor, Talmud Bavli, Sanhedrin 74a). Why, then, did Aharon help create the Golden Calf? The answer is found at the end of the above-quoted Talmudic passage: “Shall the Priest and the Prophet be slain in the Sanctuary of G-d? [Megillat Eichah 2:20] - and they [the Jewish people] will never find forgiveness. Better let them worship the golden calf, for which offence they may yet find forgiveness through repentance.” In short, in a poignant and profound act of self-sacrifice, Aharon compromised himself and his schar l’olam habah (reward in the world to come) to save klal Yisrael (the Jewish People). He did this out of his overpowering love for the Jewish people and his desire to have peace. These qualities were Aharon’s hallmarks: “Hillel said: Be of the disciples of Aharon, loving peace and pursuing peace, loving your fellow creatures and bringing them close to the Torah.” (Pirkei Avot 1:12) Little wonder then, at Aharon’s death, the entire nation was in deep mourning: “The whole congregation saw that Aaron had expired, and the entire house of Israel wept for Aaron for thirty days.” (Sefer Bamidbar 20:29) Rashi (1040-1105), basing himself upon several Midrashic sources, explains: “the entire house of Israel [both] the men and the women, for Aaron had pursued peace; he promoted love between disputing parties and between man and wife.” (Translations from the Judaica Press Complete Tanach) In sum, Aharon’s actions were motivated by unequaled love and devotion to the Jewish people. He acted in a completely self-sacrificing manner, in an attempt to guarantee the future of our nation. His intentions, therefore, were unparalleled in their care and concern for others – irrespective of the heavy personal cost he had to pay. With G-d’s help, may we, too, learn to act with Aharon’s heartfelt love and devotion toward our fellow Jews, and if necessary, be willing to engage in acts of self-sacrifice on their behalf. 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 ****New*** 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: @theRavZatzal. Parshiot Tetzaveh-Zachor 5772, 2012:
Overcoming Amalek 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, and in honor of the joyous birth and brit milah of my grandson, Levi ben Asher Dovid, nairo yair. What is a hero? American media bombards us with images of sports and media figures that supposedly represent the definition of this term. As a result, we are ceaselessly presented with the most picayune details regarding the lives of these individuals. Indeed, an entire industry has arisen with the sole purpose of “Sports and Entertainment News.” Unfortunately, many of these people lead lives that are the polar opposite of the standards contained in our holy and eternal Torah. Clearly, these “cultural icons” cannot be our heroes. In short, their “morals” do not reflect our values. Let us return to my opening question. What is a hero? Two of the suggested definitions found at Merriam-Webster.com are: “a man admired for his achievements and noble qualities” and “one that shows great courage.” In my opinion, the crucial words here are “noble qualities” and “great courage.” In other words, like many contemporary sports figures and Hollywood actors, it is possible to have universally recognized achievements and nonetheless be totally lacking in noble qualities and authentic courage. In stark contrast, Jewish history is replete with genuine heroes who achieved magnificent goals that required tremendous moral rectitude and courage. Our heroes, in the broadest sense, are the Avot (Patriarchs) Emahot (Matriarchs), Moshe, Aharon, the Neviim (Prophets), and Chazal (the Torah Sages throughout the ages).As a group, they created the Jewish world in which we live, and demonstrated the ethical values that we must emulate. In my estimation, one of the truly great heroes of the spirit was the Chasidic Master, Rabbi Levi Yitzchak ben Meir of Berdichev, Russia (1740-1810). “The Berdichever,” as Jews fondly and respectfully have always known him, is famous for advocating on our behalf before HaKodesh Baruch Hu. In doing so, he followed in Avraham Avinu’s (Our Father Abraham) footsteps. When Hashem informed Avraham, in Sefer Bereishit (18:23-25), of the imminent destruction of S’dom and Amora, the first Patriarch challenged the Almighty with these unforgettable words: He came forward and said, “Will You actually wipe out the innocent together with the guilty? Suppose there are fifty innocent people in the city. Would You still destroy it, and not spare the place for the sake of the fifty good people inside it? It would be sacrilege even to ascribe such an act to You - to kill the innocent with the guilty, letting the righteous and the wicked fare alike. It would be sacrilege to ascribe this to You! Shall the whole world's Judge not act justly?” (Translation, Rav Aryeh Kaplan zatzal) Rabbi Levi Yitzchak learned from Avraham’s approach to Hashem. As a result, he prayed for and pursued truth, justice, and mercy for our people at all times – even when it meant challenging the Master of the Universe Himself. The following vignette illustrates the depth of love the Berdichever had for the Jewish people and the extent to which he was willing to challenge the Creator of the Universe on our behalf: Master of the World, I have several complaints – four in number – to register against the legal decisions of your Court, for I am Rav in Israel and acquainted with Your laws. First, it is written in the Talmud, tractate Ketubot, “You may acquit the accused in his absence, but you may not convict him in his absence.” How then is the Heavenly Court able to find us guilty when we do not appear before them? Second, our Sages have written in Pirkei Avot: “Do not judge your fellow man until you have been in his place.” How then can those who abide in Heaven judge those who abide on earth, since they have never experienced earthly life? Third, our Sages decreed in the Talmud, tractate Sanhedrin, that “no man may be appointed a member of the Sanhedrin [religious court] who is childless, for children teach a father to have compassion.” How then can angels, who have no children, qualify as judges? Fourth, there is a paragraph in our laws of jurisprudence that “the accuser must come to the accused.” Since they above are the accusers, and we below are the accused, let the Heavenly Judges come down to us and render judgment in our courts of justice according to the law! (Samuel Dresner, The World of a Hasidic Master: Levi Yitzhak of Berditchev, pages 82-83) It should be noted that this encounter of Rav Yitzhak Levi with the Master of the Universe took place before his entire congregation – on Yom Kippur. The Berdichever’s most famous work is the Kedushat Levi. Herein, this towering personality unflinchingly examines our holy Torah with his legendary depth and insight. His explanations are often novel and always thought provoking. One such example occurs in reference to Parashat Zachor. Rabbi Levi Yitzchak was challenged by a straightforward conceptual and psychological problem in reference to Amalek: How can we maintain such a strong emotional revulsion against a people that no longer exists and regarding events that took place in the 13th century BCE? After all, according to Mishnah Yadaim 4:4, Sennacherib, the King of Assyria (720-683 BCE approx.), completely destroyed the ethnic cohesiveness of nearly all the nations of his time. They were decimated and their members were “cast to the wind.” Thus, as a result of Sennacherib’s marauding evil, Amalek ceased to exist as a tribal entity. Since this is the case, why does the Torah instruct us to “Remember what Amalek did to you” and give us a total of three separate and eternal mitzvot regarding a tribe and people that is no more? How are we to understand this seeming anomaly? In his analysis of these issues, the Berdichever suggests that remembering what Amalek did to us and blotting out his accursed memory is only a part of the obligation that is incumbent upon us. He adroitly takes the concept of Amalek out of the historical realm and transfers it to the personal realm, thereby rendering the mitzvah all the more relevant: “Each and every individual among the Jewish people is mandated to wipe out the evil portion [of his personality] that is called ‘Amalek’ that is hidden in his heart.” Suddenly, the commandment is relevant to us all, since it is no longer historically bound. Instead, Amalek suddenly becomes quite personal that we each need to encounter. Therefore, Rabbi Levi Yitzchak stresses the dangers that Amalek continues to represent: As long as the “seed of Amalek” is found in the world, since man is considered to be a “small world [unto himself],” there, therefore, exists the reality of Amalek [behind] the power of evil in each person. This [power] awakens anew to cause a person to sin. It is concerning this that the Torah has the reminder of [“Remember what Amalek did to you…”] (Brackets my own) Sadly enough, Amalek lurks within each of us. True, as the Berdichever continues, while we are involved with Torah study and heartfelt prayer, Amalek can do us little harm. We are protected, so to speak, by Hashem’s divine light and by His holy presence. When, however, we are not immediately protected by Hashem’s chane v’chesed v’rachamim (favor, kindness, and mercy), we run the risk of falling under Amalek’s hypnotic spell. Thus, the Berdichever teaches us that we must never deviate from our path of serving Hashem. By remaining true ovdei Hashem (servants of Hashem), we will have: “a powerful reminder to not allow the power of Amalek to cause us to err.” May the Master of All give us the wisdom to understand what it means to be true Jewish heroes and to follow the mesilat hayesharim (the path of the just) of our Gedolim. May He give us the strength to recognize the Amalek that lies within, and to overcome this personification of evil through Torah study, heartfelt prayer and honestly performed gemilut chasadim (acts of loving kindness). 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 ****New*** 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: @theRavZatzal. Parashat Terumah 5772, 2012:
Our Task: To Enable Hashem to Dwell Among Us 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. Our parasha contains the source text for the mitzvah of building the Beit Hamikdash (Holy Temple). The Rambam (1135-1204) states in the first halacha (law) of Hilchot Beit Habechira (Laws of the Chosen Place): “There is a positive commandment to make a House for Hashem, that is established for the purpose of offering sacrifices, and rejoicing therein three times a year. As the Torah states: ‘And you will make a Mikdash (a Holy Place) for Me…[Sefer Shemot 25:8]’” The conclusion of the above-quoted pasuk (verse) is: ”v’schachanti b’tochom”(“and I will dwell among you [the Jewish people]”). As amazing as it seems, the Torah teaches us that G-d, the Infinite, seeks to be among us, the finite. He wants to shine His Divine countenance upon us and enable us to receive His mercy and kindness. What do we need to do to be worthy of our Creator’s blessings, to become proper vessels to accept His chane v’chesed, v’rachamin (His favor, kindness, and mercy)? The answer is clear: We need to be m’takane nafsheinu, to perfect our spiritual being, to the best of our abilities. How can this noble and essential goal be achieved? How can we become better than who we are today? Talmud Bavli , Eruvin 13b, helps provide an answer to our questions: Our Rabbis taught: For two and a half years Beit Shammai and Beit Hillel argued. One side said: “It would have been better if man had not been created rather than his having been created.” The other side claimed: “It is better that man was created rather than his having not been created.” They reached the following conclusion: “It is better that man should not have been created rather than his having been created. Now, however, that he was created, he should examine his actions.” An alternate text reads: “He should scrutinize his actions.” In my opinion, this dispute appears, at least in part, to be based upon two contrasting passages that are found in Sefer Bereishit. The first section refers to the creation of man, the second to mankind’s perversity. In the first, many midrashim teach that man appears as the crown of Hashem’s creation, the greatest of all His handiworks: G-d said, “Let us make man with our image and likeness. Let him dominate the fish of the sea, the birds of the sky, the livestock animals, and all the earth - and every land animal that walks the earth.” G-d [thus] created man with His image. in the image of G-d, He created him, male and female He created them. G-d blessed them. G-d said to them, “Be fertile and become many. Fill the land and conquer it. Dominate the fish of the sea, the birds of the sky, and every beast that walks the land…” G-d saw all that he had made, and behold, it was very good. It was evening and it was morning, the sixth day. Unfortunately, a mere five chapters later, following the expulsion from the Garden of Eden and the first murder in history, man’s potential for depravity and evil reaches crescendo-like proportions. Humanity corrupts the entire world to the point where Hashem decides to destroy it: G-d saw that man's wickedness on earth was increasing. Every impulse of his innermost thought was only for evil, all day long. G-d regretted that He had made man on earth, and He was pained to His very core. G-d said, ‘I will obliterate humanity that I have created from the face of the earth - man, livestock, land animals, and birds of the sky. I regret that I created them.’ (Translation, Rav Aryeh Kaplan, The Living Torah) Clearly, man’s beginning, as depicted in these two passages, contains the elements of his nearly unlimited potential for good as well as for evil. Man, it seems, is a study in polar opposite potentialities. He is a conflicted being who is constantly presented with the choice of performing actions that are either good or evil. Hence, the two and a half year dispute between Beit Shammai and Beit Hillel, two of the greatest yeshivot in Jewish history. I believe that the key to man’s potential spiritual growth and improvement is contained in the concluding statement in the above-cited Talmudic passage: “Now, however, that he [man] was created, he should examine his actions. An alternate text reads: ‘He should scrutinize his actions.’” The original Hebrew terms are “y’phashpfash b’maasuv” (“examine his actions”) and “y’mashmash b’maasuv” (“scrutinize his actions”). Each of these terms is explained in different ways by our classic commentators. The Aruch (Rabbi Yechiel ben Natan, 1035-1110) explains “y’phashpfash b’maasuv” as referring to careful inspection of one’s actions after having committed a sin. In contrast, “y’mashmash b’maasuv,” refers to the scrutiny of one’s potential actions to ascertain whether or not they fit the criteria of meritorious behavior. These approaches, therefore, should prevent a person from committing a chate (sin) or, at the very least, from repeating it. Rashi (1040-1105), the Prince of Commentators, follows the Aruch’s approachin reference to “y’phashpfash b’maasuv,” while significantly expanding upon the analysis of “y’mashmash b’maasuv.” In doing so, he comes close to paraphrasing the mishnah in Pirkei Avot 2:1, wherein Rabbi Yehudah Hanasi said: “Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot. Consider the cost of a mitzvah against its rewards, and the rewards of a transgression against its cost.” Thus, in his commentary on our Talmudic passage, Rashi states the following: y’mashmash b’maasuv – for example, if one has an opportunity to perform a mitzvah, he should consider the loss that will obtain due to its non-performance in light of the reward that would accrue as a result of its performance. He should, therefore, not put off its performance because of the [momentary] monetary expenditure since, its reward will surely come in the future. [Moreover,] if the possibility of performing a sin presents itself, he should carefully consider the “reward” that will accrue immediately over and against the future loss for which he will have to make restitution. In my opinion, however, the most trenchant analysis of “y’phashpfash b’maasuv” and “y’mashmash b’maasuv” is found in the classic gem of the Mussar Movement entitled, “Mesilat Yesharim,” authored by the great Italian kabbalist and ethicist, Rabbi Moshe Chaim Luzzatto zatzal (17707-1746). Rav Luzzatto defines “pishpush” (the nounal form of “y’phashpfash”) as: …to examine all of our actions, in general, and to carefully think about them. [To ascertain] if they contain therein actions that we ought not to do that do not follow the ways of the commandments and statutes of Hashem. Any actions that fit [this negative criterion] should be destroyed from the world. In contrast, he defines “mishmush” (the nounal form of “y’mashmash”) as: …the careful and exact analysis of even good actions, to determine and see if they contain any aspect, whatsoever, that is not good or any bad feature that must be removed and destroyed…one must scrutinize his actions [in this fashion] to examine their innermost content, the purpose of this examination to [yield] actions that are pure and perfect. According to Rav Luzzatto, then, the ultimate purpose of “pishpush” and “mishmush” is “for man to scrutinize all of his actions and to be aware of all of his approaches [to the world], in order that he will not have any bad habitual behaviors or negative moral qualities – and all the more so that he will not perform any manner or variety of sins.” (Translation and emphasis my own) Rav Luzzatto has provided us with a blueprint for true spiritual growth and development that will allow the Almighty to dwell among us; namely, to examine all of our actions, those that we know need improvement, and even those that we currently believe to be above reproach. With Hashem’s help and guidance, we will thereby merit the fulfillment of the pasuk: “And you will make a Mikdash (“a Holy Place”) for Me and I will dwell among you.” May this time come soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. My audio shiurim on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 ****New*** 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: @theRavZatzal. Parashat Mishpatim 5772, 2012:
Who Should be Our Teachers? 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. Our parasha begins with some very well known words: “V’aleh hamishpatim asher tasim lifneihem.”(“And these are the laws that you [Moshe] should place before them [the Jewish people].”) The halachic Midrash to Sefer Shemot, known as the Mechilta, suggests that this pasuk (verse) refers not just to Moshe, but to every rebbi, morah, and teacher who will teach Torah in the future: Rabbi Akiva said: “And these are the laws,” why was this said? It was said since in another place the Torah states: “Speak to the Jewish people and say to them” [Sefer Vayikra 1:2]. From this statement I would only know that it would be necessary to tell them once, from where would I derive an obligation to repeat it to them a second, third, and fourth time until they would [thoroughly] learn it? The Torah, therefore, states: “And you should teach the Jewish people.” [Sefer Devarim 31:19]. I might have thought this could mean that they would only have to learn it and not repeat it, therefore the Torah states: “Place it in their mouths” (Ibid.). [Furthermore,] I might have thought that it would be sufficient for them to be able to repeat it, but not to fully comprehend it. The Torah therefore teaches: “And these are the laws that you should place before them.” [This places the obligation upon the teacher] to set the laws before them like a [fully] set table (shulchan aruch) just as it says: “You are the ones who have been shown so that you will know that G-d is the only G-d, and there is none besides Him.” (Ibid., 4:35) (Translation my own) A brief analysis of Rabbi Akiva’s second century teaching method reveals the following:
The Rambam (1135-1204), in Hilchot Talmud Torah 4:4, according to the analysis of the great Yemenite scholar, HaRav Yosef Kapach zatzal (1917- 2000), bases himself upon the above cited passage from the Mechilta in his formulation of the halacha: “The Rav who teaches and finds that the students do not understand should not become angry with them and become annoyed with them. Instead, he should review and repeat the material even many times until the students understand the depth of the halacha (law).” (Translation my own) The Tur, (Rabbeinu Yaakov ben Asher, 1270-1340), in Yoreh Deah: 256, and Rabbeinu Yosef ben Ephraim Karo (1488-1575) in Shulchan Aruch Yoreh Deah: 256:10, quote the Rambam’s statement verbatim. This is the case, as well, in the first Lubavitcher Rebbe’s (Rabbeinu Shneur Zalman of Liadi, 1745-1812) Shulchan Aruch HaRav, Yoreh Deah, Hilchot Talmud Torah 4:18 and in the Aruch HaShulchan, Yoreh Deah: 256:26 of Rabbeinu Yechiel Michel ben Aharon Yitzchak Halevi Epstein (1829-1908). Beyond a doubt, Rabbi Akiva’s statement, as found in the above-quoted passage from the Mechilta, must be taken as normative halacha since his words, via the formulation of the Rambam, are codified by the leading halachic experts throughout the generations. Now that the Halacha has revealed to us the true task of the Torah educator, and the manner of exposition that he/she should follow, the question remains: “Who should be our teachers?” Clearly, our teachers must be individuals who are dedicated to serving Hashem by the act of transmitting His Torah and its authentic meaning. They need, therefore, to be people who have chosen Chinuch (Jewish Education) as a l’chatchila (their first choice), and not as a bidieved (by default since they have not “found anything else”). They ought to be people who are inspired, who feel that they have a special opportunity to impart G-d’s word to others. They need, as well, to realize the tremendous obligation and responsibility that they bear as their words and actions will directly affect their student’s perceptions of HaKadosh Baruch Hu and His Torah. The sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn (1880-1950), summarized some of the most salient qualities that a Torah educator should possess: To be fit for the position, an educator or counselor requires special preparation - to ensure that his education or guidance brings about the desired benefits. Not everyone who would step forward to assume the title of educator or counselor can accept this great responsibility, since an unsuitable person not only fails to correct anything, but in addition makes things worse, bearing the full blame for doing so. The first step of an educator or counselor in preparing for this highly responsible and holy work of education and guidance is introspection. Aside from an incisive self-critique of his teaching and its style, the educator or counselor needs to review his methodology, to ensure that it is characterized by extreme deliberation and politeness. He must attempt to find sayings that are appropriate for his lessons, and communicate them pleasantly. In this way, the lessons will be engraved on the heart of a pupil, appearing before his eyes even after he leaves the presence of his educator or counselor. An educator or counselor must realize not only that it is essential for him to use appropriate phrases in his lessons, but that the manner of expression - whether he expresses them with politeness and patience, or with agitation and derision - also affects the foundation of education and guidance. … words of disdain when coming from the mouth of his educator or counselor, though true, diminishes the educator's stature in his pupil's eyes. Many educators and counselors err here. They think that ferment by way of thunderous noise and clamor helps them achieve their goal in education or guidance. Among them are those who attack their pupils with extremely harsh and angry words, insulting and berating them. Truly, even if the pupil becomes temporarily upset from the flaming words of the educator or counselor, his heart shrinking within him in pain, and at times he cries bitterly, this type of education or guidance yields no [lasting] benefit whatsoever. Any [temporary positive] effects vanish like a fleeting dream. (Selections from The Principles of Education and Guidance, The Second Provision: The Preparation of the Educator and Counselor, as found at http://www.chabad.org /library/article.asp?AID=115232) Yehoshuah ben Prachiah teaches us in Pirkei Avot (“Ethics of the Fathers”) 1:6 “Aseh lecha Rav” (“Make a teacher for yourself”). In light of everything we have explored above, I would like to interpret this aphoristic statement in the following manner: Choose a teacher for yourself who first and foremost represents the highest standards of ethical behavior and treats others with true derech eretz – especially his or her students. Choose a teacher for yourself from whom you will learn not only Torah content, but Torah values as well. Choose a teacher for yourself who demonstrates kindness, patience, and a love of Torah that is so powerful he or she must share it with others. May we all be zocheh (“merit”) to find such teachers and benefit from their guidance in our never-ending quest to serve Hashem. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. My audio shiurim on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 ****New*** 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: @theRavZatzal. _ Parashat Yitro 5772, 2012
Rabbi Soloveitchik On the Mitzvot 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. Parashat Yitro is preeminently the parasha of the Aseret Hadibrot (The Ten Commandments). The great Jewish philosopher and biblical exegete, Rabbeinu Saadiah Gaon (882-942), suggests in his Sefer Hamitzvot (Book of the Commandments) that the Aseret Hadibrot are actually a summary of all of the 613 Torah commandments. Thus, contrary to popular belief, they have no greater significance than the rest of the mitzvot. Instead, their importance derives from their symbolic representation of all the commandments of the Torah. Given this emblematic connotation, and, in opposition to the Rambam’s opinion (1135-1204; as expressed in his responsum no. 263, Blau ed.), many Ashkenazi congregations stand during the public reading of the Aseret Hadibrot. This minhag (practice)is, in reality, a reenactment of our acceptance of the entire Torah at the moment of he Revelation, and is, therefore, very different from our standard public Torah readings. It is this singular difference that obligates us to rise during their recitation. Thus my rebbi and mentor, Rabbi Joseph B. Soloveitchik (1903-1993) in his recently published posthumous work entitled Out of the Whirlwind: Essays on Mourning, Suffering and the Human Condition, states: …actually the reading of the Aseret ha-Dibberot is not only a didactic performance of limmud [Torah study], but a restaging, a dramatic reenacting of mattan Torah [receiving the Torah]. This is why people rise when it is read. Rambam asked in his responsum, Why should they rise? Aseret ha-Dibberot is no more sacred than the parasha which speaks of Timnah, the concubine of Elifaz (Gen. 36:12)! But the Aseret ha-Dibberot is read not only as a text which is being studied, but as a text which is being promulgated and proclaimed by G-d Himself. (Page 15) Since the Aseret Hadibrot symbolically represent the entire Taryag Mitzvot (613 Commandments), Parashat Yitro presents an opportunity for us to pause and reflect upon our relationship to the commandments. On the most basic level, we know that there is a tripartite process that forms the background of each and every commandment: Hashem as the metzaveh (the Commander), the mitzvah (the commandment), and man as the metzuveh (the commanded). Each time we are mekayam a mitzvah (fulfill a commandment), we demonstrate our loyalty to our Creator and prove to the world that the Voice emanating from Har Sinai (Mt. Sinai) continues to be heard in all of its power and majesty. Moreover, we show the entire world that the relationship He forged with our forbears continues to flourish until our own historical moment. By keeping Hashem’s Torah, we thereby proclaim: “Hashem Hu HaElokim.” (“Hashem is our G-d and Master”) It is important to note that the Torah differentiates between two distinct categories of mitzvot: chukim and 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 (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. According to Rabbi Soloveitchik, man’s acceptance of the chukim, man’s acquiescence and submission to laws that defy his comprehension, is an essential element of the faith gesture. Moreover, when we accept the transcendent yoke of the chukim, we demonstrate our trans-historical connection to the first patriarch, Avraham Avinu, and by extension, to Knesset Israel (the Community of the Jewish People: What does man cherish more than the intellect, around which his sense of dignity is centered? Precisely because of the supremacy of the intellect in human life, the Torah requires, at times, the suspension of the authority of the logos. Man defeats himself by accepting norms that the intellect cannot assimilate into its normative system. The Judaic concept of chok represents human surrender and human defeat. Man, an intellectual being, ignores the logos and burdens himself with laws whose rational motif he cannot grasp. He withdraws from the rationalist position… Once man has listened and retreated, he may later be instructed to march straight to victory… Abraham was told to withdraw, and to defeat himself, by giving Isaac away. He listened; G-d accepted Isaac but did not retain him. G-d returned him to Abraham… Abraham found victory in defeat. (“Majesty and Humility” delivered as an address at Rutgers College on April 14, 1973, reprinted in Tradition: A Journal of Orthodox Thought, Spring, 1978, page 37) Given Rav Soloveitchik’s analysis, it is clear that we are obligated to view the entire Torah and its corpus of laws in their authentic light, namely, with the understanding that chukim and mishpatim, have an absolute demand upon us, an unquestionable claim upon our being that is derived from the Voice who communicated with us at the moment of the Revelation at Har Sinai. This is reflected in one of the prayers that we recite each and every morning: May it be Your will our G-d and G-d of our fathers that we will keep your chukim (statutes) in this world, so that we will merit, and we will live, and we will see, and we will inherit good and blessings during the time of the Mashiach (Messiah) and in the world to come. (Siddur, Morning Prayers, translation my own) May the entire Jewish people be zocheh (merit) to witness the fulfillment of this prayer soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. My audio shiurim on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3 ****New*** 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: @theRavZatzal. _ Changing and Perfecting the World
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 Frieda The Shirah (Song) of praise and exaltation sung by the Jewish people after having crossed unscathed through the Sea of Reeds (“Red Sea”) is one of the most often recited passages in the entire Torah. After all, we say it every day as part of the introductory section of our daily prayers (Pesukei d’Zimrah). Yet, due to its poetic language and metaphoric images, its meaning remains elusive and difficult to comprehend. One example of a well known, yet difficult to understand phrase in the Shirah is that of “zeh kali v’anvahu.” (Sefer Shemot 15:2) One would think that such an expression would have a clear and unambiguous translation that would reflect unanimity of opinion as to its meaning. Nothing could be further from the truth. The Judaica Press translation, following the Aramaic translation of Onkelos (first century CE), interprets our phrase as “this is my G-d, and I will make Him a habitation.” Rav Aryeh Kaplan zatzal, takes a somewhat similar approach and translates our phrase as “this is my G-d, I will enshrine Him.” In stark contrast, Rashi (1040-1105) and his grandson, the Rashbam (1080-1158), following Talmud Bavli, Shabbat 133b, translate this as “this is my G-d, and I will glorify Him.” Thus, there is no definitive interpretation of our phrase. The above-referenced Talmudic passage is based upon a comment of the Mechilta on our pasuk (verse): 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. (Translation, Jacob Z. Lauterbach with my emendations) Abba Shaul’s explanation of “zeh kali v’anvahu,” i.e. 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. (Translation, my own) This passage represents a profound and practical formula for fulfilling the mitzvah of “v’halachta b’drachov” (“and you shall walk in His ways,” Sefer Devarim 28:9). The 13th century anonymous Sephardic work, known as the “Sefer HaChinuch,” introduces this mitzvah (number 611) in the following fashion: 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 (Deuteronomy 28:9). (Translation by Charles Wengrov) Given the above, v’halachta b’drachov emerges as the fundamental basis of the entire ethical structure of Judaism (Rabbi Soloveitchik zatzal, 1903-1993). Unlike the society around us, where kindness and compassion are more often than not unanticipated events, the Jewish people have a clear and unambiguous mandate “to channel all our matters that are between us and others in a way of kindness and compassion.” (Ibid.) In doing so, we emulate the actions of our Creator and, thereby, ultimately create significant changes in ourselves. Moreover, it is in this sense that we can truly be “partners with Hashem in creating the world” (shutfim im Hashem b’ma’aseh Bereishit). Indeed, Rashi hints at this concept in his comment on Talmud Bavli, Shabbat 133b, when he explains “v’anvahu,” in our pasuk,as a contraction of “Ani” (I) and “Hu” (Him = G-d). In other words, when we “walk in His ways,” He becomes our Yedid nefesh (“Beloved of the soul”), and we become His partners in creating the world anew. May we find the spiritual energy and strength of conviction within ourselves to join Av Harachamim (our Compassionate Father) in creating the world anew, helping to make it a better and nobler place. In this way, may we fulfill the phrase said three times each day in the Aleinu: “L’takane olam b’malchut Shakai” (“to perfect the world through the Almighty’s sovereignty”). V’chane yihi ratzon. Shabbat Shalom 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 ****New*** 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: @theRavZatzal. _ Parashat Bo 5772, 2012:
Achieving True Spiritual Growth 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. One of the most fascinating aspects of the Torah is the interweaving of “ethical” and “ritual” laws. For example, at the beginning of Parashat Kedoshim, we are met with the general commandment to be “holy,” the mitzvah of Kibud Av v’Am (parental respect), and almost immediately thereafter by laws referring to sacrificial offerings. The juxtaposition of these commandments contains a vital message, namely, “ethics” and “ritual” are inseparable. Together they form the constitutive elements from which Judaism is fashioned. The indissoluble interconnectivity of all mitzvot is a central theme of the Sefer Hachinuch’s philosophy of commandments. This anonymous 13th Century work sheds light, as well, on a particular mitzvah that is found in our parsha. During the Torah’s enumeration of the requirements of the Korban Pesach (Paschal Lamb), we find: “Ba’bait echad yah’achal lo totzi min habait min habasar chutzah, v’etzem lo tishbaru bo” (“In one house it shall be eaten, you may not take any of the meat outside from the house; and you shall not break its bone”). Initially, one would expect the Sefer Hachinuchto provide a purely halachic exposition regarding the breaking of the bone of the Paschal Lamb. Normally, this would encompass such elements as: What constitutes a break, and the time frame of the prohibition. Fascinatingly, however, this commandment becomes the platform whereupon the Sefer Hachinuch presents one of his fundamental concepts of Torah analysis, namely, “based upon the actions and symbolic gestures that we perform, a matter [i.e. concept, idea] will become permanently fixed in our souls [and mind].” As the Sefer Hachinuch states: At the root of the precept lies the purpose to have us remember the miracles of Egypt… This is also a branch [corollary] of the above root purpose: For it is not a way of honor for royal princes and counselors of the land to scrape the bones and break them like dogs. This is fit only for the hungry poor of the people to do. Therefore at the beginning of our emergence to become the treasured choice of all the nations, a kingdom of kohanim and a holy nation (Exodus 19:6), and again every year at the same time, it is fitting for us to perform deeds, which reflect the great degree of excellence to which we rose at that hour. Through the action and symbol that we perform, we set this matter in our souls permanently. (Sefer haHinnuch: The Book of [Mitzvah] Education, translation, Charles Wengrov, page 118) As his examination of our mitzvah proceeds apace, the Sefer Hachinuch addresses the questions: “How do we become who we are?” and “How can we become who we would like to be?” He answers both of these in the following manner: “Hatah ozencha u’shma, alamedcha l’hoil b’Torah ub’mizvot. Da ki ha’adam nifal kfi peulotov, v’libo vchol machshavotov tamid achar maasav sh’hu oseh bahem inm tov v’im ra” (“Listen with deep contemplation and I will teach you how to reach high levels in Torah and mitzvot; know that man is affected by his actions [becomes the result of his actions] and that his heart and all of his thoughts continuously follow the actions that he performs whether they will be good or evil”). In other words, man’s behaviors shape his past, present, and future, and serve as determinants of who he will become. By way of illustration, if I act with chesed (kindness), I will ultimately become kindly in both my demeanor and personality. Sadly, the opposite formulation is no less the case. The theological and philosophical touchstone for the Sefer Hachinuch’s persuasive position is clearly the Rambam (Maimonides, 1135-1204) in his Mishneh Torah, Hilchot Deot 1:7. Therein we find: How should a person comport himself in these [positive] temperaments until they become fixed in him? He should perform these ideal behaviors (hadeot haemtziot) and repeat them a second and third time and continuously repeat them until they will become easy for him to perform. At that point, they will not be burdensome and they will become entrenched in his soul. (Translation my own) In addition, the Rambam notes in Hilchot Deot 1:5 the manner whereby we can fulfill the commandment of v’halachta b’drachov (walking in G-d’s path, Sefer Devarim 28:9). He bases this on the well-known passage from 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. (Translation my own) When taken in tandem, the Sefer Hachinuch and the Rambam provide us with a true derech hachaim (path of holy life) and a clear roadmap for achieving our spiritual potential. As always, however, we need Hashem’s help to enable us to make these changes. We need to call upon Him in the famous words of Megilat Eichah 5:21: “Hasheveinu Hashem alecha v’nashuvah. chadashe yameinu kekedem.” (“Cause us to return to You Hashem and we will return, renew our days as they were in ancient times.”) With His help, may we have the ability and desire to alter our negative behaviors, realize our true potential, and become more than who we are today. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my 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: @theRavZatzal. |
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