Parashat Naso, 5773, 2013:

                   Understanding the Blessing of the Kohanim

                                      Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

One of the best-known passages in the entire Torah is that of 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, this and all Torah and Rashi translations, The Judaica Press Complete Tanach)

Herein, Hashem summons the Kohanim to serve as the viaduct through which His divine beneficence flows and comes to rest upon our people. Thus, the bracha (blessing) is pronounced by the Kohanim, but not actually given by them. The source of the blessing, like all brachot, is Hashem Himself: “They shall bestow My Name upon the children of Israel, so that I will bless them.”

The Blessing of the Kohanim is composed of three parts:

1)    A request that Hashem should bless and watch us

2)    An appeal that G-d should cause His countenance to shine upon and favor us

3)    An entreaty that our Creator should raise His countenance toward us, and grant us peace

The familiar words “bless,” “watch,” and “peace” appear to be quite accessible. Yet, we may honestly be left a bit confused when the Kohanim beseech Hashem to have His countenance shine upon and favor us, and be raised toward us. When we witness this stirring event, we may feel that the content of the bracha remains elusive, just beyond our reach. As in all instances of authentic Torah interpretation, we must turn to the giants of our exegetical tradition to enlighten us as to “the story behind the story.” It is to this task that we now turn.

The great Rabbi Shlomo ben Yitzhak (Rashi, 1040-1105) provides us with a midrashically-based interpretation of the Kohanim’s tripartite bracha. He explains that the two words “bless” and “watch” refer to physical possessions that have been mercifully bestowed upon us by Hashem:

May [the L-rd] bless you: that your possessions shall be blessed. - [Midrash Tanchuma Naso 10, Sifrei Naso 1:144]

and watch over you: that no thieves shall attack you and steal your money. For when one gives his servant a gift, he cannot protect it from all other people, so if robbers come and take it from him, what benefit has he [the servant] from this gift? As for the Holy One, blessed be He, however, He is the One who [both] gives and protects (Midrash Tanchuma Naso 10). There are many expository interpretations in the Sifrei .

In contrast, the two verses that focus upon G-d’s “countenance,” refer to overarching aspects of how we ideally would like Him relate to us. In the first instance, the Kohanim ask:

May the L-rd cause His countenance to shine to you: May He show you a pleasant, radiant countenance. - [Midrash Tanchuma Naso 10, Sifrei Naso 1:144]  and favor you: May He grant you favor - [Sifrei Naso 1:144]

According to Rashi, as based upon his selected Midrashic sources, the notion of having Hashem’s “face” shine upon us depicts the manner in which we long to be treated by our Creator. This idea is strikingly illustrated by the beautiful Shabbat zemirah (liturgical poem) entitled “Yedid Nefesh” (“the Beloved of my Soul”). Given its power and scope, it is little wonder that it is one of the most universal and oft-sung zemirot. It describes our Creator as our Beloved, and depicts our most intimate relationship in the world. Our very souls, in some mysterious and ineffable manner, merge with G-d as we ascend to higher and higher levels of spirituality. This is possible if, and only if, the essence of our being is connected to Him in our transcendent quest for spiritual union. Thus, we ask Hashem to shine His countenance upon us, and be our guide on our journey toward Him. This is the greatest and deepest favor (chane) that we could ever be shown and receive in this world.

The second occurrence of “panav” (“May the L-rd raise His countenance toward you”) is different in kind and degree than the first. Whereas the first time we encounter the term the focus is ultimately positive, in this instance, the bracha entreats G-d to refrain from expressing His wrath toward us when we fail to properly fulfill the mitzvot. Thus, Rashi states: “May the Lord raise His countenance toward you: by suppressing His wrath. [Sifrei Naso 1:144].” Given the trials and tribulations of Jewish history, this is certainly a bracha that we long to see realized, soon and in our days.

Birkat Kohanim concludes with the eternal Jewish hope “and grant you peace.” Maimonides (the Rambam, 1135-1240) helps us to understand the overarching import of shalom within Judaism via a seminal philosophical statement that appears as the final words of Hilchot Megillah and Chanukah. Therein, the Rambam discusses a situation of financial triage in which an individual has extremely limited funds. He presents two scenarios: One has money to purchase either Shabbat candles or Chanukah candles, and one has money to buy Shabbat candles or wine for Kiddush. Which takes precedence? Maimonides is unequivocal in his response: “Ner beito kodem meshum shalom beito” (“Shabbat lights must be purchased prior to either Chanukah candles or wine because of the peace of his home”). We must remember that the Shabbat lights in this context may very well have been the only lights in the home. Therefore, without this small amount of illumination, people would trip into one another, arguments would become rife, and the Shabbat evening would become a dark and dreary time. In short, there would be a manifest diminution of peace in the home. Therefore, and without mitigation, the Rambam codifies the law that Shabbat candles take precedence over fulfilling either the mitzvah of Kiddush or Chanukah candles, even though Kiddush is a positive Torah commandment, and Chanukah candles are a Rabbinic obligation. Beyond a doubt, the value of shalom beito trumps these other mitzvot, based upon its overriding and singular import.

On measure, shalom emerges as the ultimate goal of Birkat Kohanim. Little wonder, then, that Chazal (our Sages of blessed memory) concluded the Shemoneh Esrai (Silent Prayer) with these truly stirring words that, in part, parallel the Birkat Kohanim:

Bestow peace, goodness and blessing, life, graciousness, kindness and mercy, upon us and upon all Your people Israel. Bless us, our Father, all of us as one, with the light of Your countenance. For by the light of Your countenance You gave us, L-rd our G-d, the Torah of life and loving-kindness, righteousness, blessing, mercy, life and peace. May it be favorable in Your eyes to bless Your people Israel, at all times and at every moment, with Your peace. Blessed are You L-rd, who blesses His people Israel with peace.
(http://www.chabad.org/library/article_cdo/aid/867674/jewish/Translation.htm)

May the words of this bracha be realized for us soon and in our day – both individually, and as a nation. 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 rdbe718@gmail.com.

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

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                            Parashat Bamidbar 5773, 2013:

                         Each Person is Truly a World

                                     Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

 
Chazal (our Sages) named the fourth book of the Torah “Sefer Hapekudim” (the “Book of Counting”), which is translated in English as “Numbers.” It received this title since both the sefer and our parasha begin with a census of our people. Rashi (1040-1105) points out that this is actually the third time that our forebears were counted. The first tally took place when we departed Egypt, and the second, after we flagrantly erred with the incident of the Egel Hazahav (Golden Calf). These were very logical censuses. After all, it was crucial, for a variety of reasons, to know exactly how many men were available to be mustered for war. Thus, we were counted when we left Egypt. So, too, it was very reasonable for us to be counted following our great chet (sin), since it was once again critical to know how many had survived its aftermath. At first blush, however, the census at the beginning of our parasha appears to be without rhyme or reason. The truth, however, is far different. This act of counting served a higher and nobler purpose. It was neither an act of utilitarian counting, nor was it even very practical. Instead, this census was an act of true love; namely, the love that exists between Hashem and our people, which is so beautifully and powerfully portrayed in Shir Hashirim (the Song of Songs). Based upon this approach, Rashi answers the “why” question regarding this particular act of counting and teaches us: “Because of their beloved status before Him, He counted them at all times.” I would submit, moreover, that Hashem counted us because each one of us is truly precious in His Divine eyes. Each individual among the Jewish people is a jewel in our King’s crown. Like an earthly king, so to speak, He counts His priceless jewels.

 

So, too, Chazal focused upon the irreplaceable value of each and every individual among the Jewish people. The last mishnah in the fourth chapter of tractate Sanhedrin deals with the technical topic of how to guarantee the veracity of would-be witnesses. In this context, we are taught one of the most fundamental concepts of Judaism, namely, the sanctity of the individual:

Therefore, man was created alone to teach you that anyone who destroys even one soul (individual) from the Jewish people is considered by the Torah as if he has destroyed an entire world. [So, too,] anyone who saves even one soul (individual) from the Jewish people is considered by the Torah as if he has saved an entire world.

The world-renowned Talmud commentator, Rabbeinu Shmuel Eliezer Ben-Yehudah Halevi Edels (known as the Maharsha, 1555-1631), carefully analyzes the above passage and suggests the following deeply insightful interpretation: “The phrase in the Mishnah is very exact when it states: “nefesh achat m’yisrael” (one soul from the Jewish people) since the form of man who was created alone is the image of G-d, the One of the world…”

The Maharsha, by focusing upon the word “nefesh,” and its connection to Hakadosh Baruch Hu (the Holy One Blessed be He), is urging us to recognize the stamp of Hashem that is uniquely engraved upon each and every member of the Jewish people. This concept overflows with profound ramifications. In a word, when we interact with another individual, we must remember that we are relating to someone within whom the presence of Hashem is to be found. Therefore, regardless of the person’s social and economic stature, or his level of education, he is kadosh (holy) since he is, in truth, G-d’s representative in this world. This thought naturally leads to the following conclusion: We are required to treat each other with kavod (respect) since, by doing so, we are ultimately recognizing G-d’s presence amongst us. In this way, we recognize that, as Hashem so clearly demonstrated at the beginning of our parasha, every Jew truly counts and deserves to be counted.

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 rdbe718@gmail.com.

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

                      Parshiot Behar-Bechukotai 5773, 2013:

                     Focusing Upon Our Essence

                              Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

One of the thornier, daily halachic problems is that of which bracha (blessing) to recite on a particular food. Not too surprisingly, a vast literature has been created by our poskim (halachic decisors) that contains a plethora of opinions and approaches regarding every questionable item. Bread, wine, cake, fruit, vegetables, and water – by way of illustration - all have their specific blessing to be recited before one is allowed to enjoy Hashem’s bounty. Talmud Bavli, Berachot 35a teaches us this idea in the following formulation:

Our Rabbis have taught: It is forbidden to a man to enjoy anything of this world without a benediction, and if anyone enjoys anything of this world without a benediction, he commits sacrilege. What is his remedy? He should consult a wise man. What will the wise man do for him? He has already committed the offence! — Said Raba: “What it means is that he should consult a wise man beforehand, so that he should teach him blessings and he should not commit sacrilege.” Rab Judah said in the name of Samuel: “To enjoy anything of this world without a benediction is like making personal use of things consecrated to heaven (hekdash), since it says: “The earth is the L-rd's and the fullness thereof.” (Translation, Soncino Talmud, brackets my own)

It is now quite clear that we are mandated to recite a benediction prior to eating any food, and that we need to do this in an knowledgeable and thoughtful manner. Nearly everyone, however, encounters the following question: “Which blessing should be recited over a food composed of clearly differentiated ingredients?” For example, what bracha does apple pie or an ice-cream cone require? In these examples, we have foods composed of two different items competing for one mandated blessing. Therefore, it is frequently unclear exactly what one ought to do. By definition, one of the foods is of secondary import (tafel) to the primary one (ikar). The question, of course, is which is which? In time honored Jewish tradition, the answer to our query is a resounding: “It depends.” The determinant in this case, according to many poskim, is subjective in nature. Whatever is of singular importance to me, whichever food is more pleasing and desirous in my eyes, will become the ikar and the other food the tafel. In such an instance, only the main food receives the bracha, while the other does not. Clearly, ikar and tafel are both essential concepts in, and constitutive elements of, this area of Halacha.

In a manner of speaking, Parashat Bechuchotai is also focused upon the concepts of ikar and tafel. The very first pasuk states: “If you follow My statutes and observe My commandments and perform them.” (Sefer Vayikra 26:3, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)  Rashi (1040-1105) explains this verse based upon the halachic Midrash known as the Sifra:

If you follow My statutes: I might think that this refers to the fulfillment of the commandments. However, when Scripture says, “and observe My commandments,” the fulfillment of the commandments is [already] stated. So what is the meaning of “If you follow My statutes?” It means that you must toil in the study of Torah [Torath Kohanim 26:2].

The key here is to “toil in the study of Torah.” This, then, is the meaning inherent in the expression, “If you follow My statutes.” The Midrash and Rashi are teaching us a crucial point regarding Jewish life and living: Torah must ever be our ikar, our essence – and the center of our lives. The one and only way in which Torah can achieve this status is if we are committed with our complete hearts and souls to its study. In a word, we must encounter the Torah, and lovingly develop a heartfelt relationship with it. This requires strenuous hours of assiduous learning and study, i.e., toil. If we will devote ourselves in this manner, the Torah will become our ikar, our essence, and everything else in the world will be tafel to its sublime power and beauty.

With Hashem’s help, may we continue to grow in our love of, and devotion to, our holy Torah. Moreover, may it become, and always be, our ikar - the true essence of our being. 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 rdbe718@gmail.com.

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

                        Parashat Emor 5773, 2013:

                 Understanding Mikra’ei Kodesh

                            Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

One of the more ubiquitous terms that appears in Chamisha Chumshei Torah (the Five Books of the Torah) is mikra kodesh (literally, “something called holy,” i.e., the Festivals, pl. mikra’ei kodesh). There are a total of 19 cases of our expression in Sifrei Shemot, Vayikra, and Bamidbar, including 11 instances in our parasha. In addition, Chazal (our Sages of Blessed Memory) utilized our phrase in every Friday evening and Yom Tov Kiddush, as well as throughout the Shabbat and Yom Tov tefilot (prayers). Given human nature, however, precisely because of the pervasive usage of “mikra kodesh,” and its plural variant, we have become desensitized to its meaning and significance. As such, we need to “step back” and encounter it anew, in order to understand at least a small part of what the Master of the Universe was communicating to us when He used this term in His holy Torah.

Rashi (1040-1105) shares his understanding of “mikra kodesh” with us in his comment on a verse that is found in our parasha (Sefer Vayikra 23:35):

a holy occasion: [This expression mentioned in connection with Yom Kippur, means that you are to] sanctify it [the day] through [wearing] clean garments and through prayer, while [this expression mentioned in connection] with the other holy days, [means] sanctify it with food and drink, through [wearing] clean clothes and through [their own special] prayers. — [See Torath Kohanim 23:186] (This and all Bible and Rashi translations, The Judaica Press Complete Tanach)

Rashi, based upon his Midrashic source, stresses the positive aspect of mikra kodesh. In his view, these holy days require explicit demonstrations of their unique identity (i.e. their kedushat hayom). Therefore, we don special clothes, recite inspiring prayers, and, with the exception of Yom Kippur, eat the finest meals we can afford – replete with the most delectable beverages.

The Ramban (Nachmanides, 1194-1270), in the first of his three explanations of our term as found in his commentary on our parasha (Sefer Vayikra 23:2), also emphasizes the positive characteristics of the Festivals:

Mikra’ei kodesh: And it will be on this day that everyone will be called (keruim) and gather together to sanctify His Name. This is the case since it is a commandment incumbent upon the Jewish people to join together in the House of the L-rd on an appointed day to sanctify the day in an explicit public manner through prayer (tefilah), praise (hallel) to the Almighty, and with clean garments. Moreover, [the Jewish people] are obligated to make this a day of feasting as is stated in the tradition (Heb. kabbalah, i.e., Sefer Nechemiah 8:10): “And he [Nechemiah] said to them [the Jewish people], ‘Go, eat fat foods and drink sweet drinks and send portions to whoever has nothing prepared, for the day is holy to our L-rd, and do not be sad, for the joy of the L-rd is your strength.’”

Nachmanides’ second elucidation of the term “mikra kodesh” is language-based in nature. He posits that it is a derivative of “karui ha’edah” (“called, invited, or summoned to the congregation”) and supports this interpretation based upon the phrases in Sefer Shemuel I: 9:13: “and afterwards the invited guests will eat,” and Sefer Yeshayahu 4:5: “and over all those summoned therein, ” wherein this statement refers “to those places that are called in this manner since this is where those summoned to the congregation will gather.”   Nachmanides’ third exegesis of “mikra’ei kodesh,” contains some similarities to his first explanation and to that of Rashi. Herein, he bases himself upon Onkelos, the quintessential First and Second Century Torah scholar:

And Onkelos determined that this phrase is similar in kind to “Jacob called for his sons and said, ‘Gather and I will tell you what will happen to you at the end of days.’” (Sefer Bereishit 49:1) – this is an expression of “happenings” (“me’ora”). On each day that will ensue [that is called a “mikra kodesh,”] you must make them holy. And our Rabbis, may they be remembered for a blessing, said: “Celebrate them through food, drink, and clean clothes.” This means that their nature in your eyes should not be similar in kind to the other days, instead, make them an occurrence of holiness – and differentiate them in their foods and dress from a regular weekday to one that is holy. This, too, is the opinion of Onkelos. (Translation, underlining, and brackets my own)

My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993) known as “the Rav,” by his followers and disciples, expanded upon Onkelos’ analysis as presented by the Ramban and stated:

It appears from Onkelos’ understanding that the Festivals are called “mikra kodesh” because great, lofty and exalted events took place on these days. For example: the Exodus, the Giving of the Torah, and matters similar in kind. The essence of the holiness of the Festivals is rooted in the wonders and miracles that the Holy One blessed be He brought about on these days. [In conjunction with this idea, we must note] that the Departure from Egypt is not simply the rationale for the Festivals; rather, it is the fundamental basis of their essential holiness and qualitative nature as chosen days. We may adduce a proof: We mention the phrase, “a remembrance of the Departure from Egypt,” in each and every Kiddush – whether it is recited over a cup of wine or in the liturgy. This indicates that this commemoration represents the fundamental underpinning for the holiness of, and for, each mikra kodesh. (Shiurim l’Zacher Abba Mari, Volume I, pages 151-152, first edition), translation, bolding, and brackets my own)

In contrast to the interpretations we have examined thus far, Rashi’s grandson, Rabbeinu Yaakov ben Meir (Rabbeinu Tam, 1100-1171), took an entirely different view in his understanding of mikra kodesh. Unlike his grandfather, who stressed the importance of positive actions that personify the uniquely holy character of the chagim (holy days), Rabbeinu Tam stressed the importance of refraining from melacha (creative physical activity) based upon the Beit Din (Court of Law) having declared this day to be one that is endowed with holiness:

It appears in Rabbeinu Tam’s view that we call such days “mikra kodesh” because we recognize that the Beit Din has sanctified the day – and we refrain from doing melacha because of the holiness of the day (kedushat hayom). Such a day, however, is not called “mikra kodesh” when the cessation of creative activity is done for a reason other than the holiness of the day – such as out of mere laziness to undertake melacha. (Tosafot, Talmud Bavli, Shevuot 13a, s.v. lo karu mikra kodesh)

Here, too, we can look to the Rav for insights as to how we can best understand the deeper meaning inherent in Rabbeinu Tam’s position:

Rav Soloveitchik zt"l expanded on this interpretation of Rabbeinu Tam that a person's motive for refraining from melacha is essential. Chazal (Berachos 20b) teach us that women are obligated to recite Kiddush on Shabbos according to the Torah. Notwithstanding Kiddush being a time bound positive mitzvah from which women are usually exempt, there is a halachic connection between Kiddush and the prohibition of melacha, in that whoever is forbidden to do melacha on Shabbos is obligated to recite Kiddush. This halacha is derived from the tradition that the terms “Shamor” and “Zachor” used in the Torah concerning Shabbos were recited simultaneously by Hashem. “Shamor” refers to the prohibition of melacha where “Zachor” is the source for the positive obligation to recite Kiddush. The connection between Kiddush and melacha is not only a technical one concerning who is obligated to perform the mitzvah of Kiddush. Kiddush is linked to melacha because the purpose of Kiddush is to make a verbal declaration why we are refraining from melacha. Rather than merely taking a day off from work, we begin Shabbos with an affirmation, through our recitation of Kiddush, that Shabbos is a mikra kodesh. As such, refraining from melacha on both Shabbos and Yom Tov is only complete if accompanied by Kiddush. (Rabbi Sobolofsky, “Mikra Kodesh,” http://www.torahweb.org/torah/2011/parsha/rsob_emor.html, underlining my own)

Given the different approaches to mikra’ei kodesh that we have presented and analyzed, it is manifestly evident that our Mo’adim (Festivals) are multifaceted in their essence and nature. Beyond a doubt, each mikra kodesh emerges as a holy and supernal gift bestowed upon our people by the Master of the Universe. Therefore, with G-d’s beneficent love and help, may we be zocheh (merit) to honor His mikra’ei kodesh with the respect and dignity they deserve. 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 rdbe718@gmail.com.

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

                 Parshiot Acharei Mot - Kedoshim 5773, 2013:

                      Judge Your Fellow Man Favorably

                               Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

You shall commit no injustice in judgment; you shall not favor a poor person or respect a great man; you shall judge your fellow with righteousness. (Sefer Vayikra 19:15, this and all Bible translations, The Judaica Press Complete Tanach)

Our underlined phrase, “you shall judge your fellow with righteousness,” is found in the second of the two parshiot we read this Shabbat. As noted in Talmud Bavli, Shevuot 30a, one of the interpretations of this expression is the obligation to judge our fellow Jews in a favorable fashion: “Our Rabbis taught: ‘You shall judge your fellow with righteousness’ - judge your neighbor to the side of merit (Hevay dan et chaverchah l’kaf zechut).” This idea is echoed in the famous words of Rabbi Yehoshua ben Perachyah, head of the Sanhedrin in the latter half of the 2nd century BCE: “Establish a permanent and lasting connection with your Rabbi, acquire a friend (i.e. intimate confidant), and judge all people in a meritorious manner.” (Pirkei Avot 1:6)

At first blush, it appears that the exhortation to “judge all people in a meritorious manner” may very well be a morally positive act devoid of any clear halachic mandate - i.e., a mere description of ideal behavior that lacks prescriptive force. In reality, however, nothing could be further from the truth. No less than two 13th century giants among the Rishonim (11th-15th century Torah Sages), the anonymous author of the Sefer HaChinuch and Rabbeinu Yonah in his Shaarei Teshuvah (Gate III, section 218), assert that the action (ma’aseh) of judging one’s fellow to the side of merit is a fulfillment (kiyum) of “…You shall judge your fellow with righteousness.” Therefore, it is a positive Torah commandment that is counted in the Taryag Mitzvot (613 Commandments). Accordingly, the Sefer HaChinuch states:

Moreover, included in this commandment [you shall judge your fellow with righteousness] is the concept that it is fitting and proper for everyone to judge his friend in a positive way. As such, he should only interpret someone’s actions and words in a virtuous manner… The underlying reason inherent in this mitzvah is to engender peace and good will between all people. We, therefore, find that the essence and overall intention of this Divine directive is to facilitate peace in the communities of men – through fair, generous, and righteous judgment – replete with the removal of any doubts regarding the intentions of their fellow man’s actions. (Rabbi Chaim Dov Chavel edition, Commandment 217)

Rabbeinu Yonah (op. cit.) provides us with a well-defined roadmap for implementing this commandment in our daily lives:

Behold, when you see someone that says a certain thing, or performs a particular action wherein you can judge his words or actions in either a negative or positive manner, if the one who has performed this act is known to be a G-d-fearing individual (yireh Elokim), then you are obligated to judge him as being absolutely guiltless in this behavior. This is the case, even if the matter – upon due reflection – logically appears to place him in the category of one who is, indeed, guilty.

If the individual who has performed the questionable action is considered to be on the middle level (bainoni) of human behavior i.e., wherein he usually is careful and holds himself back from sinning – yet, on occasion, does sin – here, too, one should remove his doubts regarding the actor’s undefined conduct and judge him as being guiltless. (Underlining my own)

Fulfilling this commandment, and the concomitant development of the middah (ethical characteristic) of judging one’s fellow man favorably, were deemed to be so important in the overall scheme of Jewish living that our Sages declared: “One who judges his fellow man in a positive manner will be rewarded by having the Omnipresent One (haMakom) judge him in a positive fashion.” (Talmud Bavli, Shabbat 127) Therefore, Rabbeinu Yonah concluded this section with the following words: “[In the case of the bainoni,] if the action appears to be negative in nature, you should perceive it as only being doubtfully so (k’mo safek) – and do not judge him as being guilty.”

It should be noted that we extend the benefit of the doubt only to the yireh Elokim and the bainoni. A rasha (one whose behaviors are deemed to be consistently negative and in purposeful violation of the Torah’s ethics and values) who performs problematic actions, however, is judged as guilty in order to protect the fabric of society from being ripped asunder.

Rabbi Baruch Halevi Epstein (1860-1941), author of the monumental commentary on the Torah entitled, Torah Temimah, opined that the halachic principle underlying the Torah obligation to judge all men favorably is that of chezkat kashrut (the pre-existent assumption of positive status). Fascinatingly, this legal concept is partially echoed in American jurisprudence wherein the general operating norm is the presumption of innocence:

presumption of innocence noun a fundamental protection for a person accused of a crime, which requires the prosecution to prove its case against the defendant beyond a reasonable doubt. This is opposite from the criminal law in many countries, where the accused is considered guilty until he/she proves his/her innocence or the government completely fails to prove its case. (Gerald N. Hill and Kathleen T. Hill, http://legal-dictionary.thefreedictionary.com/Innocent+until+proven+guilty)

The above sources and commentaries allow us to understand Chazal’s (our Sages) prologue to each chapter of Pirkei Avot: “Every member of the Jewish people has a share in the World to Come, as the text states: (Sefer Yeshiyahu 60:21): ‘And your people are all righteous, they shall inherit the land forever. They are the branch of My planting, the work of My hand in which to take pride.’” (Underlining my own)

May each of us be zocheh (merit) to judge our fellow man favorably and with mercy and compassion. Then, we, too, will be among those about whom our Sages declared: “One who judges his fellow man in a positive manner will be rewarded by having the Omnipresent One (haMakom) judge him in a positive fashion.” 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 rdbe718@gmail.com.

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

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                         Parshiot Tazria-Metzora 5773, 2013:

                                   Kol Yisrael Chaverim
                    (All the Jewish People are Friends)

                                   Rabbi David Etengoff

 

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

One of the major focal points of our parshiot is the spiritual malady manifested in a physical fashion, known as tzarat. This disease is unidentifiable with any of the 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 mater]. (Translation and brackets my own)

In a word, the only way to understand tzarat is from the Torah-spiritual viewpoint, rather than from a medical-dermatological perspective.

Tzarat is a major part of the general body of Jewish Law known as Tumah and Taharah (Laws of the Ritually Impure and Ritually Pure). An entire section of the Mishnah is entitled “Taharot” (“Purities”), and page after page of the Talmud discusses the intricacies of this fundamental area of Halacha. Unfortunately, however, very few people today, regardless of their level of intellectual acumen and scholarly achievement, have mastered this area of study. Likewise, the Rambam (1135-1204), in his paradigm-changing work entitled Commentary on the Mishnah, noted this lacuna of knowledge in his own time:

And you know that today, because of the multiplication of our sins, that if you were to encounter the leaders of the yeshivot throughout the Jewish people, and all the more so, those of the various synagogues, you would find that this entire subject remains difficult for them. This is the case, [even though] there are many explicit Torah verses and Mishnaic passages [that deal explicitly with this area of Halacha] and sources that are even clearer and simpler than these works.

Maimonides attributed the ignorance of the Laws of Tumah and Taharah to the lack of Torah scholars who devote their time to this study, and to the difficulty of this material:

You should not be amazed by this situation at this time of Exile and by the lack of concerted study of this material – since it is a direct result of too few scholars engaged in its study. [Moreover,] we have already found that at the time of the Beit Hamikdash (the Holy Temple) and during the period of the Prophets, that they were in doubt regarding matters pertaining to Tumah and Taharah… Even the kohanim who served in the Beit Hamikdash who perforce needed to know these laws more than anyone else, because of the great effort needed to know [and master] the Laws of Tumah and Taharah – since many of these laws pertain solely to the Beit Hamikdash and its holy items -  [remained confused in this area of Halacha]. (Introduction to Mishnah Kalim, ed. Rabbi Yosef David Kapach, p. 22, translation and brackets my own)

Little wonder, then, that the Rambam made the study of this subject an essential part of his literary legacy. As such, he meticulously examined each and every detail of this category of Halacha – both in the Commentary on the Mishnah and in his magnum opus of Jewish jurisprudence, the Mishneh Torah.

Given the complexities and concomitant stringencies that often accompany the Laws of Tumah and Taharah, one is nearly thunderstruck by the following Mishnaic/Talmudic passage found at the end of Talmud Bavli Chagigah, folio 26b:

To Hallowed Things. A Tanna taught: They [i.e. the unlettered and unschooled - amei ha’aretz] are trusted in regard to large [and certainly small] earthenware vessels for hallowed things. Why is this? – Because no furnaces were erected in Jerusalem {and, therefore, no vessels could be constructed]. During a festival also in regard to Terumah [the amei ha’aretz were believed regarding the Laws of Tumah and Taharah] Whence is this deduced? — R. Joshua b. Levi said: Scripture Says: So all the men of Israel were gathered against the city, associated as one man (Sefer Shoftim 20:11, entire translation, The Soncino Talmud, with my brackets and emendations)

The phrase “During a festival also in regard to Terumah ” is nothing less than amazing. Suddenly, the unlettered and unschooled were granted the same level of credibility (ne’emanut) in regards to the complicated Laws of Tumah and Taharah as the greatest Torah scholars. This is the case even though, by definition, the amei ha’aretz were denied this self-same status during the entire remainder of the year! As noted, the Talmud bases this remarkable halachic shift upon a pasuk (verse) that appears in Sefer Shoftim 20:11: “And each person of Israel gathered to the city as one individual – as friends.” As Rav Pinchas Kehati zatzal (1910-1976) noted in his monumental commentary on the Mishnah: “The text [of Sefer Shoftim] at the time of the gathering together of all the people calls them all ‘chaveirim’ (‘friends’).” In addition, “… since the Festival is a time of gathering together, from here we can learn that even the amei haaretz were considered to be ritually pure at this time – no less than the sophisticatedly trained individuals.”

In my opinion, our Mishnah is teaching us far more than an essential and crucial point of Jewish jurisprudence pertaining to the Laws of Purities and Impurities. I believe it is also teaching us an approach as to how we should perceive and encounter our fellow Jews. Unfortunately, we live in an age of manifest pirood (split). Each one of us, even if we do not label ourselves, is labeled and defined by others as to what kind of Jew we are and where we stand on the religious/non-religious/not-yet-religious spectrum. The result of this kind of thinking is alienation and disaffection from our fellow Jews. Instead of banding together in love and tolerance, we are split by groundless hatred (sinat chinam) and distrust of one another. In stark contrast, the Mishnah and Talmud remind us of what binds us together, and what is truly important: Kol Yisrael Chaveirim (All the Jewish People are Friends). If we can remember this message, and put it into everyday practice, we will be well on our way to building the kinds of bridges of understanding that are necessary to bring the Mashiach (the one and only Messiah). 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 rdbe718@gmail.com.

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

Parashat Tzav – Shabbat Hagadol 5773, 2013:

Rabbi Soloveitchik Encounters Rabban Gamliel: Two Questions

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

The Haggadah is a trans-historical multi-layered document that is the product of numerous Jewish cultures both in Israel and the Diaspora. Thus, on many levels, it may be viewed as one of the preeminent post-Tanach (Hebrew Canon of Scripture) works since it so effectively captures the pathos, ethos, hopes, and visions of the entirety of our people. Little wonder, then, that it has always been, and continues to be, the focal point of the Passover Seder experience.

This leads us to ask an essential question: “Excluding actual quotes from the Bible, what is probably the most ancient and fundamental section of the Haggadah?” I believe that a very legitimate answer to this query is the portion of the Haggadah popularly known as “Rabban Gamliel hiyah omer,” (“Rabban Gamliel used to say”):

Rabban Gamliel used to say: Whoever does not mention these three things on Passover does not fulfill his obligation, and these are they:

• the Passover-offering (Pesach),

• unleavened bread (Matzah),

• and bitter herbs (Maror).

[The] Passover-offering [is offered] because the Ever-present One passed over the houses of our ancestors in Egypt. Unleavened bread [is eaten] because our forebears were redeemed from Egypt. [The] bitter herb is [eaten] because the Egyptians embittered the lives of our ancestors in Egypt. (Mishnah, Talmud Bavli 116a-b)

Rabban Gamliel’s initial statement: “Whoever does not mention these three things on Passover does not fulfill his obligation,” immediately grabs our attention. Taking this phrase at face value, it appears that the obligation in question is that of Sippur Yitziat Mitzraim (the re-experiencing and retelling of the Pesach story). What exactly is Sippur Yitziat Mitzraim? In broad strokes, my rebbi and mentor, Rabbi Joseph B. Soloveitchik (1903-1993), known as “the Rav” by his students, described the underlying narrative of the Exodus, and the consequent mitzvah for it to be retold “… as the story of Jewish destiny for all time – the eternal story of an eternal people. (Public lecture, March 1977, transcription my own) Thus, even though there are countless commentaries and halachic analyses concerning Rabban Gamliel’s statement, the direct explanation of his assertion seems to be that somehow, and in some yet to be determined manner, “the eternal story of an eternal people” will not be adequately told if one fails to explicitly mention Pesach, Matzah, and Maror. The question, of course, is “Why?”

The Rav was fond of the analytical and conceptual distinction between a nisa (object) and a nosa (subject). The former is something or someone acted upon, whereas the latter is an actor in the historical drama we call life. At first blush, we look at Pesach, Matzah, and Maror as mere objects that must be consumed during the Seder (i.e. inclusive of the Korban Pesach when the Holy Temple is extant). Yet, in a creative tour de force, Rav Soloveitchik perceived each of these items as a nosa, as an active participant in the mitzvah of Sippur Yitziat Mitzraim:

Sippur Yitziat Mitzraim is a blend of storytelling, Torah teaching, and eating symbolic food items. It is a fusion of the spoken word and the physiological functions of eating and drinking, the intermingling of physical pleasure with Torah debate, the combining of the word of G-d with an activity motivated by biological pressure and characteristic not only of man but of animals. Eating the paschal sacrifice, mazzah and maror constitutes a double mizvah. The mizvat akhilah, physically consuming these items, is per se, a religious performance, a maaseh kiyum mizvah. But eating the Pesach, mazzah, and maror is also the instrument or medium of Sippur Yitziat Mitzraim, telling the story of the Exodus. We narrate the story not only through speech but through eating as well. [Therefore,] in order to fulfill the mizvah of sippur in the most perfect manner, one must interpret and explicate the symbolic meaning of Pesach, mazzah, and maror. (Based upon the March, 1977 public lecture, as recorded in Rabbi Menachem Genack’s, The Seder Night: An Exalted Evening, pages 92-93, bolding, underlining, and brackets my own)

To clarify, and as I remember having heard when I attended the lecture myself, Pesach, Matzah, and Maror are far more than mere objects; instead, they are actual subjects and mesapprim (story tellers) of the Sippur Yitziat Mitzraim.

The second query that we might well ask on this Mishnah pertains to the order of the listed items. The Rav asked precisely this question in one of his lectures on Passover and the Haggadah:

Why is the order of the three Mitzvos recorded as Pesach, Matzah and Maror? What is the significance of this sequence? Historically, it would be more accurate that the order be Maror, Pesach, and Matzah, as the bitter torment preceded the Korban Pesach, and both preceded the baking of the Matzos, which took place on the day of the 15th?

The sequence that the Haggadah provides is that of the importance of the Mitzvos. Pesach is the primary Halacha; [whereas] the Mitzvah of Matzah is dependent upon that of Korban Pesach… However, there is a second Mitzvah of Matzah, that of eating it with Maror… Maror has no Torah obligation today, for it is completely dependent upon the Korban Pesach; Maror is only a Rabbinic commandment when there is no Korban, and it thus is last in the sequence… This is the meaning of the sequence that we have in our Haggadah. (Transcribed from a public lecture by Rabbi Aton Holzer, Pesach to Go, Nissan 5768, page 22, underlining, brackets, and editing my own)

Once again, the Rav illuminates a classic exegetical and conceptual problem inherent in Rabban Gamliel’s statement. True, were we to focus primarily upon the historical pain and suffering of our Egyptian forebears, the order should have been Maror, Pesach, and Matzah. Yet, as significant as the crucible of misery that the 210 years of slavery represents, the everlasting and supernal nature of the mitzvot must take precedence.  Therefore, since “the Mitzvah of Matzah is dependent upon that of Korban Pesach,” Pesach, perforce, must be mentioned prior to Matzah, with Maror constituting the final part of the triumvirate.  

With Hashem’s help, may we be zocheh (merit) to experience the coming of Mashiach Tzidkeinu (our Righteous Messiah), the rebuilding of the Beit Hamikdash (Holy Temple), and the ingathering of the Exiles of our people, so that we may once again joyously offer the Korban Pesach, and eat our Matzah and Maror in the manner that the Torah prescribes. Then, and only then, will our Sippur Yitziat Mitzraim finally achieve true perfection. May this time come soon and in our days! 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 rdbe718@gmail.com.

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

**Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

Parashat Vayikra 5773, 2013:

Korbanot: The Meaning for Our Time

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

Many authentically observant Jews are deeply conflicted about the reinstitution of animal sacrifices. Korbanot, as a class of mitzvot that Hashem commanded, present them with no particular problem per se, i.e. they theoretically accept the obligation to perform these mitzvot with the same respect that they have for all other commandments. The problem for them, however, resides in the return of the practice of the korbanot. On the emotional level they honestly feel that modern man is alienated from this form of “ancient and bloody” worship. Therefore, they experience a psychological disconnect between what the Torah commands and their 21st century persona.

I honestly believe this observation to be an accurate one, regardless of how many drashot (Torah homilies) end with a statement of hope for the coming of Mashiach Tzidkeinu (the true Messiah), the ingathering of the exiles, and the rebuilding of the Beit Hamikdash (the Holy Temple) - even though these events will unquestionably bring about the reestablishment of the korbanot. As the Rambam (Maimonides, 1135-1204) states:

King Messiah will arise in the future and return the kingship of David to its former greatness and glory. He will rebuild the Holy Temple and gather all of the exiles to the Land of Israel. All of the laws will be in effect during his days just as they were in earlier times. We will [once again] offer korbanot and keep the laws of the Sabbatical and Jubilee years just like all of the other laws stated in the Torah. (Mishneh Torah, Hilchot Melachim 11:1)

In my estimation, the absence of an ardent desire to reinstitute the korbanot is based upon a fundamental lack of understanding of the nature of their meaning.

On measure, the purpose of this form of worship seems elusive to many. As a result, many of our commentators have wrestled with explanations for the korbanot that could be “heard” by their generation. In my opinion, Rabbi Shimshon Raphael Hirsch’s analysis, as found in his commentary to Sefer Vayikra 1:2, offers a trenchant treatment of this difficult and seemingly arcane subject.

Rav Hirsch begins his discussion of the word “korban” by suggesting, “We have no word which really reproduces the idea which lies in the expression korban.” He explains that defining this word by the term “sacrifice” completely fails to denote its authentic meaning. Moreover, since sacrifice “…implies the idea of giving something up that is of value to oneself for the benefit of another, or of having to do without something of value…” it is actually diametrically opposed to the meaning and essence of korban. Even the term “offering” fails to communicate what the Torah means by our term: “Also the underlying idea of ‘offering’ makes it by no means an adequate expression for korban. The idea of an offering presupposes a wish, a desire, a requirement for what is brought, on the part of the one to whom it is brought, which is satisfied by the ‘offering’. One can not get away from the idea of gift, a present. But the idea of a korban is far away from all this.”

If a korban is neither a sacrifice nor an offering, how is it to be defined? Rav Hirsch suggests the following:

It is never used for a present or gift, it is used exclusively with reference to Man’s relation to G-d, and can only be understood from the meaning which lies in the root krv. Krv means to approach, to come near, and so to get into close relationship with somebody. This at once most positively gives the idea of the object and purpose of hakravah (drawing close) as the attainment of a higher sphere of life. [Emphasis my own]

This concept of korban as the vehicle whereby one obtains “the attainment of a higher sphere of life” is the essence of Rav Hirsch’s understanding of our term.  The idea of approaching Hashem in a true I-Thou relationship (in Martin Buber’s sense) via the korban thus “…rejects the idea of a sacrifice, of giving something up, of losing something, as well as being a requirement of the One to Whom one gets near…” The makriv  (he who brings the korban) has an overwhelming desire to draw near to his Creator, to communicate, as it were, with Him. The makriv, therefore, earnestly wants to have something representing himself “come into a closer relationship to G-d, that is what his korban is…” From this perspective, the korbanot emerge as a symbolic fulfillment of the celebrated second verse of the Shema: “And you shall love the L-rd, your G-d, with all your heart and with all your soul, and with all your means. Therefore, the goal of a korban is to enable “kirvat Elokim, nearness to G-d” which, by definition, is “the attainment of a higher sphere of life.”

Dovid HaMelech  (King David) taught us a powerful and poignant lesson when he declared: “kirvat Elokim li tov” (“Closeness to G-d is what is truly good for me,” Sefer Tehillim 73:28). This, as Rav Hirsch so eloquently opines, is the purpose of a korban. With this in mind, and with our Creator’s help, may we be zocheh (merit) to read and study Sefer Vayikra with both newfound joy and understanding, and may each of us once again long for the reinstitution of the korbanot in Hashem’s soon to be rebuilt Beit HaMikdash. 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 rdbe718@gmail.com.

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

 

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

**Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

Parshiot Vayakel – Pekudei - HaChodesh, 5773, 2013:

Mirrors, Mirrors, On the Wall - and in the Mishkan

 Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

You [Moshe] shall make a washstand (kiyor) of copper and its base of copper for washing, and you shall place it between the Tent of Meeting and the altar, and you shall put water therein. (Sefer Shemot 30:18)

And he [Bezalel] made the washstand (hakiyor) of copper and its base of copper from the mirrors of the women who had set up the legions, who congregated at the entrance of the tent of meeting. (Ibid. , 38:8)

He [Moshe] placed the washstand (hakiyor) between the Tent of Meeting and the altar, and there he put water for washing. (Ibid. , 40:30, these and all Bible and Rashi translations, The Judaica Press Complete Tanach)

These three pasukim (verses) are found, respectively, in Parshiot Ki Tisa, Vayakel, and Pekudei. Each speaks about the kiyor, the washstand that was in the Mishkan (Portable Desert Sanctuary). The middle verse, however, differs from the other two in that it describes the origin of the copper from which the kiyor was fashioned: “... from the mirrors of the women who had set up the legions, who congregated at the entrance of the tent of meeting.” This is a perplexing statement to say the least, and it begs to be interpreted. We can readily ask three questions:

1      What was the original purpose of the mirrors?

2      Who were “the women who had set up the legions?”

3      What or who were the legions?

It is to these questions that we now turn.

Rashi, the Prince of Commentators (1040-1105), addresses all of our inquiries in his famous comment on Sefer Shemot 38:8:

from the mirrors of the women who had set up the legions: Heb. הַצֹבְאֹת בְּמַרְאֹת Israelite women owned mirrors, which they would look into when they adorned themselves. Even these [mirrors] they did not hold back from bringing as a contribution toward the Mishkan, but Moses rejected them because they were made for temptation [i.e., to inspire lustful thoughts]. The Holy One, blessed is He, said to him, “Accept [them], for these are more precious to Me than anything because through them the women set up many legions [i.e., through the children they gave birth to] in Egypt.”

When their husbands were weary from backbreaking labor, they [the women] would go and bring them food and drink and give them to eat. Then they [the women] would take the mirrors and each one would see herself with her husband in the mirror, and she would encourage him with words, saying, “I am more beautiful than you.” And in this way they aroused their husbands desire and would have relations with them, conceiving and giving birth there, as it is said: “Under the apple tree I aroused you.” (Megillat Shir HaShirim 8:5) This is [the meaning of] what is הַצֹבְאֹת בְּמַרְאֹת [lit., the mirrors of those who set up legions]. From these [the mirrors], the washstand was made, because its purpose was to make peace between a man and his wife… (Emendations for clarification my own)

Let us now analyze Rashi’s forthright and compelling exegesis of our verse:

1.     “The mirrors of the women who had set up the legions” refers to the mirrors our female forebears used in Egypt to make themselves as attractive as possible to their spouses. Our male ancestors had all but given up hope regarding the possibility of a Jewish future. Their despondency, in conjunction with almost total physical exhaustion, lead them to separate themselves from their wives – thereby potentially ending the prospect for a new generation. The women refused to accede to their husbands’ dire prognostication and acted in such a manner as to ensure that a new generation of Jewish children would enter the world. In our Sages estimation, these Jewish women were authentic champions of the spirit. Little wonder, then, that Talmud Bavli, Sotah 11b states: “Because of the reward of the righteous women [for having and raising children under nearly impossible conditions] that were in that generation [i.e. the final generation in Egypt bondage], the Jewish people were redeemed from Egypt.”

2.     “The legions” refers to the children born to the heroic Jewish women immediately prior to the Exodus from Egypt, whose lamrot hakol (against all odds and obstacles) attitude guaranteed the survival and future of our people.

3.     Moshe, and by extension the entire Jewish people learned an invaluable and eternal lesson from the interchange that he had with the Holy One blessed be He. G-d created us with two inclinations, namely; the yatzer hatov (inclination intrinsically dedicated to altruistic behaviors and mitzvot performance) and the yatzer hara (the predisposition inherently dedicated to selfish behaviors and “doing whatever you want”). Prima facie, one might have thought that only the first one could be used to serve the Almighty. As Rashi on Sefer Devarim 6:5 notes, however, nothing could be further from the truth:

And you shall love [the L-rd]: Perform His commandments out of love. The one who acts out of love cannot be compared to the one who acts out of fear. If one serves his master out of fear, when the master sets a great burden upon him, this servant will leave him and go away [whereas if out of love he will serve him even under great burden] (Midrash Sifrei 6:5). With all your heart: Heb. לְבָבְךָ בְּכָל [The double “veth” in לְבָבְךָ, instead of the usual form לִבְּךָ, suggests:] Love Him with your two inclinations [the good and the evil]. (Midrash Sifrei; Talmud Bavli Berachot 54a) …

Therefore, the Holy One, blessed be He, said to him [Moshe], “Accept [the mirrors], for these are more precious to Me than anything because through them the women set up many legions in Egypt.” In other words, Hashem taught Moshe and the entire Jewish people for all time that even the yatzer hara can and should be used to serve our Creator.

May we, like the holy and visionary Jewish women of Egypt, be zocheh (merit) to serve Hashem with both the yatzer hatov and the yatzer hara, and may the mirrors upon our walls ever be placed in the sanctuaries of our hearts. In that way, may we experience the coming of Mashiach Tzidkanu (the Righteous Messiah), the ingathering of the Exiles, the rebuilding of the Beit Hamikdash (the Holy Temple), and the complete fulfillment of Zechariah’s prophecy: “And the L-rd shall become King over all the earth; on that day shall the L-rd be one, and His name one.” (Sefer Zechariah 14:9) 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 rdbe718@gmail.com.

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

 

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

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                            Parshiot Ki Tisa - Parah, 5773, 2013:

                   Judaism and the Concept of Freedom

                                   Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

Now the tablets were G-d's work, and the inscription was G-d's inscription, engraved on the tablets. (Sefer Shemot 32:16, this and all Bible translations, The Judaica Press Complete Tanach)

Rabbi Yehoshuah ben Lavi noted: 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. Moreover, anyone who involves himself with Torah on an ongoing basis will be elevated… (Pirkei Avot 6:2)

Rabbi Yehoshuah ben Lavi’s Midrashic-level understanding of our verse equates engagement in, and loyalty to, the Torah with the highest heights of human freedom. This, in turn, leads us to ask a crucial question: “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 the course of 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.” He 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, he defines positive freedom 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,” coerced. We were trapped 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, a necessary step toward 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 lens through which all of our desires, hopes, and dreams could be viewed: the Word of G-d Himself. This was, and is, the most positive concept of freedom that one can imagine.

For Rabbi Yehoshuah ben Lavi, the study and practical application of the words of our Creator and His earthly representatives (Chazal, our Sages) 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, and live by its precepts, we are entering into a place that is so holy and so filled with the Divine Presence that our innermost-beings must declare: “Mah norah hamakom hazeh” (“How awe-filled and awe-inspiring is this place,” Sefer Bereishit 28:17).

Rav Tzadok HaKohen Rabinowitz of Lublin (1823-1900), in his work, Pri Tzaddik, offers a fascinating understanding of our initial pasuk (verse):

When the Torah states: “...engraved – charut - on the tablets,” we should interpret this as meaning to have freedom – chairut - from the Angel of Death (Midrash Shemot Rabbah 32:1). The Angel of Death is explicitly identified in Talmud Bavli, Baba Batra 16a as the Evil Inclination… As it is stated in Pirkei Avot 6:2: “… there is no one who is truly free except for one who engages in Torah study. Moreover, anyone who involves himself with Torah on an ongoing basis will be elevated…” [Why did Rabbi Yehoshuah ben Lavi make the preceding statement? This is because] beyond a shadow of a doubt, the moment of Giving of the Torah was equivalent to the Creation of all creatures  - when the Almighty fashioned man in absolute moral perfection. This is the case since, at the time the Jewish people heard the first utterance of the Ten Commandments, “Anochi” (“I am the L-rd your G-d”), the Torah became permanently affixed in their hearts (Midrash Shir HaShirim Rabbah 1:15), and they achieved the final stage of perfection. From this point onward, the Jewish people’s hearts would constantly be joined to the recognition of Hashem’s awesome stature and to His love – may He be blessed. Moreover, henceforth, the Jewish people would no longer need physical tablets of stone – since, all the words of the Torah were now engraved forever on the tablet of their hearts.

May we all be zocheh (merit) to have the words and concepts of our holy Torah engraved upon our hearts. Then, with G-d’s help, we will be truly free. 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 rdbe718@gmail.com.

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

**Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org