Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
The beginning of our parasha depicts Ya’akov Avinu’s return to Eretz Yisrael and the preparations he undertook before encountering his estranged brother, Eisav. What thoughts and feelings were racing through his mind as this meeting drew near? The Torah informs us: “Ya’akov became very frightened and was distressed.” (Sefer Bereishit 32:8, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach)  Rashi (1040-1105) notes that Ya’akov’s fear was very powerful — to the extent that “he was frightened lest he be killed.” In the following verse, Ya’akov strategizes and splits his family into two camps, with the hope that at least one group would survive. Once again, Rashi’s midrashically-infused interpretation helps us understand “the story behind the story:”

the remaining camp will escape: … He (Ya’akov) prepared three options: doron — a gift, milchamah — war, and tefilah — prayer. For a doron: “So the gift passed on before him.” (32:22)  For tefilah: “G-d of my father Abraham…” (32:10)  For milchamah: “the remaining camp will escape.” (32:9)
 
This famous gloss contains the essence of Ya’akov’s three-part strategy for confronting Eisav: “doron, tefilah and milchamah.” At first, he sought to propitiate Eisav through gifts of tribute, while simultaneously praying to Hashem in heartfelt and soul-wrenching tefilah. As a last resort, he prepared himself for war should the other two approaches fail to achieve their desired purpose.
 
Rabbi Isaiah ben Avraham HaLevi Horowitz zatzal (1565-1630), known as the Shlah Hakodesh, has a fascinating approach to applying Ya’akov’s tripartite plan to our modern “Eisavs.” In essence, he reinterprets doron as tzedakah, and milchamah as doing teshuvah (returning to the proper path of Torah observance), whereas tefilah maintains its normative meaning:

Just like he [Ya’akov] occupied himself with gifts, prayer, and war, so, too, should we act accordingly with the sons of Eisav…in order to ensure a powerful foundation and the continued existence of Diaspora Jewry… [In our time,] these three things represent teshuvah, tefilah, and tzedakah. Doron refers to tzedakah, tefilah is understood in the standard manner, and milchamah is teshuvah… (Translation my own)
 
 
Moreover, the Shlah Hakodesh views our meritorious actions of teshuvah, tefilah, and tzedakah as key to bringing Mashiach Tzidkanu (the one true righteous Messiah):

…in the time of the Messiah [the Navi] says: “And saviors shall ascend Mt. Zion to judge the mountain of Eisav, and the L-rd shall have the kingdom.” (Sefer Ovadiah 1:21)  The coming of the Messiah is the direct result of the zechuyot (merits) that will accrue on behalf of these three actions (that is, teshuvah, tefilah and tzedakah).
 
With Hashem’s help, and the Shlah Hakodesh’s inspiration, may we successfully encounter the “Eisavs” of our time through teshuvah, tefilah, and tzedakah; and may these zechuyot enable us to witness the arrival of Mashiach Tzidkanu soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom
​
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
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 mailto:rdbe718@gmail.com.
 
*** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link.

​
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
The beginning of our parasha describes the first steps that Ya’akov took on his journey to Haran in order to escape the wrath of his brother, Eisav, and find a fitting wife from his mother’s family: “And Jacob left Beer Sheba, and he went to Haran. Vayifga ba’makom (And he arrived at the place) and lodged there because the sun had set…” (Sefer Bereishit 28:10-11, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) The expression, “vayifga ba’makom,” is difficult to understand at face value, since there is as of yet no referent for “the place” in the Torah’s text. We are fortunate that Rashi’s Commentary on the Torah summarizes various Talmudic and Midrashic statements that discuss both words in our phrase, and thereby advance our understanding of these terms. Rashi begins by suggesting the following interpretation of “vayifga:”

Our Rabbis interpreted it as an expression of prayer, as in, “And you, pray not on behalf of this people, neither lift up cry nor prayer, and v’al tifga bi — do not entreat Me for I will not hear you.” (Sefer Yirmiyahu 7:16)
 
Herein, Rashi explains that the terms vayifga and tefilah are functionally equivalent. Therefore, he would read this section of our phrase as, “And he prayed in the place.” In addition to his interpretation of vayifga as prayer, Rashi focuses upon the meaning of makom in our verse and suggests, “The Torah does not mention which place; however, [it refers to] the place mentioned elsewhere, namely, Mount Moriah, concerning which it is said, ‘And he saw the place from afar.’” (See Talmud Bavli, Pesachim 88a)  In sum, Rashi’s reading of this part of our pasuk would look like this: “And Jacob left Beer Sheba, and he went to Haran. And he prayed on Mount Moriah and lodged there because the sun had set…”
 
In contrast to Rashi’s approach suggesting makom as scriptural code for Mount Moriah, a number of midrashic sources interpret our term as an alternative name for Hashem, rather than a physical place. By way of illustration:

Rav Huna said in the name of Rabbi Ami: “Why did the Torah use a nickname for the Holy One blessed be He [in our verse] and call Him “makom” [instead of one of His more usual proper names]? The reason is, He is the place (makom) of the world, whereas His world is not His place. (Midrash Bereishit Rabbah, Parashat Vayatze 68:9, translation and brackets my own)
 
This midrash identifies the word, “makom,” as an appellation of Hashem, based upon the statement, “He is the place (makom) of the world, whereas His world is not His place.” As this rationale may be difficult to comprehend, Rabbi Yossi bar Halafta focuses upon its explanation in the continuation of the midrash:

Rabbi Yossi bar Halafta said: “We do not know from here [Rav Huna’s statement] why exactly the Holy One blessed be He is the place of His world instead of thinking His world is His place. Yet we have a clear answer from another verse: ‘… Behold, there is a makom — place — with Me, and you shall stand on the rock.’ (Sefer Shemot 33:21)  This teaches us that the Holy One blessed be He is the makom olamo — the ‘place’ wherein His world exists —  rather than olamo m’komo — the place wherein He exists.”
 
Based upon our midrash, we have an entirely different way to read our phrase, namely, “And Jacob left Beer Sheba, and he went to Haran. And there he met the Holy One blessed be He and lodged there because the sun had set…” In addition, this interpretation sheds new light upon Ya’akov’s famous declaration, “Mah nora hamakom hazeh” — “How awesome is this place” — that can now be understood as his proclamation that he had encountered HaMakom in all His manifest glory.
 
We can further extend our midrash’s insight to a well-known verse from Sefer Yeshiyahu that we recite during every Kedushah: “Kadosh kadosh kadosh Hashem tzivakot m’lo kol ha’aretz k’vodo” — “Holy, holy, holy is the L-rd of Hosts; the whole earth is full of His glory.” (6:3)  A cursory reading suggests that Hashem’s glory is in and of this world; yet, with the midrash’s guidance, we now realize that everything including His glory, exists and can only exist within Hamakom. I believe this is one reason we joyfully sing, “baruch Hamakom baruch hu” — “blessed be Hamakom blessed be He” — during the recitation of the Haggadah, for it is at this exalted moment, perhaps more than any other, that we come closest to apprehending the omnipresence of our Creator and Redeemer.
 
With the Holy One’s help, and our fervent desire, may our new-found understanding of Hamakom lead us to appreciate the magnificent wonders and beauty of our world, as we ever recognize hakol bo — everything is within Him. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.

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 mailto:rdbe718@gmail.com.

*** My audio shiurim on the topics of Tefilah and Tanach 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. Please click on the highlighted link.
 

Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
In many ways, Parashat Toldot can be thought of as “the parasha of brachot,” since both Ya’akov and Eisav received blessings from their father Yitzchak. While Ya’akov’s first blessing was initially designed and designated for Eisav, his second one was specifically formulated for him. In contrast, Eisav received only one bracha. Yet, on a certain level we can readily ask, “Why was Eisav given a bracha at all?” After all, juxtaposed to Yitzchak’s announcement to Eisav that he was prepared to give him his blessing, the Torah informs us that Eisav married two Hittite women, Yehudit bat B’ari and Bashmat bat Alon. These women were a complete “vexation of the spirit to Yitzchak and to Rivka” since, as Rashi (1040-1105) explains, “they worshipped idols.” (Sefer Bereishit 26:35, Bible and Rashi translations, The Judaica Press Complete Tanach)

A number of meforshim (Torah commentators) wrestled with our question and gave a variety of answers. In my estimation, Rabbi Chayim ben Moshe ibn Attar (1696-1743) offers one of the clearest responses:

The reason why Yitzchak desired to bestow a bracha upon the evil Eisav was because he thought that as a result of the many blessings contained therein, he would alter his behavior and acquire positive ethical characteristics and, thereby, improve his actions. This is the case, since the tzaddikim suffer greatly when their children act in an evil manner; as such, he [Yitzchak] tried to bring him [Eisav] to improve his ways. In addition, it is entirely possible that this could have succeeded, for as our sages teach us, Ya’akov was punished for withholding Dinah from Eisav, since she would have had the ability to bring him back to all that is good… (Sefer Ohr HaChayim, Parashat Bereishit 27:1, translation my own)
 
In sum, according to Rav Attar, Yitzchak sought to bless Eisav for two reasons: To alleviate his own pain and suffering, and to help his eldest son do teshuvah and return to the path of proper behavior. Unfortunately, neither of these potentialities were achieved, and Eisav’s anti-Semitic descendants ceaselessly plague us today. As Rabbi Shimon bar Yochai so poignantly taught us: “It is a well-known fact that Eisav hates Jacob…” (Sifrei Bamidbar 69)

In 1732, the British poet, Alexander Pope, coined the now proverbial phrase, “Hope springs eternal...” (An Essay on Man)  While this is true for humankind in general, it is particularly true for the Jewish people. We steadfastly hope for a nobler and gentler tomorrow wherein all people will recognize the truth of Hashem’s existence, accept His kingship, turn toward Him, reject false idols and stand shoulder to shoulder to create an equitable world for one and all. In short, as we recite in the second paragraph of the Aleinu:

And so, we hope in You, Hashem our G-d, to soon see Your splendor when You will sweep idolatry away so that false gods will be utterly destroyed and You will perfect the world through Your kingship. Then, all humanity will invoke Your name, and all the evil ones of the earth will turn unto You. Then all who live will know that unto You every knee must bend, every tongue pledge loyalty. May all bow in worship to You, Hashem. May they give honor to Your glory; may everyone accept Your dominion. Reign over all, soon and for all time. Kingship is Yours in glory, now and forever. As it is written in Your Torah: “Hashem reigns for ever and ever.” And so, too, does it state: “And Hashem will become King over all the earth; on that day Hashem will be one, and His name one.” (Translation, Sefaria.org with my extensive emendations)
 
With Hashem’s help and our fervent desire, may we witness the realization of Zechariah’s stirring words soon and in our time: “And Hashem will become King over all the earth; on that day Hashem will be one, and His name one.” (14:9)  V’chane yihi ratzon.

Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.

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 mailto:rdbe718@gmail.com.

*** My audio shiurim for Women on the topics of Tefilah and Tanach 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. Please click on the highlighted link.
 

Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
The concluding section of our parasha presents the first narrative of the Yitzchak and Rivka story. In the midst of these pasukim, we encounter a verse that conceals far more than it reveals: “Isaac went out lasuach ba’sadeh lifnot erev — to meditate in the field toward evening. He raised his eyes, and saw camels approaching.” (Sefer Bereishit 24:63, translation, The Living Torah, Rav Aryeh Kaplan zatzal)  We are immediately struck by the phrase, “lasuach ba’sadeh lifnot erev,” as its meaning is quite obscure. Fortunately, Talmud Bavli, Berachot 26b explains it in the following manner: “It has been taught in accordance with R. Jose b. Hanina, ...Isaac instituted the afternoon prayer, as it says, ‘Isaac went out to meditate in the field toward evening,’ and “meditation” — lasuach —  means only prayer...’” (Translation with my emendations, The Soncino Talmud)
 
Rashi (1040-1105) embraces the Talmud’s analysis of lasuach, and interprets the beginning of our pasuk as, “And Isaac went forth to pray in the field towards evening.” (Translation, The Judaica Press Complete Tanach)  The Chasidic master, Rabbi Ya’akov Yoseph of Polonne zatzal (1710-1784), follows Rashi’s lead regarding lasuach and connects it directly to the words, “lifnot erev.” In addition, he looks beyond the straightforward meaning of lifnot erev (toward evening), and suggests a kabbalisticaly-infused interpretation of the term:

Prior to praying, Yitzchak was punctilious in his efforts to remove and distance himself from all manner of “erev.”  Erev refers to negative and extraneous thoughts [that can prevent a person from being able to pray effectively and meaningfully]. Yitzchak achieved this to the point that his prayer was as pure as Heaven itself and reached the highest level of utmost purity. (Toldot Ya’akov Yoseph, Sefer Bereishit, Parashat Vayishlach, s.v. v'nireh li b’biur, translation my own)
 
Rabbi Ya’akov Yoseph’s statement regarding the purity Yitzchak achieved in his tefilah is highly reminiscent of a crucial formulation in the Iggeret HaRamban, wherein the Ramban (1194-1270) discusses the notion of removing “negative and extraneous thoughts” in order to achieve a meaningful prayer experience: “Remove all worldly concerns from your mind during prayer. Prepare your mind before the Omnipresent One, may He be blessed, purify your thoughts and deeply focus upon about the words [of prayer] before you utter them.” (Translation my own)
 
The message from our sources is clear: Taharut b’tefilah — purity in prayer — requires hachanah l’tefilah — preparation for prayer. In particular, the Ramban teaches us three steps of hachanah l’tefilah that will enable us to approach the level of taharut b’tefilah:

• Prepare your mind before the Omnipresent One, may He be blessed
• Purify your thoughts
• Deeply focus upon about the words [of prayer] before you utter them

 
The first step in preparing our minds to stand before the Almighty prior to embarking upon the prayer experience is given voice in a phrase found above many an aron kodesh, “Da lifnei Mi atah omeid — Know before Whom you stand.” In other words, we must have a powerful sense that we are in the presence of the Almighty when we attempt to encounter Him during tefilah. Next, we must do everything in our power to “remove all worldly concerns from our minds during prayer” in order to purify our thoughts and prepare ourselves to engage the Almighty. While this is surely a difficult task, the reward is equal to the effort. Finally, we need to understand the words that we are about to say to Hashem in order to focus upon them and pray with kavavah  — intention; for only then will they convey our deepest and innermost thoughts to our Creator.

With Hashem’s help and our most fervent desire, may our tefilot ever ascend to the kisa hakavode — Throne of Glory, and may they be answered b’chane v’chesed u’b’rachamim — with favor, kindness and mercy. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.

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 mailto:rdbe718@gmail.com.

*** My audio shiurim for Women on the topics of Tefilah and Tanach 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. Please click on the highlighted link.
 

​
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
One of the many challenging verses in our parasha concerns the nature of Yishmael’s behavior at the moment he is about to die of thirst: “And G-d heard kol ha’na’ar (the lad’s voice), and an angel of G-d called to Hagar from heaven, and said to her, ‘What is troubling you, Hagar? Fear not, for G-d has heard kol ha’na’ar (the lad’s voice) ba’asher hu sham (in the place where he is).’” (Sefer Beresihit 21:17, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach)  The two terms, “kol ha’na’ar” and “ba’asher hu sham,” are very difficult to understand, since their meaning is elusive.  Does kol ha’na’ar refer to Yishmael’s voice, his cry, or something else entirely? Then, too, ba’asher hu sham seems superfluous on every level, for after all, where else would Hashem have heard Yismael other than the “place where he is?”

Chapter 30 of Midrash Pirkei d’ Rabi Eliezer, contextualizes and, in so doing, interprets the phrase, “kol ha’na’ar” through the use of the following narrative:

Yishmael’s very being was exhausted from thirst, and that point, he went and he threw himself under one of the desert bushes. [At that moment he] said: “Master of all worlds! If You have the desire to give me water to drink, give me water to drink and do not allow my soul to depart from me as a result of the extreme thirst I am suffering; for death from thirst is different from and more difficult than all other forms of death!” And the Holy One blessed be He heard his tefilah, as the texts states: “And G-d heard kol ha’na’ar.” (Translation my own)

According to this midrash, “kol ha’na’ar” clearly refers to the heartfelt tefilah Yishmael uttered at this moment of mortal danger. If this is the case, the midrash is teaching us something universally applicable, namely, Yishmael’s personal prayer experience, and its positive outcome, is available to everyone. This idea was given powerful voice by David HaMelech when he famously declared, “Hashem is near to all who call Him, to all who call upon Him with truth.” (Sefer Tehillim 145:18)

At first glance, ba’asher hu sham does not seem connected to kol ha’na’ar and, as suggested earlier, appears completely unnecessary. If so, why does our verse include this phrase? Perhaps this question is one of the reasons Rashi (1040-1105) suggests the following interpretation:

Where he is: According to the deeds that he does now he is judged and not according to what he is destined to do (Talmud Bavli, Rosh Hashanah 16b). For the ministering angels acted as accusers and said: “O’ L-rd of the Universe, for one [that is, Yishmael’s descendants] who is destined to kill Your children with thirst, You are bringing up a well?!” And He answered them, “What is he now, righteous or wicked?” They replied, “Righteous.” He said to them, “According to his present deeds I judge him” (Midrash Bereishit Rabbah 53:14). And that is the meaning of “where he is.”
 
In one deft stroke, Rashi’s midrashically-infused analysis teaches us that ba’asher hu sham does not refer to a physical location; rather, it is a description of Yishmael’s existential state at the moment of uttering his tefilah to the Almighty. As such, kol ha’na’ar and ba’asher hu sham are actually closely intertwined, and each advances the understanding of the other. Knowing that Hashem judges us according to our present deeds, instead of any future missteps we may take, inspires us with a sense of security and suggests that we are able to honor and serve Him through our actions. As Shlomo HaMelech taught us some 3,000 years ago: “The end of the matter, everything having been heard, treat G-d with awe and keep His commandments, for this is the ultimate purpose of man.” (Sefer Kohelet 12:13)  May we then be zoche (merit) to be in a place where Hashem will be willing to hear, and answer, our tefilot. As we say three times each day in the Shemoneh Esrai: “Hear our voice, Hashem our G-d, pity and be compassionate to us, and accept – with compassion and favor – our prayer, for You are G-d Who hears prayers and supplications…” (Translation, The Artscroll Siddur) V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.

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 mailto:rdbe718@gmail.com.

*** My audio shiurim for Women on the topics of Tefilah and Tanach 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. Please click on the highlighted link.
 

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
Parashat Noach is preeminently the story of the Flood that destroyed the vast majority of life on earth. Noach and his immediate family were saved, however, since “he was a righteous man who was perfect in his generations [and] found favor in the eyes of Hashem.” (Sefer Bereishit 6:8,9)  Upon Noach’s emergence from the Ark, Hashem uttered an eternal oath: “I will no longer curse the earth because of man, ki yetzer lev ha’adam rah (for the inclination of man’s heart is evil) from his youth, and I will no longer smite all living things as I have done.” (8:21, this and the following Bible translations, The Judaica Press Complete Tanach with my emendations)  The phrase, ki yetzer lev ha’adam rah parallels an earlier expression in the Chumash preceding Hashem’s decision to destroy the world by the Flood: “And the L-rd saw that the evil of man was great in the earth, v’chol yetzer machshavat libo (and every inclination of his heart) was only evil (rah) all the time.” (Sefer Bereishit 6:5)  Both of these verses connect the word “yetzer” to the word “rah,” and thereby introduce us to the concept of the yetzer harah (the evil inclination).
 
Yetzer harah is an often used but rarely understood expression. We are fortunate that Talmud Bavli, Succah 52a leads us to a better understanding of this term:

Rabbi Avira or, as some say, Rabbi Joshua ben Levi, made the following exposition: The yetzer harah has seven names. The Holy One, blessed be He, called it rah (Evil)...Moses called it aral (the Uncircumcised)…David called it tamei (Unclean)…[King] Solomon called it sonei (the Enemy)…Isaiah [the prophet] called it the michshol (Stumbling-Block)...Ezekiel [the prophet] called it even (Stone)...Joel [the prophet] called it the tzefoni (Hidden One)…(Translation, The Soncino Talmud with my emendations)
 
Rav Ya’akov Ettlinger (1798-1871) explains that these names for the yetzer harah may actually be understood as “seven different aspects that cause the yetzer harah to be such a monumental challenge for the Jewish people.” (Aruch L’Ner, Succah 52a, this and the following translations and summary my own)  He then proceeds to explain each name and its underlying significance. Rah teaches us that the inclination to do evil is the source of all varieties of sins, and can bring us to terrible forms of death. Moreover, “there is no kind of evil greater than this, which is why the Holy One blessed be He called it rah.” Aral indicates the aspect of the human personality that, “stands before that which is good, to prevent it from entering the hearts of humankind...” Tamei refers to the ability of the yetzer harah to “render impure even those holy and pure thoughts that have already entered a person’s mind...” Sonei “not only affects one who seeks to be under its influence; rather it lies in wait in order to capture a person’s very soul, just as an enemy would do to another...”  Michshol exemplifies the yetzer harah’s ability to injure even someone who can resist obvious forms of evil, as “it continuously schemes and harasses such a person in subtle ways just like a stumbling block in the road can easily cause one to trip and fall when they are unaware of its presence...” Even reflects  the “physical” characteristic of the yetzer harah, in the sense that it is “hard and heavy like a stone.” Finally, tzefoni:

...refers to that aspect of the evil inclination that is hidden within the heart of a person until they fail to recognize it is lurking within them...As a result, a person might very well think that they are performing a mitzvah, when, in fact, they do not know that they are being driven by the advice of the yetzer harah that has totally penetrated their very essence. Therefore, a person must ever be on guard and must take the necessary steps to recognize the hidden actions of the yetzer harah.
 
Rav Ettlinger’s trenchant analysis of the yetzer harah goes a long way in helping us understand why it is such a formidable foe, and why we must always be ready to face it head-on, and avoid all-too-ready rationalizations and acts of self-deception. As Hashem told Cain so long ago, “Is it not so that if you improve, it will be forgiven you? If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it.” (Sefer Bereishit 4:7)
 
With Hashem’s kind help and our fervent desire, may each of us be zocheh (merit) to fulfill Dovid HaMelech’s (King David’s) inspiring words: Sur m’rah v’aseh tov..” — “Turn away from evil and do good...” (Sefer Tehillim 34:15)  V’chane yihi ratzon.
 
Shabbat Shalom
​
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
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 mailto:rdbe718@gmail.com.
 
*** My audio shiurim for Women on the topics of Tefilah and Tanach 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. Please click on the highlighted link.

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
Parashat Bereishit is an endlessly fascinating parasha. While it contains many topics, I find the creation of humankind to be one of the most thought-provoking themes contained therein:

And G-d said, “Let us make man in our image, after our likeness...” And G-d created man in His image; in the image of G-d He created him; male and female He created them. And the L-rd G-d formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul. (Sefer Bereishit 1:26-27, 2:7, this and all Rashi and Bible translations, The Judaica Press Complete Tanach)
 
In his commentary on the phrase, “Let us make man,” Rashi (1040-1105) suggests the following “story behind the story:”

Let us make man: From here we learn the humility of the Holy One, blessed be He. Since man was created in the likeness of the angels, and they would envy him, He consulted them…Let us make man: Even though they [the angels] did not assist Him in His creation, and there is an opportunity for the heretics to rebel (to misconstrue the plural as a basis for their heresies), Scripture did not hesitate to teach proper conduct and the trait of humility...
 
 Rashi notes that the angels were envious and “they did not assist Him [Hashem] in His creation [of humankind].” Midrash Bereishit Rabbah 8:5 elaborates upon the angels’ multi-level reactions, and reveals that in addition to envy, some angels were actually completely hostile to the notion of creating humankind:

Rabbi Simon said: “At the very moment the Holy One blessed be He sought to create the first man, the Ministering Angels gathered together into various groups and caucuses. Some of them declared: ‘Let him be created!’ While others proclaimed: ‘Do not create him!’ This is written in the verse: ‘Chesed (overflowing kindness) and emet (truth) have met [that is, have encountered one another] and tzedek (justice) and shalom (peace) have kissed [that is, met up with each other].’” (Translations my own)
 
At this point, the midrash presents the very different claims of chesed, emet, tzedek and shalom (that is, the positions of the various groups of angels) in order to clearly represent their claims:

Chesed said: “Let him be created! After all, humankind is capable of acting with lovingkindness.” Emet protested: “Do not create him! Humankind is nothing other than a pack of lies!” Tzedek said: “Let him be created! After all, humankind will undertake righteous acts.” Shalom said: “Do not create him! Humankind represents endless fighting [and violence]. What did the Holy One blessed be He do?  He grabbed emet and tossed it to the ground! This is what the verse states: “And He threw emet to the ground.” (Sefer Daniel 8:12)
 
In sum, chesed and tzedek strongly supported the creation of humankind, while emet and shalom were just as equally opposed. The battle of chesed and tzedek versus emet and shalom is echoed in the positions of two great Chasidic rebbes, the Ba’al Shem Tov zatzal (1698-1760) and the Kotzker zatzal (1787-1859). As noted by Rabbi Avraham Yehoshua Heschel zatzal (1907-1972) in the introduction to his work, The Kotzker, the primacy of chesed and tzedek over emet and shalom is the hallmark of the Ba’al Shem Tov: “In this world, chesed stands on a higher level than emet.” In stark contrast, the Kotzker was deeply pained by humankind’s creation, for now “emet remains lying upon the ground.” (Translations my own).  As one might expect, these very different positions of the Ba’al Shem Tov and the Kotzker gave rise to two contrasting kinds of Chasidut: In broad terms, those groups who follow in the footsteps of the Ba’al Shem Tov continue to stress the superiority of chesed over pure emet, whereas those who emulate the Kotzker continue to focus upon the pursuit of absolute and uncompromising emet.
 
As our relationship to emet is profoundly analyzed in the non-Chassidic world as well. One powerful example of this discussion is found in the introduction to Iggrot Moshe, written by one of the greatest poskim (halachic decisors) of the 20th Century, Rabbi Moshe Feinstein’s zatzal (1895-1996). Therein, he differentiates between  ha’emet klapei shamaya (the emet of Heaven) and the emet that man can apprehend:

And, in all humility, it surely appears to me that it was logical and permissible, and even obligatory, for latter halachic experts to decide issues of Jewish Law, even though they were not deemed to have reached the level of halachic decision making and expertise that we find in the generations of the Sages of the Gemara. For in these cases, we can certainly doubt that perhaps [these latter authorities] did not determine the law in congruence with the ha’emet klapei shamaya. Yet, we must remember, that in regards to rendering a practical halachic decision, it has already been stated in the Torah [Sefer Devarim 30:12 and by our Sages in Talmud Bavli, Baba Metziah 59b], “lo ba’Shamayim he” (“it — the Torah — is not in Heaven”). But, rather, the determination of the halacha is according to that which appears to the Torah sage after performing his due diligence and analysis of the Talmud and the opinions of prior halachic experts, according to his intellectual acumen, and with respect and awe for Hashem, may He be blessed. (Translation and brackets my own)
 
In sum, Rav Moshe maintains that even though, more often than not, we are not privy to ha’emet klapei shamaya, we are nonetheless mandated to determine the halacha in accordance with the principles and precedents that form the fabric of halachic jurisprudence, for this is the emet that is accessible to us.
 
Based upon our sources, we are now in a better position to understand the midrash’s phrase, “the Holy One blessed be He...grabbed emet and tossed it to the ground!” Hashem knew that we cannot exist in a world of ha’emet klapei shamaya, for we are finite and incapable of apprehending that which is infinite. Therefore, in order to create a world wherein we could thrive, perfect and ideal emet needed to be set aside.
 
With Hashem’s help and our fervent desire, may each of us be zocheh (merit) to live lives filled with emet, and the pursuit of chesed, tzedek and shalom. V’chane yihi ratzon.
 
Shabbat Shalom
​
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
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 mailto:rdbe718@gmail.com.
 
*** My audio shiurim for Women on the topics of Tefilah and Tanach 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. Please click on the highlighted link.
 
 

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
One of the high points of Shabbat Chol HaMoed Succot is the reading of Megillat Kohelet, written by Shlomo HaMelech (King Solomon). In many ways, it is a very difficult and challenging work. Moreover, its three-fold repetition of the famous phrase, ‘“Vanity of vanities,’ said Kohelet; ‘all is vanity,”’ (1:2, 2:2 and 12:8) casts a decidedly pessimistic shadow over the entire sefer. Why, then, did Chazal (our Sages of blessed memory) choose this megillah to be read during Succot, the most joyous festival of the entire year?
 
I believe that one answer to our question may be found in the penultimate pasuk (verse) of this work: “The end of the matter, after everything has been heard, is to view G-d with  yirah (awe) and keep His commandments, ki zeh kol ha’adam — for this is the essence of man.” (Translation my own). The Midrash Pesikta Zutarta (Lekach Tov) on our verse suggests that the phrase, “the end of the matter, after everything has been heard,” refers to the ultimate wisdom one can acquire, namely, “view G-d with yirah.” It then proceeds to elaborate upon yirah’s significance:

Great is yirah, for Kohelet (that is, Shlomo HaMelech) concluded his two works, Kohelet and Sefer Mishle (Proverbs) by highlighting this term. Here, [in our sefer] it is written: “view G-d with yirah,” and in Sefer Mishle it is written: “a woman who views Hashem with yirah — she is to be praised.” We find this, as well, in reference to Moshe, the epitome of the man of G-d, when he states: “What does the L-rd your G-d ask of you — nothing other than to hold the L-rd your G-d in yirah.” (Sefer Devarim 10:12, all translations my own)
 
We are now able to understand why Chazal ordained the reading of Megillat Kohelet during Succot. In truth, it serves as a counterbalance to the overwhelming joy represented by this chag (festival), the sole time of the year we are commanded, “v’ha’yitah ach sameach” — “and you will only be joyous.” (Sefer Devarim 16:15) While we must celebrate Succot with consummate happiness, the reading of Megillat Kohelet keeps us ever be mindful of Rabbi Eliezer’s celebrated maxim: “Dah lifnei mi atah omade” — “Know before Whom you stand.” (Talmud Bavli, Berachot 28b)  In sum, when our rejoicing on Succot reflects a union of simchah and yirah, then, and only then, can we authentically serve Hashem in the proper manner.
 
The midrash further notes that when our pasuk states, “view G-d with yirah and keep His commandments,” it is teaching us that there is an inextricable link between yirah and mitzvot observance, and that yirah is the very basis of loyalty to the Torah. Moreover, the midrash’s concluding interpretation of the final words of our pasuk, “ki zeh kol ha’adam” as referring to kiyum hamitzvot (fulfillment of the commandments), reveals another layer of meaning, namely, that our unique essence as Jews is ultimately realized by living lives in consonance with Hashem’s Torah hakadoshah (holy Torah). As the text states in Sefer Shemot:

And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples, for Mine is the entire earth. And you shall be to Me a kingdom of princes and a holy nation... (19:5-6, translation, The Judaica Press Complete Tanach)
 
The overarching message of the midrash and meaning of our pasuk is now clear: Yirah leads to fulfillment of the mitzvot, which leads to the actualization of our spiritual essence. With Hashem’s help, and our fervent desire, may each of us grow in our yirah of the Almighty, expand our Torah observance, and thereby climb ever upward on our paths to become all that we can be. V’chane yihi ratzon.
 
Shabbat Shalom and Moyadim l’Simcha
​
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
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 mailto:rdbe718@gmail.com.
 
*** My audio shiurim for Women on the topics of Tefilah and Tanach 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. Please click on the highlighted link.
 
 

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
Some pasukim (verses) of the Hebrew Bible are “luckier” than others. Their frequent repetition has enabled them to become active components in the tefilah (prayer) experience of our people. The beginning of our parasha (Torah portion) contains an example of such an oft-quoted verse: “Ki shame Hashem ekra havu godel l’Elokeinu” (“When I call out the name of the L-rd, ascribe greatness to our G-d;” Sefer Devarim 32:3, this and all Bible translations, The Judaica Press Complete Tanach).
 
The Talmud Yerushalmi, Berachot 7:1, is an early source that suggests our verse serves as the proof text for Birkat HaTorah (the Torah Blessings):

We have examples in the Torah wherein a bracha is recited before a particular act, whereas a blessing is not found after the completion of the act. What is an example of a blessing found in the Torah that precedes a particular act [that is, in the instance of being called to the Torah – aliyah, and Torah study in general]? “Ki shame Hashem ekra havu godel l’Elokeinu.” (Translation my own)
 
This idea is elaborated upon in a more explicit manner in Talmud Bavli, Berachot 21a: Rav Yehudah said: “From where do we know that the birkat haTorah prior to Torah study is from the Torah itself? It is based upon the verse, ‘Ki shame Hashem ekra havu godel l’Elokeinu.’” (Translation my own)
 
These passages teach us that “Ki shame Hashem ekra havu godel l’Elokeinu” is the origin of the obligation to recite a bracha prior to individual Torah study. This naturally leads us to ask: “Why must Torah study and its public recitation be preceded by a blessing?” I believe we can find an answer to our question by briefly examining a passage found in Talmud Bavli, Nedarim 81a:

For Rab Judah said in Rab’s name: What is meant by, “Who is the wise man, that he may understand this?” [Sefer Yirmiyahu 9:11; that is, “Why were the Land of Israel and the first Beit HaMikdash destroyed in 586 B.C.E.?”] Now, this question was put to the Sages, Prophets, and Ministering Angels, but they could not answer it, until the Almighty Himself did so, as it is written, “And the L-rd said, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein” (Ibid., 12): But is not “have not obeyed my voice” identical with, “neither walked therein?” — Rab Judah said in Rab’s name: “[It means] that they did not first recite a blessing over the Torah.” (Translation, Soncino Talmud, with my emendations)

The Ran (Rabbeinu Nissim of Gerona, 1320–1376), basing himself upon Rabbeinu Yonah (13th century), notes that beyond a doubt, the scholars at the time of the destruction of the first Beit HaMikdash were ever-occupied in dynamic and on-going Torah study. In addition, as far as the Sages, Prophets, and Ministering Angels were collectively concerned, this alone should have been sufficient protection for the Land of Israel and, therefore, it never should have been destroyed. Yet, Hashem knew the absolute truth ─ the story behind the story. Yes, the Sages of the Sixth Century B.C.E. engaged in vigorous Torah interpretation and analysis, and plumbed its very depths. Unfortunately, however, they did not recite a bracha prior to this act. Why was this such a critical omission? The Ran suggests the following penetrating insight:

The Torah was not important in their eyes to the extent that they believed it was deserving of having a blessing recited prior to its study. This was the case, since they did not study it for its own sake (lishmah) [but rather simply out of sheer self-serving intellectual pleasure.] Therefore, they acted in a dismissive manner regarding the recitation of the bracha. This is what the verse means when it states, “neither walked therein.” This means that the Sages of the time lacked the proper intention in their Torah scholarship and failed to study it for its own sake [that is, as a service to Hashem].  (Translation and brackets my own)
 
In many ways, the Ran’s interpretation is a spiritual tour de force. He teaches us that even when a mitzvah is performed in the proper manner and in all its details, if it is not done for the purpose of serving Hashem, it amounts to nothing at all. Moreover, as we have seen, it can lead, G-d forbid, to dire consequences. Therefore, whether we are immersed in learning Torah or the fulfillment of another mitzvah, we must ever remember that we are performing that holy act to serve the Almighty, thereby demonstrating our love and loyalty to Him. With Hashem’s help and guidance and our heartfelt desire, may this be so. V’chane yihi ratzon.

Shabbat Shalom
​
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
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 mailto:rdbe718@gmail.com.
 
*** My audio shiurim for Women on the topics of Tefilah and Tanach 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. Please click on the highlighted link.