​
 
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, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai HaLevi ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
Our parasha is unique as it contains the only instance in the Torah with pasukim (verses) preceded and followed by an inverted letter “nun.” (Sefer Bamidbar 10:35-36)  One of the better-known discussions regarding this distinctive occurrence is found in Talmud Bavli, Shabbat 115b-116a:

Our Rabbis taught: “So it was, whenever the ark set out, Moses would say, ‘Arise, O L-rd, may Your enemies be scattered and may those who hate You flee from You.’” “And when it came to rest, he would say, ‘Repose O L-rd, among the myriads of thousands of Israel.’” (Sefer Bamidbar 10:35-36, these verses and all Tanach translations, The Judaica Press Complete Tanach): The Holy One, blessed be He, provided signs for this section above and below, to teach that this is not its place. Rabbi [Yehudah HaNasi]said: “It is not on that account, but because it ranks as a separate Book.” With whom does the following dictum of R. Samuel b. Nahmani in R. Jonathan's name agree: “Wisdom has built her house; she has hewn her seven pillars.” (Sefer Mishle 9:1) [Are you suggesting that] this refers to the seven Books of the Law? With whom [that is, whose opinion does this follow?] With Rabbi [Yehudah HaNasi]. (Translation, Soncino Talmud, with my brackets and emendations)
 
Although there are two opinions in this passage concerning our pasukim, Rabbi Yehudah HaNasi’s view is more widely-known, and considered to be the generally accepted position.  In his view, the Torah is comprised of seven, rather than five, separate books: Bereishit, Shemot, Vayikra, Bamidbar (until our pasukim), Bamidbar 10:35-36 (our verses), Bamidbar (after our pasukim) and Sefer Devarim.
 
I find the first of our two pasukim particularly difficult to comprehend; in particular, the phrase, “and may those who hate You flee from You,” seems to hide far more than it reveals. After all, exactly who are those “who hate You?” Moreover, what does it actually mean to “hate G-d?” Fortunately, these questions were addressed long ago in the Midrash Sifrei on our pasuk:

“May those who hate You flee from You:” And are there really haters [that stand before] the One who spoke and the world came into being? Rather, the text is teaching us that anyone who hates the Jewish people is as if he hates the One who spoke and the world came into being. We find this idea, as well, in another verse, “And with Your great pride You tear down those who rise up against You; You send forth Your burning wrath; it devours them like straw.” (Sefer Shemot 15:7)  And are there really those who rise up against the One who spoke and the world came into being? Rather, the Torah is teaching us that anyone who rises up against the Jewish people is as if he has risen up against the Omnipresent One (HaMakom). (Pesikta 84, translation and brackets my own)
 
According to this Midrash, no one actually hates or rises up against Hashem. Instead, anyone, be they individuals or nations, who has abject antipathy for our people and wreaks havoc against us is included among those who are called sonei Hashem (haters of Hashem). Professor Nechama Leibowitz zatzal (1905-1997), one of the previous generation’s greatest exponents of Torah analysis, offers an interpretation of our midrashic passage that is particularly apropos:

Accordingly, the enemies of Israel are synonymous with the enemies of G-d. Whether we are worthy or not of this title; those bent on our destruction regard us as the standard-bearers of truth and justice and the representatives of the divine Law. And it is for this reason they persecute and hate us. (Studies in Bamidbar, page 91, translated and adapted from the Hebrew by Aryeh Newman)
 
Professor Leibowitz buttresses her insights with the following synopsis of Rav Shimshon Raphael Hirsch’s zatzal (1808-1888) interpretation of our pasukim:

Hirsch, commenting on this passage, remarks that Moses was aware that enemies would rise up against the Torah from the moment that it was given. Its demands for justice and altruism were bound to antagonize aggressors and tyrants and stand in the way of their designs. The Torah’s call to holiness would not only arouse hatred, but active persecution. (Ibid.)
 
Taken in tandem, Professor Leibowitz provides us with a clear path for understanding the very nature of anti-Semitism, and why, for example, the Haggadah solemnly proclaims: “B’kol dor v’dor omdim aleinu l’kaloteinu” — “In each and every generation there are those who rise against us to completely destroy us.” In sum, we are “the standard-bearers of truth and justice and the representatives of the divine Law.” In addition, the Torah itself, and we as its representatives, are antithetical to everything for which the tyrants of the world have stood and continue to stand.  “Its demands for justice and altruism,” coupled with the Torah’s “call to holiness,” are ideals by which our enemies cannot abide. As a result, as the “People of the Book,” that is, as representatives of Hashem’s holy Law, we continue to be hated and persecuted until this time. 
 
With the Almighty’s help and our fervent desire, may the time come soon and, in our days, when the words of Zechariah the prophet are fulfilled and proclaimed by all the nations of the world: “And the L-rd shall become King over all the earth; on that day shall the L-rd be one, and His Name one.” (14:9) Then, and only then, will the endless cycles of hatred and injustice against us cease and the words of Yermiyahu the prophet be realized, as we hear: “the sound of mirth and the sound of joy, the voice of a bridegroom and the voice of a bride, the sound of those saying, ‘Thank the L-rd of Hosts, for the L-rd is good, for His loving-kindness endures forever,’ bringing a thanksgiving offering to the House of the L-rd...” (33:11)  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, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai HaLevi ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
The laws pertaining to the Nazir (Nazirite) are found in this week’s parasha, and begin with the following passage:

The L-rd spoke to Moses saying: “Speak to the children of Israel, and you shall say to them: A man or woman who sets himself apart by making a nazirite vow to abstain for the sake of the L-rd. He shall abstain from new wine and aged wine; he shall not drink [even] vinegar made from new wine or aged wine, nor shall he drink anything in which grapes have been steeped, and he shall eat neither fresh grapes nor dried ones. (Sefer Bamidbar 6:1-3, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach)
 
Chazal (our Sages of blessed memory) often chose a haftarah (reading from the Prophets) with an underlying theme that parallels a subject found in its associated Torah portion. Our haftarah follows this approach, and focuses upon the miraculous events preceding the birth of the most famous Nazir of all time, Shimshon HaGibor  (Samson the heroic one). The essence of our narrative begins in the following manner:

And there was one man from Zorah, from the family of the Danites, whose name was Manoah; and his wife was barren, and had not borne. And an angel of the L-rd appeared to the woman, and said to her, “Behold now, you are barren, and have not borne; and you shall conceive and bear a son. Consequently, beware now, and do not drink wine or strong drink, and do not eat any unclean thing. Because you shall conceive, and bear a son; and a razor shall not come upon his head, for a Nazirite to G-d shall the lad be from the womb; and he will begin to save Israel from the hand of the Philistines.” (Sefer Shoftim 13:2-5)
 
A number of pasukim (verses) later, the haftarah concludes with the birth of Shimshon and explicit statements that Hashem both blessed and rested His Divine spirit upon him: “And the woman bore a son and called his name Samson; and the lad grew, and the L-rd blessed him. And the spirit of the L-rd began to come to him at times in the camp of Dan...” (Sefer Shoftim 13:24-25)
 
Based upon his colorful nature and the all-too famous incident with Delilah, Shimshon emerges as one of the most misunderstood figures in Tanach. We are indeed fortunate that Chazal (our Sages of blessed memory) address these misperceptions and help reveal his authentic persona. The Torah teaches us that two of the twelve tribes received the appellation “gur aryeh.” Ya’acov Avinu (our father Jacob) bestowed this title on Yehudah and his descendants, whereas Moshe Rabbeinu (our teacher Moses) did so regarding the tribe of Dan:

A cub (gur) [and] a grown lion (aryeh) is Judah. From the prey, my son, you withdrew. He crouched, rested like a lion, and like a lion, who will rouse him? (Sefer Bereishit 49:9)
 
And of Dan he (Moshe) said: “Dan is a young lion (gur aryeh), streaming from Bashan.” (Sefer Devarim 33:22)
 
Midrash Bereishit Rabbah (Parashat Va’yechi VII) explains “gur aryeh” as Ya’acov’s blessing to Yehudah to acquire “the strength of a lion and the temerity (chutzpah) of a lion cub.” Little wonder, then, that in his Commentary on the Torah on this pasuk (Sefer Bereishit 49:9), Rashi (1040-1105) notes that Ya’acov’s use of gur aryeh prophetically refers to Yehudah’s most famous descendant and forebear of the Mashiach, Dovid HaMelech (King David), who embodied both lion-like strength and great boldness. In addition, seven pasukim later we find, “Dan will avenge his people, like one, the tribes of Israel.” Herein Rashi, basing himself on a variety of passages found throughout Rabbinic literature, states:

All Israel will be like one with him, and he will avenge them all. Concerning Samson he [Jacob] uttered this prophecy. We can also explain, “like one, the tribes of Israel,” [as follows]: like the special one of the tribes, namely David, who came from Judah.
 
Rashi’s gloss strongly underscores the perception of Chazal regarding the relationship between the tribe of Yehudah and the tribe of Dan, as epitomized by their most famous descendants, King David and Shimshon. This idea is given powerful voice in Midrash Bereishit Rabbah, Parashat Vayechi 14: “Ya’acov Avinu saw him [Shimshon in a prophetic vision] and thought he was the Melech HaMashiach (the King Messiah)…” Clearly, Shimshon’s potential was nearly unlimited.
 
In my estimation, Shimshon’s status as one of the most outstanding Judges and protectors of the Jewish people is given its most powerful expression in Rabbi Yochanan’s words in Talmud Bavli, Sotah 10a:
​
Rabbi Yochanan said: “Shimshon judged the Jewish people just like their Father-in-Heaven. As the text states, ‘Dan will avenge his people, like one [Rashi — the One of the World Who renders righteous judgment], the tribes of Israel.’” (Sefer Bereishit 49:16). And [in addition] Rabbi Yochanan said: “Shimshon was named after the name of the Holy One blessed be He. As the text states: ‘For a sun (shemesh — similar in Hebrew spelling to Shimshon) and a shield is the L-rd G-d; the L-rd will give grace and glory; He will not withhold good from those who go with sincerity.’” (Sefer Tehillim 84:12, Talmud translation my own)
 
Rabbi Yochanan compares Shimshon to the Almighty in two respects, as an honest and forthright judge and as a true shomer Yisrael — guardian and defender of the Jewish people. In his view, this was the real Shimshon, even though he grievously erred with Delilah, among others.
 
I believe another aspect of Shimshon’s greatness is found in his willingness to do teshuvah (returning to the proper path of serving Hashem), just as Dovid HaMelech did in the wake of his initial involvement with Batsheva. Shimshon rose to this level when he beseeched Hashem for the strength to destroy his idolatrous Philistine captors. When Hashem granted him this power, Shimshon was able to mekadash shame Shamayim b’rabim — sanctify Hashem’s name before the entire world:
​
And the people [Philistines] saw him (Shimshon) and praised their god, because they said, “Our god has delivered into our hands our enemy and the destroyer of our land, and who has slain many of us.” And Samson called to the L-rd and said, “O L-rd G-d, remember me and strengthen me now, only this once O G-d, that I may be avenged the vengeance for one of my two eyes from the Philistines.” And Samson grasped the two pillars of the center, upon which the house rested, and leaned upon them, (the) one with his right hand and the other with his left. And Samson said, “Let my soul die with the Philistines,” and he bent with (his) might, and the house fell upon the lords, and upon all the people that were therein. And the dead that he killed at his death were more than he had killed in his lifetime. (Sefer Shoftim 16:24,28-30)
 
With Hashem’s help and our fervent desire, may we live lives that are mekadash shame Shamayim and bring honor to His holy Torah. 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, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
As the Torah attests, Ya’akov Avinu’s (our father, Jacob’s) emigration from the Land of Israel to Egypt was the collective action of a family:

And these are the names of the sons of Israel who came to Egypt; with Jacob, each man and his household came: Reuben, Simeon, Levi, and Judah. Issachar, Zebulun, and Benjamin. Dan and Naphtali, Gad and Asher. Now all those descended from Jacob were seventy souls, and Joseph, [who] was in Egypt. (Sefer Shemot 1:1-5, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)
 
This family’s 210-year sojourn in Egypt engendered a major change in their status, as during this period they became known as a people: “A new king arose over Egypt, who did not know about Joseph. He said to his people, ‘Behold, the people (Am) of the children of Israel are more numerous and stronger than we are.’” (Sefer Shemot 1:8-9). In a variety of midrashic passages, our Sages teach us that this recognition resulted from our ancestors’ unwillingness to change their names, dress and language. Outwardly, at least, they remained distinct from their Egyptian neighbors.
 
Sadly, however, many of the Jewish people at this time were spiritually weak and unable to maintain the uncompromising monotheism that Avraham had brought to the world. This is illustrated by the well-known midrash wherein the malachai hasharet (Ministering Angels) declared at the Sea of Reeds: “These [the Egyptians] and these [the Jews] are idol worshippers; why, then, are you saving the Jewish people and drowning the Egyptians in the Sea [of Reeds], for in truth, there is no difference between them?!” (Midrash Tehillim 1:20, 15:5, Zohar, Parashat Terumah 170, translation my own) 
 
We are indeed fortunate that the Master of the Universe had very different plans for us. He knew there was but one way to guarantee the continuity of our people; namely, we would have to abandon idol worship and become “a kingdom of priests and a holy nation.” (Sefer Shemot 19:6)  In order to achieve this goal, we needed to undergo a radical transformation — we had to become gerim (converts), and accept the Torah and Mitzvot.
 
This is precisely the significance of Shavuot, for it is on this day that we embraced the Torah and declared “na’aseh v’nishmah” (“We will do and we will hear/learn,” Sefer Shemot 24:7). At that auspicious moment, we simultaneously became gerim and Hashem’s chosen people. As the Torah states: “And now, if you obey Me and keep My covenant [that is, the Torah], you shall be to Me a treasure out of all peoples, for Mine is the entire earth.” (Sefer Shemot 19:5) My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, expanded upon this idea in a public lecture that analyzed the connection between our becoming gerim and the reading of Megillat Rut on Shavuot:
​
The Parsha of Mattan Torah, receipt of the Torah at Mount Sinai, was the story of Gayrus, conversion of the Jewish people. The children of the patriarchs converted en masse [as a total group] at Ma’amad Har Sinai [the Revelation]. Hence the connection to Ruth. The story of Mattan Torah and Ruth together comprise the topic of conversion…The principle of conversion is a fundamental connection between the events at Mount Sinai and the story of Ruth.
 
As Boaz tells Ruth, she should be blessed for leaving everything behind to join a people that she did not know and for coming under the wings of the Shechina [the Divine Presence] of the G-d of Israel. In other words, she converted. The same idea is found at Ma’amad Har Sinai where the Torah tells the story of the conversion of B’nai Yisrael [the Jewish people] in conjunction with the Revelation of G-d on Mount Sinai. (Direct transcription of Rabbi Soloveitchik’s public lecture on 5/24/68. Source: www.parsha.net/Bamidbar/Shavuos2-60.doc, italics, underlining and brackets my own.)
 
The Rav is well-known for underscoring the concept that the exalted night of Pesach is existentially a re-experiencing of Yetziat Mitzraim (the Departure from Egypt). This, he opines, is what the Ba’al Hagaddah (Editor of the Haggadah) meant when he wrote, “B’chol dor v’dor chaiyav adam lirot et atzmo k’ilu hu yatza mi’Mitzraim”  (“In each and every generation a person is obligated to view himself as if he personally went out of Egypt”).  In other words, for the Rav, the Exodus must never be viewed as a mere historical event; rather, all Jews, for all time, were and ever will be active participants in its continuous unfolding in our lives.
 
In my estimation, we can build upon this idea of the Rav and extend it to Shavuot. In so doing, we can perceive this majestic Yom Tov as the time to declare, “na’aseh v’nishmah,” and, like Rut, come “under the wings of the Shechina of the G-d of Israel.” With Hashem’s help and our fervent desire, may this be so. V’chane yihi ratzon.   
 
Shabbat Shalom and Chag Sameach
 
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, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
The first three words of our parasha present a significant interpretative challenge. The phrase, “Im bechuchotai taleichu,” could readily be translated as: “If you will walk after (or follow) My chukim.” According to this approach, “chukim” refers to those commandments whose reasons remain unknown. This class of mitzvot is most often contrasted with mishpatim, commandments whose rationale can be logically deduced. The difference between these two categories is clearly presented in the following well-known Talmudic passage:

Our Rabbis taught: “You should perform my mishpatim” (Sefer Vayikra 18:4). These are matters that were they not actually written [by G-d] it is logical that they would have been. These are some examples: the prohibitions of idol worship, illicit sexual behavior, murder, stealing, and cursing Hashem. “… and you should guard my chukim” [Ibid.] These are matters wherein the Satan [Rashi, yetzer harah, the “evil inclination”] attempts to disprove their validity and veracity. These are some examples: the prohibitions of eating pig flesh, wearing garments comprised of a mixture of linen and wool threads, the act of relieving a brother-in-law of his obligation to marry his widowed sister-in-law (chalitzah), the ritual purification of the individual afflicted with tzarat, and the scapegoat rite [of Yom Kippur]. [Since you cannot understand them] perhaps you will say that they are completely worthless and devoid of meaning! Therefore the Torah states [ibid.]: “I am the L-rd your G-d.” I am He who has decreed it [i.e. the chukim] and you do not have permission to question them. (Talmud Bavli, Yoma 67b, translation, my own)
 
Rashi (1040-1105) takes a different approach, however, and does not translate bechuchotai as referring to chukim and the fulfillment of the Torah’s precepts even when their rationale is elusive. Instead, he explains our term as a synonym for intense involvement in Torah study:

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. Therefore, what is the meaning of “If you follow My statutes [chukim]?” It means that you must toil in the study of Torah (Commentary on the Torah, Sefer Vayikra 26:3, this and all Rashi translations, The Judaica Press Complete Tanach, with my emendations)

Rashi’s deviation from our above-cited Talmudic passage is based upon Midrash Torat Kohanim 26:3:

“If you follow My statutes (chukim)” — I would have thought that this refers to the mitzvot. This, however, is the case when the Torah writes: “…and My mitzvot you will keep and perform them” — this is, indeed, referring to the mitzvot. [If so,] how do I fulfill “If you follow My statutes (chukim)?” — this refers to intense involvement in Torah study (amalim ba’Torah). (Translation and emphasis my own)
 
At first glance, it appears strange that the Midrash would interpret the word chukim in this manner.  The Malbim (Rabbi Meir Leibush ben Yechiel Michel, 1809-1879) notes, however, that our Sages explained the term in this manner on a number of occasions. By way of illustration:

Our Sages, however, explained the term “chukim” many times as referring to Torah study. This is noted in the Midrashim. [This explanation of our term] is based upon the numerous Torah laws and interpretations that result from the standard rules of exegesis and grammar, and upon the explanatory principles [such as Rabbi Yishmael's 13 hermeneutic principles] that are as authoritative [literally “fixed”] as the statutes pertaining to the heavens and the earth [i.e., the Laws of Nature] that Hashem established in His world. (Commentary on the Torah, Sefer Vayikra 26:3, subsection 2, translation my own)
 
In the Malbim’s estimation, this connotation of the term “chukim” is “based upon the standard rules of exegesis and grammar, and upon the explanatory principles.” Rashi’s interpretation of chukim as referring to intense involvement in Torah study is, therefore, congruent with the midrashic analysis of this term.

Based upon our passages from Midrash Torat Kohanim, Rashi and the Malbim, we are in a much better position to understand one of the key elements for rebuilding and strengthening our relationship with Hashem. May our dedication to depth-level Torah study send a glimmer of light to penetrate the spiritual darkness that so often surrounds our souls, and envelopes our time. With the Almighty’s help and our heartfelt desire, may each of us renew our commitment to the study of His holy Torah and thereby encounter Him anew, and relieve our finest moment at Mount Sinai. V’chane yihi ratzon.

Shabbat Shalom

Dear Chevra,
A number of people have asked to dedicate one or more drashot in honor of a life-cycle simcha, refuah shlaimah, or in memory of a loved-one. In the future, these dedications will appear immediately following the drasha.
​
Dedication opportunities:
     One Year Dedication (52 weeks): $360
     One Month Dedication (Four weeks): $72
     One Week Dedication: $36
 
How To Dedicate:
 
1.Send an email to dedicatethisdrasha@gmail.com stating the following:
The Hebrew, transliterated, or English name of the honoree, choleh, or person being memorialized
The desired time frame for dedication (1 week, 1 month, or 1 year)
2.Modes of Payment:
PayPal  Please use PayPal Name: david.etengoff@yahoo.com
Zelle (through the App or your bank’s website) to (718) 490-0192
*Please Note: Dedication information and payment must be received by Wednesday of the week prior to the Sunday of the drasha’s publication, in order to ensure inclusion.

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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Chana bat Shmuel, Peretz ben Chaim, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
Our parasha begins with the following famous words: “And the L-rd spoke to Moses on Mount Sinai, saying.” (Sefer Vayikra 25:1, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)  They are immediately followed by a pasuk (verse) focusing on the mitzvah of Shemittah (the Sabbatical Year of the Land) that has captured the attention of midrashim and meforshim (commentators) throughout the ages: “Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Sabbath to the L-rd.”  In his Commentary on the Torah, Rashi (1040-1105) cites the Midrash Torat Kohanim on this verse and asks the following famous question: “What [special relevance] does the subject of Shemittah have with Mount Sinai? Were not all the commandments stated from Sinai?” His answer, drawn from the same source, teaches us an overarching concept inherent in the transmission of the Torah from Hashem to Moshe: “[This teaches us that] just as with Shemittah, wherein its general principles and finer details were stated at Sinai, likewise, all of them [the mitzvot] were stated — their general principles [together with] their finer details — at Sinai.”
 
In his work of Torah exegesis, Me’ain Beit Hashoavah, Rabbi Shimon Schwab zatzal (1908-1995) takes issue with the Torat Kohanim’s answer, and asserts that “it would have been quite possible to have referenced any other mitzvah in its connection to Mount Sinai in order to teach this selfsame idea.” (Parashat Behar, s.v. behar Sinai, number one, this and the following translations and brackets my own)  In other words, the Midrash  does not teach us why Shemittah was specifically singled out regarding the Revelation, rather than another mitzvah.  Rav Schwab proceeds to address this problem and, in so doing, provides us with a trenchant teirutz (response) to his kashah (objection) that illuminates the inherent import of Shemittah and the divine nature of the entire Torah:

And it seems that Shemittah is different in kind and degree [from other mitzvot], since the very essence of the commandment teaches us that it must have been commanded on Mount Sinai — and that it is [incontrovertibly] Torah min hashamayim (Torah from Heaven).   
 
Next, Rav Schwab provides us with the conceptual underpinning as to why Shemittah definitionally represents Torah min hashamayim:

Perhaps one might think that the commandments of the Torah were invented by the Sages of the Jewish people and were based upon their own intellectual efforts — just as those who deny the G-d-given nature of the Torah mistakenly believe. Yet, were that to be true, there would never have been a commandment such as Shemittah in the Torah! This is the case, since man’s intellect naturally withdraws from the very idea of this mitzvah...for [from a purely logical perspective,] the Sages never would have decreed that all fields and vineyards should simultaneously lay fallow during the same year — as this would naturally cause a famine in the Land, and bring about a financial crisis!
 
At this juncture, Rav Schwab further explains why Shemittah, and Shemittah alone, was singled out by the Torah:
​
Based upon the above, [we have a better insight as to why] the Torah specifically emphasizes Shemittah and its connection to Mount Sinai, rather than any other of the Taryag Mitzvot (613 Commandments), namely, this particular mitzvah has the seal of Mount Sinai imprinted upon it. As such, everyone must admit that it represents the words of Hashem from Heaven itself — since [it is counterintuitive to man’s basic needs, and, therefore,] it is virtually impossible that it was invented as a result of man’s intellect. [Now we can understand why our Sages said,] “Just like Shemittah was stated at Mount Sinai with all its general principles and finer details, so, too, were all the other mitzvot.”
 
In Rav Schwab’s estimation, Shemittah emerges as the proof case of the divine nature of the Torah. In addition, its pivotal status informs our understanding of all of the mitzvot, for each of them were revealed by Hashem to Moshe, in all their glorious “general principles and finer details,” at Mount Sinai. As a result, each time we perform a mitzvah, we recognize that it is divrei Elokim emet — the authentic words of the Almighty, and that we, like our ancestors before us, are responding to and communicating with the Voice that ever emanates from Mount Sinai. May this always 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.

 
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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
One of the most prominent segments of our parasha is known as Parashat HaMoadim (Section of the Festivals). Its 44 pasukim (verses) comprise the 23rd chapter of Sefer Vayikra and serve as an encyclopedic presentation of the biblically-based Moadim (Festivals). It begins exactly as we would expect: “And the L-rd spoke to Moses, saying, ‘Speak to the children of Israel and say to them: The L-rd's appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]’” (23:1-2, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)  Following the words, “these are my appointed [holy days],” we would naturally anticipate a listing and exposition of the Moadim ─ beginning with Pesach and concluding with Succot. Yet, the next verse almost inexplicably refers to Shabbat: “[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Sabbath to the L-rd in all your dwelling places.” (23:3) This, in turn, is followed by the introduction to the Festivals that we originally expected: “These are the L-rd's appointed [holy days], holy occasions, which you [i.e. the Sanhedrin] shall designate in their appointed time.” (23:4)
 
Rashi, based upon several Midrashic passages, notes the anomalous nature of the inclusion of Shabbat in the midst of the Moadim and asks: “Why does the Sabbath [designated by G-d,] appear here amidst the Festivals [designated by man, the Sanhedrin?]” (23:3) His answer is a classic example of Rabbinic analysis: “To teach you that whoever desecrates the Festivals is considered [to have transgressed as severely] as if he has desecrated the Sabbath, and that whoever fulfills the Festivals is considered as if he has fulfilled the Sabbath [and his reward is as great].” As such, in Rashi’s view, the placement of Shabbat at the outset of our chapter is meant to convey the singular import of the Moadim by noting their close equivalence to Shabbat.
 
Rabbi Nissan Alpert zatzal (1928-1986) was one of the great roshei yeshivah of Yeshivat Rabbi Yitzhak Elhanan, and perhaps the most celebrated student of Rav Moshe Feinstein zatzal (1895-1986). In his posthumous work of Torah analysis entitled Limudei Nissan, Rav Alpert presents a deep insight regarding the connection between Shabbat and the Moadim that informs our understanding of Rashi’s gloss:

[The reason why Shabbat appears before the festivals] is to emphasize that it is the mother of all the Moadim, and the holiness of these [appointed] times flows from Shabbat. By way of explanation, this means that it is possible to extend the holiness of Shabbat to the other Moadim. It is as if Hashem said, “I have sanctified the Shabbat, now, I give you [the Jewish people] the power and the permission to consecrate the rest of the appointed times.” Moreover, just as it is the purpose of the Shabbat to cease from the creative activities of the workweek through complete and total [spiritual] relaxation in order to draw near to Hashem, so, too, this should be our orientation on the other Moadim. In other words, our actions and behaviors on these days should be aimed at strengthening our faith and trust in Hashem. (Parashat Emor, page 50, s.v. v’nireh li, translation and brackets my own)
 
Rav Alpert teaches us four important lessons regarding the special connection that obtains between Shabbat and the Moadim:

1. Shabbat is stated before the festivals because it is the “mother” of the Moadim.
2. The holiness of the Moadim extendsdirectly from the holiness of Shabbat.
3. Just as Hashem consecrates the Shabbat, the Jewish people are given the power and permission to sanctify the festivals.
4. The purpose of the Moadim is similar in kind to that of Shabbat; namely, we should utilize the holy moments of both the Shabbat and the festivals to strengthen our faith and trust in the Master of the Universe.

 
A parallel approach toward solving our problem was offered by the leading 14th century Talmudist and posek (halachic decisor), Rabbi Yaakov ben Moshe Levi Moelin, known as the Maharil (1365-1427). He offers a beautiful kabbalistically-infused explanation as to why Shabbat precedes the Torah’s discussion of the Moadim:
​
We find in the Zohar (Emor 95:1): “Shabbat is called “kodesh” (“holy”) but not “mikra kodesh” (“holy occasion”). Yom Tov (a festival day), however, is called a mikra kodesh [by the Torah].” [Yet,] there is a contradiction here! It states in Parashat Emor: “[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion (mikra kodesh); you shall not perform any work. It is a Sabbath to the L-rd in all your dwelling places” ─ Shabbat is also called a “mikra kodesh!” This seeming contradiction, however, can be explained in the manner that we have already written: Yom Tov receives [kedushah, holiness] from Shabbat. This means that within Shabbat there is an aspect of Yom Tov to enable Shabbat’s [kedushah] to positively flow into Yom Tov… Now we understand why Shabbat is called “mikra kodesh” ─ in order to allow Shabbat’s [kedushah] to flow into and affect the Festivals. (Likutei Maharil, Sefer Devarim, Parashat Vayelech, s.v. v’nireh li, translation and brackets my own)
 
In my estimation, the Maharil’s answer to our question is the most spiritually edifying of all. He teaches us that the Yom Tovim, though consecrated by man, are nonetheless infused by kedushat Shabbat (the holiness of Shabbat). Therefore, each festival day has the potential to draw us closer to our Creator so that we may experience the sanctity of Shabbat on yet another level. With Hashem’s help, may we be zocheh (merit) to feel G-d’s presence every Shabbat, every Yom Tov, and every day of our lives. 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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
One of the most celebrated mitzvot of our parasha is “v’ahavta l’reicha kamocha” — “and you shall love your fellow Jew like yourself.” (Sefer Vayikra 19:18)  Rashi (1040-1105), citing the Midrash Sifra to Sefer Vayikra, notes: “Rabbi Akiva said: ‘This is an all embracing principle of the Torah.’” (19:45, translation my own)  Perhaps it is Rabbi Akiva’s unparalleled intellectual stature, or his heroic gesture of teaching Torah to his students during the height of the Hadrianic persecutions (130’s CE), that caused his words to become part of the moral fabric of the Jewish nation. Either way, whenever we think of our personal responsibility towards one another, the Torah’s verse, and Rabbi Akiva’s expression, are writ large in the collective consciousness of our people.
 
Talmud Bavli, Shabbat 31a, is one of the best-known sources in Rabbinic literature wherein we find a restatement and implicit discussion of the phrase, “v’ahavta l’reicha kamocha:”

On another occasion it happened that a certain non-Jew came before Shammai and said to him, “Make me a convert, on the condition that you teach me the entire Torah while I stand on one foot.” Thereupon he repulsed him with the builder’s staff which was in his hand. When he went before Hillel, he converted him and said to him, “What is hateful to you, do not do to your neighbor: that is the entire Torah, while the rest is commentary; [now] go and learn it.” (Translation, The Soncino Talmud with my emendations)
 
 
In his commentary on the Torah, Kli Yakar, Rabbi Shlomo Ephraim ben Aaron Luntschitz (1550 –1619), maintains that the Talmud’s phrase, “what is hateful to you, do not do to your neighbor,” is a reformulation and, in some ways, an interpretation of “v’ahavta l’reicha kamocha.” In addition, Rav Luntschitz carefully examines the interaction between Hillel and the would-be convert, and, in so doing, reveals the underlying intent of the latter’s famous words, “teach me the entire Torah while I stand on one foot.”
 
According to Rav Luntschitz, the non-Jew who came before both Shammai and Hillel was no prankster or joker — even though Shammai apparently viewed him as such. Instead, and this is apparently how Hillel perceived him, the aspiring convert was a potential ger tzedek, a truly righteous individual, who deeply desired to accept the Master of the Universe and His Torah, live according to His mitzvot and join the ranks of our people. As Rav Luntschitz suggests: “[The potential ger tzedek] absolutely wanted [the essence] of all of the Torah’s mitzvot presented to him in such a manner that they would have one [unifying] principle, and this is what he actually meant by the words “on one foot.”  (This and the following translation and brackets my own)  At this juncture,  Rav Luntschitz analyzes the ger tzedek’s ultimate purpose in making his request:
​
As a result of this [“on one foot” notion,] he would be able to understand all of the mitzvot [with particular emphasis upon the proper ethical behaviors that the Torah commands between man and his fellow man]. He desired this so that he would never forget [the meaning of the mitzvot,] since this would be all too easy for a convert who had not studied anything whatsoever regarding the commandments during his youth...Thus, his intention [when he deployed the unusual phrase, “teach me the entire Torah while I stand on one foot,”] was for [Hillel] to teach him something that could be said quickly and was comprised of few words. This, then, would be the fundamental concept of the Torah, and “the one foot” that he needed; for as a result of this idea, he would be able to remember [and understand] all of Hashem’s mitzvot.   
 
In Rav Luntschitz’s estimation, the ger tzedek was driven by the highest religious ardor to appear before Hillel in order to understand the authentic meaning of the mitzvot, and ever remember their paramount importance.  In many ways, therefore, he serves as an ideal role model for us all, since, far too often, we become overwhelmed by the challenges of daily living and forget that the Torah and mitzvot should appear to us as holy gifts from the Almighty. The ger tzedek helps us refocus our priorities, so that we may redouble our energies and create a vibrant, dynamic and spiritually-infused relationship with the Master of the Universe. With His help, and our fervent 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.

​
 
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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
Parashat Acharei Mot, known as the parasha of Yom Kippur, focuses upon the manner of observing this Yom Tov in the Mishkan and Beit HaMikdash. One of the many constitutive elements of a Beit HaMikdash-based Yom Kippur is the mitzvah of the Sa’ir Hamish’talai’ach (the Scapegoat) that plays a crucial role in the day’s kapparah (atonement) process:
 
And the male goat upon which the lot “For Azazel” came up, shall be placed while still alive, before the L-rd, to [initiate] atonement upon it, and to send it away to Azazel, [that is, into the desert]...And Aaron shall lean both of his hands [forcefully] upon the live male goat’s head and confess upon it all the willful transgressions of the children of Israel, all their rebellions, and all their unintentional sins, and he shall place them on the male goat’s head, and send it off to the desert with a man, a prepared individual (ish itti). The male goat shall thus carry upon itself all their sins to a desolate land, and he [the ish itti] shall send off the male goat into the desert. (Sefer Vayikra 16: 10, 21-22, these and all Torah and Rashi translations, The Judaica Press Complete Tanach, with my emendations, underlining and brackets)
 
The mitzvah of the Sa’ir Hamish’talai’ach, like all Chukim (mitzvot whose rationales currently elude us), contains many mysterious elements that are difficult to understand. One of these is the meaning of the expression, “ish itti,” which may be translated as “a man, a prepared individual.” (See Talmud Bavli, Yoma 66b)  The key word in this phrase is “itti,” a noun similar in kind to “tzaddik” (righteous one) or “chacham” (wise individual). From a grammatical perspective, each of these stands on their own without the word “ish” preceding them; therefore, why does the Torah combine ish and itti in our verse? (Analysis based upon the exegesis of our term by the Torah Temimah and the Malbim.)
 
Our question appears to be the driving force behind a Mishnaic period statement found in Talmud Bavli, Yoma 66a-b: “Our Rabbis taught: [Why does the Torah write] ‘ish’ — To teach us that even a non-kohane [that is, any Jewish male, can fulfill the obligations of the itti.]” (Translation and brackets my own)  In other words, even though the Sa’ir Hamish’talai’ach is central to effectuating kapparah, and a kohane is necessary throughout the remainder of the atonement process, the itti that brings the Scapegoat to the desert wasteland need not be a kohane. Based upon this approach, itti does not modify ish; rather, the word “itti,” itself, is the essential term.
 
In his article entitled, Sacred and Profane, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal, known as “the Rav” by his students and followers, understands the expression ish itti in a very different manner. He maintains that it is actually a compound noun wherein itti modifies the word ish and, therefore, connotes the idea of the “man of the moment,” since the Hebrew root letters of itti are ayin followed by taf, and spell the word “time.”
 
In the course of his explication of ish itti, the Rav notes that there were significant contrasts between the Kohane Gadol in the Beit HaMikdash, who offered the S’air la’Shem (male goat to Hashem) as part of the kapparah process, and the ish itti who transported the Sa’ir Hamish’talai’ach to the cliffs of the desert wasteland. The former, like his sacrificial offering on behalf of the entire Jewish people, was a “symbol of tradition and eternity, of qualitative time,” whereas the latter, like the animal under his charge that was removed from the holiness of the Beit HaMikdash, was a mere “man of the moment, symbol of temporality and quantitative time.”
 
In his posthumous work, The L-rd is Righteous in All His Ways, the Rav expands upon the differences between quantitative and qualitative time in a profound manner. He states that for Kant and other philosophers:

...a day is nothing. Time is nothing more than a frame of reference, part of a coordinate system. For them, an event is registered in the context of space as well as time. You locate or localize an event, separate it, and study it. That is all. But there is no essence, no substance to time...It is a number, nothing whatsoever but a number. (Page 210, underlining my own)
 
In stark contrast to the philosophic view of time, the Rav asserts that Judaism views this dimension of existence as a precious entity with potential value unto itself:
​
In Yahadut (Judaism), time is something substantive. It has attributes. There is a “good time,” Yom Tov. There is something called yom kadosh, “holy time.” Indeed, the whole concept of kedushat ha-yom (holiness of the day) is reflective of our approach. It indicates that there is substance to the day that can be filled with sanctity. Days and hours are endowed or saturated with holiness...The day is not just a number. It is a creation in and of itself. (Page 211, parentheses and underlining my own)
 
Based upon the Rav’s analyses of the ish itti, Kohane Gadol and Judaism’s concept of time, we are in a much better position to understand a life choice that we face on Yom Kippur and, perhaps, each and every day. The Torah, I believe, is subtly asking us to choose between engaging in the ephemeral and fleeting life of the ish itti, for which time is a mere number, or, with the Kohane Gadol, as our model, living in a manner that sanctifies and endows life with meaning and the potential of unlimited possibilities. The choice is truly within our grasp, for if we choose to keep Hashem’s Torah, our entire people can ultimately serve Him as “a kingdom of Kohanim and a holy nation.” (Sefer Shemot 19:6)  With the Almighty’s help 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.

 
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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
The Yom Tov of Shevi’i shel Pesach (Seventh Day of Pesach) is a continuation of Pesach, rather than a Chag (Festival Day) in its own right. Both the Midrash and Rashi (1040-1105) make it quite clear, however, that this seemingly secondary status in no way diminishes its singular import, since it commemorates an overwhelmingly miraculous moment in our nation’s history, namely, Kriyat Yam Suf – the Splitting of the Sea of Reeds. In turn, this amazing event generated the song of thanksgiving known as the “the Shirat HaYam” ─ “the Song of the Sea:”

…On the fifth and the sixth [days after the Jewish people left Egypt], they [the Egyptians] pursued them. On the night preceding the seventh [day], they [the Jewish nation] went down into the sea. In the morning [of the seventh day], they [the Jewish people] recited the Song [of the Sea]. Therefore, we read the Song [from the Torah] on the seventh day, that is the Seventh Day of Passover. (Rashi, Commentary on the Torah, Sefer Shemot 14:5, this and all Bible and Rashi translations with my emendations, The Judaica Press complete Tanach)
 
On a certain level, Rashi’s statement, “they [the Jewish nation] went down into the sea,” conceals more than it reveals, as this matter-of-fact phrase hides the drama that ensued immediately prior to our forebears’descent into the Yam Suf. The best-known Talmudic version of the “story behind the story” is found in Talmud Bavli, Sotah 37a:

Rabbi Yehudah responded to him [Rabbi Meir]: What you suggested is not what happened, instead [when the entire nation was standing at the Yam Suf,] this person said, “I am not going down into the water first!” and another responded, “I am not going to go into the water first!” [During this time of endless inaction,] Nachshon ben Aminadav jumped up and became the first one to descend into the waters of the Yam Suf. As the text states: “Ephraim has surrounded me with lies, and the house of Israel with deceit, but Judah [Nachshon ben Aminadav’s tribe] still rules (rad, literally, “has gone down”) with G-d, and with the Holy One He is faithful.” (Sefer Hoshea 12:1, Talmud translation and brackets my own) …
 
The notion that “Nachshon ben Aminadav jumped up and became the first one to descend into the waters of the Yam Suf” is found throughout Midrashic literature. For example, in Bamidbar Rabbah, Parashat Naso 13, we find: “‘Nachshon ben Aminadav of the tribe of Yehudah’ — why was he called ‘Nachshon?’ This is because he was the first to descend l’nachshol sh’b’yam — into the surging waves of the Sea.” Midrash Pirkei d’Rabbi Eliezer, Chapter 22, takes a different approach than that of Bamidbar Rabbah, and focuses its primary attention on the powerful outcome of Nachshon’s heroic behavior:
​
And Nachshon was the first to jump up and go into the Sea. In so doing, he sanctified His great Name in the eyes of all. [As a result,] under the Tribe of Yehudah’s leadership [that was led by Nachshon], the entire Jewish people followed them and entered the Sea. As the text states: “Judah became His holy nation, Israel His dominion.” — This means under the rulership of the Tribe of Yehudah. (Translation my own)
 
In his work, Netivot Olam (Ahavat Hashem, chapter II), the Maharal of Prague (Rabbi Yehudah Loew ben Bezalel, 1520-1609) notes that Nachshon performed a very special kind of kiddush Hashem (sanctification of G-d's name), in the sense that he did so “b’pharhesia” — before the entire world. In the Maharal’s view, this is the highest form of kiddush Hashem, and is thereby categorized as, “kedushat haShem l’gamrei” — complete and total sanctification of the Divine Name.
 
Clearly, not all of us have the opportunity to undertake Nachshon-like public actions that will lead to a kedushat haShem l’gamrei. None-the-less, each of us can emulate him on our own level. As the Rambam (Maimonides, 1135-1204) teaches us in a celebrated passage in his Mishneh Torah: “Anyone who refrains from committing a sin or performs a mitzvah for no ulterior motive, neither out of fear or dread, nor to seek honor, but for the sake of the Creator, blessed be He...sanctifies G-d’s name.” (Hilchot Yesodei HaTorah V:10, translation, Rabbi Eliyahu Touger)  Therefore, with the Almighty’s help and our fervent desire, may each of us dare to be like Nachshon! V’chane yihi ratzon.
 
Shabbat Shalom and Chag Kasher v’Sameach
 
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, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world.
 
One of the best-known parts of the Haggadah is the section known as “Mah Nishtana,” wherein one or more children at the Seder ask the Four Questions. It is based upon the following Mishnaic statement:

Now we pour him [the Seder’s leader] the second cup of wine. At this juncture, the son asks his father [the Four Questions.] If the son lacks the ability to ask (im ain da’at b’ben), his father teaches him, “mah nishtana halailah hazeh mekol halai’lot…” (“how different is this night from all other nights…,” Talmud Bavli, Pesachim 116a, translation and brackets my own)
 
 
The great Chasidic master, Rabbi Levi Yitzhak of Berdichev (“the Berdichever,” 1740-1810), asks a fascinating question on this Mishnah: “Why does the son ask Mah Nishtana on Passover, and not on the Festival of Succot as well?” (This and the following quotes, Kedushat Levi, Drushim l’Pesach, translations my own)  This is a very powerful query, since, like Pesach, Succot has many mitzvot, including sitting in the Succah and the Arba’at Minim (Four Species), that differentiate it from the rest of the year. As such, a child’s interest would surely be piqued, and it, too, should generate the recitation of Mah Nishtana.
 
In order to answer this question, the Berdichever introduces a well-known Talmudic dispute regarding the creation of the world, namely, was the world created in the Spring, in the month of Nissan and Passover, or in the Fall, in the month of Tishrei and Succot? (Talmud Bavli, Rosh Hashanah 10b) In his analysis of this Talmudic debate, the Berdichever submits that Hashem rules the world in two different ways, corresponding to these two seasons of the year. In his view, Tishrei is universal in nature, in the sense that it is the time when Hashem approaches the entire world b’tuvo u’b’chasdo — in His goodness and mercy. In contrast, Nissan is primarily the time when the Almighty relates to the world through the vehicle of Tifferet Yisrael (the glory of the Jewish nation), and exalts Himself through His inseverable connection to Israel, His chosen people. As the Berdichever suggests: “He [Hashem] performs their will [the Jewish people’s] by providing them with all that is positive, in response to that which they request from Him.” Little wonder, then, that Pesach, in the month of Nissan, was the time when we experienced “the miracles and great wonders” of the 10 Plagues and the Splitting of the Sea of Reeds, when we cried out to Him, “O L-rd, save [us]; may the King answer us on the day we call!” (Sefer Tehillim, 20:10, translation, The Judaica Press Complete Tanach)
 
At this point, the Berdichever proceeds to answer his initial question, “Why does the son ask the Mah Nishtana on Passover, and not on the Festival of Succot as well?” by introducing the idea of Tzimtzum. This concept maintains that Hashem contracts His Infinite Being in order to communicate with, and be “a part of,” our finite world:

This, then is intimated by the [Mishna’s] phrase, “the son asks on Pesach:” For in truth, [the notion] that the Holy One Blessed be He runs the world through [the principle] of Tifferet Yisrael actually means that He contracts Himself [in such a manner that His Divine Presence inheres] in the Jewish people’s worship of Him. He, in turn, has “great pleasure” (ta’a’nug gadol) from this [worship and adoration] and consequently fulfills their will and desire.
 
The Berdichever asserts that when the son asks his father the Four Questions at the Seder, the two of them are engaging in the exact same approach that has always existed between the Jewish people and Hashem:
​
And this model [of the Jewish people requesting their needs from Hashem,] is repeated [at the moment] of the son’s question to his father [at the Seder table]. For, [in truth] the intellectual capacity of the father far exceeds that of the son, and it is only because of the father’s love for his son that he “contracts himself” to provide answers to his son’s [conceptual] difficulties (kushiot). This is the selfsame model that we have already discussed, wherein the [Infinite] Holy One blessed be He “contracts Himself” within [the finite] boundaries of the Jewish people, in order to glorify Himself amongst them (l’hitpaer imahem) by fulfilling their will [and providing for their needs].
 
 
The Berdichever has now provided us with a solid understanding as to why the son asks the questions of the Mah Nishtana solely at Pesach. During this Yom Tov, the principle of Tifferet Yisrael is particularly pronounced, for, as we have seen, this is the time when Hashem performed His countless wonders and miracles for us, both in Egypt and at the Sea of Reeds. We beseeched Avinu sh’b’Shamayim (our Father-in-Heaven), and He answered us in an unprecedented manner. What better moment exists, therefore, for children to ask their father to explain the amazing events of the Exodus other than at the Seder itself, for this, too, must surely bring joy to Avinu sh’b’Shamayim.
 
Shabbat Shalom and Chag Kasher v’Sameach
 
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.