Rabbi David Etengoff ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ Avraham Avinu’s countless acts of kindness represented chesed in action. Consequently, Elokim’s command to Avraham to bring Yitzchak Avinu as a korban olah (completely burnt sacrifice) was antithetical to his very being: And it came to pass after these things, that Elokim tested Avraham, and He said to him, “Avraham,” and he said, “Here I am.” And He said, “Please take your son, your only one, whom you love, Yitzchak, and go away to the land of Moriah and bring him up there for a burnt offering on one of the mountains, of which I will tell you.” (Sefer Bereishit 22: 1-2, this and all Tanach translations, The Judaica Press Complete Tanach) The Torah tells us that Avraham proceeded to fulfill this directive with alacrity. Given that Avraham exemplified chesed how was this possible? My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, suggests that: “… the idea of sacrifice is a cornerstone of Judaism, and the Akedah has inevitably introduced sacrificial action as part of our historical drama.” (This and the following citations, Abraham’s Journey: Reflections on the Life of the Founding Patriarch, pages 110-11) As such, analysis of this aspect of avodat Hashem is essential for understanding our relationship with the Almighty. For the Rav, avodat Hashem, which he terms “service awareness,” means that our entire being is under Hashem’s hegemony: Man is a servant of God. He belongs completely to God—body and soul. God owns human existence at every level, physical, spiritual, and social. Every movement of our muscles is related to God. Every thought that flashes through our minds belongs to Him. Every feeling, stirring of the soul, every joyful anticipation or sad expectation is not the property of man. God is the Lord of the world and the master of man. Hence, God from time to time calls upon man to return to Him whatever is His. He demands that man give not a part but the whole of himself. He requires of man to return divine property to its rightful owner. This provides an important insight into Hashem’s command that Avraham bring Yitzchak as a korban olah. Avraham was returning to G-d that which was always His. As the Rav explains: “The supreme sacrifice is never too much, since G-d owns everything, and man possesses nothing. ‘The soul is Yours, and the body is Your handiwork’ (High Holy Day prayers). Total sacrifice was decreed by God when He summoned Abraham to offer Isaac on Mount Moriah.” These ideas enable us to better understand how Avraham could have acceded to Elokim’s command to sacrifice Yitzchak: “God is the Lord of the world and the master of man.” This means that no matter how challenging a situation may be, we must give Hashem pride of place in our decision making and follow His holy Torah. As Dovid HaMelech said so long ago: “Shiviti Hashem l’negdi tamid--I have placed the L-rd before me constantly.” (Sefer Tehillim 16:8). V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach *** 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.
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Rabbi David Etengoff ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ Our parasha contains the sole instances of the phrase, “l’brit olam—as an everlasting covenant,” in Chamisha Chumshei Torah: And I will establish My covenant between Me and between you and between your seed after you throughout their generations as an everlasting covenant, to be to you for a G-d and to your seed after you. (17:7) Those born in the house and those purchased for money shall be circumcised, and My covenant shall be in your flesh as an everlasting covenant. (17:13) And G-d said, “Indeed, your wife Sarah will bear you a son, and you shall name him Yitzchak, and I will establish My covenant with him as an everlasting covenant for his seed after him.” (17:19, this and all Tanach translations, The Judaica Press Complete Tanach) A direct reading of these pasukim reveals three interwoven covenants: The unalterable agreement between Hashem, Avraham and all Jews forevermore affirming the Master of the Universe will always be our G-d, the physical covenant of brit milah, and the promise that the covenant of Avraham will continue through his yet-to-be born son, Yitzchak, and his future offspring. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, depicted the relationship between these pasukim in this way: With circumcision, another mission was assigned to Avraham: the formation and education of a covenantal community that would be close to God and would follow a new way of life, an enigmatic modus existentiae [existential mode of life], a special relationship to God.” (Abraham’s Journey: Reflections on the Life of the Founding Patriarch, page 158, brackets my own) What are the constitutive elements of this “covenantal community that would be close to G-d and would follow a new way of life” that Avraham was charged with creating? In his 1944 work, “U’vikashtem Misham” (“And From There You Shall Seek”), the Rav suggests two complementary aspects, Knesset Yisrael and Adat Yisrael: Knesset Yisrael (the Community of Israel)—its definition: the inextricable connection between the first and last generations of prophet and listener, of Torah scholar and student, of the Revelation of God’s Divine Presence in the earliest lights of dawn, and the eschatological vision on that day to come. The Community of Israel is also Adat Yisrael (the Congregation of Israel). It incorporates in its innermost being the ancient and true testimony of the myriad visions that have never been obliterated in the depths of the past, the continuity of history, and the unceasing transmission of the Revelation from generation to generation. (Page 66, translation, underlining and parentheses my own) In sum, according to the Rav, the covenantal community that Avraham founded is transhistorical in nature and links all Jews together for all time. As such, the prophets and their adherents, as well as Torah scholars and their students, are eternally connected by both “the unceasing transmission of the Revelation” of Har Sinai and Judaism’s messianic vision. The Rav has given us a far-reaching understanding of the nature of the covenantal community. Yet, exactly how did Avraham establish it and ensure its unceasing continuation? I believe the Torah teaches us the secret of his success: “For I [G-d] have known him because he commands his sons and his household after him, that they should keep the way of Hashem to perform righteousness and justice (la’asot tzedakah u’mishpat), in order that Hashem bring upon Avraham that which He spoke concerning him.” (Sefer Bereishit 18:19) The extent to which tzedakah u’mishpat have shaped the collective persona of our people is underscored in Talmud Bavli, Yevamot 79a: This nation [Yisrael] is distinguished by three characteristics: They are merciful (harachmanim), meek (habaishanim) and practitioners of loving-kindness (gomlai chasadim). “Merciful,” as it is written, “and grant you compassion, and be compassionate with you, and multiply you,” (Sefer Devarim 13:18) “Meek,” for it is written, “and in order that His awe shall be upon your faces,” (Sefer Shemot 18:17) “Practitioners of Loving-Kindness,” as it is written, “because he [Avraham] commands his sons and his household after him, that they should keep the way of Hashem to perform righteousness and justice…” (Sefer Bereishit 18:19, passage translation, The Soncino Talmud with my emendations) At first glance it seems that the context of this passage is extra-legal in nature. The Rambam (1135-1204), however, teaches us otherwise by codifying it as normative halacha: “… the distinguishing signs of the holy nation of Yisrael is that they are meek, merciful, and kind.” (Mishneh Torah, Sefer Kedushah, Hilchot Issurei Biah 19:17, translation, Rabbi Eliyahu Touger) As such, Avraham’s legacy of gemilut chasadim, as an expression of righteousness and justice, emerges as a defining characteristic of our nation, and one of the foundations upon which the covenantal community is based. As the prophet Michah declared so long ago: “He has told you, O man, what is good, and what Hashem demands of you; but to do justice, to love loving-kindness, and to walk humbly with your G-d.” (6:8) With Hashem’s help, may we, as a nation and as individuals, fulfill these stirring words. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach *** 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 ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ The post-Flood world should have been one wherein mankind felt chastened and humbled before the Almighty after the world’s near total destruction. Moreover, logic would dictate they would have demonstrated overwhelming hakarat hatov (manifest gratitude) to Hashem for His mercy in enabling them to survive. Instead, we are presented with the following disturbing narrative of the Tower of Babel: Now the entire earth was of one language and uniform words. And it came to pass when they traveled from the east, that they found a valley in the land of Shinar and settled there. And they said to one another, “Come, let us make bricks and fire them thoroughly;” so the bricks were to them for stones, and the clay was to them for mortar. And they said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make ourselves a name, lest we be scattered [by G-d] upon the face of the entire earth.” (Sefer Bereishit 11:1-4, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) Shortly afterwards, “Hashem descended to see the city and the tower that the sons of man had built.” (11:5) The expression, “the sons of man had built,” is peculiar, for who but humans could have constructed the tower? This question is echoed in Rashi’s (1040-1105) midrashically inspired comment on our verse: But the sons of whom else [could they have been]? The sons of donkeys and camels? Rather, [this refers to] the sons of the first man (Adam HaRishon), who was ungrateful and said (Sefer Bereishit 3: 12): “The woman whom You gave [to be] with me she gave me of the tree; so I ate.” These, too, were ungrateful in rebelling against the One Who lavished goodness upon them and saved them from the Flood. In sum, Rashi views the actions of the Dor HaHaphlagah (Generation of the Tower of Babel) as parallel to the behavior exhibited by Adam Harishon when asked by Hashem, “Have you eaten from the tree [of knowledge] of which I commanded you not to eat?” (3:11) Rather than taking responsibility for violating the one mitzvah entrusted to him, Adam blamed Hashem for having given him Chava, and Chava for having given him the fruit of the Tree of Knowledge to eat. The Ba’al HaTurim (Rav Ya’akov ben Asher, 1270-1340) supports this perspective when he notes that Adam’s reaction personifies the pasuk (verse), “He who repays evil for good, evil will not depart from his house.” (Sefer Mishle 17:13) This is an apropos observation, since the concluding Hebrew letters of the phrase, “lo tamish ra’ah—evil will not depart,” spell the word “isha—woman,” a homiletic reference to the lack of gratitude to Hashem that Adam so blatantly demonstrated regarding Chava. Both Adam, and the Dor HaHaphlagah repaid Hashem’s beneficence with ingratitude. Years later, the Dor HaMidbar repeated this pattern of behavior time and time again. Tosafot in Talmud Bavli, Avodah Zarah 5a, discusses their actions in this manner: “Therefore, [Moshe] labeled them [the Jewish people as practitioners of] kafui tovah, since they refused [to give thanks to Hashem for all of His beneficence] that is, they refused to recognize the good that He had done for them in all of these matters.” The Torah Temimah (Rabbi Baruch Halevi Epstein, 1860-1942) expands upon Tosafot’s gloss and suggests that kafui tovah is far more than a failure to recognize the good that someone else has performed for you; instead, it is a completely conscious rejection of the kindness as if it never had taken place. The Abarbanel’s (1437-1508) analysis of kafui tovah complements Tosafot’s explication in a deeply insightful manner: The evilest of all middot (behavioral traits) is kafui tovah. This is the case, since when a person recognizes [and gives voice] to the benefit he has received from another individual, he adds to the strength of the benefactor to [continue to] provide him with overflowing kindness, with a full sense of desire and in complete goodness. When, however, the recipient of manifest kindness consciously withholds the requisite recognition of the good that is his benefactor’s due, he weakens his supporter’s strength and aspiration to demonstrate further kindness to him. (Commentary on the Torah, Sefer Shemot, chapter 29, this and the following translations my own) The Abarbanel buttresses this interpretation by citing Rav Ammi’s words in Talmud Bavli, Ta’anit 8a: “Rain falls only for the sake of men of faith (ba’alei emunah) [that is, trustworthy people],” as it is said, “Truth will sprout from the earth, and righteousness will look down from heaven.” (Sefer Tehillim 85:12, translation, The Soncino Talmud) In the Abarbanel’s estimation, ba’alei emunah are those people who practice hakaret hatov. He, therefore, reasons that those who engage in kafui tovah are the same people that Chazal identified as individuals steeped in brazenness and temerity (azut panim), and those who cause droughts. He suports this view based on Yirmiyahu’s statement: “And the rains were withheld, and there has been no latter rain…you refused to be ashamed.” (Sefer Yirmiyahu 3:3) As such, the Abarbanel opines: Everything proceeds as Chazal said: [Illumination reaches us,] “during the times that the Jewish people fulfill the will of the Omnipresent we add to the power, so to speak, of that which is Above. As the text says, ‘Now, please, let the strength of Hashem be increased, as You spoke…’ (Sefer Bamidbar 14:17) [Conversely,] during the times that the Jewish people fail to fulfill the will of the Almighty, we diminish the power, so to speak, of that which is Above. As the text states, ‘You forgot the [Mighty] Rock Who bore you; you forgot the G-d Who delivered you.’” (Sefer Devarim 32:18) Based upon these presentations, kafui tovah emerges as a reprehensible behavioral trait that manifests itself in a brazen repudiation of the good that either Hashem or man has done for us. As such, its remedy must be the polar opposite action, namely, hakarat hatov, wherein we demonstrate heartfelt gratitude to our benefactor through our words and deeds. With Hashem’s help, may we master this middah thereby fulfilling Shlomo HaMelech’s stirring counsel: “Kindness and truth shall not leave you; bind them upon your neck, inscribe them upon the tablet of your heart; and find favor and good understanding in the sight of G-d and man.” (Sefer Mishle 3:3-4) V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach *** 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 ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ Parashat Bereishit contains some of the most thought-provoking pasukim in the Torah. One of the most notable examples is the description of man’s creation: “And Hashem Elokim formed man of dust from the ground, and He breathed into his nostrils nishmat chayim (the soul of life), and man became a nefesh chaya (a living soul). (Sefer Bereishit 2:7, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) Rashi (1040-1105), in his Commentary on the Torah, analyzes nefesh chaya in this manner: “Cattle and beasts were also called living souls, but this one of man is the most alive of them all, because he was additionally given intelligence and speech.” In his work, Kli Yakar, Rabbi Shlomo Ephraim ben Aaron Luntschitz (1550 – 1619) rejects Rashi’s interpretation. In his view, nishmat chayim, rather than nefesh chaya, is the crucial expression for understanding humankind’s true nature: Nishmat Chayim must be understood as the eternal rational soul (hanefesh hamaskelet hanetzachi). Come and learn, [after all,] who was the One who breathed [into Adam the soul of life]? We, therefore, find that this [nishmat chayim] refers to a portion from above (chalek Elokah). (Translations and brackets my own) In shifting the verse’s emphasis from nefesh chaya to nishmat chayim, Rav Luntschitz defines this term in a unique manner and declares it to be a heavenly portion from above. In addition, he maintains that Hashem’s overwhelming kindness in providing each person with a nishmat chayim is necessary but insufficient for attaining the highest level of humanity: This is to say, that although Hashem breathed the eternal rationale soul into Adam, nonetheless, man, at the outset of his being, is indistinguishable from any other living soul and is just like the other animals. [As the text states:] “For man is born as a wild donkey.” (Sefer Iyov 11:12) [Moreover,] the essence of man’s perfection (shlaimuto) is contingent upon the diligence of his labors and the degree of good inherent in his choices, as he opens his intellectually maturing eyes (einei sichlo) while growing in age. At this juncture, Rav Luntschitz clarifies the diligence that is required to actualize our eternal rationale soul and thereby achieve perfection in our service of Hashem: …this soul…will remain solely in potential unless he will try with all of his efforts to go to the “head of the troops,” and fight the war of Hashem. If he fails to do so, he will remain in his original animalistic state (ruled by the yetzer harah) and will be the equivalent of an animal…man should never beguile himself into thinking that he can attain shlaimuto without tremendous effort and persevering exertion…rather, everything depends upon his own actions… Rav Luntschitz’s words are reminiscent of the well-known expression of Ben Hey Hey: “L’fum tza’arah agra—According to the effort is the reward.” (Pirkei Avot 5:23) This phrase is interpreted by Rav Yisrael Lifschitz (1782-1860) in his commentary on the Mishnah, Tiferet Yisrael, in this manner: Rabbeinu HaKadosh (Rabbi Yehudah HaNasi) concluded this section of the Mishnah with this statement in order to teach us that whether we are engaged in the act of Torah study, the fulfillment of its mitzvot, or in the improvement of middot hanefesh (ethical characteristics), [the same rule applies, namely,] their reward will grow according to the effort that one expends on them in order to perfect themself …. Both Rav Luntschitz and Rav Yisrael Lifschitz focus on the need to expend great effort in refining ourselves so that we can overcome our “original animalistic state” and become true servants of the Almighty. As we study His holy Torah, perform its mitzvot and perfect our middot hanefesh, may Hashem help us to realize this goal. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach *** 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 ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ The mitzvah of dwelling in the succah appears quite straightforward, as the Rambam (1135-1204) states: What is the mitzvah of dwelling in the succah? One should eat and drink and dwell in the succah for the entire seven-day period both at night and during the day in exactly the same manner that he dwells in his house during the other days of the year. Throughout the entire seven-day period, a person should treat his house as a temporary dwelling and his succah as his permanent dwelling. As it says in the verse: You shall dwell in succot for seven days (Vayikra 23:42). (Mishneh Torah, Hilchot Succah 6:5, translation my own) The Rambam emphasizes the ma’aseh hamitzvah of succah, the actual manner in which the commandment should be performed. In contrast, the Tur (Rabbi Yaakov ben Asher, 1270-1340), focuses on its rationale: “You shall dwell in succot for seven days…in order that you should know throughout the generations that I caused the Jewish people to dwell in succot when I led them out … [from Egypt]” (Vayikra 23:42). The Torah demonstrates that the mitzvah of succah is contingent upon the Exodus from Egypt. So, too, in the case of many other mitzvot. This is so, since this is a matter that we saw with our eyes and heard with our ears and no one is able to deny it. It teaches us about the truth of the existence of the Creator, may He be exalted, and that He created everything according to His will. It also teaches us that He has the power, the dominion, and the ability, both in the upper and lower worlds, to do with them as He so desires… (Introduction to Hilchot Succah, translation my own) The Tur underscores the conceptual link that obtains between the mitzvah of succah and essential principles of Jewish thought, such as the existence of the Creator and His omnipotence in both the Heavens and the earth. In so doing, he suffuses the act of sitting in the succah with notable theological significance. The Bach (Rabbi Yoel Sirkes, 1551-1640) scales the Tur’s analysis and reveals further levels of meaning. He asserts that the Tur’s core point is highlighting the indispensable role that kavanah plays in performing the mitzvah of succah, namely, viewing the succah as the symbol of Yetziat Mitzraim. The Bach elaborates on this point in his conclusion: The purpose of the mitzvah of succah is to remember Yetziat Mitzraim. This is accomplished through one’s dwelling in a succah where the shade is greater than the sun. This, in turn, is a reminder of the Clouds of Glory that protected them … through their wanderings in the desert. In addition, the Bach asserts that the highest form of fulfilling this commandment requires us to carefully focus on the Torah’s phrase, “… in order that you should know (yaydu) throughout the generations that I caused the Jewish people to dwell in succot.” The Bach maintains that this “will enable one to fulfill the mitzvah in its most proper fashion (k’tikunah).” Therefore, for the Bach, if a person desires to fulfill the mitzvah of dwelling in the succah on its deepest level, he must have kavanah regarding two major points: this mitzvah’s inextricable link to Yetziat Mitzrayim, and Hashem’s great kindness in allowing us to dwell in succot following the Exodus. May Hashem soon fulfill the stirring words of our Friday night tefilot “And spread over us the succah of Your peace. Blessed are You Hashem, Who spreads the succah of peace upon us and upon all His people Israel and upon Yerushalayim.” V’chane yihi ratzon. Shabbat Shalom and Chag Sameach! Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach *** 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 ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ Rav Yosef Karo zatzal (1488-1575) is best known as the author of the Shulchan Aruch. Toward the end of Hilchot Yom HaKippurim (623:6), he states that we are obligated to sound four shofar blasts at the conclusion of Neilah: tekiah, shevarim, teruah and a final tekiah. In contrast, the Rema zatzal (Rav Moshe Isserles, 1530-1572), in his commentary on the Shulchan Aruch, notes that the widely accepted Ashkenazi minhag is to sound only one tekiah. Somewhat unusually, neither of these Torah giants discuss the reason why we sound the shofar at this time. One of the earliest sources to address the rationale for sounding the shofar at the conclusion of Ne’ilah is a gloss of Tosafot in the name of Rashi’s great grandson, Rabbi Yitzhak ben Shmuel zatzal (known as the “RI” or the “RI-HaZaken,” 1115-1184): The sole reason why we sound the shofar at the conclusion of Yom HaKippurim is to publicize that it is now fully nighttime so that people may proceed to feed their children who have fasted. In addition, this is to inform the Jewish community that it proper to prepare the meal for the night that has followed the Yom HaKippurim day, for it is similar in kind to a Yom Tov… This is in contradistinction to the incorrect opinion of the Machzorim where it is written that the tekiah is a reminder of the Jubilee year (yovel). [If this were to be the case,] why would we sound the shofar year after year [at this time?] Is it possible for the yovel to be each and every year? (Talmud Bavli, Shabbat 114b, s.v. V’amai, translation and brackets my own) The RI maintains that in a world without accurate clocks and rapid communication, the shofar blast at the end of Neilah publicizes the end of Yom HaKippurim and the permissibility to eat, drink and cook once again. Moreover, he summarily rejects any notion of a link between the conclusion of this day and the sounding of the shofar as a reminder of the Jubilee year. Approximately 400 years later, Rabbi Mordechai Yoffe zatzal (1530-1612) presented three additional reasons as to why we sound the shofar at the end of Yom HaKippurim: We sound the shofar with one tekiah blast as a sign of the Shechinah’s departure, namely, that the Schechinah has left [this world] and has gone up to the firmament, just as it had done at the time of the giving of the Torah. As it is written: “No hand shall touch it [that is, Mount Sinai], for he shall be stoned or cast down; whether man or beast, he shall not live. When the ram’s horn sounds a long, drawn-out blast, they may ascend the mountain.” (Sefer Shemot 19:13) It is also written: “God shall rise with the trumpet blast; Hashem, with the sound of the shofar.” (Sefer Tehillim 47:6, with my emendation) The tekiah is a symbol of joy and victory: This means we have been victorious over the Satan (Evil Inclination). The sound of the tekiah is the symbolic representation of freedom, for on this day we have made our souls free from sins and our bodies have become free from enslavement and punishments. (Sefer Levush Malchut, Levush HaHod 623:5, translation, brackets, underlining and parentheses my own) Closer to our own time, Rabbi Yechiel Michal ben Aharon Halevi Epstein zatzal (1829-1908) offers a new interpretation for sounding the shofar at the conclusion of Ne’ilah: “We sound one tekiah as a sign of good fortune to proclaim the news that Hashem has received our prayers.” (Aruch HaShulchan, Orech Chaim 623:8, translation my own) In Rav Epstein’s view, the tekiah is a declaration of success, a sound that signifies we have encountered the Almighty through the medium of prayer and in His great chesed and rachamim, He has accepted our heartfelt tefilot. In stark contrast to the opinion of Rav Epstein, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his students and disciples, asserts that the sounding of the shofar at the end of Yom HaKippurim is symbolic of our failure to communicate our depth-level spiritual longings to the Master of the Universe through our words: … the Rav said that on Yom Kippur, at the conclusion of the Ne’ilah service, he often felt that despite having spent the entire day in prayer, he had not articulated even a tiny fraction of what he had wanted to express… [He was convinced that on the existential level, every] Jew has similar feelings at the conclusion of Ne’ilah, the final prayer on Yom Kippur: [they have] spoken, yet said nothing. What can we do when such a feeling of defeat descends upon us? Rav Soloveitchik provides us with this groundbreaking answer: In order to adequately express his deep longing when words have cruelly failed him, he feels the compulsion to release an instinctive, inarticulate cry. In the seconds before the Holy One Blessed Be He once again retreats into obscuring clouds, man must urgently express what he could not verbalize in an entire day of prayer. He thus sounds the shofar as a response to the ultimate futility of verbal prayer to express his needs. (Before Hashem You Shall Be Purified: Rabbi Joseph B. Soloveitchik on the Days of Awe, summarized and annotated by Dr. Arnold Lustiger, page 24, underlining and brackets my own) In short, for the Rav, when words fail us, the shofar blast at Neilah represents a radically different approach: In essence, we are expressing to our Creator our deep desire to renew our spiritual relationship with Him as it was in the past. In conclusion, interpretations of the sounding of the shofar in the final moments of Yom HaKippurim range from the sublime to the practical, and from the assertion of man’s greatness to the recognition of the futility of words in reaching out to the Almighty. Fortunately, no matter which perspective we take, we can rest assured that, “For through this day, He shall grant atonement for you to cleanse you. Before Hashem you shall be purified from all your sins.” (Sefer Vayikra 16:30, emendation my own) G'mar Chatimah Tovah and Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach *** 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 ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ The final three pasukim of Sefer Michah are found in this week’s haftarah and following the recitation of Sefer Yonah on Yom Kippur afternoon: Who is a God like You, Who forgives iniquity and passes over the transgression of the remnant of His heritage? He does not maintain His anger forever, for He desires loving-kindness. He shall return and grant us compassion; He shall hide our iniquities, and You shall cast into the depths of the sea all their sins. Titane emet l’Ya’akov chesed l’Avraham asher nishbata l’avoteinu mimai kedem—You shall give the truth of Ya’akov, the loving-kindness of Avraham, which You swore to our forefathers from days of yore. (7:18-20, This and all Tanach translation, The Judaica Press Complete Tanach) In my view, Chazal enacted the public readings of these pasukim because of the six key concepts they convey: Hashem cannot be compared to any entity; He forgives iniquity, and even pardons rebellious transgressions; He does not sustain his anger against us, for “He desires loving-kindness;” just as we return to Him in teshuvah, so too will He will return to us, rekindle our relationship with Him and treat us with great mercy; Hashem will hide our iniquities from His view and metaphorically toss them into the depths of the sea; and lastly, “titane emet l’Ya’akov chesed l’Avraham asher nishbata l’avoteinu mimai kedem.” The first five statements are not unique to Sefer Michah, since they appear in various formulations in Tanach. In contrast, “titane emet l’Ya’akov chesed l’Avraham” introduces a new theme regarding our connection to Hashem. In his Commentary on the Torah, Rabbeinu Abarbanel zatzal (1437-1508) suggests this interpretation: This means that [Hashem] will fulfill His attestation to Ya’akov, namely, the chesed that He had promised to perform for Avraham, for from this chesed will come forth the emet, and the fulfillment to Ya’akov and his descendants who are the offspring of Avraham the chosen one; and this is the inner meaning of [the Torah’s expression [“Hashem] Who is great in chesed v’emet.” (Interpretation of the 13 Attributes of Mercy, Sefer Shemot 34, Abarbanel translations, underlining and brackets my own) Based upon his comparison of the Torah’s description of Hashem as He “Who is great in chesed v’emet” to Michah’s phrase, that places emet before chesed, the Abarbanel suggests that emet l’Ya’akov is the outcome of the chesed that Hashem promised to do on Avraham’s behalf. He elaborates on this chidush in his Commentary on Sefer Yonah: And the substance of this verse [titane emet l’Ya’akov…] is that the Holy One blessed be He will give the emet l’Ya’akov by bestowing upon Avraham’s descendants the chesed that he gave to him, namely, the inheritance of the Land of the Seven Nations [Israel]. It is as if the verse was stated: “titane emet l’Ya’akov me’hachesed sh’asita l’Avraham—You shall give the emet of Ya’akov from the chesed that you performed for Avraham. [And] just as You performed chesed for him [Avraham] when he stood at the Brit bein HaBetarim—the Covenant of the Pieces, may the emet [be] the fulfillment of this covenant for all Ya’akov’s future offspring. (Chapter four) In this exegetical tour de force, the Abarbanel provides us with powerful insight into the relationship that obtains between the chesed of Avraham and the emet of Ya’akov. According to his analysis, the emet of Ya’akov is none other than the everlasting gift of Eretz Yisrael to Ya’akov’s descendants. This, he maintains, is an extension of the chesed Hashem performed for Avraham at the Brit bein HaBetarim. May the Schechinah return to Eretz Yisrael soon, and in our days, so that we may experience the joy of Hashem’s holy presence once again. L’shanah habah b’Yerushalayim. V’chane yihi ratzon. Shabbat Shalom, and G’mar Chatimah Tovah Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach *** 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. 9/22/2024 Parshiot Nitzavim-Vayelech, 5784, 2024: "Standing Before Hashem and with Each Other"Read Now Rabbi David Etengoff ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ The opening verses of Parashat Nitzavim enumerate nine different categories of people. This level of specificity is markedly different than most passages in the Torah: You are all standing this day before the Hashem, your G-d, the leaders of your tribes, your elders and your officers, every man of Israel, your young children, your women, and your convert who is within your camp both your woodcutters and your water drawers, that you may enter the covenant of Hashem, your G-d, and His oath, which Hashem, your G-d, is making with you this day. (Sefer Devarim 29:9-11, this, and all Torah translations, The Judaica Press Complete Tanach) I believe two pasukim in Sefer Bereishit help us understand the rationale for this unusual listing: “And God said, ‘Let us make man in our image, after our likeness, and they shall rule over the fish of the sea and over the fowl of the heaven and over the animals and over all the earth and over all the creeping things that creep upon the earth.’ And God created man in His image; b’tzelem Elokim (in the image of God) He created him; male and female He created them.” (1: 26-27). Chazal understand b’tzelem Elokim in a variety of ways. Some, such as Hillel in Midrash Vayikra Rabbah 34, and Rabbi Bena’a in Talmud Bavli, Bava Batra 58a, believe that “God created man in His image” is to be taken at face value. In their view, we literally look like Hashem. The more widely accepted approach, however, is to reject any physical comparison to Hashem, as He has no form, and focus instead on the abilities that He gifted us that make us “similar” to Him. According to the Rambam (1135-1204), the most prominent of these is our intellect: Since man is distinguished by a most unusual trait found in no other sublunary being—rational awareness, which does not depend on sense perception or any limb or organ —our awareness is likened to God’s, which uses no organ, although it is not like it really but only at first impulse. It is because of this, the divine mind that touches us, that man is said to be in the image and likeness of God — not that God has a body and shape. (The Guide to the Perplexed I: 1, translation, Lenn E. Goodman and Phillip Lieberman, page 21) My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), builds upon this passage and suggests the following: There is no doubt that the term “image of God” in the first account [that is, Sefer Bereishit 1: 26-27] refers to man’s inner charismatic endowment as a creative being. Man’s likeness to God expresses itself in man’s striving and ability to be a creator. Adam the first who was fashioned in the image of God was blessed with a great drive for creative activity and immeasurable resources for the realization of this goal, the most outstanding of which is the intelligence, the human mind, capable of confronting the outside world and inquiring into its complex workings. (The Lonely Man of Faith, Tradition: A Journal of Orthodox Thought, Volume 7, No. 2, 1965, underlining and brackets my own) Whatever the exact meaning of tzelem Elokim may be, one idea is quite clear: every human being is potentially holy, since he or she has been created in the image of the Almighty. In addition, the final mishnah in Masechet Sanhedrin focuses upon the irreplaceable nature of all members of the Jewish people: Therefore, man was created alone to teach you that anyone who destroys even one soul from the Jewish people is considered by the Torah as if he has destroyed an entire world. [So, too,] anyone who saves even one soul from the Jewish people is considered by the Torah as if he has saved an entire world. (Translation my own) The Maharsha (1555-1631) analyzes this mishnaic statement and suggests: “The phrase in the mishnah is very exact when it states: ‘nefesh achat m’yisrael—one soul from the Jewish people,’ since the form of man was created alone in the image of God, the One of the world…” I believe this emphasis on the words “nefesh achat” is urging us to recognize the stamp of Hashem that is engraved upon each member of the Jewish people. This concept is filled with profound ramifications, for when we interact with our fellow Jews, we must remember we are communicating with someone who has the stamp of the Almighty upon him. This notion forms the foundation for our understanding of the Torah’s enumeration of nine categories of people in our opening passage: Irrespective of whether our fellow Jew is a leader of our people or a common manual laborer, that is, regardless of a person’s social and economic status, he is kadosh, since he represents God’s presence in this world. As such, he embodies unlimited value and deserves to be treated accordingly. We live in a time when many of us place a great deal of emphasis on the mitzvot that are obligatory between ourselves and Hashem (mitzvot bein adam l’makom). Therefore, we often meticulously observe Kashrut, Tefillin, Succah, Mezuzah, and Shabbat. When it comes to commandments between our fellow Jews and ourselves (mitzvot bein adam l’chaveiro), however, we may be far less conscientious. As a result, hurtful sarcasm, biting cynicism, lashon hara, and even public embarrassment of others are often commonplace. It is vital, therefore, that we remember our parasha’s opening verse: “You are all standing this day before Hashem, your God.” Each one of us is created in His divine image. Surely this is one of the most important messages of Chodesh Elul, one we must take to heart as we prepare our neshamot to encounter the Hashem on the approaching Yamim Noraim. Shabbat Shalom and Kativah v’Chatimah Tovah Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected]. *** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach *** 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. N.B. Part of my summary of the various approaches to understanding the term “tzelem Elokim” is based upon Rabbi David Silverberg’s excellent article entitled: “Tzelem Elokim: Image or Imagery?” which may be found at: http://haretzion.org/alei/1-5tzele.htm. Rabbi David Etengoff ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ Our parasha contains two expressions that are not found anywhere else in Tanach, “he’e’marta” and “he’e’mircha:” Today you have he’e’marta—declared allegiance to G-d, making Him your G-d, [pledging to] walk in His paths, keep His decrees, commandments and laws, and to obey His voice. G-d has similarly he’e’mircha—declared allegiance to you today, making you His special nation as He promised you. If you keep all His commandments. (Sefer Devarim 26:17-18, translation, The Living Torah, Rabbi Aryeh Kaplan zatzal) In his Commentary on the Torah, Rashi (1040-1105) notes the unique nature of these words and suggests this interpretation: We do not find any equivalent expression in the Tanach [which might help us understand the meaning of these words]. It appears to me, however, that [the expression he’e’mir] denotes separation and distinction. [As such, this connotes:] From all the pagan deities, you have set apart Hashem for yourself, to be your G-d, and He separated you to Him from all the peoples on earth to be His treasured people. (Translation, The Judaica Press Complete Tanach) Onkelos suggests an intriguingly different understanding of he’e’marta and he’e’mircha. In his estimation, these terms suggest a declaration of love between the Almighty and the Jewish nation. Consequently, Onkelos translates he’e’marta as “chatavta,” and he’e’mircha as “chatvach.” Both of these terms have their basis in the Aramaic word, “chativah,” which may be defined as an object of love. Based on this interpretation, the relevant segments of our verses would read, “Today you have declared singular love to G-d… [And] G-d has similarly declared His singular love today to you… Talmud Bavli, Berachot 6a follows Onkelos’ approach in its exposition of these expressions: “Et Hashem he’e’marta hayom v’Hashem he’e’mircha hayom:” The Holy One blessed be He said to the Jewish people: “You have made Me a singular beloved object in the world, and I will make you, as well, a uniquely cherished entity in the world.” [From where do we know that you,] the Jewish people, declared Hashem to be your most beloved object in the world? As the Torah states: “Know O’ Jewish nation, Hashem is our G-d, Hashem is one.” (Sefer Devarim 6:4) [From where do we know that] I (Hashem) have declared the Jewish people to be My one precious nation in the world? As the text states: “And who is like Your people of Israel, a remarkable and unequaled nation in the world?” (Sefer Shmuel II, 7:23, translations my own) We find many instances of the mitzvah of loving Hashem in Sefer Devarim. Here is a small sample: And now, O’ Israel, what does Hashem, your G-d, demand of you? Only to fear Hashem, your G-d, to walk in all His ways and to love Him, and to worship Hashem, your G-d, with all your heart and with all your soul (10:12); [Therefore] you shall love Hashem, your G-d... (11:1); And it will be, if you hearken to My commandments that I command you this day to love Hashem, your G-d… (11:13); For if you keep all these commandments which I command you to do them, to love Hashem, your G-d, to walk in all His ways, and to cleave to Him. (11:22, Tanach translations, The Judaica Press Complete Tanach) While our obligation to love Hashem is quite clear, His love for us may appear elusive. If we sensitize ourselves to the words of the daily tefilot, however, we can readily hear His message of devotion to us. For example, the second bracha before the recitation of the morning Shema begins with the phrase, “ahavah rabbah”: “With an abundant love have You loved us, Hashem, our G-d…” It concludes with: “Blessed are You Hashem, Who chooses His people Israel with love.” (Translation, Artscroll Siddur) Significantly, the text does not state “Who chose His people Israel with love,” which would reference an ancient historical choice. Instead, Chazal formulated the prayer in the present tense, that is, Hashem continuously chooses us in love. This illustrates the ongoing extent of the care and concern our Creator has for us. In addition, two explicit statements of Hashem’s deep connection to us are found in the Shemoneh Esrei. In the first bracha, we encounter the phrase, “l’ma’an sh’mo b’ahavah—for His Name’s sake, with love.” In addition, in Re’tzeh we encounter the phrase: “u’tefilatom b’ahavah tikabale b’ratzon—and their prayer accept with love and favor.” In sum, if we carefully listen to our daily tefilot, we will sense Hashem’s loving presence enveloping us. Little wonder, then, that Megillat Shir HaShirim is the ultimate metaphor for the relationship that obtains between Hashem and the Jewish people. It proclaims to us that we are never alone; for no matter how difficult our daily struggles may be, Hashem is our beloved soulmate who continually reaches out to us b’ahavah. In a world that is so often frightening and alienating, this is a message we long to hear. With Hashem’s help, may we ever grow in our love and devotion to Him, and may we continue to be deserving of His everlasting love. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected]. *** 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 ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ Shichaha, the commandment to leave behind a forgotten sheaf of grain for the needs of the poor, is a key agriculturally based mitzvah that appears in our parasha: When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to take it; it shall be [left] for the stranger, the orphan, and the widow, so that Hashem, your G-d, will bless you in all that you do. (Sefer Devarim 24:19, this and all Tanach translations, The Judaica Press Complete Tanach) The anonymous author of the Sefer HaChinuch (13th century) sheds light upon the underlying rationale of this mitzvah, enabling us to gain a deeper appreciation of its singular import: Regarding the fundamental basis of the commandment: When the poor and destitute... in their [grinding] poverty look at the produce [of the field] in a [desperate and] dependent manner, while gazing upon the field’s owner sheaving their sheaves...they [consequently] think in their [heart of] hearts: “Who will give [in order] that it will be like this for me, [so that, I, too, can] gather sheaves into my house, for if I could bring [in even] one [sheaf], I would rejoice in it.” As such, [this commandment stems] from Hashem’s kindnesses towards His creatures, may He be blessed, in order to fulfill their desire when it so happens that the owner of the field forgets it [the sheaves]. (Mitzvah 592, translations, https://www.sefaria.org/, with my emendations) The Sefer HaChinuch focuses upon the Almighty’s great kindness in providing for the needs of His creations, in this case, through the agency of the owner of the field. This is congruent with the celebrated pasuk in Ashrei: “You open Your hand and satisfy every living thing [with] its desire.” (Sefer Tehillim 145:16) In addition, our anonymous author emphasizes the benefits that accrue to the owner of the field: There is also a benefit for the owner of the field, in that he acquires through this a goodly soul; for truly through the trait of generosity, and a blessed soul that does not place its heart upon the forgotten sheaf and leaves it to the destitute, on those with such a soul, does the blessing of G-d descend forever. The Sefer HaChinuch teaches us a profound two-fold lesson: The mitzvah of shichaha simultaneously provides for the vital needs of the most vulnerable in society and shapes the moral and spiritual persona of the one who performs this act. This is the case, since this commandment, unlike most mitzvot, takes place as a result of pure accident; that is, the owner of the field must decide to abandon the forgotten sheaf and leave it for the needy. This notion is given powerful voice in the following story found in Tosefta Peah: The following incident occurred to a righteous individual (chasid echad) who forgot a sheaf of grain in the midst of his field. He said to his son: “Go and offer a steer as a completely burnt offering and another steer as a free-will celebratory offering in my name.” His son then said to him: “Father, what have you seen in this mitzvah that causes you to rejoice more so on its behalf than any other mitzvah that is stated in the Torah?” He responded to him: “The HaMakom (the Omnipresent One) gave us the majority of the Torah’s mitzvot to be performed l’da’atainu (in a planful manner); this commandment, [however,] was given to us to be performed solely in an unplanned scenario. This is the case, since if we purposefully [and consciously leave sheaves in the field] in order to attempt to fulfill this mitzvah before the Omnipresent, it will not account to us as a fulfillment of the commandment... At this juncture, the chasid echad explains to his son the ultimate reason for his overwhelming joy in fulfilling this mitzvah: The Torah states concerning this commandment: “so that Hashem your G-d, will bless you in all that you do,” that is, the text establishes a [special] bracha for one who fulfills this commandment. Can we not, therefore, establish a kal v’chomer statement regarding these matters? Namely, since it is true that an individual who does not intend to acquire merit [as in shichaha] nonetheless achieves reward to the point that the Torah considers it as if this was his intention all along, all the more so would this be so regarding one who is well-aware that his actions will bring him reward [and will ultimately receive that which is promised]. (Professor Saul Lieberman edition, III:8, translation and brackets my own) In sum, the chasid echad ecstatically performs the mitzvah of shichaha and expresses his joy through sacrificial offerings, since the commandment of shichaha provides proof that Hashem is He Who promises and surely fulfills. With Hashem’s help, may we be zocheh to emulate such bitachon--trust in Hashem in our daily lives. May the Mashiach come soon and in our time, and may we fulfill the mitzvah of shichaha once again in our land. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected]. *** 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. |
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