Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
Our parasha contains five instances of the term, “taida — that you know,” as found in the context of the eser makkot (10 Plagues). The Ramban (Nachmanides, 1194-1270) focused his analytical efforts on three of them:

And I [Moses] will separate on that day the land of Goshen, upon which My people stand, that there will be no mixture of noxious creatures there, in order that you [Pharaoh] know that I am the L-rd in the midst of the earth. (Sefer Shemot 8:18)
 
Because this time, I [G-d] am sending all My plagues into your [Pharaoh] heart and into your servants and into your people, in order that you know that there is none like Me in the entire earth. (9:14)
 
And Moses said to him [Pharaoh], “When I leave the city, I will spread my hands to the
L-rd. The thunder will cease, and there will be no more hail, in order that you know that the land is the L-rd’s. (9:29, all Tanach translations, The Judaica Press Complete Tanach)
 
In his Commentary on the Torah, Sefer Shemot 13:16, the Ramban suggests that a considered reading of these pasukim reveals the eser makkot as essentially heuristic devices divinely designed to teach Pharaoh and his people crucial aspects of Hashem’s power and relationship to the world. Following this line of reasoning, he conceptualizes the phrase in 8:18, “that I am the L-rd in the midst of the earth,” as underscoring G-d's hashgacha — divine providence over the entire universe. In the Ramban’s view, it was necessary for the Torah to present this notion at precisely this time in order to teach Pharaoh and his nation that “He never abandoned the world to capricious happenstance as they had thought;” rather, Hashem was, and is, ever in control of the world. (All Ramban translations my own) 
 
For the Ramban, the expression in verse 9:14, “that you know that there is none like Me in the entire earth,” was uttered in order to teach the Egyptians that Hashem, and none other, is omnipotent: “He rules over everything and there is nothing whatsoever that prevents Him from so doing.” The Egyptians needed to learn this fundamental lesson, as we see succinctly formulated by Dovid HaMelech: “The L-rd established His throne in the heavens, and His kingdom rules over all.” (Sefer Tehillim 103:19)
 
The Ramban interprets the phrase in 9:29, “that you know that the land is the L-rd’s,” as referring to Hashem’s role as the Creator, and His act of creating the Universe “...hechidush — out of absolute nothingness.” The Egyptians needed to understand that “everything that exists is His, since He created all things m’ayin — from nothing.” Here, too, we can cite a verse from Sefer Tehillim that strongly supports the Ramban’s exegesis: “The land and the fullness thereof are the L-rd’s; the world and those who dwell therein. For He founded it upon seas and established it upon rivers.” (24:1-2)
 
The Ramban concludes his interpretation of our three pasukim by suggesting that:
​
...the Egyptians either completely denied, or at the very least, doubted, these essential principles of belief regarding the Almighty [hashgacha, omnipotence, and hechidush]. As such, the great signs and wonders [of the eser makkot] serve as true witnesses regarding proper faith in the Creator — and belief in the entire Torah.
 
We live at a time when much of the world denies the Almighty’s existence, repudiates His hashgacha and omnipotence, and rejects the very concept of hechidush. Therefore, may we be guided by the stirring words of the prophet Yeshayahu: “You are My witnesses,” says the L-rd, “and My servant whom I chose,” in order that you know and believe in Me, and understand that I am He...” (43:10) In so doing, may we teach humankind the truth of His presence and omnipotence in the world. Then, with the Almighty’s help, we will truly become His “light unto nations,” and sanctify Him before all. (49:6)  May this time come soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 



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(Picture: Natalia Kadish)

Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
Rabbi Elchanan Wasserman zatzal (1874–1941) was one of the greatest disciples of the saintly Chafetz Chaim zatzal (Rav Yisrael Meir Kagan, 1838-1933). In his hesped for his beloved rebbe, he noted that the Chafetz Chaim had at first wanted to change the world, then he lowered his expectations to his community, then to his family, and finally settled upon changing himself. According to Rav Wasserman, the Chafetz Chaim was so humble he failed to realize that this self-transformation ultimately did change his family, community and the entire world.
 
Our parasha contains a similar narrative of change in the person of Moshe Rabbeinu (our teacher Moshe). As the Torah attests, Moshe’s youth was spent as the adopted son of Pharaoh’s daughter. As such, he was raised amidst palatial opulence and received all the benefits befitting a prince. As Rashi (1040-1105) notes in his comment on Sefer Shemot 2:11, Pharaoh went so far as to designate Moshe the head of his household. Most people in this situation would have basked in the glow of luxurious living and repudiated their enslaved people and family of origin. Moshe, however, even at this early stage of development, acted quite differently than one might naturally have expected.

The Torah is completely silent regarding the inner workings of Moshe’s mind and his actions as head of Pharaoh’s household. Nonetheless, we can deduce that he maintained a connection to his Jewish faith, identity, and people:

Now it came to pass in those days that Moses grew up and went out to his brothers and looked at their burdens, and he saw an Egyptian man striking a Hebrew man of his brothers. He turned this way and that way, and he saw that there was no man; so he struck the Egyptian and hid him in the sand. (Sefer Shemot 2:11-12, this and all Bible translations, The Judaica Press Complete Tanach)
 
Why did Moshe run to the rescue of his fellow Jew? After all, like any nobleman of his day, he could easily have ignored this all-to-common violence. Moreover, the next day, he went out of the palace once again to look after the welfare of his fellow Jews. Finding Datan and Aviram (Rashi 2:13) amid a heated argument that bordered on physical violence, Moshe immediately asked them to refrain from striking one another. Unfortunately, they saw him as an interloper and rejected his intervention, and their harsh rebuke revealed to Moshe that his actions against the Egyptian taskmaster the day before had become public knowledge:

He [Moshe] went out on the second day, and behold, two Hebrew men were quarreling, and he said to the wicked one, “Why are you going to strike your friend?” And he retorted, “Who made you a man, a prince, and a judge over us? Do you plan to slay me as you have slain the Egyptian?” Moses became frightened and said, “Indeed, the matter has become known!” (2:13-14)
 
Now that Moshe realized “the matter has become known!” he had little choice but to run away from Egypt and seek asylum in Midian. This was a very wise choice, since when “Pharaoh heard of this incident he sought to slay Moses.” (2:15)  In sum, Moshe had risked everything in his identification with, and defense of, his brethren.
 
After Moshe fled Pharaoh, we find his focus on justice and righteousness had expanded to include the needs of non-Jews:
​
… so Moses fled from before Pharaoh. He stayed in the land of Midian, and he sat down by a well. Now the chief of Midian had seven daughters, and they came and drew [water], and they filled the troughs to water their father's flocks. But the shepherds came and drove them away; so Moses arose and rescued them and watered their flocks. (2:15-16)
 
Herein we see that Moshe completed several crucial steps in becoming a consummate leader. At first, he changed himself and refused to be corrupted by the life of a palace prince. Next, he grew in his love of his fellow Jews. Now, in a true test of his moral rectitude, he demonstrated his desire for universal justice and fought to protect the non-Jewish daughters of the chief of Midian. With righteousness, conviction of purpose, and singular bravery, Moshe became a true representative of the Master of the Universe.
 
With Hashem’s help, may we strive to emulate Moshe Rabbeinu as we seek to bring about positive changes in ourselves, our nation, and ultimately, our world. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
Parashat Vayechi is the final sidrah in Sefer Bereishit and the bridge to Sefer Shemot. Until this time, our forebears were a small family comprised of 12 tribes, yet, within the first chapter of Sefer Shemot, Pharaoh utilizes what will become classic fear-mongering and rabble-rousing rhetoric and proclaims to his nation:

… “Behold, Am B’nai Yisrael — the people of the children of Israel are more numerous and stronger than we are. Get ready, let us deal shrewdly with them, lest they increase, and a war befall us, and they join our enemies and wage war against us and depart from the land.” (1:9-10, this and all Tanach translations, The Judaica Press Complete Tanach)
 
Suddenly, we have become an am, a people, a recognized “nation within a nation,” that in Pharaoh’s twisted and hate-filled mind threatens the existential being of the Egyptian people.
 
I believe that Ya’akov Avinu was well aware that his family of 70 individuals was destined to become an am. As such, prior to blessing his sons he declared: “…Hayasfu — Gather and I will tell you what will happen to you at the end of days. Hekabtzu — Join together and listen, sons of Jacob, and listen to Israel, your father.” (Sefer Bereishit 49:1-2, with my emendations)  While hayasfu and hekabtzu have slightly different meanings, both suggest the idea of banding together into a singular entity, in this case, the nascent Jewish people.
 
What is the essence of Am Yisrael? What makes us a unique nation? How, against all the “laws of history,” have we managed to not only survive, but to thrive? These are questions to which my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993) returned time and time again. During some of the darkest days of the Holocaust, the Rav penned, “U’vikashtem Misham — And from There You Shall Seek,” his most personally beloved theological work. Therein, he identifies and analyzes the idea of Knesset 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 G-d’s Divine Presence in the earliest lights of dawn, and the eschatological vision on that day to come. (Translation my own)
 
At first blush, one might imagine that Knesset Yisrael is a homogeneous entity that is linked together by like-minded people and universally agreed upon concepts and patterns of thought. Yet, in his analysis of the term, “hekabtzu — join together,” the Rav presents an entirely different notion of what accounts for the continuation and greatness of Knesset Yisrael: “Jacob here [in his blessings to his sons] expresses the essence of Knesses Yisrael. According to Nachmanides, Knesses Yisrael connotes a community of contradictory, mutually exclusive ideas and people. … [with] many traits of character.” (Public lecture, Boston, 1979, cited in, Chumash Mesoras HaRav, Sefer Bereishis, page 357)
 
I believe that Ya’akov Avinu profoundly recognized this constitutive aspect of the Jewish people, as demonstrated by his differentiated brachot (blessings) to each of his sons. Then, too, in my estimation, Ya’akov’s brachot represented the key to the Jewish future in which our many differences have become a dynamic source of strength, enabling us to survive the seemingly endless trials and tribulations that we have encountered throughout our storied history.
 
May the Master of the Universe ever encourage us to embrace our myriad differences so that we may continue to join together and proclaim as one, “Am Yisrael chai!” V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
Our parasha begins with the dramatic encounter between Yehudah and Yosef: “Vayigash aluv — then Yehudah approached him [Yosef]...” As in many verses of Tanach, these simple words conceal far more than they reveal. At this moment, Yehudah is the spokesman for his family, whereas Yosef, unbeknownst to his brothers, is the second-in- command of Egypt, the most powerful nation in the world. This asymmetrical power dynamic, however, will undergo a radical shift in the succeeding millennia of Jewish history for, as we know, it is Yehudah’s descendants that are destined to be the kings of Israel, and not Yosef’s.
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, notes that “Joseph wanted to be king, to combine political and economic power with spiritual leadership. He dreamt of sheaves and he also dreamt of stars.” In contrast, “Judah was not a dreamer. Yet, apparently there was something in his personality which commanded respect and obedience…And now Judah is in the forefront; he is the one who argues with Joseph…He was a very strong and powerful personality who radiated authority.” (Rabbi Joseph B. Soloveitchik, Vision and Leadership: Reflections on Joseph and Moses, David Shatz, Joel B. Wolowelsky, and Reuven Ziegler editors, page 40)
 
Why did Hashem choose Yehudah over Yosef to lead the Jewish people? After all, Yosef would seem to have been the “natural choice,” since he, rather than Yehudah, was well-practiced in all aspects of social and political leadership. According to the Rav, in order to better understand Hashem’s choice, we first need to analyze the dual nature of the covenantal community (the Jewish people), and the vast differences that obtained between Leah and Rachel:

The covenantal community that G-d established with Abraham displayed two characteristic moral streaks, two tendencies which prima facie are contradictory and mutually exclusive. First, the covenantal community does not shrink from power…Without power one cannot be majestic and dignified. Majesty and dignity are not sinful, they are moral virtues.
 
The pursuit of power in the service of majesty and dignity is counterbalanced by the second constitutive element of the covenantal community, namely, sacrificial action:

…the covenantal community displays another trait as well: sacrificial action, the ability to give away and to renounce basic inalienable rights for the sake of a great vision, an ideal, or for the benefit of another human being or community…Covenantal man knows when to act like a warrior — majestic, dignified and proud — and when to part with everything he has. (Pages 41-42)
 
In the Rav’s estimation, these two essential qualities of the covenantal community were embodied by Leah and Rachel:

Leah and Rachel were not merely people. Leah was the personification of middat ha-gevurah, of dignity and majesty…She symbolized the strength of Jewish character and the unshakable will of the Jew throughout the ages and millennia. It is because of that persistence, that stubbornness and tenacity, that we still remain a living people after thirty-five hundred years of persecution and massacres. (Page 43)
 
While Leah was the exemplification of dignity and majesty, Rachel’s persona epitomized great sacrificial action:

Rachel is the opposite of Leah. She is the tragic heroine who lives for others and not for herself. She gave up her most precious possessions and her elementary rights in order to make it possible for others to find the happiness denied them…She helped her sister take Jacob away from herself. She brushed aside all her own hopes and cherished wishes because her sister was also entitled to the same happiness which Providence had showered upon her, but denied to her sister. (Page 44)
 
As in so much of the Rav’s writing, Leah and Rachel are presented as nearly pure archetypes. Within this conceptual construct, Leah is gevurah and Rachel is tzimtzum (withdrawal) and sacrificial action. Fascinatingly for the Rav, each mother endows their respective sons (in this instance, Yehudah and Yosef) with their most powerful personality trait: “Leah represented gevurah, and Judah was a son of Leah. Judah’s personality radiated power, authority, and prestige…Judah is self-asserting, valiant, and fearless; he personifies dignity and majesty.” In stark contrast:

Joseph was the son of Rachel, to whom was assigned a mission to sacrifice, to retreat from positions won with blood and tears…He retreated many times, thus sacrificing himself, but his real sacrifice was the way he treated his brothers when they were at his mercy: “Be not grieved, nor angry with yourselves, that you sold me here” (Sefer Bereishit 45:5)  He was not the least bit vindictive.
 
The Rav now explains how Yosef could have acted in a way that was "mevatel et atzmo” — he virtually nullified himself before his brothers:

Only a son of Rachel could have done that. Only the son of Rachel, who had sacrificed her love for Leah’s sake, could down-grade his own self and offer friendship and kindness to his brothers who were responsible for all the misery and agony he had experienced. Joseph was the representative of hesed (kindness) and kedushah (holiness, page 45).
 
We are now ready to ask our question once again, “Why did Hashem choose Yehudah over Yosef to lead the Jewish people?” The Rav formulated this question, and its answer, in the following manner:

Who then should be the king: the representative of gevurah or the representative of hesed and kedushah? The problem was submitted to the Almighty, and He decided in favor of gevurah. The king is the trustee and the leader of the people; he must possess all facets of gevurah: the ability to acquire, to defend, to possess and to protect. Sacrificial life is good as far as the individual is concerned. But the king cannot be a sacrificial type at the expense of the nation. (Page 45)
 
Based upon the Rav’s trenchant analysis, we are in a much better position to understand Hashem’s choice of the tribe of Yehudah for kingship, and ultimately, messianic leadership. Yehudah, like his mother Leah, is gevurah, whereas Yosef, like his mother Rachel, is tzimtzum, hesed, and kedushah. Our kings must represent the highest aspects of gevurah if they are to lead and protect; only Yehudah could fulfill this role.
 
May the time come soon and, in our days, when we will witness the return of our nation’s kingship in the person of the Mashiach, and the rebuilding of the Beit HaMikdash. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
 

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Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
Who was Yosef? While some reinterpret the direct meaning of the text and teach us that Yosef was always Yosef HaTzaddik (Yosef the Righteous), a straightforward analysis of the beginning of Parashat Vayashev simply does not support this interpretation. Rashi (1040-1105) quotes the Midrash Bereishit Rabbah (84:7) on Bereishit 37:2 on the words: “v’hu na’ar — and he was a young boy” and says: “that he [Yosef] practiced babyish actions such as primping his hair and using eye shadow in order to beautify himself.” As the Midrash notes, these certainly were not the actions of a 17-year-old young man. Instead, they were the behaviors of a vain and self-indulgent individual. Clearly, at this point in the Torah’s narrative, Yosef is someone other than a tzaddik.
 
Our parasha, however, reveals Yosef’s true mettle and ultimate potential. Pharaoh had two very disturbing dreams that eluded interpretation. He was beside himself with anxiety and mental anguish. Out of desperation, Pharaoh retold his dreams to his confidants and magicians, but remained disappointed with their inadequate interpretations. In a moment of high drama, Pharaoh’s cupbearer declared that he remembered someone who had been in prison with him who accurately interpreted dreams. He described the dream analyst as a “na’ar,” an “ivri,” and an “eved” — a mere youth, a stranger and a slave. In short, Yosef was on the very lowest rung of Egyptian society and hardly worth mentioning. Yet, “desperate times call for desperate measures,” and the cupbearer nonetheless decided to share this information. His goal, of course, was to curry favor in Pharaoh’s eyes. Little did he know, however, that he would begin the chain of events that would eventuate in Ya’akov and his sons coming to Egypt, Yetziat Mitzraim (the Departure from Egypt), Kabbalat HaTorah (the Receiving of the Torah), and, ultimately, the fulfillment of Judaism’s messianic vision of the future.
 
Yosef was summoned from his pit and prison of despair. He shaved, changed his clothes and came before Pharaoh, the most powerful man on the planet. Pharaoh told Yosef that he had heard he was capable of accurate dream analysis. Let us think for a moment how most of us would have responded to the all-powerful ruler at this time. We probably would have said: “Yes, I can interpret dreams very well. In fact, your majesty, I haven’t been wrong yet. I’ve a gift that is now at your service. What did Pharaoh dream? Allow me to interpret its meaning.” Instead, in perhaps his finest moment, Yosef was transformed into “Yosef HaTzaddik” when he declared to Pharaoh: “Bil’adai, Elokim ya’aneh et shalom Pharaoh — it is not through my wisdom [Onkelos] that I shall interpret your dreams; G-d will provide an answer that will bring peace to Pharaoh.” In one fell swoop, Yosef became one of the greatest figures in Jewish history. Rather than responding to Pharaoh in an arrogant and self-serving manner, Yosef presented himself as the humble servant of the Master of the Universe and the mere conduit through whom Hashem’s dream interpretations would flow. Yosef’s humility proved him to be a true son of Ya’akov Avinu (our Father Ya’akov), and one who was worthy of the mantle of leadership that would soon be placed upon his shoulders.

I believe that Yosef’s actions teach us a good deal regarding the proper way to serve Hashem. These ideas were further refined and given powerful voice by the Michah the Prophet when he declared: “He has told you, O man, what is good, and what the L-rd demands of you; but to do justice, to love loving-kindness, and to walk humbly with your G-d.” (Sefer Michah 6:8, translation, The Judaica Press Complete Tanach) With the Almighty’s help and our fervent desire, may we strive to emulate Yosef’s humility and declare as one, “Bil’adai!”
 
Shabbat Shalom and Chanukah 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 on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

​Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
Al HaNissim is recited in the Shemoneh Esrai and Birkat Hamazon on the two rabbinically-enacted chagim of Chanukah and Purim. Chanukah’s version contains the expression “am’echa Yisrael — Your people, Israel.” In truth, we are no strangers to this term, as it appears each Shabbat in Tefilat Minchah for Shabbat: “Atah echad v’shimchah echad, u’mi k’am’echa Yisrael — You are one and Your essence is one, and who may be compared to Your people Israel?” What does it really mean to be Hashem’s people? One cannot help but think that this phrase conceals far more than it reveals.
 
We are very fortunate that my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, analyzed our expression in a public lecture delivered in Boston on December 18, 1971. (The following quotes are based upon my partial transcription of the shiur.)  The Rav notes that am’echa Yisrael first and foremost means “we belong to Thee, even when we go astray, [and that] we are still committed to Thee even when we are guilty of certain offenses and certain sins.”
 
The Rav continues the theme of the indestructible link that eternally joins our people to the Master of the Universe by noting, “in am’echa what comes to expression is the old idea, ‘Yisrael af al pi sh’chata Yisrael hu’ — A Jew, even when he sins, remains a Jew.” (Talmud Bavli, Sanhedrin 44a)  What, in turn, does this maxim mean? The Rav analyzes it by first asking, “What did Chazal [our sages] want to express through this expression?” His answer goes a long way in helping us understand the authentic meaning of “am’echa Yisrael:”
It means that there is an eternal commitment in the Jew to Hakadosh Baruch Hu. Sometimes it is a conscious commitment, sometimes it is a non-conscious commitment, but there is a commitment…[and] that commitment is like a load resting upon the frail shoulders of every Jew…He might fight this commitment, he might hate this commitment — but there is a commitment on the part of every Jew.
 
For the Rav, am’echa Yisrael means that there is “compulsory belonging on the part of the Jew to G-d — willy-nilly he belongs to Him.” At this juncture, the Rav points out that we learn from the writings of Chabad that “the Jew has a natural love for G-d, an ahavah tevayit — whether he wants to love G-d, or does not want to love G-d.” This is based on “an instinctual drive, an urge to find G-d that is in the Jew.” As the founder of Chabad Chasidism, Rabbi Shneur Zalman of Liadi zatzal (1745-1812) states in his work, Tanya I:19, “There is an “ahavah tevayit of the divine soul that is found in all Jews, the intrinsic desire and will to be attached to its origin and source in the light of the Ein Sof (He who is without end).” For the Rav, therefore, the Jewish people’s natural love of, and search for, Hashem reflects the very essence of our being, and thereby represents what it ultimately means to be am’echa Yisrael.
 
With Hashem’s help and our most powerful desire, may we be zocheh (merit) to ever express our ahavah tevayit for Him as we continue our life-long journey to find His holy presence. V’chane yihi ratzon.
 
Shabbat Shalom and Chanukah 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 on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

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

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

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

…in the time of the Messiah [the Navi] says: “And saviors shall ascend Mt. Zion to judge the mountain of Eisav, and the L-rd shall have the kingdom.” (Sefer Ovadiah 1:21)  The coming of the Messiah is the direct result of the zechuyot (merits) that will accrue on behalf of these three actions (that is, teshuvah, tefilah and tzedakah).
 
With Hashem’s help, and the Shlah Hakodesh’s inspiration, may we successfully encounter the “Eisavs” of our time through teshuvah, tefilah, and tzedakah; and may these zechuyot enable us to witness the arrival of Mashiach Tzidkanu soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom
​
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

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

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

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

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

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.

*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
 

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

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

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

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

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

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

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.

*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
 

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

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

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

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

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

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.

*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.