Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Yehonatan Binyamin ben Mordechai Meir Halevi, and Shoshana Elka bat Avraham, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, and the safety of our brothers and sisters in Israel and around the world.
 
Shabbat Chol HaMoed Succot and Shabbat Chol HaMoed Pesach share the same main kriah (Torah reading): Sefer Shemot, Parashat Ki Tisa, 33:12-23 and 34:1-26. The source for these passages is a statement in Talmud Bavli, Megillah 31a: “Rav Huna said in the name of Rav: ‘On the Sabbath which falls on the intermediate days of the festival, whether Passover or Succot, the passage we read from the Torah is ‘Look − you say to me…’” (Translation, The Soncino Talmud, with my emendations)  The rationale for this particular reading initially seems clear, since we find a mention of both Shabbat and the Festivals contained therein:

Six days you may work, and on the seventh day you shall rest; in plowing and in harvest you shall rest…The Festival of Unleavened Cakes you shall keep; seven days you shall eat unleavened cakes which I have commanded you…And you shall make for yourself a Festival of Weeks, the first of the wheat harvest, and the festival of the ingathering, at the turn of the year. (Sefer Shemot 34:21, 18, 22, this and all Bible translations, The Judaica Press Complete Tanach)
 
Rav Ephraim Piekarski notes that these pasukim (verses) contain nearly the exact same wording as earlier verses found in Sefer Shemot, Parashat Mishpatim15:16 and 23:16.
(http://www.haoros.com/Archive/index.asp?kovetz=886&cat=11&haoro=0) He asks, “Why did Chazal (our Sages of blessed memory) choose the verses in Parashat Ki Tisa as the kriah for Shabbat Chol HaMoed, rather than those of Parashat Mishpatim?” While Rav Piekarski provides a cogent halachically-based answer, I would like to offer my own response to his question.
 
Our Torah reading for Shabbat Chol HaMoed is comprised of 36 pasukim, of which the first 29 contain no mention of either Shabbat or the Festivals. Instead, they focus upon Moshe’s dialogical encounter with the Almighty following the egregious sin of the Chet HaEgel (Golden Calf), and the receiving of the second set of luchot (Tablets of the Law).
 
Initially, we may be stymied as to why Chazal (our Sages of blessed memory) chose these 29 pasukim to be read at this time. Yet, I believe the concept of machshava (thought) links these verses to Shabbat Chol HaMoed. This idea is given powerful voice in Rav Shlomo Alkabetz’s Lecha Dodi when he describes Shabbat as “sof ma’aseh, b’machshava techilah” (“last to be created, yet first in thought”).  As many sources intimate, the nexus between Shabbat and Hashem’s machshava in this Friday evening hymn is hardly accidental. Shabbat, and by extension the Festivals, underscore the unique import of machshava for these holy days, which provide the Jewish people with an unsurpassed opportunity for serious reflection. Moreover, in a very real sense, we emulating Hashem when we apply the thought component on Shabbat and the Festivals.
 
Based upon the singular connection that obtains between Shabbat, the Festivals and machshava, we can better understand why Chazal included the extended dialogue between Hashem and Moshe at the beginning of our Torah reading. Herein, we find a number of crucial spiritual concepts and theological principles that enhance our Shabbat and Yom Tov experience. Allow me to focus upon one of them: “For how then will it be known that I [Moshe] have found favor in Your eyes, I and Your people? Is it not in that You will go with us? Then I and Your people will be distinguished (niflinu) from every [other] nation on the face of the earth.” (Sefer Shemot 33:16) In what way will we be niflinu if Hashem’s Schechinah (Divine Presence) is amongst us? Not surprisingly, this is a question that has captured the hearts and minds of many of our greatest thinkers.
 
Rabbi Meir Leibush ben Yehiel Michel Wisser (known as the “Malbim,” 1809-1879) grapples with our question and provides us with an original answer:

The only way that the Jewish people will be distinguished (niflinu) from the rest of mankind will be if You [Hashem] “will go with us.” This is the case, since all of the other nations of the world are guided by the hand of heavenly beings and angels, whereas we are separate from them in the sense that we are not under the control of any heavenly being or angel. Instead, “the L-rd’s portion is His people Jacob, the lot of His inheritance.” (Sefer Devarim 32:9) – as such, we are guided solely by His providence (hashgachato). (Translation, my own)
 
The Malbim’s interpretation of niflinu is unique. In relatively few words, he reminds us of the exceptional relationship we share with the Almighty that is personified in a verse from a Yom Kippur tefilah we recently sang together: “ki anu amecha v’Atah Elokeinu” (“For we are Your people, and You are our G-d”). In other words, we are the Creator’s am hanivchar (chosen people) and, as such, we and we alone are directly tachat kanfei HaSchechinah (under His divine Providence).
 
What does the expression, “am hanivchar,” mean in a practical sense? In my estimation, the former Chief Rabbi of England, Sir Jonathan Sacks, offers one of the best modern presentations of this concept. He notes that many people are misled into believing that the idea of “choseness” is tantamount to G-d rejecting all the other nations and, consequently, connotes arrogance and elitism. Rabbi Sacks suggests, however, that nothing could be further from the truth: “Do not think that G-d choosing one people means He rejects every other people. Absolutely not! That was never our way. And that is why, again and again and again, G-d, the prophets say, is not our G-d only.” (Public lecture: “Jewish Identity - The Concept of a Chosen People,” May 8, 2001) Rabbi Sacks emphasizes a very different approach to understanding our one-of-a kind role in Hashem’s grand plan for mankind. He maintains that our election enables us to bring Hashem’s message to the world: “… the Jewish story, in its unique particularity, is the human story in its universality. If we would have been everyone in general, we would never have been somebody in particular. And if we hadn't been somebody in particular, we would never have a message for humanity in general.”
 
We now see that Chazal chose Shabbat Chol HaMoed’s Torah reading, with its seemingly extraneous 29 initial pasukim, precisely because these include multiple yesodei haTorah v’ikarei emunah (fundamental principles of Jewish belief) that this Shabbat uniquely allows us to contemplate. Prominent among these theological principles is the notion of niflinu – am hanivchar. Armed with Rabbi Sacks’ explanation of this concept, may we ever strive to live distinguished lives so that we will serve as role models for all mankind. Then, as Isaiah the prophet taught us so long ago, may we truly be a “light unto nations,” (49:6) and Hashem’s “witnesses” to the entire world. (43:10). With the Almighty’s guidance and our fervent desire, may this be so. V’chane yihi ratzon.
 
Shabbat Shalom and Chag Sameach!
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.
 
*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Yehonatan Binyamin ben Mordechai Meir Halevi, Shayna Yehudit bat Avraham Manes and Rivka, and Shoshana Elka bat Avraham, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Anshul Pinchas ben Chaya and the safety of our brothers and sisters in Israel and around the world.
 
 
The mitzvah of dwelling in the succah initially appears to be quite straightforward. By way of illustration, the Rambam (Maimonides, 1135-1204) formulates the obligation in this manner:

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’s emphasis is clearly upon the ma’aseh hamitzvah, the actual manner in which the commandment is to be performed. In contrast, the Tur (Rabbi Yaakov ben Asher, 1270-1340) spends a good deal of time in his introduction to Hilchot Succah presenting and analyzing the rationale behind this mitzvah:

“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 makes the mitzvah of succah dependent 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… (Translation my own)
 
The Tur uses this introduction as a podium for presenting the true meaning and significance behind the oft-quoted phrase “zacher l’yitziat mitzraim” (“a reminder of the Exodus from Egypt”) that is found in every single Kiddush that we recite, and alongside many of the mitzvot in the Torah. In addition, he takes this opportunity to stress the conceptual connection that obtains between the mitzvah of succah and such essential theological principles as the existence of the Creator and His omnipotence in both the Heavens and the earth.
 
The Bach (Rabbi Yoel Sirkes, 1551-1640) builds upon the Tur’s analysis in order to reveal the hidden levels of meaning that constitute the mitzvah of dwelling in the succah. He notes that the Tur’s vital point is to be found in his emphasis upon the indispensable role that proper intention (kavanah) plays in performing the mitzvah of succah, namely, viewing the succah as the symbol of yetziat Mitzraim (the Departure from Egypt). The Bach echoes this fundamental notion in his closing comments:

The purpose of the mitzvah of succah is to remember the Departure from Egypt. This is accomplished through one’s dwelling in a succah wherein the shade is greater than the sun. This, in turn, is a reminder of the Clouds of Glory that protected them [the Jewish people] … through their wanderings in the desert. 

​Additionally, he teaches us that the highest form of fulfilling this obligation necessitates careful focus upon the Torah’s phrase, “… in order that you should know 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).” Thus, for the Bach, if one desires to fulfill the mitzvah of dwelling in the succah in its ultimate sense, one must have kavanah (intentionality) regarding two aspects of the mitzvah, namely, its inextricable link to the Exodus and the great kindness of Hashem that enabled us to dwell in succot after He took us out of Egypt.
 
As we dwell in our succot this chag (holiday), may Hashem fulfill the beautiful words found in our Friday night tefilot (prayers): “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 Jerusalem.” V’chane yihi ratzon.
 
Shabbat Shalom and Chag Sameach!
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
They may also be found on http://www.yutorah.org/ using the search criteria of 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and Shoshana Elka bat Avraham, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Anshul Pinchas ben Chaya and the safety of our brothers and sisters in Israel and around the world.
 
This Sabbath is Shabbat Shuvah, a time when many of our spiritual efforts are focused upon teshuvah (returning to Hashem). One of the most celebrated works on teshuvah is the Rambam’s (Maimonides, 1135-1204) Hilchot Teshuvah. Therein, he notes that teshuvah is comprised of four essential elements:

What constitutes Teshuvah? A sinner should abandon his sins and remove them from his thoughts, resolving in his heart never to commit them again, as the text states, “May the wicked abandon his ways....” (Sefer Yeshayahu 55:7)  Similarly, he must regret the past, as the text states, “After I returned, I regretted.” (Sefer Yirmiyahu 31:18) … [And] he must verbally confess and state these matters which he resolved in his heart. (II:2, translation, Rabbi Eliyahu Touger).
 
In sum, teshuvah consists of four inextricably connected parts: Abandonment of the sin, regret for having performed the prohibition, confession before Hashem, and heartfelt acceptance and determination that he or she will never commit the transgression again.
 
While nearly all classic halachic authorities accept this definitional structure of teshuvah as formulated by the Rambam, they differ as to whether or not there is a mitzvah to engage in the teshuvah process. Quite famously, the Rambam does not consider teshuvah a mitzvah in and of itself; instead, he conceptualizes it as a complement to vidui (confession):

The 73rd mitzvah we are commanded is to verbally acknowledge the sins we have committed before G-d (exalted be He), when we come to do teshuvah (to repent). This is vidui (verbal confession), the idea of which is to say, “O G-d, I have sinned, I have committed iniquity, I have transgressed and done ...” (Sefer HaMitzvot, translation, Rabbi Berel Bell)
 
This approach was embraced by a number of illustrious Acharonim (later halachic authorities), including the Avodat HaMelech (1869-1929), the Minchat Chinuch (1800-1874) and Rav Avraham Yitzhak Hakohen Kook (1865-1935), the first Chief Rabbi of Palestine under the British Mandate.
 
In contrast, the Ramban (Nachmanides, 1194-1270), in his Commentary on the Torah, champions the view that teshuvah does constitute a mitzvah. This position is based upon his interpretation of the pasuk (verse): “For this commandment (ki hamitzvah hazot) which I command you this day is not concealed from you, nor is it far away.” (Sefer Devarim 30:11, this and all Bible translations, The Judaica Press Complete Tanach)  The general consensus of Chazal (our Sages of blessed memory) is that the phrase, “ki hamitzvah hazot,” refers to the entire Torah because of its proximity to the expression, “lo bashamayim he” (“it, i.e. the Torah, is not in Heaven”), as found in the next verse. (See Talmud Bavli, Baba Metzia 59b) The Ramban, however, suggests that this approach is grammatically incorrect, for if “ki hamitzvah hazot” did refer to the totality of the Torah, it should have stated, “kol hamitzvah” (“every commandment”), as we find in the pasuk: “Every commandment (kol hamitzvah) that I command you this day you shall keep to do, that you may live and multiply, and come and possess the land that the L-rd swore to your forefathers.” (Sefer Devarim 8:1)  Consequently, asserts the Ramban, since the Torah writes, “ki hamitzvah hazot,” it must refer to a single mitzvah, namely, teshuvah:

…the expression, “ki hamitzvah hazot,” however, is mentioned in reference to teshuvah, as we find in the [earlier verses of our chapter], “you will consider in your heart (v’hashavota el levavecha) among all the nations where the L-rd your G-d has banished you,” (30:1) and you will return to the L-rd, your G-d, (v’shavta od Hashem Elokecha) with all your heart and with all your soul (30:2).  This [i.e. teshuvah] is the commandment that we are commanded to perform. (This, and the following translations, brackets and underlining my own)
 
The single greatest factor militating against the Ramban’s view that teshuvah constitutes a mitzvah, and one that was often cited by his critics, is the manner in which teshuvah is referenced in these verses. Normally, a commandment is stated in an imperative formulation. For example, in reference to Yom Kippur we find: “It is a Sabbath of rest for you, and you shall afflict yourselves. It is an eternal statute.” (Sefer Vayikra 16:31) In our verses, however, teshuvah is presented in a narrative and descriptive format that is devoid of any mandated action. This challenge, however, does not deter the Ramban from advocating the mitzvah-status of teshuvah. Rather, he maintains that the narrative presentation of this mitzvah gives powerful voice to Hashem’s promise that nothing ever stands in the way of teshuvah, and that in the future, the entire nation will return to Him:

And this [mitzvah of teshuvah was stated] in a narrative construction to hint at the fulfillment of the promise that in the future the matter will be so [i.e. the Jewish people will universally undertake the teshuvah process]. The underlying reason for this is to inform us that even if we are scattered about to the very ends of Heaven, and we are under the hegemony of the non-Jews, we will be able to return to Hashem and fulfill all of the mitzvot that “I command you this day.” For the matter of doing teshuvah is not beyond us or distant from us, rather it is very close to us indeed − and we may begin the teshuvah process at any time and in any place…
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, was very fond of the Ramban’s theological positions. Little wonder, then, that he often stressed the idea found in the Tachanun prayer (Supplications), that Hashem is the pota’ach yad b’teshuvah (G-d continuously reaches out to us with the promise of teshuvah). Like the Ramban, the Rav never ceased to emphasize that “we may begin the teshuvah process at any time and in any place…”
​
May the time come soon and, in our days, when the entire Jewish people will join together to return to Hashem with our complete hearts and souls. As the prophet Jeremiah so famously said, “Return us to You, O L-rd, that we may return! Renew our days as of old.” (Sefer Eichah 5:21) 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 of 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and Shoshana Elka bat Avraham, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Anshul Pinchas ben Chaya and the safety of our brothers and sisters in Israel and around the world.
 
Shabbat Parashat Nitzavim is the concluding parasha of the Jewish calendar year, and a time for introspection. On this final Shabbat before Rosh Hashanah, many of us reflect upon our past errors in order to work toward a more Torah-infused future. Quite apropos for this time of the year, the first two pasukim (verses) of our parasha declare that we are standing before the Almighty:

You are all standing this day before the L-rd (Atem nitzavim hayom), 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. (Sefer Devarim 29:9-10, this and all Bible translations, The Judaica Press Complete Tanach)
 
Why were our forebears standing “before the L-rd?” The Torah continues its narrative:

that you may enter the covenant (brit) of the L-rd, your G-d, and His oath, which the L-rd, your G-d, is making with you this day, in order to establish you this day as His people, and that He will be your G-d, as He spoke to you, and as He swore to your forefathers to Abraham, to Isaac, and to Jacob. (29:11-12)
 
In sum, the new generation of the Jewish nation, who had not directly received the Torah at Mount Sinai, was assembled in order to “enter the brit of the L-rd” (i.e. accept the totality of the Torah) and become the next link in the chain of the Almighty’s chosen people.
 
As we have seen, the initial words of our passage read “atem nitzavim hayom,” which may be translated as “you, the entirety of the Jewish people, are standing here today.” A careful reading of this phrase leads us to believe that it conceals far more than it reveals. As such, we are very fortunate that Midrash Tanchuma, Parashat Nitzavim IV, helps sheds light upon its authentic meaning:

Atem nitzavim hayom: Just as a day can on occasion be dark and dreary and at other times bright and filled with light, so, too, are the Jewish people. Even though the Holy One blessed be He brings the darkness [of exile] upon you [today,] in the future, He will [one day] bring upon you bright and permanent light [i.e. the light of redemption]. As the text states: “…but the L-rd shall be to you for an everlasting light, and your G-d for your glory.” (Sefer Yeshayahu 60:19, Midrash translation and brackets my own)
 
The Midrash continues its presentation and asks, and answers, a crucial question, “When [will we merit the light of redemption?] When all of you will be united” (“k’she’tihyu kulchem aggudah achat”) …for the Jewish people will not be redeemed until they will become a single united entity.” In other words, redemption will continually remain elusive until we finally live together in achdut (unity and harmony).
 
Unfortunately, the sole time in Jewish history when we were truly united was the Revelation at Mount Sinai: “They journeyed from Rephidim, and they arrived in the desert of Sinai, and they encamped [va’ya’chanu – plural] in the desert, and Israel encamped [va’yichan – singular] there opposite the mountain.” (Sefer Shemot 19:2, brackets my own) The halachic Midrash to Sefer Shemot, known as the “Mechilta,” reveals a fascinating insight regarding this verse:

In every [other] instance wherein the Torah states: “va’yi’su va’ya’chanu” (“they journeyed and encamped”), they travelled amidst dissension and encamped in manifest disagreement. But here [where the unusual expression “va’yichan” is utilized regarding this particular encampment], all of the Jewish people joined as one entity with one heart, as it were. Therefore, the Torah states: “… and Israel encamped [va’yichan – singular] there opposite the mountain.” (Masechta d’b’Chodesh, Yitro, end of section I, translation and brackets my own)

Our ancestors stood poised as one to receive Hashem’s holy Torah at the base of Mount Sinai. It seems their impending meeting with the Master of the Universe encouraged them to rise above their usual conflictual behaviors, and embrace achdut. In his Commentary on the Torah, Rabbi Yehuda Aryeh Leib Alter (1847-1905, the “Sefat Emet”) notes that achdut was the necessary constitutive element for the Revelation to unfold, for without it, we would have lacked the proper level of holiness to encounter the Creator:
​
… as a result of unity amongst the Jewish people, we come to merit holiness. This is the meaning of [the verse in Sefer Devarim 23:15] “For the L-rd, your G-d, goes along in the midst of your camp…” [When will this be the case?] If your camp is a singular entity, complete, and united, [then Hashem will go along “in the midst of your camp.] (Parashat Kedoshim 1:1, translation and brackets my own)
 
Like our ancestors of old, we are standing before the Master of the Universe. In a few days we will recite the Machzor’s well-known words, “Va’ya’asu kulam aggudah achat la’a’sot ratzonecha b’la’vav shalame” (“And you [the Jewish people] will fashion yourselves into a single unified entity in order to perform the Almighty’s will with a complete heart and mind”). With Hashem’s help and our fervent desire, may this Rosh Hashanah be the time when we become an aggudah achat and rise to the level of holiness wherein our Creator will once again be “in the midst of our camp.” Then, with His mercy and love, may He enable the light of the ultimate redemption to shine upon us, bring the righteous Mashiach, and rebuild the Beit Hamikdash, soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom and Kativah v’Chatimah Tovah
 
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 of 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and Shoshana Elka bat Avraham, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Anshul Pinchas ben Chaya and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.

 
 
Our parasha begins with the following pasuk (verse): “If you go out to war against your enemies, and the L-rd, your G-d, will deliver him into your hands, and you take his captives. (Sefer Devarim 21:10, this and all Bible translations, The Judaica Press Complete Tanach)  Basing himself upon the Midrash Sifrei on our pasuk, Rashi (1040-1105) notes that our verse refers to the common practice of taking captives during the course of a standard war scenario.
 
Most of the classic meforshim (commentators) follow Rashi’s lead and employ it as the basis of their analyses. A very different approach, however, is offered by the kabbalistic work, Zohar Chadash, in its commentary on our verse which emphasizes our ability to conquer the yetzer harah (the evil inclination) in spiritual battle:

And regarding the matter, “if you go forth against your enemies,” − this refers to none other than the yetzer harah [whose power] we are obligated to remove [from ruling over us]. [The most efficacious manner of so doing] is through acceptance of the Torah’s words, in order to fight against it. [If we are successful in this endeavor, then] he [i.e. the yetzer harah] will [finally be] under the hegemony of mankind. As the text states: “…and the L-rd, your G-d, will deliver him into your hands, and you take his captives.” (Parashat Ki Tetze, 96a, translation and brackets my own)
 
In many ways, the Zohar Chadash’s ethically-infused explication of our pasuk is precisely what we need during this period of the year. After all, we are in the middle of Chodesh Elul, the Hebrew month that preeminently represents our desire to draw closer to Hashem and reinvigorate our relationship with Him. Once again, we are preparing ourselves for Rosh Hashanah and Yom Kippur when we will stand before the Master of the Universe and beg Him for long and healthy lives, successful and honest livelihoods, and the overall happiness of our families, friends, and entire nation. As our passage notes, laser-sharp focus upon the Torah and its mitzvot will enable us to overcome the yetzer harah and its beguiling temptations, and bring us closer to achieving the physical and spiritual outcomes that are first and foremost on our minds during this time of  teshuvah (repentance).
 
In a complementary presentation, the Talmud Bavli, Berachot presents the practical steps that an individual must undertake in order to win the spiritual and ethical war against the yetzer harah:

Rabbi Levi bar Chama said in the name of Rabbi Shimon ben Lakish (Reish Lakish): At all times an individual must rouse the yetzer tov (positive inclination) [to do battle against] the yetzer harah. As the text states: “Bestir yourselves and do not sin…” (This and the following Bible quotations, Sefer Tehillim 4:5) If one is successful [by following this approach], then all is good. If not, one must occupy oneself with Torah study. As the text states: “say in your hearts [i.e. your minds].” If one is successful [by following this approach,] then all is good. If not, one must occupy oneself with the recitation of Kriat Sh’ma (Sh’ma Yisrael). As the text states: “upon your beds” [− similar to the wording of Kriat Sh’ma]. If one is successful [by following this approach,] then all is good. If not, one must remember that someday in the future one will ultimately encounter one’s day of death. As the text states: “and be silent forever.” (5a, translation and brackets my own)
 
In Rabbi Shimon ben Lakish’s estimation, the steps for achieving complete victory over the yetzer harah are quite clear:

• Rousing the yetzer tov over the yetzer harah
• Torah study (re-establish correct priorities)
• Kriat Sh’ma (refocus upon Hashem’s presence and existence)
• Reflecting upon the notion that one day we will pass from this world to the next (and stand in judgment before the Almighty)

 
Fascinatingly, Reish Lakish provides us with four different modalities for going to war against the yetzer harah. With deep psychological and spiritual insight, he recognizes that teshuvah is not a “one size fits all experience.” Instead, each step and its successor is designed to reach the heart, mind and soul of a particular group of people and encourage them to re-examine and re-fortify their relationship with the Almighty. Perhaps, this is the underlying rationale as to why the celebrated pasuk, “Restore us to You, O L-rd, that we may be restored! Renew our days as of old,” (Megillat Eichah 5:21) is stated in the plural − to teach us that there are many different paths to bring us closer to our Creator. With Hashem’s help and our fervent desire, may we each find our own. 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 of 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and Shoshana Elka bat Avraham, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Anshul Pinchas ben Chaya and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.
 
 
Our parasha contains the celebrated verse, “Justice (tzedek), justice (tzedek) shall you pursue (tirdof), [in order] that you may live and possess the land the L-rd, your G-d, is giving you.” (Sefer Devarim 16:20, Bible and Rashi translations except where noted, The Judaica Press Complete Tanach)  In his Commentary on the Torah, Rashi (1040-1105), basing himself on a variety of Rabbinic sources, explains the words, “justice, justice shall you pursue,” as referring to one’s obligation to “seek out a good court,” in order to ensure that true and abiding justice will be achieved. Given his stature in Jewish thought, this has become the classic way of understanding our phrase.
 
Rabbi Benjamin Yudin shlita, Rav in Fairlawn, New Jersey, and Rosh Yeshiva at Yeshiva University, once made reference to a different application of “tzedek, tzedek tirdof” that focuses upon “affirming with certainty that what’s yours is really yours:”

Alexander the Great once visited the community of Afriki and wished to observe its judicial system. Two men came before the king for justice. The first said, “I purchased a plot of land from this man, and when I dug to lay the foundation of a home, I found a treasure buried there. I only bought the land, not the treasure, therefore it is not mine.” The seller said, “I, too, am fearful of the biblical prohibition of ‘lo tigzol’- ‘do not steal’ and I, too, do not want it back unless it is definitely mine.” The king (judge) asked the buyer if he had a son, he answered “yes.” The seller answered positively to having a daughter. “Wonderful,” said the king, “let them marry and share the treasure.” (Midrash Vayikra Rabbah, 27:1, http://torahweb.org/torah/2009/parsha/ryud_shoftim.html)
 
Like the story in this Midrash, Rabbeinu Bahya ben Asher ibn Halawa (Rabbeinu Behaye, 1340 – 1255) stresses the importance of tzedek in all of our actions. In so doing, he explains our phrase’s repetition of “tzedek” in a highly original manner:

One must be particularly careful to infuse both his actions and words with justice; for it is precisely these matters wherein it is possible for a person to harm himself and others. Therefore, the verse states “tzedek” twice, once to refer to him and once to refer to others…As such, it is fitting and proper for each and every person among the Jewish people to ensure that their words and actions are permeated with justice. As the text states: “The remnant of Israel shall neither commit injustice nor speak lies; neither shall deceitful speech be found in their mouth, for they shall graze and lie down, with no one to cause them to shudder.” (Sefer Tzephaniah 3:13, Rabbeinu Behaye translation and underlining my own)
 
Without a doubt, the expression, “tzedek, tzedek tirdof” has become a watchword among the Jewish people. This concept was given powerful voice in our own time by United States Associate Supreme Court Justice, Ruth Bader Ginsburg, in her stirring speech at the Capitol Rotunda on Holocaust Memorial Day, April 22, 2004:

My heritage as a Jew and my occupation as a judge fit together symmetrically. The demand for justice runs through the entirety of Jewish history and Jewish tradition. I take pride in and draw strength from my heritage, as signs in my chambers attest: a large silver mezuzah on my door post, … on three walls, in artists’ renditions of Hebrew letters, the command from Deuteronomy: “Tzedek, tzedek, tirdof” — “Justice, justice shall you pursue.” (http://www.ushmm.org/remember/days-of-remembrance/past-days-of-remembrance/2004-days-of-remembrance/ruth-bader-ginsburg)
 
With Hashem’s help, may we each pursue the noble goal of tzedek, tzedek tirdof, in order that we may ever be counted among those who “neither commit injustice nor speak lies.” If we can achieve this lofty goal, we will be well on our way to fulfilling the prophet Micha’s ancient words: “O man, what is good, and what does the L-rd demand of you; but to do justice, love mercy, and walk humbly with your G-d.” (Sefer Micha 6:8, translation my own)  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 of 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and Shoshana Elka bat Avraham, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Anshul Pinchas ben Chaya and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.
 
Our parasha contains the obligation to physically destroy all objects used in the act of avodah zarah (idol worship):

You shall utterly destroy from all the places where the nations, that you shall possess, worshipped their gods, upon the lofty mountains and upon the hills, and under every lush tree. And you shall tear down their altars, smash their monuments, burn their asherim [living trees worshipped as idols] with fire, cut down the graven images of their gods, and destroy their name from that place. (Sefer Devarim 12:2-3; these and all Bible translations, The Judaica Press Complete Tanach.)
 
Destruction of this nature must be total and without compromise. Every trace of avodah zarah must be expunged from every corner of Eretz Yisrael.
 
In stark contrast to these verses, we are enjoined to treat the Almighty's holy places in a decidedly different manner: “You shall not do so to the L-rd, your G-d.” (Sefer Devarim 12:4)  One of the specific laws that is derived from this verse is the prohibition of physically obliterating even one letter of Hashem’s name. As such, we find the following statement in the Sifrei, the halachic Midrash to Sefer Devarim:

Rabbi Yishmael asked: “From where do we know that destroying even one letter of Hashem’s name causes an individual to violate a negative Torah prohibition? [This may be derived from the juxtaposition of:] ‘…and destroy their name from that place’ to ‘You shall not do so to the L-rd, your G-d.’” (Section 61, translation my own)
 
Paradoxically, however, Sefer Bamidbar, 5:11-26 presents us with the obligation to destroy Hashem’s name. Part of the Sotah process (determining the status of a woman accused of marital infidelity) discussed in these verses entails writing the Megillat Sotah, a document that contains the name of the Almighty. The Rambam (Maimonides, 1135-1204) in Sefer Mishneh Torah, basing himself upon Talmud Bavli, Sotah 17a, stresses that the name of Hashem, in its complete written form, is erased in the bitter waters of the Sotah ritual:

Afterwards, a scroll of ritually acceptable leather is brought forth...Upon this scroll is written all of the oaths that the kohen had her take letter-by-letter and word-by-word. In addition, the name of G-d is written thereupon as it is written in the Torah… and the Sotah scroll that was written specifically for her is crushed therein [i.e. in the bitter waters] The crushing of this scroll must be totally thorough so that there does not remain any impression whatsoever upon it. (Sefer Nashim, Hilchot Sotah 3:8 and 10, translation and underlining my own.)
 
We are met with a true contradiction. On the one hand, in our parasha, the Torah commands us to treat the Name of Hashem with all the holiness it deserves. We are warned against destroying even one letter of His holy Name. Yet, the Sotah process mandates the destruction of that very Name! How are we to understand this challenging inconsistency?
 
Not surprisingly, Chazal (our Sages of blessed memory) wrestled with this problem. In my estimation, one of their clearest resolutions is found in Talmud Yerushalmi, Sotah 1:4, where a conversation between Rabbi Meir and his students is recorded regarding a disturbing scene they witnessed between a woman and their beloved teacher. The students felt that their august rabbi had been woefully mistreated. Rabbi Meir, however, understood the interaction in an entirely different manner. He knew that the seemingly disparaging behavior that his students witnessed ultimately served a holy purpose – the reunion of the woman and her husband. He therefore responded to them:

The honor of Meir [i.e. he was speaking about himself in the third person without his rabbinic title] cannot be viewed as being on the same level as that of his Creator. As such, in regards to the Holy Name that was written in total holiness (kedushah), the Torah states that one [nonetheless] must obliterate it in the [bitter] waters in order to bring about peace between a husband and his wife, all the more so should we not act in the same manner regarding the honor of Meir? [i.e., can I possibly be “more important” than Hashem?] (Translation and underlining my own)
 
Rabbi Meir’s response to his students enables us to view the Sotah ritual, and its concomitant obliteration of Hashem’s name, in an entirely new light. Though at first glance it may appear to be a trial by ordeal, nothing could be further from the truth. In the vast majority of cases, the authentic purpose of the Sotah process was to reunite a couple in shalom bayit (marital harmony). Given the holy purpose of reconciliation of  husband and wife, nothing could or should stand in the way. Even the destruction of the Divine Name itself is a small price to pay to achieve marital harmony and peace.
 
The Rambam applies Rabbi Meir’s explanation to clarify how one should act in the following halachic dilemma: “What should one do when there are insufficient funds to buy oil for both the Shabbat lights and the Chanukiah (Menorah)?”  He answers in the following fashion:

The Shabbat lights take precedence since they bring about marital harmony. After all,
G-d’s Name itself is obliterated [in the Sotah process] in order to bring about peace between a man and his wife. Great is peace (shalom), since the entire Torah was given to bring about peace in the world.  (Mishneh Torah, Sefer Zemanim, Hilchot Chanukah 4:14, translation and emphasis my own.)
 
Once again, peace in its broadest sense, and shalom bayit in particular, are prime imperatives within the authentic Jewish mindset.
 
The connection between the unique holiness of Hashem’s Name and the pursuit of shalom is a natural one, for as Chazal teach us, one of the names of G-d is “Shalom.” (Talmud Bavli, Shabbat 10b). In his commentary on this Talmudic phrase, Rabbi Shmuel Eidels (1555 – 1631) explains that this is the case, since:
​
…this behavioral characteristic [i.e. shalom] is not found in man in any sense whatsoever. As such, the Name of the Holy One, may He be blessed, is quite fittingly Shalom because it is He and He alone who makes peace in our world. (Maharsha, Chidushei Aggadot, Shabbat 10b, translation and brackets my own)
 
Rav Eidels’ words are reminiscent of the concluding words of the Kaddish that have echoed throughout the ages: “May He who makes peace in His high places, make peace for us and all Israel” (The Koren Siddur, translation and commentary, Rabbi Sir Jonathan Sacks)  With Hashem’s blessing and help, 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 of 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.
 
 
Our parasha begins with the well-known verse, “And it will be, because you will heed (eikev tishme'un) these ordinances and keep them and perform [them], that the L-rd, your G-d, will keep for you the covenant and the kindness that He swore to your forefathers.” (Sefer Devarim 7:12, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)  Our classic meforshim (Torah commentators) focus upon the uncommon expression, “eikev tishme'un,” that begins our verse, since it is an unusual way to refer to mitzvot observance. By way of illustration, Rashi (1040-1105), in a midrashically-infused gloss in his Commentary on the Torah, suggests the following interpretation of our phrase:
In the Hebrew language, eikev literally means heel. [The connotation is, therefore,] “If you will heed the minor commandments (hamitzvot hakalot) which one [usually] tramples with his heels [i.e., which a person treats as being of minor importance].”
 
In this instance, the original text of the Midrash adds clarity to Rashi’s somewhat brief comment:

Blessed be the Name of the Holy One Who gave the Torah to the Jewish people. It contains 613 commandments, comprised of minor and major (kalot v’chamurot) commandments. Many people pay the kalot little heed, instead, they toss them underneath their heels [and treat them with disrespect]. Therefore, even King David was afraid of his ultimate judgment day and declared to the Almighty: “Master of the Universe! I am not afraid of [my failure to fulfill] the major commandments of the Torah, for they are major [in their singular importance]. Of what, then, am I afraid? I am afraid of the minor commandments. Perhaps I violated one of them or failed to fulfill [one of them], precisely because it is a minor commandment. (Midrash Tanchuma, Buber edition, Parashat Eikev, section 1, translation, underlining and brackets my own)
 
The Talmud Yerushalmi helps us understand the meaning of our elusive phrase “minor and major commandments:”

Rabbi Abba bar Kahana said: “The Torah text equates the most minor commandment among the kalot with the most major commandment among the chamurot. What is the most minor commandment among the kalot? This is the commandment of sending away the mother bird [prior to taking her eggs or young]. [And what is] the most major commandment among the chamurot? This is the commandment to honor one’s father and mother. [The reward regarding both of these commandments is the same,] as it is written [in each instance] “and you should lengthen your days.” (Sefer Shemot 20:11 and Sefer Devarim 22:7, Talmud Yerushalmi, Vilna edition, Peah, chapter 1, translation and brackets my own)
 
Based on this passage, the terms kalot and chamurot reference the ease with which commandments can be performed. In other words, if a mitzvah is relatively easy to perform, as in the case of sending away the mother bird, it is labelled a minor commandment. Conversely, if the mitzvah is difficult to fulfill, in the sense of the commitment of time and effort it entails, such as the commandment to honor one’s father and mother, then it is known as a major precept. Fascinatingly, the Torah assigns the exact same reward to both of these mitzvot.
 
Rabbi Yehudah HaNasi was the editor of the Mishna in the early part of the third century. Among his numerous contributions to the Rabbinic literature of his day, he is known for the following statement that discusses the relationship that obtains between mitzvot kalot and mitzvot chamurot: “And you should be as careful in the performance of a minor commandment as with a major commandment, since you do not have the ability to know the reward of the mitzvot.” (Pirkei Avot, II:1, translation my own)  In sum, Rabbi Yehudah HaNasi is teaching us that precision and alacrity in all mitzvot are the watchwords of Torah observance. This is particularly the case since, in general, “we do not have the ability to know the reward of the mitzvot.” At first glance, this latter statement seems to contradict another well-known Rabbinic dictum, “Ben Hei Hei would say: ‘According to the pain is the gain.’” (“L’fum tza’ara agra,” Pirkei Avot V:21, translation, Rabbi Yosef Marcus) Herein, it appears quite clear that the greater the effort undertaken to perform a mitzvah, the greater the reward. As such, a major commandment should have a greater reward than a minor commandment. What, then, does the statement, “we do not have the ability to know the reward of the mitzvot,” actually mean?
 
Rabbi Moses Almosnino (1515-1580) is renowned for his commentary on Pirkei Avot entitled, Pirkei Moshe. Therein, he wrestles with our question and suggests the following profoundly insightful response:
​
The kind of reward that is meant [by the phrase, “we do not have the ability to know the reward of the mitzvot,”] is above and beyond the standard notion of reward, and is, therefore, not [conceptually] connected to the statement, “l’fum tza’ara agra,” or the essence of the mitzvah itself. Instead, it refers solely to one’s desire and degree of perfection of kavanah (intentionality) in fulfilling the commandments – and such reward is, by definition, unknown to us. Therefore, it is stated that one must be exacting and act with all speed regarding both minor and major commandments, since even if we know the normative reward of the mitzvah, which is based upon the difficulty of its performance, its ultimate reward remains ever hidden from us, as it is immeasurable. (Page 33, translation, brackets and underlining my own)
 
Rav Almosnino’s explanation is nothing less that a spiritual tour de force. In a few words, he revolutionizes our understanding of the status of the mitzvot, and teaches us that they are all equal in their ultimate reward − as long as we infuse each one with our deepest and most fervent kavanah and desire for its complete fulfillment. In my estimation, this is reminiscent of David HaMelech’s (King David’s) passionate proclamation, “Tzama nafshi l’Elokim l’A-le chai” (“My soul thirsts for G-d, for the living G-d…,” Sefer Tehillim 42:3), which may be readily interpreted as referring to his total devotion to Hashem and ardent longing to fulfill the mitzvot from the depths of his being. Little wonder, then, that like Abraham and Moses before him, Hashem calls him, “David avdi” (“My servant David”), which we see no less than ten times throughout the Tanach.
 
With the Almighty’s help, may each of us seek to connect with our Creator through sincere mitzvot observance, so that we may be counted among those whose souls thirst for Him as authentic avdai Hashem (the servants of Hashem). 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 of 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah, Eliezer ben Sarah, Shoshana Elka bat Etel Dina, Anschel Pinchas ben Chaya and Tzvi Yoel ben Yocheved and the safety of our brothers and sisters in Israel and around the world.

Shabbat Nachamu’s haftarah is in many ways the single most longed-for haftarah of the entire year. Until now, the Three Weeks and Tisha b’Av have forced us to focus upon the seemingly endless trials and tribulations of our nation’s history. It is a dark period, indeed, for any thoughtful, Jewishly-sensitive individual. Suddenly, Tisha b’Av ends, and we are greeted with the prophet Isaiah’s clarion call of comfort: “Nachamu nachamu ami yomar Elokeichem” (Sefer Yeshayahu 40:1, “Console Console My people says your G-d,” this and all Bible translations, The Judaica Press Complete Tanach)  The world as we understand it returns to normal, and we no longer focus exclusively upon the dire times of Jewish history. Finally, our national aveilut (mourning) ceases.
 
Yet, what kind of nechama (comfort) has actually been achieved? The Beit Hamikdash (Holy Temple) remains in ruins, world-wide anti-Semitism grows ever stronger, assimilation and intermarriage continue unabated, and our beloved country, Medinat Yisrael, is continually reviled by the nations of the world in their “hallowed halls of justice.” In all likelihood, it is precisely this kind of question that led such luminaries as Rashi (1040-1105) and Radak (1160-1235) to explain Isaiah’s words as referring to the Messianic times to come: “All of these comforting statements refer to the future days of the Messiah.” (Radak, Commentary on Sefer Yeshayahu 40:1, translation my own). In other words, our people continue to face some of the same existential threats today as when Rashi and Radak penned their interpretations. Without a doubt, as King Solomon declared so long ago, “Ain davar chadash tachat hashemesh.” (“There is nothing new under the sun,” Sefer Kohelet 1:9)
 
Given the above, I could readily understand if Isaiah would have written, “Nachamu ami,” i.e. using the word “nachamu” one time, since authentic nechama is yet to come. Why, then, did he proclaim, “Nachamu nachamu,” seemingly indicating that we have something to be comforted about now and in our time? Fortunately, an answer is offered by the Midrash:

Why does the text state “nachamu” two times? Rabbi Yehudah HaNasi said: “This is because all of their [i.e. the Jewish people’s] punishments were doubled. As Jeremiah said: ‘Destruction upon destruction has occurred’ (Sefer Yirmiyahu 4:20), ‘She weeps, yea, she weeps in the night’ (Sefer Eichah 1:2)… And since all her [i.e. Jerusalem’s] punishments were doubled, so, too, will all of her consolations be doubled. As the text states, ‘Nachamu nachamu ami.’” (Midrash Zuta, Eichah, Buber edition, 1:14, translation my own)
 
I believe the Midrash is teaching us that the doubling of “nachamu” is a powerful lesson of nearly unlimited hope, and the prologue to the ultimate fulfillment of the verse, “For Your salvation, I hope, O L-rd,” uttered by Jacob toward the dawn of Jewish existence. (Sefer Bereishit 49:18) Moreover, Isaiah is promising us, “Never fear!” Even though the Messianic period has not yet arrived, when the Mashiach (Messiah) does come, we will not only be comforted measure for measure for each of the bitter and heart-rending periods of Jewish history, instead, we will be comforted twofold in measure. At long last we will witness the fulfillment of Zechariah’s stirring words, “And the L-rd shall become King over all the earth; on that day shall the L-rd be one, and His name one.” (14:9)

With the Almighty’s bountiful mercy and our fervent desire, may we be zocheh (merit) to witness the coming of the Mashiach, the rebuilding of the Beit HaMikdash, and the complete fulfillment of Isaiah’s words, “Nachamu nachamu ami,” soon and in our time. V’chane yihi ratzon.

Shabbat Shalom

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