Parashat Yitro, 5773, 2013:
Women and Talmud Torah 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam and Moshe Reuven ben Chaya. If you were to ask most people to describe the content of our parasha, they would most likely focus on the Revelation at Har Sinai (Mt. Sinai). This is understandable, since Parashat Yitro contains the Aseret Hadibrot (the 10 Utterances), whereby G-d majestically revealed himself to our ancestors with the immortal words: “Anochi Hashem Elokecha” (“I am the L-rd your G-d;” Sefer Shemot 20:2, this and all Torah and Rashi translations, The Judaica Press Complete Tanach). According to the Rambam (1135-1204) in his Sefer HaMitzvot, these words embody the commandment to believe in the existence of G-d. In addition, on the meta-level, they serve as the preamble to the legal foundation of the spiritual constitution of our people – our holy Torah. The Torah itself summarizes its over-arching and transforming purpose when it states: “And you shall be for Me a kingdom of princes [literally “priests”] and a holy nation” (Sefer Shemot 19:6) Sefer Shemot 19:3 offers us an illuminating introduction to the Aseret Hadibrot that often seems to be glossed over in our excitement to encounter Hashem via His own words: “Moses ascended to G-d, and the L-rd called to him from the mountain, saying, ‘So shall you say to the house of Jacob and tell the sons of Israel.’” In my estimation, this pasuk (verse) points to the essential difference that obtains between men and women in their relationship to G-d, His Torah, and by extension, Torah study. Rashi (1040-1105), basing himself upon the early halachic Midrash to Sefer Shemot known as Mechilta d’Rabbi Yishmael, explains that “the house of Jacob” refers to the women, whereas “the sons of Israel” refers to the men: So shall you say: With this language and in this order. to the house of Jacob: These are the women. Say it to them in a gentle language. and tell the sons of Israel : The punishments and the details [of the laws] explain to the males, things that are as harsh as wormwood. -[Mechilta, Shab. 87a] It appears from this Midrash that, in stark contrast to men, women seem to have an innate connection to Hashem. Women do not need to be frightened with punishments and a myriad of legal details that are “as harsh as wormwood” in order to submit to and forge a link with G-d. The Midrash intimates that they are naturally more loyal to Torah observance, based upon the immediacy of their spiritual connection to the Almighty. Thus, general “gentle language,” that encapsulates the unique essence of their relationship to G-d, is all that is needed to encourage Jewish women to follow the path of Torah observance. Given the above Midrash, it is not at all surprising that the very nature of Talmud Torah (Torah study) is different for men and women. Men are biblically mandated to explore and study every aspect of the entire Torah. This is based on two well-known verses from the first and second paragraphs of the Shema: “And you shall teach them to your sons and speak of them when you sit in your house, and when you walk on the way, and when you lie down and when you rise up,” and “And you shall teach them to your sons to speak with them, when you sit in your house and when you walk on the way and when you lie down and when you rise. (Sefer Devarim 6:7, 11:19, underlining my own). Significantly, Talmud Bavli, Kiddushin 29b uses the latter verse as the proof text to exclude women from the obligation of Torah study. The Rambam codifies this position in simple prose: “Women, slaves and male children before the age of majority are not obligated (paturim) in the commandment to study Torah.” (Mishneh Torah, Hilchot Talmud Torah 1:1). In addition, however, Maimonides notes that women who study Torah do have a reward – even though it is different than the reward received by men: A woman who has studied Torah has a reward, but it is not like the reward of a man since she was not commanded. [This follows the general principle] that the reward of anyone who does a thing concerning which he is not commanded is not like the reward of he who is commanded and has done it, but rather, it is less than it. (1:13, so too, Shulchan Aruch, Yoreah Deah 246:6) Thus far, it appears that a woman may well have a reward for studying Torah; yet, she has no obligation to do so. On the practical level, however, this is not the case. The world-renowned posek (halachic decisor), Rabbi Moshe ben Yisrael Isserles (1530-1572), popularly known as the Rema, in his glosses to the Shulchan Aruch’s version of Maimonides’ ruling, states: “Nonetheless, a woman is obligated to study those laws that are relevant to a woman.” Given Rav Isserles’ singular status within the world of Halacha, his opinion became a tipping point for change and the impetus for a paradigm shift in thinking about the entire subject of women and Torah study. Armed with the seminal view of the Rema, we are now ready to ask: “What are ‘those laws that are relevant to a woman?’” Rabbi Schneur Zalman of Liadi, also known as “The Alter Rebbe,” “Baal HaTanya,” and “The Rav” (1745-1812), answers this crucial question in the following manner: Nonetheless, women are also obligated to study those laws that are relevant to them and those that they must know. This includes the Laws of Family Purity and Immersion, salting meat, the prohibition of being in private spaces with one who is forbidden to them, and laws that are similar in kind. Moreover, [they must study] all Positive Commandments that are not time determined and all Negative Commandments of the Torah and of the Rabbis, since they are duty-bound to be punctilious in them in the same manner as men. (Shulchan Aruch HaRav, Yoreah Deah, Hilchot Talmud Torah 1:14,) In sum, for Rav Schneur Zalman, women have the obligation to study and master all areas of Torah that are in any manner pertinent to their daily lives. This is a broad, deep, and vast sea of knowledge that, without question, has the potential to lead an intellectually curious and adept woman through the vast majority of Biblical and Rabbinic Literature. Much closer to our own time, the inestimable Torah scholar, Rabbi Yisrael Meir Hakohen of Radun, Poland (1838-1933), known as the Chafetz Chaim, wrote of the crucial need for women’s involvement in Talmud Torah. He opined that this was vital in order to guarantee the continuity and future of our people: Nowadays, however, when the tradition of forefathers has weakened and many people do not live close to their parents, and especially in view of the who have had a secular education, it is necessary to teach them [i.e. women] the entire Bible, Mussar, Avot, Menorat Hamaor [ethical writings of our Sages], and so on so they will be strong in the principles of our holy faith. Otherwise, G-d forbid, they may totally abandon the path of G-d, and violate all the mitzvot (Likutei Halachot, Talmud Bavli, Sotah 20a, translation, Fraida Blau, Woman’s Place in Torah Study, The Jewish Observer, Summer 1984, p.19) Given the Chafetz Chaim’s orientation and world-view, moral and ethical Rabbinic literature figures prominently in the education of a Jewish woman. This, it should be stressed, is in addition to, and not instead of, the study of Tanach (the Hebrew canon of Biblical literature). His goal is straightforward: “…so they will be strong in the principles of our holy faith.” To summarize: Beginning with the Rema and continuing on to the time of the saintly Chafetz Chaim, women, while biblically exempt from Talmud Torah, are nonetheless obligated to study Torah in order to have the requisite knowledge base to live authentically Jewish lives. Moreover, this study must engage their souls and intellects so that they will be strong in “…the principles of our holy faith.” Women, as active participants in the world of Torah study, form a trans-historical spiritual and intellectual community that my rebbi, Rabbi Joseph B. Soloveitchik zatzal (1900-1993), celebrated as a unique and indispensable massorah (tradition): People are mistaken in thinking that there is only one Massorah and one Massorah community; the community of the fathers. It is not true. We have two massorot, two traditions, two communities, two shalshalot ha-kabbalah – the massorah community of the fathers and that of the mothers…What kind of a Torah does the mother pass on? I admit that I am not able to define precisely the masoretic role of the Jewish mother. Only by circumscription I hope to be able to explain it. Permit me to draw upon my own experiences. At this point we are privy to the Rav’s personal reminiscences of his beloved mother: I used to have long conversations with my mother. In fact, it was a monologue rather than a dialogue. She talked and I “happened” to overhear. What did she talk about? I must use an halakhic term in order to answer this question: she talked me-inyana de-yoma [about the halakhic aspects of a particular holy day]. I used to watch her arranging the house in honor of a holiday. I used to see her recite prayers; I used to watch her recite the sidra every Friday night and I still remember the nostalgic tune. I learned from her very much. What, however, was the essence of that which the Rav learned from his mother? What gift did she give him that changed his being and perception of the world? As he states in his unique and unparalleled manner: Most of all I learned that Judaism expresses itself not only in formal compliance with the law but also in a living experience. She taught me that there is a flavor, a scent and warmth to mitzvot. I learned from her the most important thing in life – to feel the presence of the Almighty and the gentle pressure of His hand resting upon my frail shoulders. Without her teachings, which quite often were transmitted to me in silence, I would have grown up a soulless being, dry and insensitive. (Rabbi Joseph B. Soloveitchik, “A Tribute to the Rebbitzen of Talne,” Tradition: A Journal of Orthodox Jewish Thought, 1978, Vol. 17, number 2, pages 76-77) It is, and perhaps always has been, the unique obligation and privilege of Torah- educated Jewish women to help our people “… feel the presence of the Almighty and the gentle pressure of His hand resting upon [our] frail shoulders.” May Hashem give us the wisdom, insight, and understanding to recognize the crucial and beautiful role that women play in our lives. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org
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Parashat Beshalach 5773, 2013
Prophets and Maidservants: New Visions 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam and Moshe Reuven ben Chaya. The Rambam (1135-1204) begins the seventh chapter of Hilchot Yesodei Hatorah with this statement regarding the fundamental doctrinal significance of prophecy: “ One of the bases of religion is to know that G-d visits people in prophetic visions…” In his view, prophecy is one of the constitutive elements of the Torah. It is nearly always limited to a small group of people with unique characteristics that set them apart from the general population. As the Rambam states: “… [Prophetic visions] come only to exceedingly wise people of outstanding characteristics, whose inclinations never lead them to earthly matters but who always conquer their inclinations, and who are of correct temperaments.” This highly circumscribed class of individuals obtains the ability to receive prophecy through arduous philosophical and theological speculation, and through assiduous study of esoteric Torah literature. Moreover, he or she must stay totally focused upon the pursuit of that which is holy and pure: A person who is full of all these qualities and is physically sound [is fit for prophecy]. When he enters the Pardes [the place of spiritual and mystical speculation] and is drawn into these great and sublime concepts, if he possesses a accurate mental capacity to comprehend and grasp [them], he will become holy. He will advance and separate himself from the masses who proceed in the darkness of the time. He must continue and diligently train himself not to have any thoughts whatsoever about fruitless things or the vanities and intrigues of the times. Instead, his mind should constantly be directed upward, bound beneath [G-d's] throne [of Glory, striving] to comprehend the holy and pure forms and gazing at the wisdom of the Holy One, blessed be He, in its entirety, [in its manifold manifestations] from the most elevated [spiritual] form until the navel of the earth, appreciating His greatness from them. [After these preparations,] the divine spirit will immediately rest upon him. (This and all Mishneh Torah translations, Rabbi Eliyahu Touger]. According to the Rambam, prophecy is multilevel in nature. Hashem vouchsafed His divine visions on different levels to different prophets. Just as there are no two people who are exactly alike, there are no two prophets who receive exactly the same degree of prophecy: “There are [many] levels of prophecy - in the same way that one person can be wiser than another, so can he be more prophetic.” In addition, with the exception of Moshe Rabbeinu (our Teacher Moshe), with whom Hashem communicated panim el panim (face to face, Sefer Devarim 34:10), all prophets received their divine communication via parables. Thus the Rambam states (7:3): When a prophet is informed of a message in a vision, it is granted to him in metaphoric imagery. Immediately, the interpretation of the imagery is imprinted upon his heart, and he knows its meaning. For example, the ladder with the angels ascending and descending envisioned by the patriarch, Jacob, was an allegory for the empires and their subjugation [of his descendants]. Similarly, the creatures Ezekiel saw, the boiling pot and the rod from an almond tree envisioned by Jeremiah, the scroll Ezekiel saw, and the measure seen by Zechariah [were all metaphoric images]. This is also true with regard to the other prophets. Some would relate the allegory and its explanation as these did. Others would relate only the explanation. At times, they would relate only the imagery without explaining it, as can be seen in some of the prophecies of Ezekiel and Zechariah. All of the prophecies come in the form of metaphoric imagery and allegories. Furthermore, the Rambam maintains that the Prophets always received their prophecy in visions of the night or in deep sleep during the day. Thus, the prophetic process caused a temporary physiological change in the prophet, so that his or her mind would be free to focus solely upon the vision and its interpretation. The Rambam formulated these ideas in the following fashion (7:2): There are a number of levels among the prophets. Just as with regard to wisdom, one sage is greater than his colleague, so, too, with regard to prophecy, one prophet is greater than another. They all, [however, share certain commonalities]. They receive prophetic visions only in a visionary dream or during the day after slumber has overtaken them, as [Numbers 12:6] states: “I make Myself known to him in a vision. I speak to him in a dream.” When any of them prophesy, their limbs tremble, their physical powers become weak, they lose control of their senses, and thus, their minds are free to comprehend what they see, as [Genesis 15:12] states concerning Abraham: “and a great, dark dread fell over him.” Similarly, Daniel [10:8] states: “My appearance was horribly changed and I retained no strength.” The halachic Midrash to Sefer Shemot, known as the Mechilta, presents us with a singular difficulty in light of Maimonides’ analysis of prophecy. In commenting upon the famous verse found in our parasha: “…this is my G-d and I will extol Him, the G-d of my fathers and I will raise Him up” (Sefer Shemot 15:2), the Midrash teaches us: R. Eliezer says: From where can one say that a maidservant saw at the sea what Isaiah and Ezekiel and all the prophets never saw? As it states [Sefer Hoshea 12:11]: “And I spoke to the prophets, and I increased their visions; and to the prophets I assumed likenesses.” In addition it is written: “Now it came to pass in the thirtieth year in the fourth [month] on the fifth day of the month, as I was in the midst of the exile by the river Chebar - the heavens opened up, and I saw visions of G-d.” (Underlining my own, Tanach translation passages, The Judaica Press Complete Tanach) Clearly, this passage is a blatant contradiction to the normative understanding of prophecy as presented by the Rambam. Perhaps this is what led Rabbi Shmuel ben Meir (1080-1158), known as the Rashbam, and the 13th century Provencal exegete, Rabbi Chizkiah ben Manoach, known as the Chizkuni, to declare: “Even though a person does not actually see anything, [metaphorically] it may be said regarding [something] ‘this’ (zeh).” In other words, it was anathema to the Chizkuni and to the Rashbam to imagine that a common maidservant was able to see that which was hidden from the likes of Yeshiyahu and Yechezkel. Therefore, these commentators viewed our Midrash as a metaphor, rather than as a statement depicting what actually transpired at the crossing of the Yam Suf (Sea of Reeds). An entirely different approach to “…this is my G-d and I will extol Him…” was taken by Rabbi Baruch Halevi Epstein (1860-1941), in his illuminating Torah commentary entitled, Torah Temimah. Unlike the Rashbam and the Chizkuni, he takes the Mechilta’s analysis at face value and as a singular exception to the general rules of prophecy. He therefore states: [This Midrash is actually] very straightforward. This is because they [the Prophets] saw Him, so to speak, solely in a vision, whereas on the Sea [of Reeds] they saw Him [G-d] in a true physical manner (b’reiah muchashit). Moreover, when the Midrash states: “even a maidservant,” this, too, is easy to understand. [This is the case] since the Midrash is making use of the expression “even the lowliest of people,” as is found at the end of Talmud Bavli, Ketuvot112a, wherein it states “even a maidservant among the Jewish people.” According to Rav Epstein, the Jewish people witnessed G-d’s presence in a unique and never-to-be repeated manner. For one instant in the history of our people, everyone felt the palpable existence of Hashem. For one bright shining moment, He revealed Himself to His entire beloved nation. Therefore, we all declared as one “…this is my G-d and I will extol Him, the G-d of my fathers and I will raise Him up.” We live, unfortunately, in the age of hester panim wherein Hashem hides His presence from us. In many ways, our lives in our post-prophetic age are quite lonely, since we search seemingly in vain for our Yedid Nefesh (the most Beloved of our Soul, i.e. Hashem). Yet, every time we witness a magnificent sunset, behold a majestic mountain, or see a mighty flock of birds, we know that Hashem’s hand is writ large within Nature. It is, perhaps, at these sublime and exquisite moments in our lives, that we finally realize that we are not alone. Moreover, we are able to understand that Hashem, while hiding from us directly, nonetheless reveals Himself to us in a myriad of ways. This is when, both the Prophets and the simplest among us, can declare in unison just as our ancestors did on Mount Carmel (Sefer Melachim I:18:39) “Hashem Hu HaElokim, Hashem Hu HaElokim” (“G-d is the one and only G-d, G-d is the one and only G-d”). May we be zocheh to have many such moments, in our lives and to feel the presence of Hashem amongst us. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org Parashat Bo, 5773, 2013:
The Ramban’s (Nachmanides’) Theological Manifesto 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam and Moshe Reuven ben Chaya. Idol worship (Avodat Kochavim) appears to most of us as a strange and nearly inexplicable phenomenon. Yet, it began in the earliest moments of mankind and persists, in a variety of forms, until our own historical epoch. We must ask, however, how did it originate when Adam, the progenitor of all mankind, communed with the Creator in nearly the same manner as Moshe Rabbeinu (our teacher Moses)? According to the Rambam (Maimonides, 1135-1204), Avodat Kochavim actually began two generations later with Adam’s grandson, Enosh: During the times of Enosh, mankind made a great mistake, and the wise men of that generation gave thoughtless counsel. Enosh himself was one of those who erred. Their mistake was as follows: They said G-d created stars and spheres with which to control the world. He placed them on high and treated them with honor, making them servants who minister before Him. Accordingly, it is fitting to praise and glorify them and to treat them with honor. [They perceived] this to be the will of G-d, blessed be He, that they magnify and honor those whom He magnified and honored, just as a king desires that the servants who stand before him be honored. Indeed, doing so is an expression of honor to the king. After conceiving of this notion, they began to construct temples to the stars and offer sacrifices to them. They would praise and glorify them with words, and prostrate themselves before them, because by doing so, they would - according to their false conception - be fulfilling the will of G-d. This was the essence of the worship of false gods, and this was the rationale of those who worshiped them. They would not say that there is no other god except for this star. This message was conveyed by Jeremiah, who declared (10:7-8): “Who will not fear You, King of the nations, for to You it is fitting. Among all the wise men of the nations and in all their kingdoms, there is none like You. They have one foolish and senseless [notion. They conceive of their] empty teachings as wood;” i.e., all know that You alone are G-d. Their foolish error consists of conceiving of this emptiness as Your will. After many years passed, there arose people - false prophets - who told [their nations] that G-d had commanded them to say: Serve this star - or all the stars - sacrifice to it, offer libations to it, build a temple for it and make an image of it so that all people - including the women, the children, and the common people - could bow to it… (Mishneh Torah, Sefer Hamada, Hilchot Avodat Kochavim 1:1-2, translation, Rabbi Eliyahu Touger, underlining my own) The Rambam’s insightful analysis gives us a window into the soulless world of idol worship. He carefully explains that mankind’s descent into spiritual darkness was an incremental process that was masterminded by “the wise men of those generations that gave thoughtless counsel,” and by false prophets pursuing their own erroneous agendas. The Ramban (Nachmanides, 1194-1270) builds upon these ideas in his exegetical comments that appear at the end of our parasha (Torah portion). He begins (s.v., “v’atah omare lecha klal b’ta’am mitzvot rabot”) by examining the varieties of fallacious theological beliefs that have swayed people’s minds throughout the generations. Allow me to summarize them: 1. The world has always existed; therefore, there was no Creator or Creation. 2. G-d exists, yet He has no knowledge of the world and all that is contained therein. 3. G-d, in fact, has knowledge of the people and events of our world, yet He has no involvement (hashgacha) with mankind or Nature. “Like the fish of the sea, man has no connection or in involvement with Hashem.” 4. There are no rewards or punishments, since G-d has “abandoned the world” to its own devices. The Ramban notes that Hashem’s modus operandi for repudiating these specious notions was to perform wonders and miracles for both groups and individuals. This, in turn, reinforced the validity of both the Torah and the Prophets: When an individual or a group found favor in the L-rd’s “eyes,” He would perform a sign for them that would manifest a fundamental change in the world and its very nature. At that point, it would become evident to all that all of these deviant musings about G-d are patently false and without merit. Beyond a doubt, the miraculous wonder that was performed by G-d proved to everyone that it is Hashem that is eternal [and not the world] and that He created the world anew [out of total complete nothingness]. Moreover, it bears stark testimony that He is knowledgeable of all occurrences in the earthly realm, He is all-powerful, and His presence is immanent in our lives. Moreover, when a prophet prophesized that this miracle would take place, the truth of his prophecy became even more discernible to the rest of mankind. This also showed that G-d would speak to man and reveal His secrets to His servants, the Prophets. By doing so, G-d strengthened the veracity of the entire Torah in the thoughts of mankind… Therefore, the great signs and wonders were true witnesses for faith in the Creator and the entire Torah. (Translation and brackets my own) The Ramban’s next task is to note that we live in an age typified by the cessation of explicit miracles, i.e. “the Age of Hester Panim.” He therefore focuses upon the following question: “If the Holy One blessed be He no longer provides us with incontrovertible public signs and wonders, what educative device(s) do we have to overcome theological deviancy?” His answer is clear and direct: the Mitzvot. As we shall see, while his answer is short in words, it speaks volumes about the rationale inherent in many of the commandments: Given that the Holy One blessed be He does not perform signs and wonders that are visible to the evil ones or to those that reject His presence out-of–hand, He commanded us to constantly perform actions that will serve as visible reminders and signs [of His immanence]. We are further obligated to instill these matters in our children, our grandchildren, our great-grandchildren and so on. [It is clear that] Hashem was extremely punctilious in this matter (v’hechmir ma’od), [as is illustrated by the following representative examples:] the punishment of excision for eating leavened products (chametz) on Passover, and the purposeful failure to offer the Paschal lamb (korbam Pesach). Therefore, the Torah mandates the performance of these, and other, visible commandments so that they may serve as manifestations of G-d’s signs and wonders. By way of illustration: Tefilin on our arms and above the center of our foreheads and the obligation to write the relevant miraculous passages in a mezuzah and permanently post it on our doorways, ...as well as the construction of, [and dwelling in,] a succah year after year. At this juncture, the Ramban proceeds to explain the significance of the oft-quoted phrase, “zacher l’yetziat mitzrayim” (“a commemoration of the Exodus from Egypt”), and its relevance to our lives today: So, too, in the case of many mitzvot do we find the phrase, “zacher l’yetziat mitzrayim.” Each instance of the phrase [and its accompanying commandment] serves as testimony regarding the explicit miracles of the past in order that they will not be forgotten. In this way, there will be no opening for a rejecter (kofer) of Hashem to dispute belief in the L-rd. The Ramban underscores his last point by noting the efficacy of the mezuzah for creating and maintaining an authentic faith-posture: One who purchases a mezuzah for one zuz, affixes it to his doorpost, and focuses upon its inherent meaning, by definition accepts the creation of the world, the existence of Hashem, and that G-d has knowledge of, and is immanent in, our world. Moreover, he recognizes the veracity of Prophecy and believes in all aspects of the Torah. Additionally, he acknowledges that G-d’s kindness is exceedingly great toward those who fulfill His will as was demonstrated by His taking us from the state of abject servitude to boundless freedom… The Ramban moves toward concluding his theological manifesto by emphasizing the importance of secret miracles (nissim nistarim) in our lives. In doing so, he underscores an essential precept of our faith: Our lives are not controlled by Nature and the normal everyday routines of the world, i.e. there are no accidents: And among the great and famous miracles [that exist and have existed], one must recognize the secret miracles since they are a fundamental underpinning of the entire Torah. [In truth,] a person does not have the slightest portion in the Torah of our teacher Moshe until he believes that all matters and occurrences that we experience are, in fact, miracles beyond the standard rules of Nature, and the manner in which the world normally operates – whether they occur publicly or privately. Lastly, the Ramban focuses upon the concept of reward and punishment: If one will perform the Mitzvot, he will surely be rewarded; conversely, if one will violate the Commandments [in a purposive manner], his punishment will be palpably evident. Everything is a decree of the Most High [yet, free will remains intact in the moral realm]… Beyond a doubt, these passages provide us with a great many salient thoughts and ideas, and give us a road map to navigate the twists and turns of our existence. May the Ramban continue to guide us on our path of authentic Torah observance, and on our unending journey of discovery of Hashem’s wondrous Torah. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org Parashat Vaera, 5773, 2013:
“… In order that you know that the land is the L-rd’s” 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, the refuah shlaimah of Yosef Shmuel ben Miriam and Moshe Reuven ben Chaya, and in honor of the upcoming wedding of my nephew, Menachem Etengoff, to Estie Rindner – may they build a bait ne’eman b’Yisrael. Only in the land of Goshen, where the children of Israel were, there was no hail. So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time. The L-rd is the righteous One, and I and my people are the guilty ones. Entreat the L-rd, and let it be enough of G-d’s thunder and hail, and I will let you go, and you shall not continue to stand.” And Moses said to him, "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.” (Sefer Shemot 9:26-29, this and all Bible translations, The Judaica Press Complete Tanach, underlining my own) The phrase, “in order that you know” (“l’ma’an taidah”) appears three times in the Five Books of the Torah, and each instance is found in our parasha (Torah portion). The first occurrence appears in reference to the Plague of Frogs: “… in order that you [Pharaoh] will know that there is none like the L-rd our G-d” (Sefer Shemot 9:6). Twelve verses later (9:18), we encounter this statement in reference to the Plague of the Wild Beasts: “… in order that you [Pharaoh] will know that I am Hashem in the midst of the earth.” The final instance of our expression is found in 9:29 regarding the Plague of Hail: “… in order that you know that the land is the L-rd’s.” When we focus on these plagues that share l’ma’an taidah in common, we immediately notice that Hashem is referenced quite differently in each of the three verses. The Plague of Frogs was initiated by the Al-mighty to teach Pharaoh and his people about the existence and uniqueness of G-d, i.e. “there is none like the L-rd our G-d”. The rationale inherent in the Plague of Wild Beasts is that it was a vehicle to teach the Egyptians that Hashem’s presence is well-nigh palpable and that He is to be found “…in the midst of the earth.” Finally, the Plague of Hail was none other than a heuristic device to declare to Pharaoh and his ilk “… that the land is the L-rd’s.” I believe there is a fascinating progression that obtains in these pasukim (verses), wherein the Torah first concerns itself with establishing the existence and uniqueness of G-d, then proclaims His immanence, and concludes with the theological precept that G-d is the Master and Proprietor of the entire world. These were crucial lessons, indeed, for both the Egyptians and our emerging nation. The pinnacle of this progression, the idea “… that the land is the L-rd’s,” is powerfully reiterated in King David’s oft-recited 24 Psalm: Of David, a song. 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… This is the generation of those who seek Him, who seek Your presence-Jacob, forever. [You] gates, lift your heads and be uplifted, [you] everlasting portals, so that the King of Glory may enter. Who is this King of Glory? The Lord, Who is strong and mighty, the Lord Who is a mighty warrior… Who is this King of Glory? The Lord of Hosts - He is the King of Glory forever. (1-2, 6-8, 10, underlining my own) Beyond a doubt, the Psalmist is proclaiming G-d’s ownership of the world and all beings that dwell therein. He is, in a word, Adon Olam: The L-rd of the Universe who reigned before anything was created. When all was made by his will He was acknowledged as King. And when all shall end He still all alone shall reign. He was, He is, and He shall be in glory. And He is one, and there's no other, to compare or join Him. Without beginning, without end and to Him belongs dominion and power. And He is my G-d, my living G-d. To Him I flee in time of grief, and He is my miracle and my refuge, who answers the day I shall call. To Him I commit my spirit, in the time of sleep and wakening, even if my spirit leaves, G-d is with me, I shall not fear. (Translation, http://www.hebrewsongs.com/song-adonolam.htm) Given the certainty of Hashem’s adnut (mastery) of the world, the question immediately arises: “How can we, His beloved and Chosen People, demonstrate our recognition of this essential theological precept?” I believe the answer is clear: We need to serve Hashem out of authentic love and devotion, and from the depth of our spiritual being. In this way, we can be mekadash shame Hashem (sanctify Hashem’s Name) through, and within, the daily ongoing rhythm of our lives. In my view, the most powerful exponent of this notion was the Rambam (Maimonides, 1135-1204), in a beautiful passage found in his Mishneh Torah, Sefer Hamada, Hilchot Yesodei HaTorah 5:10: Whoever consciously transgresses one of the mitzvot related in the Torah, without being forced to, in a spirit of derision, to arouse [Divine] anger, desecrates [G-d's] name. Therefore, [Leviticus 19:12] states, regarding [taking] an oath in vain: “[for] you are desecrating the name of your L-rd; I am G-d.” If he transgresses amidst ten Jews, he desecrates [G-d's] name in public. Conversely, anyone who refrains from committing a sin or performs a mitzvah for no ulterior motive, neither out of fear or dread, nor to seek honor, but for the sake of the Creator, blessed be He - as Joseph held himself back from his master's wife - sanctifies G-d's name (harei zeh mekadash et haShame). (Translation, Rabbi Eliyahu Touger, underlining my own) With Hashem’s help and guidance, may each of us be zocheh (merit) to understand the great truth that He taught the Egyptians and our forebears so long ago: “the land is the L-rd’s,” and may we bear witness to this idea by sanctifying His great and holy name each and every day of our lives. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org Parashat Shemot, 5773, 2013:
“Now You Will See What I Will Do to Pharaoh…?” 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam and Moshe Reuven ben Chaya. The officers of the children of Israel saw them in distress, saying, “Do not reduce [the number] of your bricks, the requirement of each day in its day.” They met Moses and Aaron standing before them when they came out from Pharaoh's presence. And they said to them, “May the L-rd look upon you and judge, for you have brought us into foul odor in the eyes of Pharaoh and in the eyes of his servants, to place a sword into their hand[s] to kill us.” So Moses returned to the L-rd and said, “O L-rd! Why have You harmed this people? Why have You sent me? Since I have come to Pharaoh to speak in Your name, he has harmed this people, and You have not saved Your people.” And the L-rd said to Moses, “Now you will see what I will do to Pharaoh, for with a mighty hand he will send them out, and with a mighty hand he will drive them out of his land.” (Sefer Shemot 5:19-23, 6:1, this and all Bible translations, The Judaica Press Complete Tanach) The passage above is found at the end of our parasha (Torah portion). At first glance, it seems to narrate a fairly clear series of events:
And the L-rd said to Moses, “Now you will see…” The Promise that I have already pledged to Avraham: “And also the nation that they will serve will I judge, and afterwards they will go forth with great possessions,” (Sefer Bereishit 15:14) [will be fulfilled.] Therefore, “Now you will see what I will do to Pharaoh…” He said: “You [the Jewish people] are lax, just lax…” Therefore, [as a result of My] powerful hand he will send them out, and [as a result of My] powerful hand he will drive them out from his land. Even though the above passage is Midrash, it seems to be p’shat (direct and straightforward analysis) in that “Now you will see what I will do to Pharaoh…” appears to be a direct continuation and fulfillment of Hashem’s original promise to Avraham. In other words, there is no “story behind the story” motif being presented. Instead, we encounter an almost naturalistic flow of events from the ancient times of Avraham to the final days of Egyptian bondage. Talmud Bavli, Sanhedrin 111a, nearly all other Midrashic sources, and Rashi (1040-1105), however, employ an entirely different mode of interpretation in their understanding of the phrase: “Now you will see what I will do to Pharaoh…” In their view, Hashem took Moshe to task and punished him for questioning His ways, and for criticizing the results of his shlichut (i.e. Moshe’s agency). Such “lack of faith” never was part of the Avot’s (Patriarch’s) repertoire of behavior, as is demonstrated in the following passage: And for this Moses was punished, as it is said, “For since I came to Pharaoh to speak in Your name, he has done evil to this people, neither have You delivered Your people at all.” Thereupon the Holy One, blessed be He, said to him [Moshe], “Alas for those who are gone and no more to be found! For how many times did I reveal Myself to Abraham, Isaac, and Jacob by the name of El Shad - dai, and they did not question my character, nor say to Me, What is Your name?” I said to Abraham, “Arise, walk through the land in the length of it, and in the breadth of it, for I will give it to you”: yet when he sought a place to bury Sarah, he did not find one, but had to purchase it for four hundred silver shekels; and still he did not question My character. I said to Isaac, “Sojourn in this land, and I will be with you, and will bless you”: yet his servants sought water to drink, and did not find it without its being disputed, as it is said, “And the herdsmen of Gerar did strive with Isaac's herdsmen saying, ‘The water is ours;’” still he did not question My character. I said to Jacob, “The land whereon you lie, I will give to you, and to your future children”: yet he sought a place to pitch his tent and did not find one until he purchased it for an hundred kesitah; nevertheless he did not question My character; nor did he say to me “What is Your Name?” And now you [Moshe] say to Me, “Neither have You delivered Your people at all.” [Therefore,] “Now you will see what I will do to Pharaoh…”: “You shall behold the war against Pharaoh, but not the war against the thirty-one kings [that will be fought by your student and protégé, Yehoshua, when he conquers the land.]” (Talmud Bavli, Sanhedrin 111a, translation, Soncino Talmud with my bolding, brackets, and emendations) This powerful and poignant Talmudic presentation provides us with an entirely new understanding of the greatness of the Avot. True, Moshe joined with Hashem in the Makot (punishments rendered against the Egyptians), the Splitting of the Sea of Reeds, the Exodus, and Kabbalat HaTorah (the Receiving of the Torah) - and he remains for all time the greatest prophet the world will ever know. Yet, it was the Patriarchs who demonstrated the most unswerving devotion and loyalty to Hashem in the history of our people. In this sense, their unequaled spiritual leadership remains a beacon of light and hope in an often confusing world. Therefore, when we are faced with a depth-level challenge or existential crisis, we can authentically ask ourselves: “What would the Avot do?” as we struggle to find solutions to the daily and ongoing trials we so often encounter. With Hashem’s help and guidance, may we be zocheh (merit) to emulate both the Avot and Moshe Rabbeinu (our teacher Moshe), so that we, too, may be called “Avdi,” (“My servant”) as we faithfully strive to walk in our Creator’s path and follow His ways. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected]. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” 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. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613. *** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org |
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