Parashat Terumah, 5774, 2014:

Understanding the Purpose of the Beit Hamikdash (Holy Temple)

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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

And they shall make Me a sanctuary and I will dwell in their midst. (Sefer Shemot 25:8)

This verse is arguably the most famous one in our parasha. Rashi (1040-1105) emphasizes that the Mikdash (sanctuary) must be solely dedicated to Hashem: “And they shall make in My name (li) a house of sanctity.” (This and all Rashi and Bible translations, The Judaica Press Complete Tanach) In other words, the purpose of the Mikdash, and by extension, all houses of Jewish worship and study, is to create a consecrated environment wherein finite man can encounter infinite Hashem.

The Mechilta d’Rabbi Yishmael, the halachic Midrash to Sefer Shemot, notes that it is impossible to construct a dwelling place per se for Hashem and, therefore, questions the very concept of attempting to do so:

“And they shall make Me a sanctuary and I will dwell in their midst.” Why was this even stated? After all, was it not already said “Behold I fill the heavens and the earth?” [And, therefore, how can any dwelling contain Me?] (Sefer Yirmiyahu 23:24) If that is the case, what is communicated by the Torah’s phrase, “And they shall make Me a sanctuary?” This is taught in order to teach us that the construction of the sanctuary, in and of itself, is its own reward (keday l’kabale sechar al he’asiah).

In sum, the Midrash teaches us that the idea of a “building a house for Hashem” is a definitional absurdity. This notion was already underscored when Isaiah famously declared:  “So says the L-rd, ‘The heavens are My throne, and the earth is My footstool; which is the house that you will build for Me, and which is the place of My rest?’” (Sefer Yeshiyahu 66:1) As such, the value of constructing such an edifice obtains exclusively as a result of fulfilling Hashem’s command. Given this analysis of the Mechilta, one may now ask: “What, then, is the essential purpose of the Beit Hamikdash (the Holy Temple)?” It is to this question we now turn.

The Rambam (Maimonides, 1135-1204) in Sefer HaMitzvot, positive commandment 20, quotes “the Sifri,” the halachic Midrash to Sefer Devarim, wherein it states that the construction of the Beit Hamikdash is one of the three mitzvot the Jewish people are obligated to perform upon their entrance into Israel:

“The Jewish people were commanded three mitzvot upon entering Israel: appointing for themselves a king, building themselves a Sanctuary and wiping out the descendants of Amalek.” This wording [“three mitzvot”] shows clearly that building the Sanctuary is counted as a distinct mitzvah. (Translation, Berel Bell)

In Maimonides’ view, the purpose of the building of the Beit Hamikdash is to provide the Jewish people with a place to practice all aspects of the Avodah, the Temple Service:

The 20th mitzvah that we are commanded is to build a House of Avodah. In it we offer sacrifices, burn the eternal flame, offer our prayers, and congregate for the festivals each year, as will be explained. The source of this mitzvah is G-d's statement (exalted be He), “Make a Sanctuary for Me.” (Ibid.)

Thus, for the Rambam, the Holy Temple’s rationale is exclusively ritualistic in nature, i.e. to provide a designated place wherein the Avodah may properly take place. As is usually the case, the anonymous author of the Sefer HaChinuch also championed the Rambam’s explanation of our mitzvah.

The Ramban (Nachmanides, 1194-1270), in his introduction to our parasha, takes a different approach than the Rambam in his explanation of “And they shall make Me a sanctuary and I will dwell in their midst.” He notes that we were transformed into the Am Hanivchar (the Chosen People) when Hashem spoke to us “face to face” at Har Sinai (Mount Sinai). Now, we were a holy nation singularly dedicated to Hashem’s service. As such, “it was fitting and proper that there should be a sanctuary among them wherein Hashem’s divine presence could dwell.” Therefore, according to Nachmanides’ chronology, the first post-Sinai commandment was the construction of the Mishkan, the portable Beit Hamikdash. Its objective was to engender the continuation of the dialogical encounter between Hashem and Moshe that took place at Mount Sinai. Therefore, the Ramban explicitly states, “the secret understanding (sod) of the Mishkan was to enable the Glory [of G-d] that had dwelt upon Mount Sinai to dwell therein in a hidden manner.” Moreover, “ within the Mishkan, that would forever be with the Jewish people, would be found the Glory [of G-d] that had appeared to them on Har Sinai.” Thus, for Nachmanides, we are met with the following deceptively simple formula: Mishkan = Mount Sinai = Continuous Presence of Hashem.

Whether one elects to follow the Rambam or the Ramban, it is clear that the Holy One blessed be He commanded us to construct a uniquely holy place wherein we could communicate with Him in a depth-level spiritually-infused fashion. In addition, it appears that He wanted His Voice to echo forth eternally from this sacred place, so that it would serve as a constant reminder that, “The L-rd is near to all who call Him, to all who call Him with sincerity.” (Sefer Tehillim 145:18). May each us be zocheh (merit) to be near to Him now, and in the soon-to-be-rebuilt Beit Hamikdash. 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 and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

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Parashat Mishpatim, 5774, 2014:

Understanding Mishpat

 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

The word “mishpatim,” the namesake of our parasha and its singular form “mishpat,” is found many times throughout the Five Books of the Torah. The first time we encounter it is in Sefer Bereishit 18:18-19. Therein, Hashem describes the charismatic nature of Avraham Avinu (our Patriarch Abraham), and his unique ability to pass down the Mesorah (the laws and mores) of our newborn faith-community:

And Abraham will become a great and powerful nation, and all the nations of the world will be blessed in him. For I have known him because he commands his sons and his household after him, that they should keep the way of the L-rd to perform righteousness and Justice (mishpat), in order that the L-rd bring upon Abraham that which He spoke concerning him. (This and all Bible and Rashi translations, The Judaica Press complete Tanach)

Mishpat in this passage clearly has the connotation of “Justice.” So, too, in perhaps the most famous verse employing our term, wherein Avraham advocates on behalf of the city of Sodom:

Far be it from You to do a thing such as this, to put to death the righteous with the wicked so that the righteous should be like the wicked. Far be it from You! Will the Judge of the entire earth not perform Justice (mishpat)? (Sefer Bereishit 18:25)

Mishpat, it appears, is so fundamental to the fabric of G-d’s Creation that even He must accede to its authentic demands. Little wonder then, that we find mishpat employed with this connotation in a description of Hashem’s attributes of action: “The deeds of the [Mighty] Rock are perfect, for all His ways are Justice; a faithful G-d, without injustice He is righteous and upright.” (Sefer Devarim 32:4, with my emendations for clarity)

Another meaning of “mishpat” and “mishpatim” is that of a category of rational laws that, were they not stated, would have been apprehended on their own. In nearly all instances, the Torah contrasts these with the term “chukim.” Talmud Bavli, Yoma 67b interprets these terminologies in the following manner:

Our Rabbis taught: “You should perform my mishpatim” (Sefer Vayikra 18:4). These are matters that were they not actually written [by G-d] it is logical that they would have been. These are some examples: the prohibitions of idol worship, illicit sexual behavior, murder, stealing, and cursing Hashem. “… and you should guard my chukim” [Ibid.] These are matters wherein the Satan [Rashi, yetzer harah, the “evil inclination”] attempts to disprove their validity and veracity. These are some examples: the prohibitions of eating pig flesh, wearing garments comprised of a mixture of linen and wool threads, the act of relieving a brother-in-law of his obligation to marry his widowed sister-in-law (chalitzah), the ritual purification of the individual afflicted with Tzarat, and the scapegoat rite [of Yom Kippur]. [Since you cannot understand them] perhaps you will say that they are completely worthless and devoid of meaning! Therefore the Torah states [Ibid.]: “I am the L-rd your G-d.” I am He who has decreed it [i.e. the chukim] and you do not have permission to question them.

The Rambam (1135-1204) codifies the distinction between chukim and mishpatim in the following manner:

The mishpatim are those commandments wherein their rationale is revealed and the value (lit. “good”) that obtains as a result of their performance is known in this world. For example: the prohibitions of stealing and murder and the obligation to honor one’s father and mother. [In contrast,] the chukim are those commandments whose rationale is unknown. (Mishneh Torah, Hilchot Meilah 8:8)

In sum, mishpatim are laws that we could have derived on our own, if left to our own devices. In this sense, they are “natural laws,” even though their obligatory and immutable character derives directly from the ineffable moment of Revelation at Har Sinai. In contrast, chukim escape current human understanding. While they, too, have reasons, our cognitive limitations prevent us from their discovery.

Another sense in which the term “mishpat” is employed is that of ultimate judgment or decision. This is clearly reflected in the following verse:

You shall place the Urim and the Tummim into the breastplate of judgment so that they will be over Aaron’s heart when he comes before the L-rd, and Aaron will carry the judgment of the children of Israel over his heart before the L-rd at all times. (Sefer Shemot 28:30, with my emendations)

The expression “the breastplate of judgment” appears in the original Hebrew as “choshen hamishpat” with the letter “heh” preceding the term “mishpat.” This means that this garment of the Kohan Gadol (the High Priest) miraculously manifested the ability to elucidate all confusing Jewish juridical issues, since it revealed The Ultimate Judgment of the Almighty. This concept is beautifully portrayed by Rashi (1040-1105) in his glosses on Sefer Shemot 28:15 and 30:

a choshen of judgment: … Another interpretation: [The choshen is referred to as] judgment because it clarifies its words and its promise comes true, dere(s)nement in Old French, [meaning] a clear statement… But this one [use of the word מִֹשְפָט] serves as an expression of the clarification of words, [meaning] that it explains and clarifies its words. the judgment of the children of Israel: [i.e., The solution of] the matter about which they [the Israelites] are judging and debating, whether or not to do something. (Emendations my own)

In sum, we have seen that the Torah utilizes the word “mishpat” and its plural form “mishpatim” in at least three different ways:

·      Justice

·      A logically determinable law – in contrast to chukim

·      The Ultimate Judgment of our Creator

In all cases, we recognize each different use of our term as emanating directly from Hakadosh Baruch Hu (the Holy One Blessed be He). As such, they are an inseparable part of the unceasing and commanding Voice that was first heard when man encountered G-d on Mount Sinai. May we, our children, and our children’s children throughout all future generations be zocheh (merit) to hear and understand this Voice for evermore. 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 and Scoopit Pages: http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

Note: Image from
www.art-brindatch.com


Parashat Yitro, 5774, 2014:

“One Nation Under G-d, Indivisible”

 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

1954 was one of the major years of the Cold War; Communism was running rampant throughout the world and unquestionably threatened all nations that honored freedom and democracy. Based upon this clear and present danger, and it’s ant-religious stance, President Dwight D. Eisenhower petitioned the United States Congress to add the words, “under G-d” to the Pledge of Allegiance. This created the phrase, “one nation under G-d, indivisible,” and the complete 31word version of the Pledge that we have today.

The notion of  “one nation under G-d, indivisible,” was not a new one, however, since its origins are actually found in this week’s parasha (Sefer Shemot 19:1-2):

In the third month of the children of Israel's departure from Egypt, on this day they arrived in the desert of Sinai. They journeyed from Rephidim, and they arrived in the desert of Sinai, and they encamped in the desert, and Israel encamped (va’yichan) there opposite the mountain. (This and all Bible and Rashi translations, The Judaica Press Complete Tanach)

Rashi (1040-1105), basing himself on the commentary of the Mechilta on our verse, explains the phrase, “and Israel encamped (va’yichan) there opposite the mountain,” in the following fashion:

and Israel encamped there: Heb. וַיִחַן, [the singular form, denoting that they encamped there] as one man with one heart, but all the other encampments were [divided] with complaints and with strife.

At this point, we may well ask, “What does the phrase ‘they encamped there as one man with one heart (k’ish echad b’lav echad)’ actually mean?” As one might suspect, there are multiple opinions regarding it’s interpretation. As such, let us turn to a brief presentation and analysis of a few of these.

Rabbi Yaakov Tzvi Mechlenburg zatzal (1785-1865), in his Torah commentary, Haketav Ve’haKabbalah, Sefer Shemot 15:7, suggests that k’ish echad b’lav echad focuses primarily upon the concept of unity (achdut). In his view, this most elusive of all behavior characteristics obtained for one great shining moment amongst all members of the Jewish people, and enabled them to join together as one glorious, G-d-serving collective entity. Thus, achdut served as the essential prerequisite for receiving the Torah (Sefer Shemot 20).

The great Chasidic master, Rabbi Tzadok ha-Kohen Rabinowitz zatzal (known as “Rav Tzadok of Lublin,” 1823-1900), in his work Pri Tzaddik, Sefer Bereishit, Parashat Vayeshev 3, opined that k’ish echad b’lav echad emphasizes the uniquely perfect connection the nascent Jewish people had with Hashem preceding the Sinatic Revelation:

… one heart (lav echad) toward their Father in Heaven and not two hearts [i.e. inclinations] as is explained in Talmud Bavli, Berachot 54a: “b’chol levavechah” (“with your entire heart”)  – with both of your desires, the yatzer hatov (the yearning to pursue that which is proper and holy) and the yatzer harah (the desire to seek the negative and profane).

In other words, immediately prior to our ancestors hearing the Voice at Sinai, they were singularly devoted to serving Hashem solely with their individual and collective yatzer hatov – i.e. b’lav echad. In Rav Tzadok’s view, this remarkable moral dedication was the underlying reason why our forebears received the Torah.

The world-renowned Chasidic thinker, Rabbi Shmuel Bornsztain zatzal (1865-1926), was the second Sochatchover rebbe (known as the “Shem Mishmuel” after the name of his famous nine-volume commentary on the Torah). Based upon the analysis of his saintly father, Rabbi Avraham Bornsztain zatzal (the “Avnei Nezer,” 1838-1910), the Shem Mishmuel maintained that k’ish echad b’lav echad refers to the unprecedented level of repentance (teshuvah) the Jewish people had achieved on their journey from Rephidim to the howling wasteland of the Sinai Desert:

Our Sages may they be remembered for a blessing (Rashi on Sefer Shemot 19 in the name of the Mechilta) stated: “Just like their [the Jewish people’s] arrival in the Sinai Desert was accompanied by heartfelt teshuvah, so, too, was their travel from Rephidim [to the Sinai Desert] invested with teshuvah. This is the case, even though we do not find it explicitly stated that their arrival in the Sinai Desert was replete with teshuvah. My sainted father, may his memory be blessed, related this idea to me, since it is written: “and Israel encamped (va’yichan) there opposite the mountain.” Our Sages noted: “they encamped there as one man with one heart (k’ish echad b’lav echad)” – something that would have been virtually impossible unless they had done teshuvah.

The Shem Mishmuel expanded upon his holy father’s words in the following manner:

This means that the heretofore unseen level of teshuvah that the Jewish people achieved, i.e. k’ish echad b’lav echad, would have been impossible unless every individual had become humble in their own eyes and did not view their actual existence except in the context as a member of the Jewish people. This, then, was the type of teshuvah that obscured their individuality (teshuvah bittul mahuto) [and emphasized their collective persona]. It appears that they merited teshuvah bittul mahuto so that they would be able to rise to their highest heights - as has already been suggested by the Maharal [of Prague 1520-1609] … this gave the Jewish people their ultimate heart (lav gavohah) as a collective entity so that each individual could remember that they were a member of the Jewish people. As such, they were even more important than the Ministering Angels. [This was demonstrated by] the Holy One blessed be He when he chose them [i.e. the Jewish people] to receive the Torah and not the Ministering Angels…

Rav Bornsztain clearly equates k’ish echad b’lav echad with teshuvah bittul mahuto and views this as the reason for our having received Hashem’s holy Torah. It seems that only once we transcended our own individuality, and perceived ourselves solely as members of the glorious community of klal Yisrael, were we finally on the level to become Hashem’s chosen people.

Regardless as to whether one follows the approach of Rav Mechlenburg, Rav Tzadok of Lublin, or the Shem Mishmuel, one thing is crystal clear: k’ish echad b’lav echad was an unparalleled level of greatness. For just one moment in history, we truly became “one nation under G-d, indivisible.” With Hashem’s help, may we achieve this level once again with the advent of Mashiach Tzidkanu (the true and righteous Messiah) soon and in our days. 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 Beshalach, 5774, 2014:

Bread from Heaven

 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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.


Our parasha is preeminently the parasha of explicit miracles.  Herein Hakadosh Baruch Hu (the Holy One Blessed be He):
 

• Takes us out of Egypt “b’yad ramah” (in a high-handed, i.e., totally public fashion, 14:8)
• Splits the Sea of Reeds (colloquially known as the “Red Sea,”) and allows us to pass through on dry land (14:21-22 and 14:29-31)
• Drowns the pursuing Egyptian horde (14:23-28)
• Provides us with fresh water from brackish undrinkable water at Marah (15:25)
• Provides us with the mann (English, “manna” 16:4-36)
• Provides water for us literally “from a rock” (17:6)
• Enables our forebears, fresh from physical slavery and still shackled by a slave mentality, to defeat Amalek - even though they were totally lacking any manner or degree of military prowess (17: 8-16)

All of these wonders and miracles were overwhelming and amazing. They were almost beyond description in their manifestation of the Divine presence (HaShechinah) among us. Each one was an act of undeserved love (ahavat chinam), perhaps for no other reason than zechut Avot (the merit of Avraham, Yitzchak, and Jacob). Collectively, they enabled us to stand shoulder to shoulder in our finest hour at Har Sinai, and to achieve the purpose for which the world was created: Kabbalat HaTorah (the Receiving of the Torah).

I would like to focus upon one of these nisim (miracles) mentioned in our parasha, the mann. The mann was a paradox for B’nai Yisrael from the moment of its creation. This is because, while it was spiritual and metaphysical in its essence and inception, its existence was wholly physical. In other words, it was simultaneously bread from Heaven (lechem min hashamayim) and food on earth. By definition, its very presence in the terrestrial sphere was a contradiction in terms and, therefore, beyond human apprehension and comprehension. The mysterious, ephemeral, and otherworldly nature of the mann is first found in the pasuk (verse) wherein our forebears interrogatively declare to one another in wonderment: “Mann hu” (“What is this?”). The Torah tells us the reason for their amazement in a phrase that characteristically conceals far more than it reveals: “ki lo yadu mah hu” (“for they did not know what it was,” Sefer Shemot 16:15).  Rashi (1040-1105) opines that, “they did not know what it was,” really meant that they did not know “so that they could [not] call it by its name.” (Translation, Rosenbaum and Silverman, brackets my own)

Rashi’s comment underscores the completely new status of the mann. It was so utterly different in kind and degree from any earthly substance previously encountered that our forebears could not even give it a name. Indeed, the Torah’s description of the physical properties of the mann continues to defy our understanding: “The layer of dew went up, and behold, on the surface of the desert, a fine, bare [substance] as fine as frost on the ground.” (Sefer Shemot 16:14, this, and all Torah translations, The Judaica Press Complete Tanach) Unfortunately, the closely parallel pasuk from Sefer Bamidbar 11:7: “Now the manna was like coriander seed, and its appearance was like the appearance of crystal,” does little to add to our understanding of its constitutive nature. Little wonder, then, that even though Moshe explicitly told them: “It is the bread that the L-rd has given you to eat,” (Sefer Shemot 16:15) and could, therefore, have been called “lechem min hashamayim,” it has retained its title of mann forevermore. In essence, its very being remains an eternal question and, consequently, a miracle.

While the mann itself remains an impenetrable mystery, we can nonetheless ask a simple and straightforward question: “Why did B’nai Yisrael merit the mann?” The answer to this question is far from clear. Many of us are familiar with the legitimate arguments and complaints of Uzzah, the angelic representative of the Egyptians, in his dispute with G-d that took place on the evening prior to kriaat yam suf (the Splitting of the Sea of Reeds). He bitterly complained to the Almighty that He was saving the Jewish people while the Egyptian hordes were drowning. To Uzzah, this was patently unjust, and a violation of Avraham’s famous question and theological premise: “Will the Judge of the entire earth not perform justice?” (Sefer Bereishit 18:25)

I do not understand why You [G-d] support Your people, the Jews, and are angry at my people, the Egyptians. Your people do exactly what my people have been doing. These worship idols and these worship idols. They dress and look alike. So what is the difference really? What do You want from my children? You, Ha-Kadosh Baruch Hu, are just and truthful, so why do You want to punish my children? (Midrash Tehilim 15, Buber edition, translation by Rabbi Joseph B. Soloveitchik zatzal in The L-rd is Righteous in all His Ways: Reflections on the Tisha be-Av Kinot, p. 189)

We are now in a particularly strong position to reiterate our earlier question: “Why did B’nai Yisrael merit the mann?” The great Chasidic master, Rabbi Yehudah Aryeh Leib Alter zatzal (1847–1905), known as the “Sefat Emet” after the title of his most famous work, offered the following answer to our query: “Beyond question [even given their past history], the entire Jewish people’s most heartfelt desires were [now] devoted solely to heaven; therefore, bread from heaven [i.e. the mann] was given to them.” (Translation and brackets my own) In other words, according to the Sefat Emet, a kind of middah keneged middah (quid pro quo) was set in motion between G-d and the Jewish people: We dedicated our spiritual beings (our neshamot), to Hashem and He, in turn, enabled us to live physically in this world via the mann. Thus, for Rav Alter, our newly found commitment and allegiance to Hashem became the preeminent factor in our salvation at the Sea of Reeds, and the reason He decided to sustain us with the miracle of the mann.

I believe that it is the ideal time to emulate our ancestors of old and rededicate ourselves to Avinu b’shamayim (to our Father in heaven), in order that we may once again receive His lechem min hashamayim, His complete spiritual blessing. As the prophet Yirmiyahu stated so beautifully so long ago: “Restore us to You, O L-rd, that we may be restored! Renew our days as of old.” (Megillat Eichah 5:21)  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