![]() 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, Shoshana Elka bat Avraham, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world. Our parasha contains the ethically-infused mitzvah, “mi’devar sheker tirchak” (“Distance yourself from a false matter,” Sefer Shemot 23:7, all Bible translations, The Judaica Press Complete Tanach). In his Torah commentary HaKatav Ve’Kabbalah, Rabbi Yaakov Tzvi Mecklenburg (1785-1865) raises a fundamental question regarding the phraseology of this commandment: “Why does the Torah use this indirect terminology, rather than the standard formulation, ‘lo tedabar sheker (do not tell a lie)?’” I believe his answer informs our understanding of this Divine directive until the present moment: The reason the Torah changes the text of this commandment and does not say, ‘lo tedabar sheker,’ is quite clear. For in truth, there is no more commonly found violation of Torah law than telling a lie. This is illustrated in [Talmud Bavli, Sanhedrin 97a] chapter Chalek, wherein it states: ‘At first I thought there was no truth in this world.’ Rashi explains that this means, ‘There is no person who always speaks the truth.’ Therefore, the Torah uses the [highly unusual “distance yourself from a false matter”] formulation in order to create an even greater gap between ourselves and this violation. This is similar in kind to the often-cited Rabbinic expression, “Distance yourself from that which is reprehensible and from that which is similar in kind.” (Parashat Mishpatim 23:7, translation and brackets my own) The Maharal of Prague (Rabbi Judah ben Bezalel Loewe, 1520-1609) underscores the importance of the Talmudic phrase cited by Rav Mecklenburg, “At first I thought there was no truth in this world.” He suggests that its primary purpose is to stress the value of emet (truth): One must know that the essence of this expression is to make known the great value of emet, for everything that follows the truth is fitting to be permanent in nature. As our Sages taught us, “The truth remains, whereas a lie will not endure.” (Talmud Bavli, Shabbat 104a) This is the case, since truth is fitting for existence, and falsehood is destined for destruction. (Chidushei Aggadot, Talmud Bavli, Sanhedrin 104a, translation my own) In the Maharal’s estimation, emet is one of the constitutive elements of existence itself, for only that which is built upon truth will continue to endure. Little wonder, then, that the prophet Zechariah adjured our nation: “Speak the truth each one with his neighbor; truth, and judgment of peace you shall judge in your cities.” (8:16) Perhaps most important of all, when we seek to live lives that embody emet, we are emulating the Almighty Himself. As the prophet Yirmiyahu proclaimed: “…the L-rd G-d is emet (true)…” (10:10) The Talmudic sage, Rabbi Avun interprets Yirmiyahu’s use of the term, “emet,” in the following manner: “For He is the [eternally] living G-d and the King for all time.” (Talmud Yerushalmi, Vilna, Berachot 1:5) Rabbi Chanina further explicates the relationship that obtains between Hashem and emet when he teaches us, “The seal of the Holy One, blessed be He, is emet.” (Talmud Bavli, Shabbat 55a) In other words, emet is one of the markers of Hashem’s presence in the world, and, therefore, the standard by we should judge our daily actions. May the time come soon and, in our days, when the entire world will live in truth and recognize the one true Master of the Universe. 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:[email protected]. *** 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.
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![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world. The first pasuk of our parasha states, “Now Moses’ father-in-law, Jethro, the chieftain of Midian, heard all that G-d had done for Moses and for Israel His people…” Our Sages’ approach to this pasuk focuses primarily on the content of what Yitro heard, which is left unstated in the verse. Rashi’s (1040-1105) celebrated comment is representative of this school of thought: “What news did he hear that [made such an impression that] he came [to the Sinai Desert to meet with Moses]? The splitting of the Red Sea and the war with Amalek.” (Commentary on the Torah, Sefer Shemot 18:1, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) This interpretation responds to a major gap in our narrative, namely, what motivated Yitro, the leader of Midian, to uproot his entire family and bring them to meet his son-in-law, Moshe, in the howling wasteland of the Sinai Desert? Little wonder, then, that it was embraced by the vast majority of meforshim (Torah commentators). The near-universal acceptance of Rashi’s explanation, however, tends to obscure a second exegetical challenge found in our pasuk: “Why does the Torah mention Moshe separately from the Jewish people?” In other words, why does the Torah state, “Jethro…heard all that G-d had done for Moses and for Israel His people,” instead of “Jethro…heard all that G-d had done for Israel His people?” Is it not the case that Moshe, by definition, is included in the expression, “the Jewish people?” One of the meforshim who directly addresses our question is Rabbi Kalonymus Kalman Halevi Epstein (1753-1823), known as the Me’or Va’Shemesh after the name of his commentary on the Torah. He posits the existence of two types of passionately observant Torah personalities: the tzadik m’ikaro ─ one who is righteous from youth, and the ba’al teshuvah ─ one who returns to the path of Torah and mitzvot after having encountered a variety of trials and tribulations: [The tzaddikim m’ikaro] are individuals who serve the Holy One blessed be He in the early days of their youth, and accept the yoke of the Torah upon themselves from that time onwards. They do this because of their love for the Holy One blessed be He, based upon His greatness and His exalted status, may His Name be blessed. (Sefer Me’or Va’Shemesh, Introduction to Parashat Yitro, all translations and brackets my own) And there are those [who become ba’alei teshuvah] who, in their formative years, follow the freewheeling desires of their heart, yet, when they encounter a variety of situations wherein they suffer ─ then they bestir themselves, search and discover [the folly of their ways,] and repent from their [inappropriate] youthful behaviors. Moreover, they reject their negative deeds and [begin] to follow the ways of the Torah and the service [of the Almighty]. According to the Me’or Va’Shemesh, Moshe epitomizes the tzadik m’ikaro, whereas the Jews who were enslaved by Pharaoh exemplify ba’alei teshuvah. In his estimation, Moshe, at the youngest possible age, “rejected physical desires and all yearnings for the temporary goods of this world, and acted as if he was ‘a stranger in a strange land.’” Instead, of following the prevailing immoral behaviors of his time, Moshe dedicated himself to the pursuit of kedushah (holiness) and developing his relationship with the Almighty. In stark contrast, the Jewish people fell to the 49th level of tumah (spiritual impurity) as a result of their “assimilation into the non-Jewish culture and emulation of the [Egyptians’ behavior].” The Me’or Va’Shemesh notes that these dissimilar actions and orientations eventuated in two very different outcomes: “[Moshe] merited Hashem’s, may He be blessed, revelation unto to him, the Almighty’s direct communication with him (peh el peh), and [the ability to act as Hashem’s agent in order to perform] all of the wonders and miracles in Egypt and upon the Sea of Reeds.” Based upon our ancestors’ negative trajectory in Egypt, however, their path took a decidedly different course. As a result of the slavery experience, the Me’or Va’Shemesh explains: …[The Jews] became awakened spiritually and returned in complete teshuvah [to the Creator]. As it is written: “Now it came to pass in those many days that the king of Egypt died, and the children of Israel sighed from the labor, and they cried out, and their cry [of prayer] ascended to G-d from the labor.” (Sefer Shemot 2:23, brackets my own) Then, [following their teshuvah shlaimah,] the Holy One blessed be He, because of His overwhelming mercy and kindness, took them out from under the burdens of Egypt. Based upon the trenchant analysis of the holy Me’or Va’Shemesh, we can now answer our question, “Why does the Torah state, ‘Jethro…heard all that G-d had done for Moses and for Israel His people,’ instead of, ‘Jethro…heard all that G-d had done for Israel His people?’” Quite simply, while Moshe was a passionately proud member of the Jewish people, he is mentioned separately from his beloved nation in recognition of the unique spiritual heights he achieved, and the unequaled relationship he shared with Hashem. This interpretation is reminiscent of the verse in Yigdal sung in most Ashkenazi synagogues every Shabbat evening: “No one amongst the Jewish people has ever risen [to the ultimate spiritual heights] like Moshe — the sole prophet who had the ability to gaze upon the vision of the Almighty.” This, perhaps, is the rationale for the prophet Malachi’s famous declaration: “Remember the teaching of Moses, My servant, the laws and ordinances which I commanded him in Horeb for all Israel.” (Sefer Malachi 3:22) May Moshe ever serve as our model as we strive for all that is good and holy. 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:[email protected]. *** 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, Shoshana Elka bat Avraham, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world. The concluding section of our parasha contains the account of our ancestors’ mortal combat with Amalek, the marauding desert tribe that sought to destroy us after our departure from Egypt. The narrative begins with a pasuk that reverberates until our own historical moment: “Amalek came and fought with Israel in Rephidim.” (Sefer Shemot 17:8, this and all Bible translations, The Judaica Press Complete Tanach). Moshe immediately recognized the gravity of the situation, and quickly responded to this existential threat against our fledgling nation: So, Moses said to Joshua, “Pick men for us, and go out and fight against Amalek. Tomorrow I will stand on top of the hill with the staff of G-d in my hand;” Joshua did as Moses had told him, to fight against Amalek; and Moses, Aaron, and Hur ascended to the top of the hill. (17:9-10) Moshe’s reaction is swift and immediately understandable. The next verse, however, is quite difficult to comprehend: “It came to pass that when Moses would raise his hand, Israel would prevail, and when he would lay down his hand, Amalek would prevail.” The question is clear, “Why would Moshe raising or lowering his hand have anything to do with our people’s success or failure in their battle against Amalek?” Not too surprisingly, parallel versions of this question have been asked by Chazal (our Sages of blessed memory) in both the Mechilta d’Rabbi Yishmael and Mishnah Rosh Hashanah III:8. The answer given by the Mechilta is particularly pertinent to our discussion: And is it possible that Moshe’s hands could make the Jewish people victorious, or could they destroy (literally, “break”) Amalek? Rather [this is what the raising of Moshe’s hands actually means]: Whenever Moshe would raise them toward Heaven, the Jewish people would look upon him, and believe (u’ma’aminim) in the One who designated Moshe to act in this manner. For at those times, the Holy One blessed be He would perform miracles and mighty deeds for them. (Mechilta d’Rabbi Yishmael, Mesechta d’Amalek I, s.v. v’hayah ka’asher, translation and brackets my own) In my estimation, the Mechilta is teaching us that Moshe’s hands pointing heavenward were heuristic devices to teach our ancestors to believe in Hashem and understand, “Not by military force and not by physical strength, but by My spirit, says the L-rd of Hosts.” (Sefer Zechariah 4:6) After all, there appeared to be no way an untrained and inexperienced band of Jewish guerrilla fighters could possibly win a pitched battle against Amalek’s impeccably skilled soldiers ─ whose stock-in-trade was murder and mayhem. Yet, when they looked toward Shamayim and focused upon the immanent presence of the Almighty in their lives, they won! Moshe passionately wanted the Jewish people to realize that there is one place, and one place only, from which authentic salvation will come. As Dovid HaMelech proclaimed: I shall raise my eyes to the mountains, from where will my help come? My help is from the L-rd, the Maker of heaven and earth. He will not allow your foot to falter; Your Guardian will not slumber. Behold the Guardian of Israel will neither slumber nor sleep. The L-rd is your Guardian; the L-rd is your shadow; [He is] by your right hand. (Sefer Tehillim 121:1-6) Although, thank G-d, the actual tribe of Amalek no longer exists, its successors continue to infect humanity with their vitriolic hatred. This idea was given powerful voice by my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal, in his synopsis of the dark forces that continue to drive the Amalek way of life: At a Mizrachi convention I cited the view expressed by my father [Rav Moshe Soloveitchik zatzal] and master of blessed memory, that the proclamation, “The L-rd will have war with Amalek from generation to generation” (Exodus 17:16) does not only translate into the communal exercise of waging obligatory war against a specific race but includes as well the obligation to rise up as a community against any people or group that, filled with maniacal hatred, directs its enmity against Kenneset Israel [the Jewish people]. When a people emblazons on its banner, “Come, and let us cut them off from being a nation: that the name of Israel may be no more in remembrance” (Psalms 83:5) it becomes, thereby, Amalek. In the 1930's and 1940's the Nazis, with Hitler at their head, filled this role. They were the Amalekites, the standard-bearers of insane hatred and enmity during the era just past. (“Kol Dodi Dofek,” pages 65-66 from the English translation entitled Fate and Destiny, underlining my own) We must never forget that anti-Semitism, and the denial of the existence of Hashem, are the principles — by which and for which — Amalek lives. Moreover, Amalek has one undeniable goal: to destroy each and every one of the Jewish people so that G-d’s name, chas v’shalom (G-d forbid), would be obliterated from the world. Therefore, we must ever be vigilant, and stand shoulder to shoulder to ensure the physical and spiritual safety of our fellow Jews, wherever they may be. Perhaps, then, no truer expression was ever spoken by Chazal than kol Yisrael arevim zeh l’zeh (all of the Jewish people are responsible for one another). May the time come soon when these words will serve as a beacon of light as we join together and witness the fulfillment of Dovid HaMelech’s stirring words: “This was from the L-rd; it is wondrous in our eyes.” (Sefer Tehillim 118:23) 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:[email protected]. *** 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, Shoshana Elka bat Avraham, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, and the safety of our brothers and sisters in Israel and around the world. “On that day, you must tell your child, ‘It is because of this that G-d acted for me when I left Egypt.’” (Sefer Shemot 13:8, translation, Rabbi Aryeh Kaplan zatzal) This is one of the best known pasukim of both our parasha and the Passover Haggadah, and is used by Talmud Bavli, Pesachim 116b as the source text for the well-known concept: “In each and every generation an individual is obligated to view himself as if he went out of Egypt.” This interpretation underscores the concept that yitziat Mitzraim (the Exodus from Egypt) is not some long ago historical event; rather, it is a constitutive element of our people’s identity that we are obligated to re-experience during the Passover Seder each and every year. So much emphasis has been placed upon our verse’s interpretation in the Talmud that its direct meaning has been nearly lost. Yet, we must ever remember Chazal’s (our Sages of blessed memory) statement: Ain hamikra yotzai m’yidei peshuto − the simple and direct understanding of the Torah text must never be ignored. This mode of analysis was championed by the Rashbam (Rabbi Shmuel ben Meir, 1080-1158), who analyzes our pasuk in the following manner: “...it is because of this” Hashem performed miracles for me in Egypt. Therefore, I am performing this sacrificial service. So, too, do we find in the case of the verse: “This is the day that Hashem created for me for I was on the highest of heights, let us rejoice and let us celebrate.” (The latter quote is based upon Sefer Tehillim 118:24, with the Rashbam’s interpolations in bold, translation my own). The Rashbam strongly emphasizes the terms “for me” and “I,” and urges us to focus upon the personal salvation experienced during yitziat Mitzraim, that helped forge a powerful relationship between the Almighty and every member of the Jewish people. As the celebrated verse in the Shirah (Song upon Crossing the Sea of Reeds) proclaims, “…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, translation my own) The closeness of our relationship with the Master of the Universe is underscored by Dovid HaMelech (King David) in Sefer Tehillim. These verses reflect his passionate belief in Hashem’s nearness to us: You are near, O L-rd, and all Your commandments are true. (119:151) The L-rd is near to the broken-hearted, and He saves those of crushed spirit. (34:19) Truly, His salvation is near those who fear Him, so that His glory dwells in our land. (85:10) The L-rd is near to all who call Him, to all who call Him with sincerity. (145:18) (Translation, The Judaica Press Complete Tanach) A careful reading of these pasukim reveals a fascinating pattern. 119:151 teaches us about G-d’s status; He is, by definition, “near.” This is somewhat parallel to 34:19 wherein, simply because a Jew is broken-hearted, Hashem is close to him or her. This, too, is a matter of status. In contrast, 85:10 and 145:18 clearly indicate that Hashem’s nearness is partially contingent upon our behaviors toward Him. This raises a simple and direct question: “If it is Hashem’s nature, so to speak, to be close to mankind, why are our actions of any import whatsoever in this regard?” My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, poses a similar type of question in his analysis of Friday night Kiddush. He asks: “If Shabbat is sanctified since the very moment of Creation, why is it necessary for us to say the words of the Kiddush? What can we possibly add to that which G-d has already sanctified?” The Rav explains that although the essential kedushah (holiness) of Shabbat is a constant and endures eternally, when we recite Kiddush, we bear testimony to Hashem as the Creator of the Universe, and thereby join Him as partners in the act of Creation - shutfim b'ma’aseh Bereishit. As such, our words spoken during Kiddush add to the holiness of Shabbat, and raise it to an entirely new level of kedushah. I believe that the reasoning inherent in Rav Soloveitchik’s analysis of Kiddush provides us with an answer to our earlier question, “If it is Hashem’s nature to be close to mankind, why are our actions of any import whatsoever in this regard?” It is true that, by definition, Hashem is close to us. Yet, when we call upon Him in heartfelt sincerity, we reinforce our relationship with Him, just as Ya’akov Avinu (our Father, Jacob) did when he declared, “Mah nora hamakom hazeh” (“How awe-inspiring is this place,” Sefer Bereishit 28:17). Moreover, when we recognize Hashem’s awesome nature, our personal relationship with Him achieves new and more profound levels of meaning. With Hashem’s help, may we ever strive to call upon Him in sincerity and awe. Then may we be zocheh (merit) to grow in our closeness to Him, so that we may each proclaim, “…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, translation my 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:[email protected]. *** 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. |
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