Rabbi David Etengoff
​
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka and the refuah shlaimah of Devorah bat Chana and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
Our parasha contains the commandment to construct a holy place for the Master of the Universe, in this instance, the Mishkan (Portable Desert Sanctuary): “And they shall make Me a sanctuary and I will dwell in their midst.” (Sefer Shemot 25:8, this and all Bible translations, The Judaica Press Complete Tanach) The Rambam (Maimonides, 1135-1204) formulated this mitzvah in the following fashion:

The 20th mitzvah that we are commanded is to build a House of Avodah (the Temple Service). In it we offer sacrifices, burn the eternal flame, offer our prayers, and congregate for the festivals each year...The source of this mitzvah is G-d's statement (exalted be He), “Make a Sanctuary for Me.” (Sefer HaMitzvot, translation, Rabbi Berel Bell)
 
Maimonides followed this approach, as well, in his Mishneh Torah: “It is a positive commandment to construct a House for G-d, prepared for sacrifices to be offered within…as the text states: ‘And you shall make Me a sanctuary.’” (Hilchot Beit Habechirah I:1, this and all Mishneh Torah translations, Rabbi Eliyahu Touger) In light of these two sources, it is evident that Maimonides viewed this mitzvah in practical and utilitarian terms; namely, to provide a designated location wherein the Avodah could properly take place.

In his introduction to our parasha, as found in his Commentary on the Torah, the Ramban (Nachmanides, 1194-1270) took a decidedly different tact and presented us with a spiritual rationale for constructing the Mishkan. In his view, the Revelation at Mount Sinai transformed us into a holy nation that was uniquely dedicated to Hashem’s service, and therefore, “it was fitting and proper that there should be a sanctuary among them [the Jewish people] wherein Hashem’s Divine Presence could dwell.” Little wonder, then, that according to the Ramban’s understanding of the Torah’s chronology, the first post-Sinai commandment was the construction of the Mishkan. Its objective was to engender the continuation of the dialogical encounter between Hashem and Moshe that took place at Mount Sinai. Hence, the Ramban explicitly stated, “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 the Ramban, we are met with the following formula: Mishkan = Mount Sinai = Continuous Presence of Hashem.

The Malbim (Rabbi Meir Leibush ben Yechiel Michel, 1809-1879), like the Ramban, adopted a far more spiritual approach than that of the Rambam. As we have noted, the Ramban viewed the Mishkan as a transportable Mount Sinai wherein Hashem’s presence continued to ever be manifest. For the Malbim, however, continuous mystical encounter was the essence of the Mishkan, and the Beit Hamikdash that would follow thereafter:

And this was the intention [i.e. the rationale] inherent in the construction of the Mishkan and the Beit Hamikdash that was built afterwards in Jerusalem – in the city where it was joined in permanent union. For there, all of the members of the Jewish people united together as if they were one being that contained within its [collective] soul all of the enlightening splendor and spirituality found within the G-dly illuminations that bring light to the entire world in His glory. (This, and the following quote, Ramzai HaMishkan, s.v. v’zot hyitah hakavannah, translation and brackets my own)
 
At this juncture, the Malbim describes the longing of our people to reunite with Hashem in His holy precincts:

And unto this place, [the entire nation] would turn and flock from all of the dispersed places of the world, and all of their prayers and actions would be infused with holiness as they turned their faces toward [this holy place.] As our Sages taught us in the Talmud, “If one finds himself standing in the East [and he wishes to pray,] he must turn toward the West [that will then be the direction of Jerusalem and the Holy Temple]. If one finds himself standing in the West [and he wishes to pray,] he must turn toward the East [that will then be the direction of Jerusalem and the Holy Temple]…we thereby find that the entire Jewish people will focus their hearts and minds upon one [manifestly sacred] place.” (Talmud Bavli, Berachot 30a, translation my own)
 
In sum, for the Malbim, the Mishkan and the Beit Hamikdash offered the ultimate venue for the Jewish people to encounter Hashem in mystical union.  Therefore, even the makom haMikdash (the location of the Beit Hamikdash) remains the place unto this day “[where] the entire Jewish people focus their hearts and minds.”

Closer to our own time, my rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), offered a different rationale for the mitzvah of the Mishkan than those presented by the Rambam, the Ramban and the Malbim. The Rav explained that the Holy One blessed be He “created the world to reside in it, rather than to reside in transcendence.” If this is the case, why, then, did He alter His mode of interacting with the world and mankind? In other words, why did He become the Transcendent One and abandon His persona of the Immanent One? The Rav opined that this change occurred when Adam withdrew from communicating with Hashem after failing to keep his one and only commandment:

But in the wake of the original sin by Adam and Eve, He [G-d] retreated. “And they heard the voice of the L-rd G-d going in the garden to the direction of the sun, and the man and his wife hid from before the L-rd God in the midst of the trees of the garden.” (Sefer Bereishit 3:8) These “footsteps” were those of G-d leaving the garden and departing into infinity. Had they not sinned, G-d would always have been close. As a result of Adam’s hiding and fear of communicating with G-d in the wake of his sin, G-d removed His Divine Presence. (Quoted in, Chumash Mesoras HaRav, Sefer Shemos: with Commentary Based Upon the Teachings of Rabbi Joseph B. Soloveitchik, Dr. Arnold Lustiger, editor, page 236, underlining my own)
 
Given the Rav’s analysis, we are now in a much better position to understand exactly why Hashem commanded us, “And they shall make Me a sanctuary…” In a word, G-d wanted to reestablish the pattern of closeness that He had shared with mankind prior to the sin of Adam and Eve when they ate of the pri eitz hada’at (Tree of Knowledge). As the Rav stated: “The purpose of the tabernacle was to restore the relationship between man and G-d. [As the Torah writes:] ‘And I will dwell in their midst.’”

No matter which rationale for the construction of the Mishkan speaks to you, let us continue to hope and pray that, with the Almighty’s help and bountiful mercy, the moment will come soon and in our days when the Mashiach (Messiah) will arrive and
"…urge all of Israel to walk in (the way of the Torah) and rectify the breaches in its observance…build the Temple in its place, and gather the dispersed of Israel…" (Rambam, Mishneh Torah, Hilchot Melachim 11:4) V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on 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 Megillat Esther may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff
​
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka and the refuah shlaimah of Devorah bat Chana and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
Naaseh v’nishmah (we will do and we will hear - understand) are arguably two of the most famous words that appear in our parasha. When the Jewish people uttered this expression at the unique moment of kabbalat haTorah (the receiving of the Torah), they acted like Heavenly Angels and adopted an entirely new paradigm of interaction with Hashem. These ideas are presented in a well-known passage in the Talmud Bavli:

R. Simla lectured: When the Israelites gave precedence to “we will do” over “we will understand,” [Sefer Shemot 27:4] six hundred thousand Ministering Angels came and set two crowns upon each man of Israel, one as a reward for “we will do,” and the other as a reward for “we will understand”…

R. Eleazar said: When the Israelites gave precedence to “we will do” over “we will understand,” a Heavenly Voice went forth and exclaimed to them, “Who revealed to My children this secret, which is employed by the Ministering Angels, as it is written, ‘Bless the L-rd, you angels of His. You mighty in strength, that fulfill his word, that hearken unto the voice of His word’ [Sefer Tehillim 103:20]: first they fulfill and then they understand?” (Shabbat 88a, translation The Soncino Talmud with my emendations)
 
R. Simla’s emphasis is upon the malachai hasharet (Ministering Angels), who rewarded our forebears with two crowns of glory, one for “we will do” and one for “we will understand.” The essential factor for this sage was our loyalty to Hashem and His Torah, as reflected in our willingness to temporarily suspend intellectual judgment and whole-heartedly serve Hashem with the essence of our beings.

In contrast, R. Eleazar maintained that G-d, in all of His Divine glory, recognized this unprecedented proclamation of the nascent Jewish people as a powerful attempt at achieving authentic spiritual intimacy. Thus, the Almighty exclaimed via “…a Heavenly Voice…’Who revealed to My children this secret, which is employed by the Ministering Angels [?]’”  The Holy One’s question was, in truth, a declaration of joy and happiness at our having discovered this secret of the angels.

In order to enhance our understanding of the over-arching power and significance of this Talmudic passage, let us turn to the contemporary work of Avivah Gottlieb Zornberg. In my view, her skillful utilization of a musical metaphor enables us to better grasp the full power of the faith-gesture inherent in the words “naaseh v’nishmah,” and their explanation in our Talmudic passage:

In saying, “We shall do and we shall hear! [the literal translation of nishmah]” the Talmud implies, the people assume some of the virtuosity of the angels, who are capable precisely of such a brilliant power of action. Like the virtuoso musician, whose skill makes movement seem to happen before thought (“hearing”) can intervene, the people discover a genius for generous and decisive commitment. All the hesitations that beset the amateur have long been resolved: the fingers fly faster than the eye or ear can observe. In the case of the musician, however, this angelic condition is the fruit of much practice and years of experience. In the case of the [Jewish] people’s response, it is spontaneous, unpracticed…. (The Particulars of Rapture: Reflections on Exodus, page 303, brackets my own)
 
In sum, for Zornberg, the Jewish people emulated “the virtuosity of the angels” and their “brilliant power of action.” This was manifested by their spontaneous “generous and decisive commitment” to G-d and His Torah for all time. Clearly, naaseh v’nishmah became the foundation for a fundamentally different and deeper relationship between G-d and our nation.

My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1900-1993), believed that the concept of man’s unique nature was best expressed by the mekubalim (Masters of the Kabbalah) who suggested that man’s “… ratzon elyon (higher will) constitutes the singular endowment which distinguishes him from the rest of creation.” How are we to understand the nature of this “ratzon elyon?” The Rav suggested the following interpretation:

This will makes decisions without consulting the intellect. It is in the center of the spiritual personality and constitutes man’s real identity. Man’s pragmatic intellect, which weighs pros and cons, is of subordinate stature in man’s personality and is called ratzon tahton, the lower, practical will. (Reflections of the Rav: Lessons in Jewish Thought adapted from Lectures of Rabbi Joseph B. Soloveitchik, Rabbi Abraham R. Besdin, editor, page 91)
 
This distinction between the ratzon elyon and ratzon tahton enables us to more profoundly appreciate and understand what transpired when man and G-d encountered one another at Mount Sinai. For Rabbi Soloveitchik, the depth-level contractual commitment into which we entered marked the ascendancy of the ratzon elyon in our relationship with the Almighty forevermore:

When G-d offered the Torah at Mt. Sinai, the Israelites did not ask for a sample, to witness a demonstration, or to accept the Torah for a thirty-day trial period. This would have been the calculated, practical thing to do… The Jewish response was naaseh v’nishmah, which means “we have decided to commit ourselves and, after that, to understand intellectually.” The decision was a leap of faith by the ratzon elyon, an intuitive sense of what was valid and imperative. The inner soul of man is capable of such bold visions, to transcend mundane considerations in an heroic embrace of what is or must be. (Ibid., pages 95-97)
 
Based upon the Rav’s analysis, we are now able to understand why Chazal (our Sages may they be remembered for a blessing) viewed naaseh v’nishmah as the transformative moment in our relationship with the Almighty:

The intellect has boundaries within which it exercises its cognitive powers. The goals of life emanate from within, but the intellect removes inconsistencies, plans implementation, and formulates logical justification. Without the ratzon elyon, the Jew could not sustain his commitments to the demanding discipline of mitzvot observance and the unshakable faith in our people’s future. (Ibid., page 96, underlining my own)
 
I believe we can learn a great deal from the textual context wherein the religiously revolutionary words “naaseh v’nishmah” are found, i.e. at the end of the verse: “And he [Moshe] took the Book of the Covenant (Sefer Habrit) and read it within the hearing of the people, and they said, ‘All that the L-rd spoke we will do and we will hear.’” (Sefer Shemot 27:4, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) A direct reading of this pasuk (verse) clearly indicates that the people had gathered together to listen to the reading of the Sefer Habrit. This leads us to a fundamental question: “What was the Sefer Habrit – i.e. what was of such import that we stood together and declared naaseh v’nishmah? ” Like most significant questions in the world of Torah, there is an entire spectrum of responses offered by Chazal.

The pre-fourth century sage, Rabbi Yudah, is the champion of the minimalist position. In his view, the Sefer Habrit contained the mitzvot that were decreed at Marah (Sefer Shemot 15:25), and nothing more. (Midrash Tanaim l’Devarim Mechilta II) Basing himself on Talmud Bavli, Sanhedrin 56b, Rashi (1040-1105) explains that these commandments were limited to “Shabbat, the Parah Adumah (Red Heifer) and the laws of jurisprudence.” (Commentary On Sefer Shemot 15:25) From this perspective, naaseh v’nishmah was the acceptance of a highly circumscribed covenant.

In contrast, the third century master, Rabbi Yehudah, presents the ultimate maximalist explication of Sefer Habrit, namely, “the commandments that Adam Harishon was instructed to follow, the mitzvot with which b’nai Noach (sons of Noah) were charged, the directives the Jewish people were given in Egypt and Marah, and all of the other commandments of the Torah.” (Mechilta d’Rabbi Yishmael Parashat Yitro, Mesechta d’b’Chodesh, parasha III, translation and underling my own). Within this range of interpretations, a middle-ground approach was offered by the second century Mishnaic period sage, Rabbi Yossi b’Rabbi Yehudah, and later embraced by Rashi: “from the beginning of Sefer Bereishit until this point – i.e. Parashat Mishpatim, [in Sefer Shemot].” (Mechilta d’Rabbi Yishmael, Parashat Yitro, Mesechta d’b’Chodesh, parasha III).

Each of the varied explications of the term, “Sefer Habrit,” reflects the never-ending commitment to Hashem that our ancestors accepted upon themselves at Mount Sinai. As such, when we read our parasha, we, too, symbolically stand at the base of that wondrous mountain. With the Almighty’s help, may we join the trans-historical covenantal community in declaring naaseh v’nishmah from the innermost recesses of our souls, and may our ratzon elyon guide us on the ultimate journey of faith toward an authentic and profound relationship with our Creator. V’chane yihi ratzon.
 
Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on 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 Megillat Esther may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka and the refuah shlaimah of Devorah bat Chana and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
The penultimate pasuk (verse) of our parasha focuses upon the law of constructing an altar made of stone: “And when you make for Me an altar of stones, you shall not build them of hewn stones, lest you wield your sword upon it and desecrate it.” (Sefer Shemot 20:22, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) The Rambam (Maimonides, 1135-1204) codifies this commandment in the following fashion:

The 79th prohibition is that we are forbidden from constructing an altar from stones that have come in contact with metal. The source of this mitzvah is G-d’s statement, exalted be He: “[When you build a stone altar for Me,] do not build it out of cut stone. Because your sword was lifted against it, [you have profaned it].” If one builds an altar from such stones it is invalid and offerings may not be brought on it. (Sefer HaMitzvot, translation, Rabbi Berel Bell)
 
The Mechilta d’Rabbi Yishmael is the halachic midrash to Sefer Shemot. Rashi (1040-1105) bases himself on this work’s explanation of our verse in his interpretation as to why metal-hewn stones result in a desecration of the stone altar:

… the altar makes peace between Israel and their Father in heaven. Therefore, the cutter and destroyer shall not come upon it. The matter is a kal vachomer [a fortiori] conclusion - for if [concerning the] stones, which neither see, hear, nor speak, because [of the fact that] they make peace, the Torah said, “You shall not wield iron upon them,” (Sefer Devarim 27:5) how much more so [are we certain that] one who makes peace between husband and wife, between family and family, between man and his fellow, will have no troubles befall him!

Additionally, in the original version of the Mechilta, Rabban Yochanan ben Zakkai brings the verse, “You shall build the altar of the L-rd, your G-d, out of whole stones… (avanim shleimot tivneh, Sefer Devarim 27:6). He notes the etymological similarity between “shleimot” and “shalom,” and states, “[These] are stones that bring about peace (shalom).” (Mechilta d’Rabbi Yishmael, Mesechta d’b’Chodesh, parasha, 11) Therefore, based upon the Mechilta and Rashi’s formulation of same, it is clear that the underlying rationale of the prohibition of “constructing an altar from stones that have come in contact with metal” is the pursuit of shalom between man and G-d (through the offerings brought thereupon) and, metaphorically, between man and his fellow man.

The Rambam helps us further define the holistic import of shalom, and its pursuit through a seminal halachic and philosophical statement that appears as the final words of Sefer Zemanim. Therein, he discusses a situation of financial triage in which one has extremely limited funds. He presents two scenarios: One has money to purchase either Shabbat or Chanukah candles, and one has money to buy Shabbat candles or wine for Kiddush. What takes precedence? Maimonides is unequivocal in his response: “Ner beito kodem meshum shalom beito” (“Shabbat lights must be purchased prior [to either Chanukah candles or wine] because of the peace of his home”). We must remember that the Shabbat lights in this historical context may very well have been the only lights in the home. Therefore, without this small amount of illumination, family members would trip over one another, arguments would ensue, and the Shabbat evening would become a dark and fractious time. As a result, and in an effort to buttress shalom bayit (marital harmony), Maimonides codifies the law that Shabbat candles take precedence over fulfilling either the mitzvah of Kiddush or Chanukah candles. Clearly, the value of shalom bayit outweighs these other mitzvot. His concluding words, though few in number, are a virtual paean to shalom:

Behold, [one must remember] that the Divine Name itself was erased [in the Sotah process] in an effort to bring about peace (i.e. marital harmony) between a man and his wife. Great is the ultimate peace, for the entire Torah was given to bring about peace in the world. As it states (Sefer Mishle 3:17): “Its ways are ways of pleasantness, and all its paths are peace.” (Hilchot Megillah and Chanukah, 4:14, translation and underlining my own)
 
“[May] He Who makes peace in His heights, may He in His compassion, make peace upon us and upon all Israel” (The Complete Artscroll Siddur). May this blessing of peace be placed upon all mankind, soon, and in our days. V’chane yihi ratzon.
 
Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on 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 Megillat Esther may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka and the refuah shlaimah of Devorah bat Chana and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
One of the many beautiful tefilot (prayers) that we recite on Shabbat and Yom Tov is Nishmat Kol Chai. I find the following passage to be particularly striking in its spiritual depth and scope:

Were our mouth as full of song as the sea, and our tongue as full of joyous song as its multitude of waves, and our lips as full of praise as the breadth of the heavens, and our eyes as brilliant as the sun and the moon, and our hands as outspread as eagles of the sky and our feet as swift as the female deer of the woods – we still could not thank You sufficiently Hashem our G-d and G-d of our forefathers, and bless Your Name for even one of the thousand thousands, thousands of thousands and myriad myriads of favors You performed for our ancestors and for us. (The Complete Artscroll Siddur, pages 401-403, with my underlining and emendations)
 
This prayer focuses upon our passionate desire to praise and thank the Almighty for the innumerable wonders and miracles he has performed for our forebears, and for us. Yet we may well ask, what is the matir (permission) for finite man to praise, bless and thank the infinite Creator, for as the text suggests, all of our efforts will ultimately fall short of achieving their goal? My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, believed that the answer to this question may be found in a careful understanding of a famous verse in our parasha: “My strength and song is G-d, and this is my deliverance; this is my G-d and I will enshrine Him (zeh kali v’anvahu); My father’s G-d, I will exalt Him (Elokei avi v’arom’menhu, Sefer Shemot 15:2, translation, Rabbi Aryeh Kaplan zatzal, The Living Torah)

The Rav notes that each of the two sections at the end of the pasuk (verse), namely, “zeh kali v’anvahu” and “Elokei avi v’arom’menhu,” contain an aspect of the matir to extol Hashem – even though we begin from the position of “abject inadequacy to do so.” He suggests that the word, “v’anvahu”

…can be understood as a compound of the words “ani” and “hu” - I and He. We have an obligation to imitate G-d, and by offering Him appropriate praise, we learn about and appreciate His attributes. The desire to be like Him, to fashion our deeds after a Divine design, is understandable if seen against the background of a relationship based on a passionate love. This emotion expresses itself in an overpowering longing for the complete identification of the lover with the beloved. (Out of the Whirlwind: Essays on Mourning, Suffering and the Human Condition, pages 197-198, underlining my own)
 
The desire to “to be like Him, to fashion our deeds after a Divine design,” is known as imitatio Dei. According to the Rambam (Maimonides, 1135-1204) it is included in the Taryag Mitzvot (the 613 Biblical Commandments):

The eighth mitzvah is that we are commanded is to emulate G-d, blessed be He, to the best of our ability. The source of this commandment is G-d’s statement, exalted be He, “And you shall walk in His ways.” This commandment is repeated in the verse, “To walk in all his ways.” This is explained in the words of the Midrash Sifri “Just as G-d is called merciful, so too, you must be merciful. Just as G-d is called kind, so too, you must be kind. Just as G-d is called righteous, so too, you must be righteous. Just as G-d is called pious, so too, you must be pious.” This commandment is also repeated in the verse, “Walk after G-d your L-rd.” This too is explained as emulating the good deeds and fine attributes which are used to allegorically describe G-d, exalted be He, Who is immeasurably exalted over everything. (Sefer HaMitzvot, translation, Rabbi Berel Bell with my emendations)
 
Hence, for Rav Soloveitchik, when we fulfill our “obligation to imitate G-d and offer Him appropriate praise, we learn about and appreciate His attributes.” This, then, is the first matir for mankind praising Hashem. 

As alluded to above, the Rav maintained that the second reason we may praise G-d is to be found in the expression “Elokei avi v’arom’menhu.” This is the case, since: “We ourselves did not originate the custom of praising Him; we do so based upon the tradition of those who came before us, we rely on their precedent.” (Rabbi Herschel Schachter, Sefer Nefesh HaRav, page 109) Therefore, when we extol the Holy One blessed be He, we are following the path forged for us by the great ones of Kenneset Yisrael and Adat Yisrael, two terms that Rabbi Soloveitchik defines in his work, “U’vikashtem Misham (And From There You Shall Seek)”:

Knesset Yisrael (the Community of Israel) – its definition: the inextricable connection between the first and last generations of prophet and listener, of Torah scholar and student, of the Revelation of G-d’s Divine Presence in the earliest lights of dawn, and the eschatological vision on that day to come. The Community of Israel is also Adat Yisrael (the Congregation of Israel). It incorporates in its innermost being the ancient and true testimony of the myriad visions that have never been obliterated in the depths of the past, the continuity of history, and the unceasing transmission of the Revelation from generation to generation. (Translation my own)
 
Thus, in the Rav’s estimation, the second matir for praising Hashem is our indissoluble link to Kenneset and Adat Yisrael, and the knowledge they have transmitted to us since the dawn of Jewish history of how to recognize His indescribable glory during the prayer experience.

With Hashem’s help and our heartfelt efforts, may we find the strength and wisdom to walk in His ways, and follow the example set by our Sages, so that we may give the Master of the Universe “song and praise, lauding and hymns [and thereby recognize His] power and dominion, triumph, greatness and strength, praise and splendor, holiness and sovereignty, blessings and thanksgivings, from this time and forevermore.” (Translation, The Complete Artscroll Siddur, page 405 with my emendations) V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on 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 Megillat Esther, 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.