Parashat Tzav – Shabbat Hagadol 5773, 2013:

Rabbi Soloveitchik Encounters Rabban Gamliel: Two Questions

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.

The Haggadah is a trans-historical multi-layered document that is the product of numerous Jewish cultures both in Israel and the Diaspora. Thus, on many levels, it may be viewed as one of the preeminent post-Tanach (Hebrew Canon of Scripture) works since it so effectively captures the pathos, ethos, hopes, and visions of the entirety of our people. Little wonder, then, that it has always been, and continues to be, the focal point of the Passover Seder experience.

This leads us to ask an essential question: “Excluding actual quotes from the Bible, what is probably the most ancient and fundamental section of the Haggadah?” I believe that a very legitimate answer to this query is the portion of the Haggadah popularly known as “Rabban Gamliel hiyah omer,” (“Rabban Gamliel used to say”):

Rabban Gamliel used to say: Whoever does not mention these three things on Passover does not fulfill his obligation, and these are they:

• the Passover-offering (Pesach),

• unleavened bread (Matzah),

• and bitter herbs (Maror).

[The] Passover-offering [is offered] because the Ever-present One passed over the houses of our ancestors in Egypt. Unleavened bread [is eaten] because our forebears were redeemed from Egypt. [The] bitter herb is [eaten] because the Egyptians embittered the lives of our ancestors in Egypt. (Mishnah, Talmud Bavli 116a-b)

Rabban Gamliel’s initial statement: “Whoever does not mention these three things on Passover does not fulfill his obligation,” immediately grabs our attention. Taking this phrase at face value, it appears that the obligation in question is that of Sippur Yitziat Mitzraim (the re-experiencing and retelling of the Pesach story). What exactly is Sippur Yitziat Mitzraim? In broad strokes, my rebbi and mentor, Rabbi Joseph B. Soloveitchik (1903-1993), known as “the Rav” by his students, described the underlying narrative of the Exodus, and the consequent mitzvah for it to be retold “… as the story of Jewish destiny for all time – the eternal story of an eternal people. (Public lecture, March 1977, transcription my own) Thus, even though there are countless commentaries and halachic analyses concerning Rabban Gamliel’s statement, the direct explanation of his assertion seems to be that somehow, and in some yet to be determined manner, “the eternal story of an eternal people” will not be adequately told if one fails to explicitly mention Pesach, Matzah, and Maror. The question, of course, is “Why?”

The Rav was fond of the analytical and conceptual distinction between a nisa (object) and a nosa (subject). The former is something or someone acted upon, whereas the latter is an actor in the historical drama we call life. At first blush, we look at Pesach, Matzah, and Maror as mere objects that must be consumed during the Seder (i.e. inclusive of the Korban Pesach when the Holy Temple is extant). Yet, in a creative tour de force, Rav Soloveitchik perceived each of these items as a nosa, as an active participant in the mitzvah of Sippur Yitziat Mitzraim:

Sippur Yitziat Mitzraim is a blend of storytelling, Torah teaching, and eating symbolic food items. It is a fusion of the spoken word and the physiological functions of eating and drinking, the intermingling of physical pleasure with Torah debate, the combining of the word of G-d with an activity motivated by biological pressure and characteristic not only of man but of animals. Eating the paschal sacrifice, mazzah and maror constitutes a double mizvah. The mizvat akhilah, physically consuming these items, is per se, a religious performance, a maaseh kiyum mizvah. But eating the Pesach, mazzah, and maror is also the instrument or medium of Sippur Yitziat Mitzraim, telling the story of the Exodus. We narrate the story not only through speech but through eating as well. [Therefore,] in order to fulfill the mizvah of sippur in the most perfect manner, one must interpret and explicate the symbolic meaning of Pesach, mazzah, and maror. (Based upon the March, 1977 public lecture, as recorded in Rabbi Menachem Genack’s, The Seder Night: An Exalted Evening, pages 92-93, bolding, underlining, and brackets my own)

To clarify, and as I remember having heard when I attended the lecture myself, Pesach, Matzah, and Maror are far more than mere objects; instead, they are actual subjects and mesapprim (story tellers) of the Sippur Yitziat Mitzraim.

The second query that we might well ask on this Mishnah pertains to the order of the listed items. The Rav asked precisely this question in one of his lectures on Passover and the Haggadah:

Why is the order of the three Mitzvos recorded as Pesach, Matzah and Maror? What is the significance of this sequence? Historically, it would be more accurate that the order be Maror, Pesach, and Matzah, as the bitter torment preceded the Korban Pesach, and both preceded the baking of the Matzos, which took place on the day of the 15th?

The sequence that the Haggadah provides is that of the importance of the Mitzvos. Pesach is the primary Halacha; [whereas] the Mitzvah of Matzah is dependent upon that of Korban Pesach… However, there is a second Mitzvah of Matzah, that of eating it with Maror… Maror has no Torah obligation today, for it is completely dependent upon the Korban Pesach; Maror is only a Rabbinic commandment when there is no Korban, and it thus is last in the sequence… This is the meaning of the sequence that we have in our Haggadah. (Transcribed from a public lecture by Rabbi Aton Holzer, Pesach to Go, Nissan 5768, page 22, underlining, brackets, and editing my own)

Once again, the Rav illuminates a classic exegetical and conceptual problem inherent in Rabban Gamliel’s statement. True, were we to focus primarily upon the historical pain and suffering of our Egyptian forebears, the order should have been Maror, Pesach, and Matzah. Yet, as significant as the crucible of misery that the 210 years of slavery represents, the everlasting and supernal nature of the mitzvot must take precedence.  Therefore, since “the Mitzvah of Matzah is dependent upon that of Korban Pesach,” Pesach, perforce, must be mentioned prior to Matzah, with Maror constituting the final part of the triumvirate.  

With Hashem’s help, may we be zocheh (merit) to experience the coming of Mashiach Tzidkeinu (our Righteous Messiah), the rebuilding of the Beit Hamikdash (Holy Temple), and the ingathering of the Exiles of our people, so that we may once again joyously offer the Korban Pesach, and eat our Matzah and Maror in the manner that the Torah prescribes. Then, and only then, will our Sippur Yitziat Mitzraim finally achieve true perfection. May this time come soon and in our days! V’chane yihi ratzon.

Shabbat Shalom and Chag kasher v’sameach!

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 Vayikra 5773, 2013:

Korbanot: The Meaning for Our Time

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.

Many authentically observant Jews are deeply conflicted about the reinstitution of animal sacrifices. Korbanot, as a class of mitzvot that Hashem commanded, present them with no particular problem per se, i.e. they theoretically accept the obligation to perform these mitzvot with the same respect that they have for all other commandments. The problem for them, however, resides in the return of the practice of the korbanot. On the emotional level they honestly feel that modern man is alienated from this form of “ancient and bloody” worship. Therefore, they experience a psychological disconnect between what the Torah commands and their 21st century persona.

I honestly believe this observation to be an accurate one, regardless of how many drashot (Torah homilies) end with a statement of hope for the coming of Mashiach Tzidkeinu (the true Messiah), the ingathering of the exiles, and the rebuilding of the Beit Hamikdash (the Holy Temple) - even though these events will unquestionably bring about the reestablishment of the korbanot. As the Rambam (Maimonides, 1135-1204) states:

King Messiah will arise in the future and return the kingship of David to its former greatness and glory. He will rebuild the Holy Temple and gather all of the exiles to the Land of Israel. All of the laws will be in effect during his days just as they were in earlier times. We will [once again] offer korbanot and keep the laws of the Sabbatical and Jubilee years just like all of the other laws stated in the Torah. (Mishneh Torah, Hilchot Melachim 11:1)

In my estimation, the absence of an ardent desire to reinstitute the korbanot is based upon a fundamental lack of understanding of the nature of their meaning.

On measure, the purpose of this form of worship seems elusive to many. As a result, many of our commentators have wrestled with explanations for the korbanot that could be “heard” by their generation. In my opinion, Rabbi Shimshon Raphael Hirsch’s analysis, as found in his commentary to Sefer Vayikra 1:2, offers a trenchant treatment of this difficult and seemingly arcane subject.

Rav Hirsch begins his discussion of the word “korban” by suggesting, “We have no word which really reproduces the idea which lies in the expression korban.” He explains that defining this word by the term “sacrifice” completely fails to denote its authentic meaning. Moreover, since sacrifice “…implies the idea of giving something up that is of value to oneself for the benefit of another, or of having to do without something of value…” it is actually diametrically opposed to the meaning and essence of korban. Even the term “offering” fails to communicate what the Torah means by our term: “Also the underlying idea of ‘offering’ makes it by no means an adequate expression for korban. The idea of an offering presupposes a wish, a desire, a requirement for what is brought, on the part of the one to whom it is brought, which is satisfied by the ‘offering’. One can not get away from the idea of gift, a present. But the idea of a korban is far away from all this.”

If a korban is neither a sacrifice nor an offering, how is it to be defined? Rav Hirsch suggests the following:

It is never used for a present or gift, it is used exclusively with reference to Man’s relation to G-d, and can only be understood from the meaning which lies in the root krv. Krv means to approach, to come near, and so to get into close relationship with somebody. This at once most positively gives the idea of the object and purpose of hakravah (drawing close) as the attainment of a higher sphere of life. [Emphasis my own]

This concept of korban as the vehicle whereby one obtains “the attainment of a higher sphere of life” is the essence of Rav Hirsch’s understanding of our term.  The idea of approaching Hashem in a true I-Thou relationship (in Martin Buber’s sense) via the korban thus “…rejects the idea of a sacrifice, of giving something up, of losing something, as well as being a requirement of the One to Whom one gets near…” The makriv  (he who brings the korban) has an overwhelming desire to draw near to his Creator, to communicate, as it were, with Him. The makriv, therefore, earnestly wants to have something representing himself “come into a closer relationship to G-d, that is what his korban is…” From this perspective, the korbanot emerge as a symbolic fulfillment of the celebrated second verse of the Shema: “And you shall love the L-rd, your G-d, with all your heart and with all your soul, and with all your means. Therefore, the goal of a korban is to enable “kirvat Elokim, nearness to G-d” which, by definition, is “the attainment of a higher sphere of life.”

Dovid HaMelech  (King David) taught us a powerful and poignant lesson when he declared: “kirvat Elokim li tov” (“Closeness to G-d is what is truly good for me,” Sefer Tehillim 73:28). This, as Rav Hirsch so eloquently opines, is the purpose of a korban. With this in mind, and with our Creator’s help, may we be zocheh (merit) to read and study Sefer Vayikra with both newfound joy and understanding, and may each of us once again long for the reinstitution of the korbanot in Hashem’s 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: http://21stcenturyjewisheducation.org

Parshiot Vayakel – Pekudei - HaChodesh, 5773, 2013:

Mirrors, Mirrors, On the Wall - and in the Mishkan

 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.

You [Moshe] shall make a washstand (kiyor) of copper and its base of copper for washing, and you shall place it between the Tent of Meeting and the altar, and you shall put water therein. (Sefer Shemot 30:18)

And he [Bezalel] made the washstand (hakiyor) of copper and its base of copper from the mirrors of the women who had set up the legions, who congregated at the entrance of the tent of meeting. (Ibid. , 38:8)

He [Moshe] placed the washstand (hakiyor) between the Tent of Meeting and the altar, and there he put water for washing. (Ibid. , 40:30, these and all Bible and Rashi translations, The Judaica Press Complete Tanach)

These three pasukim (verses) are found, respectively, in Parshiot Ki Tisa, Vayakel, and Pekudei. Each speaks about the kiyor, the washstand that was in the Mishkan (Portable Desert Sanctuary). The middle verse, however, differs from the other two in that it describes the origin of the copper from which the kiyor was fashioned: “... from the mirrors of the women who had set up the legions, who congregated at the entrance of the tent of meeting.” This is a perplexing statement to say the least, and it begs to be interpreted. We can readily ask three questions:

1      What was the original purpose of the mirrors?

2      Who were “the women who had set up the legions?”

3      What or who were the legions?

It is to these questions that we now turn.

Rashi, the Prince of Commentators (1040-1105), addresses all of our inquiries in his famous comment on Sefer Shemot 38:8:

from the mirrors of the women who had set up the legions: Heb. הַצֹבְאֹת בְּמַרְאֹת Israelite women owned mirrors, which they would look into when they adorned themselves. Even these [mirrors] they did not hold back from bringing as a contribution toward the Mishkan, but Moses rejected them because they were made for temptation [i.e., to inspire lustful thoughts]. The Holy One, blessed is He, said to him, “Accept [them], for these are more precious to Me than anything because through them the women set up many legions [i.e., through the children they gave birth to] in Egypt.”

When their husbands were weary from backbreaking labor, they [the women] would go and bring them food and drink and give them to eat. Then they [the women] would take the mirrors and each one would see herself with her husband in the mirror, and she would encourage him with words, saying, “I am more beautiful than you.” And in this way they aroused their husbands desire and would have relations with them, conceiving and giving birth there, as it is said: “Under the apple tree I aroused you.” (Megillat Shir HaShirim 8:5) This is [the meaning of] what is הַצֹבְאֹת בְּמַרְאֹת [lit., the mirrors of those who set up legions]. From these [the mirrors], the washstand was made, because its purpose was to make peace between a man and his wife… (Emendations for clarification my own)

Let us now analyze Rashi’s forthright and compelling exegesis of our verse:

1.     “The mirrors of the women who had set up the legions” refers to the mirrors our female forebears used in Egypt to make themselves as attractive as possible to their spouses. Our male ancestors had all but given up hope regarding the possibility of a Jewish future. Their despondency, in conjunction with almost total physical exhaustion, lead them to separate themselves from their wives – thereby potentially ending the prospect for a new generation. The women refused to accede to their husbands’ dire prognostication and acted in such a manner as to ensure that a new generation of Jewish children would enter the world. In our Sages estimation, these Jewish women were authentic champions of the spirit. Little wonder, then, that Talmud Bavli, Sotah 11b states: “Because of the reward of the righteous women [for having and raising children under nearly impossible conditions] that were in that generation [i.e. the final generation in Egypt bondage], the Jewish people were redeemed from Egypt.”

2.     “The legions” refers to the children born to the heroic Jewish women immediately prior to the Exodus from Egypt, whose lamrot hakol (against all odds and obstacles) attitude guaranteed the survival and future of our people.

3.     Moshe, and by extension the entire Jewish people learned an invaluable and eternal lesson from the interchange that he had with the Holy One blessed be He. G-d created us with two inclinations, namely; the yatzer hatov (inclination intrinsically dedicated to altruistic behaviors and mitzvot performance) and the yatzer hara (the predisposition inherently dedicated to selfish behaviors and “doing whatever you want”). Prima facie, one might have thought that only the first one could be used to serve the Almighty. As Rashi on Sefer Devarim 6:5 notes, however, nothing could be further from the truth:

And you shall love [the L-rd]: Perform His commandments out of love. The one who acts out of love cannot be compared to the one who acts out of fear. If one serves his master out of fear, when the master sets a great burden upon him, this servant will leave him and go away [whereas if out of love he will serve him even under great burden] (Midrash Sifrei 6:5). With all your heart: Heb. לְבָבְךָ בְּכָל [The double “veth” in לְבָבְךָ, instead of the usual form לִבְּךָ, suggests:] Love Him with your two inclinations [the good and the evil]. (Midrash Sifrei; Talmud Bavli Berachot 54a) …

Therefore, the Holy One, blessed be He, said to him [Moshe], “Accept [the mirrors], for these are more precious to Me than anything because through them the women set up many legions in Egypt.” In other words, Hashem taught Moshe and the entire Jewish people for all time that even the yatzer hara can and should be used to serve our Creator.

May we, like the holy and visionary Jewish women of Egypt, be zocheh (merit) to serve Hashem with both the yatzer hatov and the yatzer hara, and may the mirrors upon our walls ever be placed in the sanctuaries of our hearts. In that way, may we experience the coming of Mashiach Tzidkanu (the Righteous Messiah), the ingathering of the Exiles, the rebuilding of the Beit Hamikdash (the Holy Temple), and the complete fulfillment of Zechariah’s prophecy: “And the L-rd shall become King over all the earth; on that day shall the L-rd be one, and His name one.” (Sefer Zechariah 14:9) 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