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, HaRav Yosef Shmuel ben HaRav Reuven Aharon, 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 drinking of the Four Cups of Wine (arba’ah kosot) is one of the best-known and most universally accepted mitzvot of the Seder. Rav Huna, in the name of Rav Benaya (Midrash Bereishit Rabbah 88:11-13), derives this obligation from the following four expressions of redemption (arba’ah leshonei geula) that the Almighty uttered to Moshe:

Therefore, say to the children of Israel, “I am the L-rd, and I will take you (v’hotzati) out from under the burdens of the Egyptians, and I will save you (v’hitzalti) from their labor, and I will redeem you (v’ga’alti) with an outstretched arm and with great judgments. And I will take you (v’lakachti) to Me as a people, and I will be a G-d to you, and you will know that I am the L-rd your G-d, Who has brought you out from under the burdens of the Egyptians.” (Sefer Shemot 6:6-7, this and all Bible translations, The Judaica Press Complete Tanach)

The Torah’s narrative continues with the following verse: “I will bring you (veheveti) to the land, concerning which I raised My hand to give to Abraham, to Isaac, and to Jacob, and I will give it to you as a heritage; I am the L-rd.” We are now met with an exegetical challenge: If the phrases v’hotzati, v’hitzalti, v’ga’alti and v’lakachti are understood as expressions of geula, why was not veheveti interpreted in this manner and why, by extension, did it not generate it’s own cup of wine? 

My rebbi and mentor, Rabbi Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and disciples, addressed our concerns by suggesting:

… Chazal [Our Sages of blessed Memory] felt that this [including “veheveti” as a fifth expression of Geula] would not be appropriate on the Seder night. Why is this the case? Firstly, the four references of Geula that were stated by the Almighty to Moshe in Sidrat Vaera were new ideas that had not been expressed to the Patriarchs. However, “veheveti,” “and I shall bring you into the land…” was already promised to Avraham, Yitzchak and Yaakov in their respective Brit Avot [Covenant of the Patriarchs]. They were already promised that their descendants would inherit the Land of Israel. (This, and the following quotations are from, “The Nine Aspects of the Haggada,” page 7, Pesach To Go 5766, 2006, YUTorah.org, reprinted with permission from the Yeshiva University Haggada, 1984, and based upon a 1977 shiur that I attended, brackets my own)

In sum, the Rav stressed that the arba’ah leshonei geula were unique in that they were never before stated promises to an enslaved generation that was desperately seeking physical and spiritual revitalization. Thus, these expressions of redemption were the absolutely necessary words to galvanize our subjugated nation.

Rav Soloveitchik suggested a second theologically based reason as to why Chazal excluded “veheveti” from the expressions of redemption:

Secondly, although the Jewish people did enter into the Land of Israel subsequent to the Exodus from Egypt, this was not the primary goal of Yetziat Mitzrayim [the Departure from Egypt]. It was their destination but not their destiny. The direct goal of Yetziat Mitzrayim was the revelation at Sinai. The goal was the transformation of a subjugated people into “a nation of priests and a holy nation.” It was not just to grant them political and economic freedom, but also to create a sacred people. (Brackets and underlining my own)

Herein, the Rav teaches us that our ultimate purpose within Hashem’s Divine plan is to become “a nation of priests and a holy nation” that is completely dedicated to His service. Therefore, while the Land of Israel was, and is, our holy physical place, the Revelation at Mount Sinai represents our eternal destiny. As such, “veheveti” was not added to the arba’ah leshonei geula – for only the four expression foreshadowed our singular role as Hashem’s chosen people. As a result, we drink four cups of wine at the Seder to symbolize the arba’ah leshonei geula.

With Hashem’s beneficent mercy and loving-kindness, may this Pesach be our final one in Galut (the Diaspora), and may we merit the complete fulfillment of both the arba’ah leshonei geula and veheveti 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.

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, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.

Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the L-rd, that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers… (Sefer Malachi 3:23-24, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)

These two pasukim (verses) of our Haftorah conclude both Sefer Malachi and the section of Tanach entitled Nevi’im (Prophets). Herein, Malachi prophesizes the final step immediately prior to the arrival of Mashiach Tzidkanu (the Righteous Messiah), and the complete realization of Judaism’s eschatological vision. Rashi’s (1040-1105) explanation of Eliyahu’s ultimate role in the great drama of human history focuses upon two phrases in our verses, “that he may turn the heart of the fathers back” and “through the children.” He interprets the first as the Jewish people returning to Hashem. This, in turn, is quite reminiscent of the penultimate pasuk of Megillat Eichah: “Return us to You, O L-rd, so that we may return! Renew our days as of old.” (Megillat Eichah 5:21, with my emendations)

Rashi’s analysis of “through the children” is a bit more complex and incorporates two distinct interpretations:

1)    Literally, “on” [rather than “through”]. He [G-d] will say to the children affectionately and in an appeasing manner, “Go and speak to your fathers to adopt the ways of the Omnipresent.” So we explain, “and the heart of the children through their fathers.” This I heard in the name of Rabbi Menachem [ben Saruq, 10th Century Spanish philologist]

2)    Our Sages, [however,] expounded upon it [i.e. our phrase] in Mishnah Eduyot (8:7) [in a different manner], namely, that he [Eliyahu,] will come to make peace in the world.

Rashi’s first explanation of “through the children” focuses upon the role of children in urging their parents to return to Hashem (la’asot teshuvah) and His Torah. It reminds me of one of my former grade-school students whose parents and family followed the Torah in many areas, except for shemirat Shabbat (Shabbat observance). I will never forget when she confided in me how she brought her parents and siblings to finally “keep Shabbat.” She explained to me that after listening to a number of rabbis from her community, and based upon her own study and searching, she became convinced that shemirat Shabbat was an absolute value of Judaism and the necessary next step in her family’s religious journey.

My student’s father, like most men in her community, attended shul on Friday night and Shabbat morning. Yet, following the Shabbat morning family meal, he would get in his car and drive to work. The rest of the day, therefore, became like any other – filled with cars, computers, TVs, iPads, and cellphones. Shabbat, in a word, was all but forgotten. My student enacted a clever plan: For a number of weeks, she spoke to her father regarding the beauty of Shabbat and the closeness and spiritual calm that it could bring to the family if they would be together at home and electronically disconnected from the wider world. Her father firmly demurred and told her that he would be driven out of business if he did not work on Shabbat, that his competition would “eat him alive!”

My student decided to hide every set of her father’s car keys before the next Shabbat, so he simply would not be able to drive to work, and to secretly return them when Shabbat was over. This subterfuge went on for a few weeks. Finally, her father determined what was happening on two important fronts: He realized that his daughter was responsible for the disappearing and reappearing car keys, and that his business never suffered at all as a result of his absence. In fact, he felt better and more refreshed than he had ever felt before - clearly a perfect setup for an even more successful workweek to come. Slowly and consciously the family became fully committed to Shabbat observance and, with Hashem’s help, is flourishing until this day. One would be hard pressed, indeed, to find a greater fulfillment of Rashi’s first interpretation, “Go and speak to your fathers to adopt the ways of the Omnipresent.”

Rashi’s second explanation, “that Eliyahu will come to make peace in the world,” demands explication. As noted earlier, this phrase is first found in Mishnah Eduyot 8:7, and reflects the opinion of the Sages. “Peace in the world,” is an exceptionally broad concept; so much so, that we are confused as to what it actually signifies. As in most matters of this nature, however, we are fortunate that we can readily turn out tradition’s meforshim (expositors) for insights as to its meaning.

On measure, the interpreters of the Mishnah follow two very different approaches in their search for an understanding of the term “peace in our world.” The first is highly contextual and views this expression in the light of prior statements regarding the purpose of Eliyahu’s arrival. In contrast, the second orientation is universalistic in nature and teaches us the fundamental import of peace in our world.

Rav Baruch Halevi Epstein (1860-1942), known as the Torah Temimah after the name of his monumental work, notes that the complete phrase reads, “Eliyahu will not come to declare objects to be ritually impure or pure, instead, he will come to make peace in the world.” It is within this context that he states:

This means that he will not reveal [new] laws to make known that which is ritually pure and impure – based upon prophecy. Instead, he will only bring about peace between the various disputants in these matters through a thoroughgoing explanation of the fundamental reasons underpinning their arguments. He will continue this process until the Sages will agree with one another. As a result, the authentic law will be clarified and the final decision will be promulgated. (Commentary on Sefer Vayikra 27, comment 216, brackets my own)

Rabbeinu Menachem Meiri (1249-1310), popularly known as “the Meiri,” was an exponent of the universalistic mode of analysis of our expression, “Eliyahu will come to make peace in the world.” His trenchant comment indicates a wide-ranging and inextricable connection between ahava (love – as a derivative of peace) and emet (truth):

This is because love, and closeness [in a peaceful milieu that fosters depth-level intellectual and emotional connections], is the fundamental rationale for the existence of truth regarding all matters [of societal interaction]. As such, it is the model for everything [that is good]. This is why [Micah the prophet states:] “Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the L-rd, that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers…” (Brackets my own)

With Hashem’s help, may we be zocheh (merit) to witness the time when “Eliyahu will come to make peace in the world,” and herald the coming of Mashiach Tzidkanu. May this time come 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.

 

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, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.

And He called to Moses, and the L-rd spoke to him from the Tent of Meeting, saying. (Sefer Vayikra 1:1, this and all Bible and Rashi translations, The Judaic Press Complete Tanach)

The final word of our pasuk (verse), “saying” i.e. “lamor” in the original Hebrew, has challenged the meforshim (commentators) since the beginning of the Jewish exegetical tradition. This is the case, since the verse could have been written, thematically, conceptually and grammatically, without it. Therefore, we might well ask, “Why does the text include ‘lamor’ when it appears to be completely unnecessary?”

As in many matters of this nature, Rashi’s commentary provides us with an answer to our question. He suggests the following interpretation of “lamor,” in the first of his two explanations of our term:

Saying: [G-d told Moses:] Go forth and say to them [the children of Israel] captivating words, [namely:] “For your sake G-d speaks with me. ” Indeed, we find this is so for all the thirty-eight years that the Israelites were in the desert, placed under a ban, [i.e.,] from the incident involving the spies and onwards, the [Divine] speech was not addressed specifically to Moses, for it says, “So it was, when all the men of war had finished dying from among the people, that the L-rd spoke to me saying …” (Sefer Devarim 2: 16-17). [Only then was] the Divine speech [again] addressed specifically to me. (With my emendations for the sake of clarity)

It must be noted that Rashi (1040-1105) did not originate this response. Instead, it has deep roots in passages in the Talmud Yerushalmi, Ta’anit III:4 and the halachic Midrash to Sefer Vayikra known as the “Sifra” (Chapter II, section I). One point is clearly underscored in these different sources, “for all the thirty-eight years that the Israelites were in the desert, placed under a ban, [i.e.,] from the incident involving the spies and onwards, the [Divine] speech was not addressed specifically to Moses.”
 

We are immediately met with a very disturbing question: “Why was Moshe denied the complete prophetic experience during the thirty-eight year period in which the Generation of the Desert (Dor Hamidbar) was under the ban?” Stated somewhat differently: “Why did the Dor Hamidbar’s behavior and subsequent punishment so negatively affect the relationship that obtained between the Almighty and Moshe?” This is particularly of the moment since the Torah states, “And there was no other prophet who arose in Israel like Moses, whom the L-rd knew face to face” (Sefer Devarim 34:10, underlining my own). In other words, given Moshe’s singular distinction, one would have thought that the banned status (nidui) of our forebears would have had little or no impact on Moshe’s unique relationship with Hashem; why, then, was direct Divine speech withheld from Moshe for the seemingly endless period of thirty-eight years?

One of the many answers to our question is found in the work, “Tzeror HaMor,” written by the 15th Century Castilian commentator, Rav Avraham Saba zatzal. His response provides us with a holistic understanding of the dynamic and interdependent relationship that obtained between Moshe Rabbeinu (our teacher Moses) and the Jewish people:

This [absence of direct communication between Hashem and Moshe] teaches us about the notable status of the Jewish people and their holiness. Even though Moshe Rabbeinu was the greatest of the prophets, his prophecy was solely based upon his connective link to the Jewish people (b’sibat Yisrael) and their causal role in the prophetic process (u’b’emtza’utam). (All translations, brackets, bolding and underlining my own)

Rav Saba proves his two-pronged assertion regarding the role of klal Yisrael (the Jewish people) in Moshe’s prophecy, in the following manner:

We see these points illustrated when Hashem declared to him [Moshe]: “… and all the people in whose midst you are shall see the work of the L-rd how awe inspiring it is that which I will perform with you.” (Sefer Shemot 34:10) This means, that the sole reason the Divine Presence (Schechinah) rests upon you is because you [Moshe] are amongst the people. This idea is found once again [at the beginning of this verse] when Hashem declared to Moshe: “And He said: ‘Behold! I will form a covenant; in the presence of all your people, I will make distinctions such as have not been created upon all the earth and among all the nations …’” [This means] it is a direct result of you [Moshe] being in the center of the Jewish people that they will see the awesome actions of G-d that I will perform through you (asher ani oseh imach) – because of them and account of them… I [Hashem] did not bestow your greatness upon you except on account of the Jewish people.

After providing several other textual proofs for his thesis, Rav Saba proceeds to the heart of the matter as to why Moshe was denied the fullness of his prophetic experience during the time the Dor Hamidbar was under the ban:

If so, since the Jewish people were distant from Hashem and subject to the ban of modified excommunication for forty years [note forty rather than thirty-eight], they were, therefore, separated from the highest form of splendor (m’zohar elyon). As such, how could it have been possible and proper for Moshe to receive direct Divine speech in the highest and most mystical manner (b’aspeklariah hameirah)? This is the case, since Moshe received his prophecy solely as a result of the Jewish people’s mediating agency (b’emtza’utam). Given that this is the case, it is not surprising in the least that when there are evil ones in a generation [such as the Dor Hamidbar] the prophet will not be granted direct Divine speech and that prophecy will depart from him.

We now find that Moshe suffered a prolonged dark night of hester panim (departure of Hashem’s Divine presence) wherein he was unable to receive direct prophetic communications. This was the express result of klal Yisrael’s spiritual failures at the time of the Episode of the Spies (sippur HaMeraglim), and the fulfillment of the verse, “And I will hide My face on that day, because of all the evil they [the Jewish people] have committed …” (Sefer Devarim 34:18, brackets my own). Clearly, then, Moshe was not independent from the Jewish people in his relationship with the Almighty. On the contrary, Moshe’s role as the prophet par excellence, and his prophecy, were contingent upon the spiritual status of the Jewish people – to the extent that when they were under the ban, the Schechinah departed from before him and he was no longer able to receive direct Divine speech.

May we experience the end of hester panim, rejoice in the imminent arrival of Mashiach Tzidkanu (the Righteous Messiah) and bear witness to the revelation of Hashem’s Divine presence 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.

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, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.

Moses assembled the entire Israelite community and said to them, “These are the words that G-d has commanded for [you] to do: ‘You may do work during the six weekdays, but Saturday must be kept holy as a Sabbath of Sabbaths to G-d. Whoever does any work on [that day] shall be put to death. Do not ignite any fire on the Sabbath, no matter where you may live.’” (Parashat Vayakel, Sefer Shemot 35:1-3, this and all Torah translations, The Living Torah, Rav Aryeh Kaplan zatzal)

These pasukim (verses) in our parasha stress the singular significance of Shabbat. Therefore, we may well ask ourselves, “How can we keep the requisite recognition of Shabbat front and center in our minds?” Since Shabbat takes place each and every week, year in and year out, and we thereby run the risk of encountering it in a rote and uninspired manner, this leads us to a second question, “How can we invest Shabbat with the spiritual excitement and holiness it deserves?” While these are far from simple queries to answer, I would like to suggest a few beginning points to help us formulate authentic responses.

Perhaps most importantly, the key to approaching Shabbat with passion and joy can be  found in intensive and existentially-engaging Torah study. As Chazal (our Sages may their memory be blessed) taught us: “l’fum tzarah agrah” (“According to the effort will be the reward,” Pirkei Avot 5:23). The effort, in this case, is Torah study. The reward is a new and dynamic appreciation and understanding of Shabbat, coupled with a more intense relationship with the Master of the Universe.

In order to contribute in some small way to such an approach, I would like to briefly examine three essential concepts of Shabbat. In doing so, I am following the lead of one of the greatest masters of Jewish ethical literature, the brilliant Italian thinker Rabbi Moshe Chaim Luzzato (1707-1746), often known as the “Mesilat Yesharim” after the title of his most famous book. Rav Luzzato noted, in his celebrated introduction to this work, that his goal “…was not to teach people that which they do not know, but rather, to remind them of that which is already known to them and publicized to them in a freely available manner.” This is my approach, as well, regarding Shabbat.
 
Shabbat is fundamentally a reminder that Hashem created the Universe yaish m’ayin (out of absolute and total nothingness). The Torah presents this idea in the well-known and oft-recited passage known as “Vayechulu” (“and there were finished /completed”) that we encounter in Parashat Bereishit:

Heaven and earth, and all their components, were [thus] completed. With the seventh day, G-d finished all the work that He had done. He [thus] ceased on the seventh day from all the work that He had been doing. G-d blessed the seventh day, and He declared it to be holy, for it was on this day that G-d ceased from all the work that He had been creating [so that it would continue] to function. (Sefer Bereishit 2:1-3)

Fascinatingly, the Ramban (1194-1270) develops this connection between Shabbat and the creation of the universe when he quotes Midrash Bereishit Rabbah 92:4 portraying Yosef as a shomer Shabbat (a Sabbath observer) - even in Egypt. This was remarkable in many ways, given Yosef’s status as second in command to Pharaoh. Why was he so insistent on guarding Shabbat? This question resonates even more powerfully when we remind ourselves that Yosef lived prior to Matan Torah (the Giving of the Torah). The Ramban teaches us: “… this is because Shabbat is equivalent [in its importance] to all of the Commandments, since it is testimony to the creation of the universe (eidut al chidush haolam).” In addition, “… he [Yosef] did this to teach his children the belief in Creation in order to remove from their minds any notion of idol worship and Egyptian concepts [of truth].” (Commentary to Sefer Bereishit 26:5)

In his introduction to the Laws of Shabbat, Rabbi Yechiel Michal ben Aharon Halevi Epstein (1829-1908) notes that the kedushah (holiness) of Shabbat is second to none. Little wonder, then, that the bracha (blessing) for one who strives to observe it is also unequaled. Thus Rav Epstein states:

The holiness of Shabbat is greater than all other kinds of holiness and its blessing is higher than all other blessings. Therefore, it was sanctified and blessed from the very beginning of Creation. As the Torah states: “G-d blessed the seventh day, and He declared it to be holy.” [In addition,] it is the source of all blessing throughout all the days of the week… (Aruch HaShulchan)
 

We must be honest and forthright with ourselves. How many of us truly conceptualize and experience Shabbat in this manner? How many of us feel its kedushah emanate and guide us throughout all the days of the week? If we can successfully integrate this idea into the inner core of our beings, and train ourselves to feel the holiness of Shabbat, even during the week, we will be well on our way toward a more profound appreciation of the depth and meaning of Shabbat in our lives.

The final concept that I would like to briefly examine is the special sign (ot) that Shabbat represents. In reality, it is one of the greatest symbols of our chosen status (am hanivchar) and the unbreakable bond that obtains between Hakadosh Baruch Hu (the Holy One Blessed be He) and the Jewish people. Once again, this idea is found in a very familiar passage that we recite each and every Shabbat morning, both in Tefilat Shacharit (the morning prayer) and the morning Kiddush:

G-d told Moses to speak to the Israelites and say to them: You must still keep My Sabbaths. It is a sign between Me and you for all generations, to make you realize that I, G-d, am making you holy. Do your work during the six week days, but keep the seventh day as a Sabbath of Sabbaths, holy to G-d. The Israelites shall thus keep the Sabbath, making it a day of rest for all generations, as an eternal covenant. It is a sign between Me and the Israelites that during the six weekdays G-d made heaven and earth, but on the seventh day, He ceased working and withdrew to the spiritual. (Sefer Shemot 31:12-13, 15-17 bolding my own)

Here, too, Rav Epstein’s insights prove invaluable to our understanding of the tripartite relationship that obtains between Hashem, Shabbat and the Jewish people:

The holy Shabbat is the great sign between the Holy One Blessed be He and His people Israel… This is the case even though Shabbat serves as a reminder of [absolute] Creation…since it is written in the context of the Creation of the Universe. Therefore, one might think that Shabbat is universally relevant to all mankind since it is unlike the Festivals that remind us of the Departure from Egypt. [The Festivals] are thereby irrelevant to the other nations of the world since they did not leave Egypt – but in the case of the Creation of the Universe everyone [and everything] was created. [Therefore, I might have thought that Shabbat, too, belonged to everyone.] Nonetheless, the Holy One Blessed be He gave the holiness of Shabbat solely to the Jewish people in order to know that I, G-d, am making you holy…


With the help of the Master of the Universe, may we learn to be shomer Shabbat, both spiritually and in practice. Moreover, may Shabbat remind us that Hashem is the Creator and Master of the World who has chosen us as His holy nation, to be His shlichim (messengers) to all mankind. 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.

 

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, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.

When He [Hashem] had finished speaking with him on Mount Sinai, He gave Moses the two tablets of the testimony, stone tablets, written with the finger of G-d. (Sefer Shemot 31:18, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)

This pasuk (verse) is found in our parasha between the passage discussing Shabbat and the episode of the Golden Calf (Egel Hazahav). It is an unenviable placement, since the power and glory of Shabbat, and the dramatic disaster of the Golden Calf, may tend to overshadow its singular significance. This was the moment when G-d actually gave the luchot (tablets of the testimony) into Moshe’s hands, to be guarded and protected for all time. They represent the moment of Revelation, and became the foundation of ethical behavior throughout human history. What, however, is the singular import of the luchot  for the Jewish people?

Our verse is very terse in its description of the luchot. We know that they were composed of stone and were “written with the finger of G-d” as a testimony to our people and, by extension, to all mankind. The next chapter in the Torah, however, provides us with a clearer image of the “two tablets of the testimony:”

Now Moses turned and went down from the mountain [bearing] the two tablets of the testimony in his hand, tablets inscribed from both their sides; on one side and on the other side they were inscribed. Now the tablets were G-d’s work, and the inscription was G-d’s inscription, engraved on the tablets. (Sefer Shemot 32:15-16)

We now understand that G-d’s inscription on the luchot was different in kind and degree from that of which man is capable, since they were “inscribed from both their sides; on one side and on the other side they were inscribed.” As Rashi (1040-1105), based upon Talmud Bavli Shabbat 104a, Talmud Bavli Megillah 2b, notes: “from both their sides” teaches us that: “the letters could be read. [i.e. from both front and back] This was a miraculous phenomenon.” The miraculous nature of the luchot reflects the momentous encounter between Hashem and the Jewish people. At that moment, we received our ultimate mission, namely, to share that which had been revealed to us with the entire world, and thereby be “a light unto nations.” (Sefer Yeshiyahu 49:6)

Given the luchot's supernatural qualities and appearance, we are ready to analyze their meaning and significance. As such, we need to examine an earlier pasuk: “And the L-rd said to Moses, ‘Come up to Me to the mountain and remain there, and I will give you the stone tablets, the Law and the commandments, which I have written to instruct them.’” (24:12) We are immediately struck by the seemingly superfluous words, “the Law and the commandments, which I have written to instruct them.” In other words, if G-d's purpose was to be served by giving Moshe the two tablets of the testimony, why was the latter half of the verse in any way necessary?

My question was asked and answered by the illustrious Talmudic Sage, Rabbi Shimon ben Lakish:

R. Levi b. Hama says further in the name of R. Simeon b. Lakish: “What is the meaning of the verse: ‘And I will give you the tablets of stone, and the law and the commandment, which I have written that you may teach them?’ “Tablets of stone:” these are the Ten Commandments; “the law:” this is the Pentateuch; “the commandment:” this is the Mishnah; “which I have written:” these are the

Prophets and the Writings, “that you may teach them:” this is the Gemara (Talmud). It [this verse, therefore,] teaches [us] that all these things were given to Moses on Sinai.” (Talmud Bavli, Berachot 5a, translation, Soncino Talmud with my emendations for readability)

Rabbi Shimon ben Lakish's explication of our pasuk provides us with an entirely new way of understanding the significance of the luchot. Beyond question, it would have been sufficient if they referred solely to the Assert Hadibrot (the Ten Commandments). In point of fact, however, they were the leading edge of Hashem's ultimate gift to our people, since, according to Rabbi Shimon’s interpretation, G-d simultaneously gave us the entire Pentateuch, Mishnah, Prophets, Writings, and Talmud. This, in turn, provides us with a compelling understanding of the famous first phrase of Pirkei Avot (Ethics of the Fathers): “Moshe received the Torah at Mt. Sinai...” i.e., the entire Written Torah (Torah Shebichtav) and the complete Oral Law (Torah She’ba’al Peh).

Each day, toward the end of Shacharit (the Morning Prayer service), we recite a paragraph that proclaims our people’s permanent link to the Torah and our unique relationship to the Almighty. It is a paean of praise to G-d’s ultimate kindness in having given us His holy Torah:

Blessed is He, our G-d, Who created us for His glory, separated us from those who stray, gave us the Torah of truth and implanted eternal life within us. May He open our heart through His Torah and imbue our heart with love and awe of Him that we may do His will and serve Him wholeheartedly, so that we do not struggle in vain nor produce futility. (The Complete Artscroll Siddur, page 156)

May we be zocheh (merit) to recognize the power and meaning of this short but content-rich prayer. Perhaps most of all, “May He open our heart through His Torah and imbue our heart with love and awe of Him that we may do His will and serve Him wholeheartedly,” so that we may ever be able to fulfill our role as a “a light unto nations.” V’chane yihi ratzon.

Shabbat Shalom

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