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 Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, 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 final chapter of Parashat Shemini contains more than 20 pasukim (verses) that discuss various aspects of the Laws of Kashrut. Therein, the Torah gives us general guidelines for determining the status of kosher and non-kosher mammals, fish and insects, and seven verses listing specific species of birds that we are forbidden to eat. In short, it is very nearly a self-contained “handbook” for understanding these laws on the Biblical level.
 
In his commentary on Sefer Shemot, the Ramban (Nachmanides, 1194-1270) presents a powerful argument for understanding the Laws of Kashrut from a spiritual perspective. He begins by examining the phrase, “And you shall be holy people to Me,” (22:30, this and all Bible translations, The Judaica Press Complete Tanach) and notes the following:

… and now that the Torah has come to the beginning of its examination of the Laws of Forbidden foods, it begins with the phrase, “And you shall be holy people to Me,” for in truth, it is proper and fitting that a person should be able to eat anything that would enable him to live, [therefore,] it must be the case that the prohibitions that exist regarding various foods are for the exclusive purpose of the spiritual purification of the soul. [This means] that one should eat pure foods (literally, devarim nekiyim) that will not produce a thickness and arrogance of the soul. As such, the Torah states, “And you shall be holy people to Me,” which means that I [G-d] desire that you [the Jewish people] will be holy people in order that you will be fitting to Me, [so you will be able] to cleave to Me for I am holy. Therefore, do not sully your souls through the eating of disgusting things … [and in regards to a treifah (literally a torn animal)], while it is not revolting, holiness ensues when one guards themself from eating it. (Translation and brackets my own)
 
Rabbi Don Yitzhak Abarbanel (1437-1508) builds upon the Rambam’s analysis and passionately advocates for the spiritual understanding of the Laws of Kashrut:

The Divine Torah did not come to heal the body or to promote physical health but rather to foster the health of the soul and to heal its afflictions. Therefore, the Torah forbade these foods because they have a deleterious effect on the pure and intelligent soul, breeding insensitivity in the human soul and corrupting its desires. This causes the formation of an evil nature that breeds a spirit of ritual impurity and banishes the spirit of ritual purity and holiness, concerning which David implored: “Do not take Your spirit of holiness from me!” (Sefer Tehillim 51:13).
(Commentary on Parashat Shemini, translation, Rabbi Yaakov Beasley with my underlining and emendations)
 
The Torah’s emphasis on the role of Hilchot Kashrut as a means to achieve kedushah (holiness) and avoid spiritual defilement is explicitly demonstrated in our parasha regarding the prohibition of eating “creeping creatures that creep on the ground”:

You shall not make yourselves abominable with any creeping creature that creeps, and you shall not defile yourselves with them, that you should become unclean through them. For I am the L-rd your G-d, and you shall sanctify yourselves and be holy, because I am holy, and you shall not defile yourselves through any creeping creature that crawls on the ground. For I am the L-rd Who has brought you up from the land of Egypt to be your
G-d. Thus, you shall be holy, because I am holy. (Sefer Vayikra 11: 43-45, underlining my own)
 
Closer to our own time, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his students and disciples, translates the underlying concept of the Laws of Kashrut into the modern idiom. Rather than emphasizing the spiritual motif, however, he focuses upon the sanctification of the body that takes place as a result of following these laws. In doing so, he underscores their overarching significance for the Jewish people:

It is interesting to note that there is only one verse in the Torah that mentions prayer (Deut. 11:13), but there are many chapters that deal with dietary laws. It is easier for man to pray than to withdraw from food he desires. Man is ready to serve G-d spiritually, but resents any interference with his eating habits, or with the manner in which he gratifies physical or carnal needs… he resents being told that there are laws which guide him concerning behavior not of the spirit, but of his body. The Torah is of the opinion, however, that it is impossible to hallow and inspire the spirit without disciplining the body. These mitzvos [i.e. the dietary laws] belong to the category of discipline of the body and its sanctification. What is forbidden here is overindulgence in satisfying human corporeal needs and drives.
 
The Rav stresses Judaism’s respect for man’s physical being and desires, in notable contrast to other religions.  At the same time, however, he underscores the Torah’s unequivocal insistence on sanctifying all aspects of our physical existence:

Judaism does not reject the body. The body is part of man and so is the spirit, the soul. But the body should not be that of a savage; it should be a disciplined body, one capable of refraining and retreating from certain actions that promise corporeal pleasure. The body must be sanctified and elevated.
 
It is in the context of his above-stated comments that Rav Soloveitchik notes the singular import of the Laws of Kashrut, “We have existed for almost two thousand years without a sanctuary [Beit HaMikdash], and the absence of its service has not affected the integrity of our people. If a Jewish community would reject kashrus, however, it would become assimilated in a few generations.” (Festival of Freedom: Essays on Pesach and the Haggadah, J.B. Wolowelsky and Reuven Ziegler, Editors, page 137, all brackets my own).
 
Whether we focus upon the Laws of Kashrut from a spiritual standpoint (the Ramban and the Abarbanel), or from the viewpoint of the elevation of the body (Rav Soloveitchik), it is clear that each of these opinions lead to the pursuit of holiness. With Hashem’s help, may we continuously strive to lead lives dedicated to kedushah, so that we may grow ever closer to Him. 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 [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. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, 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 final verse in our parasha, “And Aaron and his sons did all the things that the L-rd commanded through Moses,” contains the highly unusual phrase, “that the L-rd commanded through Moses.” (Sefer Vayikra 8:36, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) It appears only twice more in Tanach, namely, in Sefer Bamidbar 36:13 and in Sefer Nechemiah 8:14. In stark contrast, the standard formulation, “as the L-rd commanded Moses,” is found 38 times in Chamisha Chumshei Torah alone, and three more times in Sefer Yehoshua. Little wonder, then, that Chazal (our Sages of blessed memory) felt driven to analyze the uncommon use of our expression, “that the L-rd commanded through Moses.”
 
Rashi (1040-1105) suggests that the reason why the Torah employed the phraseology, “that the L-rd commanded through Moses,” was to “to tell their [i.e. Aharon and his son’s] praise, namely, that they did not deviate to the right or to the left.” In his classic super-commentary on Rashi, entitled Gur Aryeh, the Maharal of Prague (R. Yehudah Loew ben Bezalel, 1525-1609) explicated Rashi’s comment in the following fashion:

This is the case, since the Temple service is of overarching import and replete with many stringencies that stem from the numerous laws that constitute the Sacrificial Service. Therefore, the Torah teaches us that they neither deviated from, nor erred regarding, any of them – “neither to the right or to the left,” since they acted with great intention and exactitude [in the fulfillment of their task]. (Translation and brackets my own)
 
The Sifra, the halachic Midrash to Sefer Vayikra, takes a different approach to our phrase. Instead of focusing upon what Aharon and his sons actually did, the Midrash discusses their reactions to being commanded to perform the Sacrificial Service:

They rejoiced and were exhilarated when they heard the command from Moshe, as if they had heard it directly from the Holy One Blessed be He. This is precisely why the Torah states: “And Aaron and his sons did all the things that the L-rd commanded through Moses.” [This means that rather than being Moshe’s emissaries,] they felt they were in the noble position of being Hashem’s immediate representatives, as such; the commandments [of the Sacrificial Service] were [particularly beloved] to them. (Translation, underlining and brackets my own)
 
It is interesting that although the Maharal of Prague usually advocates for Rashi’s interpretations, in this instance, he instead champions the view of the Midrash:

This interpretation [of the Sifra] is more accurate [than that of Rashi], since it is directly reflective of our verse. After all, it is the standard practice in the world that when an intermediary [, rather than the person in complete charge,] mandates someone of stature to perform some act, the individual so commanded will not perform the obligatory deed with authentic joy – since he is merely listening to the words of the middleman. Aharon, however, was jubilant, as if he, himself, had heard the command [directly from the Master of the Universe.]
 
Rav Meir Lob ben Yechiel Michel Weiser (1809-1879), known to the world as “the Malbim,” offers a third approach to understanding the phrase, “that the L-rd commanded through Moses.” Instead of focusing upon how Aharon and his sons performed the commands of the Sacrificial Service (Rashi), or their exaltation upon hearing these commands from Moshe (Sifra), the Malbim takes a step back and focuses upon the question as to who was actually commanded regarding these precepts – Moshe or Aharon?

Our verse contains unusual language, since it always says, that they performed [their task] “as the L-rd commanded Moses,” which means that Moshe was the one directly commanded by Hashem. In our case, however, in deference to the honor due Aharon and his sons, Moshe was purely Hashem’s emissary (shaliach) and they were the ones who were actually commanded (hayah Moshe rak hashaliach v’hame hiyu hametzuvim). Therefore, the text states, “through Moshe” [instead of “to Moshe”]. (Commentary to Sefer Vayikra, Parashat Tzav, gloss 194, translation and brackets my own)
 
It is clear from the views of Rashi, the Sifra and the Malbim that the meaning of our phrase, “that the L-rd commanded through Moses,” is subject to a variety of diverse interpretations. All, however, agree upon its singular import, and that it is teaching us something of remarkable significance.
 
In truth, Klal Yisrael (the Jewish people) is very much like the Sifra’s presentation of Aharon and his sons, in that we transhistorically continue to receive the Torah and its commandments from the greatest rebbe of all time: “Moses commanded us the Torah, it is the legacy for the congregation of Jacob.” (Sefer Devarim 33:4) As such, with Hashem’s help and blessings, may we strive, each and every day, to accept and fulfill the Torah with the selfsame alacrity and spiritual joy that Aharon and his sons so powerfully demonstrated. V’chane yihi ratzon.
 
Shabbat Shalom and Purim Sameach!

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 [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. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, 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.
 
“G-d called to Moses, speaking to him from the Communion Tent…” (Sefer Vayikra 1:1, translation, The Living Torah, Rav Aryeh Kaplan zatzal)
 
Sefer Vayikra begins with a call from G-d to Moshe. In a celebrated gloss, Rashi (1040-1105), basing himself upon Midrash Rabbah, Vayikra 1:13, notes that the use of “vayikra” (“and He called”) is highly significant, since it stands in stark contradistinction to the manner in which Hashem communicated with the non-Jewish prophets of the world:

And He called to Moses: Every [time G-d communicated with Moses, whether it was represented by the expression] וַיְדַבֵּר, “And He spoke,” or וַיֹּאמֶר; “and He said,” or וַיְצַו, “and He commanded,” it was always preceded by [G-d] calling [to Moses by name] (Midrash Sifra 1:2-3). [קְרִיאָה] is an expression of affection, the [same] expression employed by the ministering angels [when addressing each other], as it says, “And one called (וְקָרָא) to the other…” (Sefer Yeshayahu 6:3). To the prophets of the nations of the world, however, He revealed Himself through expressions denoting coincidence and impurity, as the verse says, “and G-d happened to [meet] (וַיִּקָּר) Balaam” (Sefer Bamidbar 23:4). - [Midrash Bamidbar Rabbah 52:5] [The expression וַיִּקָּר has the meaning of a coincidental happening, and also alludes to impurity. (Translation, The Judaica Press Complete Tanach)
 
In sum, Rashi opines that the term “vayikra” connotes a number of crucial aspects of the unique I-thou relationship that obtained between Hashem and Moshe:

1. A planned, respectful, and considered encounter
2. Deep and abiding affection
3. Angelic metaphor – allegorically representing Moshe’s greatness
4. Kedushah (holiness-based) and purity

 
As Rashi emphasizes, it is essential to realize that this four-pronged approach was completely absent from Hashem’s dealings with the prophets of the other nations, since His meetings with them were mere happenstance. These incomplete revelations took place in secret and in the dead of night, without warning and by surprise, and lacked holiness and purity.
 
We are finite beings; therefore, it is natural for us to view our relationship with Hashem from our own perspective. As a result, many of us properly focus our efforts on becoming dedicated avdei Hashem (servants of G-d). Literally thousands of books have been written centering on this crucial and fundamental enterprise. Yet, as Rashi’s comment above clearly indicates, G-d is a full-fledged partner in the I-thou relationship: Hashem was insistent that Moshe be treated with the warmth, dignity, and respect that he deserved. Stated somewhat differently, Hashem quite simply refused to interact with Moshe in any other manner than that which reflected his exceptional stature.
 
In contrast, Moshe wanted the Almighty to reveal Himself to him in the selfsame manner through which He communicated with the non-Jewish prophets of the world. Moshe’s marked humility led him to reject special treatment or honorific behaviors – even if they emanated from G-d Himself. According to Rabbeinu Yaakov ben Asher (1270-1340), in his commentary on the Torah entitled, Ba’al HaTurim, this is precisely the significance of the diminutive aleph that appears in the first word of our parasha, “vayikra”:

Moshe was great and humble [at the same time]. Therefore, he did not want to write “vayikra.” [And G-d called] He only wanted to write “vayikar,” [And G-d happened to appear] which is an expression of an accidental meeting. Using this expression [vayikar] it would be as if Hashem only spoke to him in a trance or in a dream just as it is stated regarding Bilam. Therefore, Hashem explicitly commanded him to write the aleph [to represent his true stature.] Moshe, however, further responded to Hashem and told Him, based upon his thoroughgoing humility, that he would only write a diminutive aleph that was smaller than any other aleph that would appear in the Torah. He, therefore, wrote it in miniature. (Translation my own)
 
From here we may learn that the miniature aleph was a compromise that enabled Moshe to fulfill Hashem’s will, while remaining existentially true to his humble nature. Hashem accepted Moshe’s approach and this is, therefore, the manner in which every Sefer Torah continues to be written until our own time.
 
Midrash Vayikra Rabbah (1:15) underscores Moshe’s humility in a fascinating fashion. It begins with the following statement: “Kol talmid chacham sheain bo da’at, neveilah tovah heimenu” (“Any Torah scholar who is lacking in knowledge – the carcass of an animal that died without proper slaughter is better than he”). This formulation is strange on a number of counts. The most obvious, however, is the following: If a person is a Torah scholar, by definition he has knowledge, wisdom, and understanding. If this is lacking, how can he be a talmid chacham? As a result, “da’at – knowledge” must mean something other than what it initially appears to be. A number of meforshim (commentators) suggest that “da’at” in this instance has nothing to do with any cognitive content. Instead, it refers to humility and, in particular, to the incredible humility of Moshe Rabbeinu. They derive this notion from the conclusion of the Midrash:

In order to know that this is true [i.e. “Any Torah scholar…”], come and learn from Moshe the Father of Wisdom and the Father of the Prophets. [What did he do?] He took the Jewish people out of Egypt. Moreover, through his efforts, many wonders and miracles were performed in Egypt and awesome acts at the Sea of Reeds. Then, too, he went up to the highest heavens and brought the Torah [down to earth] from Heaven. He also was involved in the construction of the Mishkan (Portable Dessert Sanctuary). [Even given all of this, however,] he did not enter into the holy precincts of the Mishkan when G-d’s presence was manifest unless, and until, G-d called him. As the Torah states: “G-d called to Moses, speaking to him from the Communion Tent…” (Translation my own)

This Midrash underscores the crucial idea that Moshe’s awesome and amazing accomplishments did not lead him to arrogance. Instead, we learn that “he did not enter into the holy precincts of the Mishkan when G-d’s presence was manifest unless, and until, G-d called him. As the Torah states: “G-d called to Moses, speaking to him from the Communion Tent…” In sum, he was forever, “avdi Moshe” (“Moshe my servant”) and, consequently, the sole prophet in Jewish history with whom Hashem spoke “mouth to mouth” and “face to face.” (Sefer Bamidbar 12:7-8, Sefer Devarim 34:10)
 
None of us will ever be able to achieve the level of Moshe; nonetheless, we can try to emulate his humility in our approach to our Creator. In that way, and with Hashem’s ultimate chesed v’rachamim (kindness and mercy), may we continue to grow closer to Him. 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 [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. 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, HaRav Yosef Shemuel ben HaRav Reuven Aharon, David ben Elazar Yehoshua, 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 sole instance in the Tanach of the expression, “He took and placed the testimony into the ark …” (Sefer Shemot 40:20, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Rashi (1040-1105) explained “the testimony” as “the tablets (luchot) [of the testimony].” Therefore, it is only in the case of the tablets of the Aseret Hadibrot (the 10 Statements) that we find the never-to-be repeated phrase, “He took and placed."
 
In his commentary on our pasuk (verse), the Ramban (Nachmanides, 1194-1270) suggested that Moshe had a temporary wooden ark within his tent in which he stored the luchot. As such, he first had to take (וַיִּקַּח) them and bring them to the Mishkan (the Portable Desert Sanctuary), and then place (וַיִּתֵּן) the tablets of “testimony into the ark.” Therefore, according to the Ramban, our phrase represents Moshe’s personal efforts to ensure the proper placement of the luchot in their permanent and holy resting place.
 
The Netziv (Rabbi Naftali Tzvi Yehuda Berlin, 1817-1893), in his classic work of Torah analysis, Ha’amek Davar, also noted the unusual formulation of "He took and placed,” and emphasized the “up close and personal” approach that Moshe took regarding the luchot and the Aron Kodesh, something that he did in no other instance of setting up the Mishkan:

In every case of constructing the Mishkan, even though it is written, “And Moshe set up,” this does not refer to Moshe himself. Instead, this means that the act was performed according to his dictates and with his clearly recognizable help [i.e. encouragement,] as we find in Talmud Bavli, Shabbat 92 regarding the phrase, “and he [Moshe] covered the entire Tent of Meeting.” [Even though the Torah states that Moshe performed the action alone,] the Levi’im were with him [and performed the actual task at hand.] This was not the case, however, regarding the placement of the luchot into the Aron Kodesh – for in this case, he actually took the luchot in his own hands and placed (lakach b’yadav mammash v’natan) [them into the Aron Kodesh]. (Translation and brackets my own)
 
In sum, both the Ramban and the Netziv maintained that Moshe performed the physical act of taking and placing the luchot into the Aron Kodesh. The question, of course is, “Why?” Why did this act uniquely demand Moshe’s “hands on” involvement, in contrast to the other activities associated with constructing the Mishkan that were performed by his delegates?
 
The Midrash Pesikta Zutarta on our pasuk noted an etymological similarity between the words, “He took” (“וַיִּקַּח”) and the well-known expression of Shlomo Hamelech (King Solomon) in Sefer Mishle (4:2), “For I gave you good teaching (literally, ‘an object or possession’) …” wherein the original Hebrew of the word “teaching” is “לֶקַח.” Our Sages, may they be remembered for a blessing, consistently associated the phrase “good teaching” with the Torah. This midrashically-conceived idea provides us with a powerful insight for understanding Moshe’s unprecedented behavior regarding the luchot and the Aron Kodesh. In seems that in Moshe’s view, the tablets of testimony symbolically represented the entire Torah. He, therefore, realized that, as guide and teacher of Hashem’s chosen nation, it was his unique role and obligation to place the luchot into the Aron Kodesh. As the Torah teaches us, “The Torah that Moses commanded us is a legacy for the congregation of Jacob.” (Sefer Devarim, 33:4).
 
There is another phrase in the Torah wherein we find a variation of the word, “לֶקַח” that serves as a metaphoric reference to the Torah and its life-sustaining force: “My lesson (לִקְחִי) will drip like rain.” (Sefer Devarim 32:2) Rashi, quoting the Sifrei, the halachic Midrash to Sefer Devarim, noted the following:

My lesson will drip like rain: This is the testimony that you shall testify, that in your presence, I declare, “The Torah (לִקְחִי), which I gave to Israel, which provides life to the world, is just like this rain, which provides life to the world, [i.e.,] when the heavens drip down dew and rain.”
 
Returning to the Midrash Pesikta Zutarta, we find an extensive presentation of the symbolic nexus between Torah and water to which Rashi alludes:

לִקְחִי – there is no instance of לֶקַח in the Tanach that does not refer to Torah. As the verse states: “For I gave you good teaching (לֶקַח).” Just as rain brings life to the world, so, too does Torah bring life to the world. Just as water falls from above to below, so, too, did the Torah come down from above [Heaven] to below [the earth]. Just like the world cannot exist without water, so, too, the world cannot exist without Torah… Just like water spreads out to every place [i.e. water seeks its own level,] so, too does Torah [have the possibility] of spreading to every place. Just as water brings purity to the world, so, too does Torah bring purity to the world. Just like water may be stored in the smallest of all containers, so, too, will the Torah be guarded [i.e. kept] by a humble person [who recognizes Hashem’s hegemony over the world]. Just as in the case of water, an older person is never embarrassed to ask a younger person for water to drink, so, too, is it the case regarding words of Torah wherein a teacher will willingly learn from his student and an adult will listen to the astute reasoning of a young person – without embarrassment of any kind… (Midrash Pesikta Zutarta Sefer Devarim, Parashat Ha’azinu, s.v. ya’arof kamatar likchi, translation and brackets my own)
 
With Hashem’s blessing and kindness, may we, too, be zocheh (merit) to understand the ultimate role that Torah plays in our lives, so that we may truly embrace these stirring words from Sefer Mishle, “It is a tree of life for those who grasp it, and those who draw near it are fortunate. Its ways are ways of pleasantness, and all its paths are peace.” (3:18,17) 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 “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. Please click on the highlighted link.