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, HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha and Shoshana Elka bat Etel Dina, and the safety of our brothers and sisters in Israel and around the world.
 
The narrative of the Four Sons is one of the highlights of the Maggid (Telling) section of the Haggadah. Contemporary versions of this work formulate the first two questions in this manner:

What does the wise [son] say? “What are these testimonies, statutes and judgments that the L-rd our G-d commanded you (etchem)?” …What does the wicked [son] say? “What is this worship to you (lachem)?” To you and not to him. And since he excluded himself from the collective, he denied a principle [of the Jewish faith] ... (https://www.sefaria.org/sheets/2127 with my underlining, bolding and emendations)
 
An endless sea of ink has been spilt in an attempt to elucidate the differences between the wise son’s use of “etchem” and the wicked son’s use of “lachem,” since both terms may readily be translated as “you.” While the examination of the distinctions that obtain between these two questions is surely a significant  endeavor, it takes focus away from the meaning of the wise son’s inquiry - which deserves to be studied in its own right.
 
One of the major thinkers to focus upon the singular import of the wise son’s question was the great Chasidic master, Rabbi Levi Yitzhak of Berdichev zatzal (1740-1810), known as both “the Berdichever” after his location, and “the Kedushat Levi” after the name of his most famous work. He maintains that in order to fully comprehend the wise son’s question, we must first understand the defining characteristics of matzah and chametz (leavened products). To achieve this goal, he conceptually contrasts the nature of these substances:

Behold, the word “matzah” and its essence teaches us about the creation of the world, i.e. that it was created completely new, out of absolute nothingness, and brought forth from total emptiness. … The intrinsic nature of chametz is that of something that is old, in stark contrast to matzah, which, by definition, represents that which is new. (Kedushat Levi, Sefer Vayikra, Drasha on Pesach, this and the following translations, parentheses and brackets my own) 
 
The Berdichever deepens his analysis of the inner meaning of matzah by emphasizing Hashem’s roles as Creator of the Universe and Redeemer of our nation from Egyptian bondage:

Our Creator is teaching us through the mitzvah of matzah that there is a Creator of the Universe, and that each day, and each moment, He creates the world anew as is His desire. This is just like what He did in the Exodus from Egypt when He acted in an amazing manner that defied the laws of nature, since each one of the Ten Plagues violated the laws of nature.
 
Next, the Berdichever teaches us that the recognition of Hashem as the Creator and Redeemer leads us to profoundly spiritual heights:

When we know all of this with crystal clarity, then we will never move our hands and legs to do anything other than that which leads to the honor of His Name may He be blessed and exalted. Moreover, we will then be drawn to hold Him in awe and achieve the highest level of awe in His regard, “on account that He is the Master and the Ruler.” (Zohar, Volume I, 11:2) Then, too, we will love Him with the most powerful love [that is humanly possible] – when we recognize that He, may He be blessed, loves us with an eternal love.
 
Based upon this trenchant analysis, the Berdichever now explicates the deepest depths of the wise son’s question:

This, then is the [meaning inherent in] the wise son’s question, “What are these testimonies, statutes and judgments that the L-rd our G-d commanded you?” Is it not enough [the wise son might add] that we have the mitzvah of matzah? Behold, from it alone we learn to fear and love the honored, great and awesome Name of Hashem! Therefore, of what need are the testimonies, statutes and judgments [when our ultimate spiritual goals have already been achieved through the mitzvah of matzah]?
 
We are now in a better position to understand the Haggadah’s answer to the wise son: “Accordingly, you will say to him, as per the laws of the Pesach offering, ‘We may not eat an afikoman [a dessert or other foods eaten after the meal] after [we are finished eating] the Pesach offering.’” At first glance, this seems to have little to do with the wise son’s question. Based upon the Berdichever’s analysis of the mitzvah of matzah, however, we can recognize that it is the perfect response. According to the Berdichever, when the wise son asserts, “from it [the mitzvah of matzah] alone we learn to fear and love the honored, great and awesome Name of Hashem,” we must inform him that while this is surely necessary, it is insufficient. Judaism is far more than the pursuit of such ideals, since their inner meaning must be concretized in practical actions in order to bring kedushah (holiness) into the world.  How is this achieved? Precisely through the performance of “the testimonies, statutes and judgments” that the L-rd our G-d commanded us – including, the law of not eating an afikoman after we have eaten the korban Pesach (Passover offering). In sum, the wise son needs to know that as crucial as the attainment of spiritual heights may be, they must ever be built upon the heartfelt performance of action-based mitzvot.
 
This Pesach, may we be zocheh (merit) to redouble our efforts to strengthen our relationship with Hashem through the performance of His mitzvot. Then may we be deserving to be true sons and daughters of Hashem; as the Torah states in Sefer Devarim: “You are children of the L-rd, your G-d…” V’chane yihi ratzon.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
​
*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

​
 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha and Shoshana Elka bat Etel Dina, and the safety of our brothers and sisters in Israel and around the world.
 
This Shabbat is popularly known as “Shabbat Hagadol” – the Great Shabbat. In many ways, this appellation urges us to focus upon the meaning of geulah (redemption), since it is juxtaposed to Pesach – the preeminent Festival of Redemption. The Mishnaic sage, Rabbi Yehoshua, teaches us a profound lesson concerning the inextricable relationship that obtains between Pesach and the future redemption of the Jewish people: “Rabbi Yehoshua said: ‘In Nissan [the month of the Exodus] the world was created, the Patriarchs, including Isaac, were born and passed away…and in Nissan we were redeemed and will be redeemed in the future.’” (Talmud Bavli, Rosh Hashanah 11a, translation and brackets my own)

The connection between the historical Exodus and the future geulah provides a compelling rationale for Chazal’s (our Sages of blessed memory) choice of the last chapter in Sefer Malachi as the haftarah (reading from the Prophets) for this Shabbat. The following famous passage is contained therein:

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)
 
The Mishnaic sage, Rabbi Yehuda, as quoted in the Aggadic work, Pirkei d'Rabbi Eliezer, underscores the singular role that Elijah the prophet will play in enabling the fulfillment of Judaism's messianic vision. He notes that the ultimate redemption of our people will take place if, and only if, the Jewish people undertake the teshuvah (repentance) process:

Rabbi Yehudah said: “If the Jewish people do not do teshuvah, then they will not be redeemed… In addition, the Jewish people will never perform teshuvah gedolah (great repentance) until the arrival of Eliyahu, may he be remembered for good. As it states in the in the text: ‘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…’ Blessed are You Hashem Who desires [the Jewish people] to do teshuvah.” (Chapter 43, translation and brackets my own)

Rabbi Yehudah differentiates between the terms teshuvah and teshuvah gedolah. The first is within the grasp of the Jewish people if we have the desire to do so, whereas the second is unattainable “until the arrival of Eliyahu, may he be remembered for good.”

In my view, Sefer Hoshea provides us with an approach to understanding the content of these two terms, and the reason as to why Eliyahu’s intervention is vital for the attainment of teshuvah gedolah:

Return (shuva) O’ Israel unto (od) the L-rd your G-d for you have stumbled in your sin. Take words with yourselves and return to (el) the L-rd. Say, “You shall forgive all iniquity and teach us [the] good [way], and let us render [for] bulls [the offering of] our lips.” (14:2-3).

A careful reading reveals that the first pasuk employs the preposition “od,” whereas the second utilizes “el” in reference to the teshuvah process. The Malbim (Rabbi Meïr Leibush ben Jehiel Michel Weiser, 1809-1878)  notes that the word “od” in 14:2 signifies a sense of richuk (distance) between two objects or entities, in this instance, between G-d and the Jewish people:

The word “od” connotes the idea that Hashem stood far away from them [i.e. the Jewish people], and that they needed to walk toward Him until they came near to Him, unto the place wherein He was to be found. This means that they had to reject their earlier sins, feel remorseful for what they had done in the past, namely, they had erred in multiple ways, both inadvertently and through reasons beyond their control, and that they now must seek out the proper path to return unto Hashem. (Translation, brackets and underlining my own)

According to the Malbim, when Hoshea states, “Return O’ Israel unto (od) the L-rd your
G-d,” he is teaching us that Hashem was distant from our ancestors, and that it was necessary to make every conceivable effort to close the gaping chasm that separated us from Him. This, then, was the absolute mandate of that particular historical moment that continues to inspire us until our own time.

The second verse, wherein the idea of returning to Hashem is referenced by the term “el,” is an entirely different matter. For the Malbim, “el” refers to returning to Hashem out of love and devotion – teshuvah m’ahavah, rather than as a result of fear of punishment:

The second reference of “return to (el) the L-rd,” encapsulates the notion of teshuvah based upon love. In this case, our purposive sins will not only be thought of as being inadvertent in nature; rather, they will be thought of as being meritorious acts. Thus, the forgiveness that our forefathers obtained from Hashem was on account of their sins being viewed as acts beyond their control, i.e. accidental acts, or errors – therefore, the forgiveness that they received was a result of their merits and righteousness being added to the divine equation (sh’yikachu emahem l’dvar zechut alyehem) … As a result, Hashem saw that after our ancestors grievously sinned, they returned to His service in order to love Him – with their complete minds and hearts – and no longer from fear of punishment… (Underlining my own)
 
Thus, according to the Malbim, Hoshea provides us with a roadmap for returning to Hashem. that is comprised of two different possible routes. In my estimation, these approaches correspond to the expressions “teshuvah” and “teshuvah gedolah” that are found in the previously referenced words of Rabbi Yehuda. Teshuvah, based on our essential human need to positively reset our relationship with Hashem, is something that we are capable of attaining on our own. This is the case, since most of us can recognize that we have sinned and that this has driven a wedge between ourselves and our Creator. In contrast, teshuvah gedolah, when viewed through the prism of teshuvah m’ahavah, is an entirely different matter, as its goal is to advance our connection with the Almighty based upon our love and devotion for Him. As we have seen, Malachi, in this week’s haftorah, teaches us that teshuvah m’ahavah requires a spiritual mentor to help us grasp its overwhelming import so that we may actualize it in our lives. Clearly, this guide is none other than the prophet Eliyahu: “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.”

May the time come soon, and in our days, when the words we recite in the Harachaman section of Birkat Hamazon will be fully realized, heralding the ultimate redemption of our people: “The compassionate One! May He send us Elijah, the Prophet – he is remembered for good – to proclaim to us good tidings, salvations, and consolations.” (Translation, The Complete ArtScroll Siddur). V’chane yihi ratzon.

Shabbat Shalom and Chag Kasher v’Sameach!
​
Past drashot may be found at my blog-website: http://reparashathashavuah.org  They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].

*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha and Shoshana Elka bat Etel Dina, and the safety of our brothers and sisters in Israel and around the world.
 
The laws regarding the korbanot (sacrifices) are one of the major themes of Sefer Vayikra. The Rambam (Maimonides, 1135-1204) discusses their underlying reasoning in two well-known passages found in his philosophic magnum opus, The Guide of the Perplexed:
His wisdom, may He be exalted, and His gracious ruse, which is manifest in regard to all His creatures, did not require that He give us a Law prescribing the rejection, abandonment, and abolition of all these kinds of worship [practiced by the surrounding nations] … Therefore He, may He be exalted, suffered the above-mentioned kinds of worship to remain, but transferred them from created or imaginary and unreal things to His own name… (The Guide of the Perplexed, III:32, vol. II, p. 526, translation and notes, Dr. Shlomo Pines, underlining and bolding my own)
 
The second section in this work that discusses korbanot appears in III:46. In this passage, Maimonides maintains that the entire sacrificial service is, in reality, a negative response to delegitimize the practices of the surrounding idol-worshipping nations who forbade the offering of sheep (Egyptians), goats (Sabians), and oxen (all nations of the time):
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Thus it was in order to efface the traces of these incorrect opinions [i.e. forbidding the offering of sheep, goats, and oxen] that we have been ordered by the Law to offer in sacrifices only these three species of quadrupeds: “When a man from [among] you brings a sacrifice to the L-rd; from animals, from cattle or from the flock you shall bring your sacrifice.” (Sefer Vayikra 1:2) … Thus wrong opinions, which are diseases of the human soul, are cured by their contrary found at the other extreme. (Ibid. , pp. 581-582, brackets and underlining my own)
 
In sum, the Rambam maintained that the korbanot were included in the Torah as a concession to normative behaviors known to our forebears, and to negate the erroneous opinions of the Egyptians, Sabians and other nations of the Middle East. In essence, this is a causally- and historically-based analysis of this class of mitzvot. Little wonder, then, that nearly every classic meforash (Torah analyst) roundly rejects this approach.
 
The Ramban (Nachmanides, 1194-1270) is one of the most celebrated Torah thinkers to repudiate Maimonides’ position. In his Commentary on the Torah (Sefer Vayikra 1:9), he states that the Rambam’s words concerning this matter are nothing other than patent nonsense (divrei havai). Even more significantly, on the substantive level, Nachmanides turns the Rambam’s historically-based position on its head:
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Behold when Noah and his three sons went out of the Ark, there were no Chaldeans and Egyptians in existence. Nevertheless, he offered korbanot that were pleasing to Hashem, concerning which it is stated: “And the L-rd smelled the pleasant aroma, and the L-rd said to Himself, ‘I will no longer curse the earth because of man…’ (Sefer Bereishit 8:21) Able, [who preceded Noah,] also brought a sacrifice from the first born and best of his flock. [Once again, Hashem’s response was completely positive]: “And the L-rd turned to Abel and to his offering.” (Sefer Bereishit 4:4) And, it must be noted, there was not even the remotest thought of idol worship in the world at that time! (Commentary on the Torah, translations, brackets and underlining my own; Bible translations, The Judaica Press Complete Tanach, underlining and brackets my own).
 
The Ramban concludes this part of his argument with the powerful words: “And G-d forbid that one would even think that the sole purpose and ultimate value of the korbanot is to negate the notion of idol worship in the minds of the foolish!”

Like the Ramban, my rebbe and mentor, Rabbi Joseph B. Soloveitchik (1903-1993), known as “the Rav” by his students and followers, strongly rejected the Rambam’s approach to the rationalization of the mitzvot as presented in The Guide of the Perplexed. As we have seen in the case of korbanot, the Rambam focused upon the “how” question, (i.e. “How did sacrifices come to be?”) when analyzing this class of commandments. The Rav vigorously repudiated this entire methodology:
 
Judging Maimonides’ undertaking retrospectively, one must admit that the master whose thought shaped Jewish ideology for centuries to come did not succeed in making his interpretation of the commandments prevalent in our world perspective. While we recognize his opinions on more complicated problems such as prophecy, teleology and creation, we completely ignore most of his rational notions regarding the commandments. The reluctance on the part of the Jewish homo religiosus [religious person] to accept Maimonidean rationalistic ideas is not ascribable to any agnostic tendencies, but to the incontrovertible fact that such explanations neither edify nor inspire the religious consciousness. They are essentially, if not entirely, valueless for the religious interests we have most at heart. … If rationalization is guided by the “how” question and by the principle of objectification then it is detrimental to religious thought. (Rabbi Joseph B. Soloveitchik, The Halakhic Mind: An Essay on Jewish Tradition and Modern Thought, pp. 92 and 98, brackets and underlining my own)
 
In Rabbi Soloveitchik’s view, both in regard to the korbanot and other aspects of Jewish practice, the Rambam’s suggestion of historical bases for the mitzvot detracts from the holiness and uniqueness of the Torah’s revelation at Mount Sinai. In the Rav’s estimation, only interpretations of the Torah and mitzvot that “edify and inspire the religious consciousnes” will enable us to grow closer to our Creator. This idea corresponds to Rav Soloveitchik’s emphasis on the ultimate importance of devekut Hashem (cleaving to Hashem) that is so prominently presented in his favorite work, “U’vikashtem Misham” (And From There He Will Search for You). Clearly, for the Rav, only spiritually-inspired individuals will seek to extend their hands to their Creator with the expectation this gesture will be returned in kind.
 
May the Beit Hamikdash be rebuilt soon and in our days, and may we once again offer the korbanot with our entire beings, in love and spiritual devotion to the Almighty. V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].

*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha and Shoshana Elka bat Etel Dina, and the safety of our brothers and sisters in Israel and around the world.
 
 
Our parasha begins with the construction of the Mishkan (the portable Desert Sanctuary): “Moses called the whole community of the children of Israel to assemble, and he said to them: ‘These are the things that the L-rd commanded to make.’” (This, and all Bible and Rashi translations, The Judaica Press Complete Tanach)  Our immediate expectation would be for the Torah to begin to list all of the details pursuant to building the Mishkan. This is the case, for example, in the beginning of Parashat Terumah wherein we find precisely this manner of presentation.
 
Our parasha, however, deviates from this approach. Instead of launching into a discussion of the constitutive elements of the Mishkan, the Torah “interrupts itself” with two verses that speak about the sanctity of Shabbat:

Six days work may be done, but on the seventh day you shall have sanctity, a day of complete rest to the L-rd; whoever performs work thereon [on this day] shall be put to death. You shall not kindle fire in any of your dwelling places on the Sabbath day. (Sefer Shemot 35:2-3)
 
Rashi (1040-1105), basing himself upon the Mechilta, the halachic Midrash to Sefer Shemot, provides us with a rationale for the inclusion of these two seemingly incongruous pasukim: “Six days He [Moses] prefaced [the discussion of the details of] the work of the Mishkan with the warning to keep the Sabbath, denoting that it [i.e., the work of the Mishkan] does not supersede the Sabbath.” In sum, the Torah is teaching us that even the construction of Hashem’s dwelling place on earth must cease at the onset of this most consecrated of all days.
 
Each of us experiences Shabbat and its kedushah (holiness) in our own unique fashion. Many of us have a favorite Shabbat time. For some, it is the Friday evening meal that is preceded by Lecha Dodi in Shul, and ushered in amid the singing of Shalom Aleichem and Aishet Chail. For others, it is the morning Tefilah (Prayer) service in synagogue, and the Torah reading, followed by the second meal. Personally, I am most deeply affected by the final meal of the day, Seudat Shlishit, which, perhaps, is best viewed as the last bastion of kedushah that separates us from weekday activities and their attendant uncertainties and anxieties. Speaking very personally, it is the time when I most experience the neshamah yeteirah (the extra soul) that the holiness of Shabbat bestows upon us. The singing of Mizmor l’David (Psalm 23), Yedid Nefesh and the accompanying divrei Torah (Torah analyses) often transport me to my highest spiritual heights, and create a transformative moment that helps me strengthen my bonds Hakadosh Baruch Hu.
 
Many have suggested that Mizmor l’David, in particular, captures the ideal essence of the Jewish religious experience. It speaks of peace, serenity, and inner calm:

A song of David. The L-rd is my shepherd; I shall not want. He causes me to lie down in green pastures; He leads me beside still waters. He restores my soul; He leads me in paths of righteousness for His name's sake. Even when I walk in the valley of darkness, I will fear no evil for You are with me; Your rod and Your staff - they comfort me. You set a table before me in the presence of my adversaries; You anointed my head with oil; my cup overflows. May only goodness and kindness pursue me all the days of my life, and I will dwell in the house of the L-rd for length of days.
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the Rav by his students and followers, depicted the relationship that obtains between Seudat Shlishit and Psalm 23 in his seminal work, Halakhic Man:

…it is true that during the third Sabbath meal at dusk, as the day of rest declines and man’s soul yearns for its Creator and is afraid to depart from the realm of holiness whose name is Sabbath, into the dark and frightening, secular workaday week, we sing the psalm “The L-rd is my shepherd; I shall not want, He maketh me to lie down in green pastures; He leadeth me beside the still waters etc., and we believe with our entire hearts in the word of the psalmist. (Translation, Lawrence Kaplan, footnote 4, page 142)
 
In the Rav’s view, while this psalm describes the ultimate goal of peace and serenity for a religious being, the path leading to this destination: “…is not, at the outset, a refuge of grace and mercy.” In his estimation, the path of religion in general, and Judaism in particular, “…is not the royal road, but a narrow, twisting footway that threads its course along the steep mountain slope.” Judaism, when lived to its fullest, when approached with intellectual daring and candor, helps one navigate: “…the straits of inner oppositions, and incongruities, spiritual doubts and uncertainties.”  Life, then, for the thinking religious Jew, may very well be a challenging journey filled with the trials and tribulations of a searching soul. Little wonder then, that we yearn for the ultimate tranquility portrayed by King David in Mizmor l’David, and that the psalm is sung during the waning hours of the seventh day when we are infused with the Shabbat’s singular holiness.
 
With the Almighty’s help, may we be zocheh to encounter the spiritually-transforming potential of Shabbat, and thereby achieve the closeness to Hashem we so strongly desire. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].

*** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.