Parashat Emor 5774, 2014:

Shabbat’s Role in the Festivals

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, Shmuel David ben Moshe Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam.

One of the most prominent segments of our parasha is known as Parashat HaMoadim (Section of the Festivals). It comprises the entire 23rd chapter of Sefer Vayikra, and serves as an encyclopedic presentation of the biblically-based yamim tovim (Festivals). It begins exactly as we would expect: “And the L-rd spoke to Moses, saying, ‘Speak to the children of Israel and say to them: The L-rd's appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]’” (23:1-2, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)  Rashi’s (1040-1105) comment, referring to the role of the Sanhedrin (Jewish high court), is equally straightforward: “Designate [the times] of the Festivals so that [all of] Israel will become accustomed to them…”

Following the words, “These are my appointed [holy days],” one would anticipate a listing and exposition of the yamim tovim - beginning with Pesach and concluding with Succot. Yet, the next verse somewhat inexplicably refers to Shabbat: “[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Sabbath to the L-rd in all your dwelling places.” (23:3) This, in turn, is followed by the introduction to the Festivals that one would have anticipated: “These are the L-rd's appointed [holy days], holy occasions, which you [i.e. the Sanhedrin] shall designate in their appointed time.” (23:4)

Rashi, recognizing the anomalous nature of the inclusion of Shabbat in the midst of the yamim tovim, highlighted it in his quote from the Sifra (the halachic Midrash to Sefer Vayikra): “Why does the Sabbath [designated by G-d,] appear here amidst the Festivals [designated by the Sanhedrin?]” (23:3) Rashi’s answer is a classic example of Rabbinic exegesis:

To teach you that whoever desecrates the Festivals is considered [to have transgressed as severely] as if he had desecrated the Sabbath, and that whoever who fulfills the Festivals is considered as if he has fulfilled the Sabbath, [and his reward is as great]. — [Be’er Basadeh ; Sifra 23:144]

In sum, Rashi emphasized the singular import of the yamim tovim by noting their halachic standing, and near equivalency, to Shabbat. This, then, is Rashi’s answer as to why Shabbat appears in a parasha dedicated to presenting the chagim (Festivals).

Rabbi Yitzhak Karo (1458-1535, the uncle and teacher of Rav Yosef Karo) asks the following questions in his Torah commentary and magnum opus Toldot Yitzhak:

1)    Why is the mitzvah of Shabbat mentioned here if it is not a moed (festival)?

2)    Since Shabbat and its dual mandate of shamor (guard by refraining from its desecration, mitzvat lo ta’seh) and zachor (remember via positive acts, mitzvat aseh) have already been mentioned in the Torah on numerous occasions, why mention Shabbat once again?

Rav Yitzhak Karo’s answer is quite revealing and sheds a good deal of light on the relationship that obtains between Hashem and the Jewish people:

The answer as to the inherent intention in mentioning Shabbat in the context of the Festivals is the following: The Festivals that you [the Jewish people] sanctify, and in your calculation (l’da’atchem) declare to be “holy occasions,” they, indeed, are My appointed holy days. The Shabbat, however, is not dependent upon your [the Jewish people’s] sanctification, and you have not declared it to be holy [since you cannot, that power resides solely with Me]. Therefore the verse states: “It is a Shabbat to Hashem.” (23:3, translation and brackets my own)

According to Rav Karo’s compelling analysis of our question, G-d accepts His people’s designation of certain days as being authentically appointed holy days. This is not the case, however, regarding Shabbat; its kedushah (holiness) remains, from the moment of Creation and for evermore, solely within His purview.

The leading 14th century Talmudist and posek (halachic decisor), Rabbi Yaakov ben Moshe Levi Moelin (Maharil, 1365-1427), has a beautiful kabbalistically-infused explanation as to why Shabbat is found in the midst of Parashat HaMoadim:

We find in the Zohar (Emor 95:1): “Shabbat is called “kodesh” (“holy”) but not “mikra kodesh” (“holy occasion”). Yom Tov (a festival day), however, is called a mikra kodesh.” There is a contradiction here! It states in Parashat Emor: “[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion (mikra kodesh); you shall not perform any work. It is a Sabbath to the L-rd in all your dwelling places” – Shabbat is also called a “mikra kodesh!” This seeming contradiction, however, can be explained in the manner that we have already written: Yom Tov receives [kedushah] from Shabbat. This means that within Shabbat there is an aspect of Yom Tov to enable Shabbat’s [kedushah] to positively flow into Yom Tov… Now we understand why Shabbat is called “mikra kodesh” – in order to allow Shabbat’s [kedushah] to flow into and affect the Festivals. (Likutei Maharil, Sefer Devarim, Parashat Vayelech, s.v. v’nireh li, translation and brackets my own)

 
In my estimation, the Maharil’s answer to our question is the most spiritually edifying one of all. He teaches us that each Yom Tov, although designated by man, nonetheless contains aspects of kedushat Shabbat (the holiness of Shabbat). As such, each festival day has the potential to draw us near to our Creator so that we may experience His Divine beneficence. With Hashem’s help, may we be zocheh (merit) to feel G-d’s presence every Shabbat, every Yom Tov, and every day of our lives. V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org

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

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

Parashat Kedoshim 5774, 2014:

How to Love Your Fellow Jew: A Guide for the Perplexed

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, Shmuel David ben Moshe HaLevy, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

The phrase “…and you shall love your neighbor as yourself” (Sefer Vayikra 19:18) is one of the most often quoted verses in the Torah. Indeed, it is so frequently quoted by the world at large that it has taken on the status of a slogan rather than a pasuk (verse) in our holy Torah. Unfortunately however, its popularity has usually confused its meaning. In addition, “…v’ahavta l’reiecha kamocha” (the original Hebrew phrase of our verse) is not only a pasuk; it is part of the Taryag Mitzvot (613 Commandments). Thus, like any other mitzvah, it has a definitional structure that dictates the mode in which it can and must be fulfilled. It is not just “a good idea,” or thought. Instead, v’ahavta l’reiecha kamocha must be implemented in a specific fashion and through demonstrable deeds.

Rabbi Akiva, one of our greatest sages and heroes, focused upon the overarching significance of “…v’ahavta l’reiecha kamocha” in a number of different sources. By way of illustration, he taught us: “‘…and you shall love your neighbor as yourself,’ this is the all embracing principle of the Torah. One should not say: Since I have been embarrassed, let my friend be embarrassed with me, [or] since I have been ruined [perhaps financially], let my friend be ruined with me.” (Midrash Bereishit Rabbah 7:24, Talmud Yerushalmi, Nedarim 9:4, and the Sifra to Parashat Kedoshim 4:45) Moreover, Rabbi Akiva clearly links our pasuk to actions, rather than to mere thoughts or sentiments. The Ramban (Nachmanides, 1194-1270), in his commentary on our pasuk, follows Rabbi Akiva’s lead when he notes that the Torah could not have been referring to commanding the emotion of “love,” since the emotional sphere resides outside the scope of that which can be commanded.

The Rambam (Maimonides, 1135-1204) in Mishneh Torah, Hilchot Deot 6:3 focuses upon the practical aspects of this mitzvah. In his determination of the halacha, he stresses sensitivity to, and respect for our fellow Jews, and urges us to be as careful with their money and possessions as we are with our own. Moreover:

One is commanded to love each and every Jew as one does oneself, for it is written, “You shall love your neighbor as yourself.” Therefore, one has to count other people's gains and to be as careful with their money as one is with one's own and according to one's self-respect. Anybody who does not respect his fellow has no share in the World To Come. (Translation at: http://www.btzedek.com/scholarship/scholar002.html)

The Rambam’s final words in this ruling are particularly powerful. By way of illustration, sitting in the succah during Succot and eating matzah on Pesach are two other positive commandments that are universally counted within the Taryag Mitzvot. They are hallmarks of their respective festivals. Yet, the Rambam never states that he who fails to fulfill these mitzvot is denied a portion in the World To Come. Failure to mekayam (fulfill) these commandments results in a bitul aseh (failure to fulfill based upon an act of omission). While this is a potent impetus to keep these mitzvot, it is a far cry from being denied a portion in the World To Come! Therefore, we can clearly see the singular import of v’ahavta l’reiecha kamocha within the Rambam’s system of mitzvot and conception of ethical behavior.

In his discussion of our pasuk, the anonymous author of the Sefer HaChinuch (13th century) at first echoes the above-quoted words of the Rambam. He continues, however, to add the words of the great Mishnaic sage, Hillel, that were spoken to the would-be convert: “d’alech sani l’chaverech lo ta’avid” (“Do not do that which is hateful to your friend,” Talmud Bavli, Shabbat 31a). This means that we must scrupulously avoid any and all behaviors that could be harmful to our friends. This, opines the Sefer HaChinuch, is the litmus test for determining the suitability of our behavior toward our fellow Jews. In addition, it provides us with a moral compass by which we may chart our course in the fulfillment of v’ahavta l’reiecha kamocha. In sum, our actions towards others must reflect how we, ourselves, would like to be treated.

May we be zocheh (merit) to grow in our understanding and practice of v’ahavta l’reiecha kamocha. In doing so, may we, as individuals and as a nation, help bring Mashiach Tzidkanu (the Righteous Messiah) speedily 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.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

Parshiot Chol HaMoed Pesach – Shevi’i shel Pesach 5774, 2014

Understanding the Days of the Messiah

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, Shmuel David ben Moshe HaLevy, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

What will be the singular characteristics of the “days of the Messiah” (“yimot hamashiach”)? Will they literally be like the prophet Yeshiyahu’s famous words as found in the haftorah for the last day of Pesach?

And a wolf shall live with a lamb, and a leopard shall lie with a kid; and a calf and a lion cub and a fatling [shall lie] together, and a small child shall lead them. And a cow and a bear shall graze together, their children shall lie; and a lion, like cattle, shall eat straw. And an infant shall play over the hole of an old snake and over the eyeball of an adder, a weaned child shall stretch forth his hand. (11:6-8, this and all Bible translations, The Judaica Press Complete Tanach)

Shmuel (165-257 C.E.), one of the greatest of the Babylonian Talmudic Sages, clearly understood the preceding passage in a metaphoric sense. Instead of a world wherein Nature and the instinctual behaviors of the animal kingdom will be radically altered, we will have a world wherein the Jewish people will finally be completely free of the yoke and control of oppressors. Thus he declared: “There will be no difference between our world and the days of the Messiah except for the cessation of the domination of the kingdoms of the world [over the Jewish people].” (Talmud Bavli, Sanhedrin 99a, translation and brackets my own) Thus, for Shmuel, yimot hamashiach will be a time of complete socio-political freedom for our people and nation.

The Rambam (Maimonides, 1135-1204) explicated Shmuel’s position in his halachic magnum opus, Mishneh Torah, Hilchot Melachim 11:1 and 12:1 and 2:

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

One ought not to think that in the days of the Messiah anything will change in the nature of the world (m’minhago shel haolam), or that there will be some new creation within Nature (b’maaseh Bereishit). Rather, the world will continue in its normal fashion. The passage in Isaiah that states “And a wolf shall live with a lamb, and a leopard shall lie with a kid…” is merely a metaphor. Rather, it really means that the Jewish people will live in comfort and without fear with the evil non-Jewish nations who are symbolically represented by the terms “wolf” and “leopard.”

Our Sages stated: “There will be no difference between our world and the days of the Messiah except for the cessation of the domination of the kingdoms of the world [over the Jewish people].” (Translation, underlining, and brackets my own)

One is immediately struck by the purely naturalistic position taken by Maimonides. The reinstitution of the Davidic monarchy “to its former greatness and glory,” in the person of the true Messiah, is the necessary and fundamental criterion for the achievement of all other Jewish eschatological goals. “Former greatness and glory” means uncontested Jewish hegemony over our own G-d-promised and gifted land. Pragmatically, it means that all of the unending political pressures faced by the modern State of Israel will cease. It means, as well, that Israel will one day be perceived as the preeminent nation in the world, since all countries will recognize it as being G-d’s unique dwelling place among mankind. This will take place as a natural result of all of the nations of the world “returning to the true faith” i.e. monotheism (Ibid. , 12:5).

Once we are politically free and no longer beholden to any earthly power, the Melech Hamashiach (King Messiah) will be able to “rebuild the Holy Temple and gather all of the exiles to the Land of Israel.” Approximately 1500 years ago, these hopes and aspirations were given ardent voice by our Sages in two blessings of the Shemoneh Esrei (Amidah or Silent Prayer):

And may You return to Your holy city in mercy, and dwell therein as You have spoken. And may You build it soon and in our days as a permanent construction. And may the throne of King David rapidly be re-established therein. Blessed are You Hashem, He who builds Jerusalem.

Sound the great shofar [whose clarion call] declares our freedom. And raise up our standard to gather around all of our exiles, and gather us all together from the four corners of the earth. Blessed are You Hashem, He who gathers the exiles of His people Israel. (Translation and brackets my own)

May this Pesach be the time wherein these prayers will be answered. V’chane yihi ratzon.

Shabbat Shalom and chag kasher v’sameach

Past drashot may be found at my blog-website: http://reparashathashavuah.org

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

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

Parshiot Acharei Mot - Shabbat Hagadol 5774, 2014:

The Obligation of Telling the Story of the Departure from Egypt

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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

One of the most widely accepted concepts within Rabbinic thought is that of the existence of Taryag Mitzvot (the 613 Mitzvot). There are a number of sources that discuss this idea. The most famous one is found in Talmud Bavli, Makkot 23b: “Rabbi Simlai expounded: 613 mitzvot were stated to Moshe. 365 negative precepts corresponding to the days of the year and 248 positive commandments corresponding to the number of limbs in the human body.” Unfortunately, while Rabbi Simlai taught the concept of the Taryag Mitzvot, he did not reveal its content. The daunting task of determining exactly which utterances of the Almighty are included in this category was left to the group of Torah sages known collectively as the Monei Hamitzvot. This group of luminaries includes such intellectual giants as the Baal Halachot Gedolot (9th century), the Rambam (Maimonides, 1135-1204), the Ramban (Nachmanides, 1194-1270), and the Sefer Hachinuch (13th century approx.). These sages utilized different criteria in determining which commandment should  be considered part of the Taryag Mitzvot. As a result, no two lists of the 613 Commandments are exactly the same.

More often than not, however, there is a mitzvah that is agreed upon by all of the Monei Hamitzvot. Such a mitzvah is that of Sippur Yetziat Mitzraim, the Telling and Re-experiencing of the Departure from Egypt. The classic source for this commandment is almost always given as: “On that day, you must tell your child (v’hegadata l’vinchah), ‘It is because of this that G-d acted for me when I left Egypt.’” (Sefer Shemot 13:8, this and all Torah translations, Rabbi Aryeh Kaplan zatzal). Thus, by way of illustration, the Sefer Hachinuch, in Commandment 10, states the following:

To speak of the matter of the Departure from Egypt on the night of the 15th of Nissan: Everyone is obligated to do so according to his fluidity of speech. He is obligated, as well, to praise and adulate Hashem for all of the miracles He did for us there [in Egypt]. As the Torah states: “…you must tell your child (v’hegadata l’vinchah)…” (Brackets my own)

Given the nearly universal use of v’hegadata l’vinchah as the proof text for Sippur Yetziat Mitzraim, we are jolted by the Rambam’s introduction to the seventh chapter of the Laws of Chametz and Matzah:

There is a positive commandment of the Torah to tell the story of the miracles and wonders that were done for our forebears in Egypt on the night of the 15th of Nissan. As the Torah states: “Remember this day you left Egypt, the place of slavery, when G-d brought you out of here with a show of force. No leaven may be eaten.” (Sefer Shemot 13:3), just like it says in the Torah: “Remember the Sabbath day.” (Ibid., 20:8)

The Rambam’s formulation raises a number of substantive issues:

1)    What motivated the Rambam to deviate so forcefully from the proof text utilized by the other Monei Hamitzvot?

2)    “Zachor et hayom hazeh” (“Remember this day…”) seems ill-suited as the source text for the very active and engaging mitzvah of Sippur Yetziat Mitzraim. This is particularly the case, since the act of zechirah (remembering) per se may be easily discharged by the slightest of all efforts. In addition, zechirah is a highly personal activity since it does not require any sharing with others. Moreover, zechirah does not require the singing of hallel, whereas, the obligation of Sippur Yetziat Mitzraim demands precisely this action. (Based upon Rabbi Joseph B. Soloveitchik zatzal (1903-1993), “B’inyan Sippur Yetziat Mitzraim,” in Shiurim l’Zacher Aba Mari zal, p.153).

My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal, known by his students as “the Rav,” summarized all of the above-mentioned concerns by asking: “How is it possible to learn the commandment of Sippur from the verse ‘Remember this day you left Egypt?’” In his inimitable fashion, he suggests that the answer is really quite simple. He notes that the Rambam was not the first to use “zachor et hayom hazeh.” The Rambam, in fact, based this approach upon the second century halachic Midrash known as the Mechilta d’Rabbi Yishmael. In addition, the Rav notes that neither the Mechilta, nor the Rambam, exclusively utilize the verse “Remember this day you left Egypt” as the source for the mitzvah of Sippur Yetziat Mitzraim. Instead, both of them use this verse in conjunction with the standard source text of v’hegadata l’vinchah. Thus, he states: “And from where do we know [that the mitzvah of Sippur Yetziat Mitzraim must take place on] the night of the 15th of Nissan? The Torah teaches us: ‘On that day, you must tell your child (v’hegadata l’vinchah), ‘It is because of this that G-d acted for me when I left Egypt…’” In other words, both verses are necessary to teach us the obligation of Telling the Story of the Departure from Egypt. The question is “Why?”

In his first answer to this question, the Rav opines that these two non-juxtaposed verses form a conceptual unit and provide us with the basis for the mitzvah of Sippur Yetziat Mitzraim. In his view, zachor et hayom hazeh and v’hegadata l’vinchah actually teach us two different aspects of the chiuv (obligation) to tell and re-experience the story of the Exodus. Zachor teaches us that even if an individual is, G-d forbid, alone on the night of Pesach, his obligation of Tell the Story of the Exodus, aloud and in depth, is no less incumbent upon him than if he was blessed with a roomful of family and friends. In contrast, v’hegadata l’vinchah is the aspect of the mitzvah that comes into play when there are children or others present. At that point, the sippur (telling) fulfills the essential role of sharing with others. The leader of the Seder thereby becomes a crucial link in the great chain of Jewish being that we call Masorah (the grand gesture of lovingly handing over the Torah from generation to generation). Hence, the Seder’s leader, by definition, is duty bound to speak at length, and with all of his intellectual acumen, regarding the wonders, miracles, and mercy that the Almighty demonstrated to us when He took us out of Egyptian bondage. This is the essential meaning of the notion stated in our Hagadah of “v’chol hamarbeh l’saper b’yitziat mitzraim, harei zeh meshubach” (“and all who explain the Exodus at great length and depth have perform a laudatory act”). In sum, “zachor et hayom hazeh” is the halachic basis for the sole and lonely individual to tell and re-experience the story of the Exodus, while v’hegadata l’vinchah serves as the source of the obligation to engage in the act of Sippur Yetziat Mitzraim with, and on behalf, of others. We need both complementary verses, since one, by itself, cannot cover both the purely individual and public aspects of the mitzvah.

May this Pesach herald the imminent coming of Mashiach Tzidkeinu, the one and only true messiah. May he soon gather all of our exiles from the four corners of the earth, rebuild the holy Beit Hamikdash, destroy Amalek’s heirs, and teach the entire world the truth of Hashem’s Divine hand in man’s past, present, and future. May this time come soon and in our days. V’chane yihi ratzon.

Shabbat Shalom and chag kasher v’sameach

Past drashot may be found at my blog-website: http://reparashathashavuah.org

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

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources