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, 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 phrase “…and you shall love your neighbor as yourself” (Sefer Vayikra 19:18) is one of the most-often quoted verses in the Torah. Unfortunately however, its popularity has often confused its meaning. After all, “…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 about a meritorious act. Instead, it must be implemented in a specific fashion with precisely mandated actions.

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. Thus, 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. Compare Talmud Yerushalmi, Nedarim 9:4, and the Sifra to Parashat Kedoshim 4:45 for the original statement.) Rabbi Akiva clearly links our pasuk to actions, rather than mere thoughts or emotions. The Ramban (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 lies outside the scope of that which can be commanded.

The Rambam (1135-1270), in Mishneh Torah, Hilchot Deot 6:3, also focuses upon the practical aspects of this mitzvah. In his determination of the halacha, he urges us to be sensitive to, and respectful of, our fellow Jews, and to be as careful with their money and possessions as we are with our own. Moreover:

Each man is commanded to love each and every one of Israel as himself as [the Torah] states: “Love your neighbor as yourself.” Therefore, one should speak the praises of [others] and show concern for their money just as he is concerned with his own money and seeks his own honor. Whoever gains honor through the degradation of a colleague does not have a share in the world to come. (Translation, Rabbi Eliyahu Touger, underlining my own)

The Rambam’s final words in this halacha are particularly powerful. By way of illustration, sitting in the succah during Succot and eating matzah on Pesach (Passover) are two other positive commandments. 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 importance of “…v’ahavta l’reiecha kamocha” within the Rambam’s system of mitzvot analysis and, by extension, within the Torah’s worldview.

The Sefer HaChinuch (13th century), in his discussion of our pasuk, at first echoes the above-quoted words of the Rambam. He continues, morever, with Hillel’s famous words: “d’alech sani l’chaverech lo taavid” (“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 correctness of our behavior toward our fellow Jews. Furthermore, 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 and True 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.

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, 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.


And Aaron's sons, Nadav and Avihu, each took his pan, put fire in them, and placed incense upon it, and they brought before the L-rd foreign fire, which He had not commanded them. And fire went forth from before the L-rd and consumed them, and they died before the L-rd. (Sefer Shemot 10:1-2, this and all Bible translations, The Judaic Press Complete Tanach)

The swift and untimely death of Aharon’s eldest sons, Nadav and Avihu, is one of the focal points of this week’s parasha. Chazal (our Sages may their memory be blessed) suggest a number of reasons as to why Hashem summarily put them to death:

1.     Rashi (1040-1105), based upon Midrash Vayikra Rabbah 12:1, quotes Rabbi Eliezer’s opinion that Aharon’s sons rendered halachic decisions before Moshe – an act that is subject to capital punishment. He also states Rabbi Yishmael’s opinion that they had entered the Mishkan (Portable Sanctuary) after having drunk wine to the point of probable intoxication.

2.     Midrash Yalkut Shimoni, Shemini 524 and Talmud Bavli, Sanhedrin 52a suggest that they were put to death because of the untoward question they asked regarding Moshe and Aharon that was “overheard” by Hashem, “When will these two old people die so that we can lead the community?”

3.     Midrash Vayikra Rabbah 20:10 maintains that Nadav and Avihu died because of their having “turned their eyes away from the Schechinah (Hashem’s presence) and thereby failed to gain spiritual inspiration therefrom.” Therefore, G-d waited for the appropriate moment to mete out their punishment.

4.     Midrash Vayikra Rabbah 20:9-10 suggests their death came about as a result of their refusal to marry at the proper time – thereby preventing themselves from fathering children.

As classic as these reasons surely are, none of them specifically focus upon the first of our pasukim: “And Aaron's sons, Nadav and Avihu, each took his pan, put fire in them, and placed incense upon it, and they brought before the L-rd foreign fire, which He had not commanded them.” As the Alshich Hakadosh (Rav Moshe Alshich, 1508-1593) already noted in his commentary, the most problematic words of our two verses are “they brought before the L-rd foreign fire, which He had not commanded them.” Somehow, he suggests, this phrase uniquely encapsulates the underlying and authentic reason for the deaths of Aharon’s beloved sons.

My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, implicitly agreed with the Alshich Hakadosh and stated that the key phrase in understanding our verses is, indeed, “they brought before the L-rd foreign fire, which He had not commanded them.” He interpreted these words in the following manner:

On the day of their installation, wearing their priestly vestments, they were overcome by ecstasy and by the need to express their emotions. The incense that they burned was identical to that which their father, Aharon, had offered. But there is one significant difference. Aharon was obeying G-d’s will, while Nadav and Avihu performed an action that G-d had not commanded. (This, and the following quotations are from Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David editor, pages 223-226)

The Rav zatzal utilized this explanation as the foundation for his analysis of the Torah approach to serving Hashem. The Jewish way “requires us to fashion our lives according to G-d’s discipline, as illustrated by the word ve-tzivanu (and He has commanded us).” Moreover, “the reason we perform the mitzvah is our absolute surrender to G-d’s will.” Surrender, as crucial as it is, however, must be followed by our ultimately transforming the mitzvah into “a profound spiritual experience that encompasses our entire being.” The Rav illustrated this idea by examining the nature of tefilah (prayer):

Prayer begins as an obligatory, even compelled act, with rigid requirements of time, location, and behavior. We are particularly aware of this during the winter or in inclement weather when we must venture out into the cold for minyan early in the morning and at night. However, as we progress in our relationship to prayer, we feel the rewards of intimate communion with G-d.

Rav Soloveitchik further developed the idea of the commandment - spiritual experience nexus in his brief exploration of the mitzvot of matzah on the Seder night and fasting on Yom Kippur:

The eating of matzah on Seder night is initially a response to G-d’s command, “On this night you shall eat matzah.” [Sefer Shemot 12:18] As the evening evolves, however, eating the matzah becomes an act of love for G-d. Likewise, Yom Kippur begins with toal surrender to the will of G-d, but as it progresses, we move toward a joyful catharsis. (Brackets my own)

In sum, in Rav Soloveitchik’s view, the Jewish approach toward serving Hashem “consists of two steps: obedience to G-d’s command and discovering the spiritual treasures inherent in it.” As such, we are now in a better position to understand Nadav and Avihu’s sin, and subsequent punishment:

Therefore, the transgression of Nadav and Avihu, whom the Torah describes as sanctified, was that “they offered a strange fire concerning which they had not been commanded.” The divine command and our discipline in obeying that command are the only healthy routes to religious inspiration. Any deviation, especially by tzaddikim (righteous individuals), is unacceptable and ultimately doomed to failure. (Underlining and parentheses my own)

With Hashem’s help, may we learn to serve Him in an authentic manner that demonstrates heartfelt observance of His commandments, and enables us to grow closer to Him. 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, HaRav Yosef Shemuel 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.

“…this is my G-d and I will extol Him, the G-d of my fathers and I will raise Him up” (Sefer Shemot 15:2)
 

Our phrase is from one of the most famous verses of the Shirah, the celebrated passage that we read on the Seventh Day of Passover. It depicts a G-d-intoxicated nation that witnessed the palpable presence of Hashem while crossing the Sea of Reeds. The halachic Midrash to Sefer Shemot, known as the “Mechilta,” notes the unique quality of this revelation to the entire Jewish people:

R. Eliezer says: From where can one say that [even] a maidservant saw at the sea what Isaiah and Ezekiel and all the prophets never saw? As it states [Sefer Hoshea 12:11]: “And I spoke to the prophets, and I increased their visions; and to the prophets I assumed likenesses.” In addition it is written: “Now it came to pass in the thirtieth year in the fourth [month] on the fifth day of the month, as I was in the midst of the exile by the river Chebar - the heavens opened up, and I saw visions of G-d.” (Translation, underlining and brackets my own, Tanach translation passages, The Judaica Press Complete Tanach)

The unprecedented nature of the prophetic experience at Kriyat Yam Suf (the Splitting of the Sea of Reeds) stands in stark contrast to the Rambam’s (1135-1204) seventh chapter of Hilchot Yesodei Hatorah, wherein he maintains that prophecy is always limited to a small group of people with exceptional characteristics that set them apart from the general population: “… [Prophetic visions] come only to exceedingly wise people of outstanding characteristics, whose inclinations never lead them to earthly matters but who always conquer their inclinations, and who are of correct temperaments.” Then, too, this highly circumscribed class of individuals obtains the ability to receive prophecy through arduous philosophical and theological speculation, and through assiduous study of esoteric Torah literature. Moreover, they must stay totally focused upon the pursuit of that which is holy and pure. Given this approach, how are we to understand what took place at the Sea of Reeds?

Rabbi Baruch Halevi Epstein (1860-1941), in his masterful Torah commentary entitled, Torah Temimah, explained the Mechilta’s statement of the universal prophecy at the Yam Suf as a one-time and singular exception to the Rambam’s general rules of prophecy:

[This Midrash is actually] very straightforward. This is because they [the Prophets] saw Him, so to speak, solely in a vision, whereas on the Sea [of Reeds] they saw Him [G-d] in a true physical manner (b’reiah muchashit). (Translation underlining and brackets my own)

According to Rav Epstein, for one instance in the history of our people, everyone “saw Him [G-d] in a true physical manner.” Thus, for one bright shining moment, the Almighty revealed Himself to His entire beloved nation in an equal fashion. Therefore, we declared in unison “…this is my G-d and I will extol Him, the G-d of my fathers and I will raise Him up.”

While the level of prophecy of Kriyat Yam Suf will never be repeated, we yearn for the coming of Mashiach Tzidkanu (the Righteous Messiah), when both the Prophets and the simplest among us can once again declare in heartfelt unanimity: “Hashem Hu HaElokim, Hashem Hu HaElokim” (“G-d is the one and only G-d, G-d is the one and only G-d,” Sefer Melachim I:18:39). May we be zocheh to have many such moments in our lives, and to feel the presence of Hashem amongst us. V’chane yihi ratzon.

Moyadim l’Simcha, Chag Sameach and 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.