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 and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
Our parasha contains a pasuk (verse) that references the mitzvah of brit milah: “And on the eighth day, the flesh of his foreskin shall be circumcised.” (Sefer Vayikra 12:3, this and all Bible translations, unless otherwise noted, The Judaica Press Complete Tanach) The inclusion of this verse is difficult to understand, since this commandment was already given in its complete form to Avraham Avinu (our father, Abraham) in Sefer Bereishit:

And G-d said to Abraham, “And you shall keep My covenant, you and your seed after you throughout their generations. This is My covenant, which you shall observe between Me and between you and between your seed after you, that every male among you be circumcised. And you shall circumcise the flesh of your foreskin, and it shall be as the sign of a covenant between Me and between you. And at the age of eight days, every male shall be circumcised to you throughout your generations…” (17:9-12)
 
At this point we may well ask, “If we have already been taught, ‘And at the age of eight days, every male shall be circumcised to you throughout your generations,’ why does the Torah insist on repeating it once again?”

One approach to this problem is offered by a rhetorical question/statement found in the Talmud Yerushalmi, Moed Katan III:5: “L’maidin davar kodem l’matan Torah?!” (“Is it possible to learn anything regarding normative halachic practice from Torah passages that were stated prior to receiving the Torah?!”) Rabbi Moshe ben Shmuel Sofer zatzal (known as the Chatam Sofer, 1762-1839), in his commentary on this passage, alerts us to Tosafot’s analysis in Talmud Bavli, Moed Katan 20a (s.v. mah chag). According to their interpretation, the Talmud Yerushalmi is clearly stating that we cannot learn any halachic obligations from Torah portions that preceded the Revelation at Har Sinai (Mount Sinai). As such, in addition to Hashem’s charge to Avraham in Sefer Bereishit, we need a restatement of the mitzvah of brit milah as found in our parasha in order to transform it into a permanent transhistorical obligation.

A different approach to answering our question is implicitly adopted by the Sifra, the halachic midrash to Sefer Vayikra and one of the earliest Rabbinic sources to analyze our pasuk (verse): “And on the eighth day, the flesh of his foreskin shall be circumcised.” Each word and phrase is explicated, thereby demonstrating how our pasuk enhances understanding of the mitzvah of brit milah:

And on the day: This comes to teach us that the entire [eighth] day is fitting for brit milah. Nonetheless, the punctilious ones go to great effort to fulfill the commandments as soon as possible…On the eighth [day] he should circumcise: This means even on the Sabbath. On the eighth [day]: I might have thought that the brit milah could be performed whether during the day or the night [of the eight day,] this is why the text states, “On the day.” The idea that the circumcision should take place solely during the [astronomical eighth] day is herein taught regarding a [healthy child,] from where do we learn that this is also the case for a child who is nine, ten and eleven days old? As the text states, “And on the day.” (Sifra, Parashat Tazria I:I:1-3, translation and brackets my own, see, as well, Talmud Bavli, Shabbat 132a)
 
In sum, the Sifra teaches us that our pasuk contains the following new nuances of the mitzvah of brit milah that are not found in Sefer Bereishit, and thereby provides us with a solid basis for the verse’s inclusion in our parasha:

• The entire eighth day is fitting for brit milah
• Sabbath prohibitions pertaining to the direct performance of the brit milah are set aside in order to guarantee its proper fulfillment on the eighth day
• This mitzvah must be performed upon a healthy child solely on the eighth astronomical day, and not during the preceding night – so, too, in the case of all children whose brit milah was unable to be performed on the eighth day due to health-related concerns

Now that we have a broader understanding of the halachic requirements concerning brit milah, we are ready to examine its underlying rationale. In order to do so, let us turn to the Sefer HaChinuch - one of the most celebrated works of mitzvot analysis. The anonymous 13th century author of this masterful study suggests that we need a physical sign to distinguish us from the rest of mankind. Moreover, he opines that brit milah symbolically represents the vast spiritual differences that obtain between the Jewish and non-Jewish worlds. Thus he states:

One root reason for this precept is that the Eternal L-rd, be He blessed, wished to affix in the people that He set apart to be called by His name a permanent sign in their bodies to differentiate them from the other nations in their bodily form, just as they are differentiated in their spiritual form, their very “exits and entrances” [their purpose and way in the world] not being the same. (This and the following quotation, Sefer HaChinuch: The Book of Mitzvah Education, Commandment II, translation, Charles Wengrov, page 85)
 
Basing himself upon a variety of Midrashic sources, the Sefer HaChinuch notes that brit milah brings us to physical perfection. In addition, it is a mark of completion (hashlamah) that enables us to join Hashem as partners in Ma’aseh Bereishit - the act of Creation - and the subsequent perfection of the world. This is the reason why man enters the world in an imperfect state, in the sense that he requires a brit milah, rather than being born mahul (in a circumcised condition). As such, this mitzvah teaches us that just as man can perfect his physical being, so, too, can he perfect his spiritual being. As the Sefer HaChinuch states:

The Eternal L-rd (be He blessed) desired to perfect the [physical] character of the Chosen People; and He wished that man would effect this perfection. [Therefore,] He did not create him complete and perfect from the womb, in order to hint to him that just as the perfection of his physical form is by his own hand, so does it lie within his means and power to complete his spiritual form through the worthiness of his actions.
 
In his Guide to the Perplexed, the Rambam (Maimonides 1135-1204) takes a different, but somewhat parallel, approach to that presented by the Sefer HaChinuch. He views brit milah as a mitzvah that unites all Jews together into one eternal covenantal faith community, singularly dedicated to one another and believing in the oneness of Hashem:

It is also well known what degree of mutual love and mutual help exists between people who all bear the same sign, which forms for them a sort of covenant and alliance. Circumcision is a covenant made by Abraham our Father with a view to the belief in the unity of G-d. Thus, everyone who is circumcised joins Abraham’s covenant. This covenant imposes the obligation to believe in the unity of G-d…(Moses Maimonides, The Guide of the Perplexed, translated by Shlomo Pines, Vol. II, page 611)
 
With the Almighty’s help, may we focus upon this powerful message of brit milah so that we may grow in our dedication to one another, and thereby stand ready to help each other in our hour of need. Then, as Maimonides so beautifully suggests, we will be ready to declare as one: “Sh’ma Yisrael Hashem Elokeinu Hashem Echad” (“Listen, Israel, G-d is our L-rd, G-d is One,” Sefer Devarim 6:4, translation, Rabbi Aryeh Kaplan zatzal) V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: 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 the topics of Tefilah and Megillat Esther 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.

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​

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 and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
The untimely and supernatural death of Aharon’s sons, Nadav and Avihu, is one of the focal points of this week’s parasha. Following this narrative passage, we are met with two pasukim (verses) that define the kohan’s role outside of the Avodah (Ritual Service) in the Beit HaMikdash:

[In order that you will be able] to distinguish between the holy and profane and between the ritually impure and pure, and [so that you may] instruct the children of Israel regarding all the statutes which the L-rd has spoken to them through Moshe. (Sefer Vayikra 10:10-11, this and all Bible translations with my emendations and brackets, The Judaica Press Complete Tanach)

As these verses clearly indicate, the kohan has two crucial functions in addition to the Avodah; namely, he is both a posek (halachic decisor) and an educator for the entire nation.

The Sifra, the halachic Midrash on Sefer Vayikra, is one of the earliest sources to analyze our pasukim (verses):

To distinguish between the holy and profane: this refers to the monetary values of different individuals that they voluntarily desire to donate to the Beit HaMikdash.  Between the ritually impure and pure: This refers to the various levels of ritual purity and impurity. And [so that you may] instruct the children of Israel: These are the decisions (ha’ho’raot) in all legal matters. Regarding all the statutes: These are the hermeneutic principles through which halachic conclusions are derived. Which the L-rd has spoken to them: These are the halachot that were given to Moshe that were not written directly in the Torah (i.e. halacha l’Moshe mi’Sinai, Rashi’s explanation as found in Talmud Bavli, Kritot 13b). Through Moshe: This is the actual text of the Torah. (Parashat Shemini, 40:9, translation and brackets my own)
 
In my estimation, the kohan’s role as posek is rather clear. He, like all poskim, is obligated to render a halachic decision in those areas wherein he has authoritative expertise. The French Tosafist, Rabbi Isaac ben Joseph of Corbeil zatzal (d. 1280), opined that this act should be counted as one of the Taryag Mitzvot (613 Commandments, see Sefer Mitzvot HaKatan, 111). While the vast majority of authorities disagree with this view, all maintain that it is incumbent upon the talmid chacham (Torah sage) to issue conclusive rulings whenever his knowledge and experience allow him to do so. As the Rambam (1135-1204) rules:  “A sage who is worthy of rendering halachic judgments and refrains from doing so holds back [the spread of] Torah and places stumbling blocks before the blind.” (Mishneh Torah, Hilchot Talmud Torah 5:4, translation, Rabbi Eliyahu Touger)

We are now ready to explore the kohan’s obligation as an educator for the entire nation. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, is widely considered to have been one of the 20th century’s greatest Jewish educators. We are fortunate that he wrote and spoke about this constitutive aspect of his life on a number of occasions. In the main, the Rav discusses two aspects of the teaching experience, namely, the responsibility of the educator, and, indeed, all Jews, to serve as exemplary role models, and the role of the rebbe in ensuring the continuation of the Mesorah (authentic Jewish religious tradition).
 
In what I believe to be a very self-reflective statement, Rav Soloveitchik outlined his vision of the Jew as an educator to the world:

The job of teaching is not fulfilled merely by writing books; it is accomplished by setting an example. That is exactly our task – kiddush shem shamayim, sanctifying G-d’s name…it means that a Jew, in his daily living, in his human relations with his fellow man, should be honest and sincere, and – I wish to emphasize – should act with dignity. (This, and the following quote, Rabbi Joseph B. Soloveitchik, Festival of Freedom: Essays on Pesah and the Haggadah, Rabbis Joseph B. Wolowelsky and Reuven Ziegler, editors, page 146, underlining my own)
 
At this point, the Rav’s emphasis regarding the obligation of every Jew to be a teacher to the world is reminiscent of Yeshayahu’s famous message to our people “…I will make you a light of nations, so that My salvation shall be until the end of the earth:” (Sefer Yeshayahu 49:6)

If a Jew commits a crime or a misdeed, he is violating the assignment given him, namely, to teach – and every Jew can teach. Perhaps only the philosopher or the scholar can intellectualize, but Judaism is a living discipline, and therefore, the simplest and most ignorant Jew can teach.
 
In the Rav’s worldview, the second role of the Torah educator is to transmit the Mesorah to new generations:

The Jew of the Mesorah…has a capacity to live in retrospection. Revelation and tradition erase the bonds of time. Distance in time is rendered irrelevant for him. Thousands of years have elapsed, but he walks back and forth from antiquity to modern times…Upon this phenomenon of an historical continuum was founded the Mesorah, conceived as an historic stream of Jewish spirit whose tributaries of past, present and future merge into each other. (This and the following passages, Rabbi Abraham R. Besdin, Man of Faith in the Modern World: Reflections of the Rav, adapted from the Lectures of Rabbi Joseph B. Soloveitchik, Volume II, pages 20-23, underlining my own)
 
In sum, the Jew of the Mesorah lives beyond time. Ancient sources, as interpreted by the leading scholars of the past and present, excite his imagination and soul as if they were the immediate product of his own time. Time is not a boundary; it is, instead, a bridge to ultimately understanding Hashem’s holy Torah.

We become Jews of the Mesorah by studying with, and learning from, masters of the Mesorah – for they, like the kohan, in the Beit HaMikdash, are the authentic educators of the entire nation. The Rav describes his personal experience as just such an educator, in the following autobiographical vignette:

The Rebbe introduces the guests [i.e. the great scholars of earlier generations] to his pupils, and the dialogue commences. The Rambam states a halakah; the Rabad disagrees sharply…Some students interrupt to defend the Rambam, and they express themselves harshly against the Rabad as young people are apt to do. The Rebbe softly corrects the students and suggests more retrained tones…Rabbenu Tam is called upon to express his opinion, and suddenly, a symposium of generations comes into existence. Young students debate earlier generations with an air of daring familiarity, and a crescendo of discussion ensues.
 
At this juncture, the Rav reveals the definitive goal of great Jewish education:
​
All speak one language; all pursue one goal; all are committed to a common vision; and all operate with the same categories. A Mesorah collegiality is achieved, a friendship, a comradeship of old and young, spanning antiquity, the Middle Ages, and modern times…this merger of identities will ultimately bring about the redemption of the Jewish people…The Messianic realization will witness the great dialogue of the generations…Thus, the “old ones” of the past continue their great dialogue of the generations, ensuring an enduring commitment to the Mesorah.
 
May we be zocheh (merit) to experience this “historical continuum” and “merger of identities” as Jews of the Mesorah, and may the ultimate redemption of the Jewish people come soon and in our days. V’chane yihi ratzon.

Shabbat Shalom

 
Past drashot may be found at my blog-website: 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 the topics of Tefilah and Megillat Esther 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 and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
The name “Chol HaMoed” is often translated as “the Intermediate Days of the Festival.” A more accurate translation would be “the Days of the Festival that have Aspects of the Everyday,” since the Hebrew words, “chol” refers to a day that is neither Shabbat nor Yom Tov, whereas “moed” specifically refers to a Yom Tov day of Succot, Pesach and Shavuot. As such, the compound noun, “Chol HaMoed” refers to a day of one of the Shalosh Regalim (Three Festival Days) that simultaneously contains elements of kedushah (holiness) and chol (weekday). It should be noted, however, that only Succot and Passover have days that are within the category of “Chol HaMoed.”

One of the earliest sources that refers to Chol HaMoed’s holy status is that of the Sifra, the halachic Midrash on Sefer Vayikra:

Rabbi Akiva said: “What is the Torah teaching us when it declares: ‘These are G-d’s appointed [holy days] that you shall designate them as holy occasions (mikra’ei kodesh)?’ (This and all Bible translations, The Judaica Press Complete Tanach) If this phrase is referring to the Yamim Tovim, it is difficult to understand, since they are directly referenced [in subsequent verses]. As the Torah states: “apart from the L-rd's Sabbaths” (23:38) and “the first day [of Succot] shall be a rest day (shabbaton), and the eighth day shall be a rest day” (23:39). If this is the case, why does the Torah state, “These are G-d’s appointed [holy days] that you shall designate them as holy occasions,” since the Yamim Tovim are herein mentioned? Perforce, one must say that this refers to the days of [Chol] HaMoed wherein certain work (melacha) is prohibited. (23:7, translation my own. See, as well, Talmud Bavli, Chagigah 18a for a parallel presentation of Rabbi Akiva’s position)

The Rambam (Maimonides, 1135-1204) codified the halachic nature of Chol HaMoed in this manner:

Although Chol HaMoed is not referred to as a shabbaton, since it is referred to as “a holy occasion” (mikra kodesh) and it was a time when the Chagigah sacrifices were brought in the Temple, it is forbidden to perform labor (melacha) during this period, so that these days will not be regarded as ordinary weekdays that are not endowed with holiness at all. (Mishneh Torah, Hilchot Yom Tov 7:1, this, and the following translations, Rabbi Eliyahu Touger with my emendations)
 
Maimonides, and his many adherents, maintain that the prohibition of forbidden labor on Chol HaMoed is Rabbinic in nature. As he states: “A person who performs forbidden labor on these days is given lashes for rebelliousness, for the prohibition is Rabbinic in origin.” In stark contrast, the Ramban (Nachmanides, 1194-1270) and his followers opine that the injunction against certain melachot on these days is Torah-based. (See the Biur Halacha to Shulchan Aruch, Orech Chaim 630:1 s.v. u’mutar for a complete discussion of these positions) Regardless as to the exact origin of these proscribed actions, the Rambam’s words ring clear, “the intent of the prohibition is that the day not be regarded as an ordinary weekday with regard to all matters. Therefore, some labors are permitted on it, and some are forbidden.” In sum, just like Yom Tov proper, Chol HaMoed is included in the category of mikra’ei kodesh, i.e. holy occasions.
 
Closer to our own time, my rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), strongly emphasized the kedushat hayom (holiness of the day) aspect of the days of Chol HaMoed:

The holiness of Chol HaMoed, however, incorporates many laws and practical applications, since, in essence, its sanctity is inextricably interwoven with the sacredness of the Succot Festival or the Pesach Festival (cheftzah shel kedushat chag hasuccot oh chag hapesach, Rabbi Joseph B. Soloveitchik, Shiurim l’Zacher Abba Mari, vol. I, page 118, this and the following translations and brackets my own)
 
The Rav now proceeds to define the four ways whereby Chol HaMoed’s kedushat hayom is manifested:

This holiness is expressed through four modalities: the prohibition of forbidden labor (Parashat Emor), the offering of the Korban Mussaf (Parashat Pinchas), the obligations to appear in Jerusalem during this time (Parashat Re’eh) and by the responsibility to fulfill the commandments that are applicable on these festival days; for example, matzah on Passover or dwelling in the succah on Succot.
 
At this juncture, Rav Soloveitchik demonstrates the unbroken link that obtains between the sacrosanct nature of Yom Tov and Chol HaMoed:

In reality, three of the obligatory actions (me’chayavim) namely, the offering of the Korban Mussaf, the obligation to appear in Jerusalem during this time, and the responsibility to fulfill the commandments that are uniquely applicable on these festival days are practiced [in the self-same manner,] as well, on Chol HaMoed. Moreover, we must understand that on Succot or Passover we do not have four separate and distinct aspects of holiness, i.e. one that prohibits forbidden labor, one that mandates the offering of the Korban Mussaf etc. Instead, the sanctity of the Festivals is one indivisible entity of holiness…[therefore,] there is really one thing driving [the unique status of all the days of the Festivals,] namely, kedushat hayom.
 
Next, the Rav substantiates the holy status of Chol HaMoed:

As such, we find that the kedushat hayom of Chol HaMoed is no different in any way or manner from that of Yom Tov. In addition, it does not have a lower status from the kedushat hayom of the first or final days of a Yom Tov, since the holiness [of Yom Tov] is one unit and one entity. [In addition,] all of the me’chayavim, with the exception of the prohibition of forbidden labor, are practiced [in full] on Chol HaMoed. Hence, the essential holy nature of Chol HaMoed and its strength [in this regard,] is neither different nor less than [that of Yom Tov], even though there is a heter (permissibility) associated with certain kinds of forbidden labor during this time. In truth, this is why Chol HaMoed is given the appellation, “mikra kodesh.”  

Rav Soloveitchik concludes this presentation by reinforcing the fundamental concept of the holiness of Chol HaMoed: “Therefore, even though in this time of mikra kodesh wherein we are allowed to perform certain kinds of otherwise prohibited labor [that are forbidden on Yom Tov proper], this heter does not eventuate in a diminution of the kedushat hayom [of Chol HaMoed] …”

May the Master of the Universe bless each of us with a joyous and peaceful Chol HaMoed. May we cherish its holiness and may we be zocheh to celebrate next Pesach in the rebuilt Beit HaMikdash. L’shanah haba b’Yerushalyim! V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: 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 the topics of Tefilah and Megillat Esther 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 and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
According to the Rambam’s list of Taryag Mitzvot (613 Commandments) found in his Sefer HaMitzvot, there are four distinct commandments that focus upon the prohibition of chametz (leavened bread or its derivatives). The first two discuss the Torah’s ban on the ownership of chametz during Passover:

The 200th prohibition is that we are forbidden to have chametz seen (lo yay’ra’eh) in our dwellings all seven days [of Pesach]. The source of this commandment is G-d’s statement, “None of your chametz may be seen, and none of your s’or (that which facilitates leavening) may be seen in all your territories.” Sefer Shemot 13:7, all translations, Rabbi Berel Bell)

The 201st prohibition is that we are forbidden to have chametz found (lo yimatzeh) in our dwellings, even if it is not visible, or if it is left as a deposit. The source of this commandment is the Torah’s statement “For seven days, no chametz may be found in your homes.” Sefer Shemot 12:19)
 
The second set of mitzvot referring to chametz, as discussed in the Sefer HaMitzvot, emphasizes the proscription of eating this forbidden substance, and the positive commandment to remove it from our homes and storage places:

The 199th prohibition is that we are forbidden to eat chametz on the 14th [of Nissan] after noon. The source of this commandment is G-d's statement, “Do not eat any chametz with it [the korban Pesach].” (Sefer Devarim 16:3)

The 156th mitzvah is that we are commanded to remove chametz [leaven] from our possession on the 14th of Nissan. This is the mitzvah of “removing the leaven.” The source of this commandment is G-d’s statement (exalted be He), “On the day before [Pesach] you must remove the leaven from your homes.” (Sefer Shemot 12:15)
 
Upon due reflection, one is struck by the multiple mitzvot associated with the issur (prohibition) of chametz. This is not the case in regard to many other issurim that the Torah enjoins. By way of illustration, the injunction against wearing a garment comprised of linen and wool threads (sha’atnez) is found but twice (Sefer Vayikra 19:19 and Sefer Devarim 22:11) – yet, it is the self-same forbidden act, rather than two distinct commandments. Why, then, does the Torah place such pronounced emphasis upon the prohibition of chametz?

One early source that informs our question is the Talmud Yerushalmi:

Rabbi Tanchum bar Isbalustika prayed in the following manner: “May it be Your will before You Hashem my G-d and the G-d of my fathers, that You destroy and remove the yoke of the evil inclination (yetzer hara) from our hearts. For You have created us to perform Your will, and we are obligated to perform Your will, You desire this, and we desire this. Who [i.e. what], however, prevents us from [doing so?] – the leavening agent in the dough (s’or she’b’isah)… (Berachot 4:2, translation and brackets my own)
 
The Talmud Yerushalmi clearly identifies the yetzer hara with the s’or she’b’isah – i.e. chametz. This conceptual nexus is even more explicit in a prayer found in Rav Amram Gaon’s (810-875) celebrated work, “Seder Rav Amram Gaon:”

Master of the Cosmos, it is revealed and well-known before You that I desire to perform your will – yet, the s’or she’b’isah is preventing me from doing so. May it be Your will before You Hashem, my G-d, that You will destroy, bring low and distance the yetzer hara from before me; and may You bring it low, humble it and distance it from the 148 limbs that are within me; moreover, may it not trip me and force me away from your good paths. Instead, place the yetzer tov (good inclination) within my heart, along with a good “friend” to keep Your precepts, to serve You and to perform Your will in a whole-hearted manner. (Nefilat Apayim v’Kedushah d’Sidra, translation my own)

Rabbeinu Bachya ben Asher (1255-1340) builds upon our earlier cited sources and takes them to a new level of understanding. In his estimation, the prohibition of chametz “incorporates all of the commandments.” (Sefer Kad HaKemach, Pesach I, this and the following translations and additions my own) This notion is crucial, since:

…chametz metaphorically represents the yetzer hara. As such, we have the allusion of the idea that just as the Torah obligates us to nullify the chametz in our hearts, so, too, we are duty-bound to expunge the yetzer hara from our hearts (min halev) – in order that it should not rule over us. This is what the Torah intimates when it commands us, “remove it [i.e. the chametz]” (“tashbitu”). [Little wonder] our Sages of blessed memory declared that tashbitu was [accomplished, even] b’lev (i.e. through a cognitive gesture).
 
At this juncture, Rabbeinu Bachya presents us with an intellectual tour de force regarding the underlying spiritual and ethical meaning of chametz. In so doing, he answers our original question, “Why, does the Torah place such pronounced emphasis upon the prohibition of chametz?”

And just as Rabbinic tradition teaches us that we must [physically] remove the chametz, and we must check our home in all of its crevices and cracks [to see if we can discover it], so, too, are we obligated to diligently search and check in the innermost portion of our being…and in our thoughts for all manner of evil opinions. Moreover, just like the search for chametz may neither be conducted by the light of the sun, nor by the light of the moon – nor by a torch, but rather only by a candle, so, too, the search for the yetzer hara must only be done with the light of the soul. As we find in the text, “Man’s soul is Hashem’s light, which searches out the depths of his being.” (Sefer Mishle 20:27)
 
May we be zocheh (merit) this Pesach to have souls that serve as Hashem’s light, so that we may search for, and remove, the chametz that may reside in the innermost recesses of our being. If we can accomplish this lofty goal, hopefully this will be our final Pesach in galut (Exile). “Next in year in Jerusalem!” V’chane yihi ratzon.

Shabbat Shalom and Chag Kasher v’Sameach
 
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*** My audio shiurim for Women on the topics of Tefilah and Megillat Esther may be found at: http://tinyurl.com/8hsdpyd
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*** 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.