![]() 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, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah and Shoshana Elka bat Etel Dina, and the safety of our brothers and sisters in Israel and around the world. One of my professors, Rabbi Menachem M. Brayer, PhD zatzal once noted: “We should not be surprised by the similarities between Judaism and the surrounding cultures. After all, they were in the same geographic area and essentially faced the same daily challenges. What we should focus upon, however, are the differences, rather than the similarities.” (My paraphrase from a lecture) A telling example of such a parallel is found in the following two sources: If a man put out the eye of another man, his eye shall be put out. If he break another man's bone, his bone shall be broken. (Hammurabi's Code of Laws, Numbers 196-197, translation, L. W. King) An eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot, a burn for a burn, a wound for a wound, a bruise for a bruise… And a man who inflicts an injury upon his fellow man just as he did, so shall be done to him [namely,] fracture for fracture, eye for eye, tooth for tooth. Just as he inflicted an injury upon a person, so shall it be inflicted upon him. (Sefer Shemot 21:24-25 and Sefer Vayikra 24:19-20, these and all Bible translations, The Judaica Press Complete Tanach) These passages are strikingly parallel in both subject matter and content. This is particularly fascinating since Hammurabi died in 1750 B.C.E. – approximately 500 years before the Exodus and Hashem’s gift of the Torah to our ancestors at Mount Sinai. As such, Rabbi Dr. Brayer’s observation is particularly apropos regarding our texts. Hammurabi’s Code represents straightforward retribution (lex talionis). In stark contrast, however, the verses from Sefer Shemot and our parasha do not entail any manner of physical revenge. Instead, our Sages understood them as referring to financial restitution. As such, the Rambam (Maimonides, 1135-1204) codifies the Torah’s verses in the following manner: When a person injures a colleague, he is liable to compensate him in five ways: the damages, his pain, his medical treatment, his loss of employment and the embarrassment he suffered. All these five assessments must be paid from the highest quality of property that he owns, as is the law with regard to payment for damages. The Torah's statement Leviticus 24:20: “Just as he caused an injury to his fellowman, so too, an injury should be caused to him,” should not be interpreted in a literal sense. It does not mean that the person who caused the injury should actually be subjected to a similar physical punishment. Instead, the intent is that he deserves to lose a limb or to be injured in the same manner as his colleague was, and therefore he should make financial restitution to him. (Mishneh Torah, Hilchot Chovale u’Mazik 1:1 and 3, translation, Rabbi Eliyahu Touger, underlining my own) The Rambam deems the exegetical analysis of our passages to be a necessary but insufficient refutation of any Torah-based notion of physical retribution. Therefore, he strengthens his position by invoking Massorah (the accepted body of received and revered opinion) and case law as the final conclusive proof for how we ought to understand “An eye for an eye…” Although these interpretations are obvious from the study of the Written Law, and they are explicitly mentioned in the Oral Tradition transmitted by Moses from Mount Sinai, they are all regarded as actual halachic practice (halacha l’maaseh – see Rabbi Shabbetai Frankel’s edition). This is what our ancestors saw in the court of Joshua and in the court of Samuel of Ramah, and in every single Jewish court that has functioned from the days of Moses our teacher until the present age.” (Ibid. 6, emendation and note my own) The Rambam’s suggestion of halacha l’maaseh as the final arbiter for understanding our verse is completely unprecedented in the Mishneh Torah – especially since this is the only reference to this expression in the entire work! Beyond question, something unique has taken place in this body of laws. Therefore, we must ask, “What is the Rambam communicating to us by calling upon Massorah and employing the phrase ‘halacha l’maaseh,’ rather than relying upon his own textual analysis and interpretation?” Without a doubt, Maimonides was one of the most extraordinary thinkers of all time. Yet, he saw himself as operating within the context of the Massorah, instead of relying solely upon his own intellect. In other words, as cogent as his own analyses were, he nonetheless accepted Chazal (our Sages of blessed memory) as the ultimate decisors of truth. Given this notion, it is little wonder that the Rambam began the Mishneh Torah with a restatement of the chain of Torah transmission from the ever-sounding Voice at Sinai until his own time. The message is clear: We are free to critically research and examine every aspect of the halachic universe. Yet, when it comes to halacha l’maaseh, we must embrace the authority of Chazal in order to serve our Creator in authenticity and truth. 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.
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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, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah and Shoshana Elka bat Etel Dina, and the safety of our brothers and sisters in Israel and around the world. Parashat Kedoshim’s verse: “And the L-rd spoke to Moses, saying, ‘Speak to the entire congregation of the children of Israel, and say to them, “You shall be holy (kedoshim), for I, the L-rd, your G-d, am holy,’” is celebrated for its powerful call to the Jewish people to live lives invested with holiness. (Sefer Vayikra19:1-2, this and all Rashi and Tanach translations, The Judaica Press Complete Tanach) Rashi, basing himself upon a variety of midrashic sources, explains the phrases, “entire congregation of Israel” and “you shall be holy,” in the following fashion: Entire Congregation of Israel: [This] teaches us that this passage was stated in the assembly [of the entire congregation of Israel] because most of the fundamental teachings of the Torah are dependent on it [i.e., they are encapsulated in this passage]. You shall be holy: Separate yourselves from illicit relations and from sin, for wherever one finds a barrier against illicit relations, one finds holiness… The great mid-18th century Chasidic master, Rabbi Kalonymus Kalman Halevi Epstein, known to the world as the holy Me’or Vashemesh after the title of his most famous work, raises a key question regarding Rashi’s explication of our verse: “What do we learn by being told that this [specific] parasha was taught in the assembly of Israel - is it not logical to assume that all mitzvot that are universally practiced by the Jewish people were stated before our entire nation?” (Me’or Vashemesh, Parashat Kedoshim, this and the following translations my own) The answer the Me’or Vashemesh provides offers us a deeper understanding of the connection that obtains between the phrases, “entire congregation of Israel” and “you shall be holy,” and informs our comprehension of the pasuk (verse) in an entirely new fashion: And this is the proper explanation of our pasuk: “And the L-rd spoke to Moses, saying, ‘Speak to the entire congregation of the children of Israel’…” As Rashi elucidates, “[This] teaches us that this passage was stated in the assembly [of the entire congregation of Israel] …” This means, that this parasha - i.e. that of “and you shall be holy” [was specifically said] amongst the entire Jewish people, since it is impossible for a person to merit the highest heights of kedushah (holiness) unless they will be joined together in a gathering of the overall community in the service of Hashem. Why is this the case? [As Rashi teaches us]: “because most of the fundamental teachings of the Torah are dependent on it.” – i.e. tefilah b’tzibur (public prayer), and mitzvot which are similar in kind [that require a community for their fulfillment]. Clearly, for the Me’or Vashemesh, kedushah can only be achieved in the context of the tzibur. As such, any notion of ascetic withdrawal from the community is anathema to the authentic Torah way of life - a concept that he crystalizes in the following passage: The text concludes and states: “You shall be holy,” which Rashi interprets as “and you shall be separate.” To clarify: This parasha was commanded to the Jewish people in order for them to be holy [as a corporate entity]; a person could mistakenly believe, however, that the correct exposition of “and you shall be holy” is that individuals should remove and separate themselves from the tzibur – and only then will they achieve authentic kedushah. The deeply insightful analysis of the Me’or Vashemesh is consonant with Hillel’s well-known statement in Pirkei Avot: “Al tifrosh min hatzibur” (“Do not separate yourself from the community,” II:4) In his discursive analysis of this phrase, Rabbi Israel Lipschitz (1782-1860), known as the Tiferet Yisrael after the name of his classic commentary on the Mishnah, challenges us to recognize Hillel’s aphorism for what it truly is, namely, a directive to engage in all aspects of communal activity for the betterment of the tzibur and, ultimately for the benefit of the entire Jewish people. With Hashem’s help and guidance, may each of us strive to implement Hillel’s stirring words in our lives, and may we thereby be zocheh (merit) to see the fulfillment of the pasuk: “I shall be sanctified amidst the children of Israel. I am the L-rd Who sanctifies you.” (Sefer Vayikra 22:32) May this time come soon and in our days. 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, and HaRav Raphael ben HaRav Ephraim, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha, Yakir Ephraim ben Rachel Devorah and Shoshana Elka bat Etel Dina, and the safety of our brothers and sisters in Israel and around the world. Our parshiot focus on the halachot of tumah and taharah (The Laws of Ritual Purity and Impurity). As is widely known, these are some of the most complex subjects in the Torah. An entire section of the Mishnah is entitled “Taharot” (“Purities”), and page after page of the Talmud discusses the intricacies of this fundamental area of Jewish law. Unfortunately, however, very few people today, regardless of their level of intellectual acumen and scholarly achievement, have mastered this area of study. This lack of mastery was noted as early as the 12th century by the Rambam (Maimonides), in his paradigm-changing work, Commentary on the Mishnah: And you know that today, because of the multiplication of our sins, that if you were to encounter the leaders of the yeshivot throughout the Jewish people, and all the more so, those of the various synagogues, you would find that this entire subject remains difficult for them. This is the case, [even though] there are many explicit Torah verses and Mishnaic passages [that discuss this area of Halacha] and sources that are even clearer and simpler than these works. (Introduction to Mishnah Kalim, ed. Rabbi Yosef David Kapach, p. 22, translation my own) Perhaps the challenges we face when encountering tumah and taharah stem from the inherent nature of these laws. The best-known example of this category of commandments is the Parah Adumah (Red Heifer), which the Torah introduces with the famous words: “This is the statute (chukat) of the Torah which the L-rd commanded, saying, ‘Speak to the children of Israel and have them take for you a perfectly red unblemished cow, upon which no yoke was laid.’” (Sefer Bamidbar 19:2, this and all Tanach translations, The Judaica Press Complete Tanach) We immediately note that the Torah uses the term, “chukat,” which informs us that the Parah Adumah is a chok, a statute, in contrast to the prohibition of murder, for example, that is a mishpat. The Rambam defined the main difference between these classes of mitzvot in the following manner: The mishpatim are those commandments wherein their rationale is revealed and the value that obtains as a result of their performance is manifest in this world. For example: the prohibitions of stealing and murder, and the obligation to honor one’s father and mother. [In contrast,] the chukim are those commandments whose rationale is unknown. (Mishneh Torah, Hilchot Meilah 8:8, translation and brackets my own) By definition, as chukim, the rationale of tumah and taharah is unknown. Yet, there is more at stake here than our failure to discover the underlying basis of this area of Halacha; in actuality, there are no rationally-conceived principles as to why something renders an object or person tamei (ritually impure) or tahor (ritually pure). These are not physical processes; rather, the consequent changes in status are brought about through the absolute will of Hashem. The following Midrash sheds light on this matter: [Rabbi Yochanan ben Zakkai’s students] said to him: “You dismissed the [the question of the non-Jewish inquirer regarding tumah and taharah] with a reed [i.e. in a simplistic manner,] yet, how will you respond to us regarding the same inquiry?” He said to them: “The dead person does not [in some physical manner] render [a person or an object] ritually impure, and neither does water bring about ritual purity [in a physical fashion,] rather, both of these effectuate [these] changes based solely upon the edict of the Omnipresent One (gezeirato shel Hamakom). For the Holy One blessed be He declared: ‘A statute I have proclaimed! A prohibition I have declared! And you have no permission to violate my edict.’” (Pesikta Rabbatai, Ish Shalom edition, Piska 14, Parah, translation and brackets my own) It appears that the Rambam was strongly influenced by this midrashic passage, and utilized it as the underpinning for the following halachic decision: It is a clear and explicit concept that the various forms of tumah and taharah are a divine decree of the Torah. They are not in the class of those matters wherein man can use his intellect to make determinations. [Instead,] they are in the category known as chukim. So, too, when it comes to the instance of immersion in a ritual bath (mikvah) to remove ritual impurity – it is in the category of chukim. This is the case since ritual impurity is neither dirt nor bodily excretions that will be removed by the water – rather, the purification process is a divine decree of the Torah – and the entire matter is dependent upon one’s intention (kavanat halev) [and not just the physical immersion] … (Mishneh Torah, Hilchot Mikvaot 11:12, this, and the next translation and underling, my own) At this juncture, the Rambam provides us with a startling philosophic and spiritual tour de force. In relatively few words, he enables us to gain a deep insight into the elusive world of tumah and taharah and its meaning for our time: Nonetheless, the Torah provides a hint of understanding [of tumah and taharah]: Just like an individual with the proper intention to purify himself once he immerses himself becomes ritually pure, even though nothing new has been created in his body, so too, one who has the intention to purify his soul from spiritual impurities such as wicked and evil thoughts, since he has made a heartfelt decision to remove himself from those shameful ideas, will be able to bring his soul back to the waters of pure and unsullied thought … May Hashem in His great mercy purify us from all inadvertent and purposeful sins, and from all manner and variety of guilt. (Ibid.) In my view, the Rambam is teaching us that the ultimate purpose of the body of law focusing upon tumah and taharah is to serve as a model for how we can engender substantive change in ourselves, in order to become better than who we are today. The laws of tumah and taharah, therefore, offer the greatest hope known to the Jewish people, the hope that Hashem will help us return to Him in spiritual purity so that we may glorify His Name in the world. As Rabbi Akiva taught us so long ago: Joyous are you O’ Jewish people, before Whom are you purified, and Who purifies you? Your Father in Heaven. As the texts state: “And I will sprinkle clean water upon you, and you will be clean; (mayim tehorim u’tahrtem) from all your impurities and from all your abominations will I cleanse you,” (Sefer Yechezkel 36:25) and “The L-rd is the source of the hopes of Israel (mikvei Yisrael) …” (Sefer Yirmiyahu 17:13, Mishnah Yoma 8:9, translation my own) 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, and 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 tragic death of Aharon’s eldest sons, Nadav and Avihu, is the most powerful dramatic moment of this week’s parasha: 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) Chazal (our Sages may their memory be blessed) suggest a number of reasons as to why Nadav and Avihu “died before the L-rd.” Midrash after Midrash offers its differing analysis of the improper behaviors that led to Nadav and Avihu’s downfall. I believe that the sheer number of views reflects a fundamental disquietude amongst Chazal regarding the deaths of Nadav and Avihu. After all, the following Midrashic passages teaches us that they were greater than both their father and Moshe: Rav Yitzchak began: “Your words were found and I ‘embraced’ them, and Your word was to me a joy and a rejoicing of my heart, for Your name was called upon me, O L-rd G-d of Hosts.” (Sefer Yirmiyahu 15:16) Rav Shmuel bar Nachman said: “This statement was said to Moshe at Mount Sinai, and he did not understand it until events [i.e. the death of Nadav and Avihu] unfolded before him. Moshe said to Aharon: ‘My brother, at Sinai it was told to me that I would one day sanctify this house [the Mishkan], and that I would do this together with a great man. I initially thought that perhaps this house would be made holy either through my efforts or yours. Now [subsequent to the death of Nadav and Avihu,] I realize that your two sons are greater than both you and myself.’” (Midrash Vayikra Rabbah, Vilna edition, Parashat Shemini 12:2, translation and brackets my own) Rav Shmuel Bornsztain zatzal (1855-1926), the second Sochatchover rebbe and author of the celebrated homiletic work on the Torah, Shem Mishmuel, asks the following question based upon our Midrash: “How is it possible that these incredibly holy individuals [i.e. Nadav and Avihu] …erred so egregiously?” (Shem Mishmuel, Sefer Vayikra, Parashat Shemini, 1911, s.v. vayikachu, this and the following translations and brackets my own) His answer focuses upon Nadav and Avihu’s underlying thought process and consequent misguided motivation to offer aish zarah (foreign fire) before Hashem: It is possible to answer our question by suggesting that their rationale was based upon the following statement of Chazal: “That very day [upon which the Mishkan was erected] was as great a joy before the Holy One Blessed be He as the day upon which the Heavens and earth were created.” (Talmud Bavli, Megillah 10b) They, therefore, thought that the time had arrived for the ultimate universal perfection of the world (tikun klali) – just as it will be in the Messianic future when everything [good] will be universally accepted and in the state of perfection. At that time, there will be no zarut (nothing foreign), and consequently, there will no longer be an exclusive need for aish kodesh (holy fire). In sum, Nadav and Avihu acted based upon the following formula: the joy of the creation of the world = the elation of the inauguration of the Mishkan = the ultimate perfection of the world. Unfortunately, however, the overwhelming bliss experienced at the investiture of the Mishkan did not signal the “ultimate universal improvement of the world,” i.e., the onset of Messianic times, and the world remained in its imperfect state. Consequently, the Torah’s requirement for aish kodesh, and the concomitant prohibition of aish zarah, remained in effect. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, is in accord with Rav Bornsztain’s analysis, as we find his explication of our passage: 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 in the course of his presentation of the authentic 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, therefore, is the crucial foundation for 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 the following brief exploration 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 total surrender to the will of G-d, but as it progresses, we move toward a joyful catharsis. (Brackets my own) In the Rav’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.” He underscores this point in his summation of Nadav and Abihu’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 grow in our authentic commitment and spiritual connection to His Torah, and may we be zocheh (merit) to fulfill the words recited each and every morning in the Shacharit service: “Happy are we! How goodly is our portion, and how pleasant is our lot, and how beautiful our heritage!” 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, 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 first 21 verses of the 15th chapter of Sefer Shemot are known as “the Shira,” the song of joy and exultation that was sung by our forebears after they crossed the Sea of Reeds. It is one of the most often recited passages in the Torah based upon its prominent placement at the end of the Pesukei d’Zimrah (Verses of Song) section of the morning prayers, and its choice as the dramatic Torah reading for the Seventh Day of Pesach. One would think that our familiarity with this celebrated passage would lead to a clear understanding of its content. Yet, due to its poetic language and metaphoric images, its meaning remains elusive and difficult to comprehend. One such example of the Shira’s complexity is the phrase, “nora tehilot.” Popular English translations render it in the following manner: “too awesome for praise” (ArtScroll Tanach), “too awesome for praises” (The Judaica Press Complete Tanach), and “awesome in praise” (Rav Aryeh Kaplan zatzal, The Living Torah). The first two translations seem to follow Rashi’s (1040-1105) explication of our term, “[You are] too awesome for [one] to recite Your praises, lest they fall short, as it is written (Sefer Tehillim 65:2): ‘Silence is praise to You.’” (Rashi and Tanach translations, The Judaica Press Complete Tanach) Rashi’s approach to our expression is quite reminiscent of a passage found in Talmud Bavli, Brachot 33b: A certain [individual] went down [to lead the prayers] in the presence of R. Chanina and said, O’ G-d, the great, mighty, awesome, majestic, powerful, awful, strong, fearless, sure and honored. He [R. Chanina] waited until he had finished, and when he had finished he said to him, “Have you concluded all the praise of your Master? Why would I [or anyone else] want all this? Even with these three that we do say [the great, mighty and awesome G-d,] had not Moses our Master mentioned them in the Torah [Sefer Devarim 10:17] and had not the Men of the Great Assembly come and inserted them in the Tefilah [i.e. Shemoneh Esrai], we would not have been able to mention them, and you say all these and still go on! (Translation, The Soncino Talmud with my brackets and extensive emendations) The Rambam (Maimonides, 1135-12-4) summarizes the essential intent of Rabbi Chanina’s words in the following halachic decision: Also, a person should not be profuse in his mention of adjectives describing G-d, and say: “The great, mighty, awesome, powerful, courageous, and strong G-d,” for it is impossible for man to express the totality of His praises. Instead, one should mention [only] the praises that were mentioned by Moses, of blessed memory. (Mishneh Torah, Hilchot Tefilah 9:7, translation, Rabbi Eliyahu Touger) In sum, the approaches of Rashi, the Talmud, the Rambam, and the first two translators mentioned earlier focus upon our fundamental inability to effectively praise our Creator. Moreover, the expression, “great, mighty and awesome G-d,” is permissible in our Tefilot solely because Moses utilized these terms in Sefer Devarim, and they were included by the Men of the Great Assembly in their formulation of the Shemoneh Esrai. Rav Aryeh Kaplan’s translation of nora tehilot, “awesome in praise,” takes an entirely different tact than that of the previous sources. Instead of emphasizing our incapacity to properly proclaim the glory of Hashem, Rav Kaplan recognizes that man, too, has a role to play in extolling Him. I believe that this approach is in consonance with the following midrashic passage from the 42nd chapter of Pirkei d’ Rabbi Eliezer: Nora tehilah (singular form) is not written here. Instead, the Torah writes, “nora tehilot” (plural form). [It is written in the plural form to teach us that] the Ministering Angels praise You in the Heavenly Heights, whereas, the Jewish people offer praises in the terrestrial sphere. [Regarding the Jewish people’s role in exalting Hashem,] the text, therefore, writes (Sefer Tehillim 22:4): “But You are holy; You await the praises of Israel.” (Translation and brackets my own) I believe that the Midrash, and Rav Kaplan’s translation of nora tehilot, are very spiritually edifying. They focus on the positive nature of the relationship that obtains between Hashem and the Jewish people. It is a unique relationship, for as King David emphasizes in this verse from Sefer Tehillim, Hashem in all His uncountable glory waits for us to praise Him – something that He does in regard to no other nation. True, as the other sources stress, we can never truly begin to recognize Hashem’s greatness and awesome status. Nonetheless, He longs for our songs of praise just as much, if not more, than the praises of the Ministering Angels. May this Seventh Day of Passover be one wherein we, as individuals and as a nation, sing heartfelt praises to our Creator, and once again proclaim as a united people: “…this is my G-d, and I will extol Him, the G-d of my father, and I will exalt Him.” (Sefer Shemot 15:2) V’chane yihi ratzon. Shabbat Shalom and Chag 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. |
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