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Artwork: Sefira Lightstone
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Rabbi David Etengoff

ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
One of the most prominent sections of our parasha is Parashat HaMoadim. Its 44 pasukim comprise the 23rd chapter of Sefer Vayikra and serve as an encyclopedic presentation of the biblically based Moadim. It begins as we would expect: “And Hashem spoke to Moshe, saying, ‘Speak to the children of Israel and say to them: Hashem’s appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]’” (23:1-2, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) After the phrase, “these are my appointed [holy days],” we would expect a listing of the Moadim, beginning with Pesach and concluding with Succot. Yet, the next pasuk 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 Shabbat to Hashem in all your dwelling places.” (23:3) Only afterwards do we find the sought for introduction to the Moadim: “These are Hashem’s appointed [holy days], holy occasions, which you shall designate in their appointed time.” (23:4)
 
Rashi (1040-1105), based on several midrashic passages, notes the anomalous nature of the inclusion of Shabbat amid the Moadim and asks: “Why does the Shabbat [designated by Hashem,] appear here amidst the Moadim [designated by the Sanhedrin?]” (23:3) His answer is a classic example of Rabbinic analysis: “To teach you that whoever desecrates the Moadim is considered [to have transgressed as severely] as if he has desecrated the Shabbat, and that whoever fulfills the Moadim is considered as if he has fulfilled the Shabbat [and his reward is as great].” As such, in Rashi’s view, the placement of Shabbat at the beginning of our chapter is meant to convey the singular import of the Moadim.
 
Rabbi Nissan Alpert zatzal (1928-1986) was one of the great roshei yeshivah of Yeshivat Rabbi Yitzhak Elhanan, and perhaps the most celebrated student of Rav Moshe Feinstein zatzal (1895-1986). In Limudei Nissan, Rav Alpert presents a deep insight regarding the connection between Shabbat and the Moadim that informs our understanding of Rashi’s gloss:

[The reason why Shabbat appears before the festivals] is to emphasize that it is the mother of all the Moadim, and the holiness of these [appointed] times flows from Shabbat. By way of explanation, this means that it is possible to extend the holiness of Shabbat to the other Moadim. It is as if Hashem said, “I have sanctified the Shabbat, now, I give you [the Jewish people] the power and the permission to consecrate the rest of the appointed times.” Moreover, just as it is the purpose of the Shabbat to cease from the creative activities of the workweek through complete and total [spiritual] relaxation in order to draw near to Hashem, so, too, this should be our orientation on the Moadim. In other words, our actions and behaviors on these days should be aimed at strengthening our faith and trust in Hashem. (Parashat Emor, page 50, s.v. v’nireh li, translation and brackets my own)
 
Rav Alpert teaches us four important lessons regarding the unique connection that obtains between Shabbat and the Moadim:

1.Shabbat is stated before the festivals because it is the “mother” of the Moadim.

1. The holiness of the Moadim derives from the holiness of Shabbat.
2. Just as Hashem consecrates Shabbat, the Jewish people are given the power and permission to sanctify the Moadim.

4.Moadim is similar in kind to that of Shabbat; namely, to enable us to utilize the holy moments of both Shabbat and the Moadim to strengthen our faith and trust in the Master of the Universe.
 
A parallel approach toward solving our problem was offered by the Maharil (1365-1427). His gloss, as well, focuses on the reason Shabbat precedes the Torah’s discussion of the Moadim:
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We find in the Zohar (Emor 95:1): “Shabbat is called “kodesh” but not “mikra kodesh.” Yom Tov, however, is called a mikra kodesh [by the Torah].” [Yet,] 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 Shabbat to Hashem in all your dwelling places.” Herein, Shabbat is also called a “mikra kodesh!” This seeming contradiction, however, can be explained in the manner that we have already written, namely, Yom Tov receives its [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,” precisely to allow Shabbat’s [kedushah] to flow into and affect the Moadim. (Likutei Maharil, Sefer Devarim, Parashat Vayelech, s.v. v’nireh li, translation and brackets my own)
 
The Maharil’s answer to our question is a spiritual tour de force. He teaches us that the Yom Tovim, though sanctified by the Jewish people, are nonetheless infused with kedushat Shabbat. Each festival day, therefore, has the potential to draw us closer to our Creator so that we may experience the sanctity of Shabbat on yet another level. With Hashem’s help, may we be zocheh to feel Hashem’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
 
Many may also be found on http://www.yutorah.org using the search criteria 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 on the topics of Tefilah and Tanach may be found at: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The prohibition of ingesting blood (Sefer Vayikra 17:12) is one of the better-known mitzvot in our parasha. The Rambam (1135-1204) adopted a causal-historical explanation as to why the Torah forbade this act:

Know that the Sabians held that blood was most unclean, but in spite of this used to eat of it, deeming that it was the food of the devils and that, consequently, whoever ate it fraternized with the jinn [supernatural beings] so that they came to him and let him know future events…Thereupon the Law [that is, the Torah]… prohibited the eating of blood, putting the same emphasis on this prohibition as on the prohibition against idolatry. For, He, may He be exalted, says, I will set My face against that soul that eateth blood, and so on (Lev. 17:10) just as He has said with regard to him who gives of his seed to Molech (cf. Lev. 20:4-6): I will even set My face against that soul, and so on. No such text occurs regarding a third commandment other than the prohibition of idolatry and of eating blood. This is so because the eating of blood led to a certain kind of idolatry, namely, to the worship of the jinn. (The Guide of the Perplexed, translation, Shlomo Pines, volume II, III: 46, pages 585-586, brackets and underlining my own)
 
In sum, the Rambam presents the prohibition of eating blood as Hashem’s strategy for deterring us from adopting an existing avodah zarah-based behavior.
 
The Ramban (1194-1270) on Sefer Vayikra 17:10-11 maintains that even though the Rambam’s presentation is sound (“v’alu devarim miyushavim”), it lacks any textual support (“aval haketuvim lo yoru kane”), since the Torah never mentions the Sabians and their perverse practices. In addition, many of the verses that mandate the prohibition of eating blood consistently employ the word, “nefesh” (soul), as seen in the following examples:

For the soul of the flesh is in the blood…
 
For [regarding] the soul of all flesh its blood is in its soul, and I said to the children of Israel: You shall not eat the blood of any flesh, for the soul of any flesh is its blood; all who eat it shall be cut off.
 
However, be strong not to eat the blood, for the blood is the soul; and you shall not eat the soul with the flesh. (Sefer Vayikra 17:11, 14 and Sefer Devarim 12:23, Torah translations, The Judaica Press Complete Tanach)
 
The Ramban’s recognition of the Torah’s emphasis of the term, “nefesh,” leads him to a 13th century statement of “you are what you eat,” and to a cogent analysis of the underlying rationale of our mitzvah:

It is further known that what is eaten becomes part of the body of the one who has eaten the food material and they merge into one entity. Therefore, if a person eats the soul of all flesh [that is, blood], and joins it with his blood, they become united in his being; this results in a thickness and arrogance in the soul of man. Moreover, he will enter into a [spiritual] state that is close to the animal soul that has been eaten… as the man’s soul will be combined with the blood of the animal…Therefore it states, “For [regarding] the soul of all flesh its blood is in its soul…” (Sefer Vayikra 17:14) for in all the flesh of both man and the animals, the soul is to be found in the blood. [Moreover,] it is not fitting to mix the soul that has been cut off [the animal that has been killed] with the soul that continues to live [that of the man] … And this is the reason why I [Hashem] have said to the Jewish people [not to eat blood], since the blood is the soul, and it is not fitting for a soul to eat another soul. (Commentary on Sefer Vayikra 17:11-12, translation, underlining and brackets my own)
 
In sum, the Ramban’s explication of our mitzvah incorporates the three major elements:

• Ingesting blood results in thickness and arrogance in a person’s nefesh
• Eating blood will cause one to enter a spiritual state similar in kind to that of the animal he/she has eaten
• It is not fitting to mix the soul that has been cut off [animal] with the soul that continues to live [human being]

 
The Ramban’s rejection of the Rambam’s analysis of our mitzvah is part of a much larger struggle in Jewish philosophy that created two radically opposing camps: the Maimunists and the Anti-Maimunists. The former advocated on behalf of the Rambam’s rationalistic approach in the Guide to the Perplexed, whereas the latter rejected it in its entirety. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his followers and disciples, offers this explanation as to why the Anti-Maimunists ultimately held sway in this crucial controversy:

Judging Maimonides’ undertaking retrospectively, one must admit that the master whose thought shaped Jewish ideology for centuries to come did not succeed in making his interpretation of the commandments prevalent in our world perspective. While we recognize his opinions on more complicated problems such as prophecy, teleology and creation, we completely ignore most of his rational notions regarding the commandments. The reluctance on the part of the Jewish homo religious [religious being] to accept Maimonidean rationalistic ideas is not ascribable to any agnostic tendencies, but to the incontrovertible fact that such explanations neither edify nor inspire the religious consciousness. They are essentially, if not entirely, valueless for the religious interests we have most at heart. (Rabbi Joseph B. Soloveitchik, The Halakhic Mind: An Essay on Jewish Tradition and Modern Thought, page 92, underlining my own)
 
In a word, the Rav’s analysis as to why Maimonidean rationalistic explanations of the mitzvot were rejected by most Jewish thinkers maintains that “such explanations neither edify nor inspire the religious consciousness. They are essentially, if not entirely, valueless for the religious interests we have most at heart.” What, then, are the hallmarks of the religious consciousness and the religious interests we have most at heart? The Rav provides a poetic answer to this question in his presentation as to why man ultimately seeks the Almighty:

Man seeks God out of a thirst for the freedom of life, a desire to expand and deepen the universe. The search for God means liberation from the burden of tyrannical nature weighing heavily upon him, release from the blind forces besetting man’s life. Weary from the travail of dull life, man flees to the region of complete liberty and conjoins with God. Man desires peace of mind and seeks to wipe the tears of sorrow from his face. Out of the totality of spiritual experience that flows from the inner uniqueness and independence of the creative spirit that rises ever higher, the religious experience is revealed. (Rabbi Joseph B. Soloveitchik, And From There You Shall Seek, translation, Naomi Goldblum, pages 41-42)
 
May we ever be zocheh to have “a thirst for the freedom of life, [and] a desire to expand and deepen the universe,” as we seek Hashem and keep His mitzvot. V’chane yihi ratzon.
 
Shabbat Shalom
​
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many may also be found on http://www.yutorah.org using the search criteria 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 on the topics of Tefilah and Tanach may be found at: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parshiot focus on the halachot of tumah and taharah (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” 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 expertise in this area of study. This lack of mastery was noted as early as the 12th century by the Rambam zatzal (1135-1204) in his 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)
 
I believe the challenges we face understanding tumah and taharah stem from the inherent nature of these laws. The best-known example of this category of commandments is the parah adumah that the Torah introduces with these words: “This is the statute (chukat) of the Torah which Hashem 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) The Torah uses the term, “chukat,” and in so doing, 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 this 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)
 
As chukim, the rationales of tumah and taharah are 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, 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 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 passage, and utilized it as the basis for his 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 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 following translation and underlining, my own)
 
At this juncture, the Rambam provides us with a startling spiritual tour de force. In relatively few words, he helps us understand the elusive world of tumah and taharah, and invest them with new meaning:
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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.
 
I believe the Rambam helps us understand the ultimate purpose of the laws of tumah and taharah: Namely, to enable us to effectuate substantive changes in ourselves. As such, this category of Jewish law offers great opportunity that we will return to Him, and “bring our souls back to the waters of pure and unsullied thought.” V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many may also be found on http://www.yutorah.org using the search criteria 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 on the topics of Tefilah and Tanach may be found at: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The final chapter of Parashat Shemini contains more than 20 pasukim that discuss various aspects of hilchot kashrut. Herein, the Torah gives us general guidelines for determining the status of kosher and non-kosher mammals, fish, insects, and seven bird species that we are forbidden to eat. In short, it is a self-contained “kashrut handbook.”
 
In his commentary on Sefer Shemot, the Ramban (1194-1270) presents a powerful argument for understanding hilchot kashrut on a spiritual level. He begins by examining the phrase, “And you shall be holy people to Me,” (Sefer Vayikra 22:30, this and all Tanach translations, The Judaica Press Complete Tanach) and notes the following:

… and now that the Torah has come to the beginning of its examination of the Laws of Forbidden foods, it begins with the phrase, “And you shall be holy people to Me,” for in truth, it is proper and fitting that a person should be able to eat anything that would enable him to live, [therefore,] it must be the case that the prohibitions that exist regarding various foods are for the exclusive purpose of spiritually purifying the soul. [This means] that one should eat pure foods (devarim nekiyim) that will not produce a thickness and arrogance of the soul. As such, the Torah states, “And you shall be holy people to Me,” which means that I [Hashem] desire that you [the Jewish people] will be a holy people in order that you will be fitting to Me, [and] cleave to Me for I am holy. Therefore, do not sully your souls through the eating of disgusting things … [and regarding a treifah (literally a torn animal)], while it is not revolting, holiness ensues when one guards themself from eating it. (Translation and brackets my own)
 
Rabbi Don Yitzhak Abarbanel (1437-1508) builds upon the Ramban’s analysis and passionately advocates for the spiritual understanding of hilchot kashrut:
 
The Divine Torah did not come to heal the body or to promote physical health but rather to foster the health of the soul and to heal its afflictions. Therefore, the Torah forbade these foods because they have a deleterious effect on the pure and intelligent soul, breeding insensitivity in the human soul and corrupting its desires. This causes the formation of an evil nature that breeds a spirit of ritual impurity and banishes the spirit of ritual purity and holiness, concerning which Dovid implored: “Do not take Your spirit of holiness from me!” (Sefer Tehillim 51:13). (Commentary on Parashat Shemini, translation, Rabbi Yaakov Beasley with my emendations)
 
The Torah’s emphasis on the role of hilchot kashrut as a means of achieving kedushah and to avoid spiritual defilement is found in our parasha regarding the prohibition of eating “creeping creatures that creep on the ground:”

You shall not make yourselves abominable with any creeping creature that creeps, and you shall not defile yourselves with them, that you should become unclean through them. For I am Hashem your God, and you shall sanctify yourselves and be holy, because I am holy, and you shall not defile yourselves through any creeping creature that crawls on the ground. For I am Hashem Who has brought you up from the land of Egypt to be your God. Thus, you shall be holy, because I am holy. (Sefer Vayikra 11: 43-45, underlining my own)
 
Closer to our own time, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his students and disciples, translates the underlying concept of hilchot kashrut into the modern idiom. Rather than emphasizing the spiritual motif, however, he focuses on the sanctification of the body that takes place as a result of following these laws. In so doing, he underscores their overarching significance for the Jewish people:

It is interesting to note that there is only one verse in the Torah that mentions prayer (Deut. 11:13), but there are many chapters that deal with dietary laws. It is easier for man to pray than to withdraw from food he desires. Man is ready to serve God spiritually, but resents any interference with his eating habits, or with the manner in which he gratifies physical or carnal needs… he resents being told that there are laws which guide him concerning behavior not of the spirit, but of his body. The Torah is of the opinion, however, that it is impossible to hallow and inspire the spirit without disciplining the body. These mitzvos [that is, the dietary laws] belong to the category of discipline of the body and its sanctification. What is forbidden here is overindulgence in satisfying human corporeal needs and drives. (This and the following citations, Rabbi Joseph B. Soloveitchik, Festival of Freedom: Essays on Pesach and the Haggadah, J.B. Wolowelsky and Reuven Ziegler, Editors, page 137, all brackets my own).
 
The Rav stresses Judaism’s respect for man’s physical being and desires, in notable contrast to other religions. At the same time, however, he underscores the Torah’s insistence on sanctifying all aspects of our physical existence:
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Judaism does not reject the body. The body is part of man and so is the spirit, the soul. But the body should not be that of a savage; it should be a disciplined body, one capable of refraining and retreating from certain actions that promise corporeal pleasure. The body must be sanctified and elevated.
 
It is in the context of his above-stated comments that Rav Soloveitchik notes the singular import of the hilchot kashrut, “We have existed for almost two thousand years without a sanctuary, and the absence of its service has not affected the integrity of our people. If a Jewish community would reject kashrus, however, it would become assimilated in a few generations.”
 
Whether we focus on hilchot kashrut from a spiritual standpoint (the Ramban and the Abarbanel), or from the viewpoint of the elevation of the body (Rav Soloveitchik), each of these approaches lead to the pursuit of holiness.
 
May we strive to lead lives dedicated to kedushah, so we may grow ever closer to HaKadosh Baruch Hu. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.