Parashat Shelach Lecha 5773, 2013

                            The Closeness of Hashem

                                  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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

Maimonides (Rambam, 1135-1204) presents the 13 essential principles of our faith in his introduction to the 10th chapter of Mishnah Sanhedrin. The eighth and ninth of these doctrinal statements present the G-d-given origin of the Torah (i.e. Torah min hashamayim) and its immutability. These indispensable precepts of Judaism form the foundation for understanding the Torah, and help define our approach to this most precious gift that was bestowed upon us by our Creator. They teach us that it was the Almighty, Himself, who gave us the Torah and that it will never change. By extrapolation, they teach us, as well, that each and every verse of the Torah, regardless of its content, is a pearl of wisdom waiting to be discovered and analyzed. In addition, since the Torah is G-d-given and Hashem is perfect, the Torah, as well, is perfect. Therefore, when we encounter what appears to be an extra word or some other seeming textual anomaly, we are obligated to try to understand the reason for the unusual formulation.

The final verse of our parasha (Sefer Bamidbar 15:41) is also the last verse of the three paragraphs that compose our recitation of Kriat Sh’ma (Sh’ma Yisrael). It contains a puzzling repetition: “I am Hashem, your G-d, Who has removed you from the land of Egypt to be a G-d unto you; I am Hashem, your G-d.” (Translation, Artscroll Tanach) We must ask, “Why is the phrase ‘I am Hashem, your G-d’ repeated?” This apparently unnecessary repetition was noted during the Mishnaic period in the halachic Midrash to Sefer Bamidbar known as the Sifrei, and during the Talmudic period in Talmud Bavli, Menachot 44a. Both explanations are virtually identical. The passage in the Sifrei reads as follows:

Hashem Elokeinu commanded us a relatively easy commandment to perform. And it is stated “I am Hashem, your G-d I am Hashem, your G-d” two times. One time refers to the idea that Hashem will reward [those who deserve reward] in the future, and the second time refers to the idea that Hashem will punish [those who deserve punishment] in the future.

In essence, the repetition of “I am Hashem, your G-d” teaches us the theological principle of S’char v’ Onesh (Reward and Punishment). Each one of us will stand din v’cheshbon (the final accounting) before our Maker when we reach 120. Nothing goes unnoticed. Nothing is disregarded. Hashem will “replay” our lives to us in the minutest detail, and enable us to see that all of our rationalizations have been totally without merit. On the positive side, however, all of our merits and even our positive thoughts will come to our defense when Hashem determines our ultimate fate.

A holistic and quite novel interpretation of the repition of our phrase “I am Hashem, your G-d” is found in the great Chasidic work, Kedushat Levi, written by Rabbi Levi Yitzchak ben Meir of Berdichev, Russia (1740-1810), known fondly throughout the Jewish world as “the Berdichever.” He begins by focusing upon a fundamental theological and philosophical principle of Torah living: “The general rule is that man must always be conscious that all of his words, thoughts, and actions [literally ‘movements’] make an impression in Heaven.” Thus, we must remember that every word, act, and deed that we perform is recorded, as it were, in Hashem’s ledger. Moreover, the Berdichever states, this is “a major tenet in serving the Creator.” This is so since “Hashem, may He be blessed, knows all of man’s thoughts.” In addition, “His divine Providence (hashgacha pratit) is omnipresent and over all of mankind.” He continues and weaves his explanation of our verse’s repetition of “I am Hashem, your G-d” into his inspiring analysis:

And this is the essence of the service of man toward G-d that he recognize and be fully knowledgeable that Hashem, may He be blessed, has His Divine Providence upon him and upon all of his ways. This is what the Torah means when it says “I am Hashem, your G-d, Who has removed you from the land of Egypt to be a G-d unto you” [G-d as our Redeemer] and that you must be fully cognizant of “I am Hashem, your G-d” as referring to Hashem as He who ever exercises His Divine Providence upon us.

I believe that these sources teach us an invaluable lesson. Quite often, many in the non-religious world feel adrift and without purpose. They fruitlessly search for meaning in their lives through conspicuous consumption and the endless pursuit of pleasure. Indeed, to paraphrase Rabbi Dr. Abraham Twerski, they often trade pleasure for true happiness. Moreover, Hashem is an immanent part of our lives, since His Divine Providence protects each and every one of us. Our connection to the Creator brings meaning and value to our lives. In addition, we are never alone, since G-d is always close to us. As King David stated so beautifully in Sefer Tehillim 145:18: “The L-rd is near to all who call Him, to all who call Him in truth.”

May the Almighty grant us the wisdom to recognize His unceasing presence in our lives so that we, in turn, may be mekadash sh’mo (sanctify His holy Name) forever more. V’chane yihi ratzon

Shabbat Shalom


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

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

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

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

                          Parashat Behaalotecha, 5773, 2013:

                 Seventy Approaches to Torah Analysis

                                 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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

Our holy Torah is composed of both halachic (legal) and narrative portions. While there is usually nearly universal consensus that a particular law exists, halachic passages are often the focus of diverse interpretations regarding their pragmatic application. Thus, an entire genre of Jewish literature has arisen whose sole purpose is to determine the practical ramifications of both Torah and Rabbinic laws. In many ways, the creation of this unique and dynamic body of literature has continued unabated since, at the moment of the Sinaitic Revelation, our forebears declared “Naaseh v’nishmah” (“We will do and we will accept,” Sefer Shemot 24:7).

In an attempt to apprehend the supernal wisdom of our Creator, narrative passages of the Torah have also been the focal point of intense exegetical and interpretive scrutiny. In contrast to the juridical sections of the Torah, Chazal (our Sages of blessed memory) gave themselves license for wide-ranging and often radically divergent interpretations of this material. Beginning with the Zohar, this idea has become known as “shivim panim l’Torah” (“the 70 facets of Torah interpretation”). One of the clearest presentations of this notion is found in the anonymous 13th Century work entitled “Sefer Hachinuch.” In Mitzvah 95, the author states:

It is a known and widely recognized tenet among us, the people who accept the mitzvoth, that there are seventy facets to the Torah; for each one of them there are great and manifold roots, and every root has branches, each of which bears a great cluster of desirable fruit to make hearts wise. Every day they produce blossoms for those who attend them diligently – blossoms of wisdom and good intelligence, bringing light to all eyes. The depth of its wisdom widens and winds about until a man has not the power to grasp its ultimate sense. As the wise king [Solomon] avowed, I said, “I will get wisdom”; but it was far from me (Ecclesiastes 7:23). With all that, however, the hands of anyone who occupies himself with it should not be slackened. For if he eats a little or much of it, it is all sweet. (Translation, Charles Wengrov)

Our parasha contains a prime example of a pasuk (verse) that is highly illustrative of shivim panim l’Torah. Sefer Bamidbar 10:33 reads the following: “They [the Jewish people] traveled a distance of three days from the mountain of the L-rd, and the Ark of the L-rd's covenant traveled three days ahead of them to seek for them a place to settle.” Tosafot on Talmud Bavli Shabbat 116a quotes the now lost Midrash Vayachulu (attributed therein to Midrash Yelamdainu) in the following fashion:

Vayisu and they traveled – they traveled away from Mt. Sinai in the manner of a journey of three days – just like a young child who runs away from school [at day’s end] – that he flees and travels away. So, too, did the Jewish people run away from Mt. Sinai in the manner of a journey of three days because they had learned a great deal of Torah at Mt. Sinai.

The emphasis in this Midrash is unmistakable: Our ancestors failed to live up to their potential to achieve further spiritual greatness. Instead of embracing the opportunity to learn more Torah, in the very place where it was given, they squandered this precious moment. Rabbi Shlomo Ephraim ben Aaron Luntschitz (1550–1619) zatzal, known as the Kli Yakar after the title of his most famous and beloved work, elaborates upon this Midrash. He suggests that b’nai Yisrael ran away “out of fear that perhaps [G-d] would add even more Mitzvot to them.” Instead of rejoicing in the words of Hashem and His commandments, they rebelled against Him. Like young and immature cheder students, they attempted to flee responsibility. In sum, a more negative portrait of the Dor Hamidbar (Generation of the Desert) could hardly be painted.

Rabbeinu Shimshon Raphael Hirsch (1808-1888) adopted a completely different approach in his analysis of our pasuk. In stark contrast to the Midrash, Tosafot, and Kli Yakar, for whom our verse represents consummate failure and rebellion, Rav Hirsch discovered an understated moment of human drama and existential anxiety. In his view, G-d, via His divine beneficence, assuaged our forebears’ fears with His unbounded kindness and mercy:

As it does not say “they traveled three days,” but [rather] “a way of three days,” it probably wishes to express the hardship and strain caused by such a three days journey. But “the Ark of the Covenant of G-d went before them for three days journey” [i.e.,] they had the Ark of G-d’s covenant before their eyes during the whole of the three days trek looking out for a suitable place for them to rest, and this constant view could well keep them in the fresh and cheerful mood of knowing that G-d was leading them, as well as the “cloud of G-d” which remained constantly with them and made them feel assured on all their wanderings that they had G-d’s Protection accompanying them. (Translation, Isaac Levy, brackets my own)

Aristotle created the principle of logic known as the Law of the Excluded Middle, which maintains that every statement is either true or false, and there is nothing in between. In stark contrast, Judaism embraces a wide-open universe of legitimate Torah interpretation. Consequently, we frequently encounter contradictory analyses of narrative Torah passages that coexist in harmony with one another. Chazal coined the phrase “elu v’elu divrei Elokim chaim” (“these and those are the words of the living G-d”) to depict the authenticity of this pluralistic approach to Torah exposition. In my view, it is precisely this principle that has kept the Torah vibrant, relevant, and responsive to our people’s ever-changing needs and requirements. Moreover, it may well be the underlying rationale as to why the Jewish people continue to exist and thrive, instead of having become one more nation relegated to the dustbin of history.

May we be zocheh (merit) to always have  “the Ark of the Covenant of G-d” and His holy clouds go before us on all of our journeys. May G-d’s divine protection ever assure us of His love and concern for our people as we move closer and closer to the coming of Mashiach Tzidkeinu (our Righteous Messiah). 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

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

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

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

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

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

                                    Parashat Naso, 5773, 2013:

                   Understanding the Blessing of the Kohanim

                                      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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

One of the best-known passages in the entire Torah is that of Birkat Kohanim (the Blessing of the Kohanim):

The L-rd spoke to Moses saying:

Speak to Aaron and his sons, saying: This is how you shall bless the children of Israel, saying to them:

“May the L-rd bless you and watch over you.

May the L-rd cause His countenance to shine to you and favor you.

May the L-rd raise His countenance toward you and grant you peace.”

They shall bestow My Name upon the children of Israel, so that I will bless them.

(Sefer Bamidbar 6:22-27, this and all Torah and Rashi translations, The Judaica Press Complete Tanach)

Herein, Hashem summons the Kohanim to serve as the viaduct through which His divine beneficence flows and comes to rest upon our people. Thus, the bracha (blessing) is pronounced by the Kohanim, but not actually given by them. The source of the blessing, like all brachot, is Hashem Himself: “They shall bestow My Name upon the children of Israel, so that I will bless them.”

The Blessing of the Kohanim is composed of three parts:

1)    A request that Hashem should bless and watch us

2)    An appeal that G-d should cause His countenance to shine upon and favor us

3)    An entreaty that our Creator should raise His countenance toward us, and grant us peace

The familiar words “bless,” “watch,” and “peace” appear to be quite accessible. Yet, we may honestly be left a bit confused when the Kohanim beseech Hashem to have His countenance shine upon and favor us, and be raised toward us. When we witness this stirring event, we may feel that the content of the bracha remains elusive, just beyond our reach. As in all instances of authentic Torah interpretation, we must turn to the giants of our exegetical tradition to enlighten us as to “the story behind the story.” It is to this task that we now turn.

The great Rabbi Shlomo ben Yitzhak (Rashi, 1040-1105) provides us with a midrashically-based interpretation of the Kohanim’s tripartite bracha. He explains that the two words “bless” and “watch” refer to physical possessions that have been mercifully bestowed upon us by Hashem:

May [the L-rd] bless you: that your possessions shall be blessed. - [Midrash Tanchuma Naso 10, Sifrei Naso 1:144]

and watch over you: that no thieves shall attack you and steal your money. For when one gives his servant a gift, he cannot protect it from all other people, so if robbers come and take it from him, what benefit has he [the servant] from this gift? As for the Holy One, blessed be He, however, He is the One who [both] gives and protects (Midrash Tanchuma Naso 10). There are many expository interpretations in the Sifrei .

In contrast, the two verses that focus upon G-d’s “countenance,” refer to overarching aspects of how we ideally would like Him relate to us. In the first instance, the Kohanim ask:

May the L-rd cause His countenance to shine to you: May He show you a pleasant, radiant countenance. - [Midrash Tanchuma Naso 10, Sifrei Naso 1:144]  and favor you: May He grant you favor - [Sifrei Naso 1:144]

According to Rashi, as based upon his selected Midrashic sources, the notion of having Hashem’s “face” shine upon us depicts the manner in which we long to be treated by our Creator. This idea is strikingly illustrated by the beautiful Shabbat zemirah (liturgical poem) entitled “Yedid Nefesh” (“the Beloved of my Soul”). Given its power and scope, it is little wonder that it is one of the most universal and oft-sung zemirot. It describes our Creator as our Beloved, and depicts our most intimate relationship in the world. Our very souls, in some mysterious and ineffable manner, merge with G-d as we ascend to higher and higher levels of spirituality. This is possible if, and only if, the essence of our being is connected to Him in our transcendent quest for spiritual union. Thus, we ask Hashem to shine His countenance upon us, and be our guide on our journey toward Him. This is the greatest and deepest favor (chane) that we could ever be shown and receive in this world.

The second occurrence of “panav” (“May the L-rd raise His countenance toward you”) is different in kind and degree than the first. Whereas the first time we encounter the term the focus is ultimately positive, in this instance, the bracha entreats G-d to refrain from expressing His wrath toward us when we fail to properly fulfill the mitzvot. Thus, Rashi states: “May the Lord raise His countenance toward you: by suppressing His wrath. [Sifrei Naso 1:144].” Given the trials and tribulations of Jewish history, this is certainly a bracha that we long to see realized, soon and in our days.

Birkat Kohanim concludes with the eternal Jewish hope “and grant you peace.” Maimonides (the Rambam, 1135-1240) helps us to understand the overarching import of shalom within Judaism via a seminal philosophical statement that appears as the final words of Hilchot Megillah and Chanukah. Therein, the Rambam discusses a situation of financial triage in which an individual has extremely limited funds. He presents two scenarios: One has money to purchase either Shabbat candles or Chanukah candles, and one has money to buy Shabbat candles or wine for Kiddush. Which takes precedence? Maimonides is unequivocal in his response: “Ner beito kodem meshum shalom beito” (“Shabbat lights must be purchased prior to either Chanukah candles or wine because of the peace of his home”). We must remember that the Shabbat lights in this context may very well have been the only lights in the home. Therefore, without this small amount of illumination, people would trip into one another, arguments would become rife, and the Shabbat evening would become a dark and dreary time. In short, there would be a manifest diminution of peace in the home. Therefore, and without mitigation, the Rambam codifies the law that Shabbat candles take precedence over fulfilling either the mitzvah of Kiddush or Chanukah candles, even though Kiddush is a positive Torah commandment, and Chanukah candles are a Rabbinic obligation. Beyond a doubt, the value of shalom beito trumps these other mitzvot, based upon its overriding and singular import.

On measure, shalom emerges as the ultimate goal of Birkat Kohanim. Little wonder, then, that Chazal (our Sages of blessed memory) concluded the Shemoneh Esrai (Silent Prayer) with these truly stirring words that, in part, parallel the Birkat Kohanim:

Bestow peace, goodness and blessing, life, graciousness, kindness and mercy, upon us and upon all Your people Israel. Bless us, our Father, all of us as one, with the light of Your countenance. For by the light of Your countenance You gave us, L-rd our G-d, the Torah of life and loving-kindness, righteousness, blessing, mercy, life and peace. May it be favorable in Your eyes to bless Your people Israel, at all times and at every moment, with Your peace. Blessed are You L-rd, who blesses His people Israel with peace.
(http://www.chabad.org/library/article_cdo/aid/867674/jewish/Translation.htm)

May the words of this bracha be realized for us soon and in our day – both individually, and as a nation. V’chane yihi ratzon.

Shabbat Shalom

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

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

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

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

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

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

                            Parashat Bamidbar 5773, 2013:

                         Each Person is Truly a World

                                     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, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

 
Chazal (our Sages) named the fourth book of the Torah “Sefer Hapekudim” (the “Book of Counting”), which is translated in English as “Numbers.” It received this title since both the sefer and our parasha begin with a census of our people. Rashi (1040-1105) points out that this is actually the third time that our forebears were counted. The first tally took place when we departed Egypt, and the second, after we flagrantly erred with the incident of the Egel Hazahav (Golden Calf). These were very logical censuses. After all, it was crucial, for a variety of reasons, to know exactly how many men were available to be mustered for war. Thus, we were counted when we left Egypt. So, too, it was very reasonable for us to be counted following our great chet (sin), since it was once again critical to know how many had survived its aftermath. At first blush, however, the census at the beginning of our parasha appears to be without rhyme or reason. The truth, however, is far different. This act of counting served a higher and nobler purpose. It was neither an act of utilitarian counting, nor was it even very practical. Instead, this census was an act of true love; namely, the love that exists between Hashem and our people, which is so beautifully and powerfully portrayed in Shir Hashirim (the Song of Songs). Based upon this approach, Rashi answers the “why” question regarding this particular act of counting and teaches us: “Because of their beloved status before Him, He counted them at all times.” I would submit, moreover, that Hashem counted us because each one of us is truly precious in His Divine eyes. Each individual among the Jewish people is a jewel in our King’s crown. Like an earthly king, so to speak, He counts His priceless jewels.

 

So, too, Chazal focused upon the irreplaceable value of each and every individual among the Jewish people. The last mishnah in the fourth chapter of tractate Sanhedrin deals with the technical topic of how to guarantee the veracity of would-be witnesses. In this context, we are taught one of the most fundamental concepts of Judaism, namely, the sanctity of the individual:

Therefore, man was created alone to teach you that anyone who destroys even one soul (individual) from the Jewish people is considered by the Torah as if he has destroyed an entire world. [So, too,] anyone who saves even one soul (individual) from the Jewish people is considered by the Torah as if he has saved an entire world.

The world-renowned Talmud commentator, Rabbeinu Shmuel Eliezer Ben-Yehudah Halevi Edels (known as the Maharsha, 1555-1631), carefully analyzes the above passage and suggests the following deeply insightful interpretation: “The phrase in the Mishnah is very exact when it states: “nefesh achat m’yisrael” (one soul from the Jewish people) since the form of man who was created alone is the image of G-d, the One of the world…”

The Maharsha, by focusing upon the word “nefesh,” and its connection to Hakadosh Baruch Hu (the Holy One Blessed be He), is urging us to recognize the stamp of Hashem that is uniquely engraved upon each and every member of the Jewish people. This concept overflows with profound ramifications. In a word, when we interact with another individual, we must remember that we are relating to someone within whom the presence of Hashem is to be found. Therefore, regardless of the person’s social and economic stature, or his level of education, he is kadosh (holy) since he is, in truth, G-d’s representative in this world. This thought naturally leads to the following conclusion: We are required to treat each other with kavod (respect) since, by doing so, we are ultimately recognizing G-d’s presence amongst us. In this way, we recognize that, as Hashem so clearly demonstrated at the beginning of our parasha, every Jew truly counts and deserves to be counted.

Shabbat Shalom

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

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

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

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

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

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org