Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world..


There is a famous machloket (argument) that obtains between Rashi (1040-1105) and the Ramban (1194-1270) as to whether the Mishkan (Portable Sanctuary) was created before or after the incident of the Chet Haegel Hazahav (the Sin of the Golden Calf). Rashi consistently upheld the exegetical principle, ain mukdam umeuchar b’Torah (there is no chronology in the Torah). As such, he maintained that the order of the parshiot in the Torah does not reflect their chronology. Thus, he suggested that the mitzvah of building the Portable Sanctuary (Sefer Shemot 25:8) came after, and as a direct response to, the Sin of the Golden Calf – even though this commandment appears prior to this heinous sin. According to this interpretation, the Mishkan’s purpose was to serve as a bridge of renewed communication between G-d and man, and thereby rebuild the relationship that had  been nearly irrevocably torn asunder.

In stark contrast, the Ramban maintained yaish mukdam umeuchar b’Torah (there is chronology in the Torah). Therefore, according to his view, the commandment to build the Mishkan had nothing whatsoever to do with the Egel Hazahav, as it was stipulated before, and was not in response to, this egregious failure on the part of our forefathers. This is the case since, in his view, the order of the parshiot does, in fact, represent their chronological order. As a result, the commandment to construct the Mishkan was like Tefillin or Lulav, or any other mitzvah – a beautiful way to serve Hashem, rather than a Divine response to the Sin of the Golden Calf.

The final topic addressed in our parasha centers on the dedication of the Mishkan, marked by the offerings of the princes of each tribe of the Jewish nation. Directly after this transpires, the concluding pasuk (verse) of our Torah portion states:

When Moses would come into the Tent of Meeting to speak with Him, he would hear the voice speaking to him from the two cherubim above the covering which was over the Ark of Testimony, and He spoke to him. (Sefer Bamidbar 7:89, this and all Bible translations, The Judaica Press Complete Tanach)

Even a cursory reading of our pasuk reveals the singular emphasis placed upon speaking:

1.     “Moses would come into the Tent of Meeting to speak with Him” (Moshe to Hashem)

2.     “He would hear the voice speaking to him from the two cherubim above the covering which was over the Ark of Testimony” (Hashem to Moshe)

3.     “And He spoke to him” (Hashem to Moshe)

Why all the emphasis on “speaking?” What message is the Torah revealing to us through the use of these expressions? I believe these are some of the questions that the great Italian exegete, Rabbi Obadiah ben Jacob Seforno (1475 - 1550, known as the “Seforno” after the name of his Italian city,) addressed in his commentary on our pasuk:

Even though the matter [of the dedication of the Mishkan] was very small in every sense, when measured against the dedication [of the First Temple] by [King] Solomon, nonetheless, when Moshe entered the Tent of Meeting, he heard the very Voice he had heard prior to the incident of the Golden Calf. This [immediacy of communication with the Almighty] did not take place in the First Temple, and all the more so, in the Second Temple. [Quite simply,] there was no prophet who walked into the Temple to prophesize in such a manner as to apprehend the prophecy immediately. This [immediacy of communication] was precisely the desire [and rationale] for the dedication [of the Mishkan] and of those who offered korbanot (offerings) [in its establishment]. (Translation, brackets and parentheses my own)

The Seforno advocates Rashi’s Torah-wide application of the principle “ain mukdam umeuchar b’Torah.” Therefore he states: “He [Moshe] heard the very Voice he had heard prior to the incident of the Golden Calf.” Based on this statement, we can readily surmise that the Seforno maintained that Moshe had not heard Hashem’s voice in this manner since the time of the Chet Haegel Hazahav. In other words, during that period, Hashem’s communications with Moshe were mere shadows of what they had once been. As such, the Mishkan was far more than the sum of its parts – as beautiful and as awe-inspiring as they surely were. Instead, the Mishkan’s entire rationale was to establish a rapprochement and reconciliation between Hashem and the Jewish people, and thereby reestablish depth-level and heartfelt communication between them. Clearly, Hashem accepted the dedication of the Mishkan, and, as a result, reinstituted the immediate and transparent communication that was the hallmark of His ongoing dialogical encounter with Moshe. Little wonder, then, that the Torah teaches us: “And there was no other prophet who arose in Israel like Moses, whom the L-rd knew face to face.” (Sefer Devarim 34:10) With Hashem’s blessing, the purpose of the Mishkan had been realized – to bridge the infinite distance that separates the Heavens and the earth.

Unfortunately we live in a spiritually truncated age that continues to be denied the intimate communication we so long for with our Creator, our Yedid Nefesh (the Beloved of our Soul). Therefore, may we witness the fulfillment of the passage we recite at the conclusion of each and every recitation of the Amidah:

May it be Your will, Hashem our G-d and the G-d of our forefathers, that the Holy Temple be rebuilt, speedily in our days. Grant us our share in Your Torah, and may we serve You there with reverence, as in says of old and in former years. Then the offerings of Judah and Jerusalem will be pleasing to Hashem, as in days of old and in former years. (Translation, The Artscroll Siddur)

V’chane yihi ratzon.

Shabbat Shalom

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

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

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

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

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

 

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.

Chazal (our Sages of blessed memory) established the yearly calendar in such a manner as to ensure that the public reading of our parasha would invariably precede the Festival of Shavuot. In their divinely-inspired wisdom, they perceived an inextricable link between Parashat Bamidbar and Shavuot. Since Shavuot is known as zeman matan Toratainu (the time of the Giving of our Torah), it would appear that the Parashat Bamidbar – Shavuot time-nexus is the perfect moment to think about the Torah and some of its most essential ideas. As such, I would like to briefly examine the Torah’s concept of emet (truth).

The following famous Talmudic passage was generated as a result of a highly technical machloket (dispute) regarding ritual purity and impurity. It is one of the most famous sources in all of Rabbinic literature that discusses the relationship between G-d, man, Torah and truth:

On that day R. Eliezer brought forward every imaginable argument, but they did not accept them. Said he to them: “If the halachah agrees with me, let this carob-tree prove it!” Thereupon the carob-tree was torn a hundred cubits out of its place — others affirm, four hundred cubits. “No proof can be brought from a carob-tree,” they retorted. Again he said to them: “If the halachah agrees with me, let the stream of water prove it!” Whereupon the stream of water flowed backwards — “No proof can be brought from a stream of water,” they rejoined. Again he urged: “If the halachah agrees with me, let the walls of the schoolhouse prove it,” whereupon the walls inclined to fall. But R. Joshua rebuked them, saying: “When scholars are engaged in a halachic dispute, what have you to interfere?” Hence they did not fall, in honor of R. Joshua, nor did they resume the upright position, in honor of R. Eliezer; and they are still standing thus inclined. Again he said to them: “If the halachah agrees with me, let it be proved from Heaven!” Whereupon a Heavenly Voice (bat kol) cried out: “Why do you dispute with R. Eliezer, seeing that in all matters the halachah agrees with him!” But R. Joshua arose and exclaimed: “It is not in heaven.” (“lo bashamayim he,” Sefer Devarim 30:12) What did he mean by this? — Said R. Jeremiah: “That the Torah had already been given at Mount Sinai; we pay no attention to a Heavenly Voice, because You have long since written in the Torah at Mount Sinai (Sefer Shemot 23:2), ‘After the majority must one incline.’” (Talmud Bavli, Baba Metziah 59b, translation, The Soncino Talmud with my emendations)

The Talmud’s words are remarkable, to say the least. They demonstrate that imperfect human reason and the principle of majority rule are the determinants in any halachic dispute – even when one of the disputants is a bat kol!

HaRav Yosef Dov Halevi Soloveitchik zatzal (1820-1892), known as “the Beit HaLevi,” after the name of his works by this title, builds upon our Talmudic passage in his explication of the Torah’s role in our lives. (Commentary to Sefer Shemot 19:5) He explains that the Torah was given to the Jewish people in its ideal heavenly form (Torah sh’bichtav), in conjunction with our obligation to interpret it and arrive at practical solutions to the problems of daily living (halacha l’ma’aseh). He further notes that these conclusions are our “Truth,” since our Sages were tasked with the explication and application of the Torah (i.e. Torah shel ba’al peh). In addition, based upon Rabbi Yehoshua’s utilization of the verse, “the Torah is no longer in Heaven,” (“lo bashamayim he,” Sefer Devarim 30:12), Rav Soloveitchik concludes that its earthly truth can only be apprehended through man’s intense study and analysis. This is the case, since, lo nitnah haTorah l'malachei hashareit (the Torah was not given to the Ministering Angels), but rather to the Jewish people at the moment we encountered Hakadosh Baruch Hu (the Holy One Blessed be He) at Mount Sinai.

Rabbi Asher Weiss shlita, in his introduction to Sheilot u’Teshuvot Minchat Asher, volume I, expands upon Rav Soloveitchik’s analysis. In his thought-provoking essay entitled, “Din Emet l’Amito” (“True Law According to its Truth”), Rav Weiss asks, “Is there such a concept of a truth that is not according to its truth, and [if so,] what is truth that is not according to its truth?” (Brackets my own) In his answer to these two questions, Rav Weiss examines the essence of Torah and Jewish Law:

It appears that we can explain the following: When the Holy One Blessed be He gave the Torah to the Jewish people, He did not give them wisdom alone. Instead, He gave them the ability and strength to rule over the Torah (“lishlot ba’Torah”) and render an absolute decision even if this decision, so to speak, is against the opinion of Hashem (“da’at elyon”). For this is the path of the Torah and the nature of Halacha: The Torah Sages are those to whom the Torah was passed down to reveal its mysteries, to decrypt its underlying principles, to decide the cases in doubtful matters and to render conclusive judgments regarding its laws. Their decision, in consonance with the wisdom of the Torah that man’s Creator gave to them, are the essence of the Torah itself. (Translation and bolding my own)

Rabbi Weiss continues his response and elucidates the differences that obtain between “din emet” (“a true law”) and “din l’amito (“a law according to its truth”):

There is [a concept we call] “din emet.” It is the determination of the law by the great Torah Sages who, by their pure efforts, plumb the depths of Halacha in order to arrive at the truth of the Torah. We call this, “[G-d] has given us the true Torah (‘asher natan lanu Torat emet’).” In addition, there is [a concept we call] “emet l’amito (“truth according to its truth”). This is achieved when we [i.e. the Sages] are additionally able to discern the ideal or Ultimate Truth (din elyonah) – in connsonace with the Truth that is in the Heavens. At that point, the Heavens and earth “kiss one another,” and the highest heights rejoice while the lower regions exult. When the Torah Sages of this world join in harmony with the highest Unity – then they are able to apprehend the decision of the most High (da’at elyon) and adjudicate the law on the level of emet l’amito. (Translation, parentheses and brackets my own)

With Hashem’s help, may we ever be the stewards and protectors of His Torah. May we be zocheh (merit), as well, to discern the din emet and to rejoice with the Almighty when our holy Sages discover the emet l’amito. V’chane yihi ratzon.  

Shabbat Shalom

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

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

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

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

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

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.

“… I will remove wild beasts from the Land …”

(Sefer Vayikra, Parashat Bechukotai, 26:6, this and all Bible translations, The Judaica Press Complete Tanach)

The halachic Midrash to Sefer Vayikra, known as the “Sifra,” presents two very different interpretations of our pasuk (verse):

Rabbi Yehudah said: “[Hashem] will remove them [the wild and dangerous beasts] from the world. Rabbi Shimon said: “[Hashem] will control them [the wild beasts] so they will no longer cause injury.” Rabbi Shimon [also] said: “When is there the greatest praise to the Omnipresent One – when there are no injurious creatures or when there are dangerous creatures that longer cause injury? One must say that [Hashem’s praise is most clearly manifest] when there are injurious creatures that no longer cause any damages. (Parashat Bechukotai 1:2:1, translation and brackets my own)

In sum, Rabbi Yehudah maintains that Hashem will ultimately remove the wild and dangerous animals from the world so that they will no longer pose any threat to mankind. In contrast, Rabbi Shimon asserts that the Almighty will keep the world’s ecological structure intact. He will, however, alter the nature of the heretofore-dangerous animals so that they will live peacefully with the rest of the animal kingdom, and mankind. The Sifra clearly supports Rabbi Shimon’s opinion, since it continues with Yeshayahu’s best-known verses:

And a wolf shall live with a lamb, and a leopard shall lie with a kid; and a calf and a lion cub and a fatling [shall lie] together, and a small child shall lead them. And a cow and a bear shall graze together, their children shall lie; and a lion, like cattle, shall eat straw. And an infant shall play over the hole of an old snake and over the eyeball of an adder, a weaned child shall stretch forth his hand. (Sefer Yeshayahu, 11:6-8)

While the Sifra, and other Midrashim (such as Pesikta Zutarta, Parashat Bechukotai 26:6), incontrovertibly support Rabbi Shimon’s view that Hashem will literally alter the nature of dangerous carnivorous animals, the Rambam (Maimonides, 1135-1204) most assuredly did not. Instead, he viewed the verses in Yeshayahu, and similar passages from in the Nevi’im (Prophets), as metaphoric pronouncements of the Messianic Age:

Do not presume that in the Messianic age any facet of the world's nature will change or there will be innovations in the work of creation. Rather, the world will continue according to its pattern. Although Isaiah 11:6 states: “The wolf will dwell with the lamb, the leopard will lie down with the young goat,” these words are a metaphor and a parable. The interpretation of the prophecy is as follows: Israel will dwell securely together with the wicked gentiles who are likened to a wolf and a leopard, as in the prophecy Jeremiah 5:6: “A wolf from the wilderness shall spoil them and a leopard will stalk their cities.” They will all return to the true faith and no longer steal or destroy. Rather, they will eat permitted food at peace with Israel as Isaiah 11:7 states: “The lion will eat straw like an ox.” Similarly, other Messianic prophecies of this nature are metaphors. In the Messianic era, everyone will realize which matters were implied by these metaphors and which allusions they contained. (Mishneh Torah, Sefer Shoftim, Hilchot Melachim 12:1, this, and all Mishneh Torah translations, Rabi Eliyahu Touger, underlining my own)

The Ra’avad (Rabbi Avraham ben David, c. 1125-1198) pointedly took the Rambam to task for stating that such passages from the Prophets were mere metaphors and parables. After all, he contended, did not the Torah explicitly state: “I will remove wild beasts from the Land?” If so, how is possible to imagine that the Prophets’ words were mere allegories?  

Rabbi Moshe Sternbuch shlita, the contemporary Israeli posek, and former Chief Rabbi Ra’avad of the Edah HaChareidit in Jerusalem, suggests that the crux of the machloket (argument) between the Rambam and the Ra’avad is to be found in their respective analyses of our pasuk (verse), “I will remove wild beasts from the Land.” In Rav Sternbuch’s view, Maimonides maintained that the Messianic times will be a period wherein “the wild beasts will no longer be able to do harm to mankind.” This, Rav Sternbuch suggests, “is not a change in nature, [since it is inexplicit] rather than manifestly evident to one and all.” In contrast, he asserts that the Ra’avad championed the view of Rabbi Yehudah, as found in our above-cited Sifra. Therefore, “I will remove wild beasts from the Land” is to be taken literally, “this means there will longer be any vicious animals.” In other words, vicious and carnivorous beasts will simply cease to exist. (Sefer Ta’am v’Da’at, Parashat Bechukotai, 26:6).

Given our Sages ongoing analysis as to the correct meaning of our pasuk, it is manifestly evident that, throughout history, our people have longed for the coming of the Mashiach (Messiah). How will we know, however, whether or not the Mashiach has finally arrived? Here, too, we are fortunate in that we can turn to the Rambam for an answer to this crucial question:

King Messiah will arise in the future and return the kingship of David to its former greatness and glory. He will rebuild the Holy Temple and gather all of the exiles to the Land of Israel. All of the laws will be in effect during his days just as they were in earlier times. We will [once again] offer korbanot (animal offerings) and keep the laws of the Sabbatical and Jubilee years just like all of the other laws stated in the Torah. (Mishneh Torah, Hilchot Melachim 11:1)

Yet, how will we know that the individual who accomplishes each of these holy tasks is indisputably the one and only Messiah? A few halachot later, Maimonides provides us with the following answer:

If a king will arise from the House of David, who, like his ancestor David, diligently contemplates the Torah and observes its mitzvot as prescribed by the Written Law and the Oral Law, and will compel all of Israel to walk in (the way of the Torah) and rectify the breaches in its observance, and fight the wars of G-d, we may, with assurance, consider him Mashiach. If he succeeds in the above, builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Mashiach. (11:4, underlining and emendations my own)

One of our tasks as ovdei Hashem (servants of Hashem) is to be an or l’amim (light unto the nations, Sefer Yeshayahu 49:6). Little wonder, then, that our hopes and desires for the imminent coming of Mashiach are universalistic ones that encompass a vision of peace for all mankind. Thus the Rambam teaches us in the concluding words of his passage:

He will then improve the entire world, motivating all the nations to serve G-d together, as Sefer Tzephaniah 3:9 states: “I will transform the peoples to a purer language that they all will call upon the name of G-d and serve Him with one purpose.”

Then, the famous words of Zechariah the prophet will be realized and ring throughout the entire world: “And the L-rd shall become King over all the earth; on that day shall the L-rd be one, and His name one.” (14:9) 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.

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.

Beyond question, the most joyous chag (Festival) of the year is Succot. As we learn in our parasha: “And you shall take for yourselves on the first day, the fruit of the hadar tree, date palm fronds, a branch of a braided tree, and willows of the brook, and you shall rejoice before the L-rd your G-d for a seven day period.” (Sefer Vayikra 23:40, this and all Tanach translations, The Judaica Press Complete Tanach) The word for rejoicing in this verse is “usmachtem.” It means “and you [plural] shall rejoice.” It appears two other times in Sefer Devarim (12:7 and 12). Neither of these pasukim (verses) refers to Succot; yet, both clearly entail the notion of simcha (joy and rejoicing). Verse seven speaks in terms of rejoicing with one’s family, via the eating of the korbanot (sacrifices) in Eretz Yisrael, in the “… the place which the L-rd your G-d shall choose from all your tribes, to set His Name there; … And there you shall eat before the L-rd, your G-d, and you shall rejoice in all your endeavors you and your households, as the L-rd, your G-d, has blessed you.” In contrast, verse 12 clearly specifies with whom one should rejoice. Herein, the joy motif and obligation extends well beyond one’s immediate family: “And you shall rejoice before the L-rd, your G-d you and your sons and your daughters and your menservants and your maidservants, and the Levite who is within your cities, for he has no portion or inheritance with you.”

Likewise, enabling others to celebrate before Hashem is found in five out of the six instances in Sefer Devarim wherein the individual is commanded, in the singular form, “v’samachta” (“and you shall rejoice”). One illustration will suffice: “And you shall rejoice before the L-rd, your G-d, - you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite who is within your cities, and the stranger, and the orphan, and the widow, who are among you, in the place which the L-rd, your G-d, will choose to establish His Name therein.” (16:11) The Torah’s message seems very clear: There can be no true simcha without lovingly attending to the needs of the unfortunate and the downtrodden. Stated somewhat differently, our simcha shel mitzvah (mitzvah based joy) is defined, by what we do for others. Therefore, self-focused and self-absorbed simcha, devoid of care and concern for those outside of our family and friends, is not simcha at all.

In many ways, my above-stated analysis is foreshadowed by the Rambam’s (1135-1204) presentation in the following famous passage:

And one is obligated to be joyous in them [the Festivals] and of a happy demeanor (tuv lav). This refers to himself, his children, his wife, the members of his household, and everyone who is dependent upon him; as the Torah states: “and you shall rejoice.” Even though the direct referent in this verse is the Peace Offering sacrifice, as we explain in Hilchot Chagigah, within this category of simcha there exists an obligation to rejoice [independent of the sacrifice]. This extends to and includes, himself all the members of his household – each one according to that which is fitting to them… And when he eats and drinks [on the Festivals,] he is obligated to provide for the needs (l’hachil) of the convert, the orphan, the widow – along with the needs of the rest of the poor and downtrodden  [among our people]. But, one who locks the doors of his courtyard and eats and drinks, he, his children, and his wife, and does not feed and give drink to the poor and the psychologically depressed (u’l’mari nefesh) – this is not the mitzvah of simcha. Instead, it is the “joy of his belly” [i.e. a selfish act, and the polar opposite of the Torah’s commandment.]… Simcha of this nature is nothing other than a curse to them… (Mishneh Torah, Hilchot Yom Tov 6:17-18, translation my own).

Authentic Jewish simcha, like life itself, is reflective of Hillel’s famous words found in Pirkei Avot: “If I am not for myself, who will be for me? But if I am only for myself, who am I? ...” (1:14) Yes, my family’s needs must ever be my highest priority. Yet, if this is my sole focus, then who or what am I? In sum, self-centered selfishness is antithetical to living a genuine Jewish life. Therefore, true Jewish simcha can only be realized in the context of reaching out to those in financial and psychological need.

With Hashem’s blessings, may we rejoice in our personal lives while ever helping those less fortunate to do the same. If we can achieve this goal, it will surely be one more step in bringing Mashiach Tzidkanu (the righteous Messiah), may he 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.