Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshanah Elka bat Etiel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
The final verse of our parasha is fascinating in form and content:

When Moses would come into the Tent of Meeting to speak with Him (ledaber eto), he would hear the voice (va’yishma et hakol) speaking to him (medaber aluv) from the two cherubim above the covering which was over the Ark of Testimony, and He spoke to him (va’yidaber aluv). (Sefer Bamidbar 7:89, this and all Bible and Rashi translations, with my emendations, The Judaica Press Complete Tanach)
 
This pasuk (verse) is directly focused upon the communications that took place between the Almighty and Moses when the latter entered the Ohel Moed (Tent of Meeting). Rashi (1040-1105) explicates four aspects of this exchange: The origin and projection of Hashem’s Voice, the manner in which G-d spoke to Moses, the nature of the Almighty’s Voice and the use of the term “aluv.” His analysis of these points enables us to gain a more profound understanding of our pasuk.

Based upon the Sifrei, the halachic Midrash to Sefer Bamidbar, Rashi notes that “the Voice emanated from heaven to [the area] between the two cherubim, and from there it went out to the Tent of Meeting.” In other words, the Voice originated in shamayim (Heaven), transported itself to the space between the cherubim, and finally became audible to Moshe when its sound filled the Ohel Moed.

According to Rashi, these Ohel Moed communications were indirect in nature:

The word midaber (to speak) is similar to mitdaber (to speak to oneself, i.e. the reflexive form) and, therefore, it connotes Hashem speaking to Himself. It is out of reverence for the Most High to express it in this way. [The Voice] would speak to itself, and Moses would listen to it.
 
When the pasuk states, “va’yishma et hakol,” we immediately wonder, “What kind of voice did Moshe hear?” Was it the Voice that Eliyahu heard on Mount Horeb? As the text states: “After the earthquake fire, not in the fire was the L-rd, and after the fire a still small sound (kol dimamah dakah, Sefer Melachim I:19:12).” Or, was it the Voice of the Revelation at Mount Sinai that King David describes as:

The voice of the L-rd is upon the waters; the G-d of glory thunders; the L-rd is over the vast waters. The voice of the L-rd is in strength; the voice of the L-rd is in beauty. The voice of the L-rd breaks the cedars, yea, the L-rd breaks the cedars of Lebanon…The voice of the L-rd cleaves with flames of fire. The voice of the L-rd causes the desert to quake; the L-rd causes the desert of Kadesh to quake. The voice of the L-rd will frighten the hinds and strip the forests… (Sefer Tehillim 29:3-5, 7-9)

Rashi answers our question in no uncertain terms:

I might think it was in an undertone. Therefore, Scripture teaches us: “the Voice”- the very Voice which spoke with him at [Mount] Sinai. But when it [the Voice] reached the entrance, it stopped and did not proceed outside the tent.
 
Rashi’s statement, “when the Voice reached the entrance, it stopped and did not proceed outside the tent,” facilitates our understanding of his interpretation of “and He [the Almighty] spoke to him (va’yidaber aluv).” Rashi opines that this section of our pasuk excludes Aaron. In addition, many Rabbinic sources inform us that it was not only Aaron who was denied access to the Divine utterances to Moses in the Ohel Moed; rather, no other person in the world was privy to these messages. Clearly, Moses was different in kind and degree from all other prophets of his time, and as we know, for all time to come.

What were the constitutive elements of Moses’ uniqueness? We are fortunate that the Rambam (Maimonides, 1135-1204) addressed exactly this question in his classic work, Perush HaMishnah. Therein, Maimonides presents four distinctive characteristics of Moses’ prophetic encounters:

• Unlike all other prophets, Moses spoke to Hashem in a direct manner, i.e. without any intermediary.
• In contrast to all other prophets, Moses communicated with the Almighty during the day and when he was completely conscious.
• All other prophets felt anguish, trembled, shuddered and became weak due to their meeting with Hashem. Moses, however, remained fully in control of his physical and psychological powers throughout his prophetic engagements with Hashem.
• All prophets, with the exception of Moses, received their visions whenever G-d appeared to them – and without their control. Moses, however, spoke to Hashem whenever he so chose. (Synopsis based upon, Perush HaMishnah, Sanhedrin, Introduction to Perek Chalek, Rav Kapach edition)

 
Maimonides describes the unique spiritual intimacy that obtained between Moses and the Creator. As such, the portrait of Moses that emerges is that of a singularly gifted individual who enjoyed unparalleled access to the Almighty due to his exceptional spiritual gifts. Truly, Moses was Moshe Rabbeinu (Moses our Teacher), the rebbe of the Jewish people forevermore. While none of us will ever be able to reach his exalted level, each of us, like Moses, can try on our own level to establish a personal and existentially meaningful connection with Hashem. With His help may this be so. V’chane yihi ratzon.  

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.

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

*** My audio shiurim for Women on the topics of Tefilah and Megillat Esther may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

​
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etiel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
This week’s haftarah portion contains two of the most celebrated pasukim (verses) of Sefer Hosea:
​
And I will betroth (v’arastich) you to Me forever, and I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy. And I will betroth you to Me with faith, and you shall know the L-rd. (II:21-22, this and all Bible translations, The Judaica Press Complete Tanach)
 
The three-fold repetition of the Hebrew term “v’arastich” (“and I will betroth”) in our verses metaphorically teaches us that Hashem will create a new covenant with klal Yisrael. As such, these verses foretell the time when the intimacy characterized by a loving husband – wife relationship will be completely and permanently restored between the Almighty and our people.
 
The Maharal of Prague (Rabbi Judah Loew ben Bezalel, 1512-1609) was one of the great thinkers who underscored the everlasting nature of the bond that will exist between G-d and our nation:

The connection that will exist in the future between the Holy One blessed be He and the Jewish people will be eternal (yi’yeh l’netzach), [that is,] this link will never cease or be severed. This matter is explained in the comforting words to the Jewish people [that were revealed to them] through His prophets. It is in this sense that the prophet Hosea said: “And I will betroth (v’arastich) you to Me forever, and I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy.” Behold, the prophet explicitly stated that this connection, i.e. “the betrothal,” will be everlasting in nature, unlike the original one. (This and the following quotations, Sefer Netzach Yisrael, chapter 47, translations and brackets my own.)
 
At this juncture, the Maharal analyzes the essence of the union that will be established between Hashem and the Jewish people. In his opinion, the central features of this relationship are symbolized by the repetition of the phrase “And I will betroth (v’arastich)”:

And in this passage, we find the word, “v’arastich” repeated three times… [A person must] realize that this future connection entails three different aspects. Firstly, it will be permanent in nature. Secondly, the Jewish people will cleave to all of the behavioral characteristics (middot) of the Holy One. Lastly, this bond will be all-inclusive (chibur gamur). Even were this relationship to incorporate all of [G-d’s] middot, it is nonetheless possible that that the Jewish people would not cleave to Hashem in a holistic manner. This is the case, since [without Hashem’s promise of precisely this type of relationship, there is a likelihood that] our people would not cleave to Him in great mercy or great kindness – and so, too, with the rest of [Hashem’s] ethical characteristics.
 
The Maharal now explicates the manner whereby each reiteration of v’arastich supports the central ideas of the new relationship that will obtain between Hashem and His people:

“And I will betroth (v’arastich) you to Me forever” proves that the connection will be eternal. In addition, the text states, “And I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy.” Each of these qualities is mentioned, since they…encapsulate the middot of Hashem [that the Jewish people will develop and master]…Afterwards the text states, “And I will betroth you to Me with faith (b’emunah), and you shall know the L-rd,” This proves that the new relationship will be all-inclusive.
 
Based upon a careful reading of our two verses, one may question why Hosea needed to state the third instance of v’arastich, “And I will betroth you to Me with faith,” which focuses upon the chibur gamur motif. After all, would not the second phrase of v’arastich have led one to this conclusion? Apparently the Maharal wrestled with this problem, as well, as he continues with the following keen analysis:
 
The notion of the new relationship being one of chibur gamur (all-inclusive) is an idea that stands on its own (ma’a’lah bifnei atzmo), since when the text states, “And I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy,” this only teaches us that the Jewish nation will cleave to the Blessed One with all of these middot. It does not mention, however, that the future relationship between Hashem and our people will be an all-encompassing one. This is the case, since, even if the connection is based upon each of these middot, it is possible that we would not experience it through total mercy. Therefore, the prophet proclaims, “And I will betroth you to Me with faith,” since this phrase suggests the concept of a complete and total connection [to Hashem]. As such, the relationship will be infused with total mercy and kindness, for that is the true meaning of emunah (faith) in regards to an [authentically] total union (chibur gamur) [with the Almighty].
 
Chazal (our Sages of blessed memory) established the yearly calendar in such a manner as to ensure that the public reading of our haftarah frequently precedes the Festival of Shavuot. In their divinely inspired wisdom, they understood that there is a close association between this portion from the Prophets and the giving of the Torah on Shavuot. Based upon the Maharal’s illuminating insights, I believe we are in a better position to understand the nature of this connection.
 
As noted, the Maharal emphasizes that our mastery of Hashem’s ethical characteristics leads to chibur gamur - our close union with Him. This is congruent with Rabbi Meir’s analysis in Mesechet Avot d’Rabbi Natan that discusses the final words of our pasukim:

Rabbi Meir said: “Why does the prophet [mention righteousness (tzedek), justice (mishpat), loving-kindness (chesed) and mercy (rachamim)] and immediately follow this with the phrase, ‘and you shall know the L-rd?’” Surely this is coming to teach us that everyone who has mastered these middot will have close knowledge of the Omnipresent one [i.e. a strong personal relationship will exist between such individuals and the Master of the Universe]. (Mesechtot Katanot, Mesechet Avot d’Rabbi Natan, Nuscha I, Chapter 37, translation my own)
 
If we integrate the approaches of Rabbi Meir and the Maharal, we discover that the link between Hosea’s prophecy and Shavuot becomes quite clear: Both Hashem and the Jewish people long for a strong and intimate relationship that will abide for evermore. Since this is the case, we must do everything in our power to forge this bond by demonstrating our worthiness to be a full partner in this union. As such, just as Hashem practices tzedek, mishpat, chesed and rachamim, so, too, must we; for, in truth, the Torah was given to us to enable us to “know the L-rd.” May this time come soon and in our days. V’chane yihi ratzon.

Shabbat Shalom
​
Past drashot may be found at my blog-website: reparashathashavuah.org
They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.

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

*** My audio shiurim for Women on the topics of Tefilah and Megillat Esther may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
 
 

 
Rabbi David Etengoff
 
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etiel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
 
Parashat Behar begins with the following two pasukim (verses):
 
And the L-rd spoke to Moses on Mount Sinai, saying, Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Sabbath to the L-rd. (Sefer Vayikra 25:1-2, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)
 
These verses generate the very famous question found in several sources in Rabbinic literature: “What [special relevance] does the subject of Shemittah [the “release” of fields in the seventh year] have with Mount Sinai? Were not all the commandments stated at Sinai?” Rashi (1040-1105), basing himself upon the Midrash, provides the following celebrated answer: “However, [this teaches us that] just as with Shemittah, its general principles and its finer details were all stated at Sinai, likewise, all of them were stated - their general principles [together with] their finer details - at Sinai. This is what is taught in Torat Kohanim (25:1).” This question and answer are fundamental for understanding the Torah world-view, since they teach us the holistic nature of the Revelation at Mount Sinai; namely, G-d communicated to us, in both overarching principles and in specific details, exactly what is necessary to lead a life stamped in His Divine image.
 
Living a life according to the Torah’s “general principles and its finer details” is an endless challenge for the halachically committed Jew. The rapid transformations produced by technological innovations have created a world wherein change in almost all matters is the rule, rather than the exception. In order to ascertain ratzon Hashem (G-d’s will), we must turn to our poskim (halachic decisors) to help us chart a course of authentic halachic living. In doing so, we must ask these basic questions:

• What is the role of a posek?
• What does a posek actually do when presented with a sheilah (halachic inquiry)?
• What is the relationship that obtains between earlier authorities and the contemporary posek?
• What are the limits of the modern posek’s autonomy in his decision making process?

 
On Sunday, July 8, 1934, Rabbi Moshe Feinstein zatzal (1895-1986), known by his students and followers as “Rav Moshe,” was 39 years old and the rabbi of Luban, Belorussia (Soviet Union), a position he had held since 1921. His intellectual acumen and prowess were recognized far and wide, and his brilliant Torah insights and decisions were already legendary. On this particular Sunday, he penned a responsum (teshuvah) to one of his colleagues that, in part, deals with my above-stated questions (Iggrot Moshe, Yoreh Deah Section I: 101). Rav Moshe was asked: “How are we permitted to depend upon Torah novella (chidushim) like those that I [i.e. Rav Feinstein] have explained as having practical halachic application – when they are specifically in opposition to later day authorities (Acharonim)?” His answer encapsulates his independent and unfailing spirit in pursuit of the truth:

Behold I say: “Has an end and limitation been made for the Torah? G-d forbid! – that we should make halachic decisions solely based upon that which is found already in other works. That would mean that if questions were to arise that were not found in pre-existent works that we should not make a determination and give a decision to them – even when we have the ability to render such a decision. In my humble opinion, it is prohibited to say such a thing. Beyond question, the Torah will continue to grow and develop now, and in our time. [Moreover,] anyone who has the ability to determine any law that comes before him, according to the limits of his ability, is obligated to do so based upon due diligence (chakirah v’drisha haitav) in the Talmud and prior poskim.” [He must employ] clear understanding and utilize accurate proofs – even if [he develops] a new law that was never spoken about in prior works. (All translation, brackets, and emphasis my own)
 
Rav Moshe’s answer is unequivocal: The posek is obligated to respond to any and all Torah inquiries in a manner that uses the full force of his intellectual powers – even when his intensive study and analysis of the issues at hand yield a brand new halacha l’ma’aseh (practical law). The Torah, while given once in human history, continues to grow and expand in its application to all times and places.
 
How should the posek address laws that are explicitly found within the canon of Halachic literature? How heavily should the weight of authority rest upon his shoulders? Here, too, Rav Moshe bravely advocates, and even demands, autonomy over merely “looking something up” in one of the classic works of Jewish jurisprudence:

Even in regards to a law that is already found in previous works – beyond question the decisor also must understand it and render a decision according to his own thought processes (b’da’ato) before he declares it to be the law -  by no account should he render judgment simply because he has found such and such a conclusion [in prior works]. This would be as if he rendered judgment simply based upon his studies. Concerning this approach, it has been stated that the Tannaim [Sages from the Mishnaic era] bring destruction upon the world when they render judgment based solely upon that which they have learned [but failed to understand – Rashi, Talmud Bavli, Sotah 22a].
 
How much leeway, however, does the posek actually have? Can he legitimately reject prior and heretofore accepted opinions? Rav Feinstein’s answer is clear:

 
Even if his [i.e. the posek’s] decision, on occasion, stands in stark opposition to some of the greatest of our recent Acharonim (gaonim merabbotainu haacharonim) – what of it? Beyond question, even we are permitted to disagree with the Acharonim – and even some of the Rishonim [approx. 11th-15th centuries] – when we have proper proofs and the essence [of our response] is [replete] with correct  [and unassailable] reasons. Concerning this idea, our Sages stated explicitly in Talmud Bavli, Bava Batra 131a: “A judge can only depend upon what his own eyes see.”…
 
Rav Moshe proceeds to clarify the posek’s degree of autonomy, and opines that he must balance his ruling according to the dictates and halachic structure that were created by the:

… famous decisors of the Shulchan Aruch [16th century] that have been accepted in all of our countries. Regarding this it was said: “They established a place to create a ‘fence’ of protection.” [In doing so, one will be following in the path] of the majority of the responsa of later-day authorities who determine many new laws that are to be followed as a matter of actual halachic practice.
 
In addition, Rav Feinstein suggests that the posek engaged in this singular creative process “must never be arrogant and must strive to determine the law in accordance with the prior authorities [when it is possible to do so.]” There are situations, however, where potential human tragedy and need are so manifest that the halachic decisor is mandated to do everything in his power to rescue someone from a life of misery, Torah violations, or devastating financial loss:

When it is a matter of great need, and all the more so a situation wherein the woman would remain inextricably tied to her husband against her will [agunah] as in our case, then we are unquestionably obligated to render judgment [in opposition to prior authorities] if it appears to us that we are able to free [her]. It is prohibited for us to be from the overly humble and “tie up” a daughter of Israel, or to cause one to violate various prohibitions, or even to cause the loss of Jewish money.”
 
Rav Moshe zatzal was one of the greatest poskim of the past century. His intellectual integrity, bravery, and honesty knew no bounds in his pursuit of truth and desire to help the entire Jewish people. He stands forevermore as a paragon of what a posek can and should be. May we all be zocheh (merit) to learn from his stellar example, and live lives infused with the love of Torah, devotion to our people, and dedication to Hashem. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: reparashathashavuah.org
They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
​
*** My audio shiurim for Women on the topics of Tefilah and Megillat Esther may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Shoshana Elka bat Etiel Dina and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
 
The beginning of our parasha focuses upon a variety of laws that pertain solely to the kohanim. From a purely Jewish juridic perspective, they have little to do with the majority of the Jewish people, since the kahunah (Priesthood) is a biologically endowed status. Yet, from a broader perspective, all members of the Jewish people have the inherent ability to be “kohanim.”
 
How can we actualize this innate spiritual potential to be kohanim? I believe two pasukim (verses) in Sefer Shemot provide us with a basis to answer this question: “And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples, for Mine is the entire earth. And you shall be to Me a kingdom of priests (mamlechect kohanim) and a holy nation…” (19:5-6, this and all Bible translations, The Judaica Press Complete Tanach, with my emendations). Rashi (1040-1105) rejects the literal translation of mamlechect kohanim as a “kingdom of priests.” Instead, he opines that the correct explication of “mamlechect kohanim” is “a kingdom of princes,” since, as we have noted, we cannot all be kohanim. The Seforno (1470-1550), however, takes an entirely different approach:

Precisely by being kohanim you will be chosen (segulah). You will be a kingdom of priests in the sense that you will explain and teach [the existence and knowledge of G-d] to all manner of men. In that way, everyone will call upon Hashem and worship Him, shoulder to shoulder. As it says in Sefer Yeshiyahu [61:6]: “And you will be called the Priests of Hashem.”
 
Ideally, according to the Seforno, as the children of Avraham, Yitzhak, Ya’akov, Sarah, Rivka, and Leah, it is incumbent upon us to bring spiritual illumination to mankind and be an ohr l’goyim (“light unto nations,” Sefer Yeshayahu 42:6 and 49:6). As the moral compass of the world, it is our responsibility to live lives that reflect the highest standards of ethical behavior, and thereby help “l’takane ha’olam b’malchut Shakai” (“to perfect the universe through the proclamation of G-d’s sovereignty”). Moreover, as the spiritual educators to the world’s nations, our role is enlighten humanity regarding the existence and Divine providence of our Creator, and thereby pave the way for all people to recognize His greatness and glory. This, after all, is one of the underlying rationales for our having been chosen as G-d’s holy and exalted nation, and, for the Seforno, the manner whereby we can all be kohanim.
 
Rabbeinu Shimson Raphael Hirsch (1808-1888) adopted a complementary approach to that of the Seforno. He explains Sefer Shemot 19:6 in terms of our people’s mission to be kohanim and the resulting positive impact we can have on our fellow man:

Each and every one of you will be a “kohan” in the sense that they will accept upon themselves My hegemony [My power to rule] in every action that they will do. In doing so, they will take upon themselves the yoke of the kingdom of Heaven in its overall and holistic sense. One will then be able to spread the knowledge of, and loyalty to, Hashem through the words of one’s mouth and the performance of one’s actions. (Translation my own)
 
The above presentations serve as a powerful description of our role as G-d’s servants. Beyond a doubt, however, it was the Rambam (Maimonides, 1135-1204) who gave this concept its most powerful voice. In addition, and almost startlingly so, Maimonides underscores the notion that anyone, Jew or gentile, can be sanctified to the point that they can emulate the Levites and the kohanim. As such, everyone can potentially be a light unto nations:

Not only the tribe of Levi, but any one of the inhabitants of the world whose spirit generously motivates him and understands with his wisdom [how] to set himself aside and stand before G-d to serve Him and minister to Him and to know G-d, proceeding justly as G-d made him…is sanctified as holy of holies. G-d will be His portion and heritage forever and will provide what is sufficient for him in this world like He provides for the priests and the Levites. And thus David declared: “G-d is the lot of my portion; You are my cup, You support my lot.” (Sefer Tehillim 16:5, Rambam, Mishneh Torah, Hilchot Shemitah v’Yovel 13:13, translation, Rabbi Eliyahu Touger)
 
May we be counted among those who, as the Rambam states, develop spiritually infused and wise understanding, so that we may become a kingdom of priests. Then, with the help of Hashem, and as truly just and righteous individuals, may we dedicate ourselves to the holy work of “l’takane ha’olam b’malchut Shakai.” V’chane yihi ratzon.
 
Shabbat Shalom

Past drashot may be found at my blog-website: reparashathashavuah.org
They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.

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

*** My audio shiurim for Women on the topics of Tefilah and Megillat Esther may be found at: http://tinyurl.com/8hsdpyd
​
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
 
 

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
 
The phrase in Parashat Kedoshim, “…and you shall love your neighbor as yourself,” (Sefer Vayikra 19:18) is one of the most often-quoted verses in the Torah. Unfortunately, its popularity has done little to reveal its inner halachic meaning and parameters. Let us turn, therefore, to the Rambam’s (Maimonides, 1135-1240) definition of this mitzvah:

We are commanded to love others [i.e. our fellow Jews] in the same manner that we love ourselves. My mercy and love for my brother [i.e. my fellow Jew] should be exactly like the mercy and love I have for myself; [specifically in regards to] his money, physical welfare, and everything that will ever be in his possession or he will want. And, everything that I wish for myself, I should desire for him. [Conversely,] anything that I would hate for myself or for anyone who associates with me, I should find hateful to him in the exact same fashion. This is what the Torah stated: “…and you shall love your neighbor as yourself.” (Sefer HaMitzvot, Positive Commandment 206, translation my own)
 
Maimonides’ formulation of our commandment in this passage is decidedly general – as befits the inherent purpose of the Sefer HaMitzvot. Fascinatingly, he also champions this approach in one of the two discussions of this mitzvah that appear in the Mishneh Torah:

It is incumbent upon every person to love each and every person from the Jewish people – like himself. As the Torah states: “…and you shall love your neighbor as yourself.” Therefore, you must relate his praise and be protective of his money in the selfsame manner that one is protective of his own money and his desire to be respected [by others]. (Hilchot Deot 6:3)
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, understood the Rambam’s presentation of “…and you shall love your neighbor as yourself” in Sefer HaMitzvot and Hilchot Deot as epitomizing “a passive contemplative perspective.” Moreover:

On the face of it, at least, it appears that that this love requires no actions and no concrete realization in the form of energetic acts and relationships. It is expressed through a spiritual link of esteem and affection, inner warmth and closeness. The commandment is fulfilled through the emotion itself: a person shows concern for the honor and property of the thou; he is dismayed when his friend finds himself in difficult straits or is embarrassed in public. It is all a matter of sympathy, participation in his sorrows, and sharing in his troubles and misgivings…Therefore, both the essence of the commandment as well as its performance remains enclosed within the borders of faceless inwardness.  (This and the following quotes, Rabbi Joseph B. Soloveitchik, Halakhic Morality: Essays on Ethics and Masorah, Joel B. Wolowelsky and Reuven Ziegler editors, page 165)
 
It is within the second discussion of “…and you shall love your neighbor as yourself” in the Mishneh Torah wherein we find this commandment cast in a decidedly contrasting light. Instead of passive contemplation, we are met with the obligation to be actively and dynamically engaged in the lives of our fellow Jews:

It is a positive Rabbinic Commandment to visit the sick, to comfort the mourners, to “bring out” (l’hotzi) the deceased, to provide for the needs of the bride, and to escort guests. [In addition, one] must involve himself in all aspects of the burial and carry the deceased on his shoulder, walk before him, eulogize him, dig his grave, and bury him. So, too, [one is obligated] to rejoice with the bride and groom, and to provide for all their needs [at the festive feast.] All of the aforementioned are in the category of physically demonstrated acts of kindness (gemilut chasadim she’b’gufo) and, as such, have no upward limit. Even though all of these mitzvot are Rabbinic in nature, they are in the category of  “…and you shall love your neighbor as yourself.” [In general,] all of those things that you would like others to do for you; you should do for your brother in Torah and mitzvot. (Hilchot Avel 14:1, translation and underlining my own)
 
In sum, this passage provides us with a truly pragmatic formulation of how to fulfill the commandment of “…and you shall love your neighbor as yourself.” The Rambam teaches us that this is achieved through the performance of clearly delineated Rabbinic acts of gemilut chasadim, such as visiting the sick, burying a deceased individual and comforting his family, as well as rejoicing with a newly married couple. In consonance with the nature of the needs of the recipients themselves, these actions have no upward limit as to how often they may be performed. Rav Soloveitchik explicated the meaning of this passage in his deeply insightful manner:

Love is understood as performing physical acts of kindness; its essence is identical with acts of kindness, with the mighty effort to express the feeling through deed. Internal sympathy does not suffice. It must find its active correlative so that it shapes my way of life, my actions with regard to the thou. The external manifestation is essential to the fulfillment of the commandment of love, and without it the person has not fulfilled his obligation. If that is the case, this commandment is similar to others insofar as it is fulfilled through concrete action. Although its fulfillment focuses on the heart, its realization is objective. (Underlining my own)
 
Upon due reflection it appears that the Rambam’s statements in Sefer HaMitzvot and Hilchot Deot contradict his position in Hilchot Avel. In other words, is the mitzvah “…and you shall love your neighbor as yourself” fulfilled solely through passive contemplation, or does it demand decisive and clearly defined external acts of gemilut chasadim? According to Rav Soloveitchik, both notions of the Rambam “are accurate, for they are complementary, not contradictory.” This is the case, since “…the Torah is not content with the passive-contemplative form of love,” it also “demands a dynamic love with respect to the thou.” At this juncture the Rav explains exactly why the Rambam’s two approaches to the mitzvah of loving one’s fellow Jew are truly complementary:

In Hilchot De’ot [and Sefer HaMitzvot] where Maimonides discusses character traits, moods and states of mind, he mentions only the axiological [value-laden] action that is expressed in a feeling of warm affection…Accordingly, it does not mention the concretization of the quality of love. However, the energetic love that is channeled into concrete actions is important as well [i.e. Hilchot Avel]. Internal, subjective feelings of affection are not enough. A person must…give them the concrete form of showing kindness and love to others. And thus the commandment to perform acts of kindness emerges, manifesting dynamic love that motivates one’s conduct toward others… (Page 168, underling and brackets my own)
 
Long ago, Rabbi Akiva famously declared: “V’ahavta l’reiecha kamocha, zehu klal gadol b’Torah” (“And you should love your neighbor as you love yourself, this is the overarching principle of the Torah.” (Talmud Yerushalmi, Nedarim, 9:4) Armed with the Rambam’s insights, and the Rav’s penetrating analysis, we can now understand Rabbi Akiva’s adage and the truly singular import of this mitzvah. With Hashem’s help and our fervent desire, may we ever grow in our feelings of love and mercy for our fellow Jews, and stand ready to help them through heartfelt actions of gemilut chasadim. V’chane yihi ratzon.
 
Shabbat Shalom

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*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.