Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
This week’s haftarah contains two of the most celebrated pasukim in Sefer Hoshea:
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 Hashem. (II:21-22, this and all Tanach translations, The Judaica Press Complete Tanach)
 
The three-fold repetition of the Hebrew term “v’arastich Li” (“and I will betroth you to Me”) in these verses is a metaphorical betrothal that emphasizes Hashem’s commitment to establishing renewed bonds of righteousness, justice, loving-kindness and mercy with klal Yisrael. As such, they foreshadow a future where the relationship between Hashem and the Jewish people will be fully restored.
 
The Maharal of Prague (Rabbi Judah Loew ben Bezalel, 1512-1609) underscores the everlasting nature of the connection that will one day exist between Hashem 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 Hoshea 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, that is, “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 our people. In his view, the repetition of the phrase “And I will betroth (v’arastich)” symbolizes the central features of this relationship:

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 [Hashem’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 His 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.
 
Moreover, the Maharal elucidates how the multiple instances of “v’arastich” represent the new bond that will obtain between Hashem and Kenesset Yisrael:

“And I will betroth 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. Afterwards the text states, “And I will betroth you to Me with faith (b’emunah), and you shall know Hashem.” This proves that the new relationship will be all-inclusive.
 
Based upon a careful reading of our two verses, one may question why Hoshea utilized the third instance of v’arastich, “And I will betroth you to Me with faith,” that focuses on 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,” as this phrase suggests the concept of a complete and total connection [to Hashem]. Consequently, the relationship will be infused with total mercy and kindness, for that is the true meaning of emunah (faith) regarding an [authentically] total union (chibur gamur) [with Hashem].
 
Chazal 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 Nevi’im 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. 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 Hashem?’” Surely this is coming to teach us that everyone who has mastered these middot will have close knowledge of the Omnipresent one [that is, 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 and brackets my own)
 
If we synthesize the approaches of Rabbi Meir and the Maharal, we discover that the link between Hoshea’s nevuah and Shavuot becomes quite clear: Both Hashem and the Jewish people long for an eternal intimate relationship. Accordingly, we must do everything in our power to forge this bond and demonstrate our worthiness to be full partners in this union. May this time come soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom and Chag Sameach
 
Past drashot may be found at my 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 would like to be added, please contact me via email: mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Parashat Behar begins with these two pasukim:
 
And Hashem spoke to Moshe on Har 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 Hashem.” (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 a variety of sources: “What [special relevance] does the subject of Shemitah have with Mount Sinai? Were not all the mitzvot stated at Sinai?” Rashi (1040-1105), basing himself on a midrashic passage, provides the following celebrated answer: “However, [this teaches us that] just as with Shemitah, its general principles and its finer details were all stated at Sinai, likewise, all of them [the mitzvot] 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 worldview, since they teach us the holistic nature of the Revelation at Har Sinai; namely, Hashem communicated to us the overarching principles and specific details 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, we must turn to our poskim 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? 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 legendary. On this day, he penned a teshuvah to one of his colleagues that dealt with the above-stated questions (Iggrot Moshe, Yoreh Deah Section I: 101). Rav Moshe was asked: “How are we permitted to depend upon Torah chidushim like those that I [that is, Rav Feinstein] have explained as having practical halachic application when they are specifically in opposition to the Acharonim [later day authorities who preceded me]?” 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 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 regard 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, and 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 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 decision, on occasion, stands in stark opposition to some of the greatest of our recent Acharonim (gaonim merabbotainu ha’acharonim), what of it? Beyond question, even we are permitted to disagree with the Acharonim, and even some of the Rishonim, 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 created by:
… famous decisors of the Shulchan Aruch 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.
 
Moreover, Rav Feinstein suggests that the posek engaged in this 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 posek is mandated to do everything in his power to rescue someone from a life of misery, Torah violation, 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 and honesty knew no bounds in his pursuit of truth to help the entire Jewish people. He stands forevermore as a paragon of what a posek can and should be. May we be zocheh to learn from his stellar example, and live lives infused with 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: 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 contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are 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
 
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
One of the best-known sections of our sidrah is Parashat HaMoadim. Its 44 pasukim comprise the 23rd chapter of Sefer Vayikra and serve as an encyclopedic presentation of the Moadim, that are introduced in this manner: “And Hashem spoke to Moshe, saying, ‘Speak to the children of Israel and say to them: Hashem’s appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days].’” (23:1-2, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) Following the words, “these are my appointed [holy days],” we would expect a discussion of the Moadim, beginning with Pesach and concluding with Succot. According to Rashi zatzal (1040-1105), however, the next pasuk refers to Shabbat: “[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Shabbat to Hashem in all your dwelling places.” (23:3) It is only after this pasuk that we find the introduction to the Moadim: “These are Hashem’s appointed holy occasions, that you [that is, the Sanhedrin] shall designate in their appointed time.” (23:4)
 
Rashi, based upon several midrashic passages, notes the anomalous nature of the inclusion of Shabbat amid the Moadim and asks: “Why does Shabbat [designated by Hashem,] appear here amidst the Moadim [designated by man, the Sanhedrin?]” (23:3) His answer is a classic example of Rabbinic analysis: “To teach you that whoever desecrates the Moadim is considered [to have transgressed as severely] as if he has desecrated Shabbat, and that whoever fulfills the Moadim is considered as if he has fulfilled Shabbat [and his reward is as great].” As such, the placement of Shabbat at the beginning of our chapter connotes the singular import of the Moadim and underscores their close connection to Shabbat.
 
The Vilna Gaon zatzal (the Gra, 1720-1797) follows a very different approach regarding Shabbat and its linkage to Parashat HaMoadim. However, he also asks, “mah inyan Shabbat l’poh—what is the relevance of Shabbat to the Moadim here?” (The following presentation is based on an oral tradition cited in Chumash HaGra, Parashat Emor, 23:3) In his response, he maintains that the phrase, “[for] six days, work may be performed” does not refer to Shabbat, but rather to to the Moadim. The Gra derives this chiddush based on the following analysis: On the Torah level, there are two days of Pesach, one day of Shavuot, two days of Succot (inclusive of Shemini Atzeret) and one day of Rosh HaShanah, yielding the number “six” in our phrase. What, however, is the status of Yom Kippur since it is not included in the six? The Gra notes that it is different in kind and degree from the Moadim since:
​
On these six days, one is allowed to perform melechet ochel nefesh, that is, to cook and to bake. In contrast, Yom Kippur’s laws are similar in kind to Shabbat wherein these actions are proscribed. This, then, is why the text states, “six days,” regarding the above-cited Moadim. Moreover, “work may be performed,” refers to melechet ochel nefesh. The phrase, “but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Shabbat to Hashem in all your dwelling places,” must, therefore, be understood in contrast to the six Yamim Tovim and as a direct reference to Yom HaKippurim, wherein the text states: “It is a Shabbat of Shabbatot and mikra kodesh—it is called holy, wherein all prohibited melachot may not be performed, inclusive of ochel nefesh… (Translation and underlining my own)
 
The Gra concludes his presentation by citing sections of additional pasukim as powerful proof that Parashat HaMoadim refers exclusively to the Moadim: “These are Hashem’s appointed [holy days] that you [klal Yisrael] shall designate as holy occasions… apart from Hashem’s Shabbatot.” (23:37-38)
 
With Hashem’s help may we soon celebrate the Moadei Hashem in the newly rebuilt Beit HaMikdash. 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 contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are 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
 
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Rabbi Chiya teaches us in Midrash Vayikra Rabbah 24:5 that Parashat Kedoshim was taught to the entire nation (b’hakhal) “since the majority of the Torah’s fundamental principles may be found therein.” In contrast, Rabbi Levi maintains that Parashat Kedoshim was stated b’hakhal, “since the Aseret Hadibrot are contained therein.” He proves this contention by quoting verses in Parashat Kedoshim that correspond to the Aseret Hadibrot in Sefer Shemot, Parashat Yitro, chapter 20. One telling example will suffice: Sefer Shemot 20:2 contains the mitzvah of believing in the existence of Hashem: “Anochi Hashem Elokecha” (“I am Hashem your G-d”), and Parashat Kedoshim has the cognate phrase “Ani Hashem Elokechem” (Sefer Vayikra 19:2, “I am Hashem your G-d”). The Midrash presents this parallelism on a commandment-by-commandment basis. While there are substantive grammatical and exegetical differences between these two formulations, there is little doubt that Parashat Kedoshim is a recapitulation of the Aseret Hadibrot.
 
The repetition of the Aseret Hadibrot in Parashat Kedoshim led Rabbi Yitzchak ben Yehuda Abarbanel (1437-1508) to ask the following question:

What induced the Blessed One to command Moshe to speak to the entire assemblage of the Jewish people and motivate them (vayazhiram) regarding the Aseret Hadibrot? They had already heard them at Har Sinai, and they were written on the Tablets of the Law. Moreover, they already knew them. As such, what was the purpose of their repetition?
 
His two-part answer is quite fascinating:

It is proper that the Holy One commanded Moshe to gather the entire assemblage of the Jewish people together, motivate them regarding all of these commandments, and remind them of the Aseret Hadibrot, and the essence of the commandments, since all of this was preparation for the enactment of the covenant as found at the end of this sefer, in Parashat Bechukotai.
 
The Abarbanel now notes the difference in presentation of the Aseret Hadibrot in our parasha from Parashat Yitro. This difference allows him to analyze the fundamental purpose of mitzvot observance:

The order of the Aseret Hadibrot in our parasha is different than that found in Parashat Yitro. This was to explain to them that the Aseret Hadibrot and the essential principles of the Torah are not to be followed because of the inherent logic found therein—that is, as based upon our intellectual apprehension. Rather, [they are to be followed] because the Holy One Blessed be He commanded us to walk in His ways (lelechet b’drachov) and to cleave to Him (u’ldavkah bo). [Moreover, we are duty bound to do] all that is good and perfect—not because of any reason or logical conclusion [but rather, simply because Hashem commanded us to do so]. (All translation, brackets and emphases my own)
 
In sum, the Abarbanel focuses upon two different ideas regarding the repetition of the Aseret Hadibrot in Parashat Kedoshim: The repetition of the Aseret Hadibrot prepared the Jewish people to accept the covenant that was subsequently enacted in Parashat Bechukotai; and the order of the Aseret Hadibrot differs in our parasha from that found in Parashat Yitro in order to teach us that our intellect is not the arbiter of the binding nature of Hashem’s commandments. Instead, they stand on their own, as guiding lights on our journey toward walking in His ways and cleaving to Him.
 
The Sefat Emet (Rabbi Yehuda Aryeh Leib Alter, 1847-1905) suggests an entirely different rationale as to why Parashat Kedoshim was stated before the entire Jewish people:

This comes to hint to us that as a result of unity amongst the Jewish people we come to merit holiness. This is the meaning of [the verse in Sefer Devarim 23:15] “For Hashem, your G-d, goes along in the midst of your camp…” [When will this be the case?] If your camp is a singular entity, complete, and united, [then Hashem will go along “in the midst of your camp.”] (Translation my own)
 
For the Sefat Emet, it is only through unity among our people (achdut) that we can achieve holiness. Sadly, achdut in our generation appears to be an impossible dream. Consequently, we yearn for the time when we will once again be Am echad, b’lev echad (one people unified in body and innermost spirit), as we were at Har Sinai. If we can recapture this feeling of love and devotion for our fellow Jews, simply because they are our fellow Jews, then we will epitomize the phrase “kedoshim t’hihyu—and you shall be holy.” 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 contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are 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.