Parashat Vaetchanan, 5772, 2012:

               Understanding the Power of Prayer

                       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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya.

Our parasha begins with the sole instance in Tanach (Hebrew Bible) of the exact term “Vaetchanan” (“and I beseeched”). Rashi (1040-1105), in his second explanation of this word, somewhat cryptically notes: “This is one of the ten expressions that are called prayer that are found in the Sifri [the halachic Midrash to Sefer Devarim].” He, however, does not mention the other terms found in Tanach that are discussed in the Sifri [note our version of this Midrash has 12]:

1. Zaaka = to cry out
2. Naakah = cry
3. Shavah = sigh
4. Batzar = distress
5. Rinah = to call out
6. P’giah = entreat
7. Nipul = to fall down in supplication
8. Pilul = to metaphorically wrestle with Hashem
9. Atirah = implore
10. Amidah = standing
11. Chilui = to plead
12. Techina = to plead, beseech, entreat

 

Even though the concept of prayer is found throughout Tanach and Rabbinic literature, its efficacy is, in some ways, a true mystery. The problem is straightforward: How can finite man communicate with the ineffable and infinite Creator? This difficulty is alluded to in Talmud Yerushalmi, Berachot 1:9:

Levi said: “The distance from the earth until the firmament would take 500 years for a man to traverse. The distance from each firmament to the next [of which there are seven] is 500 years as well. Moreover, the thickness of each firmament is a five hundred year journey and so, too, for each and every firmament.” Look how removed Hashem is from His world and [nonetheless] a man enters the synagogue, stands behind the prayer stand, silently prays and Hashem listens to his prayer!

Why does Hashem listen to our tefilah? This question speaks to the very heart of our relationship with Hashem. In some ways, therefore, it may be one of the most spiritually significant questions that we can ask.

My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), wrestled with this question on numerous occasions. At first glance, one might think that Hashem hears our prayers today because of zechut avot (the merit of our Patriarchs). The Rav notes, however, based upon Talmud Bavli, Shabbat 55a, that during the time of the prophet Yechezkel (sixth century BCE), zechut avot actually ceased to exist as a causal behavior factor between Hashem and ourselves. In his view, the merit of our Patriarchs could only extend so far. After many generations, we radically strayed and distanced ourselves from that for which Avraham, Yitzchak, and Yaakov originally stood; we became different in kind, and degree, from what the Patriarchs had been. As a result, Hashem ceased looking upon us as the recipients of their extended merit.

The above analysis forces the question once again: Why does Hashem listen to our tefilah? Rav Soloveitchik responded to this query by citing Rabbeinu Tam’s (1100-1171) cogent comment (Talmud Bavli, Shabbat 55a, s.v. u-Shmuel): “Zechut avot tamah, aval berit avot lo tamah.” This means even though zechut avot has ceased, we will always have berit avot (the Promise and Covenant of the Patriarchs). Berit avot, in contradistinction to zechut avot, is not contingent upon our behavior. Instead, Rav Soloveitchik suggests, it is an unconditional juridical agreement that can never be abrogated. Hashem absolutely promised us that He would always deal with us in a manner that reflected the terms of this original contract – no matter how far we might stray. Berit avot is the unbreakable and immutable agreement to which b’nai Yisrael and Hashem are both party. Hashem “must” deal with us as Knesset Yisrael, the mystical and grand trans-historical entity that began with our forefathers in the lonely deserts of Eretz Yisrael.  Since each of us is an essential component of Knesset Yisrael, He listens to each of our prayers when they are uttered in an earnest and heartfelt fashion.  In a word, the berit avot is leolam voed (forever). It is our assurance that we will always have a voice that will be heard. (Based upon Rabbi Joseph B. Soloveitchik’s posthumous work, The L-rd is Righteous in All His Ways: Reflections on the Tish'ah be-Av Kinnot, pages 51-56)

With the above in mind, we now have a new appreciation of what it means when we say “Shema koleinu Hashem Elokeinu” (“Hear our voice Hashem our G-d”) when we pray the Shmoneh Esrei (Amidah or the Silent Prayer). This new understanding allows us to utter these words with a fresh sense of confidence and inspiration. Now, we can rest assured that Hashem will hear our prayers; He will hearken to our voice – for this is the essence of the berit avot. This thought is at once comforting and existentially uplifting. This may well be the reason, as well, why Dovid Hamelech declared in Psalms:  “The L-rd is near to all who call Him, to all who call Him with sincerity.” (Sefer Tehillim 145:18, translation, The Judaica Press Complete Tanach) He, too, knew that Hashem would always hear our tefilot (prayers).

May Hashem always “remember” the berit avot, and thereby hear our prayers for evermore. In addition, may we always be near to Him and be among those “who call Him with sincerity.” 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3

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

                    Parashat Devarim – Tisha B’Av 5772, 2012:

                      Encountering Yermiahu and Ourselves
   
                                    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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya.

“Hashiveinu Hashem alechah v’nashuvah chadash yemeinu kekedem” (“Enable us to return to You Hashem and we will return, renew our days as they were in former times”)

We recite this famous verse, found at the end of Megilat Eichah (Lamentations), on the night of Tisha B’Av. It was written by the 7th century BCE prophet Yermiahu nearly 2700 years ago, and contains some of the most memorable words of this sefer (book). In my opinion, this statement defines the entire period of the Three Weeks, the Nine Days, and Tisha B’Av proper. By focusing upon this verse and what it is trying to teach us, I believe we can find new meaning during this time of national mourning for the destruction of the Batai Mikdash (Holy Temples), and for all of the tragedies that have befallen our people.

Yermiahu is calling upon the Jewish people to do teshuvah (repentance) and, in doing so, asks Hashem to be the motive force behind this undertaking. Note that we first beseech Hashem: “Hashiveinu Hashem alechah” and only afterwards do we proclaim, “v’nashuvah.” The theme of Hashem taking the lead in the teshuvah process is one that is well known to us all. It is the conceptual and practical basis of one of the 19 berachot  (blessings) that we recite three times a day in the silent prayer known as the Shemoneh Esrei, or the Amidah: “Bring us back, our Father, to Your Torah, and bring us near, our King, to Your service, and cause us to return in perfect repentance before You. Blessed are You, Hashem, Who desires repentance.” (Translation based upon the Artscroll Siddur) Clearly, the formulators of this prayer, the Anshei Kenneset Hagadolah (the Men of the Great Assembly), saw Hashem as the facilitator of our national return. This theme is repeated, as well, in the Monday and Thursday Tachanun (Supplication) portion of our morning prayers: “You [G-d] Who opens a hand for repentance, to welcome rebels and sinners: our soul is confounded by the abundance of our depression – forget us not eternally. Arise and save us for we take refuge in You.” (Ibid.)

Without a doubt, we need Hashem to help us initiate the teshuvah process. He helps us begin this spiritual journey, and welcomes us in our quest to draw close to Him. Our journey, however, cannot begin unless we recognize that the need to do teshuvah through self-analysis. Chazal (our Sages of Blessed Memory) called this course of action “cheshbon hanefesh” (“self-accounting”). In modern terminology, we call it “introspection.” Dictionary.com defines this as: “observation or examination of one's own mental and emotional state, mental processes, etc.; the act of looking within oneself.” This is actually a very difficult act to perform properly, since it requires great integrity and the willingness to recognize, rather than to rationalize away, one’s faults. It is far easier to see the failings of others. The ongoing challenge, however, is to unabashedly find these shortcomings within ourselves, for only then can the possibility of authentic teshuvah exist. Perhaps, therefore, when Yermiahu asks Hashem, “Hashiveinu Hashem alechah,” he is asking the Master of the Universe to help us engage in this difficult process of introspection, and thereby enable us to examine our actions in the light of unadulterated truth and honesty. Then, and only then, will we gain the necessary self-insight to return unto Him in teshuvah shlaimah (complete repentance).

May Hakodesh Baruch Hu (the Holy One Blessed Be He) “Hashiveinu Hashem alechah,” so that we may truly “v’nashuvah.” Then, we will finally renew our relationship with Him as in former times, “chadash yemeinu kekedem.” May this happen 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3

*** I have recently 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.

                        Parshiot Matot - Massay, 5772, 2012:

                         Understanding the Three Weeks

                               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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya.

If I were to ask you to briefly describe the dual aspects of Shabbat, many of you would readily respond with “Shamor” (“Protect”) and “Zachor” (“Remember”). The first term refers to refraining from the 39 categories of biblically proscribed creative activity (“melacha”) and their rabbinic extensions, whereas the second term refers to the positive actions that we undertake to ensure that Shabbat will be different in kind and degree from the other days of the week. The best-known example of Zachor is Kiddush on both Friday evening and Shabbat morning. Through Kiddush, the meal is transformed from the mere act of eating to something unique and holy – the active recognition and celebration of  G-d’s presence in our lives, and the knowledge that it is He who sanctified, and continues to sanctify, the Shabbat.

I believe the Three Weeks, the period of time from the 17th of Tamuz through and including the 9th of Av, also has a dual nature. Based upon a variety of historical events, this period is equated with unmitigated misery and sadness. Moreover, it is labeled within the world of Halacha as “avelut yeshanah” (historical mourning) rather than, G-d forbid, “avelut chadasha” (present mourning for one's relative). It is, therefore, a period of public mourning in which we all are engaged. My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), noted on a number of occasions that avelut yeshanah follows the opposite pattern of avelut chadasha for one's parent. In the latter, the initial stringencies are the most restrictive and encompass, with the exception of eating and drinking, the same behaviors that are found on Yom Kippur. The periods of sheloshim (30 day demarcation point) and yud bet chodesh (year-long commemoration) witness a gradual attenuation of these strictures. The avelut yeshanah of the Three Weeks, however, proceeds in reverse. Until the Nine Days (Rosh Chodesh Av through the 9th of Av), it is customary to refrain from purchasing new clothes, having one’s hair cut, and celebrating weddings. The Nine Days are more stringent, and the 9th of Av is the most demanding of all in its halachic prohibitions. Thus, the period of the Three Weeks is one of profound sadness that culminates in the poignant mourning and fasting of Tisha B’Av.

There is another aspect, however, to the Three Weeks that is far too often overlooked and perhaps even ignored, namely, that of introspection (cheshbon hanefesh). It is a time to look in the mirror of our souls and reflect upon where we have been, where we are, and where we should be going. It is a time to examine our thoughts and actions, and measure them against the bar of judgment of unflinching and uncompromising truth. It is a time, therefore, that prepares us to become better than who we are today, so that we may live lives that are more spiritually and religiously enlightened and authentic.

One way we can begin our introspective journey is to carefully focus upon the well-known Gemara in Talmud Bavli, Yoma 9b:

The first Holy Temple, why was it destroyed? This took place because of three different things that had become part of its being: idol worship, illicit physical relations and murder... The second Holy Temple wherein they were involved with Torah study, Mitzvot observance, and acts of loving kindness, why was it destroyed? It was because of groundless and baseless hatred (sinat chinam). This comes to teach us that baseless hatred is the equivalent of the three cardinal prohibitions of idol worship, illicit physical relations, and murder.

It seems to me that our time is, in some ways, quite similar to the time of the Second Temple. On the positive side, there is ample evidence to suggest that more people are studying more Torah today than at any other time in Jewish History. Mitzvot observance continues to grow, and acts of loving kindness (gemilut chasadim) are performed by more agencies, organizations, and individuals than one could possibly count or know. In some ways, we are in a renaissance of Jewish growth and identity.

On the negative side, however, sinat chinam, the equivalent of the three heinous sins that destroyed the First Temple, and the sin that destroyed the Second Temple, seems to be growing stronger each day. Powerful and disruptive tensions abound between all facets of the Jewish community. Sadly, some of these conflicts have eventuated in violent animosities, verbal attacks, and worse. Sometimes one stops to wonder if we have really left very much for the anti-Semite to say, since we seem so ready and willing to make inflammatory statements against one another. Little wonder, then, that we have not yet merited the building of the Third Beit Hamikdash (Holy Temple).

There is a countermeasure to the pernicious sin of sinat chinam. To briefly explore this ray of hope, let us turn to a selection of the works of Rabbi Yitzhak Avraham Kook (1865-1935), the first Ashkenazi Chief Rabbi of Palestine under the British Mandate. His antidote for sinat chinam was ahavat yisrael (unconditional love for the Jewish people). He conceptualized ahavat yisrael in the following poetic manner:

Listen to me, my people! I speak to you from my soul, from within my innermost soul. I call out to you from the living connection by which I am bound to all of you, and by which all of you are bound to me. I feel this more deeply than any other feeling: that only you - all of you, all of your souls, throughout all of your generations - you alone are the meaning of my life. In you I live. In the aggregation of all of you, my life has that content that is called 'life.' Without you, I have nothing. All hopes, all aspirations, all purpose in life, all that I find inside myself - these are only when I am with you. I need to connect with all of your souls. I must love you with a boundless love.... Each one of you, each individual soul from the aggregation of all of you, is a great spark, part of the torch of the Light of the universe which enlightens my life. You give meaning to life and work, to Torah and prayer, to song and hope. It is through the conduit of your being that I sense everything and love everything. (Shemonah Kevatzim 1:163, translation, Chanan Morrison)

It is crucial to realize that Rav Kook's boundless love for all Jews was not merely a theoretical construct. He embodied this principle (ahavat yisrael) in all aspects of his life, and in the most pragmatic of situations – as the following story amply illustrates:

A vocal group of ultra-Orthodox Jerusalemites vociferously opposed Rav Kook, due to his positive attitude towards secular Zionists. Often they would publicize posters along the city streets, attacking the Chief Rabbi and discrediting his authority. One day, Rav Kook returned from a brit milah ceremony in Jerusalem's Old City, accompanied by dozens of students. Suddenly a small group of hotheaded extremists attacked the rabbi, showering him with waste water. The chief rabbi was completely drenched by the filthy water. Emotions soared and tempers flared. By the time Rav Kook had arrived home, news of the attack had spread throughout the city. Prominent citizens arrived to express their repugnance at the shameful incident. One of the visitors was the legal counsel of British Mandate. He advised Rav Kook to press charges against the hooligans, and promised that they would be promptly deported from the country. The legal counsel, however, was astounded by Rav Kook's response. “I have no interest in court cases. Despite what they did to me, I love them. I am ready to kiss them, so great is my love! I burn with love for every Jew.” (http://ravkooktorah.org/KDOSHM62.htm)

Moreover, for Rav Kook, the opposite of sinat chinam was not ahavat chinam (love of one's fellow Jew without cause) since, within his world-view, such a concept simply did not exist. For Rav Kook, every Jew, by definition, is worthy of love and respect simply because he or she exists and has a Jewish soul. Thus, he was famous for the following powerful statement: “There is no such thing as ‘Ahavat Chinam’ - groundless love. Why groundless? He is a Jew, and I am obligated to love and respect him. There is only ‘Sinat Chinam’ - hate without reason. But ‘Ahavat Chinam’? Never!” (Adapted by Chanan Morrison from Rav Kook's work, Malachim Kivnei Adam, pages 483-485)

As we struggle to understand the Three Weeks and their meaning, we should focus on the positive aspect that this period of time enables us to encounter. As we undergo the cathartic process of cheshbon hanefesh, we must search deeply within ourselves and try to expunge the remnants of sinat chinam that lurk within our hearts. Moreover, we must embrace Rav Kook's noble words and replace sinat chinam with ahavat yisrael. With Hashem's help may this be so. 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3

*** I have recently 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.

                              Parashat Pinchas 5772, 2012:

                           What Can We Learn from Pinchas?

                                  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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya.

The previous week’s Torah portion, Parashat Balak, ends with the sad story of the forbidden physical relations practiced by many of the men of the Jewish people with the wanton daughters of Moab. This, however, was only part of the story. The Moabite women set a pre-condition to their debauched activity: the men would first have to join them in worshipping their deity, Baal Peor, via bizarre and disgusting practices. Thus we read in Sefer Bamidbar 25:1-7:

Israel settled in Shittim, and the people began to commit harlotry with the daughters of the Moabites. They invited the people to the sacrifices of their gods, and the people ate and prostrated themselves to their gods. Israel became attached to Baal Peor, and the anger of the L-rd flared against Israel. The L-rd said to Moses, “Take all the leaders of the people and hang them before the L-rd, facing the sun, and then the flaring anger of the L-rd will be removed from Israel.”
Moses said to the judges of Israel, “Each of you shall kill the men who became attached to Baal Peor.” Then an Israelite man came and brought the Midianite woman to his brethren, before the eyes of Moses and before the eyes of the entire congregation of the children of Israel, while they were weeping at the entrance of the Tent of Meeting. (This and all, Tanach translations, The Judaica Press Complete Tanach)

It is hard to imagine that we fell so far. After all, the participants in these horrendous activities had heard Hashem speak at Mt. Sinai. Truly, it has been said that when a Jew falls, he falls a far distance from the source of kedushah (holiness).

The above quoted section, however, is immediately followed by a verse that contains a ray of hope and the potential salvation of the Jewish nation: “Phinehas the son of Eleazar the son of Aaron the Kohen saw this, arose from the congregation, and took a spear in his hand.” At first glance, it appears very straightforward. It seems that Pinchas directly witnessed the publicly displayed immoral behavior of a Jewish man, identified as “Zimri the son of Salu, the chieftain of the Simeonite paternal house”, and his Midianite consort, later identified as “Cozbi the daughter of Zur, a national leader of a paternal house in Midian.” Apparently upon witnessing Zimri and Cozbi entering Zimri’s tent, Pinchas “arose from the congregation, and took a spear in his hand” in preparation for executing this lewd and licentious couple. The Talmud, however, offers three possibilities as to what exactly Pinchas saw:

And it is also written, And Phineas, the son of Eleazar, the son of Aaron the priest, saw it. Now, what did he see? — Rab said: He saw what was happening and remembered the halacha, and said to him, ‘O great-uncle! did you not teach us this on thy descent from Mount Sinai: He who cohabits with a heathen woman is punished by zealots?’ He replied. ‘He who reads the letter, let him be the agent [to carry out its instructions].’ Samuel said: “He saw that ‘There is no wisdom nor understanding nor counsel against the L-rd’: Whenever the Divine Name is being profaned, honor must not be paid to one's teacher.” R. Isaac said in R. Eleazar's name: “He saw the angel wreaking destruction amongst the people.” (Talmud Bavli 82a, translation, Soncino Talmud, emphasis my own)

Let us briefly review these three positions:

1. Rab (Rav): Pinchas saw “what was happening and remembered the halacha” regarding the permissibility of summarily executing “he who [publicly] cohabits with a heathen woman.”
2. Samuel (Shmuel): Pinchas “remembered” a yet-to-be formally given verse from Shlomo Hamelech’s Sefer Mishle (21:30) that served as the warrant for his zealous behavior, without having first sought out Moshe’s permission, since he deemed this to be a moment of chilul Hashem (defamation of the Divine Name).
3. Rabbi Yitzchak, in the name of Rabbi Eleazar: Pinchas had a prophetic vision: “He saw the angel wreaking destruction amongst the people,” and did everything in his power to stop this from happening – namely, the executuion of Zimri and Cozbi.

I would like to focus upon Shmuel’s explanation. I believe it is best understood in the context of the incredible respect we are obligated to demonstrate to our Torah scholars and teachers. The Rambam (1135-1204) codifies this requirement in Hilchot Talmud Torah 5:1:

Just as one is commanded to honor and hold one's father in awe, so also is one obligated to honor and hold one's Rabbi in awe even more so than one's father, for the reason that one's father brings one into this world, but one's Rabbi brings one into the World To Come by teaching one… There is no honor or awe greater than that which one's Rabbi deserves. The Sages said that one should hold one's Rabbi in awe as one who holds G-d in awe, and that anyone who disagrees with his Rabbi is like someone who disputes G-d, as it is written, “...when they contended against the L-rd.”…
(Translation, O’Levy)

The Rambam clearly set a high, but accessible, bar of judgment as to the full extent of our obligations toward our Torah scholars. Building upon the foundation of his formulation, it is quite safe to say that under normal situations, Pinchas surely would have sought out Moshe’s sagacious counsel. Yet, in the case of Zimri and Cozbi, Pinchas was thrust into the realm of competing claims: He knew full well that he was commanded to give Moshe Rabbeinu the greatest possible respect. He also knew, however, that he had an even greater obligation to serve Hashem, since both Moshe and he were mandated to do so. (Compare Rashi’s, 1040-1105, explanation to Sefer Vayikra 19:3 regarding honoring one’s parents and keeping Shabbat.) In such an instance, honoring Hashem takes precedence over honoring even His most beloved servant – the Torah scholar. Therefore, Shmuel opines that this was what Pinchas saw: “There is no wisdom nor understanding nor counsel against the L-rd': whenever the Divine Name is being profaned, honor must not be paid to one's teacher.” That is, Pinchas saw the moment as calling for a temporary suspension of the rule of honoring one’s rebbi, in deference to the meta-obligation of honoring Hashem. Nothing, not even awe and respect for one’s rebbi, takes precedence over preventing a chilul Hashem. As the Rambam states:

It is permitted to set aside something which is forbidden, even in one's Rabbi's presence. For example, if one sees someone unknowingly doing something forbidden, one is allowed to tell him that it is forbidden, even if one's Rabbi is present and even without his permission, because whenever there is a desecration of G-d's Name, we don't worry about the honor of a Rabbi. This is talking about a situation when something has already happened... (Ibid., 5:3)

Given the above, it is clear that the veneration and awe that we are obligated to demonstrate toward our scholars and sages is a hallmark of the authentic Torah personality. Moreover, the case of preventing a chilul Hashem when one’s rebbi is present is, in actuality, a demonstration of the reverence we have for our spiritual leaders since they, too, are obligated to honor Hashem. Therefore, by honoring our Creator, we are actually revering our teachers who have taught us to respond in this fashion.

I believe we are now ready to ask two difficult, yet necessary, questions: “Why are our shul rabbis, and even our gedolim, so often maligned and treated with disdain and disrespect?” and “Why do so many people act in a dismissive manner toward these leaders when their purpose is to enable us to spiritually rise and grow in our respect for, and practice of, Torah and mitzvot?” In the time honored Jewish tradition, “I have bad news and good news” in answering these questions. The bad news is that we have been mistreating our Torah sages for a very long time. In fact, even a cursory reading of the Torah teaches us that we rebelled against Hashem Himself! Thus we read in Pirkei Avot (Ethics of the Fathers 5:4): “With ten acts of rebellion did our forefathers rebel against the Omnipresent One blessed be He in the desert, as it says in the Torah [Sefer Bamidbar 14:22]: ‘And you rebelled against me these ten times and you did not listen to My voice.’” As a result, Hashem labeled us an “am keshay oref” (“a stiff-necked people”) no less than five times – clearly demonstrating His disfavor with this behavioral attribute and the actions that followed, and continue to follow, in its wake.

The good news is that we can rise above our rebellious nature, and give Hashem and our sages the proper honor and dignity they deserve. We can properly observe His Torah as defined by our scholars, and thereby bring about a Kiddush Hashem (sanctification of G-d’s name). Our G-d-given ability to conquer our passions and control improper behavior traits was first pointed out to Cain at the very dawn of the creation of mankind (Sefer Bereishit 4:5-7):

But to Cain and to his offering He did not turn, and it annoyed Cain exceedingly, and his countenance fell. And the L-rd said to Cain, "Why are you annoyed, and why has your countenance fallen? Is it not so that if you improve, it will be forgiven you? If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it." (Emphasis my own)

Based upon the Almighty’s response to Cain, it is clear we have the inherent ability to rule over any desire to rebel against G-d and His Torah scholars. While this may be a formidable task, we “can rule over it.” In this way, we can be mekadash shame shamaim (sanctify G-d’s name), and rise to unheralded spiritual heights. In this sense, may Pinchas, the great sanctifier of Hashem’s Name, be forever our model and guide. 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3

*** I have recently 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.

                                  Parashat Balak, 5772, 2012
 
                       Bilam: A Study in Squandered Potential

                                      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, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Moshe Reuven ben Chaya.

In a well-known mishnah found in Pirkei Avot (Ethics of the Fathers) 5:22, Chazal (our Sages) compare Avraham, the embodiment of purity of soul, to the evil gentile prophet Bilam, who in many ways is the protagonist in our parasha:

Whoever possesses the following three traits is of the disciples of our father Abraham; and whoever possesses the opposite three traits is of the disciples of the wicked Balaam. The disciples of our father Abraham have a good eye, a meek spirit and a humble soul. The disciples of the wicked Balaam have an evil eye, a haughty spirit and a gross soul. What is the difference between the disciples of our father Abraham and the disciples of the wicked Balaam? The disciples of our father Abraham benefit in this world and inherit the World To Come, and as is stated, “To bequeath to those who love Me there is, and their treasures I shall fill” (Proverbs 8:21). The disciples of the wicked Balaam inherit purgatory and descend into the pit of destruction, as is stated, “And You, G-d, shall cast them into the pit of destruction; bloody and deceitful men, they shall not attain half their days. And I shall trust in You” (ibid., 55:24). (Translation as presented at http://www.chabad.org/library/article.asp?AID=2099 with my emendations.)

Rav Nisson Alpert zatzal (d. 1986), the leading disciple of Rav Moshe Feinstein zatzal (1895-1986), raises a very insightful point regarding this mishnah in his posthumous work entitled Limudei Nisson al HaTorah. He notes that the tanna (Mishnaic period sage) spent a significant period of time depicting the differences that obtain between Avraham and Bilam. Rav Alpert suggests that if that is the case, Avraham and Bilam must also have had a very substantive similarity, i.e. they must have shared an important quality, for if this were not the so, why would the tanna have been so singularly focused upon their differences? What, however, could possibly have been the tzad hashaveh (the similar trait) that was shared by the righteous Avraham and the wicked Bilam? Rav Alpert’s answer is straightforward: “Bilam the Evil One continued in the work of our father Avraham to teach the nations of the world the knowledge that there is only one G-d in the world. He is the Architect, Creator, and Continuous Supervisor of all of creation.” In other words, Bilam was a thoroughgoing monotheist in a raging sea of idolatry. This, then, was the reason why he merited and achieved the special status of being the greatest prophet of all time to the non-Jewish nations of the world. (Ibid.)

Rav Alpert supports his contention by utilizing Rashi’s (1040-1105) approach and commentary to Sefer Bamidbar 23:1-4 that is based upon Midrash Tanchuma. The verses state the following:

Balaam [Bilam] said to Balak, “Build me seven altars here, and prepare for me seven bulls and seven rams.” Balak did as Balaam had requested, and Balak and Balaam offered up a bull and a ram on [each] altar. Balaam said to Balak, “Stand beside your burnt offering, and I will go. Perhaps the L-rd will happen to appear to me, and He will show me something that I can tell you,” and he went alone. G-d chanced upon Balaam, and he said to Him, “I have set up the seven altars, and I have offered up a bull and a ram on [each] altar.” (This and all Tanach and Rashi translations, The Judaica Press Complete Tanach)

Rashi explains this crucial vignette in the following manner:

the seven altars: “I prepared seven altars” is not written here, but “the seven altars.” He said to Him, “Their patriarchs built seven altars before You, and I have prepared [seven] corresponding to them all.” Abraham built four - “There he built an altar to the L-rd Who appeared to him” (Gen. 12:7); “Abraham moved from there to the mountain… [and built an altar there]” (ibid. 8); “Abraham pitched his tent [and built an altar there]” (ibid. 13:18), and one on Mount Moriah (ibid. 22:9). Isaac built one - “He built an altar there” (ibid. 26:25), and Jacob built two - one in Shechem (ibid. 33:20) and one in Beth El (ibid. 35:7). - [See Midrashei Tanchuma Balak 11, Tzav 1, and Bamidbar Rabbah 20:18] (Underlining my own)

Clearly, according to Rashi and his Midrashic sources, Bilam saw himself as a direct continuation of not only Avraham, but of all the Avot (Patriarchs) in his desire to spread the truth of the existence of the one true G-d. Since this is manifestly the case, we must ask two simple, yet profound, questions: “What went wrong?” Stated somewhat differently, “Why did Bilam, the one individual in world history who matched Moshe in his prophetic insights (Midrash Bamidbar Rabbah 14:19), fail to achieve his true potential?”

There are many possible answers to my questions. I would like, however, to focus upon one of the differences between Avraham and Bilam, as delineated in the mishnah with which I began. As stated therein, one way in which Bilam was the polar opposite of Avraham was that he had a “nefesh rachavah” (a “gross soul”); he was an uncontrolled profligate who personally indulged in all manner and variety of perversion and dissolute activity (Talmud Bavli, Sanhedrin 105a). As one of the world’s greatest baalei taavah (hedonists), he used taavah to try to destroy us. It was he who urged the leaders of Moab to prostitute their daughters, so as to ensnare Jewish men in a web of lust and idol worship (Sefer Bamidbar 31:16). Bilam knew full well that Hashem hated idol worship; he understood that Hashem is “jealous” solely in regards to this heinous betrayal of faith. Yet, he was willing to do anything, regardless of the price, to try to bring the Jewish people to their knees. The Rambam (1135-1204) formulates this idea in his explanation of our mishna:

It was Bilam who gave the advice to have the daughters of Moab run wild and abandoned in harlotry. If he himself were not a baal taavah (hedonist) he never would have given this advice. This is the case since it is well-known that a person will only command and give advice to others according to his own orientation and disposition…

In short, I believe that it was Bilam’s unfettered profligacy that blinded him to the same truth he proudly proclaimed to the nations of the world. Although he passionately believed G-d is One – and the only One, he no less zealously refused to allow this most exalted of all truths to determine his practical behaviors. He was, therefore, a study in contrasts and confusion, a conflicted individual who believed in monotheism and yet pursued a life of licentiousness. Beyond question, it was the latter that blinded him to the truth of the former.

The picture that emerges in comparing Avraham to Bilam is, in actuality, a very familiar one. Each Motzai Shabbat (the period immediately following Shabbat), we recite Havdalah, the service that formally recognizes the separation between Shabbat and the other days of the week. In the context of this mitzvah, we acknowledge that it is Hashem, and no other, who separates the holy from the profane, the light from the darkness, and Shabbat from the Six Days of Creation. We recognize, as well, that it is Hashem who “separates the Jewish people from the nations of the world.” This was true in regards to Avraham and Bilam. It is no less true regarding Hashem’s ongoing desire to keep us separate from the wayward culture of our time.

May Hashem, the Master of the Universe, help us to reject the Bilams of our time, and enable us, instead, to become Avraham’s authentic disciples. 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 on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3

*** I have recently 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.