Parshiot Nitzavim - Vayelech, 5773, 2013:

Standing Before G-d – in His Divine Image

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

You are all standing this day before the L-rd, your G-d, the leaders of your tribes, your elders and your officers, every man of Israel, your young children, your women, and your convert who is within your camp both your woodcutters and your water drawers, that you may enter the covenant of the L-rd, your G-d, and His oath, which the L-rd, your G-d, is making with you this day. (Sefer Devarim 29:9-11, this, and all Torah translations, The Judaica Press Complete Tanach)

This passage contains the opening verses of our parasha (Torah portion). Since the phrase “You are all” is employed, the words “the leaders of your tribes, your elders and your officers, every man of Israel, your young children, your women, and your convert who is within your camp both your woodcutters and your water drawers” appear to be completely superfluous. In other words, the passage could easily have been written: “You are all standing this day before the L-rd, your G-d, that you may enter the covenant of the L-rd, your G-d, and His oath, which the L-rd, your G-d, is making with you this day.” Since this is the case, we may ask two separate, but closely related, questions: “Why did the Torah enumerate all of these categories?” and “What was the Torah trying to communicate to us by adopting such an unusual degree of specificity?”

In my view, the best way to answer both of these questions is to turn to two well-known verses that appear in Sefer Bereishit 1: 26-27: “And G-d said, ‘Let us make man in our image, after our likeness, and they shall rule over the fish of the sea and over the fowl of the heaven and over the animals and over all the earth and over all the creeping things that creep upon the earth.’ And G-d created man in His image; in the image of G-d He created him; male and female He created them.” One is immediatedly struck by the threefold use of the word “image” (tzelem). As the Torah is nearly always sparing in its words, the repetition of this term must be singularly important.

What does it mean to be created b’tzelem Elokim (in G-d’s image)? The answer, as in many theological questions, is that it depends upon who you ask. Our Sages took diverse approaches in responding to this crucial question. Some, such as Hillel in Midrash Vayikra Rabbah 34, and Rabbi Bena’a in Talmud Bavli, Bava Batra 58a, believed that “And G-d created man in His image” is to be taken literally. In their view, as amazing as it may seem, we look like G-d. The more widely accepted approach, however, is to reject any potential physical comparison to Hashem (since He has no form) and, instead, to focus upon the abilities that G-d bestowed upon us which make us “similar” to Him. The most prominent of these gifts, according to the Rambam (Maimonides, 1135-1204) and his followers, is our intellect (hasagah sichlit):

Now man possesses as his proprium [unique talent and gift] something in him that is very strange as it is not found in anything else that exists under the sphere of the moon, namely, intellectual apprehension. In the exercise of this, no sense, no part of the body, none of the extremities are used; and therefore this apprehension was likened unto the apprehension of the deity, which does not require an instrument, although in reality it is not like the latter apprehension, but only appears so to the first stirrings of opinion. It was because of this something, I mean because of the divine intellect conjoined with man, that it is said of the latter that he is in the image of G-d and in His likeness, not that G-d, may He be exalted, is a body and possesses a shape. (The Guide for the Perplexed I: 1, translation, Shlomo Pines, p.23)

My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), built upon this passage and portrayed the concept of the “image of G-d” in the following fashion:

There is no doubt that the term “image of G-d” in the first account [i.e. Sefer Bereishit 1: 26-27] refers to man’s inner charismatic endowment as a creative being. Man’s likeness to G-d expresses itself in man’s striving and ability to be a creator. Adam the first who was fashioned in the image of G-d was blessed with a great drive for creative activity and immeasurable resources for the realization of this goal, the most outstanding of which is the intelligence, the human mind, capable of confronting the outside world and inquiring into its complex workings. (The Lonely Man of Faith, Tradition: A Journal of Orthodox Thought, Volume 7, No. 2, 1965)

Whatever the exact meaning of “image of G-d” may be, one thing is crystal clear: every human being is potentially holy and of boundless significance, since he or she has been created in the image of the Almighty. Indeed, in a specifically Jewish legal context, Chazal (our Sages of blessed memory) focused upon the irreplaceable value of each individual among the Jewish people. The last Mishnah in the fourth chapter of tractate Sanhedrin deals with the technical topic of how to guarantee the veracity of would-be witnesses. Herein, we are taught one of the most fundamental concepts of Judaism, namely, the sanctity of the individual:

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

The world-renowned Talmud commentator, Rabbeinu Shmuel Eliezer Ben-Yehudah Halevi Edels (known as the Maharsha, 1555-1631) analyzes the above passage and suggests the following deeply insightful interpretation:

The phrase in the Mishnah is very exact when it states: “nefesh achat m’yisrael” (one soul from the Jewish people) since the form of man who was created alone is the image of G-d, the One of the world…

The Maharsha, by focusing upon the word “nefesh” and its connection to HaKadosh Baruch Hu (The Holy One Blessed be He), is urging us to recognize the stamp of Hashem that is uniquely engraved upon each and every member of the Jewish people. This concept has profound ramifications. In a word, when we interact with our fellow Jews, we are duty bound to remember that we are communicating with someone who bears the stamp of our Creator upon him.

I believe we are now in an ideal position to answer the questions with which we began: “Why did the Torah enumerate all of these categories?” and “What was the Torah trying to communicate to us by adopting such an unusual degree of specificity?” Based upon our examination, the phrase “the leaders of your tribes, your elders and your officers, every man of Israel, your young children, your women, and your convert who is within your camp both your woodcutters and your water drawers” now emerges as anything but redundant. It is, instead, teaching us a crucial lesson concerning the irreplaceable importance of all Jews. It is teaching us that, irrespective as to whether our fellow Jew is a leader of our people or a common manual laborer, i.e. regardless of the person’s social and economic status or level of education, he is kadosh (holy) since he is, in truth, G-d’s representative in this world. As such, he embodies unlimited potential and value – and deserves to be treated in kind.

We live in a time when many of us focus upon the commandments that obtain between G-d and ourselves (mitzvot bein adam l’makom). Thus, we are often meticulous in our observance of such mitzvot as kashrut, tefillin, succah, mezuzah, and Shabbat. When it comes to commandments between our fellow Jews and ourselves (mitzvot bein adam l’chaveiro), however, we may be far less exact and demanding of ourselves. As a result, angry biting words, wounding sarcasm, bitter cynicism, lashon hara (deprecatory - but true – speech), and even divrei bushah (public embarrassment of others) are far too common occurrences in our daily lives. Therefore, we must remember the words “You are all standing this day before the L-rd, your G-d,” and that we are all created in His divine image. If we can do this - and the month of Elul is preeminently the time to do so - then we will be able to act differently toward one another and be better prepared for the potentially transformative moments of Rosh Hashanah and Yom Kippur. With Hashem’s help, may it be so. V’chane yihi ratzon.

N.B. Part of my summary of the various approaches to understanding the term “tzelem Elokim” is based upon Rabbi David Silverberg’s excellent article entitled: “Tzelem Elokim: Image or Imagery?” which may be found at: http://haretzion.org/alei/1-5tzele.htm.

Shabbat Shalom

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

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

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

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

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

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Parashat Ki Tavo 5773, 2013

Rabbi David Etengoff

The Month of Elul – The Crossroads of Our Existence

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.


The final verse of this week’s parasha presents us with an exegetical challenge: “And you will guard, protect and observe the words of this Covenant, and you will perform them; all of this l’ma’an taskilu in all that you will do.” (Sefer Devarim 29:2) The commentators disagree as to the meaning of the phrase “l’ma’an taskilu.” The word “l’ma’an” is very straightforward; it simply means “in order that.” The word “taskilu,” however, is the point of contention. Onkelos (35-120 CE), Targum Yonatan ben Uziel (exact date uncertain), Talmud Bavli, Avodah Zarah 19b, and the Ibn Ezra (1089-1167), translate “taskilu” as “tatzliku” – to be successful. As such, these sources interpret our verse as stating: “And you will guard, protect and observe the words of this Covenant, and you will perform them; all of this in order that you will be successful in all that you will do.” In contrast, the Targum Yerushalmi (exact date uncertain), the Seforno (Rabbi Obadiah ben Jacob Seforno, 1475-1550), and the Kli Yakar (Rabbi Shlomo Ephraim ben Aaron Luntschitz, 1550-1619) opine that “taskilu” is to be taken at face value, i.e. from the word “sechel” (logic), and references some form of understanding. Thus, they translate our verse as: “And you will guard, protect and observe the words of this Covenant, and you will perform them; all of this in order that you will understand all that you will do.”

Fascinatingly, Rabbi Meir Leibush ben Yechiel Michel Wisser (1809-1879), known as “the Malbim,” adopted variations of both interpretations for our phrase “l’ma’an taskilu” – with its precise meaning to be contextually defined:

“Haskalah” (enlightenment, understanding) has two possible meanings and references: Haskalat hasechel refers to the understanding and enlightenment of the soul in all spiritually based matters. [In contrast, haskalah] may refer to success (hatzlacha) in all physical actions that pertain to the body [and its ongoing maintenance].


According to the Malbim, our verse now means:

If you will fulfill all of the words of the Torah, then you will understand [and be able to build upon this understanding] in everything that you will do. This refers to obtaining [comprehension] in spiritual matters as well as success in practical actions as they pertain to all manner and variety of physical needs.

Once again, we find ourselves in the midst of Chodesh Elul - the crossroads of our existence. In this month, and at this time of year, we must determine whether or not we will continue as we have done in the past, or transform ourselves and become better than who we are today. This process takes time, considered introspection, and brutal self-honesty. As in all matters of this nature, we must call upon our Creator and beseech Him for His support, guidance, and love. In turn, we need to demonstrate our connection to Him and His holy Torah. Moreover, by building upon the Malbim’s analysis of our verse, we now realize we must “guard, protect and observe the words of this Covenant, and perform them,” so that we will be understanding and successful in all our spiritual and physical endeavors. May Hashem grant us the discernment, wisdom, and strength to do 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 for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

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

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

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

Parashat Ki Tetze, 5773, 2013:

The Importance of Compassionate Loving-Kindness

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

The question of “Who may become a Jew?” is usually answered in a very inclusive manner. In short, nearly anyone whose heart and soul moves them to truly embrace the theology and practice of Judaism may convert to our faith. Our Sages defined the conversion process as being comprised of essentially three components. By way of illustration, the Rambam (Maimonides, 1135-1204) states:

And so, too, throughout the generations. When the non-Jew desires to enter into the Covenant and to find shelter under the protection of G-d’s divine presence, and he chooses upon himself to accept the yoke of Torah; he needs circumcision, immersion [in a mikvah – a ritual bath], and the sprinkling of the blood [upon the Altar in the Holy Temple] of his sacrifice. A woman, however, requires immersion and the sacrifice. As the Torah states: “Like you [the Jewish people], so, too, the convert.” That is, just as you [the Jewish people became Jewish] via circumcision, immersion, and the sprinkling of the blood, so, too, shall the would-be convert [become Jewish] for all time via circumcision, immersion, and the sprinkling of the blood [the blood of the sacrifice is only when the Holy Temple is in existence]. (Mishneh Torah, Hilchot Issurei Biah, 13:4)

Given the aforementioned, it is fascinating to note that properly converted males of certain biblically-referenced nations are nonetheless permanently proscribed by Torah Law from marrying Jewish women: “An Ammonite or Moabite shall not enter the assembly of the L-rd; even the tenth generation shall never enter the assembly of the L-rd.” (Sefer Devarim 23:4, this and all Torah translations, The Judaica Press Complete Tanach) Mishnah Yevamot 8:3 clearly underscores the direct meaning of this text: “Ammonite and Moabite males are proscribed from ever marrying Jewish women; but their females [i.e. Ammonite and Moabite women, following a proper conversion] may immediately marry Jewish men.” Maimonides, as well, follows suit in his halachic decision as presented in Mishneh Torah, Hilchot Issurei Biah 12:18:

What is the law in regards to the nations of Ammon and Moab? The proscription of intermarriage with Jews is a permanent one for males, but not for females. As the Torah states: “An Ammonite or Moabite shall not enter the assembly of the L-rd…” It is an halacha l’Moshe m’Sinai [a Jewish law stemming from the moment of the reception of the Torah at Mt. Sinai] that the male Ammonite and the male Moabite is permanently proscribed from marrying a Jewish woman – and so, too, any and all of his male heirs for evermore. [In contrast, however,] a female Ammonite or Moabite is immediately permitted to marry a Jewish man, [following a proper conversion,] just like the other nations of the world.

We are now faced with an obvious question: “Why are Ammonite and Moabite men disallowed from ever marrying Jewish women?” Our parasha (Sefer Devarim 23:5) provides us with two reasons as to why this is the case:

1. “Because they did not greet you with bread and water on the way, when you left Egypt,        
2. and because he [the people of Moab] hired Balaam the son of Beor from Pethor in Aram Naharaim against you, to curse you.”

I personally find it fascinating that the Torah invokes two reasons as to why these men may never marry Jewish women. Surely, the second reason, alone, would have been sufficient cause for this prohibition. After all, the Torah explicitly states that Balaam was the mastermind behind the harlotry that transpired between many of the men of Israel and the wanton daughters of Moab: “They [i.e. the Moabite women] were the same ones who were involved with the children of Israel on Balaam's advice to betray the L-rd over the incident of Peor, resulting in a plague among the congregation of the L-rd.” (Sefer Bamidbar 31:16) It should be noted that this plague of retribution took no less than 24,000 Jewish lives! Should not this have been reason enough to punish the Ammonite and Moabite men from ever marrying into our nation? Why, then, do we need the first reason at all? Moreover, the order of the reasons given for this injunction is very intriguing. Even if we recognize the cogency of including both of these explanations, the second reason seems to be the primary one, whereas the first one appears to be purely subordinate in nature.

I believe the Torah is teaching us a lesson of fundamental import. The failure of Ammon and Moab to “greet you [i.e. the Jewish people] with bread and water on the way, when you left Egypt” portrayed a tremendous insensitivity to the needs of our nation. This act of hardhearted callousness represented the polar opposite of one of the most enduring and best-known qualities of the Jewish people: compassionate kindness (chesed v’rachamim). As such, Ammon’s and Moab’s behavior was antithetical to the very essence of klal Yisrael (the Jewish people). Their insidious influence could only undermine, and ultimately destroy, our ammimut (nature as a people). Little wonder, then, that they were absolutely proscribed from marrying our nation’s women, which would thereby dilute our nation’s soul and being.

We now can understand not only why we need both reasons, but their order as well. The Torah is teaching us that to be a Jew means to be a gomale chesed v’rachimim (a practitioner of loving-kindness and mercy). Someone who lacks these characteristics simply cannot join our nation. Thus the Midrash Yalkut Shimoni, Parashat Vayera states:

King David said: “There are three behavioral characteristics by which the Jewish nation is known: They are merciful, humble, and they perform acts of loving-kindness… Anyone who has these ethical traits is fitting to join this nation; and anyone who lacks these traits is not fitting to join this nation.”

We are now in the Hebrew month of Elul. As such, we are in the process of preparing ourselves for the great G-d-Man existential encounters of Rosh Hashanah and Yom Kippur. Now, more than ever, we need to focus upon the singular import of compassionate loving-kindness, so that we can represent ourselves to the world as the authentic heirs of Avraham, Yitzhak, Yaakov, Sarah, Rivka, Rachel, and Leah. With

G-d’s help, may we find the inner resources, strength, and wisdom to do 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 for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

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

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

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

Parashat Shoftim, 5773, 2013:

A Message for the Month of Elul

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

The seemingly simple word “lecha” (literally, “to you” or “for yourself”) figures prominently in the titles of Parshiot Lech Lecha and Shelach Lecha. In the first instance, Rashi (1040-1105) explains that Hashem used our term in reference to Avram (later, Avraham) leaving his birthplace, to connote the ideas of “for your benefit and for your good.” In the latter case, however, Rashi opines that lecha means “according to your [Moshe’s] own understanding,” since Hashem never commanded him to send forth people to scout the Promised Land; instead, Moshe decided to do this based upon his own volition.

The first verse of our parasha also contains the word “lecha”:

You shall set up judges and law enforcement officials for yourself (lecha) in all your cities that the L-rd, your G-d, is giving you, for your tribes, and they shall judge the people [with] righteous judgment. (Sefer Devarim 16:18, this and all Bible translations, The Judaica Press Complete Tanach)

Unlike the prior two Torah citations, Rashi is silent regarding the term “lecha” in our parasha. This is particularly fascinating since the phrase “for yourself” seems, at first blush, to be completely superfluous. It, therefore, demands explication since it is a fundamental principle of Torah exegesis that each and every word of the Bible is an integral part of G-d’s message to man. It is to this task that we now turn.

Rabbeinu Behaye ben Asher (mid-13th century – 1340), one of the greatest Sephardic Torah commentators, elucidates the term “lecha” in our Torah portion in a novel and captivating manner:

Moshe went the ultimate distance (masar nafsho) in guaranteeing the primacy of the Law, therefore, the institution of Judges and the court system is attributed to him. As the Torah states: “… and he [Moshe] saw an Egyptian man striking a Hebrew man of his brothers … so he struck the Egyptian.” (Sefer Shemot 2:11-12) This is the case, as well, regarding the Torah and the Jewish people. Concerning the Torah the text states: “He was there with the L-rd for forty days and forty nights...” (Sefer Shemot 34:28) In reference to the Jewish people we find in the context of the Golden Calf: “And now, if You forgive their sin - But if not, erase me now from Your book, which You have written.” (Sefer Shemot 32:32) As a result [of Moshe’s boundless self-sacrifice,] all three are eternally connected to him: The Torah is called by his name: “Keep in remembrance the teaching of Moses (Torat Moshe), My servant...” (Sefer Malachi 3:22) The Jewish people is called by his name: “And the L-rd said to Moses: ‘Go, descend, for your people that you have brought up from the land of Egypt have acted corruptly.’” So, too, the Judges are called after his name. As the Torah states [in our verse]: “for yourself (lecha).” (Translation and brackets my own)

In sum, the use of the term “lecha,” as found in our verse, is a shorthand reference for the inextricable connection of the Jewish judicial system to Moshe in recognition of his nearly superhuman sacrifice on behalf of the Law.

Some 400 years after Rabbeinu Behaye, the great Chasidic master and preeminent disciple of Rabbi Yisrael Baal Shem Tov, Rabbi Yaakov Yosef HaKohen of Polonne (1710-1784) adopted a very different approach to the word “lecha” that appears in our pasuk (verse). In his work, Toldot Yaakov Yosef, he understood our term in a decidedly homiletical fashion. He used it as an opportunity for enjoining each and every Jew to undergo cheshbon hanefesh (introspective analysis), and to try to be completely fair in judging one’s fellow man:

[To what does] “lecha” refer [?] – to yourself (l’atzmecha). Before anything else, judge yourself, remedy yourself [i.e. your own blunders] first [before you find fault in others.] Moreover, in the same manner that you judge yourself you should judge others. You should not be easy on yourself and tough with your fellow man. Then, too, you should not rationalize your behaviors while at the same time act with exactitude to a measure of a hairsbreadth with others - and thereby require of your fellow man what you do not demand of yourself. (Translation and brackets my own)

I believe that Rav Yaakov Yosef has provided us with a powerful and persuasive message for the month of Elul. He has taught us to focus upon and address our own shortcomings before we begin to look at the imperfections of others. He has urged us, in a word, to “get our own house in order” before we question the way that other people live their lives. In a Jewish world threatened by the kind of sinat chinam (groundless hatred) that destroyed the Beit HaMikdash (the Holy Temple), this is an idea that should be publicized, discussed, and analyzed in every shul, beit midrash, yeshiva, and neighborhood. With Hashem’s help, may we listen to this message and become better people than we are today. V’chane yihi ratzon.

Shabbat Shalom

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

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

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

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

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

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