Parashat Ki Tetze 5774, 2014

Sanctifying Our Lives to Serve Hashem

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and to the safety of the soldiers of Tzahal in their holy mission to protect the Jewish people.

Our parasha contains an abundance of mitzvot. One of them is the prohibition of planting a mixture of diverse seeds with grape seeds (kelai hakerem): “You shall not sow your vineyard [together with] a mixed variety of species, lest the increase, even the seed that you sow and the yield of the vineyard [both] become forbidden.” (Sefer Devarim 22:9, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Rashi (1040-1105), basing himself upon Talmud Bavli, Berachot 22a, explains the precise forbidden action associated with this proscription in the following manner:

[You shall not sow your vineyard together with] a mixed variety of species: [For example,] sowing in the same hand-throw [of seeds] wheat and barley, [the sowing together of which already constitutes one prohibition of כִּלְאַיִם (kelai’im) - “mixed variety of species” (see Sefer Vayikra 19:19)], and grape seeds [the total combination of which now constitutes an additional prohibition of sowing the two diverse species in a vineyard]

In many ways kelai hakerem is conceptually similar to other forbidden types of mixtures (kelai’im), such as sha’anetz (interwoven threads of linen and wool in a garment), basar v’chalav (kosher milk and kosher meat that is cooked together), hybridization of diverse animals and planting diverse species of seeds together in a field. In broad terms, each of these prohibitions may be placed in the category of chukim, mitzvot whose underlying reasons currently escape our understanding.

Man, however, is a curious and searching being. While we perform all mitzvot  “because G-d commanded them and they are written in the Torah,” Judaism’s greatest thinkers have nonetheless been engaged in a ceaseless exploration of their meaning. This search is called “Ta’amei Hamitzvot.” Rabbi Ezra Bick, in his online article entitled, “Introduction to the Thought of the Ramban,” provided an excellent introduction to this topic:

Devising systems to provide the rationale for the mitzvot, and giving reasons for individual mitzvot, is a recurring theme in medieval Jewish philosophy, a theme that has continued to fascinate Jewish thinkers up to the present time. This is a quintessential Jewish occupation, because no other major religion has the body of detailed commandments that Judaism possesses, and no other religion places such an emphasis on the law and the commandments. The Torah is primarily the book of the commandments, and Judaism is primarily the way of the Torah.

(http://vbm-torah.org/archive/ramban/09ramban.htm)

Let us now turn to an examination of kelai hakerem in an attempt to discover its underlying rationale. Our journey of exploration begins with the Italian commentator and cabbalist, Rabbi Menachem Recanati (1250-1310), known in Torah literature as “the Recanati.” He explained the term “kelai’im” as being etymologically similar in kind to the word “kilyon” (“destruction”). At first blush, however, it is logically difficult to imagine the mere planting of wheat, barley and grape seeds together as constituting an act of destruction since, after all, what does such an admixture actually destroy? The Recanati answered that such a seemingly nonthreatening act actually changes the order of Creation (“meshaneh sidrei Bereishit”) since, “If a strong plant were to gain its sustenance from a weaker plant – the world [as we know it] would be destroyed, for a plant should only be sustained through another plant of its own species.” (Commentary on Sefer Vayikra 19:19, translation and brackets my own) In addition, he opined that an individual who would engage in the creation of any form of kelai’im would actually be challenging Hashem, for it would be as if “he thought the Holy One Blessed be He had not completed the creation of all that is necessary in the world.” Moreover, such a person would be acting with consummate chutzpah (temerity), since by his actions he would demonstrate that “he wanted to create new creatures and ‘help’ in the Creation of the World” – the act par excellence that is uniquely reserved for the Almighty.

In his explication of the prohibition of producing animal hybrids, the anonymous author of the Sefer HaChinuch (13th century) discusses the rationale inherent in kelai’im in a somewhat parallel manner as the Recanati:

At the root of the precept lies the reason that the Eternal L-rd blessed is He, created His world with wisdom, understanding and knowledge, and He made and shaped all the forms, each according to what its object required, prepared to fit into the purpose of the world; and blessed is He who has [this] knowledge… Now since G-d knows everything He wrought is perfectly suited to its purpose, as is needed in His world. He commanded each and every species to produce its offspring of its own kind, as it is written in sidrah Bereishit (Genesis 1:11, 21, 24) – and the species should not be mingled, lest they become lacking in their perfection, and He will then not command His blessing for them. For this root reason, as it seems to our mind, we were forbidden to mate different species of animals and we were likewise adjured for the same reason, in conjunction with another reason that we wrote previously about plants and trees. (Sefer haHinnuch, translation, Charles Wengrov, Commandment 244, pages 91-92)

Once again, the rationale underscoring the purpose of the kelai’im prohibition is that G-d has already achieved perfection in Creation, and man may not alter that which is already perfect.

Closer to our own time, the great 19th century German exegete, Rabbeinu Shimshon Raphael Hirsch (1808-1888), in his commentary on our opening verse (Sefer Devarim 22:9) suggested a deeply insightful reason as to why G-d decreed a specific prohibition of kelai’im in regards to the vineyard:

Now there is one plant that one could imagine should not be allowed at all to be planted and cultivated in the soil of the Divine laws of morality [i.e. the Land of Israel] because the enjoyment of the product which matures on this plant entices men, more than anything else, to demoralizing excesses and lapses unworthy of human beings. On the soil dedicated to G-d’s laws of morality, the vine, one could well think, should find no place. [One need only remember Noach’s behavior upon leaving the ark when he planted a vineyard, became inebriated, and tragedy ensued].  But the Torah not only allows wine-growing in the Jewish Land, but uses the enjoyment of wine to be symbolic in offerings – as it used to be in inspired songs of praise of G-d to be expressive of – the loftiest feelings of joy before G-d: “Its libation shall be one quarter of a hin for each lamb, to be poured on the holy [altar] as a libation of strong wine to the L-rd.” [Sefer Bamidbar 28:7]

Hence the Torah surrounds the cultivation of the vine in the Jewish Land with a still greater increase of kelai’im laws, only allows the vine to be cultivated under quite special conditions of keeping afar any possible mixture of species… All this expresses the great thought so characteristic of Jewish Law: G-d’s Torah not only allows but sanctifies even the highest material enjoyment of food, provided the eater keeps his enjoyment controlled by its laws…Wine obtained from vines planted under the regime of G-d’s Law of “species” even comes into the Sanctuary to be used as offerings to symbolize the loftiest joys of life. (The Pentateuch, Translated and Explained by Rabbi Samson Raphael Hirsch, rendered into English by Isaac Levy, Sefer Devarim, page 438, explanatory brackets my own)

In a certain sense, then, Rav Hirsch has taught us that kelai hakerem is, in reality, another aspect of kashrut (keeping a kosher home) that has as its ultimate goal the sanctification of our lives - so we may serve the Master of the Universe in purity and holiness.

Whether we follow the Recanati, the Sefer HaChinuch, or Rav Hirsch in their respective analyses of kelai hakerem and kelai’im in general, one thing is crystal clear: All of these laws were given in order to impress upon us the need to recognize Hashem as the one and only Creator of the Universe to whom we must dedicate the entirety of our beings. With His help, may we ever keep this goal front and center in our lives, so that we can truly be His loyal servants. 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.

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In Appreciation of Tzahal: The Soldiers of the Jewish People

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and to the safety of the soldiers of Tzahal in their holy mission to protect the Jewish people.

Our parasha contains a passage regarding the nature of a Jewish army that is as relevant today as when it was given to Moshe on Mount Sinai:

When you go out to war against your enemies, and you see horse and chariot, a people more numerous than you, you shall not be afraid of them, for the L-rd, your G-d is with you Who brought you up out of the land of Egypt. And it will be, when you approach the battle that the Kohen shall come near, and speak to the people. And he shall say to them, “Hear, O Israel, today you are approaching the battle against your enemies. Let your hearts not be faint; you shall not be afraid, and you shall not be alarmed, and you shall not be terrified because of them. For the L-rd, your G-d, is the One Who goes with you, to fight for you against your enemies, to save you.” (Sefer Devarim 20:1-4, this and all Bible translations, the Judaica Press Complete Tanach)

In sum, this section contains five expressions that focus upon the emotion of fear prior to going to battle:

1.     “You shall not be afraid of them” (“Lo tira”)

2.     “Let your hearts not be faint” (“Al yarach l’vavchem”)

3.     “You shall not be afraid” (“Al ti’rau”)

4.     “You shall not be alarmed” (“Al tachpezu”)

5.     “You shall not be terrified because of them” (“Al ta’artzu”)

Some of the greatest halachic thinkers of our tradition debated the status of our phrases. The dispute hinges on whether these statements are prescriptive or descriptive in nature. If they are prescriptive, then the Torah is teaching us an actual mitzvah, whereas if they are descriptive, then we are met with a narrative passage rather than with a commandment per se.   

The Rambam (Maimonides, 1135-1204) maintained that our verses constitute a Torah prohibition (lo ta’aseh). Therefore, in his Arabic work, Sefer Hamitzvot, written between 1168-1170, we find the following:

The 58th commandment that we are urged to fulfill is to refrain from being afraid of disbelievers (alternate translation – “enemies”) at the time of war. Moreover, we may not flee from before them. In contrast, there is an obligation upon us to strengthen ourselves in order to stand and be resolute before the other nation [with whom we are at war]. And anyone who turns away and flees from the battle scene has already violated this negative prohibition. As the Torah states: “You should not be terrified from before them.” (Sefer Devarim 7:20)

In addition, Maimonides championed this approach in three different places in his magnum opus, and sole major Hebrew work, Mishneh Torah, written between 1168-1177:

Minyan Hamitzvot, Commandment 58

Jewish warriors (anshei milchamah) are obligated not to be afraid and not to be terrified from before their enemies at the time of war. As the Torah states: “You should not be terrified from before them” (Sefer Devarim 7:20) which means you should not fear them.

Hakdamah l’Hilchot Melachim, Mitzvah 20

One should not be terrified and turn away and flee to the back of the battle lines at the time of war.

Mishneh Torah, Hilchot Melachim 7:15 (Translation, Rabbi Eliyahu Touger)

Anyone who begins to feel anxious and worried in the midst of battle to the point where he frightens himself violates a negative commandment, as it is written: “Let your hearts not be faint; you shall not be afraid, and you shall not be alarmed, and you shall not be terrified because of them.” (Sefer Devarim 20:3) Furthermore, he is responsible for the blood of the entire Jewish nation. If he is not valiant, if he does not wage war with all his heart and soul, it is considered as if he shed the blood of the entire people…

In summary, the Rambam ruled that our five above-mentioned phrases (Sefer Devarim 20:1-4) constitute a mitzvat lo ta’aseh (a Torah prohibition) that has wide-ranging implications for the entire Jewish people.

The first halachic authority to reject the Rambam’s position was the great Provencal scholar, Rabbi Avraham ben David (c. 1125-1198, known as the “Ra’avad” after the initials of his name). His repudiation of the Rambam’s view was terse and direct: “This is [merely] a promise and not a negative prohibition.” (Comments on Commandment 58 of Minyan Hamitzvot) In other words, the Ra’avad opines that Sefer Devarim 20:1-4, as well as other parallel Torah portions, are solely descriptive in nature, i.e., narrative passages. Significantly, the Ramban (Nachmanides, 11940-1270) followed this approach, as well, in his glosses on the Rambam’s Sefer Hamitzvot, Commandment 58, wherein he stated: “This is a promise and not a commandment.”

The work, Megillat Esther (ascribed to various authors), was a response to the Ramban’s criticisms of the Rambam’s rulings in the Sefer Hamitzvot. Therein, the author states:

It appears to me that the truth lies with the Rambam and that there, indeed, exists a negative prohibition (i.e. mitzvah) to be afraid of one’s enemies at the time of war. Moreover it is virtually impossible that this is a mere promise – along the lines that the Ramban suggests. Therefore, [the relevant Torah verses] were unquestionably stated as a commandment “to refrain from being afraid before them” for in this manner they [the Jewish soldiers] will be able to overpower their enemies and be victorious.

The Rambam’s position was powerfully defended, as well, by the author of the Shulchan Aruch, Rabbi Yosef Karo (1488-1575), in his commentary on the Rambam’s Mishneh Torah entitled, “Kesef Mishneh:

Our teacher [i.e. the Rambam] explained the text according to its direct meaning, namely, that it is a negative prohibition. Therefore, the question is not upon him, but rather, one can only be amazed with the Ra’avad as to why he explained the verse in a counter-intuitive fashion, rather than in accordance with its direct meaning – seemingly solely to criticize our teacher. (Commentary on the Rambam’s Minyan Hamitzvot in Sefer Mishneh Torah, Commandment number 58)

At this juncture in our journey of understanding our original verses, we can take a step back and return to their broader implications. After all, whether or not we are studying a covenantal imperative (i.e. a mitzvah) or a narrative passage, what ultimately matters is the message that Hashem delivered through the medium of the Torah. As such, I believe the Rambam captured the essence of our pasukim (verses) in an unequaled fashion:

… Anyone who fights with his entire heart, without fear, with the intention of sanctifying G-d's name alone, can be assured that he will find no harm, nor will bad overtake him. He will be granted a proper family in Israel and gather merit for himself and his children forever. He will also merit eternal life in the world to come, as Sefer Shmuel I:25:28-29 states: “for the L-rd shall make for my lord [King David] a sure house, for my lord fights the wars of the L-rd. ... But my lord's soul shall be bound in the bundle of life with the L-rd your G-d.” (Mishneh Torah, Hilchot Melachim 7:15, translation, Rabbi Eliyahu Touger)

I believe that the Rambam’s message is one of the most important ones we need to share with our brave soldiers who defend not only our holy country of Israel, but the entire Jewish people as well. Like King David of old, they are fighting “the wars of the L-rd.” With Hashem’s help, may they be “bound in the bundle of life” and be guided by His holy light. 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 and Scoopit.com Pages:

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http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

 

Parashat Re’eh 5774, 2014

“You Are Children of the L-rd, Your G-d.”

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and to the safety of the soldiers of Tzahal in their holy mission to protect the Jewish people.

Following the depressing and dreary period of the Three Weeks and Tisha b’Av, we are met with a phrase in this week’s parasha that engenders hope for a better future: “You are children of the L-rd, your G-d.” (Sefer Devarim 14:1, this and all Bible translations, The Judaica Press Complete Tanach) One of the best-known homiletical interpretations of our phrase is found in Pirkei Avot III:14:

He [Rabbi Akiva] would also say: “Beloved is man, for he was created in the image [of G-d]; it is a sign of even greater love that it has been made known to him that he was created in the image, as it is says, ‘For in the image of G-d, He made man.’” [Sefer Bereishit 9:6]

Beloved are Israel, for they are called children of G-d; it is a sign of even greater love that it has been made known to them that they are called children of G-d, as it is stated: “You are children of the L-rd your G-d.” [Sefer Devarim 14:1]

Beloved are Israel, for they were given a precious article; it is a sign of even greater love that it has been made known to them that they were given a precious article, as it is stated: “I have given you a good purchase; My Torah, do not forsake it.” [Sefer Mishle 4:2]

There are three distinct elements contained in these famous statements by Rabbi Akiva:

1.     Man as man (i.e. universally) is beloved by the Holy One Blessed be He, since he was created in His divine image.

2.     The Jewish people have been singled out for Hashem’s special love since only we are called “children of the L-rd, your G-d.”

3.     Since we enjoy this singular relationship with the Almighty, He saw fit to give us His most precious gift – the Torah.

This idea is further expanded upon in the Avot d’Rabbi Natan, a Rabbinic work that often parallels the mishnaiot found in Pirkei Avot. As such, the 44th chapter of this work also discusses man’s beloved nature, and the exceptional love Hashem has for the Jewish people, as evidenced by His having given us the Torah.

The Jewish people are called “children,” as the Torah states: “You are children of the L-rd, your G-d.” (Sefer Devarim 14:1) And the Ministering Angels are also called “children,” as the text states: “Now the day came about, and the children of G-d (b’nai Elokim, i.e. the Angels) came to stand beside the L-rd, and the Adversary, too, came among them.” (Sefer Iyov 1:6) As a result, you do not know which group is more beloved before the Almighty – man or the Angels? Therefore the Torah states: “So said the L-rd, ‘My firstborn son is Israel.’” (Sefer Shemot 4:22) Jewish people! You are more beloved before Me than even the Ministering Angels! (Avot d’Rabi Natan, Version II, Chapter 44, translation, brackets, and explanatory emendations my own)

Amazingly enough, while the Ministering Angels are indubitably Hashem’s children and, therefore, beloved by Him, G-d’s most ardent and passionate love is solely reserved for the Jewish people! We are now uniquely positioned to understand the words of the blessing that precede the recitation of Shema Yisrael: “habocher b’amo Yisrael b’ahavah” (“He who chose His people Israel in love.”) G-d’s love for the Jewish people is forever and unchanging. This, then, is precisely why He chose us “from all the nations of the world” (Festival Kiddush).

With Hashem’s help, may we find comfort, solace and inspiration in the words, “You are children of the L-rd, your G-d,” and may we strive with all our being to be worthy of His special love. 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 and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

 

Parashat Eikev 5774, 2014

Understanding the Power of Birkat Hamazon

(The Blessing After Eating Bread)

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and to the safety of the soldiers of Tzahal in their holy mission to protect the Jewish people.

 
The phrase “and you will eat and be satisfied”) is found once in our parasha and two other times in Sefer Devarim:

And it will be, when the L-rd, your G-d, brings you to the land He swore to your fathers, to Abraham, to Isaac, and to Jacob, to give you, great and good cities that you did not build, and houses full of all good things that you did not fill, and hewn cisterns that you did not hew, vineyards and olive trees that you did not plant, and you will eat and be satisfied. (6:10-11)

And you will eat and be satisfied, and you shall bless the L-rd, your G-d, for the good land He has given you. (8:10)

And I will give grass in your field for your livestock, and you will eat and be satisfied. (11:15, this, and all Bible translations, The Judaica Press Complete Tanach with my emendations)

The promise of plenty is a powerful and intoxicating one. Unfortunately, when fulfilled, this very largesse can drive us away from Hashem, and lead us toward the psychological mindset that the Torah warns against of “My strength and the might of my hand have accumulated this wealth for me.” (Sefer Devarim 8:17) Therefore, the Torah follows each of these promises with stern warnings to remain loyal to G-d and His Torah:

Beware, lest you forget the L-rd, Who brought you out of the land of Egypt, out of the house of bondage. (6:12)

Beware that you do not forget the L-rd, your G-d, by not keeping His commandments, His ordinances, and His statutes, which I command you this day, lest you eat and be sated, and build good houses and dwell therein, and your herds and your flocks multiply, and your silver and gold increase, and all that you have increases, and your heart grows haughty, and you forget the L-rd, your G-d, Who has brought you out of the land of Egypt, out of the house of bondage. (8:11-14)

Beware, lest your heart be misled, and you turn away and worship strange gods and prostrate yourselves before them. (11:16)

When viewed as a group, these passages contain close to identical themes that have often led to the same disastrous outcome:

·      Promise of plenty

·      Fulfillment of the promise and the achievement of wealth

·      Forgetting Hashem coupled with rejection of His Torah

·      Avodah Zarah (idol worship)

Unfortunately, the above steps form the cyclical pattern that constitutes the majority of Sefer Shoftim, the sefer that depicts the story of our people subsequent to Yehoshua’s demise. Closer to our own time, the linkage between financial success and the rejection of Hashem and his Torah was given powerful voice by the 19th century German exegete, Rabbeinu Shimshon Raphael Hirsch (1808-1888) in his commentary on Sefer Devarim 32:15:

[The Torah has] said that G-d wished Israel to ascend the summit of the dual heights of human aims, the highest material good fortune and the highest spiritual and moral perfection. For Israel is to show the world an illuminating example of how a life devoted entirely to spiritual moral duties by no means entails a renunciation of bright earthly happiness, on the contrary, how the highest degree of morality fits very well with the highest amount of earthly happiness and all material wealth and earthly enjoyments can be turned into moral deeds and spiritual achievements. But when the destined Jeshurun-people [i.e. the Jewish people] get an abundance of all the good things on earth for the purpose of fulfilling this mission, when it has come out of the wilderness into the land of milk and honey, then it becomes “fat and kicked out.” [I.e. it rejects G-d] … In suffering, the Jewish people have mostly proved themselves splendid. But it has seldom been able to stand good fortune ... That is the history of Israel. It did not use the abundance and surplus with which it was blessed to increased spiritual and moral achievements, not to the fuller carrying out of its mission. Its moral improvement did not keep pace with its material good fortune. It [the Jewish people] did not understand how to remain master of its riches and good fortune, did not know how to use them for purposes of mitzvot, it allowed itself to be overcome by riches and good fortune, and its better, spiritual moral self to be ruined by it. (The Pentateuch: Translated and Explained by Rabbi Samson Raphael Hirsch, translated from the German by Isaac Levy, Judaica Press, page 644, brackets and underlining my own)

Given the dire historical precedents that have led over and over again to the arrogance of “My strength and the might of my hand have accumulated this wealth for me, ” we may well ask if there is an antidote to this soul-poisoning, egotistical construct? I believe the answer to this question lies in the verse from this week’s parasha: “And you will eat and be satisfied, and you shall bless the L-rd, your G-d, for the good land He has given you.” For our purposes, the key to understanding this pasuk (verse) is the phrase “and you shall bless the L-rd, your G-d.” I believe that authentically blessing and thanking Hashem for His beneficence is the single greatest remedy to counteract the spiritual malady of self-destructive pride, which leads so often to rejection of our Creator.

One of the most compelling answers to my question, “How can we counteract the perverse mentality represented by ‘my strength and the might of my hand have accumulated this wealth for me?’” may be found in the deeply insightful words of Rabbi Meir Simcha of Dvinsk (1843-1926) in his comment on Sefer Devarim 8:10, as found in his classic work, Meshech Chachma:

When a person eats and is satisfied, then he is primed to rebel [since his fundamental needs have been met]… Therefore, the Holy One Blessed Be He commanded that when someone will eat and be satisfied he must remember the name of E-lokim [G-d, the One who created and runs the world], in thanksgiving and bless Him. All of this is in order to enable one to remember that He and He alone is the One who gives you the strength to perform all these powerful actions… Therefore, the entire purpose of Birkat Hamazon is [now] revealed to us, it is to prevent us from hardening our hearts [and removing ourselves] from the ways of Hashem and His commandments – since, this is possible only when one is satisfied rather than when one is ravenous. (Translation, brackets, and underlining my own)

May the Almighty help us develop the strength of character and the necessary sensitivity “to prevent us from hardening our hearts from the ways of Hashem and His commandments,” and may we be His true and beloved nation for evermore. 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 and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources


"Shabbat Nachamu and the Mashiach"

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and to the safety of the soldiers of Tzahal in their holy mission to protect the Jewish people.

This Shabbat is called “Shabbat Nachamu” after the first verse of this week’s Haftorah (Yeshiyahu 40:1): “’Console, console My people,’ says your G-d.’” (“Nachamu nachamu ami yomar Elokeichem,” this and all Bible translations, The Judaica Press Complete Tanach) The Hebrew verb “nachem,” the root word of “nachamu,” connotes, as well, a sense of comfort. Therefore, Isaiah is teaching us that there will be a time in the future when we will finally be at true peace with the nations of the world, with one another, and with ourselves. As the great Spanish exegete Rabbi David Kimchi (1160-1235) notes in his commentary on our pasuk (verse): “All of these consolations and words of comfort pertain to the future – to the days of the Messiah.”

What will the “days of the Messiah” (“yimot hamashiach”) be like? Will they literally be like Yeshiyahu’s famous words?

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

Shmuel (165-257 C.E.), one of the greatest of the Babylonian Talmudic Sages, clearly understood the preceding passage in a metaphoric sense. Instead of a world wherein Nature and the instinctual behaviors of the animal kingdom will be radically altered, we will have a world wherein the Jewish people will finally be completely free of the yoke and control of our oppressors. Thus he declared: “There will be no difference between our world and the days of the Messiah except for the cessation of the domination of the kingdoms of the world [over the Jewish people]. (Talmud Bavli, Sanhedrin 99a) In sum, for Shmuel, the yimot hamashiach will be a time of complete socio-political freedom for our people, when we will finally be in total control of our own theocratically conceived and ruled nation.

The Rambam (1135-1204) explicated Shmuel’s position in his halachic magnum opus, Mishneh Torah, Hilchot Melachim 11:1 and 12:1 and 2:

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

One ought not to think that in the days of the Messiah anything will change in the nature of the world (m’minhago shel haolam), or that there will be some new creation within Nature (b’maaseh Bereishit). Rather, the world will continue in its normal fashion. The passage in Isaiah that states “And a wolf shall live with a lamb, and a leopard shall lie with a kid…” is merely a metaphor. Rather, it really means that the Jewish people will live in comfort and without fear of the evil non-Jewish nations who are symbolically represented by the terms “wolf” and “leopard.”

Our Sages stated: “There will be no difference between our world and the days of the Messiah except for the cessation of the domination of the kingdoms of the world [over the Jewish people].”

One is immediatedly struck by the purely naturalistic position taken by Maimonides. The reinstitution of the Davidic monarchy “to its former greatness and glory,” in the person of the true Messiah, is the necessary and fundamental criterion for the fulfillment of all other authentically Jewish eschatological goals. “Former greatness and glory,” in a word, means uncontested Jewish hegemony in our own G-d-promised and -gifted land. Pragmatically, it means that all of the unending political pressures faced by our beloved modern State of Israel will cease. It means, as well, that Israel will finally be perceived as the preeminent nation in the world, since all countries will recognize it as being G-d’s unique dwelling place amongst mankind. This will take place as a natural result of all of the nations of the world “returning to the true faith” i.e. monotheism.

Once we are truly politically free and no longer beholden to any earthly power, the Melech Hamashiach (King Messiah) will be free to “rebuild the Holy Temple and gather all of the exiles to the Land of Israel.” Approximately 1500 years ago, these hopes and aspirations were given ardent voice by our Sages in two blessings of the Shemoneh Esrei (Amidah or Silent Prayer):

And may You return to Your holy city in mercy, and dwell therein as You have spoken. And may You build it soon and in our days as a permanent construction. And may the throne of King David rapidly be re-established therein. Blessed are You Hashem, He who builds Jerusalem.

Sound the great shofar [whose clarion call] declares our freedom. And raise up our standard to gather around all of our exiles, and gather us all together from the four corners of the earth. Blessed are You Hashem, He who gathers the exiles of His people Israel. (Translation my own)

Perhaps we can now more clearly see the unique bonds that connect Shabbat Nachamu to the one and only Melech Hamashiach. Perhaps we can now understand, as well, why this Shabbat has had such a profound effect upon the Jewish psyche. After the dark days of the Three Weeks and Tisha b’Av, we finally feel that the Great Shofar heralding the imminent coming of the Messiah can and will be sounded at any moment and that he is finally just a few steps away.

With G-d’s mercy, kindness, and compassion, may this past Tisha b’Av be our final one in galut (the Diaspora), and may we celebrate the next one together in peace and tranquility in the newly rebuilt Beit Hamikdash (Holy Temple). Then, at last, we will hear and understand Yeshiyahu’s timeless message: “Nachamu nachamu ami yomar Elokeichem.” 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 and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources