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, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Dovid Shmuel ben Chasiyah and the health and safety of our brothers and sisters in Israel and around the world.
 
One of the better-known sections of our parasha consists of the brachot v’k’lallot — the blessings for keeping the mitzvot of the Torah, and the curses for failing to fulfill its commandments. During his presentation of the k’lallot, Moshe Rabbeinu states an overarching rationale, a klal gadol, as to why these curses will come upon the Jewish people: “Tachat asher lo avadata Hashem Elokecha — Because you did not serve Hashem, your G-d, b’simcha u’vtuv l’vov meirov kol — in joy and from the goodness of your heart, when you had everything [that you required, Rashi].” (Sefer Devarim 28:47)
 
According to Chazal (our Sages of blessed memory), avodat Hashem, service of Hashem, is comprised of offering the korbanot, the act of praying, and the general performance of the mitzvot. As such, “tachat asher lo avadata Hashem Elokecha b’simcha u’vtuv l’vov meirov kol” is teaching us that even if we brought the mandated korbanot, prayed the obligatory tefilot and fulfilled the mitzvot, we did not do these acts in joy and with a heartfelt desire. I believe that the prophet, Yeshayahu, shed a bright light on our pasuk and its underlying meaning when he declared: “And the L-rd said: ‘Because this people has come near; with their mouth and with their lips they honor Me, but their heart they draw far away from Me, and their fear of Me has become mitzvat anashim melumdah — a command of people, which has been taught.’” (29:13, translation, The Judaica Press Complete Tanach) 
 
One of the clearest expositions of Yeshayahu’s elusive phrase, “mitzvat anashim melumdah,” was offered by the Malbim (Rabbi Meir Leibush ben Yechiel Michel, 1809-1879):

There are those who perform the mitzvot solely because this is what they have become accustomed to do since their youth and they are used to performing them. They perform them without any cognitive gesture (kavanah) and without thought, even though they may know that they are commandments from G-d…They [the mitzvot] are performed without any understanding and are mere mechanical actions reinforced by past rote behaviors. (Commentary to Sefer Yeshiyahu 29:13)
 
Basing ourselves on this trenchant comment of the Malbim, we can readily say that if one performs the mitzvot devoid of thought and in a robotic fashion, it will be impossible to serve Hashem b’simcha u’vtuv l’vov, as authentic simcha requires total engagement of our entire being. Little wonder, then, that Dovid HaMelech declared: “Ivdu et Hashem b’simcha — Serve Hashem with joy” (Sefer Tehillim 100:2), which the Radak (Rabbi David Kimchi 1160-1235) interprets as, “Your service should not be perceived as a burden, but rather, as an act of pure delight and from the goodness of your heart and mind.” He further underscores this analysis by citing the famous words of Rabbi Ibo in Midrash Shocher Tov 100: “When you pray to the Holy One blessed be He, your heart and mind should be joyous in the knowledge that you are praying to the Holy One blessed be He, and there is none other like Him in comparison to other so-called gods.” (Translation my own)
 
The Rambam gave halachic voice to these concepts in his Mishneh Torah, Hilchot Shofar, v’Succah v’Lulav VIII:15, citing our parasha’s verse as one his proof texts:
​
The simcha with which a person should rejoice during the performance of the mitzvot, and the love of G-d who commanded them, avodah gedolah he — is a great service. Whoever holds himself back from this rejoicing is worthy of retribution, as the Torah states: “Because you did not serve Hashem, your G-d, b’simcha u’vtuv l’vov — in joy and from the goodness of your heart.” …because there is no greatness or honor other than celebrating before G-d… (Translation, Rabbi Eliyahu Touger, with my emendations and underlining)
 
With Hashem’s help and our passionate desire, may we grow to understand that “there is no greatness or honor other than celebrating before G-d.” In that way, may we be counted among those who serve the Almighty b’simcha u’vtuv lebainu — in joy and from the goodness of our hearts. May this time come soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom, and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Dovid Shmuel ben Chasiyah and the health and safety of our brothers and sisters in Israel and around the world.
 
There are two mitzvot in the Torah whose fulfillment promises arichut hayamim — long life. The first is the mitzvah of kibbud av v’eime — honoring one’s parents, found in the asseret hadibrot. The second is in our parasha, namely, the commandment of shiluach haken — sending away the mother bird prior to taking the baby chicks from her nest:

Honor your father and your mother as the L-rd your G-d commanded you, l’ma’an yarichune yamecha — in order that your days be lengthened, and that it may go well with you on the land that the L-rd, your G-d, is giving you. (Sefer Devarim 5:16)
 
You shall send away the mother, and [then] you may take the young for yourself, in order that it should be good for you, v’ha’arachta yamim — and you should lengthen your days. (Sefer Devarim 22:7, these and all Tanach translations, The Judaica Press Complete Tanach)
 
As noted, both mitzvot contain the parallel phrases l’ma’an yarichune yamecha and v’ha’arachta yamim. This is particularly fascinating, since kibbud av v’eime is widely viewed by Chazal as a mitzvah chamurah — a difficult and often challenging commandment, whereas shiluach haken is a relatively easy mitzvah to perform. Nonetheless, the Torah associates both with long and good lives. Perhaps, this is one of the reasons that Rabbi Yitzchak declared:

Everything that you have been told to do in the Torah — you must keep [and perform, as] you do not know through which commandment you will acquire life. There are instances wherein the reward is [written] next to it [in the Torah text], and there are cases where the reward will only be realized in the future... (Midrash Yalkut Shimoni, Sefer Mishle, 937, translation my own)
 
A straightforward reading of the Torah’s expressions, l’ma’an yarichune yamecha and v’ha’arachta yamim, in juxtaposition to kibbud av v’eime and shiluach haken, suggests that long and good lives will be the natural outcome of fulfilling these commandments. Yet, this is by no means necessarily the case, as illustrated by the following vignette from the life of the once great Rabbi Elisha ben Abuyah (Acher), the close colleague of Rabbi Akiva and the rebbe of Rabbi Meir:

Once he was sitting and learning in the Ginnosar Valley and he saw a man climb to the top of a palm tree and take the mother bird and her young [at the same time], and he went down from there in peace. The next day he saw another man climb to the top of a palm tree, send away the mother and take the young, and when he went down from there, a snake bit him and he died. Scripture states, “You shall send away the mother, and [then] you may take the young for yourself, in order that it should be good for you, and you should lengthen your days.” (Sefer Devarim 22:7). [At this point he thought to himself:] Where is the good of this man? Where is the long life of this man? (Talmud Yerushalmi, Chagigah II:1, translation, http://cojs.org/jerusalem_talmud_haggigah_2-1, with my brackets and emendations,)
 
This story is cited by the Talmud Yerushalmi as one of the reasons Rabbi Elisha ben Abuyah rebelled against Hashem and His Torah. At face value, where, indeed, was “the good of this man...[and] the long life of this man?” The answer to this essential question is found in the conclusion of our passage: “He did not know that Rabbi Ya’akov had previously explained that ‘in order that it should be good for you’ refers to olam habah — the world to come that is all good, and ‘and you should lengthen your days’ refers to l’atid sh’kulo aruch — the future [end of days] that is everlasting.” In other words, although it appears that the Torah is all but guaranteeing arichut hayamim as a result of fulfilling the mitzvot of kibbud av v’eime and shiluach haken, this is not the case. Instead, the ultimate positive outcome of these mitzvot will not be realized until the time of olam habah and l’atid sh’kulo aruch.

Tragically, the great Rabbi Elisha ben Abuyah was not privy to Rabbi Ya’akov’s interpretation of this aspect of schar v’onesh for, in all probability, if he had known and internalized this analysis, he would never have become Acher — “the Other.” As my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993) teaches us, the authentic Rabbi Elisha ben Abuyah “never sinned, never betrayed Knesset Yisrael, never identified with the Romans, and never sought to tear Jewish children away from Torah and the fear of Heaven. It was another person, Acher, who was the traitor… All the while, the real Elisha remained hidden in the depths of his personality, an Elisha who never betrayed G-d or the Jewish people but was a hostage of the pseudo-personality that was Acher.” (This and the following quotation prepared from a 1961 public lecture in Yiddish by Professor Barry Landy of Cambridge, U.K)
 
Why did Rabbi Elisha ben Abuyah become entrenched in his Acher persona? The answer, according to the Rav, is that although he acknowledged Hashem’s power, he failed to recognize the power that he had within himself:
​
Do you know why Elisha rebelled against the Creator, in spite of his greatness in Torah? Because he did not appreciate his own strength, and thus betrayed G-d. It is as if to say, Elisha knew G-d’s power, but he did not know his own power to overcome his outer Acher, and thus he turned away from G-d. His own weak self-awareness and his failure to “know himself” were the real cause of his tragic sin.
 
We stand today a mere three weeks before Rosh Hashanah, when we and the entire world will be judged. It is an awe-inspiring time during which many of us may question whether we have the power within ourselves to change for the better. As such, now is the time to recognize our inner strength and raise our spiritual self-awareness to the highest heights, and return to Hashem in heartfelt and abiding teshuvah. With Hashem’s help and our most fervent desire, may this be so. V’chane yihi ratzon.
 
Shabbat Shalom, and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Dovid Shmuel ben Chasiyah and the health and safety of our brothers and sisters in Israel and around the world.
 
This past week we celebrated Rosh Chodesh Elul — a major step toward our upcoming encounter with the Almighty on Rosh Hashanah. As such, Chodesh Elul emerges as the preeminent time to prepare ourselves to serve Hashem in an authentic and meaningful manner. The great Chasidic master, Rabbi Kalonymus Kalman Halevi Epstein (1753-1825), known as “the Maor Vashemesh” after the title of his work on the Torah and Festivals, addresses this crucial topic in his commentary on the first pasuk of our parasha:

An individual who wants to serve Hashem in truth — is obligated at all times to watch over his actions. This means that it is insufficient for him to merely refrain, G-d forbid, from performing an improper action — rather, [his obligation to be ever watchful] extends even over the positive actions that he performs, including his tefilah and Torah studies. [This means that] he must scrutinize them very carefully in order to ascertain whether or not they were performed with the proper measure of awe and love, and if they were completely pure and clear without any type of negative thought, or [performed] in the service of some personal agenda. (Sefer Devarim 16:18, translation and brackets my own)
 
In just a few short words, the Maor Vashemesh presents us with a blueprint for strengthening our relationship with Hakadosh Baruch Hu. He begins by teaching us that watchfulness is the key to living a spiritually-infused life. Next, he emphasizes that refraining from performing an untoward action, while clearly necessary, is an insufficient yardstick by which to measure ourselves. Instead, in order to truly serve Hashem, the Maor Vashemesh asserts that we must ensure that each of our positive actions are invested with the purest intentions, and with sincere awe and love.
 
The Maor Vashemesh then notes that his analysis is based upon the final words of a well-known passage in Talmud Bavli, Eruvin 13b:

Our Rabbis taught: For two and a half years Beit Shammai and Beit Hillel argued. One side said: “It would have been better if man had not been created rather than his having been created.” The other side claimed: “It is better that man was created rather than his having not been created.” They reached the following conclusion: “It is better that man should not have been created rather than his having been created. Now, however, that he was created, y’phashpfash b’ma’asuv — he should examine his actions.” An alternate text reads: y’mashmash b’ma’asuv — He should scrutinize his actions.”
 
What are the substantive differences that obtain between y’phashpfash, and y’mashmash, b’ma’asuv? We are fortunate that our Sages addressed this very question. The Aruch (Rabbi Yechiel ben Natan, 1035-1110) explains y’phashpfash b’ma’asuv as referring to careful inspection of one’s actions after having committed a sin. In contrast, y’mashmash b’ma’asuv, refers to examining one’s potential actions in order to ascertain whether or not they represent meritorious behavior. In theory, at least, these approaches should prevent a person from committing a chate (sin) or, at the very least, from repeating it. Rashi (1040-1105) follows the Aruch’s approach in reference to y’phashpfash b’ma’asuv, and significantly expands upon his analysis of y’mashmash b’ma’asuv:

y’mashmash b’ma’asuv – for example, if one has an opportunity to perform a mitzvah, he should consider the loss that will obtain due to its non-performance in light of the reward that would accrue as a result of its performance. He should, therefore, not put off its performance because of the [momentary] monetary expenditure, since its reward will surely come in the future. [Moreover,] if the possibility of performing a sin presents itself, he should carefully consider the “benefit” that will immediately accrue over and against the future loss for which he will have to make restitution.
 
Both the Aruch and Rashi aid us in understanding our terms. In my estimation, however, the most incisive analysis of y’phashpfash and y’mashmash b’ma’asuv can be found in Sefer Mesilat Yesharim, authored by Rabbi Moshe Chaim Luzzatto zatzal (1707-1746). Therein, he defines “pishpush” (the nounal form of y’phashpfash) as:

…to examine all of our actions, in general, and to carefully think about them. [To ascertain] if they contain therein deeds that we ought not to do that do not follow the ways of the commandments and statutes of Hashem. Any actions that fit [this negative criterion] should be destroyed from the world.
 
In contrast, he defines “mishmush” (the nounal form of y’mashmash) as:
 
…the careful and exact analysis of even good actions, to determine and see if they contain any aspect, whatsoever, that is not good or any bad feature that must be removed and destroyed…one must scrutinize his actions [in this fashion] to examine their innermost content, the purpose of this examination to [yield] actions that are pure and perfect. (Translations my own)
 
A careful reading of these sections from the Mesilat Yesharim reveals that the interpretation of the Maor Vashemesh echoes Rav Luzzato’s definition of mishmush. Since the historical record indicates that the Mesilat Yesharim was widely read and cherished by many Chasidic masters of his time it is very reasonable to assume that the Maor Vashemesh, as well, would have encountered and mastered this work, since this gem of ethical literature focuses upon numerous concepts and themes that continuously captured his attention.
 
May the guidance of these great Torah scholars enable us to examine and perfect our actions so that we may move ever closer to the Almighty, and return to Him in heartfelt and abiding teshuvah. V’chane yihi ratzon.
 
Shabbat Shalom, and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
 
​Parashat Shoftim 5780, 2020:
 
A Time for Introspection
 
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, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Dovid Shmuel ben Chasiyah and the health and safety of our brothers and sisters in Israel and around the world.
 
This past week we celebrated Rosh Chodesh Elul — a major step toward our upcoming encounter with the Almighty on Rosh Hashanah. As such, Chodesh Elul emerges as the preeminent time to prepare ourselves to serve Hashem in an authentic and meaningful manner. The great Chasidic master, Rabbi Kalonymus Kalman Halevi Epstein (1753-1825), known as “the Maor Vashemesh” after the title of his work on the Torah and Festivals, addresses this crucial topic in his commentary on the first pasuk of our parasha:
An individual who wants to serve Hashem in truth — is obligated at all times to watch over his actions. This means that it is insufficient for him to merely refrain, G-d forbid, from performing an improper action — rather, [his obligation to be ever watchful] extends even over the positive actions that he performs, including his tefilah and Torah studies. [This means that] he must scrutinize them very carefully in order to ascertain whether or not they were performed with the proper measure of awe and love, and if they were completely pure and clear without any type of negative thought, or [performed] in the service of some personal agenda. (Sefer Devarim 16:18, translation and brackets my own)
 
In just a few short words, the Maor Vashemesh presents us with a blueprint for strengthening our relationship with Hakadosh Baruch Hu. He begins by teaching us that watchfulness is the key to living a spiritually-infused life. Next, he emphasizes that refraining from performing an untoward action, while clearly necessary, is an insufficient yardstick by which to measure ourselves. Instead, in order to truly serve Hashem, the Maor Vashemesh asserts that we must ensure that each of our positive actions are invested with the purest intentions, and with sincere awe and love.
 
The Maor Vashemesh then notes that his analysis is based upon the final words of a well-known passage in Talmud Bavli, Eruvin 13b:
Our Rabbis taught: For two and a half years Beit Shammai and Beit Hillel argued. One side said: “It would have been better if man had not been created rather than his having been created.” The other side claimed: “It is better that man was created rather than his having not been created.” They reached the following conclusion: “It is better that man should not have been created rather than his having been created. Now, however, that he was created, y’phashpfash b’ma’asuv — he should examine his actions.” An alternate text reads: y’mashmash b’ma’asuv — He should scrutinize his actions.”
 
What are the substantive differences that obtain between y’phashpfash, and y’mashmash, b’ma’asuv? We are fortunate that our Sages addressed this very question. The Aruch (Rabbi Yechiel ben Natan, 1035-1110) explains y’phashpfash b’ma’asuv as referring to careful inspection of one’s actions after having committed a sin. In contrast, y’mashmash b’ma’asuv, refers to examining one’s potential actions in order to ascertain whether or not they represent meritorious behavior. In theory, at least, these approaches should prevent a person from committing a chate (sin) or, at the very least, from repeating it. Rashi (1040-1105) follows the Aruch’s approach in reference to y’phashpfash b’ma’asuv, and significantly expands upon his analysis of y’mashmash b’ma’asuv:
y’mashmash b’ma’asuv – for example, if one has an opportunity to perform a mitzvah, he should consider the loss that will obtain due to its non-performance in light of the reward that would accrue as a result of its performance. He should, therefore, not put off its performance because of the [momentary] monetary expenditure, since its reward will surely come in the future. [Moreover,] if the possibility of performing a sin presents itself, he should carefully consider the “benefit” that will immediately accrue over and against the future loss for which he will have to make restitution.
 
Both the Aruch and Rashi aid us in understanding our terms. In my estimation, however, the most incisive analysis of y’phashpfash and y’mashmash b’ma’asuv can be found in Sefer Mesilat Yesharim, authored by Rabbi Moshe Chaim Luzzatto zatzal (1707-1746). Therein, he defines “pishpush” (the nounal form of y’phashpfash) as:
…to examine all of our actions, in general, and to carefully think about them. [To ascertain] if they contain therein deeds that we ought not to do that do not follow the ways of the commandments and statutes of Hashem. Any actions that fit [this negative criterion] should be destroyed from the world.
 
In contrast, he defines “mishmush” (the nounal form of y’mashmash) as:
 
…the careful and exact analysis of even good actions, to determine and see if they contain any aspect, whatsoever, that is not good or any bad feature that must be removed and destroyed…one must scrutinize his actions [in this fashion] to examine their innermost content, the purpose of this examination to [yield] actions that are pure and perfect. (Translations my own)
 
A careful reading of these sections from the Mesilat Yesharim reveals that the interpretation of the Maor Vashemesh echoes Rav Luzzato’s definition of mishmush. Since the historical record indicates that the Mesilat Yesharim was widely read and cherished by many Chasidic masters of his time it is very reasonable to assume that the Maor Vashemesh, as well, would have encountered and mastered this work, since this gem of ethical literature focuses upon numerous concepts and themes that continuously captured his attention.
 
May the guidance of these great Torah scholars enable us to examine and perfect our actions so that we may move ever closer to the Almighty, and return to Him in heartfelt and abiding teshuvah. V’chane yihi ratzon.
 
Shabbat Shalom, and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Creator: BrianAJackson | Credit: Getty Images/iStockphoto

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, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Dovid Shmuel ben Chasiyah and the health and safety of our brothers and sisters in Israel and around the world.
 
This Shabbat has two complementary identities. It is known first and foremost as Shabbat Parashat Re’eh after the name of this week’s Torah reading, and secondly, as Shabbat Mevarchim Chodesh Elul — the Shabbat whereupon we announce and bless the upcoming month of Elul. This month is preeminently the period of the year when we look back at our accomplishments and failures, reviewing the commitments we made to Hashem, and those we failed to keep. In part, this means that we must ask ourselves if we used our time properly during the past year: Did we use it to serve Hakadosh Baruch Hu and keep His mitzvot, or did we chase after the fleeting fads and foolishness that pass for much of the culture of our age? On measure, Elul emerges as a time of deep introspection, when we encounter ourselves and unflinchingly examine our motives, actions, and choices. In a very real sense, we are in search of ourselves. As such, Elul reveals itself as the time to discover who we really are, and prepare for the awe-inspiring rendezvous with our Creator that takes place during the Yamim Noraim.
 
Based upon the dual nature of this Shabbat, it is particularly fitting that our parasha begins with the celebrated words:

Behold, I set before you today a bracha — blessing and a klalah — curse. The blessing, that you will heed the commandments of the L-rd your G-d, which I command you today; and the curse, if you will not heed the commandments of the L-rd your G-d, but turn away from the way I command you this day, to follow other gods, which you did not know. (Sefer Devarim 11: 26-28, this and all Bible translations, The Judaica Press Complete Tanach)
 
In essence, this pasuk speaks about the theological principle of bechirah chafshite — free will, applied in this instance to choosing to follow the Torah and repudiate other gods or, G-d forbid, reject Hashem and His Torah and worship idols. Moreover, it is quite reminiscent of another verse in Sefer Devarim where this concept is writ large:

This day, I call upon the heaven and the earth as witnesses [that I have warned] you: I have set before you life and death, the bracha — blessing, and the klalah —curse. U’varchata ba’chayim — You shall choose life, so that you and your offspring will live. (30:19)
 
The Rambam (Maimonides, 1135-1204) addresses bechirah chafshite in an extended fashion in Mishneh Torah, Hilchot Teshuvah, chapters five and six. One of the most direct statements of his analysis of this concept is found in the following halacha:

This principle is a fundamental concept and a pillar [on which rests the totality] of the Torah and Commandments, as the Torah states: “Behold, I have set before you today life [and good, death and evil].” (Sefer Devarim 30:15)  Similarly, the Torah states, “Behold, I have set before you today [the blessing and the curse],” (11:26)  suggesting that the choice is in our hands. Any one of the deeds of men which a person desires to do, he may, whether good or evil. Therefore, the Torah says: “If only their hearts would always remain this way.” (5:26)  From this we can infer that the Creator does not compel or decree that people should do either good or bad. Rather, everything is left to their [own choice]. (5:3, translation, Rabbi Eliyahu Touger with my emendations)
 
In sum, the Rambam maintains that bechirah chafshite is a fundamental concept and pillar upon which the entire Torah rests. In addition, the term “free will” must be taken at face value, for as the Rambam states in two earlier halachot:
 
Free will is granted to all men. If one desires to turn himself to the path of good and be righteous, the choice is his. Should he desire to turn to the path of evil and be wicked, the choice is his… Each person is fit to be righteous like Moses, our teacher, or wicked, like [King] Jeroboam. [Similarly,] he may be wise or foolish, merciful or cruel, miserly or generous, or [acquire] any other character traits. There is no one who compels him, sentences him, or leads him towards either of these two paths. Rather, he, on his own initiative and decision, follows the path he so chooses. (5:1-2)
 
I believe that one of the vital lessons that Chodesh Elul teaches us is that, while bechirah chafshite has great power, it contains, in equal measure, great responsibility. In other words, we must remember that each of our free-willed choices affects not only ourselves, but in a very real way, the entire world. Rabbi Elazar son of Rabbi Shimon gave powerful voice to this idea when he declared:
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Since the world is judged after the majority of its deeds, and the individual is judged after the majority of his actions, if he does one mitzvah, he should rejoice, for he has tilted the scales of justice for himself and the entire world l’kaf zechut — toward the side of merit. [Unfortunately, however,] if he does one aveirah — sin, woe unto him, for he has tilted the scales of justice for both himself and the entire world to the side of guilt. (Talmud Bavli, Kiddushin 40b, translation my own)
 
With Hashem’s help may we ever be vigilant in our exercise of bechirah chafshite, and recognize the power with which it is endowed. In that way, may we be among those who rejoice as we help bring ourselves and the entire world l’kaf zechut. V’chane yihi ratzon.
 
Shabbat Shalom, and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 














Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Dovid Shmuel ben Chasiyah and the health and safety of our brothers and sisters in Israel and around the world.
 
The Torah is an incredibly rich work of interwoven thoughts and ideas. While this is true in general, I believe it is a particularly the case regarding Sefer Devarim. Our parasha contains a telling example of this interconnectedness in the four pasukim juxtaposed to the mitzvah of Birkat Hamazon:

Heshamer lecha pen tishkach et Hashem Elokecha — Be careful that you do not forget G-d your L-rd — not keeping His commandments, decrees, and laws, which I am prescribing to you today. You may then eat and be satisfied, building fine houses, and living in them. Your herds and flocks may increase, and you may amass much silver and gold — everything you own may increase. V’rahm l’vavecha v’shachachta et Hashem Elokecha — But your heart may then grow haughty, and you may forget G-d your L-rd — the One who brought you out of the slave house that was Egypt. (Sefer Devarim 8:11-14, translation, The Living Torah, Rabbi Aryeh Kaplan zatzal)
 
This passage presents us with a key exegetical question, namely, what is the nature of the phrase, “v’rahm l’vavecha v’shachachta et Hashem Elokecha?” Is it a straightforward description of a possible, or even probable, result of Hashem bestowing His largesse upon us, or is it something more? We are fortunate that the Babylonian sage, Rav Nachman bar Yitzchak, addresses this question in Talmud Bavli, Sotah 5a:

From where [in the Torah] do we find the azhara — warning against arrogant behavior?... Rav Nachman bar Yitzchak said, “From here: ‘v’rahm l’vavecha v’shachachta.’” Moreover, it is written [before v’rahm l’vavecha]: “Heshamer lecha pen tishkach et Hashem Elokecha — Be careful that you do not forget G-d your L-rd.” [We must interpret this expression] in accordance with Rabbi Elai, for Rabbi Abin said in the name of Rabbi Elai: “Every instance wherein the Torah states ‘heshamer, pen and al’ must always be interpreted as a negative Torah prohibition.” (Translation and brackets my own)
 
A careful reading of Rav Nachman bar Yitzchak’s statement in conjunction with his advocacy of Rav Elai’s position yields the following conclusion: Since v’rahm l’vavecha v’shachachta et Hashem Elokecha is preceded by heshamer lecha pen tishkach et Hashem Elokecha, the phrase, “but your heart may then grow haughty,” is, in reality, a mitzvat lo ta’aseh — a negative prohibition of the Torah. As such, v’rahm l’vavecha is far more than a narration of the potential outcome of our becoming wealthy; rather, it is a lav — an action forbidden by the Torah.
 
We are now in a strong position to understand Chazal’s powerful denunciation of this negative behavioral attribute:

R. Johanan said in the name of R. Simeon b. Yohai: “Every man in whom there is haughtiness of spirit is as though ovede avodat kokavim — he worships idols...” R. Johanan himself said: “He is as though kafar b’ikar — he has denied the fundamental principle [of Hashem’s very existence]…” R. Hama b. Hanina said: “He is as though he has broken all the laws of forbidden intimacy...” ‘Ulla said: “He is as though he has erected an idolatrous altar.” (Talmud Bavli Sotah 4b, translation with my emendations, The Soncino Talmud)
 
In his Mishneh Torah, the Rambam zatzal (Maimonides, 1135-1204) follows Rav Nachman bar Yitzchak’s view in his discussion of behavioral and halachic issues surrounding v’rahm l’vavecha:

There are behavioral traits regarding which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other. Among these is arrogance.... Our Sages directed: “Hold oneself very, very lowly.” Also, they declared: “Whoever is arrogant is as if he denied G-d’s presence, as it states in the Torah: “And your heart will be haughty and you will forget G-d, your L-rd.” Furthermore, they said: “Whoever is arrogant should be placed under a ban of ostracism. This applies even if he is only somewhat arrogant.” (Hilchot De’ot, II, 3, translation, Rabbi Eliyahu Touger with my emendations)
 
Beyond a doubt, we should reject the behaviors associated with the prohibition of v’rahm l’vavecha and, as the Rambam says, “move away from one extreme and adopt the other,” that is, anavah — humility. We are fortunate that the Ramban zatzal (Nachmanides, 1194-1270), in his celebrated Iggeret HaRamban, gives us ready guidance as to how to undertake this process:

Therefore, I will now explain to you how to always behave humbly. Speak gently at all times… with your heart focusing on Hashem… In all your actions, words and thoughts, always regard yourself as standing before Hashem, with His Schechinah [Divine Presence] above you, for His glory fills the whole world. Speak with fear and awe, as a servant standing before his master. Act with restraint in front of everyone. When someone calls you, don’t answer loudly, but gently and softly, as one who stands before his master. (Translation, with my emendations, http://www.pirchei.com/specials/ramban/ramban.htm, brackets and italics my own)

Two salient points emerge in this section of the Iggeret HaRamban that can guide us in our efforts to acquire anavah: Our encounters with others should reflect respect, and our minds and hearts should be focused upon Hashem with the conscious recognition that we ever stand before His Divine Presence. With the Almighty’s help and our fervent desire, as we follow the Ramban’s guidance and act with anavah, may we simultaneously fulfill the verse, “And you shall do what is proper and good in the eyes of the L-rd” (Sefer Devarim 6:18). V’chane yihi ratzon.
 
Shabbat Shalom, and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world. V’chane yihi ratzon.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.