Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
There are two mitzvot in the Torah whose fulfillment promises arichut hayamim, long life: Kibbud av v’ame, honoring one’s parents and shiluach haken, sending away the mother bird from her nest:

Honor your father and your mother as Hashem 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 Hashem your God, 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)
 
Both mitzvot contain the parallel phrases l’ma’an yarichune yamecha and v’ha’arachta yamim. This is particularly fascinating, since kibbud av v’ame 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 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’ame and shiluach haken, suggests that long and good lives will be the natural outcome of fulfilling these commandments. Yet, this is not the case in every scenario, as depicted in the following story regarding 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 difficult 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 guaranteeing arichut hayamim as a result of fulfilling the mitzvot of kibbud av v’ame 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 (reward and punishment) 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 true 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 God 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 Rav suggests that although he acknowledged Hashem’s power, he failed to recognize the power 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 God. It is as if to say, Elisha knew God’s power, but he did not know his own power to overcome his outer Acher, and thus he turned away from God. His own weak self-awareness and his failure to “know himself” were the real cause of his tragic sin.
 
Today is a little less than three weeks before Rosh Hashanah, when the entire world will stand in judgment before the Master of the Universe. It is an awe-inspiring time when we may question if we honestly have the power within ourselves to change for the better. Therefore, with Hashem’s help, may we recognize our true inner strength and return to Him in authentic teshuvah. As Yermiyahu the navi said so long ago: “Hashiveinu Hashem alecha v’nashuvah, chadeish yameinu k’kedem.” (Megillat Eichah 5:21)
 
Shabbat Shalom
 
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: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
 

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
We recently celebrated Rosh Chodesh Elul, a major step toward encountering HaKadosh Baruch Hu on Rosh Hashanah. The great Chasidic master, Rabbi Kalonymus Kalman Halevi Epstein (1753-1825), known as “the Maor Va’Shemesh” after the title of his work on the Torah and Festivals, depicts the preparations we must undertake to ready ourselves for this grand rendezvous:

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, God 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. 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. (Commentary on Sefer Devarim 16:18, translation and brackets my own)
 
In a few short words, the Maor Va’Shemesh presents us with a blueprint for strengthening our relationship with the Almighty. At first, he teaches us that watchfulness is the key to living a spiritually infused life. Next, he emphasizes that refraining from an untoward action while certainly obligatory, is an insufficient yardstick by which to measure ourselves. Instead, in order to truly serve Hashem, he asserts that we must ensure that even our positive actions must be invested with the purest intentions, and with awe and love.
 
The Maor Va’Shemesh then notes that his analysis is based upon the final words of a famous 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 substantive differences obtain between y’phashpfash, and y’mashmash, b’ma’asuv? Fortunately, Chazal 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 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 help us better understand our terms. In my estimation, however, the most incisive analysis of y’phashpfash and y’mashmash b’ma’asuv is found in Rabbi Moshe Chaim Luzzatto zatzal’s (1707-1746) classic work, Mesilat Yesharim. 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 Va’Shemesh echoes Rav Luzzato’s definition of mishmush. The historical record indicates that the Mesilat Yesharim was widely read and cherished by many Chasidic masters of his time, as such, it is quite reasonable to assume that the Maor Va’Shemesh would have mastered this work, since numerous concepts found therein captured his attention.
 
May the guidance of these great Torah scholars enable us to examine and improve our actions so we may return to Him in heartfelt teshuvah shlaimah. V’chane yihi ratzon.
 
Shabbat Shalom,
 
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: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The mitzvah of tzedakah, the equitable distribution of financial resources to the vulnerable among us, is one of the focal points of our parasha:

If there will be among you a needy person, from one of your brothers in one of your cities, in your land the Lord your God is giving you, you shall not harden your heart, and you shall not close your hand from your needy brother. Rather, you shall open your hand to him... (Sefer Devarim 15:7-8, this and all Tanach translations, The Judaica Press Complete Tanach)
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), explains in the name of his paternal grandfather, Rav Chaim Soloveitchik zatzal (1853-1918), that the phrase, “you shall open your hand to him” constitutes the mitzvat aseh, the positive commandment, that obligates an individual to distribute tzedakah to the poor. (Chumash Mesoras HaRav, Sefer Devarim, page 128) Therefore, the preceding expression, “you shall not harden your heart, and you shall not close your hand from your needy brother,” comprises the mitzvat lo ta’aseh, the prohibition against acting in a miserly manner toward a needy fellow Jew. As the Rambam zatzal (1135-1204) states:

It is a positive commandment to give tzedakah to the poor among the Jewish people, according to what is appropriate for the poor person, if this is within the financial capacity of the donor, as [the text] states: “You shall open your hand to him.”
 
Anyone who sees a poor person asking and turns his eyes away from him and does not give him tzedakah transgresses a negative commandment, as [the text] states: “you shall not harden your heart, and you shall not close your hand from your needy brother.” (Mishneh Torah, Hilchot Matnot Aniyim 7:1-2, translation, Rabbi Eliyahu Touger with my emendations)
 
In his Torah commentary Tzror HaMor on our passage, Rabbi Avraham Saba zatzal (1440-1508), views these two mitzvot as a springboard for developing our middot:

For what am I and what is my [so-called] strength? For it is surely the case that He is the One Who gives the strength [to people] so that they may perform meritorious acts. This is precisely why the Torah text states: “you shall open your hand to him,” and that you should pay no heed to any hardness of your heart. You absolutely must, therefore, open up your hand [to satisfy the tzedakah needs of your fellow Jew], just as Hashem opens up His hand [to provide for the needs of all those in want]. (Translations and brackets my own)
 
Herein, Rav Saba teaches us that all gifts that are bestowed upon us are from the Almighty. In addition, he maintains that when we respond to the needs of others in an open-handed manner, we emulate our Creator’s actions: “You [Hashem] open Your hand and satisfy every living thing [with] its desire.” (“Ashrei,” Sefer Tehillim 145:16)
 
At this point, Rav Saba focuses on the kofetz yado, the one who is unwilling to give tzedakah to their fellow Jew. In so doing, he helps us understand the psyche of such an individual:

Our Sages teach us [Talmud Bavli, Baba Batra 10a] that one who closes his hand and refuses to give to the poor is like an idol worshipper. [What is the proof for this assertion?] The text states here [in our parasha]: “Beware, lest there be in your heart an unfaithful thought (davar v’liya’al)...and you will begrudge your needy brother and not give him” (15:9), which is preceded by the phrase: “Unfaithful men (b’nai v’liya’al) have gone forth from among you and have led the inhabitants of their city astray, saying, ‘Let us go and worship other gods, which you have not known.’’ (13:14) Just as [the first instance of v’liya’al] refers to idol worship, so, too, [does v’liya’al in reference to one who refuses to give tzedakah] teach us that he is like one who is engaged in idol worship. [Underlining my own]
 
How exactly is the kofetz yado like an idol worshipper? Rav Sabba suggests the following trenchant analysis:
​
...for when such an individual closes his hand and refrains from giving to the poor, he begins to feel that everything belongs to him, and that it is his strength and power, kocho v’otzem yado, that creates his wealth. This feeling grows until he rejects Hashem, who continuously provides him with the ability to develop and maintain his wealth. This, in turn, leads him to repudiate the totality of the Torah; as such, it is as if he is an idol worshipper.
 
In sum, according to Rav Sabba, the pota’ach yado is an individual who is keenly aware that m’ate Hashem hayitah zot, everything is ultimately from the Almighty. Since this is the case, we naturally recognize that we are the stewards of everything He bestows upon us and share these funds with others less fortunate than we. In so doing, we follow in the footsteps of HaKadosh Baruch Hu.
 
In stark contrast, the kofetz yado is similar to an idol worshipper who rejects Hashem and His holy Torah. He maintains that everything he has acquired is the result of his own efforts, which consequently leads him to the specious notion, “leit din v’leit dayan—there is no judgment and no Judge.”
 
With Hashem’s help, may we ever be counted among those who give tzedakah with open hearts and hands; and may the zechut of this mitzvah bring the entire Jewish people ever closer to the Almighty. V’chane yihi ratzon.
 
Shabbat Shalom
 
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: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

​​
 
Rabbi David Etengoff
 
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
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
God your Lord—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 God your Lord, 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? 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 God your Lord.” [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 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 a mitzvat lo ta’aseh, a negative Torah prohibition. As such, v’rahm l’vavecha is a lav, an action forbidden by the Torah.
 
We are now in a better position to understand Chazal’s powerful denunciation of arrogance:

R. Johanan said in the name of R. Simeon b. Yochai: “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 the Mishneh Torah, the Rambam zatzal (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 God’s presence, as it states in the Torah: “And your heart will be haughty and you will forget God, your Lord.” 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 actions associated with the prohibition of v’rahm l’vavecha and, as the Rambam states, “move away from one extreme and adopt the other,” that is, anavah, humility. We are fortunate that the Ramban zatzal (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 herein that can help us acquire the middah of anavah: Our encounters with others should reflect respect; and we should “always regard ourselves as standing before Hashem, with His Schechinah above us, for His glory fills the whole world.”

With the Almighty’s help, may we follow the Ramban’s sage guidance and ever act with anavah. V’chane yihi ratzon.
​
Shabbat Shalom
 
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: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 

 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parasha contains one of the most often recited pasukim in the Torah, as it is found at the end of the first paragraph of the Aleinu: “V’yadata hayom v’hashavota el l’vavecha —And you shall know this day and consider it in your heart [that is, your mind], that the Lord He is God in heaven above, and upon the earth below; ain od—there is none other than He.” (Sefer Devarim 4:39, this and all Torah translations, The Judaica Press Complete Tanach) The expression “and you shall know--v’yadata” is difficult to interpret, since it can either be a narrative statement describing what will be, or a tzivui, an imperative statement prescribing what we must do.
 
In his Commentary on the Torah on this pasuk, Rabbeinu Bahya ben Asher (1255-1340) adopts the position that our pasuk is a straightforward tzivui:

“And consider it in your heart:” This is a positive commandment from the Torah to know Hashem may He be blessed. For we are commanded to know Him and to [actively] analyze His unity and not rely solely upon accepted tradition in this matter. And this knowledge [is acquired through a recognition] of His works and His awe-filled actions, as well as [a cognizance] of all His creations, be they heavenly or terrestrial in nature. (This and the following translations my own)
 
In sum, Rabbeinu Bahya asserts that there is a positive Torah commandment to know Hashem that is experience-based, since knowledge of Him may be obtained through an appreciation and recognition of His creatures and the majesty of His Creation. Moreover, we must actively try to comprehend His unity, rather than accept this aspect of His Divine Being based solely upon Massorah. As such, for Rabbeinu Bahya, “v’yadata,” requires active engagement in order to build a dynamic relationship with the Almighty.
 
Rabbeinu Bahya now focuses on the phrase “v’hashavota el l’vavecha—and consider it in your heart [mind],” and maintains that experiential knowledge of Hashem is not the same as acquiring actual knowledge of His essence and being, for that ever eludes our understanding. As Shlomo HaMelech teaches us in Sefer Mishle: “The honor of God is to conceal a matter…” (25:2) Since the Almighty conceals far more than he reveals to humankind, Rabbeinu Bahya opines we must implement “v’hashavota el l’vavecha” in our daily lives “like a man who thinks deeply regarding a particular matter and must return and think about it [time and time again].” For then, and then only, may we finite beings perceive the faintest reflections of reflections of the Infinite.
 
Rabbeinu Bahya further elaborates on hashavat halev, focusing your mind upon the existence and reality of Hashem, and combines it with the concluding words of our verse, “that the Lord He is God in heaven above, and upon the earth below; there is no One else:”
A person’s mind must ever focus on the notion that Hashem is Elokim in the sense that He is the One Who guides the Universe: in the Heavens, the planets, and Above — the Angels, and upon the earth, the terrestrial plane, and below, the very depths of the deep… Ain od, there is none other than He in all these worlds.
 
May these insights regarding the Holy One blessed be He enhance our understanding of the Torah’s expression “ain od melvado,” (Sefer Devarim 4:35) and help us forge a powerful relationship with Him. V’chane yihi ratzon.
 
Shabbat Shalom
 
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: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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.