Succot 5773, 2012:

                  Understanding the Mitzvah of Dwelling in the Succah
  

                                Parashat Haazinu, 5773, 2012:

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

Some pasukim (verses) of the Hebrew Bible are “luckier” than others. Their frequent repetition has enabled them to become active components in the liturgical repertoire of the Jewish people. The beginning of our parasha (Torah portion) contains an example of such an oft-quoted verse: “Ki shame Hashem ekra havu godel l’Elokeinu” (“When I call out the name of the L-rd, ascribe greatness to our G-d;” this and all Bible and Rashi translations, The Judaica Press Complete Tanach). Rashi, the Prince of Commentators, explains our pasuk in the following manner:

When I call out the name of the L-rd: Here the word כִּי means “when,” just as [it also means “when” in the verse]:“When (כִּי) you come to the land…” (Sefer Vayikra, 23:10). [The meaning of our verse is therefore:] When I call out and make mention of the L-rd’s name, you shall ascribe greatness to our G-d, and bless His name. From here, our Rabbis derived [the rule] that [the listeners] should respond: “Blessed be the Name of His glorious Kingdom [forever and ever]!” after [every] blessing [recited] in the Temple [instead of “Amen,” which is the response outside the Temple]. — [Talmud Bavli, Ta’anit 16b]

Herein, Rashi cites one of the many rabbinic explanations that explicate our verse. In particular, it clarifies the reason as to why we declared, “Blessed be the Name of His glorious Kingdom [forever and ever]!” within the Holy Temple’s precincts, rather than “Amen,” as is pronounced outside of the Holy Temple’s environs upon hearing a benediction. The Talmud Yerushalmi, in Berachot 7:1, however, takes a different approach in its analysis and application of our verse:

We have examples in the Torah wherein a bracha is recited before a particular act whereas a blessing is not found after the completion of the act. What is an example of a blessing found in the Torah that precedes a particular act [i.e. in the instance of being called to the Torah – aliyah, and Torah study in general]? “Ki shame Hashem ekra havu godel l’Elokeinu.” In the instance of Birkat Hamazon (Blessings After Eating Bread), we find that there is a biblically mandated blessing at the completion of the meal. What is missing, however, is a biblically ordained blessing prior to beginning the meal. What is recited at the completion of the meal? “And you will eat and be sated, and you shall bless the L-rd, your G-d, for the good land He has given you.” (Sefer Devarim 8:10) If this is the case [i.e. that in one instance there is a blessing prior to an act and in the other case a blessing after the act], how do we know that what applies in one case should be applied to both cases? Rabbi Shemuel bar Nachmani in the name of Rabbi Yonatan learned it from the word “shame” (“name”) that appears in both of these verses [gezarah shaveh, in one case as “shame,” and in the other instance as yud kay vav kay]. (See Talmud Bavli, Berachot 21a for support of my suggested interpretation of this passage.)

Thus, according to the Talmud Yerushalmi, “Ki shame Hashem ekra havu godel l’Elokeinu” teaches us the requirement to recite a blessing before the public reading of the Torah, as well as prior to individual Torah study [i.e. Birchot HaTorah]. The question, of course, is “why?” Stated somewhat differently, “Why must Torah study and its public recitation be preceded by a bracha?” I believe we can find an answer to our query by briefly examining a passage found in Talmud Bavli, Nedarim 81a, as seen through the interpretive lens of Rabbeinu Nissim of Gerona (known as “the Ran,” 1320–1376):

For Rab Judah said in Rab's name: What is meant by, “Who is the wise man, that he may understand this? [Sefer Yirmiyahu 9:11, i.e. why was the Land of Israel destroyed in 586 B.C.E. etc.]” Now, this question was put to the Sages, Prophets, and Ministering Angels, but they could not answer it, until the Almighty Himself did so, as it is written, “And the L-rd said, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein”(Ibid., 12): But is not “have not obeyed my voice” identical with, “neither walked therein?” — Rab Judah said in Rab's name: “[It means] that they did not first recite a benediction over the Torah.” (Translation, Soncino Talmud, with my emendations)

The Ran, basing himself upon Rabbeinu Yonah (died 1263), notes that beyond a doubt, the scholars of the time were engaged in dynamic and on-going Torah study. In addition, as far as the “Sages, Prophets, and Ministering Angels” were collectively concerned, this alone should have been sufficient protection for the Land of Israel and it, therefore, never should have been destroyed. Yet, Hashem knew the absolute truth and the “story behind the story.” Yes, the Sages of the Sixth Century B.C.E. engaged in vigorous Torah interpretation and analysis. Unfortunately, however, they did not recite a bracha prior to this act. What exactly was the substance of this act of omission? Rabbeinu Nissim suggested the following insight:

The Torah was not important in their eyes to the extent where they believed it was deserving of having a blessing recited prior to its study. This was the case since they did not study it for its own sake (lishmah) [but rather simply out of sheer self-serving intellectual pleasure.] Therefore, they acted in a dismissive manner regarding the recitation of the benediction. This is what the verse means when it states: “neither walked therein.” This means that the Sages of the time lacked the proper intention in their Torah scholarship and failed to study it for its own sake, [i.e. as a service to Hashem].  (Translation and brackets my own)

In many ways the Ran’s interpretation is a spiritual tour de force. He teaches us that even if a mitzvah appears to have been perfectly performed, without the proper intention of serving Hashem it is nothing at all. Even worse, it can lead, G-d forbid, to the most dire consequences and frightening results. Therefore, whether we are learning Torah or performing some other mitzvah, we must always remember that we are duty-bound to serve Hashem “with all your heart and with all your soul, and with all your means.” (Sefer Devarim 6:5) V’chane yihi ratzon.

Shabbat Shalom

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

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

My audio shiurim on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3

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

http://tinyurl.com/82pgvfn.

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

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                Parashat Vayelech – Shabbat Shuva, 5773, 2012:

                            Two Kinds of Teshuvah


Rabbi David Etengoff

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

Shabbat this week is known by the special name: “Shabbat Shuva.” This appellation derives from Sefer Hoshea 14:2: “Return (shuva) O’ Israel unto (od) the L-rd your G-d for you have stumbled in your sin” – and constitutes the first verse (pasuk) of today’s Haftorah (reading from the Prophets). The theme of returning to Hashem (teshuvah) is found, as well, in the very next verse: “Take words with yourselves and return to (el) the L-rd. Say, ‘You shall forgive all iniquity and teach us [the] good [way], and let us render [for] bulls [the offering of] our lips.’” (Translation, The Judaica Press Complete Tanach). A careful reading reveals that our first pasuk employs the preposition “od,” whereas the second one utilizes “el” in reference to returning to the Almighty and the path of mitzvah observance. This leads us to ask two questions: “Why are two different terms employed in reference to teshuvah?” and “Why do we need two verses that seem, at least on the surface, to proclaim the same message?” It is to these questions that we now turn.

The great 19th century Russian exegete, Rabbi Meïr Leibush ben Jehiel Michel Weiser, popularly known as the “Malbim,” after the Hebrew initials of his name, addressed both of our questions in his analysis of our pasukim (verses). He noted that the word “od,” in 14:2 signifies a sense of richuk (distance) between two objects or entities, in this instance, between G-d and the Jewish people:

The word ‘od’ connotes the idea that Hashem stood far away from them [i.e. the Jewish people], and that they needed to walk toward Him until they came near to Him, unto the place wherein He was to be found. This means that they had to reject their earlier sins, feel remorseful for what they had done in the past, namely, they had erred in multiple ways, both inadvertently and through reasons beyond their control (ones), and that they now must seek out the proper path to return unto Hashem. (Underlining my own)

Although the Malbim does not employ the term “teshuvah min hatzorech,” (“returning to Hashem based upon absolute obligation”), I believe that it accurately captures the essence of his analysis. In our first pasuk, “Return O’ Israel unto (od) the L-rd your G-d,” the prophet Hoshea taught us that the Master of the Universe was distant from our ancestors and that we were obligated to make every conceivable effort to cross the gaping chasm that separated us from Him. This, Hoshea opined, could only be realized through heartfelt and authentic teshuvah that was the product of minds, hearts, and souls. This, then, was the absolute mandate of that particular historical moment that continues to inspire us until our own time.

While the first pasuk discussed the notion of teshuvah min hatzorech, the second verse, wherein the idea of returning to Hashem is referenced by the term “el,” is an entirely different matter. For the Malbim, “el” refers to returning to Hashem out of love and devotion – teshuvah m’ahavah, rather than as a result of obligation:

The second reference of “return to (el) the L-rd,” encapsulates the notion of teshuvah based upon love. In this case, our purposive sins will not only be thought of as being inadvertent in nature rather, they will be thought of as being meritorious acts. Thus, the forgiveness that our forefathers obtained from Hashem was on account of their sins being viewed as acts beyond their control, i.e. accidental acts, or errors – therefore, the forgiveness that they received was a result of their merits and righteousness being added to the divine equation (original Hebrew: sh’yikachu emahem l’dvar zechut alyehem)… As a result, Hashem saw that after our ancestors grievously sinned, they returned to His service in order to love Him – with their complete minds and hearts – and no longer from fear of punishment… (Underlining my own)

Thus, according to the Malbim, Hoshea has provided us with a roadmap for returning to Hashem. This map is comprised of two different possible routes: teshuvah min hatzorech and teshuvah m’ahavah. Each path mercifully leads to a rapprochement with the Almighty, and each of us can intuit the proper path upon which we personally need to tread. For some the journey may be relatively long, whereas for others it may be short. For each and every one of us, however, it is a journey that we must take so that we can once again be united with the Master of the Universe. May He grant us the wisdom and discernment to do so, soon and in our days. V’chane yihi ratzon.

Shabbat Shalom

Kativah v’chatimah tovah and tizku l’shanim rabot

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

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

My audio shiurim on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3

*** I have 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 new blog: http://21stcenturyjewisheducation.org

                     Parashat Nitzavim – Rosh Hashanah, 5773, 2012:

                         Teshuvah from Our Hearts and Souls

                                     Rabbi David Etengoff

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

Judaism is preeminently a religion of action wherein the deed, in the form of the spiritual-halachic gesture (mitzvah), is the primary mode of connecting with the Almighty. Little wonder then, that one of Judaism's greatest heroes and spiritual giants was none other than Nachshon ben Aminadav, the first person to enter the Yam Suf (Sea of Reeds) in expectation of Hashem's imminent salvation. Midrash Bamidbar Rabbah 13:7 teaches us that Nachshon’s very name foreshadowed the literal leap of faith that will remain ever emblazoned in the memory of our people: “Why was he named Nachshon? This was because he was the first to go into the surging waves of the Sea [of Reeds] (Hebrew, nachshol sheb'yam). The Holy One blessed be He said to Moshe: ‘He who has sanctified my name in the Sea will be he who will bring the first sacrifice [in the dedication of the altar in the dessert].’” Nachshon was a true hero of the spirit who was driven by the noble desire to sanctify Hashem's name. He goal was nothing less than to be an authentic eved Hashem (servant of G-d).

Our parasha calls upon each of us to symbolically emulate Nachshon, to jump into the Yam Suf of our lives, and do teshuvah (return to the proper path of serving Hashem):

And it will be, when all these things come upon you the blessing and the curse which I have set before you that you will consider in your heart, among all the nations where the L-rd your G-d has banished you, and you will return to the L-rd, your G-d, with all your heart and with all your soul, and you will listen to His voice according to all that I am commanding you this day you and your children, then, the L-rd, your G-d, will bring back your exiles, and He will have mercy upon you… (Sefer Devarim 30:1-5, this and all Bible translations, The Judaica Press Complete Tanach, emphasis my own)

“ ... and you will return to the L-rd, your G-d” is the mitzvah of teshuvah. Like the famous first paragraph of the Shema, true returning to Hashem must be performed “with all your heart and all your soul.” Insincere teshuvah is a duplicitous act devoid of purpose and meaning.

In order to do heartfelt and meaningful teshuvah, we need to know what its constitutive elements are, and what they mean. The Rambam (Maimonides, 1135-1204) devoted an entire section of his halachic magnum opus, Mishneh Torah, to this task. In Hilchot Teshuvah 2:2, he asks, “What is teshuvah?” His answer forms the conceptual basis of this mitzvah until our own historical moment:

What exactly is teshuvah? [It is the act that demands] the sinner to reject his sin, remove it from his thoughts, and determine in his mind that he will never do it again... So, too, he must feel badly for what he has done in the past... and he must bear testimony to He who knows all secret matters that he will never repeat this sin again... In addition, he must verbally confess [his sin] and speak aloud of those things he has determined in his mind.

Let us summarize the teshuvah process as delineated by Maimonides:

1. Rejection of the sin: takes place in the present (azivat hacheit)
2. Feel badly about what has been done: refers to past actions (charata al ha'avar)
3. Resolve to change: refers to the future (kabbalah al he'atid)
4. Declare and confess (verbally) to Hashem to never be involved in this sin again (vidui devarim)

As we can readily see, genuine teshuvah is a holistic process. It incorporates a radical mind-shift for the former sinner, so that he will be able to return to the proper path of serving Hashem. It requires unflinching honesty and the strength to conquer the natural tendency to rationalize one's actions and behaviors. The baal teshuvah (master of teshuvah) needs to feel badly about his sin, reject his heinous behavior, and resolve never to repeat this behavior in the future. All of this, however, must be accompanied by a heartfelt oral confession before Hashem of what he has done and that he will never repeat this action again. This, then, is the essence of the act of doing teshuvah.

Perhaps the single greatest barrier to sincere teshuvah is arrogance (gaavah). It blinds us to the ramifications of our actions, and makes us feel as if we are living on a different and higher plane of existence than the rest of mankind. Therefore, the Ramban (Nachmanides, 1194-1270), in his famous Iggeret HaRamban (Letter of the Ramban), warns us against this negative middah (character trait):

And now, my son, understand and observe that whoever feels that he is greater than others is rebelling against the Kingship of Hashem, because he is adorning himself with His garments, as it is written (Tehillim 93:1), “Hashem reigns, He wears clothes of pride.” Why should one feel proud? Is it because of wealth? Hashem makes one poor or rich (I Shmuel 2:7). Is it because of honor? It belongs to Hashem, as we read (I Divrei Hayamim 29:12), “Wealth and honor come from You.” So how could one adorn himself with Hashem's honor? And one who is proud of his wisdom surely knows that Hashem “takes away the speech of assured men and reasoning from the sages.” (Iyov 12:20) So we see that everyone is the same before Hashem, since with His anger He lowers the proud and when He wishes He raises the low. So lower yourself and Hashem will lift you up! (Translation, http://www.pirchei.co.il/specials/ramban/ramban.htm)

Herein Nachmanides is teaching us that G-d, and G-d alone, has the right to act with greatness. Human pride born of wealth, honor, and wisdom represents, like man, a mere passing shadow. Arrogance drives a wedge between G-d and ourselves, and blinds us to the vast difference between truth and falsehood, hence impeding the teshuvah process. How, then, can we avoid the pitfalls of gaavah, so that we can prepare ourselves to engage in the teshuvah process? The Ramban continues and addresses this essential question:

In all your actions, words and thoughts, always regard yourself as standing before Hashem, with His Shechinah [Divine presence] above you, for His glory fills the whole world. Speak with fear and awe, as a slave 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. (Ibid.)

In short, when we truly feel ourselves to be in G-d’s presence, we naturally act with humility before Him, and with restraint and dignity toward others.

Rosh Hashanah is fast approaching, and the final days and hours of the year are upon us. It is the time to do teshuvah. With G-d's help, may we have the wisdom and discernment to repudiate gaavah and embrace anavah (humility). May we ever be ready to be spiritual Nachshons, jump fearlessly into the whirlwind of confusion and daily challenges that is our lives, and actively change them for the better. In a word, may we be zocheh (merit) to do teshuvah from our hearts and souls, so that we will have long and healthy lives filled with Torah, mitzvot, and the service of Hashem. V'chane yihi ratzon.

Shabbat Shalom

Kativah v’chatimah tovah and tizku l’shanim rabot

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

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

My audio shiurim on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3

*** I have 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 new blog: http://21stcenturyjewisheducation.org

                              Parashat Ki Tavo 5772, 2012:

                                  Rabbi David Etengoff

                Of Strangers and Actualizing Our Spiritual Potential

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

Chazal (our Sages may they be remembered for a blessing) teach us that “Hakol tzarichin mazel, afilu sefer torah sh’beheichal” (“Everything needs luck, even a Sefer Torah in the sanctuary,” Tikunei Zohar, 69). There are certain passages in the Torah, however, that seem to be “luckier” than others. One of the luckiest of all of these portions is found in our parasha. It is the famous section known as “Arami oveid avi” (“An Aramean tried to destroy my forebear”). It has achieved its celebrated status as a result of its incorporation into the Passover Hagadah. As a result, it is recited twice a year by nearly all of world Jewry. This text is particularly apropos, since its relatively few words provide a synopsis of the events leading up to, and including, the Exodus:

And you shall call out and say before the L-rd, your G-d, "An Aramean [sought to] destroy my forefather, and he went down to Egypt and sojourned there with a small number of people, and there, he became a great, mighty, and numerous nation.

And the Egyptians treated us cruelly and afflicted us, and they imposed hard labor upon us. So we cried out to the L-rd, G-d of our fathers, and the L-rd heard our voice and saw our affliction, our toil, and our oppression. And the L-rd brought us out from Egypt with a strong hand and with an outstretched arm, with great awe, and with signs and wonders.

(Sefer Devarim 26:5-8. All Bible and Rashi translations are from The Judaica Press Complete Tanach)

The recitation of this Exodus-themed passage is actually part of the mitzvah of bringing bikkurim (the First Fruits) to the Beit Hamikdash (the Holy Temple) in Jerusalem. It is known as vidui bikkurim (the Declaration of the First Fruits). It is introduced by Sefer Devarim 26:1-4, and followed by 26:9-11:

And it will be, when you come into the land which the L-rd, your G-d, gives you for an inheritance, and you possess it and settle in it, that you shall take of the first of all the fruit of the ground, which you will bring from your land, which the L-rd, your G-d, is giving you. …And He brought us to this place, and He gave us this land, a land flowing with milk and honey. And now, behold, I have brought the first of the fruit of the ground which you, O L-rd, have given to me. Then, you shall lay it before the L-rd, your G-d, and prostrate yourself before the L-rd, your G-d. Then, you shall rejoice with all the good that the L-rd, your G-d, has granted you and your household you, the Levite, and the stranger who is among you.

The exact role to be played by “the stranger [Hebrew, ger] who is among you” is a fascinating debate within the world of Halacha. Rashi (1040-1105), basing himself on Mishnah Bikkurim 1:4, states: “He brings [his first fruits], but he does not recite the declaration, since he cannot say ‘to our fathers’ [in the introduction to the declaration (verse 3): ‘I have come to the land which the L-rd swore to our forefathers to give us’]. In contrast, the Rambam (Maimonides, 1135-1204), in Mishneh Torah, Hilchot Bikkurim 4:3 states: “The stranger brings [the bikkurim] and recites [the vidui].” The point of departure between these two Torah luminaries is clear: Both agree the ger must bring the bikkurim; they differ, however, as to whether or not the ger may recite the declaration.

At first glance, the Rambam’s opinion appears to be very difficult. His p’sak (halachic ruling) is an unequivocal rejection of the explicit words of the Mishnah. Yet, upon further examination, we find that the Talmud Yerushalmi’s comment on our Mishnah foreshadowed his position:

It was taught in the name of Rabbi Yehudah: “The ger, himself, brings [the bikkurim] and recites [the vidui].” What is the rationale? [It says in the Torah in reference to Avraham] “…but your name shall be Abraham, for I have made you the father of a multitude of nations.” (Sefer Bereishit 17:5)  In the past you were [only] the Father of Aram [a play on the original name “Avram”] And now, and from hereon, you shall be a Father to the entire world. [A play on the name “Avraham.”]

It must be noted that this section is not simply explanatory in nature. Instead, it forms the basis for the piska (practical halachic ruling) of Rabbi Yehoshua ben Levi: “Rabbi Yehoshua ben Levi said: “The law is in accordance with Rabbi Yehudah.” The pragmatic nature of this decision is underscored by the closing words of the passage: “A practical opportunity for rendering judgment came before Rabbi Abahu and he ruled in accordance with Rabbi Yehudah.”

The Rambam explicates the rationale of the above-quoted Talmud Yerushalmi in the following manner: “Behold he [Avraham] was the Father of the entire world that entered under the protection of the Shechinah (G-d’s divine presence).” Moreover, “Unto Avraham was first given the promise that his children would inherit the Land [of Israel].” Therefore, for Maimonides, all of Avraham’s children – inclusive of the ger – had, and have, full rights of inheritance regarding Eretz Yisrael. This is the case, as well, in reference to bikkurim. Namely, the ger is no different than a native-born Jew: He both brings the Bikkurim and recites the complete vidui over them.

It is fascinating to note that the Rambam initially ruled like Rashi in the first edition of his earliest work of Jewish jurisprudence, Perush HaMishnaiot (Explanation of the Mishnah, 1168). In the second edition of this masterful work (the version that we have), however, he rejected the above-cited decision of Mishnah Bikkurim, and embraced the halachic position of the Talmud Yerushalmi – just as he did in the Mishneh Torah (completed in 1180). What might account for this change in the Rambam’s halachic decision-making? The great Rambam scholar, Rabbi Yosef Kapach zatzal (1917-2000), in his edition of the Perush Hamishnaiot, suggested that Maimonides’ famous responsum of the Rambam to Ovadiah the Proselyte (ed. Freimann, no. 42 = Blau, no. 293) was a tipping point in his thought. In short, Ovadiah asked Maimonides if he, too, could recite the words, “Our G-d and G-d of our Fathers” in the beginning of the Shemoneh Esreh (the 18 Benedictions), since he was a convert, rather than a natural-born Jew. Rav Kapach opined that the responsum process caused the Rambam to come face to face with the existential alienation and pain felt by Ovadiah, and his struggle for recognition within the Jewish community. Therefore, Maimonides, in contradistinction to Mishnah Bikkurim 1:4, ruled that Ovadiah, and all other converts, should recite “Our G-d and G-d of our Fathers” in the Shemoneh Esreh – just like any other Jew. In addition to being one of the most prodigious intellects of all time, the Rambam thus emerges as being acutely sensitive to the manifest pathos and challenges of the human condition.

We are now in Elul, the month that is preeminently set aside for cheshbon hanefesh (self-judgment) and tikkun hanefesh (addressing our failings and improving ourselves), in preparation for standing before Hashem on Rosh Hashanah. It is no less a time for us to realize that everyone, on occasion, feels alienated, lonely and alone, like a “ger b’eretz nochriah” (“a stranger in a strange land,” Sefer Shemot 2:22). Therefore, just as we need to redouble our efforts in improving our relationship with the Master of the Universe, we need to improve our relationships with our fellow man and reach out to them with chane, v’chesed, v’rachamim (kindness, sensitivity, and mercy). We need to strengthen our relationships with our family, friends, and acquaintances, and let them know that they are important to us, and that they are never alone. This is the heartfelt reassurance that we all really need – to know that we are significant to others and that we truly matter in their lives. If we can improve ourselves in both these areas of the human endeavor – our relationships with G-d and with our fellow human beings - we will go a long way to becoming better people, and to actualizing our hidden spiritual potential.

G-d willing, when we stand before Hashem this Rosh Hashanah, may each of us merit a shanah tovah (a good year), a shanah metukah (a sweet year), a shanah shel chaim tovim (a year of good life), and a year of shalom (peace) for ourselves, for all of the Jewish people, and for all Mankind. V’chane yihi ratzon.

Shabbat Shalom

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