Rabbi David Etengoff


Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Shoshana Elka bat Etel Dina and Chaya Mindel bat Leah Basha, and the safety of our brothers and sisters in Israel and around the world.
 
We have been on a spiritual journey since the beginning of Chodesh Elul. This month helps us to focus upon what is false and what is real, in order that we may pursue matters of ultimate spiritual import. In an almost palpable sense, it prepares us for the great and awe-filled days of Rosh Hashanah, when we once again crown the King of the Universe and are inspired to redouble our teshuvah (repentance) efforts in anticipation of Yom HaKippurim. Before we encounter and rededicate ourselves to Hashem on Yom HaKippurim, however, we must encounter ourselves. In short, we must become accountants of the spirit.

In very general terms, the role of an accountant is to help us “make resource allocation decisions.” (Wikipedia) By extension, when we act as accountants of the spirit, our individual and collective task is to determine the best way to allocate and use our innermost religious resources. This can only be achieved by engaging in cheshbon hanefesh, the ultimate act of Torah accountancy.

We are indeed fortunate that one of the greatest masters of Jewish Ethical literature (Mussar), the Italian thinker Rabbi Moshe Chaim Luzzato (1707-1746, known as the “Mesilat Yesharim” after the title of his most famous work), helps us understand the constitutive elements of the Torah introspection process. He notes that an individual must: “... observe all of his actions and watch over all of his ways.” It is only when we subject the totality of our actions to scrupulous scrutiny that we will free ourselves from “... a bad habit or a bad trait, let alone a sin or a crime.” This accounting must be both daily and exact “... in the manner of the great merchants who constantly evaluate all of their undertakings so that they [their business ventures] do not miscarry.” Moreover, contemplative analysis must be done in a highly disciplined manner and with thoroughgoing consistency: “He should set aside definite times and hours for this weighing so that it is not a fortuitous matter, but one that is conducted with the greatest regularity; for it yields rich returns.” What are the “rich returns” that will accrue as a result of this depth-level self-examination? Here, too, Rav Luzzato enlightens us in his inimitable fashion: “After engaging in such a reflection he will come to consider whether or not his deeds travel along the proper path. For in doing so it will certainly be easy for him to cleanse himself of all evil and to correct his ways.” (Mesilat Yesharim, translation, Rabbi Shraga Simmons, pages 31 and 37)

Yom ha-Kippurim is the preeminent time to return to the path of serving Hashem and fulfilling His mitzvot. Based upon the insights gained through cheshbon hanefesh, we can engage in authentic teshuvah and then be worthy to receive the beneficent gift of kapparah (atonement) from our Creator.

With Hashem’s help, may we have the discernment and wisdom to undertake the cheshbon hanefesh process and engage in authentic teshuvah, so we may become reconciled with our Creator. Then, may we be zocheh (merit) to receive the great gift of kapparah through the Almighty’s chane, v’chesed, v’rachamim (favor, kindness and mercy). As Yermiyahu the prophet declared so long ago, “Return us to You, O L-rd, so that we may return! Renew our days as of old.” (Megillat Eichah 5:21, translation, with my emendations, The Judaica Press Complete Tanach) V’chane yihi ratzon.
 
Shabbat Shalom, G’mar chatimah tovah and Tizku l’shanim rabot.
 
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 of 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 for Women on the topics of Tefilah and Megillat Esther 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, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Shoshana Elka bat Etel Dina, Devorah bat Chana, Chaya Mindel bat Leah Basha and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
If you ask most Jews, “What is the name of the next holy day after Rosh Hashanah,” they would probably respond with, “Yom Kippur.” They would answer in this fashion, since it is the popular name for this Yom Tov (Festival Day), even though the appellation, “Yom Kippur” is nowhere to be found in Tanach. Instead, on two occasions in Sefer Vayikra, we encounter the expressions, “Yom HaKippurim” and “b’Yom HaKippurim:”

But on the tenth of this seventh month [Tishrei], it is a day of atonement (Yom HaKippurim), it shall be a holy occasion for you; you shall afflict yourselves, and you shall offer up a fire offering to the L-rd. (23:27, all Bible translations, The Judaica Press Complete Tanach)

You shall proclaim [with] the shofar blasts, in the seventh month, on the tenth of the month; on the Day of Atonement (b’Yom HaKippurim), you shall sound the shofar throughout your land. (25:9)

My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, was intrigued by the Torah’s use of the plural construct “kippurim,” (“atonements”) rather than “kippur” (“atonement”). As such, he asked, “Why does the Torah refer to the day in the plural, as Yom ha-Kippurim?” (This, and the following quotations of the Rav, are from, Rabbi Joseph B. Soloveitchik, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah,” Rabbi Avishai C. David, editor, pages 258-260) The Rav’s initial response sets the tone for his overall analysis: “The answer is that one may do teshuvah [the process and act of repentance] in many ways, and G-d accepts all of them.” This statement is conceptually based upon the following Talmudic passage:

Reish Lakish said: “Great is repentance, for because of it, premeditated sins are accounted as errors, as it is said: “Return, O Israel, to the L-rd your G-d, for you have stumbled in your iniquity.” (Sefer Hoshea 14:2) “Iniquity” is premeditated, and yet he [Hoshea] calls it “stumbling!” But that is not so! For Reish Lakish said [at a different time] that repentance is so great that premeditated sins are accounted as though they were merits, as it is said: And when a wicked man repents of his wickedness and performs justice and righteousness, he shall live because of them.” (Sefer Yechezkel 33:14) That is no contradiction: One refers to a case [of teshuvah] derived from love [teshuvah me-ahavah wherein sins are accounted as merits], the other to one due to fear [teshuvah mi-yirah wherein sins are accounted as errors]. (Talmud Bavli, Yoma 86b, translation, Soncino Talmud with my brackets and emendations)
 
The Rav summarizes and expands upon this passage in a manner that significantly informs our understanding of the varieties of teshuvah:

…one may do teshuvah in many ways, and G-d accepts all of them. Teshuvah may be sincere, turbulent, or exultant. Whether it is teshuvah me-ahavah – repentance motivated by love – or teshuvah mi-yirah – repentance motivated by fear – G-d in His mercy accepts it. The plural phrase, “Yom ha-Kippurim” reflects the diverse world of teshuvah whether it arises from reflection, joy or sadness. (Underlining my own)
 
I believe the Rav’s phrase, “the diverse world of teshuvah,” does a great deal to advance our comprehension of teshuvah and, by extension, Yom HaKippurim. Teshuvah is not a “one size fits all” experience. Instead, just like the Jewish people is comprised of many different kinds of individuals, teshuvah is pluralistic in nature. As such, Yom HaKippurim itself, wherein “the mitzvat ha-yom (the mitzvah of the day) is teshuvah,” (p. 258) is equally multifaceted in nature. Therefore, no two people share the exact same experience of this exceptionally holy day, since for some, teshuvah me-ahavah is the order of the moment, and for others, teshuvah mi-yirah. The key is that the Master of the Universe accepts all varieties of teshuvah, as long as they represent a heartfelt desire to re-encounter and reconnect with Him.

The prophet Hoshea declared long ago, “Return, O Israel, to the L-rd your
G-d, for you have stumbled in your iniquity.” (14:2) With Hashem’s help, and our fervent passion to reunite with Him, may this Yom ha-Kippurim be the time when we undertake the teshuvah process, each in our own unique way, and thereby merit the fulfillment of the verse, “You are children of the L-rd, your G-d...” (Sefer Devarim 14:1) V’chane yihi ratzon.

Shabbat Shalom

Kativah v’chatimah tovah! Tizku l’shanim rabot!

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on YUTorah.org using the search criteria of 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 for Women 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 this link: http://bit.ly/2jrPl2V.

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Shoshana Elka bat Etel Dina, Chaya Mindel bat Leah Basha, Devorah bat Chana and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
This is the final Shabbat of 5777. We have been listening to the sound of the shofar each weekday morning throughout the month of Elul. This Motzai Shabbat, we will begin the recitation of Selichot to help us take the next steps toward heartfelt teshuvah (repentance), and properly prepare ourselves for Rosh Hashanah. Truly, it is no mere metaphor when the first verse of our parasha states:

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

One question that captures my attention regarding this pasuk (verse) is, “Why is the statement, ‘You are all standing this day,’ written as ‘Atem nitzavim hayom,’ rather than the usual ‘Atem omdim hayom?’” After all, “omdim” is the far more common Hebrew verb for standing, and the one that is used quite frequently throughout Tanach. As such, what message is Hashem communicating to us by the use of “nitzavim?”

I believe we can answer this question by looking at two instances of the word “n’tziv” (“standing,” or its variants) that are found in Sefer Bereishit. The first concerns Lot and his wife. They are warned not to look behind themselves at the imminent death and destruction that will befall S’dom and Gomorrah (Sefer Bereishit 19:17). Instead of listening to the words of the malach (angel), however, Lot’s wife casts a furtive glance behind her and is turned into a pillar of salt - a n’tziv melech (Sefer Bereishit 19:26). What is the nature of a n’tziv? It is something permanent and unmoving. It is fixed in place and will seemingly remain there forever. Lot’s wife’s transformation from a living and breathing person into an ever-standing and silent pillar of salt is a permanent reminder that she failed to heed the words of her Creator.

The second instance of the verb “n’tziv” occurs when Avraham’s servant, Eliezer, is waiting by the well and prays to Hashem to reveal Yitzchak’s future wife to him. The Torah uses the expression, “Henah anochi nitzav al ain hamayim...” (“Behold I am standing at the well,” Sefer Bereshit 24:13). Here, too, why doesn’t Eliezer simply say: “Henah anochi omed al ain hamayim?” Why does he employ the uncommon verb “nitzav?” I believe that Eliezer uses this word to teach us a crucial and fundamental lesson regarding the nature of emunah (faith). In my estimation, he is publicly proclaiming his loyalty to his master Avraham, and, ultimately, to the Ribono shel Olam (the Master of the Universe). Avraham made Eliezer take a shavuah (oath) that he would expend every possible effort to find Yitzhak a bride from his place of origin. In turn, Eliezer did his utmost to fulfill that shavuah - he would not be moved right or left for any reason. He had one course and one course only: nitzav – to stand and wait patiently for Hashem's divine revelation to unfold. Thus, like Lot’s wife, he was standing permanently in place, albeit, for an entirely different purpose. In my opinion, this is precisely why “nitzav,” instead of the common verb “omed,” is used.

Given the above, I believe that our parasha’s phrase, “Atem nitzavim hayom,” imparts a crucial message. It teaches us that no matter how powerful and persuasive certain cultural norms and ideas may be, if they are opposed to the essence of the Torah and Halacha, and represent the antithesis of our being an Am Kodesh (a holy nation) and the Am Segulah (the Chosen People), then: “Atem nitzavim hayom!” - We must stand fast today, and every day, in our love and devotion to Hashem and His holy Torah. In short, no force on earth should ever remove us from being nitzavim of emunah (pillars of faith) in the house of Hashem. As Dovid Hamelech (King David) said so powerfully in Sefer Tehillim 27:4, “Achat sha’alti m’ate Hashem oto avekash shivti b'beit Hashem kol yimei chayai..." (“One [thing] I ask of the L-rd, that I seek - that I may dwell in the house of the L-rd all the days of my life...”) This, then, is the goal of our people - to always be “nitzavim hayom” (standing today), machar (tomorrow) and l’atid lavo (forever more) before Hashem.

May Hakadosh Baruch Hu grant us the spiritual strength and desire to reinvigorate our relationship with Him. Moreover, during these final and fleeting days of Elul, may He grant us the wisdom and will to prepare ourselves to stand contritely and humbly before Him, so that we may be judged on Rosh Hashanah b’rachamim rabim l’chaim tovim (with great mercy for lives filled with good). V’chane yihi ratzon.

Shabbat Shalom

Kativah v’chatimah tovah! Tizku l’shanim rabot!

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on YUTorah.org using the search criteria of 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 for Women 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 this link: http://bit.ly/2jrPl2V.

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
Our parasha contains a verse which underscores the unique relationship that obtains between Hashem and the Jewish people when we are loyal to His holy Torah:

And it will be if you obey the L-rd, your G-d, to observe to fulfill all His commandments that I command you this day, that the L-rd, your G-d, will place you supreme above all the nations of the earth. (Sefer Devarim 28:1, translation, The Judaica Press Complete Tanach)
 
Herein we are given a promise that is conditional upon our fulfillment of the Torah: “the L-rd, your G-d, will place you supreme above all the nations of the earth.” Since this assurance is from Hashem, it takes on the character of an absolute guarantee. Yet, what is its content, and how is it to be authentically understood?

The Midrash helps us answer our question in a very profound manner, and in so doing, sheds light upon the concept of the Chosen People:

The Holy One blessed be He said to the Jewish people: “I have never loved a nation greater than you. Therefore, I have placed you [for My honor in this world] above the other nations [in regards to the singular connection that we share,] just like I [G-d] am above all of mankind.” As the text states: “Yours, Hashem, is the greatness, the strength, the splendor, the triumph and the glory, even everything in heaven and earth. Yours, Hashem, is the kingdom, and the sovereignty over every leader.” (Sefer Divrei Hayamim I:29:11, translation, The Artscroll Tanach). Therefore, I have placed you [the Jewish people, for My honor in this world] above all other nations…as the text states [in our parasha]: “the L-rd, your G-d, will place you supreme above all the nations of the earth.” (Midrash Tanchuma, Sefer Bamidbar, Parashat Bamidbar VIII, translation and brackets my own)
 
As the Midrash makes quite clear, our status as Hashem’s Chosen People serves one purpose and one purpose only, namely, to bring honor to our Creator. In my estimation, the former Chief Rabbi of England, Sir Jonathan Sacks, offers one of the best modern presentations of this concept. He notes that many people are misled into believing that this idea is tantamount to G-d rejecting all the other nations and, consequently, connotes arrogance and elitism. In stark contrast, Rav Sacks suggests that nothing could be further from the truth: “Do not think that G-d choosing one people means He rejects every other people. Absolutely not! That was never our way. And that is why, again and again and again, G-d, the prophets say, is not our G-d only.” (Public lecture: “Jewish Identity - The Concept of a Chosen People,” May 8, 2001) In addition, Rav Sacks maintains that our election enables us to bring Hashem’s message to the world: “… the Jewish story, in its unique particularity, is the human story in its universality. If we would have been everyone in general, we would never have been somebody in particular. And if we hadn't been somebody in particular, we would never have a message for humanity in general.”

In sum, our chosen stature mandates us to share G-d’s message of hope and everlasting peace with the nations of the world. Moreover, every nation has its unique role to play in the drama we call “life,” and has its own intrinsic value and inherent worth. As such, we must ever recognize that all people are created b’tzelem Elokim, in G-d’s Divine image. This thought was given powerful voice in a famous statement of Rabbi Akiva: “Beloved is man, for he was created in the image [of G-d]; it is a sign of even greater love that it has been made known to him that he was created in the image, as it says, ‘For in the image of G-d, He made man.’” (Sefer Bereishit 9:6; Pirkei Avot 3:14, translation, Rabbi Yosef Marcus) Thus, while we are Hashem’s uniquely chosen people, all humanity has the potential to pursue holiness and thereby serve the Almighty in their own distinctive manner, for they, too, are beloved before Him.

May the time come soon, and in our days, when all the nations of the world will stand shoulder to shoulder in the recognition of Hashem’s sovereignty and glory. Moreover, may we be zocheh (merit) to witness the fulfillment of the prophet Zechariah’s stirring words: “And the L-rd shall become King over all the earth; on that day shall the L-rd be one, and His name one.” (14:9) V’chane yihi ratzon.

Shabbat Shalom

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

They may also be found on YUTorah.org using the search criteria of 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 for Women on the topics of Tefilah and Megillat Esther 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.