Parashat Toldot 5774, 2013:

The Greatness of Yaakov Avinu

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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

Yaakov Avinu (our patriarch Jacob) is described in this week’s parasha (25:27) as “ish tam yosheiv ohelim” (“a complete individual who dwelt in tents”). I have translated the first two words of this phrase according to the Targum Onkelos (approximately 110 CE). This, however, is by no means the only way our sages interpreted the expression “ish tam.” Before I present other opinions as to how it may be understood, it is fascinating to note that another individual in Tanach is given this appellation, namely, Iyov (Job). At the very beginning of Sefer Iyov, Iyov is described in the following manner: “Ish hayah b’eretz Utz Iyov shmo, v’hayah haish hahu tam v’yashar vira Elokim v’sar m’ra.” (“There was a man in the land of Utz and Iyov was his name, and that man was complete, honest, held G-d in awe, and removed himself from evil.”) True, Yaakov was one of the greatest spiritual giants of all time and the progenitor of our people. In stark contrast, Iyov failed to live up to his full potential by remaining silent when Pharaoh presented his nefarious plans to try to destroy our nation (Talmud Bavli, Sotah, 11a). Nonetheless, “ish tam” seems to connote the idea of honesty, awe of Hashem, and the desire to flee from evil, since that is the context wherein the term appears in reference to Iyov.

Rashi (1040-1105) explains “ish tam” by contrasting Yaakov to Eisav. In his view, Eisav should be seen as the hunter who “captured wild animals and birds with his bow.” He explains that Eisav did this with people as well, by ensnaring them with his duplicitous and dishonest words. In contrast, Yaakov was inexpert in the art of treachery. Instead, he spoke directly and forthrightly and said what was on his mind. The Abarbanel (1437-1508) explains “ish tam” in a similar vein when he states: “…but Yaakov was an ish tam who was not very sharp in the sense that he was neither a master of treachery nor a man of the field” [analogous to the idea in our own time of being “street smart”].

The Midrash known as Tanna De-Vei Eliyahu (approximately ninth century CE) explains our term based upon a creative analysis of the well-known phrase found in the last paragraph of the Shma: “v’asu l’hem tzitzit al kanfei vigdehihem l’dorotom” (“…and the Jewish people will make fringes for themselves on the corners of their garments throughout their generations,” Bamidbar 15:38) The Midrash explains that the word “l’dorotom” can be read without nekudot (vowels) as “ l’dor tam.” Upon stating this suggestion, it continues and says: “…and there is no other referent for the word tam other than Yaakov since the verse states: ‘…and Yaakov was complete.’ This means he never practiced [literally “he was tam from”] violently stealing, illicit physical relations, and murder.” It is important to note that this, too, is an indirect comparison to Eisav. Talmud Bavli, Baba Batra, 16b in its explanation of Bereishit 25:29, clearly indicates that these are precisely the activities in which Eisav had been engaged when he met Yaakov upon his return from the field.

The portrait of Yaakov that emerges from this Midrash, and the views of the above-cited commentators, is that of a near-perfect individual who personified honesty, spoke with heartfelt and total integrity, and abhorred the heinous behaviors of his brother. This image is underscored when we examine the final two words of our phrase, “yosheiv ohelim.” What exactly were these tents? What was Hashem communicating to us by adding this to Yaakov’s description? The answers to these questions are both diverse and fascinating, and reveal as much about the commentator as they do about Yaakov’s persona.

The Netziv (Rabbi Naftali Tzvi Yehuda Berlin, 1817-1893) in his Haamek Davar, opines that these were the “tents” of Torah and Tefilah (prayer). In a word, Yaakov was a budding talmid chacham (Torah scholar) who was steeped in Torah study and the art of prayer. As such, he was surely fitting to become Avinu and the founder of the Jewish people. This interpretation reflects the Netziv’s intellectual heritage, namely; the Lithuanian tradition of the Vilna Gaon (Rav Eliyahu ben Shlomo Zalman, 1720-1797).

The Sforno (Rabbi Ovadiah been Yaakov of Bologna, Italy, 1470-1550) was a true Jewish Renaissance man. He was a master of Torah analysis, philosophy, mathematics, and philology, and a respected physician. Little wonder then, that he interprets “yosheiv ohelim” in two very different ways. The first, perhaps representing his grasp of the culture of his time, is that these “ohelim” are to be taken at face value. That is, they were literally tents and the kind of structures that sheepherders of his day used. The Sforno’s second approach reveals his spiritual orientation. In this instance, “ohelim” are to be viewed as places for intellectual and spiritual speculation in order to apprehend Hashem’s glory and to be sanctified thereby.

Rashi’s approach shows his vast knowledge and creative use of Midrashic texts. In his view, these “ohelim” were none other than the study halls of Shem and Aver. It is important to recognize that when Rashi utilizes a Midrash he feels that it represents the peshat i.e., the direct meaning of the verse. According to this perspective, by mastering the unique masorot (traditions) of these two teachers, Yaakov was able to become an authentic Torah scholar. Therefore, for Rashi, Yaakov, as an ish tam, was able to achieve such heights of honest and direct communication precisely because his entire worldview was based upon the principles and axioms of our holy Torah.

Given the above, I would like to suggest that in some ways “ish tam” is actually modified by the expression “yosheiv ohelim,” even though the latter is a noun rather than an adjective. In other words, when taken together, “ish tam yosheiv ohelim” becomes a complete description of the young Yaakov Avinu. Moreover, it gives us a glimpse of understanding as to why and how he was able to maintain his spiritual greatness even in the midst of Lavan’s hostile, fraudulent, and corrupt household. Yaakov was the embodiment of Torah, prayer, honesty, and intellectual integrity. As a result, nothing could dissuade him from the truth of his convictions and the certainty of the moral rectitude of his actions.

May Hashem enable us to emulate Yaakov Avinu as we struggle to know, and do, what is right according to our holy Torah. Moreover, like Yaakov’s son, Yosef, during his greatest test with Potiphar’s wife (Sefer Bereishit 39:7-13), may we ever merit to have Yaakov’s image “appear before us” as we confront the daily challenges of our lives. V’chane yihi ratzon.

Shabbat Shalom

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

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

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

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

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

Parashat Chayeh Sarah, 5774, 2013:

Appreciating Sarah’s Greatness

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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

And the life of Sarah was one hundred years and twenty years and seven years; [these were] the years of the life of Sarah. (Sefer Bereishit 23:1, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)

Rashi (1040-1105) comments upon our pasuk (verse) in the following manner:

And the life of Sarah was one hundred years and twenty years and seven years: The reason that the word “years” was written after every digit is to tell you that every digit is to be expounded upon individually: when she was one hundred years old, she was like a twenty-year-old regarding sin. Just as a twenty-year-old has not sinned, because she is not liable to punishment, so too when she was one hundred years old, she was without sin. And when she was twenty, she was like a seven-year-old as regards to beauty. — from Bereishit Rabbah 58:1]. the years of the life of Sarah: All of them [i.e. the years] equally good.

Rashi’s well-known Midrashically-based comment focuses upon an explanation of the word “years,” both in regards to its seemingly superfluous repetition and in recognition that “all of them [were] equally good.” He does not, however, address the dual recurrence of the phrase “the life of Sarah,” (chayeh Sarah) that serves as the name of our parasha. We must, therefore, ask why the Torah employs this expression, not once, but twice in the course of a 12-word pasuk (verse). In other words, what does “chayeh Sarah” connote?

Midrash Bereishit Rabbah (Vilna) 58:1 explains the repetition of our term in the following manner: “Why did the Torah have to repeat the expression “chayeh Sarah” at the end of our verse [i.e. a second time]? This comes to teach us that the lives of the Tzadikim (Righteous Ones) are beloved before the Omnipresent One both in this World (Olam Hazeh) and in the World to Come (Olam Habah).” In other words, the duplication is interpreted in classical exegetical terms as in Tosefta Berachot (Lieberman) 1:14, wherein the reiteration of the names Avraham, Yaakov, Shemuel, and Moshe is consistently viewed as the ultimate term of endearment and encouragement. Thus, Sarah, and the life she led, were both treasured by Hashem.

Another explanation of the expression “chayeh Sarah” is offered by Rabbi Chaim ben Moses ibn Attar zatzal (1696-1743), author of the celebrated Torah commentary entitled, “Or HaChaim.” In a somewhat cryptic statement he suggests: “It [the Torah] states: ‘chayeh Sarah’ because the Tzadikim bring life to their days, whereas in the case of the Evil Ones (Reshayim), their days bring life to them.” In my estimation, Rav Attar is drawing upon a classic distinction between quantity and quality.

Time can readily be seen as a mechanistic entity comprised entirely of a finite set of seconds, minutes, hours, days, months, years and centuries. In this view, one second is the same as any other – so, too, in the case of the remaining points of demarcation. Stated somewhat differently, time is flat, one-dimensional and value-free in every sense of the term. It is simply something that one lives through, a medium devoid of any inherent message or meaning. This, I would suggest, is the time experience of the Reshayim to which Rav Attar refers.

In stark contrast, time for the Tzadikim is a qualitative entity. They invest it with purpose and meaning, particularly through their emphasis upon mitzvot bein adam l’chaveiro (commandments between man and his fellow man). The Rambam (Maimonides, 1135-1204) presented this class of mitzvot in the following manner:

It is a positive commandment of Rabbinic origin to visit the sick, comfort mourners, to prepare for a funeral, prepare a bride, accompany guests, attend to all the needs of a burial, carry a corpse on one shoulders, walk before the bier, mourn, dig a grave, and bury the dead, and also to bring joy to a bride and groom and help them in all their needs. These are deeds of kindness that one carries out with his person that have no limit. Although all these mitzvot are of Rabbinic origin, they are included in the Scriptural commandment Leviticus 19:18: “Love your neighbor as yourself.” That charge implies that whatever you would like other people to do for you, you should do for your comrade in the Torah and mitzvot. (Translation, Rabbi Eliyahu Touger)

In source after source, the Midrash teaches us that Sarah, like her beloved husband Avraham, was a master of deeds of kindness (gemilut chasadim). Moreover, as noted by my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, Sarah was not merely a moon to Avraham’s sun; instead, she blazed her own path of greatness in the annals of our nation:

The name Sarai means “princess,” a very important woman. Sarah’s status in the history of Judaism is not only that of being Abraham’s wife… No, the fact that Sarah was married to Abraham was not enough to give her a permanent place in the Jewish historical household. Rather, Sarah in her own right was a major figure, as important as Abraham – as a matter of fact, Hazal [our Sages of blessed memory] say she was superior to him (Ex. Rabbah 1:1)… Abraham never told her what to do; on the contrary, she told him what to do. She was not only beautiful; she was a spiritual figure on par with Abraham. (Abraham’s Journey: Reflections on the Life of the Founding Patriarch, pages 114-115, bolding and brackets my own).

Our appreciation of Sarah’s true stature enables us to symbolically call upon her to serve as our guide as we navigate the often-confusing waters of our lives. May we have the wisdom and courage to emulate Sarah’s spiritual strength, and the gemilut chasadim at which she excelled. If we can achieve this goal, we will be well on our way to fulfilling the Torah’s sublime words to “do what is good and proper in the eyes of the L-rd, your G-d.” (Sefer Devarim 12:28) May this time come soon and in our days. V’chane yihi ratzon.

Shabbat Shalom

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

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

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

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

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

Parashat Lech Lecha, 5774, 2013:

Avraham and the Pursuit of the Holy (Kedushah)

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, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

Akeidat Yitzhak (the Binding of Isaac) is the most famous incident in our parasha based upon its prominent place in the Machzor of Rosh Hashanah. The second best-known narrative in Parashat Vayera, however, is that of the Destruction of Sodom and Gomorrah. Indeed, that story, coupled with Avraham’s heartfelt pleading before the Almighty for the inhabitants of these wayward cities, captures our imagination to such a degree that the following introductory verses are often all but forgotten:

And the L-rd said, “Shall I conceal from Abraham what I am doing? And Abraham will become a great and powerful nation, and all the nations of the world will be blessed in him. For I have known him because he commands his sons and his household after him, that they should keep the way of the L-rd to perform righteousness and justice, in order that the L-rd bring upon Abraham that which He spoke concerning him.” (Sefer Bereishit 18:19, this, and all Bible translations, The Judaica Press Complete Tanach)

The original Hebrew of the phrase, “that they should keep the way of the L-rd to perform righteousness and justice” is “v’shamru derech Hashem la’asot tzedakah u’mishpat.” In his posthumously published work, Abraham’s Journey: Reflections on the Life of the Founding Patriarch,” my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, notes that the Hebrew words “v’shamru derech Hashem” refer to the pursuit of holiness (kedushah), whereas the expression “la’asot tzedakah u’mishpat” connotes “practicing righteousness and justice.” Thus, Avraham Avinu’s “… testament was twofold: keeping the way of the L-rd, which requires kedushah, and also practicing righteousness and justice.” (Page 106)

There are many ways to classify the mitzvot of the Torah. One of the most oft-seen approaches is to view some commandments as referring to obligations between man and his fellow man (mitzvot bein adam le-havero), and others as divine directives that reference the G-d – man relationship (mitzvot bein adam la-Makom). The Rav notes that it is commonplace to view tzedakah u’mishpat as being related to the first category, and kedushah as referring to the latter grouping. In his view, this is erroneous:

The norm of kedushah is all-inclusive. It embraces the total structure of human activity. In fact, when the Torah speaks of being holy and enumerates the areas where one is called upon to exercise kedushah, most of them are bein adam le-havero. Indeed, the altar upon which one has to sacrifice his own selfish interests in order to realize the demand for kedushah is much larger than the altar built by the person concerned only with tzedakah u-mishpat. (Ibid. , pages 106-107)

Rav Soloveitchik brought several examples to prove the singular import of kedushah as the driving force behind the Jewish way of life.  Allow me to share one of the narratives with you that refers to an incident recounted in the name of his illustrious namesake, Rabbi Joseph Dov Halevi (Beit Halevi, 1820-1892) of Brisk:

A story is told about Reb Yoshe Ber of Brisk that one erev Shavu’ot, late in the afternoon on his way to the synagogue, he noticed a flower stand that was still open. He went over to the woman and said: “My dear, it is late. We will usher in the Yom Tov  pretty soon. Why don’t you go home to your family?” “Yes, Rabbi,” the woman answered, “but I haven’t sold any flowers. The count sent in a wagon loaded with flowers, and everyone bought greenery from the count. In fact, his flowers and branches were much better than mine. What shall I do Rabbi, There is nothing in the house, no food, no wine, no candles! I have nothing to look forward to.”

Reb Yoshe Ber told the woman to step aside. He took her place and began to announce aloud how beautiful the flowers were, how tender and green the twigs and leaves, People suddenly encountered a strange scene. Their world-renowned rabbi, in his festive garments was zealously selling flowers – and charging exorbitant prices. Of course, all the flowers were sold quickly despite the prohibitive prices. (Ibid. , pages 107-108)

The Rav noted that it is unclear as to whether or not the incident related in this story was true or apocryphal in nature. The point here, however, is not the authenticity of the story, but rather the deep and fundamental meaning that it represents:

Whether the story is true or untrue, the fact that such a folk-story is told is indicative of the demands the Jew makes upon his own conscience as regards kedushah. In other words, to help someone in distress, you must sacrifice not only your money but your very dignity and pride. This conception is the product not of the idea of tzedakah, but of kedushah. To help others is not only an ethical act but also a great experience through which you come one or two steps closer to the Almighty. (Ibid.)

From the dawn of Jewish history until our own moment in time, Avraham Avinu  (our Father Abraham) has served as our guide in the pursuit of kedushah. May we be zocheh (merit) to emulate his heartfelt actions throughout all of the challenges of our lives so that we, too, may fulfill the words of our verse, “v’shamru derech Hashem,” and thereby become true servants of Hashem.  V’chane yihi ratzon.

Shabbat Shalom

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

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

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

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

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

Parashat Lech Lecha, 5773, 2013:

Understanding the Greatness of Avraham Avinu

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, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

The Holy One blessed be He fully revealed the uncontrolled nature of man when he declared: “…for the imagination of man's heart is evil from his youth.” (Sefer Bereishit 8:21, this and all Bible and Rashi translations, The Judaica Press Complete Tanach). Rashi (1040-1105), based upon the Midrash, explained this phrase in the following manner:

from his youth: This is written מִנְּעֻרָיו [i.e., without a “vav,” implying that] from the time that he [the embryo] shakes himself [נִנְעָר] to emerge from his mother’s womb, the evil inclination is placed in him. — [Bereishit Rabbah 34:10]

Cain’s murder of Abel, The Generation of the Flood, and the Generation of the Tower of Babel certainly underscore the veracity of Rashi’s interpretation. On the positive side, however, it is precisely from this vantage point that we are able to appreciate the contrasting uniqueness, and consequent greatness, of Avraham Avinu (Our Father Abraham). His promise and potential began to be revealed from his earliest days, when he courageously stood alone against the polytheistic worship and culture of his time:

After this mighty man was weaned, he began to explore and think. Though he was a child, he began to think [incessantly] throughout the day and night, wondering: How is it possible for the sphere to continue to revolve without having anyone controlling it? Who is causing it to revolve? Surely, it does not cause itself to revolve. He had no teacher, nor was there anyone to inform him. Rather, he was mired in Ur Kasdim among the foolish idolaters. His father, mother, and all the people [around him] were idol worshipers, and he would worship with them. [However,] his heart was exploring and [gaining] understanding. Ultimately, he appreciated the way of truth and understood the path of righteousness through his accurate comprehension. He realized that there was one G-d who controlled the sphere, that He created everything, and that there is no other G-d among all the other entities. He knew that the entire world was making a mistake. What caused them to err was their service of the stars and images, which made them lose awareness of the truth. (Maimonides, Mishneh Torah, Hilchot Avodat Kochavim 1:3, translation, Rabbi Eliyahu Touger)

 The Rambam further notes: “Abraham was forty years old when he recognized his Creator.” (Ibid.) Make no mistake about it: Avraham was a religious revolutionary! He radically rebelled against the religious establishment of his time. He recognized, as Isaiah would say so many years later, that: “… those who carry their graven wooden image and pray to a god who does not save, do not know.” (45:20) Avraham’s spiritual classroom was Nature and the Cosmos, and his teacher was G-d Himself. His flawless logic and extraordinary intellectual ability led him to rediscover the forgotten truth of Hashem’s existence. Therefore, he was able to apprehend that it was Hashem, and none other, who created the world and continues to guide it according to the dictates of His divine will. These beliefs were truly “counter-culture” in the context of Avraham’s idol-worshipping world. He rejected both the underlying philosophical axioms and the resulting practical sociological tenets of the culture in which he lived. Hashem and His value structure, rather than moral relativism and hedonistic behavior, would be the brilliant light that would illuminate the spiritual darkness of his time. In short, immutable and absolute truth would now replace the values of the day. Without exaggeration, Avraham changed the world for all time:

Abraham was forty years old when he became aware of his Creator. When he recognized and knew Him, he began to formulate replies to the inhabitants of Ur Kasdim and debate with them, telling them that they were not following a proper path. He broke their idols and began to teach the people that it is fitting to serve only the G-d of the world. To Him [alone] is it fitting to bow down, sacrifice, and offer libations, so that the people of future [generations] would recognize Him. [Conversely,] it is fitting to destroy and break all the images, lest all the people err concerning them, like those people who thought that there are no other gods besides these [images]. When he overcame them through the strength of his arguments, the king desired to kill him. He was [saved through] a miracle and left for Charan. [There,] he began to call in a loud voice to all people and inform them that there is one God in the entire world and it is proper to serve Him. He would go out and call to the people, gathering them in city after city and country after country, until he came to the land of Canaan - proclaiming [G-d's existence the entire time] - as the Torah states: “And He called there in the name of the L-rd, the eternal G-d.” When the people would gather around him and ask him about his statements, he would explain [them] to each one of them according to their understanding, until they turned to the path of truth. Ultimately, thousands and myriads gathered around him. These are the men of the house of Abraham. (Ibid.)

Avraham revolutionized the spiritual universe by presenting in thought, and representing in deed, the one true G-d to mankind. He was an outstanding individual who changed the history of the world and became the progenitor of the Jewish people. Beyond question, Avraham epitomized greatness, and his accomplishments are legion. In some ways, therefore, he is every Jew’s spiritual guide and mentor.

Avraham’s entrance onto the grand stage of world history was a great comfort to Hashem. He was the first person to rise to all of the challenges he encountered, and worshiped G-d in ultimate love and heartfelt devotion. He was, at one and the same time, Avraham avdi (Avraham My servant, Sefer Bereishit 26:24) and Avraham ohavi (Avraham My beloved friend, Sefer Yeshiyahu 41:8). At long last, our Creator had a friend who honored and obeyed Him, just as Hashem was Avraham’s yedid nefesh (beloved of the soul). Based upon this unique and unprecedented spiritual relationship, we have the permanent zechut (merit) to be G-d’s Am Hanivchar (Chosen People). May we live up to this singular honor and, like Avraham Avinu, sanctify Hashem’s Name in the world. V’chane yihi ratzon.

Shabbat Shalom

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

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

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

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

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

Parashat Noach 5774, 2013:

The Tower of Babel versus the Earth is the L-rd’s

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, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

In some ways, Parashat Noach reminds me of the refrain of a popular folk song of the 1960’s: “When will they ever learn, when will they ever learn?” Why? In broad terms, our parasha begins with the story of Noach and the destruction of the dor hamabul (the Generation of the Flood). It is followed by Noach’s exit from the Ark and Hashem’s promise to never destroy the world again through the medium of water. This covenant is sealed forevermore by the appearance of the first rainbow. The narrative continues and teaches us that the earth’s population began to rapidly expand to the four corners of the globe. In relatively short order, cities were built and civilization flourished once again.

Logic and reason seemingly would dictate that mankind should have demonstrated overwhelming hakaret hatov (manifest gratitude) to the Almighty for His kindness and mercy in allowing them to thrive anew. Instead, we are presented with the following disturbing narrative:

Now the entire earth was of one language and uniform words. And it came to pass when they traveled from the east, that they found a valley in the land of Shinar and settled there. And they said to one another, “Come, let us make bricks and fire them thoroughly;” so the bricks were to them for stones, and the clay was to them for mortar. And they said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make ourselves a name, lest we be scattered upon the face of the entire earth.” (Sefer Bereishit 11:1-4, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach)

Rashi (1040-1105) has a fascinating Midrashically based three-part comment on the phrase, “and uniform words” (“ud’varim achadim”):

They came with one scheme and said, “He [G-d] had no right to select for Himself the upper regions. Let us ascend to the sky and wage war with Him.”

Another explanation: [they spoke] against the Sole One of the world.

Another explanation: They said, “Once every 1,656 years, the sky totters, as it did in the time of the Flood. Come and let us make supports for it.” - [Bereishit Rabbah 28:6, Tanchuma Buber, Noach 24]

In Rashi’s and the Midrash’s view, our predecessors engaged in premeditated rebellion against G-d Himself! They denied His hegemony over the universe and sought to uproot Him from His divine dominion. Moreover, in Rashi’s final explanation, they actually believed they could change the course of the Laws of Nature and be its rulers! This unbelievable chutzpah (temerity) and mardut (rebellion) rightfully resulted in the end of the period “when the entire earth was of one language”:

And the L-rd said, “Lo! [they are] one people, and they all have one language, and this is what they have commenced to do. Now, will it not be withheld from them, all that they have planned to do? Come, let us descend and confuse their language, so that one will not understand the language of his companion.” And the L-rd scattered them from there upon the face of the entire earth, and they ceased building the city. Therefore, He named it Babel, for there the L-rd confused the language of the entire earth, and from there the L-rd scattered them upon the face of the entire earth. (Sefer Bereishit 11:6-9)

What is the antidote for the unmitigated and poisonous kafui tovah (rejection of the good) of the generation of the Tower of Babel? I believe it is development of sensitivity to the mastery, omnipotence, and omnipresence of Hashem. David Hamelech (King David) memorably formulated this notion in his celebrated 24th Psalm:

Of David, a song. The land and the fullness thereof are the L-rd’s; the world and those who dwell therein. For He founded it upon seas and established it upon rivers… Who is this King of Glory? The L-rd, Who is strong and mighty, the L-rd Who is a mighty warrior. (1-2,8)

With Hashem’s help, may we ever be counted among those who embrace David Hamelech’s stirring words and reject the mindset that led mankind to build their Tower of Babel to wage war with the Almighty. V’chane yihi ratzon.

Shabbat Shalom

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