Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
Parashat Noach is preeminently the story of the Flood that destroyed the vast majority of life on earth. Noach and his immediate family were saved, however, since “he was a righteous man who was perfect in his generations [and] found favor in the eyes of Hashem.” (Sefer Bereishit 6:8,9)  Upon Noach’s emergence from the Ark, Hashem uttered an eternal oath: “I will no longer curse the earth because of man, ki yetzer lev ha’adam rah (for the inclination of man’s heart is evil) from his youth, and I will no longer smite all living things as I have done.” (8:21, this and the following Bible translations, The Judaica Press Complete Tanach with my emendations)  The phrase, ki yetzer lev ha’adam rah parallels an earlier expression in the Chumash preceding Hashem’s decision to destroy the world by the Flood: “And the L-rd saw that the evil of man was great in the earth, v’chol yetzer machshavat libo (and every inclination of his heart) was only evil (rah) all the time.” (Sefer Bereishit 6:5)  Both of these verses connect the word “yetzer” to the word “rah,” and thereby introduce us to the concept of the yetzer harah (the evil inclination).
 
Yetzer harah is an often used but rarely understood expression. We are fortunate that Talmud Bavli, Succah 52a leads us to a better understanding of this term:

Rabbi Avira or, as some say, Rabbi Joshua ben Levi, made the following exposition: The yetzer harah has seven names. The Holy One, blessed be He, called it rah (Evil)...Moses called it aral (the Uncircumcised)…David called it tamei (Unclean)…[King] Solomon called it sonei (the Enemy)…Isaiah [the prophet] called it the michshol (Stumbling-Block)...Ezekiel [the prophet] called it even (Stone)...Joel [the prophet] called it the tzefoni (Hidden One)…(Translation, The Soncino Talmud with my emendations)
 
Rav Ya’akov Ettlinger (1798-1871) explains that these names for the yetzer harah may actually be understood as “seven different aspects that cause the yetzer harah to be such a monumental challenge for the Jewish people.” (Aruch L’Ner, Succah 52a, this and the following translations and summary my own)  He then proceeds to explain each name and its underlying significance. Rah teaches us that the inclination to do evil is the source of all varieties of sins, and can bring us to terrible forms of death. Moreover, “there is no kind of evil greater than this, which is why the Holy One blessed be He called it rah.” Aral indicates the aspect of the human personality that, “stands before that which is good, to prevent it from entering the hearts of humankind...” Tamei refers to the ability of the yetzer harah to “render impure even those holy and pure thoughts that have already entered a person’s mind...” Sonei “not only affects one who seeks to be under its influence; rather it lies in wait in order to capture a person’s very soul, just as an enemy would do to another...”  Michshol exemplifies the yetzer harah’s ability to injure even someone who can resist obvious forms of evil, as “it continuously schemes and harasses such a person in subtle ways just like a stumbling block in the road can easily cause one to trip and fall when they are unaware of its presence...” Even reflects  the “physical” characteristic of the yetzer harah, in the sense that it is “hard and heavy like a stone.” Finally, tzefoni:

...refers to that aspect of the evil inclination that is hidden within the heart of a person until they fail to recognize it is lurking within them...As a result, a person might very well think that they are performing a mitzvah, when, in fact, they do not know that they are being driven by the advice of the yetzer harah that has totally penetrated their very essence. Therefore, a person must ever be on guard and must take the necessary steps to recognize the hidden actions of the yetzer harah.
 
Rav Ettlinger’s trenchant analysis of the yetzer harah goes a long way in helping us understand why it is such a formidable foe, and why we must always be ready to face it head-on, and avoid all-too-ready rationalizations and acts of self-deception. As Hashem told Cain so long ago, “Is it not so that if you improve, it will be forgiven you? If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it.” (Sefer Bereishit 4:7)
 
With Hashem’s kind help and our fervent desire, may each of us be zocheh (merit) to fulfill Dovid HaMelech’s (King David’s) inspiring words: Sur m’rah v’aseh tov..” — “Turn away from evil and do good...” (Sefer Tehillim 34:15)  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 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 the highlighted link.

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
Parashat Bereishit is an endlessly fascinating parasha. While it contains many topics, I find the creation of humankind to be one of the most thought-provoking themes contained therein:

And G-d said, “Let us make man in our image, after our likeness...” And G-d created man in His image; in the image of G-d He created him; male and female He created them. And the L-rd G-d formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul. (Sefer Bereishit 1:26-27, 2:7, this and all Rashi and Bible translations, The Judaica Press Complete Tanach)
 
In his commentary on the phrase, “Let us make man,” Rashi (1040-1105) suggests the following “story behind the story:”

Let us make man: From here we learn the humility of the Holy One, blessed be He. Since man was created in the likeness of the angels, and they would envy him, He consulted them…Let us make man: Even though they [the angels] did not assist Him in His creation, and there is an opportunity for the heretics to rebel (to misconstrue the plural as a basis for their heresies), Scripture did not hesitate to teach proper conduct and the trait of humility...
 
 Rashi notes that the angels were envious and “they did not assist Him [Hashem] in His creation [of humankind].” Midrash Bereishit Rabbah 8:5 elaborates upon the angels’ multi-level reactions, and reveals that in addition to envy, some angels were actually completely hostile to the notion of creating humankind:

Rabbi Simon said: “At the very moment the Holy One blessed be He sought to create the first man, the Ministering Angels gathered together into various groups and caucuses. Some of them declared: ‘Let him be created!’ While others proclaimed: ‘Do not create him!’ This is written in the verse: ‘Chesed (overflowing kindness) and emet (truth) have met [that is, have encountered one another] and tzedek (justice) and shalom (peace) have kissed [that is, met up with each other].’” (Translations my own)
 
At this point, the midrash presents the very different claims of chesed, emet, tzedek and shalom (that is, the positions of the various groups of angels) in order to clearly represent their claims:

Chesed said: “Let him be created! After all, humankind is capable of acting with lovingkindness.” Emet protested: “Do not create him! Humankind is nothing other than a pack of lies!” Tzedek said: “Let him be created! After all, humankind will undertake righteous acts.” Shalom said: “Do not create him! Humankind represents endless fighting [and violence]. What did the Holy One blessed be He do?  He grabbed emet and tossed it to the ground! This is what the verse states: “And He threw emet to the ground.” (Sefer Daniel 8:12)
 
In sum, chesed and tzedek strongly supported the creation of humankind, while emet and shalom were just as equally opposed. The battle of chesed and tzedek versus emet and shalom is echoed in the positions of two great Chasidic rebbes, the Ba’al Shem Tov zatzal (1698-1760) and the Kotzker zatzal (1787-1859). As noted by Rabbi Avraham Yehoshua Heschel zatzal (1907-1972) in the introduction to his work, The Kotzker, the primacy of chesed and tzedek over emet and shalom is the hallmark of the Ba’al Shem Tov: “In this world, chesed stands on a higher level than emet.” In stark contrast, the Kotzker was deeply pained by humankind’s creation, for now “emet remains lying upon the ground.” (Translations my own).  As one might expect, these very different positions of the Ba’al Shem Tov and the Kotzker gave rise to two contrasting kinds of Chasidut: In broad terms, those groups who follow in the footsteps of the Ba’al Shem Tov continue to stress the superiority of chesed over pure emet, whereas those who emulate the Kotzker continue to focus upon the pursuit of absolute and uncompromising emet.
 
As our relationship to emet is profoundly analyzed in the non-Chassidic world as well. One powerful example of this discussion is found in the introduction to Iggrot Moshe, written by one of the greatest poskim (halachic decisors) of the 20th Century, Rabbi Moshe Feinstein’s zatzal (1895-1996). Therein, he differentiates between  ha’emet klapei shamaya (the emet of Heaven) and the emet that man can apprehend:

And, in all humility, it surely appears to me that it was logical and permissible, and even obligatory, for latter halachic experts to decide issues of Jewish Law, even though they were not deemed to have reached the level of halachic decision making and expertise that we find in the generations of the Sages of the Gemara. For in these cases, we can certainly doubt that perhaps [these latter authorities] did not determine the law in congruence with the ha’emet klapei shamaya. Yet, we must remember, that in regards to rendering a practical halachic decision, it has already been stated in the Torah [Sefer Devarim 30:12 and by our Sages in Talmud Bavli, Baba Metziah 59b], “lo ba’Shamayim he” (“it — the Torah — is not in Heaven”). But, rather, the determination of the halacha is according to that which appears to the Torah sage after performing his due diligence and analysis of the Talmud and the opinions of prior halachic experts, according to his intellectual acumen, and with respect and awe for Hashem, may He be blessed. (Translation and brackets my own)
 
In sum, Rav Moshe maintains that even though, more often than not, we are not privy to ha’emet klapei shamaya, we are nonetheless mandated to determine the halacha in accordance with the principles and precedents that form the fabric of halachic jurisprudence, for this is the emet that is accessible to us.
 
Based upon our sources, we are now in a better position to understand the midrash’s phrase, “the Holy One blessed be He...grabbed emet and tossed it to the ground!” Hashem knew that we cannot exist in a world of ha’emet klapei shamaya, for we are finite and incapable of apprehending that which is infinite. Therefore, in order to create a world wherein we could thrive, perfect and ideal emet needed to be set aside.
 
With Hashem’s help and our fervent desire, may each of us be zocheh (merit) to live lives filled with emet, and the pursuit of chesed, tzedek and shalom. 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 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 the highlighted link.
 
 

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
One of the high points of Shabbat Chol HaMoed Succot is the reading of Megillat Kohelet, written by Shlomo HaMelech (King Solomon). In many ways, it is a very difficult and challenging work. Moreover, its three-fold repetition of the famous phrase, ‘“Vanity of vanities,’ said Kohelet; ‘all is vanity,”’ (1:2, 2:2 and 12:8) casts a decidedly pessimistic shadow over the entire sefer. Why, then, did Chazal (our Sages of blessed memory) choose this megillah to be read during Succot, the most joyous festival of the entire year?
 
I believe that one answer to our question may be found in the penultimate pasuk (verse) of this work: “The end of the matter, after everything has been heard, is to view G-d with  yirah (awe) and keep His commandments, ki zeh kol ha’adam — for this is the essence of man.” (Translation my own). The Midrash Pesikta Zutarta (Lekach Tov) on our verse suggests that the phrase, “the end of the matter, after everything has been heard,” refers to the ultimate wisdom one can acquire, namely, “view G-d with yirah.” It then proceeds to elaborate upon yirah’s significance:

Great is yirah, for Kohelet (that is, Shlomo HaMelech) concluded his two works, Kohelet and Sefer Mishle (Proverbs) by highlighting this term. Here, [in our sefer] it is written: “view G-d with yirah,” and in Sefer Mishle it is written: “a woman who views Hashem with yirah — she is to be praised.” We find this, as well, in reference to Moshe, the epitome of the man of G-d, when he states: “What does the L-rd your G-d ask of you — nothing other than to hold the L-rd your G-d in yirah.” (Sefer Devarim 10:12, all translations my own)
 
We are now able to understand why Chazal ordained the reading of Megillat Kohelet during Succot. In truth, it serves as a counterbalance to the overwhelming joy represented by this chag (festival), the sole time of the year we are commanded, “v’ha’yitah ach sameach” — “and you will only be joyous.” (Sefer Devarim 16:15) While we must celebrate Succot with consummate happiness, the reading of Megillat Kohelet keeps us ever be mindful of Rabbi Eliezer’s celebrated maxim: “Dah lifnei mi atah omade” — “Know before Whom you stand.” (Talmud Bavli, Berachot 28b)  In sum, when our rejoicing on Succot reflects a union of simchah and yirah, then, and only then, can we authentically serve Hashem in the proper manner.
 
The midrash further notes that when our pasuk states, “view G-d with yirah and keep His commandments,” it is teaching us that there is an inextricable link between yirah and mitzvot observance, and that yirah is the very basis of loyalty to the Torah. Moreover, the midrash’s concluding interpretation of the final words of our pasuk, “ki zeh kol ha’adam” as referring to kiyum hamitzvot (fulfillment of the commandments), reveals another layer of meaning, namely, that our unique essence as Jews is ultimately realized by living lives in consonance with Hashem’s Torah hakadoshah (holy Torah). As the text states in Sefer Shemot:

And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples, for Mine is the entire earth. And you shall be to Me a kingdom of princes and a holy nation... (19:5-6, translation, The Judaica Press Complete Tanach)
 
The overarching message of the midrash and meaning of our pasuk is now clear: Yirah leads to fulfillment of the mitzvot, which leads to the actualization of our spiritual essence. With Hashem’s help, and our fervent desire, may each of us grow in our yirah of the Almighty, expand our Torah observance, and thereby climb ever upward on our paths to become all that we can be. V’chane yihi ratzon.
 
Shabbat Shalom and Moyadim l’Simcha
​
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 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 the highlighted link.
 
 

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, the Kedoshim of Har Nof and Pittsburgh, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah and the safety of our brothers and sisters in Israel and around the world.
 
Some pasukim (verses) of the Hebrew Bible are “luckier” than others. Their frequent repetition has enabled them to become active components in the tefilah (prayer) experience of our 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;” Sefer Devarim 32:3, this and all Bible translations, The Judaica Press Complete Tanach).
 
The Talmud Yerushalmi, Berachot 7:1, is an early source that suggests our verse serves as the proof text for Birkat HaTorah (the Torah Blessings):

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 [that is, in the instance of being called to the Torah – aliyah, and Torah study in general]? “Ki shame Hashem ekra havu godel l’Elokeinu.” (Translation my own)
 
This idea is elaborated upon in a more explicit manner in Talmud Bavli, Berachot 21a: Rav Yehudah said: “From where do we know that the birkat haTorah prior to Torah study is from the Torah itself? It is based upon the verse, ‘Ki shame Hashem ekra havu godel l’Elokeinu.’” (Translation my own)
 
These passages teach us that “Ki shame Hashem ekra havu godel l’Elokeinu” is the origin of the obligation to recite a bracha prior to individual Torah study. This naturally leads us to ask: “Why must Torah study and its public recitation be preceded by a blessing?” I believe we can find an answer to our question by briefly examining a passage found in Talmud Bavli, Nedarim 81a:

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; that is, “Why were the Land of Israel and the first Beit HaMikdash destroyed in 586 B.C.E.?”] 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 blessing over the Torah.” (Translation, Soncino Talmud, with my emendations)

The Ran (Rabbeinu Nissim of Gerona, 1320–1376), basing himself upon Rabbeinu Yonah (13th century), notes that beyond a doubt, the scholars at the time of the destruction of the first Beit HaMikdash were ever-occupied 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, therefore, it never should have been destroyed. Yet, Hashem knew the absolute truth ─ the story behind the story. Yes, the Sages of the Sixth Century B.C.E. engaged in vigorous Torah interpretation and analysis, and plumbed its very depths. Unfortunately, however, they did not recite a bracha prior to this act. Why was this such a critical omission? The Ran suggests the following penetrating insight:

The Torah was not important in their eyes to the extent that 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 bracha. 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 [that is, 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 when a mitzvah is performed in the proper manner and in all its details, if it is not done for the purpose of serving Hashem, it amounts to nothing at all. Moreover, as we have seen, it can lead, G-d forbid, to dire consequences. Therefore, whether we are immersed in learning Torah or the fulfillment of another mitzvah, we must ever remember that we are performing that holy act to serve the Almighty, thereby demonstrating our love and loyalty to Him. With Hashem’s help and guidance and our heartfelt desire, may this be so. 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 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 the highlighted link.