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, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, 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 health and safety of our brothers and sisters in Israel and around the world.
 
When we examine the first verse of our parasha, “Va’yomer Hashem el Avram — And Hashem said to Avram, ‘Lech lecha — Go forth from your land and from your birthplace and from your father's house, to the land that I will show you’”(Sefer Bereishit 12:1), we most often focus on the phrase, lech lecha, the namesake of our Torah portion. In fact,  Rashi (1040-1105) and the vast majority of meforshim do not comment upon the introductory phrase, “And Hashem said to Avram.” Since, however, Avram was the first person to whom Hashem spoke since the time of Noach and his children, the phrase may conceal far more than it reveals. What, then, is the significance of the expression va’yomer Hashem el Avram?
 
One of the earliest exegetes to address this question was Rabbeinu Ya’akov ben Asher (known as the Ba’al HaTurim,1269-1343):

Va’yomer Hashem el Avram: This verse begins with an amirah — a statement of verbal communication [between Hashem and Avram] — utilizing the identical word with which the world was created [va’yomer]. For with ten utterances [of va’yomer] was the world created (Pirkei Avot 5:1). [Moreover,] v’kulo lo nivra elah b’zechut Avraham — everything was created solely in the merit of Avraham, as such, the Torah writes an utterance [using va’yomer Hashem el Avram] in his regard. (Sefer Ba’al HaTurim, Sefer Bereishit 12:1, translation and brackets my own)
 
Fascinatingly, according to the Ba’al HaTurim, kulo lo nivra elah b’zechut Avraham: All of Creation was formed solely for the yet-to-be realized merit of Avraham Avinu. The Ba’al HaTurim suggests that this is precisely why the Torah deployed the expression, “va’yomer Hashem el Avram,” wherein the first two words are those used to create the Universe.
 
Closer to our own time, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, notes that, “Va-yomer [Hashem] means a dialogue, a conversation held face to face. God encountered Abraham and addressed Himself to Him.” (Abraham’s Journey: Reflections on the Life of the Founding Patriarch, page 139, brackets my own)  Based upon this mode of thinking, the Rav analyzes the significance of the first verbal interchange between Hashem and Avraham in the following manner:

Abraham, the knight of faith, according to our tradition, searched and discovered God in the star-lit heavens of Mesopotamia. Yet, he felt an intense loneliness and could not find solace in the silent companionship of God whose image was reflected in the boundless stretches of the cosmos. Only when he met God on earth as Father, Brother and Friend — not only along the uncharted astral routes — did he feel redeemed. (https://traditiononline.org/wp-content/uploads/2020/08/Lonely-Man-of-Faith-original.pdf, page 32)
 
In this passage from his classic essay, “The Lonely Man of Faith,” the Rav portrays Avraham’s existential loneliness during the period between his discovery of the Almighty and his first encounter with Him. For Avraham, the recognition of Hashem as the one and only Master of the Universe was necessary but insufficient, for while this was knowledge, it was not yet a relationship. Therefore, “only when he met God on earth as Father, Brother and Friend…did he feel redeemed.” In sum, according to the Rav, the real significance of va’yomer Hashem el Avram, is to be found in the relationship these words created for evermore. We are fortunate, indeed, that the Rav describes the unique nature of this relationship:

In many respects, God was closer to Abraham than He was to Moses. An intangible feeling of tenderness lingers over the relationship of God to Abraham. There is the creative ardor, moving devotion and a lack of tension. All that G-d requests of Abraham is destined to promote the latter’s happiness and greatness. (Rabbi Joseph B. Soloveitchik, The Emergence of Ethical Man, Michael S. Berger editor, page 155)
 
According to the Rav, Abraham was Hashem’s friend, as we find in the following passage:
God addresses Himself to Abraham not in the commanding, authoritative tone of the Lord but in the comradely, friendly manner of a fellow wanderer. He [God] wants a covenant with him. God, as it were, is lonesome and He is anxious to find a companion. Fellowship between God and man is the motto of Abraham’s life. (154-155, underlining my own)
 
The Rav’s statement that “God, as it were, is lonesome and He is anxious to find a companion” is a theological tour de force. It teaches us that as much as we wish to encounter and draw close to Hashem, He, too, longs for the Jewish people’s embrace.
 
May we ever strive, like Avraham Avinu, to reach out to Hashem in love and devotion, for we, too, need His unceasing presence in our lives. V’chane yihi ratzon.
 
Shabbat Shalom and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: 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, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, 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 health and safety of our brothers and sisters in Israel and around the world.
 
The penultimate verses of Parashat Bereishit present us with dire foreboding:

And the L-rd saw that the evil of man was great in the earth, and every imagination of his heart was only evil all the time. And the L-rd regretted that He had made man upon the earth, and He became grieved in His heart. And the L-rd said, “I will blot out man, whom I created, from upon the face of the earth, from man to cattle to creeping thing, to the fowl of the heavens, for I regret that I made them.” (6:5-7, these and all Tanach and Rashi translations, The Judaica Press Complete Tanach)
 
The final pasuk, however, offers us a ray of hope: “v’Noach matza chane b’einai Hashem — But Noah found favor in the eyes of the L-rd.” (6:8)  Why did Noach find favor in the “eyes of the L-rd,” and what was so unique about him? The first verse in our parasha provides the answer: “These are the generations of Noah; Noach ish tzaddik haya b’dorotav — Noah was a righteous man, perfect in his generations; et heElokim hithalech Noach — Noah walked with G-d.” (6:9)  There are two reasons why Noach was different in kind and degree from the rest of the people of his time: Noach ish tzaddik haya b’dorotav and et heElokim hithalech Noach; as a result, Noach matza chane b’einai Hashem.
 
Rashi (1040-1105), basing himself on a variety of Rabbinic sources, cites the well-known argument regarding Noach’s true persona:

in his generations: Some of our Sages interpret it [b’dorotav] favorably: How much more so if he had lived in a generation of righteous people, he would have been even more righteous. Others interpret it derogatorily: In comparison with his generation he was righteous, but if he had been in Abraham’s generation, he would not have been considered of any importance.
 
The positive approach focuses on who Noach was in an absolute sense, rather than who he was in comparison to others. As many meforshim (commentators) note, his name is comprised of the Hebrew letters nun and chet, which, when reversed, spell the word “chane” (grace). In other words, in his very being, Noach was an ish tzaddik. In stark contrast, the oft-quoted negative approach suggests that Noach was essentially “a nobody,” and that only in the darkness and depravity of his time did he appear righteous.
 
Like Rashi, the Ramban (1194-1270) analyzes the expression b’dorotav, in his generations. After citing Rashi’s words, he suggests his own interpretation:

In my view, the most satisfying explanation, according to the simple meaning, is that he [Noach] was hatzadik b’dorot hahame — the only righteous person in those generations; there wasn’t a righteous or tamim — perfect person in his generation besides him. Similarly, “For it is you [Noach] that I have seen to be tzadik — righteous before Me in this generation” (7:1)  – there was no one else that was worthy of being saved in that generation. It states “in his generations” because many generations had passed since the time people began to corrupt their ways, and there was no righteous person on earth except for him. (Translation, https://www.sefaria.org/Ramban_on_Genesis.6.9.1?lang=bi with my emendations)
 
It appears that the Rambam is adopting the “chane hypothesis” as cited above, namely, that Noach was an authentic tzadik and tamim in his own right. This is borne out by his earlier comment on Noach ish tzadik haya:

The verse mentions that Noah was zakkai v’shalame b’tzidko — free of guilt and complete in his righteousness, to let us know that he deserved to be saved from the deluge because he didn’t deserve any punishment at all, for he was tamim b’tzedek — perfect in righteousness. The word “tzadik” refers to someone who is righteous in judgment, the opposite of “rasha,” an evil individual…
 
In sum, the portrait of Noach that emerges from the Ramban’s presentation is a person who was tamim b’tzedek in every sense of the term. As such, he was the ideal person to continue the human race in the coming postdiluvian world.
 
Closer to our own time, Rabbi Shimshon Raphael Hirsch (1808-1888), in his Commentary on the Torah, examines the expression matza chane b’einai Hashem in a manner that complements the Ramban’s presentation:

A person who has found favor in the eyes of Hashem has achieved the highest level of perfection — for such an individual is able to [intellectually and spiritually] come close before Hashem. As we find in reference to Moshe: “In order that I will find grace in Your eyes.” (Sefer Shemot 33:13)…Note that the text does not say, “before Hashem,” rather it states, “b’einai Hashem.” If a person is so worthy that Hashem will shed His grace upon him, he has found chane in His eyes. (This and the following translation from the Hebrew my own)
 
Rav Hirsch continues his analysis and, in so doing, equates Noach with Moshe and the Jewish people:

The expression, “matza chane,” is found solely in regard to those whom Hashem has graced with extraordinary virtues and unique abilities so that they may achieve the most lofty and exceptional of all goals. We find this in reference to Moshe and the Jewish people. As the text states: “matza chane ba’midbar — they found grace in the desert.” (Sefer Yirmiyahu 31:1)  This is the case, as well, regarding Noach whose entire generation destroyed its proper path and was judged for complete destruction; yet, he was fitting in the eyes of Hashem to be utilized as the foundation for all future salvation. [In sum,] everything that Hashem’s “heart” sought to find in mankind was inherent in Noach. [As a result, the Almighty] tasked him with saving all life that was good and bringing it forth into the future.
 
For Rav Hirsch, Noach, like Moshe and the Jewish people, was graced by Hashem “with extraordinary virtues and unique abilities” that provided him with the potential to be “the foundation for all future salvation.” Moreover, “everything that Hashem’s ‘heart’ sought to find in mankind was inherent in Noach.” In my estimation, this concept is inspiring beyond words, for we, after all, are the descendants of Noach and his children and thereby carry the potential for greatness of spirit and action. As David HaMelech so beautifully said: “What is man that You should remember him, and the son of man that You should be mindful of him? You have made him slightly less than the angels, and You have crowned him with glory and majesty.” (Sefer Tehillim 8:6)  With Hashem’s help may we ever use our potential “l’takane ha’olam b’malchut Sha-dai — to perfect the world under the kingship of the Almighty.” (Aleinu)  V’chane yihi ratzon.
 
Shabbat Shalom and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: 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, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Dovid Shmuel ben Chasiyah and the health and safety of our brothers and sisters in Israel and around the world.
 
The Torah begins with the famous words, “Bereishit bara Elokim ate hashamayim v’ate ha’aretz. Translators and meforshim frequently disagree as to how to interpret the word bereishit. Does it mean “b’techilah — in the beginning,” or “bishvil hareishit — for that which is first?” Rashi (1040-1105) hints at this difficulty in his first gloss in his Commentary on the Torah: “Ain hamikra hazeh omare elah darshani — this text proclaims nothing other than, ‘Interpret me!’” He then summarizes part of a passage in Midrash Bereishit Rabbah 1:4 that presents bishvil hareishit as the proper way to read our text: “bishvil haTorah sh’nikrate reishit darko, u’bishvil Yisrael sh’nikrau reishit tevuato — for the Torah that is called ‘the beginning of His way,’ and for the Jewish people who are called ‘the first of His grain.’” This reading of Rashi’s gloss is supported by one of his most celebrated supercommentators, Rabbi Eliyahu Mizrachi (1455-1525): “The letter ‘bet’ at the beginning of ‘bereishit’ is like the bet found in the verse, ‘va’ya’a’vod Ya’akov b’Rachel — and Ya’akov worked [in order] for Rachel [to become his wife].’” (29:20)
 
The Maharal of Prague (died 1609) is another of the great Rashi supercommentators. In his classic work, Gur Aryeh, he cites Rashi’s focus upon Torah and the Jewish people as the reason for Creation and notes that it is crucial to examine his choices. After all, opines the Maharal, is it not the case that “all actions of Hashem are for His own sake…” (Sefer Mishle 16:4)  Moreover, it states in Talmud Bavli, Yoma 38a: “Everything that has been created in this world was created for the Holy One blessed be He, and for His glory was it created.” Then, too, did not Yeshayahu the prophet proclaim: “Everything that is called in my name was created in My honor.” (33:7)  In short, why did Rashi limit his gloss to Torah and the Jewish nation and exclude all other aspects of the Universe, when the rationale for the creation of the world logically could have included everything the Almighty created?
 
The Maharal’s answer speaks to the essence of the unique relationship that obtains between Hashem and the Jewish people:
​
There is no honor from the created entities except when they fulfill His mitzvot and serve Him; and this is only possible with the Jewish nation, regarding whom it is said: “I formed this people in order that they would speak of My praise.” (Sefer Yeshayahu 33:21) … And the Jewish people do not serve the Holy One blessed be He except through His mitzvot when they fulfill His Torah. This, then, is [why Rashi so clearly emphasized], the world was created bishvil Yisrael — for the Jewish people and bishvil haTorah — for the Torah … (Translation my own)
 
Based upon the Maharal’s trenchant analysis we can now understand why Rashi underscored Torah and the Jewish people as the underlying cause for the creation of the world. As Yeshayahu prophesized, our nation was created to praise the Almighty; and as the Maharal notes, this can only be achieved through the Torah and the fulfillment of the mitzvot.
 
David HaMelech declared in Sefer Tehillim 35:10, “kol atzmotai tomarnah — all of my bones will say, ‘Hashem who is like You?’” I believe his message is unmistakable in its meaning, namely, that our very beings praise Hashem when we venerate Him through the performance of the mitzvot found in His holy Torah. As such, let us remember Rashi’s words, “bishvil haTorah u’bishvil Yisrael” did the Holy One blessed be He create the Universe, and may they ever be our guide as we strive to honor and serve Him. V’chane yihi ratzon.
 
Shabbat Shalom and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: 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, Shmuel Yosef ben Reuven, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Dovid Shmuel ben Chasiyah and the health and safety of our brothers and sisters in Israel and around the world.
 
The Torah provides us with the general outlines of Chag Shemini Atzeret in three pasukim:
[For] a seven-day period, you shall bring a fire offering to the L-rd. On the eighth day, it shall be a mikra kodesh — holy occasion for you, and you shall bring a fire offering to the L-rd. It is a [day of] atzeret — assembly; you shall not perform any work of labor. (Sefer Vayikra 23:36)
 
The eighth day shall be a time of atzeret — assembly for you; you shall not perform any melechet avodah — mundane work. You shall offer up a burnt offering, a fire offering for a spirit of satisfaction to the L-rd: one bull, one ram, and seven lambs in the first year, [all] unblemished. (Sefer Bamidbar 29:35-36, these and all Tanach and Rashi translations, The Judaica Press Complete Tanach, with my emendations)
 
Herein, the Torah informs us that the eighth day (that follows the seven days of Succot) is one of the mikra’ei kodesh, a yom tov. As such, it is a day upon which most melechet avodah is prohibited and korbanot (offerings) are brought to the Beit HaMikdash. While the Torah furnishes us with this information, it does not state a rationale for this chag; for this, we must turn to Chazal and our meforshim (exegetical expositors).
 
Talmud Bavli, Succah 55b hints at the basis of Shemini Atzeret:

Rabbi Elazar stated: “To what do those seventy bullocks [that were offered during the seven days of the Festival of Succot] correspond? [They refer symbolically] to the seventy nations [of the world]. To what does the single bullock [of Shemini Atzeret] correspond? To the unique nation [the Jewish people].” This may be compared to a mortal king who said to his servants, “Prepare for me a great banquet,” but on the last day he said to his beloved friend, “Prepare for me a simple meal sh’eheneh mimcha — that I may derive benefit from you.” (Translation, The Soncino Talmud, with my emendations)
 
In his Commentary on the Talmud on this passage, Rashi (1040-1105) explains the expression “sh’eheneh mimcha” as referring to the Jewish people, Hashem’s beloved friend: “I [Hashem] do not derive pleasure and spiritual satisfaction from the others [nations of the world who are not obligated in the mitzvot], but, rather, only from you [the Jewish people who are commanded to fulfill My Torah].” (Brackets and translation my own)  In words that conceal far more than they reveal, Rashi teaches us that Hashem derives “pleasure and spiritual satisfaction” from the Jewish people when they celebrate the yom tov of Shemini Atzeret, a statement which he proceeds to clarify:

It is a [day of] assembly: [That is, G-d says to Israel,] “I have detained you [in order for you to remain] with Me.” This is analogous to a king who invited his sons to feast with him for a certain number of days, and when the time came for them to leave, he said: “My sons! Please, stay with me just one more day, [for] kasha al’lai paridatchem — it is difficult for me to part with you!” [Similarly, after the seven days of Succot, G-d “detains” Israel for one extra holy day.] (Sefer Vayikra 23:36)
 
This interpretation finds parallel expression in Rashi’s explanation of the phrase “one bull, one ram” in Sefer Bamidbar:

These [korbanot] correspond to Israel. [G-d said,] “Remain with Me a little longer.” It expresses [His] affection [for Israel]. It is like children taking leave of their father, who says to them, “kasha al’lai paridatchem — it is difficult for me to part with you; stay one more day.” It is analogous to a king who made a banquet, etc. [and on the last day, his closest friend makes a small banquet for the king]. (29:36)
 
The lynchpin of these analyses is the phrase, kasha al’lai paridatchem, which exemplifies Rashi’s understanding of the essential nature of Shemini Atzeret. While its precise midrashic origin remains unknown, these words have captured the attention of many commentators who perceive it as strikingly illustrative of the relationship that obtains between Hashem and the Jewish people. A singular example of this approach is found in the writings of Rav Tzadok Hakohen of Lublin (1823-1900):

It is said regarding Tefilat Minchah [which we pray] at the end of Shabbat, that it is the time when the ratzon haelyon — the supernal will — [of the Almighty] is most powerfully revealed. This is the rationale as to why [Hashem] declared kasha al’lai paridatchem on Shemini Atzeret that [in a certain sense] is the conclusion of the Festival [of Succot]. [Additionally,] this is the reason we say [in the Tefilat Minchah of Shabbat]: “You are One and Your Name is One, and who is like Your people one united nation on earth…” — [and this last expression] represents hitachdut yisrael zeh im zeh — the intrinsic union of the Jewish people — one to another. (Pri Tzaddik, Kedushat Shabbat, Ma’amar VI, translation and brackets my own)
 
In sum, for Rav Tzadok, Shemini Atzeret, like Tefilat Minchah shel Shabbat, represents a time when the ratzon haelyon of Hashem is most pronounced and accessible to His beloved nation. Therefore, Hashem declares “kasha al’lai paridatchem,” for this is the time He chooses to draw near to us. This closeness, in turn, creates the ideal conditions for hitachdut yisrael zeh im zeh — a hallmark of the mikra’ei kodesh, the days of holy occasion.
 
In his classic work, Shem Mishmuel, Rabbi Shmuel Bornsztain, the second Sochatchover Rebbe (1855-1926), asks a powerful question regarding the outcome of kasha al’lai paridatchem:

One must strive to understand [why Hashem desires one more day, that is, Shemini Atzeret, with the Jewish people]. Will this not further cause His manifest love for us to become even greater, and will not this cause the subsequent separation from us to become even more difficult? (Moadim Shemini Atzeret v’Simchat Torah, this and the following translation and brackets my own)
 
Rav Bornsztain begins his answer by noting that every instance of the number seven refers to that which is a normal part of nature. In contrast, the number eight always refers to something that is l’ma’lah min hateva — beyond nature. In addition, he opines that everything within nature is subject to shichacha — forgetfulness. Next, Rav Bornsztain utilizes this key difference between seven and eight to explain the unique nature of Shemini Atzeret in words that are reminiscent of Rav Tzadok:
​
Therefore, during the entire period of the seven days of Succot, which are found within the number that represents nature, there will not remain any sense of permanency for the future. This is the [meaning] of the phrase kasha al’lai paridatchem, that you, the Jewish people will now create distance between yourselves [and this is the polar opposite of the unity that was achieved during Succot]. [In response,] Hashem, holds them back [from returning to their daily activities one more day], for this [eighth] day is l’ma’lah min hateva and [is not subject to being forgotten] and will therefore have a sense of permanency [for our nation]. For now, even when they return to their homes, they will not be separated from each other and their hearts will remain connected to one another [in love and unity].
 
Rav Tzadok’s interpretation is an exegetical tour de force, for now we know that Shemini Atzeret is the chag par excellence of unity and love of one Jew for another. As the great Rabbi Akiva said so long ago, “V’ahavta l’reicha kamocha; zeh klal gadol ba’Torah — And you shall love your fellow Jew like yourself; this is an overarching principle of the Torah.” (Talmud Yerushalmi, Nedarim 9:4)  With Hashem’s help and our fervent desire, may this Shemini Atzeret be the time when this idea is realized, as we grow in our love for, and unity with, our fellow Jews. V’chane yihi ratzon.
 
Shabbat Shalom, Chag Sameach and may Hashem in His great mercy remove the magafah from klal Yisrael and from all the nations of the world.
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: 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.