Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, 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, Shayndel bat Mordechai Yehudah, 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, Chana bat Sarah, and the health and safety of our brothers and sisters in Israel and around the world.
 
 
Ya’akov Avinu is described in our parasha (25:27) as “ish tam yosheiv ohelim” (“a complete individual who dwelt in tents.” (Translation, Targum Onkelos)  Rashi (1040-1105) helps us understand this phrase by contrasting Ya’akov to Eisav. In his view, Eisav was a hunter who “captured wild animals and birds with his bow,” and ensnared people with duplicitous words. In contrast, Ya’akov, who spoke directly and forthrightly, was inexpert in the art of treachery. The Abarbanel (1437-1508) explains “ish tam” in a similar vein: “…but Ya’akov was an ish tam who was not very sharp in the sense that he was neither a master of deceit nor a man of the field.”
 
The Midrash Tanna de-Vei Eliyahu (ninth century CE) bases its analysis of our phrase upon a creative interpretation of a pasuk found in the last paragraph of the Shema: “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.” (Sefer Bamidbar 15:38)  It suggests that “l’dorotom” can be read without vowels as, “ l’dor tam.” In addition, it maintains: “… there can be no other referent for the word tam other than Ya’akov, since the verse states: ‘…and Ya’akov was complete.’ This means that he never participated in acts of violent stealing, illicit physical relations, and murder.” It is important to note that this interpretation constitutes an indirect comparison to Eisav who, as Talmud Bavli, Baba Batra indicates, engaged in these exact actions prior to meeting Ya’akov and selling his birthright to him. (16b)
 
The portrait of Ya’akov that emerges from these sources is one of a nearly flawless individual who personified honesty, spoke with total integrity and abhorred his brother’s pernicious behaviors. This image is underscored when we examine the final two words of our phrase, “yosheiv ohelim.” What exactly were these tents? What was the Torah communicating to us by adding this to Ya’akov’s description? The answers to these questions are both diverse and fascinating and reveal as much about the commentator as they do about Ya’akov.
 
The Netziv (Rabbi Naftali Tzvi Yehuda Berlin, 1817-1893), in his work, Ha’emek Davar, opines that these ohelim were “tents” of Torah and Tefilah, that is, Ya’akov was a young talmid chacham who was steeped in Torah study and the art of heartfelt prayer. As such, he was surely fitting to become the founder of the Jewish people. This interpretation clearly reflects the Netziv’s Lithuanian intellectual heritage.
 
The Sforno (Rabbi Ovadiah been Ya’akov, 1470-1550), a true Jewish Renaissance man who mastered Torah analysis, philosophy, mathematics, philology and medical science, interprets “yosheiv ohelim” in two very different ways. The first, perhaps representing his grasp of the animal husbandry of his time, posits that these ohelim are to be taken at face value as the tents and other structures used by sheepherders of his day. The second approach, revealing the Sforno’s spiritual orientation, views ohelim as centers for intellectual and spiritual speculation to enable the apprehension of Hashem’s glory and thereby become sanctified.
 
Rashi’s understanding of the term, ohelim, demonstrates his creative use of midrashic texts. In his view, these ohelim were none other than the study halls of Shem and Aver. By mastering the unique massorot (traditions) of these scholars, Ya’akov was able to become a true talmid chacham. With his worldview based entirely upon thorough knowledge of the principles and axioms of our holy Torah, Ya’akov was transformed into an ish tam.
 
In my estimation, ish tam is directly modified by the expression “yosheiv ohelim.” Even though the latter is a noun, rather than an adjective, when taken together, ish tam yosheiv ohelim becomes a complete description of the young Ya’akov Avinu. This perspective enables us to understand how Ya’akov was able to maintain his spiritual greatness, even in the midst of Lavan’s hostile and corrupt household. As the embodiment of Torah and honesty, nothing could dissuade him from the truth of his convictions and the rectitude of his actions.
 
Chazal teach us that Ya’akov’s face appeared to Yosef during his great trial with the wife of Potiphar (Sefer Bereishit 39:7-13). Just as Yosef was guided by the vision of his father, may Ya’akov Avinu’s image ever appear before us, and serve as our guide when we confront the many 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 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: The Rav zatzal

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, 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, Shayndel bat Mordechai Yehudah, 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, Chana bat Sarah, and the health and safety of our brothers and sisters in Israel and around the world.
 
Our parasha begins with one of the greatest human tragedies, the death of one’s spouse: “And Sarah died in Kiriat Arba, which is Hebron, in the land of Canaan, and Avraham came to eulogize Sarah and to bewail her.” (Sefer Bereishit 23:2, this and all Tanach translations, The Judaica Press Complete Tanach)  Avraham’s beloved wife, confidant and inspiration, was no more. In the midst of his abject misery, it was necessary for Avraham to enter financial negotiations with b’nai Chate, the people upon whose land he was living, in order to purchase a permanent burial plot for Sarah, and, ultimately, for the future Avot and Emahot.
 
Avraham began his discussion with b’nai Chate with these words: “I am a stranger (ger) and a resident (toshav) with you. Give me burial property with you, so that I may bury my dead from before me.” (23:4)  The second part of the pasuk is exactly as we would expect; the first part, however, is confusing. After all, how can one simultaneously be both a ger and a toshav? My rebbe and mentor, Rabbi Joseph B. Soloveitchik (1903-1993), known as the Rav by his students and followers, asked this question in a lecture delivered in 1964: “Are not these two terms mutually exclusive? One is either a stranger, an alien, or one is a resident, a citizen. How could Abraham claim both identities for himself?” (Rabbi Abraham R. Besdin, Reflections of the Rav: Lessons in Jewish Thought Adopted from the Lectures of Rabbi Joseph B. Soloveitchik, page 169)  The Rav utilized Avraham’s self-description as a lens for examining our identity as Jews, and our the role in the world at large: “Abraham’s definition of his dual status, we believe, describes with profound accuracy the historical position of the Jew who resides in a predominantly non-Jewish society.” In other words, Avraham’s declaration of being simultaneously a ger and a toshav represents an existential statement that bespeaks his very being, and his approach to the non-Jewish world.
 
On another occasion, the Rav described Avraham as a model citizen, or resident: “He erected tents, raised sheep, involved himself in business deals with kings and princes and established treaties with them. He learned their language and paid taxes — and when called upon, went to war to protect the land.” Yet, the Rav pointed out, at one and the same time: “…he lived as well on the other side of the river…from those distances Avraham took something with him, in a word, the vision of the Master of the Universe, of the new world order and new ethical system. This vision of the other side of the river never left Avraham’s sight.” Avraham’s vision has always been with us. It is a large part of who we are, no matter where we have wandered. The Rav describes it as the essence of our being:

We Jews have crossed many rivers. We have lived in many lands. We remain, however, spiritually, ideologically, and religiously firmly rooted on the other side of the river. We view this inheritance of the other side of the river, this inheritance of holiness, of purity, and specifically the life of the heroic gesture as found in the blessing “ozar Yisrael b’gevurah” (Who girds the Jewish people with mighty strength) as the center point of our being. (Rabbi Joseph Soloveitchik, Chamash Drashot, “Avraham Haivri,” page, 75)
 
For the Rav, Avraham’s dual identity is something conferred upon all Jews, for all time: “Where the freedom, dignity, and security of human life are at stake, all people — irrespective of ethnic diversity — are expected to join as brothers in shouldering their responsibilities.” (Besdin, p.170)  Yet, as the Rav stresses, these universal responsibilities must never contravene our unique Jewish identity:

The Jew, however, has another identity which he does not share with the rest of mankind: the covenant with G-d which was established at Mt. Sinai over 3,000 years ago. All of Jewish history only makes sense in terms of the validity of this covenant, which entrusted the Jewish people of all generations with a particular national destiny and a distinctive religious heritage. This identity involves responsibilities and a way of life which are uniquely Jewish and which, inevitably, set the Jew apart from non-Jews. It is particularistic rather than universalistic. (Besdin, p. 170)
 
In my estimation, the Sages of the Anshei Kenesset HaGadolah had many of these concepts in mind when they formulated the Aleinu prayer. A careful reading of this tefilah reveals the particularism of the first paragraph in that it emphasizes key theological principles of Judaism. These include the existence and omnipotence of Hashem, Hashem as the ongoing Creator of the Universe, and the uniqueness of the Jewish people regarding chelkanu (our portion, the Torah) and goralanu (our destiny). Since these essential beliefs constitute our very being as a nation, this paragraph was given precedence of place.
 
The second paragraph of Aleinu is universalistic in nature. It depicts the time of Mashiach “…when the world will be perfected under the sovereignty of the Almighty, when all humanity will call on Your name, to turn the earth’s wicked toward you,” and proclaims the implications of these great changes for all the nations of the world, when they:

…will kneel and bow down and give honor to Your glorious name. They will accept the yoke of Your kingdom, and You will reign over them soon and forever. For the kingdom is Yours, and to all eternity You will reign in glory, as it is written in Your Torah: “The
L-rd will reign forever and ever.” And it is said: “Then the L-rd shall be King over all the earth; on that day the L-rd shall be One and His name One.” (Translation, Rabbi Lord Jonathan Sacks zatzal, The Koren Mesorat HaRav Siddur, page 198)
 
With Hashem’s greatest blessing and our most fervent hope, 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 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: The Rav zatzal
 

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, 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, Shayndel bat Mordechai Yehudah, 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, Chana bat Sarah, and the health and safety of our brothers and sisters in Israel and around the world.
 
 
Beyond question, the Akedah represents the ultimate trial that any parent could possibly bear. It must have been exceedingly difficult for Avraham Avinu, who was the personification of gemilut chasadim. With his four-door tent perpetually open to passing wayfarers, his pleas to Hashem on behalf of the people of Sodom and Gomorrah, and countless other deeds, Avraham was the embodiment of chesed in action. As such, Hashem’s direct command to him to bring his son as a korban olah (completely burnt offering), appears astonishing.
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, explained the Akedah from the perspective of sacrifice in the service of Hashem: “… the idea of sacrifice is a cornerstone of Judaism, and the Akedah has inevitably introduced sacrificial action as part of our historical drama.” (Abraham’s Journey: Reflections on the Life of the Founding Patriarch, page 11, so, too, the following quotes)  An analysis of this aspect of avodat Hashem (the service of G-d), is essential to understanding humankind’s relationship with the Almighty. The Rav interpreted avodat Hashem as “service awareness,” that is, our entire being is under Hashem’s control:

Man is a servant of G-d. He belongs completely to G-d — body and soul. G-d owns human existence at every level, physical, spiritual, and social. Every movement of our muscles is related to G-d. Every thought that flashes through our minds belongs to Him. Every feeling, stirring of the soul, every joyful anticipation or sad expectation is not the property of man. (10)
 
The Rav urges us to keenly recognize the Almighty’s total mastery over the universe and ourselves:

G-d is the L-rd of the world and the master of man. Hence, G-d from time to time calls upon man to return to Him whatever is His. He demands that man give not a part but the whole of himself. He requires of man to return divine property to its rightful owner.
(11)
 
In light of this last point, we can gain an important insight as to why Hashem commanded Avraham to bring Yitzchak as a korban olah: Avraham was returning to G-d that which was always His:

The supreme sacrifice is never too much, since G-d owns everything and man possesses nothing. “The soul is Yours, and the body is Your handiwork” (High Holy Day prayers). Total sacrifice was decreed by G-d when He summoned Abraham to offer Isaac on Mount Moriah. (10)
 
When analyzing the Akedah, it is crucial to remember that the Almighty’s commandment to Avraham to sacrifice Yitzchak was absolute and unequivocal in nature:
 
And it came to pass after these things, that G-d tested Abraham, and He said to him, “Abraham,” and he said, “Here I am.” And He said, “Please take your son, your only one, whom you love, yea, Isaac, and go away to the land of Moriah and bring him up there for a burnt offering on one of the mountains, of which I will tell you.” (Sefer Bereishit 22:
1-2, this and all Bible translations, The Judaica Press Complete Tanach)
 
Although a direct reading of this passage (peshat) leaves no doubt that Avraham was commanded to offer Yitzchak as a korban olah, toward the end of our narrative, Hashem, through His malach, commands Avraham to refrain from harming Yitzchak and to offer the ram He provided in his place:

And Abraham stretched forth his hand and took the knife, to slaughter his son. And an angel of G-d called to him from heaven and said, “Abraham! Abraham!” And he said, “Here I am.” And he said, “Do not stretch forth your hand to the lad, nor do the slightest thing to him, for now I know that you are a G-d fearing man, and you did not withhold your son, your only one, from Me.” And Abraham lifted up his eyes, and he saw, and lo! there was a ram, [and] after [that] it was caught in a tree by its horns. And Abraham went and took the ram and offered it up as a burnt offering instead of his son. (22:10-13)
 
Although one might think authentic sacrifice can only be achieved if we fulfill the literal meaning of this term, the Rav teaches us that there are two ways in which this can be realized, namely, the physical and experiential. Therefore, in his view Avraham did indeed sacrifice Yitzchak; the sacrifice, however, was not physical in nature. It was, instead, experiential. As such, the Rav states, it took place in the innermost “recesses of his personality.” For all intents and purposes, then, Yitzchak, in the persona of Avraham’s son, ceased to exist. True, the physical form of Yitzchak remained; nonetheless his experience had transformed him so profoundly that he was now kulu l’Hashem (totally and completely Hashem’s). Moreover, since this change was spiritual and experiential, rather than physical, the Rav opines that it took place before Avraham ever arrived at Mount Moriah:
Abraham implemented the sacrifice of Isaac not on Mount Moriah but in the depths of his heart. He gave up Isaac the very instant G-d addressed Himself to him and asked him to return his most precious possession to its legitimate master and owner. Immediatedly, with no arguing or pleading, Abraham surrendered Isaac. He gave him up as soon as the command “and offer him there for a burnt offering” (Gen. 22:2) was issued. Inwardly, the sacrificial act was consummated at once. Isaac no longer belonged to Abraham. Isaac was dead as far as Abraham was concerned. (11-12)
 
We are not the Avot and the Emahot, yet, we, too, are presented with untold challenges in our lives. What should our response ideally be? Long ago, Dovid HaMelech said it best when he proclaimed: “I shall raise my eyes to the mountains, from where will my help come? My help is from the L-rd, the Maker of heaven and earth. He will not allow your foot to falter; Your Guardian will not slumber.” (Sefer Tehillim 121:1-3) Just as our ancestor, Avraham, “lifted up his eyes” and saw the ram Hashem had provided, so, too, may we raise our eyes and recognize that the Almighty is watching over us, and is ever our Protector. 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 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: The Rav zatzal
 

 







Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, 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, Shayndel bat Mordechai Yehudah, 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, Chana bat Sarah, and the health and safety of our brothers and sisters in Israel and around the world.
 
We most often think of the Avot and Emahot as heroic individuals. Nonetheless, there were times when Hashem comforted each of the Avot with the expression, “al tira” (“do not be afraid”). By way of example, we find in our parasha: “After these incidents, the word of the L-rd came to Avram [later to be called Avraham] in a vision, saying, ‘Fear not, Avram; I am your Shield; your reward is exceedingly great.’” (Sefer Bereishit 15:1, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach)  Hashem repeated the same words, “al tira,” to Yitzchak in Parashat Toldot (26:24): “And the L-rd appeared to him on that night and said, ‘I am the G-d of Avraham, your father. Fear not, for I am with you, and I will bless you and multiply your seed for the sake of Avraham, My servant.’” (26:24) So, too, in the case of Ya’akov Avinu in Parashat Vayigash: “And He said, ‘I am G-d, the G-d of your father. Do not be afraid of going down to Egypt, for there I will make you into a great nation. I will go down with you to Egypt, and I will also bring you up, and Yosef will place his hand on your eyes.’” (46:3-4)
 
Why were the Avot afraid? Based upon a number of midrashim, Rashi (1040-1105) suggests that Avram’s fear was triggered by his incredible military victory against “Chedorlaomer and the kings who were with him:”

After this miracle had been wrought for him, that he slew the kings, he was worried and said, “Perhaps I have [already] received reward for all my righteous deeds.” Therefore, the Omnipresent said to him,” Fear not Abram, I am your Shield” from punishment, that you will not be punished for all those souls that you have slain, and as far as your being worried about receiving reward, your reward is exceedingly great.
 
According to Rashi, Avram’s fear was two-fold. He was afraid he would be punished for the lives that he had taken during the military campaign. In addition, since the battle had been so one-sided in his favor, he feared he would receive no further zechuyot (rewards). Therefore, Hashem assured Avram that he had nothing to fear; he would not be punished, and he would continue to receive great rewards.
 
Yitzchak, as well, was haunted by two fears: the fear that G-d might abandon him, and that the Almighty would not bless him and provide him with many children. Hashem, therefore, directly reassured him on both of these accounts: “Fear not, for I am with you, and I will bless you and multiply your seed…” (Sefer Bereishit 26:24) 
 
Ya’akov’s fears are far more difficult to understand than those of either his grandfather, Avraham, or his father, Yitzchak. The phrase, “do not be afraid,” seem strangely out of place. After all, Hashem comforted Ya’akov with the promise “al tira” after he learned his long-lost son, Yosef, was alive and the viceroy of Egypt. My rebbi and mentor, Rav Joseph B. Soloveitchik zatzal (1903-1993), known by his students and followers as “the Rav,” provides us with a trenchant insight that enables us to understand Yaakov’s trepidation. He suggests that two separate and distinct covenants (britot) with Hashem have existed within the history of the Jewish people. The first, and historically more ancient one, is the Brit Avot (the covenant of the Patriarchs). The second is the Brit Klal Yisrael (the covenant of the entire Jewish people) that was entered into at Mount Sinai. While the Brit Klal Yisrael encompasses our entire people and, with the exception of those mitzvot that depend upon Eretz Yisrael, must be fulfilled wherever one lives, the Brit Avot was limited to Ya’akov’s immediate and extended family, and was obligatory solely in Eretz Yisrael.
 
The Rav uses this distinction to explain why Ya’akov was terrified of going down to Egypt: Given the geographic limitations of the Brit Avot, Ya’akov felt that his family and future descendants were facing an impending spiritual tragedy. In his view, their soon-to-be exile in Egypt would all but sever their connection to Hashem’s Torah; as such, he was enveloped by mortal fear. The only antidote to this poisonous dread was Hashem’s promise: “Do not be afraid of going down to Egypt, for there I will make you into a great nation. I will go down with you to Egypt, and I will also bring you up….” Once Ya’akov was assured that the Divine Presence (Shechinah) would accompany him, he ceased to be afraid. With G-d by his side, the area in which the Jews lived in Egypt would be transformed into an extended portion of Eretz Yisrael, the Brit Avot would remain in effect, and the spiritual future of Ya’akov’s family would be guaranteed. With Hashem’s promise to take him down and bring him up from Egypt, Ya’akov had nothing to fear.
 
Beyond a doubt, we live in challenging times. We, too, yearn for Hashem’s reassurance and, like our Avot and Emahot of old, long to hear, “al tira.” Avinu Malkeinu, may we hear these words 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 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: The Rav zatzal
 

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, 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, Shayndel bat Mordechai Yehudah, 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, Chana bat Sarah, and the health and safety of our brothers and sisters in Israel and around the world.
 
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.” (Sefer Bereishit 6:5-7, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach)
 
In these closing pasukim of Parashat Bereishit, Hashem’s grand plan to populate the earth with all manner and variety of life comes to a screeching halt. Yet, like a great bolt of lightning in the darkest night, a sudden bright shining moment of hope bursts forth: “But Noach found favor in the eyes of the L-rd.” (6:8)  The very first verse of Parashat Noach tells us why: “…Noach was a righteous man, he was perfect in his generations; Noach walked with G-d.” (6:9)  Noach, therefore, was a tzaddik who reached the state of perfection of his time, and walked with the Almighty in that he followed all His commands. This notion is made manifest in the final pasuk of chapter six: “And Noach did; according to all that G-d had commanded him, so he did.”
 
In his Commentary on the Torah on the phrase, “found favor in the eyes of the L-rd,” the Ramban (Nachmanides, 1194-1270) elaborates upon why this was so:

The reason why Noach found favor in the eyes of Hashem is because all of his actions before Him were pleasant and pleasing. So, too, do we find [in the case of Moshe where it states:] “And the L-rd said to Moshe: ‘Even this thing that you have spoken, I will do, for you have found favor in My eyes, and I have known you by name.’” (Sefer Shemot 33:17) [Noach, therefore, was similar to Yosef] about whom the Torah states: “The L-rd was with Joseph, and He extended charisma to him, and He gave him favor in the eyes of the warden of the prison.” (Sefer Bereishit 39:21) [In addition, Noach was like Esther] about whom it states: “…and Esther obtained favor in the eyes of all who beheld her.” (Megillat Esther 2:15). Noach having found “favor in the eyes of the L-rd” is mentioned in contrast to the actions of his generation, since all of their actions caused despondency before Him, may He be blessed. [In contrast,] it says regarding him [Noach]that his actions were favorable to Him. Afterwards, [the Torah explicitly states] why he [Noach] was considered good before Him — he was a completely righteous individual. (Translations my own)
 
According to the Ramban, Noach should be seen as someone akin to Moshe, Yosef, and Esther. As such, he was unquestionably a true hero of the spirit and model of righteousness:

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 did not deserve any punishment at all, for he was tamim b’tzedek (perfect in righteousness). The word “tzaddik” refers to someone who is righteous in judgment, the opposite of “rasha,” an evil individual… (Gloss on 6:9)
 
In sum, in the Ramban’s view, Noach emerges as a tamim b’tzedek, the ideal individual to continue humankind in the coming postdiluvian world. Perhaps, Dovid HaMelech had Noach in mind when he wrote:

A song of David; O L-rd, who will sojourn in Your tent, who will dwell upon Your holy mount? He who walks tamim, performs acts of tzedek and speaks emet in his heart. (Sefer Tehillim 15:1-2)
 
With the Almighty’s help and our fervent desire, may we ever strive to walk tamim with Hashem, and may our acts of tzedek and the emet we speak in our hearts enable us to find favor in His eyes. V’chane yihi ratzon.
 
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*** 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: The Rav zatzal