Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel.

Jacob sent angels ahead of him to his brother Esau, to the land of Seir, the field of Edom. And he commanded them, saying, “So shall you say to my master to Esau, ‘Thus said your servant Jacob, I have sojourned with Laban, and I have tarried until now.’” (Sefer Bereishit 32:4-5, this, and all Bible and Rashi translations, The Judaica Press Complete Tanach)

Rashi (1040-1105) presents two interpretations of the phrase “I have sojourned with Laban” (im Lavan garti). The second one is so famous that it has nearly become a part of the Torah’s text itself: “Another explanation: garti (sojourned) has the numerical value of 613. That is to say: I lived with the wicked Laban, but I kept the 613 commandments, and I did not learn from his evil deeds.” As a result, the Hebrew phrase “im Lavan garti v’taryag mitzvot shamarti” (“I lived with the wicked Laban, but I kept the 613 commandments”) has entered the lexicon of the Torah observant Jew no matter where he or she may live.

My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), often noted that the aphorisms and popular phrases of everyday language that are found in the Talmud are highly significant. Therefore, the Rav saw them as worthy of analysis and often plumbed the depths of their meaning. In many instances, he maintained that Chazal (our Sages of blessed memory) utilized them because they communicated an idea or concept in a clear and concise manner that otherwise would have required a great deal of explanation. If this is true regarding common expressions, it is all the more accurate in reference to our famous Torah-based phrase of “im Lavan gati v’taryag mitzvot shamarti.” It has captured our imagination and become an essential aspect of how we think, and consequently, relate to the world around us. In sum, it is a fundamental aspect of the religious Jewish mind-set.

In reality, our phrase emphasizes two polar opposite thoughts: “im Lavan garti” refers to Yaakov having lived with Lavan – the representative of consummate evil (rishut). Lavan was treacherous, greedy, and completely without morals or principles. He was an expert at deceit, having changed Yaakov’s wages innumerable times, and violated any and all standards of honesty. Thus, he had the temerity to look Yaakov in the eye and declare regarding all that Yaakov had achieved: “The daughters are my daughters, and the sons are my sons, and the animals are my animals, and all that you see is mine…” (Sefer Bereishit 31:43) Little wonder, then, that although he had been in Yaakov’s holy presence for 20 years, Lavan remained a nefarious idol worshipper: “May the G-d of Abraham and the god of Nahor judge between us, the god of their father.” (31:53, underlining my own) Lavan, in short, was the complete opposite of Yaakov, the ultimate “ish tam yosheiv ohalim” (pure being who lived in the tents of Torah). Moreover, Yaakov was the personification of emet, of truth. Thus, the prophet Michah declared: “You shall give the truth of Jacob, the loving-kindness of Abraham, which You swore to our forefathers from days of yore.” (Sefer Michah 7:20) Clearly, greater opposites could never be found. Yet, with the help of Hashem, Yaakov learned to not only survive, but to thrive amid Lavan’s duplicity and malevolence.

The second part of our phrase “v’taryag mitzvot shamarti,” is the key to Jewish survival. The expression teaches us that the mitzvot were Yaakov’s protection against Lavan. He certainly could not, and would not, have wanted to meet Lavan on the battlefield of duplicity. Yet, how did the mitzvot protect him and his family? How do mitzvot have the ability to protect us, even when facing the trials and falsehoods of present-day Lavans, and the ceaseless challenges inherent in modern society?

The above questions are particularly of the moment since, far too frequently, mitzvot are performed in a rote and almost robotic fashion. Many times the significance and purpose of a mitzvah are missed in our headlong rush to fulfill our obligation. As such, we fail to notice the meaning of the act and squander its potential beauty. Moreover, when performed in such a fashion, the mitzvot cannot protect us against the likes of Lavan. Regrettably, this problem has a long and deep history. The Eighth Century BCE prophet, Isaiah, proclaimed our errors in this regard: “And the L-rd said: ‘Because this people has come near; with their mouth and with their lips they honor Me, but their heart they draw far away from Me, and their fear of Me has become a command of people, which has been taught (mitzvat anashim m’lumdah).’” (29:13) Rabbi Meir Leibush ben Yechiel Michel (1809-1879), known as the Malbim, formulated these thoughts in the following manner:

There are those who perform the mitzvot solely because this is what they have become accustomed to do since their youth and they are used to performing them. They perform them without any cognitive gesture (kavanah) and without thought – even though they may know that they are commandments from G-d. They, however, do not perform them in any way, shape, or form because Hashem commanded them to do so. Instead, they perform them because this is what they were dictated to do by their teachers and parents. They [the mitzvot] are performed without any understanding and are mere mechanical actions reinforced by past rote behaviors… (Commentary to Sefer Yeshiyahu 29:13, translation my own).

We are B’nai Yaakov, the Children of Yaakov, and we rejoice in the notion that we are his spiritual heirs. In order to truly be Yaakov’s children, however, we must emulate his love and devotion to the mitzvot, and, as the Malbim warned, never “perform them without any cognitive gesture (kavanah) and without thought – even though [we] may know that they are commandments from G-d.” We must treat the 613 Commandments as precious jewels that we long to possess and cherish. Like Yaakov, we must become G-d intoxicated and perform the mitzvot with every ounce of our being and souls. If we can move closer to this goal, we will be better prepared to “live with Lavan,” build spiritually thriving Jewish homes and institutions, and help bring Mashiach Tzidkeinu (the one and only Righteous Messiah) 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 and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

The Ladder That Connects Us to Hashem


Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel.

And he [Jacob] dreamed, and behold! A ladder set up on the ground and its top reached to heaven; and behold, angels of G-d were ascending and descending upon it. And behold, the L-rd was standing over him… (Sefer Bereishit 28:12-13, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)

Jacob’s ladder is a symbol that has captured the world’s hearts and minds. By way of illustration, a quick search on Google.com reveals over 300,000 webpages wherein the expression “Jacob’s ladder” can be found. What, however, is the Torah communicating when it teaches us that Yaakov’s prophetic dream contained the fascinating image of “a ladder set up on the ground and its top reached to heaven and behold, angels of G-d were ascending and descending upon it?”

Rather than attempting to explain the symbol of the ladder per se, both Rashi (1040-1105) and the Ramban (Nachmanides, 1194-1270) analyzed the phrase, “angels of G-d were ascending and descending upon it.” Rashi, based upon Midrash Bereishit Rabbah 68:12, explains why the angels were first ascending and then descending: “The angels who escorted him in the [Holy] Land do not go outside the Land, and they ascended to heaven, and the angels of outside the Holy Land descended to escort him.” In sum, Rashi notes the place specificity of a nation’s angels and opines that angels of Eretz Yisrael have hegemony solely within their geographic boundaries, just as the angels outside the Promised Land hold sway in their regions.

Nachmanides’ focus is more universal in nature and emphasizes the completely nonautonomous nature of angels:

G-d showed him [Yaakov], via a prophetic dream, that the angels perform all actions that take place in the world, and everything is a result of the divine decree that is upon them (v’hakol b’gezerat elyon aleihem). This is the case, since the angels that G-d sends to walk about the earth will not do anything either small or large until they return and stand before the Master of the World and declare that they have traversed the world and it is [either] in a state of tranquility or filled with the sword and blood. And He then commands them to return and descend to the world and perform His will (divaro). (All translation and brackets my own)

The Ramban continues his explication of the text, highlighting one of his most frequently found exegetical themes: the unique relationship that obtains between Hashem and Yaakov (i.e. the Jewish people):

G-d showed him that He [alone,] may He be blessed, stands upon the ladder. [Moreover,] He declared a great promise to him, and proclaimed that he, [Yaakov,] would not be controlled by the angels (lo yihi b’yad hamalacichim), rather, he would forevermore be Hashem’s portion [i.e. under Hashem’s direct control] and G-d will be with him throughout all eternity. As the text states: “And behold, I am with you, and I will guard you wherever you go…” (Sefer Bereishit 28:15). This is the case, since Yaakov’s status was different in kind and degree from the other Tzadikim (righteous ones); as the text states in regard to all other Tzadikim: “For He will command His angels on your behalf to guard you in all your ways.” (Sefer Tehillim 91:11)

The Ramban’s overall message is clear: Yaakov, and by extension the entire Jewish people, are tachat kanfei HaShechinah (directly under Hashem’s protection and authority), whereas, all other nations of the world are controlled by the Almighty’s angels.

The Kabbalistic text, Tikunei Zohar (section 45), takes a different approach from that of Rashi and the Ramban, and focuses directly upon the symbolic meaning of the “ladder set up on the ground and its top reached to heaven.” According to this work, the ladder is a metaphor for prayer (“sulam da tzaluta”). The second Bobover Rebbe, HaRav Ben-Zion Halberstam zatzal (1874-1941), known as the “Kedushat Tzion” after the name of his Torah commentary, quotes the Tikunei Zohar and comments that all of the mystical texts (kol sifrei chachmei haemet) concur with its interpretation of Jacob’s ladder. His explanation as to why this is the case gives us a new and deeper understanding of the power and meaning of tefilah (prayer):

For all of our efforts regarding the devotion of our heart [to G-d] constitute tefilah. Its goal and purpose is to connect the heavens and the earth into one dwelling place (mishkan). This is the case, since tefilah etymologically is an expression of “joining.” It is a derivative of the verse, “[With] divine bonds (naftulei Elokim) I have been joined (niftalti) to my sister” (Sefer Bereishit 30:8).

The Kedushat Tzion continues his analysis, stressing the unparalleled role of tefilah as the vehicle of communication between man and G-d:

For the individual who prays stands upon the earth and his prayer ascends to the highest heights and creates a crown for the King of Kings – the Holy One blessed be He. This, then, is [the connotation] of “a ladder set up on the ground and its top reached to heaven.” (Translation and brackets my own)

Fascinatingly, for Rav Halberstam zatzal, each one of us can serve as a kohane l’Hashem (a priest to G-d) in much the same way that the Kohanim bless the Jewish people. In other words, just as the Kohanim serve as the vehicle whereby Hashem’s blessing is brought to this world, our tefilah, so to speak, has the potential to “ascend to the highest heights and create a crown for the King of Kings – the Holy One blessed be He.” With the Almighty’s help, and our most heartfelt devotion, may this be so. 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 and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel.

How many of you have heard of the TV sitcom entitled “Father Knows Best?” For those of you who have not, Wikipedia describes the show in this fashion:

Father Knows Best was an American radio and television sitcom of the 1950s and 1960s, portrayed an idealized vision of middle class American life of the era. It was created by writer Ed James… While the show is often regarded as an example of the conservative and paternalistic nature of American family life in the 1950s, it is also cited as an overly rosy portrayal of American family life.

Like most shows of the time, all problems were relatively easily solved. In this case, a close to all-knowing father was at once oracle and hero – reflective of the fantasy families portrayed on the black and white television screen.

As Jews, however, we have two genuine examples within the period of the Avot and Emahot (Patriarchs and Matriarchs) wherein mother, rather than father, knew best. The first example is Sarah and her treatment of Hagar and Yishmael. Sarah Emanu (Our mother Sarah, the Matriarch) recognized the dangerous behavior traits and actions of which Yishmael was capable. She, therefore, saw him as a totally negative influence on her son Yitzhak and demanded his expulsion from her home. As a result, the Torah states: “And Sarah said to Abraham: ‘Drive out this handmaid and her son, for the son of this handmaid shall not inherit with my son, with Isaac.’" (Sefer Bereishit 21:9-10, this, and all Bible and Rashi translations, The Judaica Press Complete Tanach) Blinded by his love for Yishmael, Avraham demurred from fulfilling Sarah’s request. Therefore, G-d directly interceded and insisted that he comply with her justifiable demand: “And G-d said to Abraham, ‘Be not displeased concerning the lad and concerning your handmaid; whatever Sarah tells you, hearken to her voice, for in Isaac will be called your seed.’” (21:12)

The stamp of approval for Sarah’s seemingly heartless actions was given by no less than Hakadosh Baruch Hu (the Holy One Blessed be He). Avraham’s judgment was, quite simply, wrong whereas Sarah had the deeper vision and understanding that was necessary to guarantee the future of the Jewish people. As Rashi (1040-1105) notes on the words “sh’ma b’kolah” (“hearken to her voice”): “We learn from here that Abraham was inferior to Sarah in prophecy. — [Midrash Shemot Rabbah 1:1, Midrash Tanchuma, Shemot 1]” Perhaps this was a direct outgrowth of what Chazal (our Sages of blessed memory) taught us in Talmud Bavli, Masechet Niddah 45b: “Ha-Kadosh Baruch Hu gave an extra portion of understanding (‘binah yitarah’) to women more so than to men.”

Chazal coined a well-known phrase to describe the behaviors of earlier generations that foreshadow those of the future: “ma’aseh Avot siman l’banim.” Our parasha contains two stellar example of this principle in regards to Rivka Emanu (our Matriarch, Rivka):

And Rebecca said to Jacob her son, saying, “Behold I have heard your father speaking to Esau your brother, saying, ‘Bring me game and make me tasty foods, and I will eat, and I will bless you before the Lord before my death.’ And now my son, hearken to my voice (“sh’ma b’koli”), to what I am commanding you.” (Sefer Bereishit 27:6-8)

In this first case, Rivka guided Yaakov in the usurpation of the bracha Yitzhak was poised to bestow upon Eisav. She knew full well that this blessing would change Jewish history for evermore. She, therefore, trained innocent Yaakov (ish taam yosheiv ohelim) to beguile his father in order that he, and none other, would be the recipient of this G-d-inspired benediction. To achieve this goal, she invoked the phrase “sh’ma b’koli,” knowing beforehand that this was precisely what Yaakov would do. When Yaakov received this blessing, Rivka had effectively guaranteed his, and his children’s spiritual future, for all generations to come.

The second instance of “sh’ma b’koli” that appears in our parasha in reference to Rivka concerns Yaakov’s physical salvation. Rivka became aware of Eisav’s desire to murder Yaakov, and urged: “And now, my son, hearken to my voice, and arise, flee to my brother Laban, to Haran. And you shall dwell with him for a few days until your brother's wrath has subsided.” (Sefer Bereishit 27:43-44) Once again, it is Rivka, the mother, rather than Yitzhak, the father, who steps forward and saves her beloved son from an all but certain death.

The greatness of the Jewish woman has by no means been limited to the Emahot; rather, it is manifest on an ongoing basis. In fact, it is a fundamental facet of what we call Massorah (the combined body of Torah knowledge and behavior handed down from generation to generation). My rebbi, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), formulated this idea in the following manner:

People are mistaken in thinking that there is only one Massorah and one Massorah community; the community of the fathers. It is not true. We have two massorot, two traditions, two communities, two shalshalot ha-kabbalah – the massorah community of the fathers and that of the mothers…What kind of a Torah does the mother pass on? I admit that I am not able to define precisely the masoretic role of the Jewish mother. Only by circumscription I hope to be able to explain it. Permit me to draw upon my own experiences.

At this point we are privy to the Rav’s personal reminiscences of his beloved mother:

I used to have long conversations with my mother. In fact, it was a monologue rather than a dialogue. She talked and I “happened” to overhear. What did she talk about? I must use an halakhic term in order to answer this question: she talked me-inyana de-yoma [about the halakhic aspects of a particular holy day]. I used to watch her arranging the house in honor of a holiday. I used to see her recite prayers; I used to watch her recite the sidra every Friday night and I still remember the nostalgic tune. I learned from her very much.

What, however, was the essence of that which the Rav learned from his mother? What gift did she give him that changed his being and perception of the world? As he states in his unique and unparalleled manner:

Most of all I learned that Judaism expresses itself not only in formal compliance with the law but also in a living experience. She taught me that there is a flavor, a scent and warmth to mitzvot. I learned from her the most important thing in life – to feel the presence of the Almighty and the gentle pressure of His hand resting upon my frail shoulders. Without her teachings, which quite often were transmitted to me in silence, I would have grown up a soulless being, dry and insensitive. (Rabbi Joseph B. Soloveitchik, “A Tribute to the Rebbitzen of Talne,” Tradition: A Journal of Orthodox Jewish Thought, 1978, Vol. 17, number 2, pages 76-77)

For the Rav, the great scion of the Brisker Talmudic tradition, the most valuable of life’s lessons was not learned from the Gemara or the Rambam, or even at the feet of his illustrious father and grandfather. Instead, “the most important thing in life – to feel the presence of the Almighty and the gentle pressure of His hand resting upon my frail shoulders,” was a lesson imparted to him through the love and devotion of his mother.

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 and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

And Yishmael Did Teshuvah

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel.

The progenitor of the Arab nations was Avraham’s eldest son, Yishmael. His birth and future was foretold to Hagar, Sarah’s Egyptian maidservant, in Parashat Lech Lecha, after she ran away from her mistress. The angel’s description of Yishmael unmistakably foreshadows our own experience of the Arab world:

And the angel of the L-rd said to her, ”Behold, you will conceive and bear a son, and you shall name him Ishmael, for the L-rd has heard your affliction. And he will be a wild donkey of a man; his hand will be upon all, and everyone's hand upon him, and before all his brothers he will dwell.” (Sefer Bereishit 16:11-12. This, and all Torah and Rashi translations, The Judaica Press Complete Tanach)

Rashi (1040-1105) explains the latter verse in a manner that resonates all too strongly for us today:

A wild donkey of a man who loves the wilderness to hunt beasts, as it is written (below 21:20f):“And he was an archer; and he dwelt in the desert of Paran.” his hand will be upon all [He will be] a bandit. — [from Midrash Tanchuma Parashat  Shemot]

and everyone’s hand upon him Everyone will hate him and attack him. and before all his brothers he will dwell for his seed will be numerous.

Our own experience bears stark testimony to the veracity of the malach’s (angel’s) prophecy and Rashi’s subsequent interpretation. Certainly, in the case of radical Muslim fundamentalists such as ISIS, “Everyone will hate him and attack him” rings true, because of their crimes against humanity in general, and against the Jewish people in particular.

Sarah Emanu (our mother Sarah, the Matriarch) recognized the terrible behavior traits and actions of which Yishmael was capable. Therefore, she saw him as a totally negative influence on her son Yitzhak, and demanded his expulsion from her home: “And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, making merry.” The Torah continues and states: “And Sarah said to Abraham: ‘Drive out this handmaid and her son, for the son of this handmaid shall not inherit with my son, with Isaac.’" (Sefer Bereishit 21:9-10) Avraham’s vision and discernment was apparently blinded by his love for Yishmael. As a result, he initially refused to accede to Sarah’s request. At that point in time, G-d commanded Avraham to comply with Sarah’s legitimate demand: “And G-d said to Abraham, ‘Be not displeased concerning the lad and concerning your handmaid; whatever Sarah tells you, hearken to her voice, for in Isaac will be called your seed.’” (21:12)

What exactly had Sarah seen when Yishmael was “making merry?” Once again, we turn to Rashi to understand “the story behind the story”:

making merry An expression of idolatry, as it is said (Exod. 32:6): “and they rose up to make merry.” Another explanation: An expression of illicit sexual relations, as it is said (below 39:17): “to mock me.” Another explanation: An expression of murder, as it is said (II Sam. 2:14): “Let the boys get up now and sport before us, etc.” - [from Midrash Bereishit Rabbah 53:11]

Given the above, it appears that Yishmael can only be painted in the darkest of all colors. He seemed to personify evil incarnate, and to have hopelessly drowned in a polytheistic existence filled with endless forbidden carnal pleasures and murder. Yet, Yishmael changed. How did he accomplish this amazing transformation? How did he crawl out of the pit of violence, perversion, and nihilism? The answer is clear: Yishmael did teshuvah (repentance):

“And Abraham was old, advanced in days, and the L-rd had blessed Abraham with everything.” (Sefer Bereshit 24:1) An alternate explanation: Yishmael did teshuvah (repented) during Avraham’s lifetime… From where do we learn that Yishmael did teshuvah during Avraham’s lifetime? It so happened that Ravina and Rav Chama bar Buzi were sitting before Rava, and Rava had begun to fall asleep. Ravina said to Rav Chama bar Buzi: “Was this not certainly his statement: ‘Whenever the Torah uses an expression of “death” (“mitah”) in conjunction with “expiration” (“geviah”) – does this not refer to the death of the Righteous [Tzadikkim]? Rav Chama bar Buzi responded: “Yes, but what about the Generation of the Flood [wherein it states both “death” and “expiration?”] Ravina responded to him and said: “ [This is why we require not only] ‘expiration’ to be stated but ‘gathered’ [to his people, as in Sefer Bereishit 25:8] as well. Wait a moment! In Yishmael’s case it also states ‘expiration’ and ‘gathered’ – [and what kind of righteous individual was he?] At this point Rava woke up and said to them: “My children, this is what Rabbi Yochanan said: ‘Yishmael did teshuvah during Avraham’s lifetime, as it states in the Torah: “And Isaac and Ishmael his sons buried him in the Cave of Machpelah in the field of Ephron the son of Zohar the Hittite, which faces Mamre.” (Talmud Bavli, Baba Batra 16b, translation my own)

Rashi helps us understand the meaning of this passage in his explanation of Sefer Bereshit 25:9, wherein he notes that Yitzhak’s name precedes that of Yishmael: “Isaac and Ishmael (Midrash Bereishit Rabbah 30:4, 38:12) From here [we may deduce] that Ishmael repented and let Isaac go before him [at the time that they buried Abraham], and that is the meaning of ‘a good old age’ which is stated regarding Abraham [Sefer Bereishit 15:15].”

We probably will never know exactly which constellation of factors motivated Yishmael to become an entirely new individual, as evidenced by allowing Yitzhak to go before him, thereby recognizing Yitzhak as Avraham’s rightful heir. One thing we do know, however, is that Yishmael’s spiritual makeover was true and complete. He reconstructed himself into someone different in kind and degree than he had been in the past. If Yishmael could do this, then his present day heirs can do the same, and cease the murder, terror, and wanton destruction that they relentlessly pursue. 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 and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel.

The penultimate pasuk  (verse) of the Akeidat Yitzhak (Binding of Isaac) narrative contains the concluding words of Hashem’s blessing to Avraham: “And through your children shall be blessed all the nations of the world, because you hearkened to My voice.” (Sefer Bereishit 22:18, this and all Bible translations, The Judaica Press Complete Tanach) Ostensibly, this bracha (blessing) is part of the reward for Avraham having successfully risen to the greatest trial and challenge of his life, the offering of his beloved son, Yitzhak, on the sacrificial altar. Beyond a doubt, the direct reading of the chapter supports this interpretation. 

In contrast, the celebrated meforash (Torah commentator) and halachist, Rabbi Yaakov ben Asher (1270-1340), known as the “Ba’al HaTurim” after the name of his Torah commentary, takes a different approach to our pasuk.  He focuses upon the final letters of the concluding Hebrew words of our above-cited verse: “eikev asher sha’mata b’koli” (“because you hearkened to My voice”) and notes that the bet, reish, yud, and tav spell the word “brit” (covenant), the first part of the word brit milah (ritual circumcision). Thus, in the Ba’al HaTurim’s view, the nations of the world will be blessed precisely because Avraham followed G-d’s command to give himself and all future male progeny a brit milah. Therefore, in some mysterious and mystical way, Avraham’s physically and spiritually transformative act positively changed the world for all time.

Rabbinic literature contains a variety of sources that teach us that Avraham fulfilled the entire Torah, up to and including Rabbinic decrees and enactments, many generations before it was given at Mount Sinai. By way of illustration:

Rab said: “Our father Abraham kept the whole Torah, as it is said: ‘Because Abraham hearkened to My voice [kept My charge, My commandments, My statutes, and My laws].’” (Sefer Bereishi 26:5) R. Shimi b. Hiyya said to Rab: “Say, perhaps, that this refers to the seven laws (sheva mitzvot b’nai Noach)?” – “Surely there was also that of circumcision!” “Then say that it refers to the seven laws and circumcision [and not to the whole Torah]?” — “If that were so, why does Scripture say: ‘My commandments and My laws’” Raba or R. Ashi said: “Abraham, our father, kept even the law concerning the eruv tavshilin (eruv of the dishes), as it is said: ‘My Torahs’: one being the Written Torah, the other the Oral Torah.” (Talmud Bavli, Yoma 28b, translation, The Soncino Talmud, with my emendations to enhance clarity)

The second Bobover Rebbe, HaRav Ben-Zion Halberstam zatzal (1874-1941), known as the “Kedushat Tzion” after the name of his Torah commentary, quotes the insight of the Ba’al HaTurim on our pasuk, followed by a well-known question and answer that may be derived from our Gemara. Allow me to summarize his presentation: Since Avraham Avinu fulfilled the entire Torah prior to its having been commanded, why did he not follow suit in the case of brit milah? In other words, why did Avraham uncharacteristically wait for the following explicit statement of the mitzvah?

This is My covenant, which you shall observe between Me and between you and between your seed after you, that every male among you be circumcised. And you shall circumcise the flesh of your foreskin, and it shall be as the sign of a covenant between Me and between you. And at the age of eight days, every male shall be circumcised to you throughout your generations… (Sefer Bereishit 17:10-12)

HaRav Ben Zion Halberstam zatzal responds that Avraham Avinu wanted to perform brit milah solely as a mitzvah, rather than as a volitional yet to be commanded act, in line with the Talmudic dictum (Talmud Bavli, Kiddushin 31a): “gadol hametzuveh v’oseh m’me she’aino metzuveh v’oseh” (“The one who performs a mitzvah because he is commanded to do so is on a higher level than one who performs the self-same commandment but is not commanded to do so”). This is the case regarding brit milah more so than any other mitzvah, since an individual has but one opportunity to perform the act on his physical person in its mandated form, whereas if one elects to perform some other mitzvah today, he or she may potentially implement it in the future as a normatively commanded action.

The Kedushat Tzion opines that Avraham “did everything in a proper and fitting manner - in its time and with logic and reason,” and suggests that this is why the Ba’al HaTurim states that “eikev asher sha’mata b’koli” must refer to brit milah. In addition, since Avraham patiently waited for the command to perform this mitzvah, his reward was magnified to the point of a metzuveh v’oseh (one who performs a mitzvah because he is commanded to do so) and far exceeded that of a she’aino metzuveh v’oseh (one who performs the self-same commandment but is not commanded to do so).

The results of Avraham’s actions have echoed throughout the annals of Jewish and world history. As such, we longingly wait for the ultimate fulfillment of our verse: “And through your children shall be blessed all the nations of the world, because you hearkened to My voice.” With Hashem’s help, 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 and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources