Parashat Bo 5774, 2013:

Tefillin and the Power of the Oral Law

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

The concluding verse of our parasha states: “And it shall be for a sign upon your hand and for ornaments – totafot - between your eyes, for with a mighty hand did the L-rd take us out of Egypt.” (Sefer Shemot 13:16, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) The word “totafot” appears, as well, with minor variations in Sefer Devarim 6:8 and 11:18. While this translation defines this term as “ornaments,” its exact meaning remains elusive, since it is quite likely that totafot is not a Hebrew word – even though it is found in the Torah.

Rabbi Akiva was the first to champion the foreign language etymology of “totafot” approach in a Mishnaic period statement that appears in Talmud Bavli, Sanhedrin 4b:

Has it not been taught: “Letotafot” [frontlets] occurs three times in the Torah, twice in its incomplete form and once in its complete spelling, four in all, to indicate [that four sections] are to be inserted in the Tefillin]? Such is the opinion of R. Ishmael. But R. Akiba maintains that there is no need of that interpretation, for the word totafot itself implies four, [it being composed of] tot which means two in Katpi [Coptic] and fot, which means two in Afriki [Phrygian]. (Translation, Soncino Talmud with my emendations to enhance readability)

Rashi (1040-1105) adopted Rabbi Akiva’s explanation of our term in the first part of his commentary on our pasuk (Sefer Shemot 13:16): “and for ornaments between your eyes: Heb. וּלְטוֹטָפֹת, Tefillin. Since they are [composed of] four compartments, they are called טֹטָפֹת (totafot), ‎טט (tot) in Coptic meaning two, and פת (fot) in Afriki (Phrygian) meaning two (Talmud Bavli, Menachot 34b) [thus 2+2=4 boxes of Tefillin].” Closer to our own time, Rabbi Aryeh Kaplan zatzal (1934-1983) maintained the foreign language motif of “totafot” in his glosses on our verse:

According to Talmudic tradition, the word totafoth alludes to the four boxes in the head Tefillin, since tot in a Caspian dialect is two and foth or poth is two in African or Phrygian (see note on Genesis 10:2; Menachoth 34b). The word tot appears to be cognate to ‘two,’ and possibly also to the Latin totas, and hence the English ‘total.’ Poth is cognate to the Gothic bothe, the English ‘both,’ and the Sanskrit botto. Significantly in ancient Egyptian, ftu or fot means four, while tot can denote a gathering, resemblance, divine, or hard leather. Hence, totafoth may have had the connotation of a fourfold amulet, made of leather, as the Tefillin indeed are. Others note that in Egyptian, tot or otat denotes the brain, where the head Tefillin are placed (Abarbanel). (Sefer Shemot 13:16, The Living Torah)

Regardless as to which explanation of “totafot” we maintain, however, we must admit we have literally no idea as to what exactly “a fourfold amulet, made of leather” actually might be. What does it look like? What should be its color and composition? What are its minimum and maximum dimensions? What, if anything, should be placed within such an object and what should be the order be of that which is placed therein? All of these questions, and hundreds more, can readily be asked regarding our term. It must be emphasized that these are not mere academic inquiries, since they speak directly to the essence of one of the Taryag Mitzvot (613 Commandments of the Torah) namely, Tefillin.

Tefillin, is, in fact, representative of an entire class of mitzvot whose definitional structure and constitutive elements are completely absent from the commandment stated in the Torah. For example: “And you shall take for yourselves on the first day, the fruit of a beautiful tree, date palm fronds, a branch of a braided tree, and willows of the brook, and you shall rejoice before the L-rd your G-d for a seven day period.” (Sefer Vayikra 23:40) Once again, just as we saw in the case of Tefillin, “the fruit of a beautiful tree” and “a branch of a braided tree” remain completely undefined. Little wonder, then, that in the case of the first term, the Talmud suggests many species of fruit before it settles upon the Etrog as the solely authentic “fruit of a beautiful tree.”

This fundamental lack of clarity and definition based solely upon the Biblical text is not limited to mitzvah objects (chafatzim), it includes actions (ma’asim) as well. To illustrate: Ritual slaughtering (schechitah) is one of the basic foundations of Kashrut (maintaining a kosher home). Quite simply, one is proscribed from eating meat that has not been slaughtered in the proper fashion. As such, it would reasonable to expect that a significant number of pasukim (verses) in the Torah would focus upon this commandment. This is a particularly apt assumption, given the vast amount of space accorded schechitah in the Shulchan Aruch, the other major codes of Jewish law, and the Responsa (sheilot u’teshuvot) literature. Yet, time after time, the Torah merely states: “and you shall slaughter [it],” without giving any other clue or guidelines as to how this should be done. Clearly, without the Torah shel Ba’al Peh  (Oral Law), we would have no idea as to the halachically acceptable manner of fulfilling this mitzvah.

We are now in a position to better comprehend the famous opening words of Pirkei Avot (Ethics of the Fathers): “Moshe received the Torah at Mount Sinai...” Given our brief examination of Tefillin, Etrog, and schechitah, and as the meforshei haMishnah (interpreters of the Mishnah) explain, this statement includes both the Torah she’Biktav (the Written Law – Bible) and the Torah shel Ba’al Peh – for without the steadfast guidance of our Sages we would know not what to do.

Each evening, in the Evening Prayer service we reverently recite: “The words of the Torah are our very lives and the measure of our days – and we are ever involved in them both day and night.” May we always be cognizant that this statement refers to the world of Torah in its widest and most holistic sense, and that we need both the Written and Oral Law in order to ultimately fulfill Hashem’s will. 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 Page: http://21stcenturyjewisheducation.org

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Parashat Va’era 5774, 2013:

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

The Torah’s phrase: “vayechazake Hashem et lav paroh” (“and G-d hardened Pharaoh’s heart”) appears once in our parasha (9:12), and four other times within the Book of Exodus (10:20, 10:27, 11:10, and 14:8). Another variant of our expression appears, as well, wherein G-d states that He will harden Pharaoh’s heart (Sefer Shemot 7:3, and 14:4). In each of these instances, G-d determined Pharaoh’s future actions. Like a malach (angel), the evil Egyptian king could only follow one course of action (see Rashi on Sefer Bereishit 18:2). Therefore, we are met with a fundamental problem: “What happened to Pharaoh’s free will?”

The question of Hashem preventing Pharaoh from exercising his free will is exceptionally noteworthy, since the notion of Free Will is one of the most fundamental concepts of Jewish theology. Thus, the Rambam (Maimonides, 1135-1204) states in Mishneh Torah, Hilchot Teshuvah 5:3:

This principle is a fundamental concept and a pillar [on which rests the totality] of the Torah and mitzvot as [Deuteronomy 30:15] states: “Behold, I have set before you today life [and good, death and evil].” Similarly, [Deuteronomy 11:26] states, “Behold, I have set before you today [the blessing and the curse],” implying that the choice is in your hands. Any one of the deeds of men, which a person desires to do, he may, whether good or evil. Therefore, [Deuteronomy 5:26] states: “If only their hearts would always remain this way.” From this, we can infer that the Creator does not compel or decree that people should do either good or bad. Rather, everything is left to their [own choice]. (Translation, Rabbi Eliyahu Touger)

Moreover, man’s freedom of choice in the moral, ethical and behavioral realms is absolute. This means we are fully responsible for our actions. No one, not even the Almighty, forces us to behave in a particular manner:

A person should not entertain the thesis held by fools … that, at the time of a man's creation, The Holy One, blessed be He, decrees whether he will be righteous or wicked. This is untrue. Each person is fit to be righteous like Moses, our teacher, or wicked, like Jeroboam. [Similarly,] he may be wise or foolish, merciful or cruel, miserly or generous, or [acquire] any other character traits. There is no one who compels him, sentences him, or leads him towards either of these two paths. Rather, he, on his own initiative and decision, tends to the path he chooses. (Ibid. , 5:2)

Very importantly, the Rambam and others never differentiate between Jews and Gentiles regarding this essential principle of Jewish theology. All people, regardless of their particular faith community, have free will. Beyond question, Sefer Yonah bears eloquent testimony to the notion that non-Jews, including idol worshippers, have free will and the ability to do teshuvah (repentance). If so, why did Hashem prevent Pharaoh from exercising his free will, and compromise his ability to repent? Why did He harden Pharaoh’s heart, and make him obstinate? Once again we must ask: “What happened to Pharaoh’s free will?”

We are fortunate, indeed, that the Rambam provides us with an answer to these questions. In doing so, he blazes a new path in our understanding of Free Will. His chidush (novel interpretation) is a tipping point in our understanding of the heretofore-absolute nature of Free Will:

It is possible to commit a great sin or a number of sins until judgment is rendered by the True Judge, in such a manner that the punishment for this sinner will be  - according to the sins which he had committed knowingly and willingly – an inability to have repentance and, thereby, does not allow him to return from his wickedness, so one will therefore die and be destroyed because of one's sin. The Holy One, Blessed Be He, said through Isaiah, "Make the heart of this people fat, and make their ears heavy, and smear over their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and return, and be healed". [6:10] It is similarly written, "But they mocked God's messengers, and despised His words, and scoffed His Prophets, until the L-rd's wrath mounted against His people, till there was no remedy" [Divrei Hayamim 36:16].

This is saying that they sinned willingly and their iniquities were numerous, until we  [i.e. Hashem] were obligated to suppress their repentance, repentance being the `remedy'. Therefore, the Torah says, "And I will harden Pharaoh's heart" [Sefer Shemot 14:4] because he initially sinned willingly and caused evil for the Jews living in his country, as it is written, "Come, let us deal wisely with them" [Sefer Shemot 1:10]. [Therefore,] the Law permitted the suppression of his repentance until it was denied to him. Hence, the holy One, Blessed Be He, hardened his heart. (Hilchot Teshuvah, 6:3, underlining my own)

Based upon the Rambam’s trenchant analysis, we see that the underlying factor regarding Hashem’s suppression of Pharaoh’s free will, and his consequent inability to do teshuvah, was the maniacal and volitional evil that he foisted upon our people. Since this was so consummately and manifestly inhuman, Pharaoh was subsequently denied the exercise of his free will and, thereby, the possibility of teshuvah. This punishment was the first of its kind, and reflects a total and abrupt break with the normative manner in which Hashem deals with man. It was, however, true midah k’neged midah (measure for measure), since Pharaoh had totally broken with the norms of behavior that should maintain between man and his fellow man.

In contrast, we are very fortunate that Hashem, in His great kindness and love for us, allows and encourages us to return to Him in teshuvah shlaimah (complete teshuvah). This is a true gift. May we have the wisdom to recognize it as such, and to renew our relationship with Him each and every day, since each day offers an opportunity to do teshuvah (See Rabbi Eliezer’s statement in Pirkei Avot 2:15). Then, too, may we always remember Yermiahu’s stirring words in Megilat Eichah 5:21, and beseech Hashem to help us return in teshuvah shalaimah unto Him: “Hashiveinu Hashem alecha v’nashuvah chadash yemeinu k’kedem.” (“Restore us to You, O L-rd, that we may be restored! Renew our days as of old.” Translation, The Judaica Press Complete Tanach)

V’chane yihi ratzon.

Shabbat Shalom

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

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

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

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

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

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

Parashat Shemot, 5774, 2013:

Understanding the Hidden Meaning of the Burning Bush

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

Thanks in large part to modern advertising, we have become accustomed to a “bigger the better” mentality. For example, one need only visit Times Square in New York City to be bombarded with enormous videos and super-sized electronic billboards. In addition, every inch of space competes for our eyes and attention. The advertisers clearly base their practices upon the following formula: Huge Presentations = Consumer Attention.

In contrast, transformative Jewish historical events have taken place quite often amidst near silence, and in the throws of existential loneliness. Our parasha provides us with just such an occurrence:

Moses was pasturing the flocks of Jethro, his father in law, the Chief of Midian, and he led the flocks after the free pastureland, and he came to the mountain of G-d, to Horeb. An angel of the L-rd appeared to him in a flame of fire from within the thornbush, and behold, the thornbush was burning with fire, but the thornbush was not being consumed. So Moses said, “Let me turn now and see this great spectacle why does the thornbush not burn up?” (Sefer Shemot 3:1-3, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach, underlining my own)

The miracle of the burning bush took place in the Sinai Desert. Moshe was completely alone and almost certainly lonely. It was here, “from within the thornbush,” that he first encountered G-d via His emissary – “An angel of the L-rd.” We must remember that Yitro, Moshe’s father in law, was “the Chief of Midian” and more than likely possessed large tracts of land and beautiful buildings. Therefore, Hashem could have revealed Himself to Moshe by the side of a beautiful stream, in the midst of a luxuriant field, at the top of a majestic mountain, or in Yitro’s resplendent palace. Why, then, did G-d choose to appear to Moshe in a howling wasteland and from the innermost part of the lowliest of all desert plants – a mere thornbush?

I believe that Midrash Tanchuma (Warsaw), Sefer Shemot 14:14, provides us with an approach that answers both of our questions:

And why [did Hashem reveal Himself] from the thornbush and not from a great and mighty tree or from a date palm? The Holy One Blessed be He said: “It is written in the Torah: ‘I am with him in his misery and distress.’ [Sefer Tehillim 91:15]. They [i.e. the Jewish people] are in a state of abject slavery; therefore, I, too, will reveal Myself in the thorn bush and from a place of distress…”

My rebbe and mentor, Rabbi Joseph B. Soloveitchik (1903-1993), known as “the Rav” by his students and followers, utilized this Midrash to emphasize Hashem’s indissoluble connection to our people – even in the darkest night and the deepest travail: “When Israel experiences life as if it were a thorny bush, when Israel lives a degraded, foul life, I am with her; I share her pain.” Rav Soloveitchik continued this mode of analysis in the following words:

When man encounters disaster, G-d is immo [with him]; His presence rises up. “Then the L-rd answered Job out of the whirlwind” (Job 38:1). Even when a man finds himself in the depths of disaster and tragedy, even when he has lost everything that he had, G-d does not desert him. All individuals experience darkness at some point, finding themselves in the whirlwind of unexpected troubles. G-d resides even in that whirlwind… This is shokheni seneh, G-d who resides in the thornbush. (Vision and Leadership: Reflections on Joseph and Moses, page 82, brackets my own)

Moshe ultimately understood that Hashem’s manifestation of His presence in the  “thornbush [that] was burning with fire, but … was not being consumed,” was more than a discrete action of the Almighty. Rather, it represented a distinct characteristic of our Creator: “…and through the desire of the One Who dwells in the thornbush.” (Sefer Devarim 33:16) The Rav formulated this idea in the following manner: “The fact that G-d dwelt in a thornbush becomes an attribute of the Almighty, and He exhibits ratzon, in the sense of love…” (Ibid.)

We are now able to understand the miracle of the burning bush in an entirely novel and profound manner: It was not a one-time event in Jewish history, but rather a metaphoric description of the Almighty Himself. Therefore, the lowly burning thornbush can serve as a beacon of light to each of us in our hour of greatest pain and need. Moreover, it shines throughout all the generations continuously teaching us that we are never alone, for when we suffer, Hashem is surely with us. Thus, King David said: “Even when I walk in the valley of darkness, I will fear no evil for You are with me…” (Sefer Tehillim 23:4) May this profound truth be ever upon our lips and in our hearts. V’chane yihi ratzon.

Shabbat Shalom

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

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

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

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

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

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

Parashat Vayechi 5774, 2013

The Concept of the Chosen People

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

Our parasha depicts the final days, actions, and passing of Yaakov Avinu (Our Patriarch Yaakov). How do you summarize the life of such a man? What can one say about one of the greatest people who ever lived? Where does one begin, and where does one end?

King David focused squarely upon Yaakov Avinu’s selection as the progenitor of the nation that would ultimately bear his name. Therefore, he declared: “For G-d selected Jacob as His own, Israel as His treasure.” (Sefer Tehillim 135:4, translation Artscroll Siddur). The original Hebrew reads: “Ki Yaakov bachar lo Kah, Yisrael l’segulato.” The verb is bachar (to choose). The One who chose Yaakov and his heirs for all time was Hashem (Kah), and we were chosen as His treasure (l’segulato). Based upon this verse, the 12th century Midrashic compilation on Sefer Tehillim, Sechel Tov, declared Yaakov to be the “bechir ha’Avot,” the chosen one of the Avot (Patriarchs).

King David’s formulation of the concept of the election of Yaakov and his future heirs in Sefer Tehillim (Psalms) is analogous to a famous pasuk in the Torah: “And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples, for Mine is the entire earth.” (Sefer Shemot 19:5, this and all Torah and Rashi translations, The Judaica Press Complete Tanach) Significantly, both verses share the word “segulah” (“treasure”). Rashi (1040-1105) defines this word in the following fashion: “…a beloved treasure, like ‘and the treasures of the kings’ (Eccl. 2:8), [i.e., like] costly vessels and precious stones, which kings store away. So will you be [more of] a treasure to Me than the other nations [Mechilta].” Thus, Yaakov is the chosen one among the Avot, and we, the Jewish people, are the chosen ones among the nations.

Chazal (our Sages of Blessed Memory) based the Election of Israel, i.e. the concept of the Chosen People, upon our acceptance of the Torah. The seminal Talmudic passage that encapsulates this idea is found in Talmud Bavli, Avodah Zarah 2b:

The nations will then contend: “L-rd of the Universe, have You given us the Torah, and have we declined to accept it?” But how can they argue in this way, seeing that it is written, “The L-rd came from Sinai and rose from Seir unto them, He shined forth from Mount Paran?” [Sefer Devarim 33:2]  And it is also written, “G-d came from Teman.” [Habakkuk 3:3]. What did He seek in Seir, and what did He seek in Mount Paran? — R. Johanan says: This teaches us that the Holy One, blessed be He, offered the Torah to every nation and every tongue, but none accepted it, until He came to Israel who received it. [How, then, can they say that the Torah was not offered to them?] Their contention will be this: “Did we accept it and fail to observe it?” But surely the obvious rejoinder to this plea would be: “Then why did you not accept it?” (Translation, Soncino Talmud with my emendations to enhance readability)

The importance of this and similar passages found throughout Midrashic literature cannot be overestimated. Rashi derives three ideas from these sources that have shaped both Jewish theology and the Jewish psyche:

1.     Israel became the nation closest to G-d. (Sefer Shemot 19:5)

2.     Israel differs from the other nations in its submission to the 613 Commandments of the Torah (Sefer Rut 1:16)

3.     Israel alone devotes itself to the study of Torah (Sefer Vayikra 19:33)

The theme of the Jewish people as the Chosen People (Am Hanivchar, Am Segulah) is repeated in a number of places in the Siddur. As a result, it has become one of the most widely accepted principles of Jewish thought:

• Habocher b’amo Yisrael b’ahavah (He who chose His people Israel in love; blessing before the recitation of the Shema)
• Ki banu bacharta v’otonu kidashta mikol ha’amim (…for He has chosen us and sanctified us above all other nations; Friday night Kiddush)
• Asher bachar banu mikol am v’romemanu mikol lashon (…Who has chosen us from all peoples and raised us above all nations; Festival Evening Kiddush)
• Asher bachar banu mikol ha’amim v’natan lanu et Torato (…Who has chosen us from all the nations and given us His Torah; Blessing before the Reading of the Torah)

Thus far, we have focused upon those sources that emphasize how Hakadosh Baruch Hu (G-d) chose us. Yet, in truth, we chose Him as well, when we declared naaseh v’nishmah (We will do and we will hear and understand, Sefer Shemot 24:7) prior to receiving the Torah:

R. Simla lectured: When the Israelites gave precedence to “we will do” over “we will hear,” six hundred thousand ministering angels came and set two crowns upon each man of Israel, one as a reward for “we will do,” and the other as a reward for “we will hearken”…R. Eleazar said: When the Israelites gave precedence to “we will do” over “we will hearken,” a Heavenly Voice went forth and exclaimed to them, Who revealed to My children this secret, which is employed by the Ministering Angels, as it is written, Bless the L-rd, you angels of His. You mighty in strength, that fulfill His word, That hearken unto the voice of His word: First they fulfill and then they hear [understand].

R. Hama son of R. Hanina said: What is meant by, “As the apple tree among the trees of the wood, [So is my beloved among the sons]:” Why were the Jews compared to an apple tree? To teach you: just as the fruit of the apple tree precedes its leaves, so did the Jews give precedence to “we will do” over “we will hear.” (Talmud Bavli 88a, Soncino Talmud translation with my emendations to enhance readability)

What emerges from the above Talmudic passage is profoundly fascinating. Our status as the Am Hanivchar has two components: The first is G-d’s search for a nation, wherein we were passive players on the great spiritual stage of history. The second is our active desire to encounter our Creator and become His designated people and ambassadors to all mankind.

What, however, does it mean to be the Chosen People? What is the import of this expression? Please allow me to begin with what it is not. The Election of Israel does not translate into a chauvinistic declaration of preeminence over the other nations of the world. Every nation has its role to play in Hashem’s drama that we call “life.” Therefore, each nation has its own intrinsic value and inherent worth. In addition, the doctrine of the Chosen People certainly, and most emphatically, does not include any notion whatsoever of Jewish superiority. It must be constantly emphasized and taught that everyone is created b’tzelem Elokim (in G-d’s divine image), and, therefore, all people have the potential to achieve authentic holiness.

What, then, does it mean to be the Chosen People? Based upon my reading of Rav Shimson Raphael Hirsch (1808-1888), among others, I believe this concept translates into a statement of extraordinary responsibility. We are more responsible to Hashem than any other nation. The Sinaitic Covenant (Kabbalat HaTorah) did not somehow mysteriously alter our biology so that we became genetically different than other nations. Instead, Kabbalat HaTorah placed the ol malchtu Shamayim (the yoke of the Kingdom of Heaven), = G-d’s will, uniquely upon us. Thus, our responsibilities and obligations toward Hashem are different in kind and degree than those of the rest of mankind. This, I believe, is the essence of being the Chosen People, for it is our unique role to bring the truth of the Torah before the entire world. Truly, ashreinu mah tov chelkeinu u’mah naaim yerushateinu: We are ecstatic and overcome with joy, how wonderful is our portion and how pleasant is our inheritance (i.e. the Torah).

May we ever strive to pursue lives that reflect our election as G-d’s chosen people. In so doing, may we be mekadash shame shamayim (sanctify G-d’s name,) and thereby bring honor and glory to Him before all mankind. V’chane yihi ratzon.

Shabbat Shalom

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

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

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

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

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

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

Parashat Vayigash, 5774, 2013:

Drawing Near to Bring Redemption

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

The first word of our parasha, “vayigash,” (“and he approached” or ”and he drew near”) appears four times in Sefer Bereishit. It is found in 18:23, 27:22, 29:10, and 44:18. All of these pasukim (verses) signal a major shift in the narrative that is being presented. In addition, each of these instances is filled with drama and excitement, and portends a fundamental change in the paradigm that had existed until that moment. Let us now examine our verses.

Our first pasuk appears within the context of Hashem's plan to eradicate S’dom:

And the L-rd said, “Since the cry of Sodom and Gomorrah has become great, and since their sin has become very grave, I will descend now and see, whether according to her cry, which has come to Me, they have done; [I will wreak] destruction [upon them]; and if not, I will know.” And the men turned from there and went to Sodom, and Abraham was still standing before the L-rd. (Sefer Bereishit 18:20-22, this, and all Torah translations, The Judaica Press Complete Tanach)

At this point and for the first time in the annals of human history, an individual, in the personage of Avraham Avinu (our Father Abraham), encountered G-d in a challenging manner. His response on behalf of the depraved and profligate inhabitants of S’dom speaks volumes regarding the universal quality of justice (mishpat). In Avraham's view, even G-d must uphold the standards of justice that He has established for mankind. Thus, upon becoming aware of Hashem's imminent plan to destroy S’dom, Avraham bravely and unhesitatingly responded in the following manner:

And Abraham approached and said, “Will You even destroy the righteous with the wicked? Perhaps there are fifty righteous men in the midst of the city; will You even destroy and not forgive the place for the sake of the fifty righteous men who are in its midst? Far be it from You to do a thing such as this, to put to death the righteous with the wicked so that the righteous should be like the wicked. Far be it from You! Will the Judge of the entire earth not perform justice?” (Sefer Bereishit 18:23-25, underlining my own)

This example of “vayigash” suggests a fundamental shift in the dialogical encounter between man and G-d. For the first time, man, ceased to be a passive partner or a mere subordinate in the I-Thou relationship. Instead, Avraham approached G-d, in fear and trembling to be sure, but simultaneously with an ultimate sense of confidence that his plea on behalf of S’dom would be heard. He understood that both man and Hashem are subject to the same Divine metaphysical elements of justice. The Man-G-d existential encounter would never be the same again. Avraham's brave approach, as presaged by the word “vayigash,” changed history for evermore.

The second instance of our expression is found within the spiritual battle for the future of the Jewish people that was quietly fought in the privacy of two desert tents. This was a nearly silent domestic dispute between Yitzhak Avinu (our Father Yitzhak) and Rivka Imenu (our Mother Rivka). The Torah characterizes their disagreement in the most understated of all terms: “And Isaac loved Esau... but Rebecca loved Jacob.”(Sefer Bereishit 25:28) As we know, Rivka actively ensured that the bracha (blessing) that Yitzhak wanted to bestow upon Eisav would go, instead, to Yaakov:

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 L-rd 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)

Why did Rivka guide Yaakov in the usurpation of the bracha? In my view, she knew full well that this blessing would change Jewish history for all time. She, therefore, trained innocent Yaakov (ish taam yosheiv ohelim) to beguile his father, in order that he would be the recipient of this G-d-inspired benediction. To achieve this goal, she invoked the phrase “sh’ma b’koli,” (“listen to my voice”), knowing that this was precisely what Yaakov would do. When Yaakov received the blessing from Yitzhak, Rivka effectively guaranteed his spiritual future for all generations to come. Once again, the implementation of this historically charged transformative moment was ushered in by the use of the word “vayigash:” “So Jacob drew near to Isaac his father, and he felt him, and he said, ‘The voice is the voice of Jacob, but the hands are the hands of Esau.’” (Sefer Bereishit 27:22, underlining my own) Clearly, the power and significance of “vayigash” could not be more manifest.

The third instance of our term appears within the context of Yaakov’s initial encounter with Rachel. It is a dramatic moment that serves as the focal point for all future Jewish history, since all Jews are ultimately descended from Yaakov, Rachel, and Leah: “And it came to pass, when Jacob saw Rachel, the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob drew near and rolled the rock off the mouth of the well, and he watered the sheep of Laban his mother's brother.” (Sefer Bereishit 29:10, underlining my own) Following this, Yaakov went to Lavan’s home, married Rachel and Leah, and eventually fathered the 12 Tribes of Israel, the shivtei kah. In addition, it is Yaakov who learned how to survive the trials of the Diaspora (Galut) and served as the role model for all generations to come. In a very real and pragmatic way, he taught us how to live in Galut. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), described Yaakov’s unique historical role and concomitant burden in the following fashion:

Jacob was taken away from his parental home and went through a long night of darkness, misery, and distress. His assignment was to live in exile…The first to live in exile was Jacob. He was burdened with the mission of living in exile, of proving to the world that the covenantal community is capable of practicing Abraham’s unique moral code, of being close to the Almighty, of employing a lifestyle of saintliness, not only in the Promised Land, but in exile, far from the hills and valleys of Hebron and Shechem…He had not assimilated; he had not integrated himself into Laban’s society and community; he had not accepted their morals, their code of ethics, their lifestyle. (Rabbi Joseph B. Soloveitchik, Days of Deliverance: Essays on Purim and Chanukah, p. 162)

Once again, all of these events were introduced via the seminal term “vayigash.”

The final use of our term is found at the onset of our parasha. Herein, in the opening words of Yehudah’s harshly stated plea (see Rashi’s comment) to Pharaoh’s second-in-command, i.e. Yosef, we find: “Then Judah approached him and said, ‘Please, my lord, let now your servant speak something into my lord's ears, and let not your wrath be kindled against your servant, for you are like Pharaoh.’” (Sefer Bereishit 44:18, underlining my own) These well-known words are a crucial link in the great chain of events that eventuated in Yaakov coming to Egypt, our ancestors’ subsequent survival during the worldwide famine, the 210 years of Egyptian servitude, the Exodus from Egypt, the receiving of the Torah at Mount Sinai, and all Jewish history until our present moment. Once again, the verbal fulcrum for all of these history-changing events was the deceptively simple word “vayigash.”

Rabbi Nissan Alpert zatzal (1927-1986), one of the great roshei yeshivah of Yeshivat Rabbi Yitzhak Elchanan, suggests that all instances of “vayigash” refer to a sense of hitkarvut  - of becoming both physically and psychologically close to another person. (Limudei Nissan, Sefer Bereishit 46:28) He proves this by suggesting that Yosef revealed himself to his brothers only once they had physically, emotionally, and intellectually drawn close to him (“rak ka’asher nagshoo aluv b’kiruv da’at v’lav”) Rav Alpert continues and states that “… it was at that time that it was revealed before them how much they all truly loved one another and that any separation between them should vanish and be replaced by deep and abiding love for one another.” He notes, as well, that: “When all of the Jewish people will dwell together in deep affection and draw close to one another on the profoundest level – and reject division - as a result of this closeness we will bring the Redemption (Geulah).”

May we, too, join Avraham, Yaakov, and Yehudah in drawing near to one another and to the entire Jewish people. Then, as Rav Alpert so beautifully stated, we will help bring the Final Redemption and peace to all mankind. V’chane yihi ratzon.

Shabbat Shalom

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