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 first verse of our parasha, “And Jacob lived in the land of Egypt for seventeen years, and Jacob's days, the years of his life, were a hundred and forty seven years,” motivates us to ask an essential question: “What is life?” This question has captivated some of the world’s greatest thinkers, philosophers and theologians since time immemorial. It is, after all, the query that is at the center of man’s existence. Little wonder then, that it has been answered in myriad ways throughout the course of human history. It seems that each civilization and society has had its own answer. Some of these answers have been radically at odds with the spirit of Torah life, while others have enhanced the depth and beauty of Jewish living. As always, however, we must look to the Torah and its Sages for an authoritative response to such a central and fundamental question.

The Siddur (Prayer Book) guides us toward an authentic Jewish answer to our question. The birchat hachodesh (monthly prayer announcing the new Jewish month) provides us with clear insights into what constitutes “life” according to our Sages. In this prayer we beseech Hashem for a month filled with goodness and blessing. We entreat Him for long and peaceful lives. Specifically, we ask for lives replete with peace, goodness, blessing, sustenance, physical health, wealth and honor. Moreover, we ask for lives in which there is awe of heaven, fear of sin and love of Torah. All of this is within the context of asking for lives in which our heartfelt requests will be fulfilled for the good. (Based upon the Artscroll Siddur translation)

Life, as formulated in this prayer, is like a diamond. It is composed of many facets that are themselves comprised of the multitude of our physical and spiritual needs. In addition, our relationship with Hashem emerges as the single most important aspect of our lives. This bracha teaches us quite clearly that everything in our lives stems directly from chasdei Hashem (Hashem’s kindness). Moreover, peace, goodness, blessing, sustenance, physical health, wealth and honor collectively have but one purpose: to enable us to live lives “in which there is awe of heaven and fear of sin … and in which we will have love of Torah...” In sum, every good for which we long is subordinate to one macroscopic purpose, namely, to serve Hashem.

What, in turn, does it mean to serve Hashem? Perhaps we can gain insight into the proper answer to this question by first recognizing who in our tradition received the appellation “avdi” (“My servant”). The first to receive this title was Moshe Rabbeinu (our Teacher Moshe): “Not so is My servant Moses; he is faithful throughout My house.” (Sefer Bamidbar 12:7; this, and all Bible translations, The Judaica Press Complete Tanach, underlining my own) How do we understand the content of this expression? Why was Moshe “avdi?” The Netziv (Rabbi Naftali Tzvi Yehuda Berlin, 1817-1893), in his classic work of Torah analysis, Ha’amek Davar, suggests that we should focus on the second half of this verse in order to understand exactly why Moshe was called “My servant”:

Moshe was fully cognizant of all aspects of the Tetragrammaton (shame hameforash, [the complete name of G-d]) through which the heavens and earth were created. Nonetheless, he never did anything [as G-d’s representative] based upon his own predilections or desires [b’emunat l’vavo]. One is called “faithful” if, and only if, he has the ability to act [on behalf of his own self-interests] yet refrains from doing so.

The Netziv provides us with a profound understanding of the term “avdi.” True avdei Hashem  (servants of Hashem) do their utmost to ensure that all of their actions are l’shame shamaim (for the purpose of serving Hashem). As such, authentic avdei Hashem attempt, with every ounce of their being, to be “faithful throughout My [Hashem’s] house,” in the sense that Rav Berlin has defined. This, then, is one reason why Moshe was so deserving of this honorific title.

Moshe is called “avdi” four times throughout Tanach; it appears he personified this eved Hashem  (servant of Hashem) quality when he acted in the role of the greatest navi (prophet) to ever live:

The L-rd descended in a pillar of cloud and stood at the entrance of the Tent. He called to Aaron and Miriam, and they both went out. He said, “Please listen to My words. If there be prophets among you, [I] the L-rd will make Myself known to him in a vision; I will speak to him in a dream. Not so is My servant Moses; he is faithful throughout My house.

With him I speak mouth to mouth; in a vision and not in riddles, and he beholds the image of the L-rd. So why were you not afraid to speak against My servant Moses?” (Sefer Bamidbar 12:5-8):

In contrast, Dovid Hamelech (King David) received the title “avdi” no less than nine times within the Hebrew Bible. While Dovid Hamelech was clearly a navi, he seems to have reached the pinnacle of being an eved Hashem when he acted as a heroic individual. When did he achieve the heights of heroism? When did he most distinguish himself from those around him? At first glance, we might think that Dovid demonstrated his true nature when he single-handedly conquered Goliath, the gigantic and powerful Philistine warrior. After all, he did this to be mekadash shame shamaim (to sanctify Hashem’s Name):

And David said to the Philistine, “You come to me with spear and javelin, and I come to you with the Name of the L-rd of Hosts, the G-d of the armies of Israel which you have taunted. This day, the L-rd will deliver you into my hand, and I shall slay you, and take off your head, and I shall give the carcasses of the camp of the Philistines this day, to the fowl of the air and to the beasts of the earth, and all the earth shall know that Israel has a G-d. And all this assembly shall know that not with sword and javelin does the L-rd save, for the battle is the L-rd's, and He will deliver you into our hand.” And it was, when the Philistine arose and drew closer to David that David hastened and ran to the battle array, toward the Philistine. And David stretched his hand into the bag, and took a stone therefrom, and slung it, and he hit the Philistine in his forehead, and the stone sank into his forehead, and he fell on his face to the ground. And David overpowered the Philistine with the slingshot and with the stone, and he smote the Philistine and slew him: and no sword was in David's hand. (Sefer Shmuel I: 17:45-50)

Chazal (our Sages of blessed Memory), however, had an entirely different view of authentic heroism: “Ben Zoma would say: … Who is strong? One who overpowers his inclinations. As is stated (Sefer Mishle 16:32), ‘Better one who is slow to anger than one with might, one who rules his spirit than the captor of a city.’” (Pirkei Avot 4:1, translation, chabad.org/library, underlining my own)

As great as Dovid surely was at the moment of his confrontation with the gigantic and G-d-rejecting Philistine warrior, I would submit that he achieved even greater heights of heroic grandeur in the manner in which he faced himself, following the incident with Bathsheva. In Sefer Shmuel II: 12: 1-12, Natan the prophet berated Dovid, first via an allegory, and then explicitly, for having taken Uriah’s wife, Bathsheva, as his own. Nonetheless, Chazal exonerate his behavior and state:

R. Samuel b. Nahmani said in R. Jonathan's name: Whoever says that David sinned is merely erring, for it is said, “And David behaved himself wisely in all his ways: and the L-rd was with him.” [Sefer Shmuel I: 18:14] Is it possible that sin came to his hand, yet the Divine Presence was with him? Then how do I interpret, “In what manner have you despised the word of the L-rd, to do that which is evil in his sight?” [Sefer Shmuel II: 12:9] - He wished to do [evil], but did not. (Talmud Bavli 56a, Soncino Talmud translation with my emendations)

Dovid, however, most definitely viewed his actions in an entirely different light. He knew that Natan was right, and that he had certainly come close to behaving as if he “… despised the word of the L-rd, to do what is evil in His eyes.” Therefore, in perhaps his greatest heroic gesture, Dovid declared: “I have sinned against the L-rd.” (Sefer Shmuel II: 12:13) A lesser man would have at first denied, and then rationalized, what he had done. Dovid was different. He immediately and unabashedly admitted the failure of his ways, accepted responsibility for his actions and declared himself guilty before G-d. This was true heroism in the highest and most Jewish sense. As a result, Hashem instantaneously forgave his semblance of sin and allowed him to live: “And Nathan said to David, ‘Also the L-rd has removed your sin; you shall not die.’” (Ibid.) Thus, Dovid was an authentic eved Hashem and deserving of the title “avdi” as a hero of the spirit. He truly exemplified the holy words of the prophet Zechariah who declared: “Lo b’chail, v’lo b’koach ki im b’ruchi amar Hashem Tzivakot” (“'Not by military force and not by physical strength, but by My spirit says the L-rd of Hosts.”)

May Hashem give us the wisdom and understanding to live lives like Moshe and Dovid that are totally dedicated to serving Hashem. Then, we will finally begin to understand what it means to truly live – for we will then be authentic avdei Hashem (servants of Hashem). 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.

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.

Rav Aryeh Kaplan zatzal translates Sefer Bereishit 46:1-4 in the following manner:

Israel began the journey, taking all his possessions, and he arrived in Beersheba. He offered sacrifices to the G-d of his father Isaac. G-d spoke to Israel in a night vision, and said, “Jacob! Jacob!” “Yes,” replied [Jacob]. [G-d] said, “I am the Omnipotent G-d of your father. Do not be afraid to go to Egypt, for it is there that I will make you into a great nation. I will go to Egypt with you, and I will also bring you back again. Joseph will place his hands on your eyes.” (The Living Torah, bolding my own)

I have always been intrigued by the seemingly out of place phrase, “Do not be afraid to go to Egypt” (“al tira merdah mitzraimah”). After all, Yaakov was going to be reunited with his long lost son Yosef! Moreover, his son was the viceroy of the most powerful country in the world. All of Yaakov’s physical needs would be assured, even in the midst of a terrible worldwide famine. Why, therefore, was he afraid?

Rashi (1040-1105) suggests that Yaakov’s fear stemmed from his being forced to leave Eretz Yisrael (the Land of Israel) and enter galut (the Diaspora). At first glance, this is a particularly understandable fear since his father, Yitzhak, was enjoined by Hashem never to leave Israel. Yet, Yaakov had done this once before when, at Rivka’s request, he fled to Charan to avoid Eisav’s anger and fury. (Sefer Bereishit 28:10) We know that he remained steadfast in his Torah commitment since, as Rashi explains, “garti is the gematria equivalent of taryag [613].” This, Rashi further suggests, teaches us that although Yaakov lived with Lavan the rasha (the evil one), he kept all of the mitzvot and did not learn from his evil ways. (Sefer Bereishit 32:5). Therefore, why did Hashem seek to assure him by stating, “Do not be afraid to go to Egypt”?

This question was asked, and answered as well, by the great Russian Torah scholar Rav Meir Lob ben Yechiel Michel Weiser (1809-1879), known to the world as “the Malbim.” He suggested that Yaakov had six different fears concerning his impending travel to Egypt. Moreover, based upon careful and exact analysis, he proposed that each of these fears was addressed by Hashem’s comforting words to Yaakov. His first fear was that of assimilation. Yaakov was afraid that the glittering and technologically advanced culture of Egypt would capture his children’s interest and they would, G-d forbid, turn away from their own heritage and values. Hashem responded to this fear by telling him: “ki l’goi” (“I will make you into a …nation.”) What kind of nation would this be? As the Malbim states: “They [Yaakov’s sons] would be clearly recognizable…” and they would remain a distinctly defined entity. Yaakov’s second fear was that his family would be diminished in size as a result of the trials and tribulations of galut. The Malbim opined that Hashem addressed this fear when He emphasized that not only would they remain a nation, but that they would also be gadol (great).

Yaakov’s first two fears focused upon his children’s future physical existence. His third fear, however, was spiritual in nature. According to the Malbim, he was afraid that the Schechinah (the Divine Presence) would depart from both he and his children. Hashem assuaged his consternation with the famous words: “ Anochi arade imcha mitzraimah” (“I will go down with you to Egypt”). In other words, even though Yaakov would no longer have the holiness of Eretz Yisrael to protect him, he would nevertheless remain tachat kanfei haschechinah (under Hashem’s divine protection), even in galut Mitzraim (the Egyptian Diaspora).

In understanding Yaakov’s fourth fear, the Malbim noted the interpretation of the great Spanish gaon Rabbi Don Yitzchak Abarbanel (1437-1508), who suggested that Yaakov was afraid that he would be buried in Egypt and never be comforted in death by the holiness of Eretz Yisrael. Accordingly, Hashem consoled him by promising: “v’anochi aalecha” (“…and I [Hashem] will bring you up [to Eretz Yisrael for burial]”). For a tzaddik such as Yaakov, these must have been reassuring words indeed.

Yaakov’s fifth fear was the fear that his children would never leave Egypt and return to Eretz Yisrael. He was afraid that the tri-fold promise that Avraham, Yitzhak and he had received would be left unfulfilled, and the brit Avot (the Covenant of the Patriarchs) would be thereby vitiated. Once again, Hashem allayed Yaakov’s fear by promising: “gam aloh” (“and I will also bring up [your children to Eretz Yisrael at the time of the Redemption]”).

The sixth and final fear that haunted Yaakov was a very personal one. He had lived without seeing Yosef for 22 long and bitter years. During this time, he was inconsolable since he sensed that Yosef was, in fact, still alive. Now Yaakov was afraid that Yosef would die before he had an opportunity to see him, before he had a chance to see the fulfillment of Yosef’s prophetic dreams. Mercifully, Hashem alleviated this fear by promising Yaakov, “Yosef will place his hands on your eyes.” In sum, this was tantamount to Hashem promising him, “Don’t be afraid Yaakov, this too shall come to pass. You will see your beloved Yosef once again.” With this final phrase, all of Yaakov’s fears were addressed, and he could go into the blackness, chaos and uncertainty of galut with the clear and present knowledge that Hashem would protect both him and his family forevermore.

The majority of world Jewry lives outside the boundaries and inherent holiness of our G-d- given land. As such, we legitimately share many of Yaakov’s fears. We are afraid of the rampant effects of assimilation, coupled with an ever-diminishing birthrate, that threaten to reduce our numbers. Then, too, many of our people feel disconnected and alienated from HaKodesh Baruch Hu, and do not feel the Schechinah’s presence. We are afraid that many of them could be lost, G-d forbid, to alien cultures and religions.

Even though we are not the Avot (Patriarchs) and the Emahot (Matriarchs), we are mystically and mysteriously protected by their zechuyot (merits), simply because we are their descendants. As such, we can legitimately look to Hashem’s reassuring words to Yaakov as being addressed to us as well. He is with us, and has always been with us, even when we have felt His presence eclipsed by the darkness of man’s relentless inhumanity. We can be comforted in the knowledge that even in galut, we are not alone. Therefore, we longingly await the ultimate geulah shlaimah (Complete Redemption), the coming of Mashiach Tzidkanu (the Righteous Messiah), and the time when the entire world will stand shoulder to shoulder in recognizing Hashem. 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.

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.

“Every Chanukah a Jew should discover something new, which he didn’t know.  It should increase our capabilities and our sensitivities.  I should ‘dig’ and make an effort.” – Rabbi Joseph B. Soloveitchik zatzal (1903-1993), December 30, 1978

With Rabbi Soloveitchik’s quote as our guide, let us ask a deceptively simple question: “What is the true nature of Chanukah?” You see, given its popularity, Chanukah has been interpreted and reinterpreted to become all things to all Jews. While it is true that Chanukah belongs to our entire nation, it is equally true that its authentic essence and being represents something that the totality of our people certainly does not embrace, namely, the primacy of Torah in our lives. Please allow me to explain.

There are a number of Rabbinic and post-Rabbinic texts that are illustrative of my thesis. The most complete proof text, however, is found in the words of the great rav and posek (halachic decisor), Rabbi Yechiel Michal ben Aharon Halevi Epstein (1829-1908), popularly known as the “Aruch HaShulchan,” after the title of his halachic magnum opus. He begins his presentation of the Laws of Chanukah with an historical synopsis of the causal factors behind the Maccabean revolt of 168 BCE. Fascinatingly, he is the only posek, whose work I examined, that explicitly mentions Antiochus IV Epiphanes by name. It seems that Rav Epstein wanted to underscore the historical nature of Chanukah and the personal responsibility of Antiochus. He wanted his readers to be very clear regarding exactly what the historical record revealed. This was partially accomplished by providing us with the name of the actual tyrant that oppressed us, rather than leaving us with the impression of a rag-tag and ad hoc group of Syrian-Greeks.

In general, Rav Epstein closely follows the Rambam’s (1135-1204) opening presentation in Hilchot Chanukah 3:1-3. Thus, he speaks of how “the evil ones enacted laws against the Jewish people,” and attempted “to nullify their holy religion.” He joins the Rambam, as well, when he states, “they did not allow them to be involved in the Torah and Mitzvot and they stole their money and forcibly took their daughters.” Moreover, as is well known, “they entered the Temple and performed horrendous actions and rendered ritually impure the pure.” Then, too, “they made the Jews miserable and oppressed them with great oppression.” Let us briefly examine each of these points.

  “The evil ones enacted laws against the Jewish people,” unfortunately was not a unique experience for our people. After all, we had survived the servitude and inhuman conditions of Egypt. In addition, at the time of Purim, we were subject to Haman’s decree to completely destroy our people – simply because we were Jews and recognizable as such. Therefore, laws against our people were a necessary, but insufficient, cause for the Maccabees’ revolt. 

The next phrase, however, “to nullify their holy religion” was something unprecedented and horrible. For the first time in known history, one nation persecuted another nation simply on the basis of their religious beliefs and the consequent manner in which they lived their lives. This was patently intolerable. This was more than the Maccabees and their small band of Chasidim could bear.  How could they live when the evil oppressors sought to prevent them from being “involved in Torah and Mitzvot?” In truth, Antiochus and his hordes sought to destroy the very substance of Judaism, namely, the potential to bring kedushah (holiness) into the world.

“They stole their money and forcibly took their daughters,” is composed of two separate acts of malfeasance. Once again, if Antiochus had simply stolen our property, as pernicious as this would have been, it would not have caused the revolt. They, however, “forcibly took their daughters,” and thus committed the unspeakable crime of gilui arayot (illicit physical relations). In short, the Syrian-Greeks ripped asunder the fabric of Jewish society when they forced Jewish women, and in particular new brides, to be party to their depraved and licentious acts. This was abominable to all who held the Torah and its future dear. Indeed, this act, in and of itself, would have been sufficient cause for the revolt.

“They entered the Temple and performed horrendous actions and rendered ritually impure the pure,” is alluded to in the baraita known as “Mai Chanukah?” (“What is Chanukah?,” Talmud Bavli, Shabbat 21b), found explicitly in the Al Hanissim (Concerning the Miracles) prayer in the Siddur, and in the Rambam’s Hilchot Chanukah. It is a continuation of the theme of Syrian-Greek anti-Jewish religious persecution. Antiochus and his Syrian-Greek marauders thought that they could destroy Judaism by destroying the kedushah of our holy Temple. This strategy had been an abject failure under Sennacherib. His annihilation of the First Temple (586) was a devastating blow. Yet, it destroyed neither our will nor our essential belief structure. In fact, the Babylonian Exile led eventually to the creation of a thriving Jewish civilization in Babylon, the greatest fruit of which was the Babylonian Talmud. The Syrian-Greeks, however, with their unmitigated hubris, thought that they could accomplish what the Assyrians had failed to do. Thus, they challenged G-d and sought to dethrone Him from His celestial glory by attacking the spiritual foundations of His holy Temple. They, too, due to Hashem’s “behind-the-scenes help” (hester panim), failed miserably in their ill-fated attempt. Instead, this abomination only served to galvanize Matityahu, Yehudah and the rest of the Maccabees, in their holy mission to drive off the Syrian-Greek invaders and re-purify the Beit Hamikdash.

Finally, the dawn of our deliverance arose and the Maccabees revolted. Hashem, the G-d of their Fathers, as Rav Epstein states: “had mercy upon them and saved them [the Jews] from their hands [the Syrian-Greeks] and rescued them through the agency of the Chashmonayim – the holy and pure Kohanim Gedolim, namely; Matityahu and his sons. They fought with Antiochus, and bested him. Their victory was beyond the normal laws of nature (shelo b’derech hateva) [i.e. it was miraculous].” Once again, following the path forged by the Rambam, the Aruch HaShulchan stresses the astounding nature of this victory. The Maccabees encountered an overwhelming foe equipped with the most up-to-date military technology, including “many elephants and chariots.” The facts on the ground were totally against them. Based upon all standard military calculations, they were doomed to fail.   Yet, against incalculable odds, they won and continue to inspire us until today.

The victory itself, as Rav Epstein states, was multifaceted and multidimensional:

Hashem, the One who desires [the future] of His people Israel, handed over the powerful into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the evil ones into the hands of the righteous, and those Jews who repudiated G-d’s dominion [and repudiated the Torah] and had joined Antiochus’ [“cultural revolution”] were also killed and handed over to those who followed the Torah way of life (oskei haTorah).

This eventuated in Hashem’s name being “magnified and sanctified in the world, as well as the light of the Torah being spread, with its inherent purity [throughout the world], and with the name of the Jewish people becoming great among the nations of the world.” This passage is remarkable on several levels. In broad terms, it is as if the Aruch HaShulchan had composed a “Haggadah” for Chanukah where none had existed before. More specifically, he explicitly depicts the crushing defeat of the assimilationists, the mityavnim, in no uncertain terms: “Hashem, the One who desires [the future] of His people Israel, handed over… those Jews who rejected G-d’s dominion [and repudiated the Torah] and had joined Antiochus’ [“cultural revolution”] were also killed and handed over to those who followed the Torah way of life (oskei haTorah).” This formulation of Rav Epstein’s is an extrapolation and explication of the phrase found in the Al Hanissim wherein it states: “ … and the rebellious ones into the hands of those who followed the Torah way of life.”

The Aruch HaShulchan leaves us with little doubt as to the everlasting contribution of Chanukah to the spiritual history of our people. In his view, we are Jews today because of the sacrifices made by the Maccabees, and Hashem’s guiding hand in ensuring their victory. In a word, the sacrosanct nature and primacy of the Torah was upheld against overwhelming military and cultural odds. This is why we are here today. This, moreover, is the quintessence and raison d’etre of our being.

May Hashem give us, as well, the strength, wisdom, and fortitude to continuously fight for and pursue the preeminence of Torah in our lives. In this sense, may we, too, be modern Maccabees. V’chane yihi ratzon.

Shabbat Shalom and Chanukah Sameach!

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.

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.

On June 28, 1963, John F. Kennedy, the 35th president of the United States, shared these famous words before a crowd in Dublin, Ireland: “The problems of this world cannot possibly be solved by skeptics or cynics whose horizons are limited by the obvious realities. We need men who can dream of things that never were.” Kennedy, certainly at home in the rough and tumble arena of politics, was, nonetheless, a dreamer of dreams. Some of them were realized in his own lifetime. Most of them, however, were cut short by an assassin’s bullet.

All of us dream. Why, however, do we dream? What function do dreams serve? Science does not have any solid answers to these basic questions – just theories:

The questions, "Why do we dream?" or "What is the function of dreaming?" are easy to ask but very difficult to answer. The most honest answer is that we do not yet know the function or functions of dreaming. This ignorance should not be surprising because despite many theories we still do not fully understand the purpose of sleep, nor do we know the functions of REM (rapid eye movement) sleep, which is when most dreaming occurs. And these two biological states are much easier to study scientifically than the somewhat elusive phenomenon of dreaming. (Ernest Hartmann, Professor of Psychiatry at Tufts University School of Medicine and Director of the Sleep Disorders Center at Newton Wellesley Hospital in Boston, Mass, from his July 10, 2006, Scientific American http://www.sciam.com/biology/article/id/why-do-we-dream/ref/rss.)

While the Torah does not answer the question, “Why do we dream?” it does speak to the question, “What functions do dreams serve?” The answer to this question, as in most areas of Jewish thought, is multi-dimensional. On the one hand, Chazal (our Sages of blessed memory) stated that a “dream is 1/60 of prophecy” (Talmud Bavli, Berachot 57b) and that Hashem continues to speak with us through dreams, even though He hides His direct presence from us (Talmud Bavli, Chagigah 5b). On the other hand, they also taught “Just like there is no grain without chaff, so, too, it is impossible to have a dream without nonsensical aspects (devarim betalim)” (Talmud Bavli, Nedarim 8a-8b). Moreover, Rebbi Meir stated: “The subject matter of a dream neither helps nor harms.” (Talmud Bavli, Horayot 13b). In other words, dreams held no efficacy whatsoever for Rebbi Meir.

The above statements of Chazal are very general in nature. They speak to the dreams that most of us may have. They do not reflect the dreams of the Avot (Patriarchs) and Yosef, nor of those whose actions directly impacted upon them. There are a number of instances in Chamisha Chumshei Torah (The Five books of the Torah) wherein Hashem directly speaks to man through the vehicle of a dream. Yosef, the protagonist of our parasha and the remainder of Sefer Bereishit, is directly connected to six of them. Two of these dreams appear in our parasha toward the beginning of chapter 37:

And Joseph dreamed a dream and told his brothers, and they continued to hate him. And he said to them, “Listen now to this dream, which I have dreamed: Behold, we were binding sheaves in the midst of the field, and behold, my sheaf arose and also stood upright, and behold, your sheaves encircled [it] and prostrated themselves to my sheaf.”

So his brothers said to him, “Will you reign over us, or will you govern us?” And they continued further to hate him on account of his dreams and on account of his words. And he again dreamed another dream, and he related it to his brothers, and he said, “Behold, I have dreamed another dream, and behold, the sun, the moon, and eleven stars were prostrating themselves to me.” And he told [it] to his father and to his brothers, and his father rebuked him and said to him, “What is this dream that you have dreamed? Will we come I, your mother, and your brothers to prostrate ourselves to you to the ground?” So his brothers envied him, but his father awaited the matter. (Verses 5-11, these, and all Bible translations, The Judaica Press Complete Tanach)

As in all matters of Aggadah (non-legal classical Jewish thought), there are a plethora of interpretations of these verses. These explanations are often radically at odds with one another. At times, one feels compelled to ask oneself if the meforshim (Commentators) were writing about the same pasukim (verses). The arguments fly regarding the nature, timing, significance, and content of these dreams. Many ask why Yosef, who surely knew that his brothers held him ill will, was nonetheless so eager to share his dreams with them in the face of such manifest animosity.  The answers are many and varied. One point, however, is not in contention: all agree that these dreams were prophetic visions from Hashem.

The Rambam (1135-1204) described the nature and process of dream-induced prophetic visions in the following passage found in Hilchot Yesodei HaTorah 7:3:

When a prophet is informed of a message in a vision, it is granted to him in metaphoric imagery. Immediately, the interpretation of the imagery is imprinted upon his heart, and he knows its meaning. For example, the ladder with the angels ascending and descending envisioned by the patriarch, Jacob, was an allegory for the empires and their subjugation [of his descendants]. Similarly, the creatures Ezekiel saw, the boiling pot and the rod from an almond tree envisioned by Jeremiah, the scroll Ezekiel saw, and the measure seen by Zechariah [were all metaphoric images]. This is also true with regard to the other prophets. Some would relate the allegory and its explanation as these did. Others would relate only the explanation. At times, they would relate only the imagery without explaining it, as can be seen in some of the prophecies of Ezekiel and Zechariah. All of the prophecies come in the form of metaphoric imagery and allegories. (Translation, Rabbi Eliyahu Touger, underlining my own.)

Based upon this statement, we can readily see that Yosef was no mere dreamer of everyday dreams. Instead, his dreams were prophetic visions granted to him by the Almighty. They were Hashem’s way of communicating the future of Klal Yisrael (the Jewish people) to him. Yosef’s dreams, therefore, are in some ways our dreams. They contain, on a mysterious and mystical level, the hopes, desires, and longings of our people.

While we are not prophets and, therefore, do not receive prophetic visions in our dreams, we can, nonetheless, “dream of things that never were” but we fervently hope will be. We can dream of a time when all mankind will recognize the glory and hegemony of Hakodesh Baruch Hu. Perhaps most of all, we can dream of a time when Mashiach ben Dovid, the true Messiah, will bring authentic and lasting peace to the world. May this time come soon and in our days. V’chane yihi ratzon.

Shabbat Shalom

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