![]() 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, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka and Shoshana Elka bat Etel Dina, and the safety of our brothers and sisters in Israel and around the world. Sefer Shemot introduces us to the illustrious triumvirate of Moshe, Aharon, and Miriam – three of our people’s greatest prophets. Moshe and Aharon’s contributions to our people are universally recognized, since the Torah teaches us that they were the pivotal figures in bringing Yetziat Mitzraim (the Departure from Egypt) to its celebrated fulfillment. Miriam’s role in this divine drama, however, was no less remarkable. The prophet Michah publicizes Miriam’s fundamental involvement in the Exodus when he declares: “For I [G-d] brought you up out of the land of Egypt and redeemed you from the house of slavery, and I sent before you Moses, Aaron, and Miriam.” (6:4, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Chazal (our Sages of Blessed Memory) expand upon Michah’s words, and emphasize Miriam’s unique contribution to the Generation of the Desert: Rabbi Yossi the son of Rabbi Yehudah said: “Three great leaders (parnassim tovim) arose on Israel’s behalf, and they were: Moshe, Aharon, and Miriam; and three wondrous gifts were given through them: the Well, the Clouds of Glory, and the Manna. The Well was in the merit of Miriam, the Clouds of Glory were in Aharon’s merit, and the Manna was because of Moshe.” (Talmud Bavli, Ta’anit 9a, translation my own) How did Miriam rise to this level? Chazal teach us that Miriam’s prophetic gifts were revealed during her youth. Rashi (1040-1105) presents this concept in his commentary on Sefer Shemot 15:20, in the context of the “Song of the Sea” (“Shirat Hayam”): Miriam, the Prophetess, Aaron's sister, took a timbrel in her hand: When did she prophesy? When she was [known only as] Aaron’s sister, before Moses was born, she said, “My mother is destined to bear a son” [who will save Israel.] (as found in Talmud Bavli, Sotah 12b, 13a) Miriam’s prophecy was the reason why Amram, Miriam’s father, remarried her mother, Yocheved. The Torah states: “A man of the house of Levi [Amram] went and married a daughter of Levi [Yocheved].” (Sefer Shemot 2:1) Rashi on our verse, provides us with the following explanation: [Prior to this time,] he [Amram] separated himself from her [i.e. divorced Yocheved] because of Pharaoh’s decree [to murder all male Jewish babies]. This is the meaning of “went,” that he followed [literally, he went after] his daughter’s advice. [Based upon her prophetic insight Miriam] declared: “Your decree is harsher than Pharaoh’s. Whereas Pharaoh issued a decree [only] against the males, you [issued a decree] against the females as well [for none will be born if everyone follows you and divorces their wives!] (Sefer Shemot 2:1, underlining and brackets my own) As a result of Miriam’s prophesy-based challenge to her father to guarantee the future of the Jewish people, Amram and Yocheved were reunited and Moshe was born. It seems that Miriam understood Moshe’s future role as leader better than anyone else. Therefore, she literally stood guard over him and ensured his physical and spiritual survival. As our parasha states: [When] she [Yocheved] could no longer hide him [Moshe], she took [for] him a reed basket, smeared it with clay and pitch, placed the child into it, and put [it] into the marsh at the Nile's edge. His sister stood from afar, to know what would be done to him. Pharaoh's daughter went down to bathe, to the Nile, and her maidens were walking along the Nile, and she saw the basket in the midst of the marsh, and she sent her maidservant, and she took it. She opened [it], and she saw him, the child, and behold, he was a weeping lad, and she had compassion on him, and she said, “This is [one] of the children of the Hebrews.” His sister said to Pharaoh's daughter, “Shall I go and call for you a wet nurse from the Hebrew women, so that she shall nurse the child for you?” Pharaoh's daughter said to her, “Go!” So the girl went and called the child's mother. (Sefer Shemot 2:3-8, underlining my own) The significance of Miriam’s actions in her encounter with Pharaoh’s daughter must not be underestimated. As we have already seen, Moshe would never have existed without Miriam. Moreover, as the above passage intimates, without Miriam’s divinely inspired intervention, Moshe would not have survived, either physically or spiritually, to become the leader of klal yisrael (the Jewish people). This idea is proposed by my rebbi and mentor, Rabbi Joseph B. Soloveitchik (1903-1993, known as “the Rav” by his students and followers): Miriam is responsible for the emergence of Moses as a leader and redeemer of his people. If not for her, he would never have been imbued with great passionate love for his poor brethren. She suggested to the princess that a Hebrew wet-nurse be employed for the infant, preventing Moses from disappearing in anonymity and ignorance. (Family Redeemed: Essays on Family Relationships, page 118) As noted above, Miriam was a prophetess before Moshe was born. Chazal teach us, however, that after Moshe was born, prophecy was taken away from her and given to Moshe (Midrash Aggadah, Shemot 15:20). If this was the case, why did the women so readily join her in singing Shirat Hayam at the Sea of Reeds? The answer to this question is really two-fold. One answer is found in the Aramaic translation/explanation (Targum) of Michah 6:4: “And I sent before you Moses, Aaron, and Miriam;” herein the Targum explains, “… and Miriam to teach the women.” As the teacher of all Jewish women of her time, Miriam was the ba’alat hamesorah (the Mistress of the Torah and its traditions). Little wonder, then, that the Jewish women followed her in giving fervent praise to Hashem for the wonders and miracles He performed at the Sea of Reeds. The Rav provides a second, and quite novel explanation as to why the women followed Miriam in singing Shirat Hayam: Yetziat Mitzraim did not start with Moshe Rabbeinu (our teacher Moshe). The consummation, the full realization, happened through Moshe, but the Jewish consciousness, the Jewish emunah, the faith in the promise of Hakadosh Baruch Hu (the Holy One Blessed be He) [concerning the Redemption], was not just incidental. The people actually cultivated it – and sacrificed their lives - in order that this particular identity, this strange identity, should continue until the final fulfillment, which Hakadosh Baruch Hu spoke [of] to Avraham, Yitzhak, and Yaakov... (Unpublished public lecture on Parashat Shemot; December 30, 1980, this, and the following transcriptions my own) Who were these guarantors of this Jewish consciousness? Who were the spiritual leaders of our people in Egypt? None other than the Hebrew m’yaldot (midwives) Shifra and Puah, identified respectively by Chazal as Yocheved and Miriam. As Rav Soloveitchik so beautifully and creatively states: The verse “Now it took place when the midwives feared G-d, that He made houses for them,” (Sefer Shemot 1:21) means that the Almighty has turned over the leadership of the people in Mitzraim to the m’yaldot. V’ya’ash lehem batim (that He made houses for them) means that they became leaders. The m’yaldot were entrusted with the leadership and the authority to watch, to lead, and to teach the message in Mitzraim. For Rav Soloveitchik, Miriam was the more significant of the two m’yaldot and the more important leader. In his view, when the Torah describes her as “the Prophetess,” it thereby teaches us the extraordinary role Miriam played regarding the Exodus: If not for her, perhaps, Yetziat Mitzraim would not have taken place… So basically, after the people left Mitzraim, the leader of the people was Moshe. Before they left from Mitzraim, when Moshe was yet in Midian, during his long sojourn in Midian, the leader of the people was Miriam Hanaviah [Miriam the Prophetess]. We are now able to truly appreciate Miriam’s role as a great prophetess, consummate educator, and leader of our people in Egypt. As such, the entire nation honored and respected her. May Miriam’s Torah leadership and spiritual bravery once again serve as beacons of truth and light, and may they help bring the geulah shlaimah (the Final Redemption) soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name. The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected]. *** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
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![]() Parashat Vayechi 5778, 2017 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, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Shoshana Elka bat Etel Dina and Chaya Mindel bat Leah Basha, and the safety of our brothers and sisters in Israel and around the world. Sefer Bereishit contains the only instances in Tanach of the phrase, “Am I instead of G-d?” One of these appears in our parasha (50:19), and the other in Parashat Vayatze (30:2). The context for this expression in our parasha is the dialogue that ensued between Joseph and his brothers following the burial of Jacob in Eretz Yisrael (The Land of Israel): So, shall you [i.e. the brother’s messengers] say to Joseph, “Please, forgive now your brothers’ transgression and their sin, for they did evil to you. Now please forgive the transgression of the servants of the G-d of your father.’” Joseph wept when they spoke to him. His brothers also went and fell before him, and they said, “Behold, we are your slaves.” But Joseph said to them, “Don't be afraid, for am I instead of G-d?” (50:17-19, this and all Bible translations, with my emendations, The Judaica Press Complete Tanach) The Midrash Sechel Tov (Buber) on our verse notes that Joseph’s question is, in reality, a rhetorical device, and not a question at all: Joseph spoke to his brothers in a declarative manner (literally, “expression of certainty”). For in this case, “for am I instead of G-d,” is an expression [of the truth]. It is as if Joseph said: “I have within me one of the ethical characteristics that is similar in kind to that of the Holy One Blessed be He, namely, just as the Holy One Blessed be He is willing to overlook sin, so, too, I am willing to overlook sin.” (Translation my own) In sum, according to this interpretation, Joseph is emulating Hashem and his statement of, “for am I instead of G-d,” emerges as the ultimate reassurance to his brothers that he will not retaliate against them for their grievous sin of having sold him into Egyptian slavery. This approach is strongly supported by the succeeding two verses: Indeed, you intended evil against me, [but] G-d designed it for good, in order to bring about what is at present to keep a great populace alive. So now, do not fear. I will sustain you and your small children. And he comforted them and spoke to their hearts. (50:20-21) Parashat Vayatze’s use of our phrase, “Am I instead of G-d?” is very different than the way it is employed in our parasha. Therein, Rachel Emeinu (our Mother Rachel) undergoes intense psychological pain resulting from her infertility: “And Rachel saw that she had not borne [any children] to Jacob, and Rachel envied her sister, and she said to Jacob, ‘Give me children, and if not, I am dead.’” (Sefer Bereishit 30:1) Although the Torah informs us that Jacob “loved Rachel more than Leah,” he answered her in an exceedingly harsh manner: “And Jacob became angry with Rachel, and he said, ‘Am I instead of G-d, Who has withheld from you the fruit of the womb?’” (30:2) It should be noted that Rashi explains Jacob’s words as connoting, “Am I in His place?” The previous Rosh Yeshiva of Yeshivat Chafetz Chaim, Rabbi Alter Chanoch Henoch Leibowitz zatzal (1918-2008), was deeply disturbed by Jacob’s marked insensitivity to his beloved wife and asked: “Why did Jacob not speak to her in a gentle [and consoling manner]?” (This, and the following quotes are from, Chidushei Halev, Sefer Bereishit, pages 189-191, translation and brackets my own.) In his answer, Rav Leibowitz sheds light on the psychological factors that cause one to sin: In the case of Ya’akov Avinu (our Father, Jacob) there were no personal reasons or powerful desires to sin [that would lead to his mistreating Rachel]. Therefore, he should have practiced the direct opposite behavior, especially since his very nature was to act mercifully toward his beloved wife. [Had he done so,] he would have been able to understand her depressed and downtrodden spirit, instead of admonishing her for her feelings! Why, then, did Jacob rebuke Rachel in such a deliberately hurtful manner? Rav Leibowitz suggests the following interpretation of his behavior, and in so doing asks another question in his quest to clarify Jacob’s actions: The reason as to why Jacob so callously chided her was because he consciously suppressed his feelings of mercy, for he thought in so doing he was serving Hashem (l’shame shamayim). As the Seforno (1475-1550) states in his commentary on our verse: “Jacob was angry in his zealousness for the honor of his Creator, as such, he [intentionally] did not look toward the love he had for her [Rachel] concerning this matter.” All of this remains quite difficult, however, for how is it possible that Jacob came to the point of actually performing a sin instead of reproving [his beloved wife] in a gentle [and supportive] manner – after all, were not his actions dedicated solely to serving the Almighty? Rav Leibowitz answers his question by noting that Jacob did not grasp the extent of Hashem’s kindness and mercy, and willingness to forgo His own divine honor rather than cause pain and suffering to the psychologically downtrodden. As King David so powerfully declared in Psalm 34:18, “The L-rd is near to the broken-hearted, and He saves those of crushed spirit” - even when their abject misery leads them to cry out in seemingly disrespectful ways. In contrast, Jacob, who was zealous for Hashem’s glory, believed that Rachel’s statement, “Give me children [Jacob], and if not, I am dead,” impugned the stature of the Almighty in an unforgiveable manner. According to Rav Leibowitz, Jacob’s fundamentally incorrect assumptions regarding the true extent of Hashem’s kindness and mercy led him to sin by responding harshly, rather than supporting Rachel in her hour of need. One of Rav Leibowitz’s hallmarks was the application of his chidushei Torah to real-life scenarios in order to help his students refine their middot (ethical characteristics) and behavior. He uses our story of Ya’akov Avinu (our father, Jacob) and Rachel Emeinu as just such a teaching moment: It is entirely possible that we may undertake a particular action wherein our thoughts and intentions are completely l’shame shamayim. Moreover, we may push ourselves to the ultimate limits (b’mesirut nefesh) in order to fulfill the will of Hashem. Yet, in truth, we will be considered as sinners and be punished for this action. This is the case, since we have erred in our understanding of the overarching principles of the Torah (b’hashkafat haTorah). In his inimitable fashion, Rav Leibowitz notes that we are most likely to err in this way in situations wherein we criticize our fellow Jews: We are particularly predisposed to sin when we think that there is a reason to admonish and distance ourselves from our fellow Jews. We do not recognize that if Ya’akov Avinu was able to err because he failed to understand the extent of the Holy One Blessed be He’s love [for the Jewish people], all the more so is it the case that we are likely to sin [in such matters] – since we, too, very likely will be unable to perceive the extent of Hashem’s kindness and mercy. Therefore, we must be conscientious in the examination of our actions – even when our intentions are purely l’shame shamayim – since we, too, are so easily able to come into the grips of sin. I believe that Rav Leibowitz has taught us a profound lesson as to how we should treat our fellow Jews. Not too surprisingly, it dovetails with one of Rabbi Akiva’s most famous declarations, as found in Pirkei Avot III:14: “Beloved are Israel, for they are called children of G-d; it is a sign of even greater love that it has been made known to them that they are called children of G-d, as it is stated, ‘You are children of the L-rd your G-d.’” (Sefer Devarim 14:1) With Hashem’s help and our heartfelt desire, may Rabbi Akiva’s words become etched upon our hearts and guide our actions today, tomorrow and in the future. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name. The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected]. *** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Shoshana Elka bat Etel Dina and Chaya Mindel bat Leah Basha, and the safety of our brothers and sisters in Israel and around the world. Our parasha concludes with the pasuk (verse): “And Israel dwelt (vayeshev) in the land of Egypt in the land of Goshen, and they acquired property in it, and they were prolific and multiplied greatly.” (Sefer Bereishit 47:27, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) The first phrase, “And Israel dwelt (vayeshev) in the land of Egypt in the land of Goshen,” is difficult to understand as it is unclear as to whom the appellation, “Israel,” refers. Do we interpret it as referencing Jacob, since “Israel” became his additional name following his successful wrestling match with Esau’s guardian angel? In my estimation, this approach is particularly apropos, since “Israel” is paired with the singular form of the Hebrew verb, vayeshev, thereby leading us to surmise that this may logically refer to Jacob. It is equally possible, however, that it may have an entirely different connotation. One of the early medieval meforshim (commentators) to discuss this question was Rabbi David Kimchi (known as “the Radak,” 1160-1235). In his opinion, “Israel” does not refer to Jacob, but rather “to the entire collective, i.e. the Jewish people.” This interpretation is quite solid, since the second half of the verse is comprised of Hebrew verbs that are stated in the plural form. Moreover, there are other instances in the Torah wherein “Israel” signifies the totality of the Jewish people, e.g. “Israel dwelt in Shittim…” (Sefer Bamidbar, 25:1) The majority of Torah commentators follow the Radak’s view; therefore, the beginning of our verse may be legitimately translated/interpreted as, “And the nation of Israel dwelt in the land of Egypt in the land of Goshen.” In his Commentary on the Torah, Rabbi Chaim Ben Attar (known as the “Ohr HaChaim Hakadosh,” 1696-1743), suggests that the singular form of the verb “dwelt” in our pasuk, is teaching us a profound lesson: “The Jewish people [in Egypt at this time] were of one opinion and there was nothing that separated them from one another (v’ain pirood ba’neyhem).” By extension, during this early phase of the Egyptian exile, the children, grandchildren and great grandchildren of Jacob lived as one united community that shared the same goals and vision of a glorious future under Hashem’s beneficent protection. The Ohr HaChaim’s explanation is reminiscent of the greatest event in Jewish history when our people were, once again, completely united – the Revelation at Mount Sinai: “They journeyed from Rephidim, and they arrived in the desert of Sinai, and they encamped in the desert, and Israel encamped (va’yichan) there opposite the mountain.” (Sefer Shemot 19:2) Rashi (1040-1105), basing himself on Mechilta d’Rabbi Yishmael, notes that the phrase, “and Israel encamped there opposite the mountain,” is written in the singular rather than the plural as we find in the rest of the verse: and Israel encamped there: “Hebrew - va’yichan [the singular form, denoting that they encamped there] as one man with one heart (k’ish echad b’lev echad), but all the other encampments were [divided] with complaints and with strife.” It seems, therefore, that when we were united k’ish echad b’lev echad at Har Sinai (Mount Sinai), nothing was impossible, for even finite man was capable of encountering the infinite and ineffable Creator of the Universe! May the time come soon and in our days when we once again stand shoulder to shoulder k’ish echad b’lev echad, living lives infused with deep respect for one another. Then with Hashem’s help and our passionate desire, we will be able to serve Him, as our forebears did during Jacob’s time in Egypt, and when we received the holy Torah - as one indivisible and united people. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name. The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected]. *** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Shoshana Elka bat Etel Dina and Chaya Mindel bat Leah Basha, and the safety of our brothers and sisters in Israel and around the world. Hanukkah and Purim, the two rabbinically based chagim (festivals) of the Jewish calendar, are joyous days of celebration and giving thanks to Hashem. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, described their similarities in the following manner: Purim and Hanukkah represent man’s active involvement. There is no prohibition of work. G-d chose Mordechai, Esther, and the Maccabees not as onlookers but as actors. He demanded from them sacrificial, heroic action. He told them to plan the strategy and execute it. Man is the fulfiller of G-d’s will. Hence, when triumph was achieved, G-d willed man to celebrate a day of love and sympathy, a day of sharing and togetherness. Hanukkah and Purim revolve around the merger of the individual with the community, promoting an open, sympathetic existence. (This, and all Rav Soloveitchik quotes, are from Days of Deliverance: Essays on Purim and Hanukkah, Eli D. Clark, Joel B. Wolowelsky and Reuven Ziegler editors, pages 121-124, brackets my own) The Rav’s understanding of the parallels that obtain between Hanukkah and Purim stresses that Mordechai, Esther and the Maccabees were active agents in the salvation of the Jewish people. They engaged in “sacrificial heroic action” based upon their personally conceived strategies and chosen modes of deployment. In this way, they fulfilled Hashem’s will, and, “… when triumph was achieved, G-d willed man to celebrate a day of love and sympathy, a day of sharing and togetherness.” If we carefully examine the Al ha-nissim (For the Miracles) prayer of the siddur that is recited on both Hanukkah and Purim, however, we immediately find a number of significant disparities regarding their form and content. I have always found it fascinating that the text of Hanukkah’s Al ha-nissim is 92 words in length, whereas Purim’s is a mere 52 words. Perhaps, the most direct way to understand this difference is to highlight the essential purpose of the prayer, namely, to tell the stories of Hanukkah and Purim. We must rememeber that Purim has its own sefer, namely, Megillat Esther that is included in Tanach, wherein its events are extensively narrated over the course of 10 chapters. As such, it does not need an elaborately articulated Al ha-nissim. Hanukkah’s chronicle, however, is not found anywhere in Tanach; as such, its “megillah” is none other than its extensive Al ha-nissim formulation. Rav Soloveitchik focuses upon an additional fundamental conceptual difference that obtains between Hanukkah and Purim as illustrated in the Al ha-nissim: If you compare the Al ha-nissim that we recite on Purim with the Al ha-nissim we recite on Hanukkah, you will find an important distinction. In the Al ha-nissim of Purim, there is nothing mentioned of Mordechai and Esther’s role in the unfolding of the dramatic events about which the Megillah tells us. We know from the Megillah that Mordechai took the initiative and Esther was ready to sacrifice herself. But in the Al ha-nissim, the names of Mordechai and Esther are mentioned only as an indication of the period during which the events transpired: “In the days of Mordechai and Esther.” It should have said: “And Mordechai cried out, and Esther entered the chamber of the king (4:1; 5:1) Herein, the Rav underscores the role of Mordechai and Esther as historical markers instead of historical actors. In fact, Purim’s Al ha-nissim completely de-emphasizes the singular import that human intervention played in bringing about the deliverance of the Jewish people at this moment in history. The Rav formulates this notion by stating, “Though the Megillah depicts the human role and human action, these are completely ignored in the Al ha-nissim of Purim.” Thus, we find in Purim’s Al ha-nissim: “But You [Hashem], in your abundant mercy, nullified his counsel [i.e. Haman’s] and frustrated his intention and caused his design to return upon his own head, and they hanged him and his sons on the gallows.” The Rav points out that the situation is entirely reversed when we read the Al ha-nissim for Hanukkah, wherein the Maccabees’ instrumental role is the point of focus: You delivered the strong into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the wanton into the hands of the diligent students of Your Torah…Thereafter Your children came into the shrine of Your house, cleansed Your Temple, purified Your sanctuary, kindled the lights in the courts of Your holiness… Rav Soloveitchik buttresses this line of reasoning by reminding us of the prominent role given the Maccabees in the Ha-nerot hallalu (These Candles) prayer that recited after lighting the chanukiyah (menorah): “… [the] miracles and wonders that You performed for our forefathers, by means of Your holy priests [i.e. the Maccabees].” The Rambam (Maimonides, 1135-1204) echoes this prayer’s text in his Mishneh Torah, Hilchot Hanukkah when he states: “The children of the Hasmonean High Priests overpowered them [i.e. the Syrian-Green legions], and killed them, and saved Israel from them.” (3:1) In sum, each of these Hanukkah sources emphasize the Jewish people’s role in achieving victory, whereas, as we have seen, in the case of Purim, the deliverance from evil is attributed solely to the Almighty. What is the underlying reason for this glaring disparity between Purim and Hanukkah? Once again, the Rav offers his illuminating insights: We learn from this that when the fight is spiritual, G-d invites the Jew to participate. When spiritual survival is at stake, man must take the initiative. Even though man is under the guidance of the Almighty, man takes the initiative, and therefore his role is recorded… Antiochus was interested in destroying the Jews spiritually. When the menace is of a spiritual nature, then the initiative belongs to man. Man engages in the struggle for spiritual survival. For this reason, the Hasmoneans took the initiative, and we rememeber their efforts when we commemorate their victory on Hanukkah. In stark contrast, however: When it is only a question of physical struggle [as in the case of Purim wherein Haman’s goal was to murder our people,] G-d acts differently. When there is a physical menace or the threat of physical destruction, G-d uses the human hand as an instrument of His will. He recruits man. He uses human energy, human resources, to implement the plan that He has devised. But Judaism has said that in this case, the man who is the messenger of G-d should not be credited with the salvation… On Purim we celebrate a physical victory. [Therefore,] in the liturgy we make no mention of Mordechai and Esther’s deeds because, if the achievements are in the realm of military conquest and of material nature, victory should be attributed to the Almighty. As different as Purim and Hanukkah are from one another, we must never forget one essential parallel: Just as the Maccabees took the spiritual initiative and rekindled the lights of the Menorah in the Beit Hamikdash (Holy Temple), so, too, did Hashem bring light to our people on Purim to commemorate the physical salvation He undertook on our behalf. As Megillat Esther so powerfully attests: “The Jews had light and joy, and gladness and honor.” (Megillat Esther 8:16, translation, The Judaica Press Complete Tanach) With Hashem’s protection, may we never again face the physical trials and tribulations represented by Purim, nor the spiritual challenges that Hanukkah portrays. Instead, may we ever be zocheh (merit) to experience the light and joy of Hanukkah and Purim. V’chane yihi ratzon! Shabbat Shalom and a joyous Chanukah! Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name. The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected]. *** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Shoshana Elka bat Etel Dina and Chaya Mindel bat Leah Basha, and the safety of our brothers and sisters in Israel and around the world. Our parasha begins with the pasuk (verse): “Jacob dwelt in the land of his father's sojourning, in the land of Canaan.” (Sefer Bereishit 37:1, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) At first glance, it appears to be redundant, since two chapters earlier, the Torah presented a number of pasukim that clearly indicate that Jacob was, indeed, “in the land of his father's sojourning, in the land of Canaan.” For example: And Jacob came to Luz, which is in the land of Canaan that is Beth E-l, he and all the people who were with him. (35:6) And it came to pass when Israel dwelt in that land… (35:22) And Jacob came to his father Isaac, to Mamre, Kiriath Arba, which is Hebron, where Abraham and Isaac dwelt. (35:27) One of the meta-principles of classic Torah exegesis is the singular import of every letter, word and pasuk. Therefore, each verse is deemed vitally necessary – even when its significance initially eludes us. As such, it is incumbent upon us to ask, “Why does the Torah tell us once again: ‘Jacob dwelt in the land of his father's sojourning, in the land of Canaan?’” As in many matters of this nature, Rashi (1040-1105) offers us deep insights into “the story behind the story.” In one of his Midrashically-based comments on the second verse of our parasha, Rashi refers to the word “dwelt” from our verse, and helps us understand its inclusion in the Torah: It is further expounded upon [as follows]: “Dwelt” When Jacob sought to dwell in tranquility, the troubles of Joseph sprang upon him. The righteous seek to dwell in tranquility. Said the Holy One, blessed be He, “What is prepared for the righteous in the world to come [i.e. great reward] is not sufficient for them! They seek [as well] to dwell in tranquility in this world!” (Brackets my own) Rabbi Eliyahu Mizrachi (1450-1526), known as “the Mizrachi,” reminds us in his explication of Rashi’s gloss that there were a number of other desperate scenarios that Jacob faced prior to Joseph’s tragic sale by his brothers: his wrenching time with Laban, the trials and tribulations of his physical journey from Haran, his visceral fear of Laban and Esau, his abject consternation for Dinah following Schechem’s outrageous act, and his depth-level trepidation that the nations surrounding the town of Shechem would launch an attack against his family in retribution for Simeon and Levi’s sacking of the town and the murder of its male inhabitants. Beyond a doubt, rather than finding the tranquility he sought, Jacob encountered trial after trial. Rabbi Moses Sofer (1762-1839), known as “the Chatam Sofer,” asks a very straightforward question regarding Rashi’s comment: Is it not the case that the Holy One is good and seeks to bring about good (tov u’mativ) [to His creations?] If so, why would He be so strongly opposed (literally, “hate”) to righteous individuals benefitting from both worlds [i.e. this world and the world to come]? (Torat Moshe, Parashat Vayashev, translation and brackets my own) While the Chatam Sofer offers a variety of responses to his question, I believe his son, Rabbi Abraham Samuel Benjamin Sofer (1815-1871), known as “the Katav Sofer,” provides one of the best approaches to answering his father’s question. He begins by noting that Rashi changed the text of Midrash Rabbah, Bereshit 64:1. Therein, it was Satan (i.e. the evil inclination), and not Hashem as in Rashi’s text, who declares: “What is prepared for the righteous in the world to come [i.e. great reward] is not sufficient for them! They seek [as well] to dwell in tranquility in this world!” In addition, the Katav Sofer emphasizes that the Midrash, unlike Rashi’s version, includes two references to dwelling in tranquility: “When the righteous dwell in tranquility (sh’yoshvim b’shalvah), and seek to continue to dwell in serenity (u’mevakshim leishav b’shalvah) in this world (b’olam hazeh) …” The Katav Sofer now asks two questions regarding the original text of the Midrash: “What is the difference between the terms ‘sh’yoshvim b’shalvah’ and ‘u’mevakshim leishav b’shalvah,’ and why is the obvious phrase, ‘b’olam hazeh,’ used. After all, where else could it be?” (All translations my own) He suggests that the reason why tzadikim desire to live in peace and harmony is to avoid the misery associated with poverty. Additionally: This is in order [to give them the freedom to live life in a normal fashion] so that they will not be prevented from preparing themselves for life in the World to Come. As our Sages stated in Pirkei Avot: “If there is no flour [sufficient food,] there can be no Torah.” (3:17) This concept is found, as well, in the words of King David, peace be upon him, who said: “May only goodness and kindness pursue me all the days of my life, and I will dwell in the house of the L-rd forever more.” (Sefer Tehillim 23:6) Seeking this level of parnasah is totally acceptable and exemplifies the idea of “dwelling in tranquility.” According to the Katav Sofer, however, if tzadikim have achieved this status and then u’mevakshim leishav b’shalvah, i.e. seek even greater pleasures in this world, there is a serious problem, for the pursuit of mere self-gratification leads one “to legitimately fear that as a result of the bounty that a tzadik has received he will, G-d forbid, [ultimately] reject Hashem.” As the Torah testifies: “And Jeshurun (i.e. the Jewish people) became fat (rich) and rebelled; you grew fat, thick and rotund; [Israel] forsook the G-d Who made them, and spurned the [Mighty] Rock of their salvation.” (Sefer Devarim 32:15) At this juncture, the Katav Sofer recapitulates his thoughts and, in so doing, explicates the inherent meaning of the original Midrashic text: In sum: “When the righteous dwell in tranquility and seek to continue to dwell in serenity in this world (b’olam hazeh) …,” for the purpose of this world (olam hazeh), rather than to perfect their souls in the World to Come, then the Satan will, indeed, come and criticize them by proclaiming: “What is prepared for the righteous in the world to come is not sufficient for them! Therefore, they desire to dwell in tranquility in this world for the wrong reasons! Instead of preparing themselves for the World to Come, they pursue hedonistic pleasures in this world – solely for the sake of this world!” In sum, if tzadikim pursue hedonistic goals in this world, they will be unable to sufficiently focus their energies on perfecting their spiritual being. The Katav Sofer’s words are clearly focused upon the tzadikim of the world. I believe, however, that they are deeply relevant for us all. Long ago King Solomon declared: “Whoever loves silver will not be sated with silver…” (Sefer Kohelet 5:9) Our Sages followed his lead and proclaimed: Who is rich? One who is satisfied with his lot. As is stated: “If you eat of the toil of your hands, fortunate are you, and good is it to you;” “fortunate are you” in this world, “and good is it to you” in the World to Come.” (Pirkei Avot 4:1, translation, Rabbi Yosef Marcus) With Hashem’s great kindness, may we be zocheh (merit) to live lives that reflect the wisdom of King Solomon and the powerful insight of our Sages, so that we, too, may live in tranquility in this world as dedicated servants of the Almighty. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name. The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected]. *** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link. |
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