Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parasha contains the only instance in the Torah with pasukim preceded and followed by an inverted letter “nun.” (Sefer Bamidbar 10:35-36) One of the better-known discussions with respect to this is found in Talmud Bavli, Shabbat 115b-116a:

Our Rabbis taught: “So it was, whenever the ark set out, Moshe would say, ‘Arise Hashem, may Your enemies be scattered and may those who hate You flee from You.’” “And when it came to rest, he would say, ‘Repose Hashem, among the myriads of thousands of Israel.’” (Sefer Bamidbar 10:35-36, these verses and all Tanach translations, The Judaica Press Complete Tanach) The Holy One, blessed be He, provided signs for this section above and below, to teach that it is not in its place. Rabbi [Yehudah HaNasi] said: “It is not on that account, but because it ranks as a separate Book.” (Translation, Soncino Talmud, with my brackets and emendations)
 
Although we find two opinions cited in this source, Rabbi Yehudah HaNasi’s position is the far more accepted one. Moreover, he opines that the Torah is comprised of seven, rather than five, separate books, as explained by Rabbi Adin Steinsaltz zatzal (1937-2020) in his edition of the Talmud:
​
According to whose opinion [are there seven books in the Torah?] It is according to the opinion of Rabbi Yehuda HaNasi, as by his count there are seven books of the Torah: Genesis; Exodus; Leviticus; Numbers until: “And when the Ark traveled”; the portion: “And when the Ark traveled,” which is considered its own book; the remainder of Numbers; and Deuteronomy. (Koren Talmud Bavli, Shabbat 115b-116a)
 
The essence of this section of our parasha centers on the concept of “those who hate You.” To whom does this phrase refer? Moreover, what does it mean “to hate Hashem?” Fortunately, these questions were addressed long ago in the Midrash Sifrei on our pasuk:
​
“May those who hate You flee from You:” And are there really haters [that stand before] the One who spoke, and the world came into being? Rather, the text is teaching us that anyone who hates the Jewish people is as if he hates the One who spoke, and the world came into being. We find this idea, as well, in another verse, “And with Your great pride You tear down those who rise up against You; You send forth Your burning wrath; it devours them like straw.” (Sefer Shemot 15:7) And are there really those who rise up against the One who spoke, and the world came into being? Rather, the Torah is teaching us that anyone who rises up against the Jewish people is as if he has risen up against the Omnipresent One (HaMakom). (Pesikta 84, translation and brackets my own)
 
According to this midrash, any individual or nation, that has abject antipathy for our people and wreaks havoc against us is considered one of the sonei Hashem (haters of Hashem). A powerful interpretation of this midrash is offered by Professor Nechama Leibowitz zatzal (1905-1997), one of the previous generation’s greatest Torah teachers:
​
Accordingly, the enemies of Israel are synonymous with the enemies of God. Whether we are worthy or not of this title; those bent on our destruction regard us as the standard-bearers of truth and justice and the representatives of the divine Law. And it is for this reason they persecute and hate us. (Studies in Bamidbar, page 91, translated and adapted from the Hebrew by Aryeh Newman)
 
In an effort to further clarify our Torah passage, Professor Leibowitz summarizes the interpretation of Rav Shimshon Raphael Hirsch zatzal (1808-188) in this manner:
 
Hirsch, commenting on this passage, remarks that Moshe was aware that enemies would rise up against the Torah from the moment that it was given. Its demands for justice and altruism were bound to antagonize aggressors and tyrants and stand in the way of their designs. The Torah’s call to holiness would not only arouse hatred, but active persecution.
 
Professor Leibowitz has provided us a clear path for understanding the underlying nature of anti-Semitism. As the Haggadah solemnly proclaims: “B’kol dor v’dor omdim aleinu l’kaloteinu— In each and every generation there are those who rise against us to completely destroy us.” Moreover, the Torah and the Jewish people stand in stark opposition to everything that the tyrants of the world represent. The Torah’s demands for justice and altruism, and the “call to holiness,” are ideals our enemies cannot accept. Therefore, as representatives of Hashem’s holy Torah, we have continued to be hated and persecuted until our own historical moment. 
 
With Hashem’s help and our fervent desire, may the time come soon and, in our days, when Zechariah’s prophecy will be echoed by all the nations of the world: “And Hashem shall become King over all the earth; on that day shall Hashem be one, and His Name one.” (14:9) For then, and only then, will the endless cycles of hatred and injustice against us cease and the stirring words of Yermiyahu finally fulfilled: “the sound of mirth and the sound of joy, the voice of a bridegroom and the voice of a bride, the sound of those saying, ‘Thank Hashem Tzivakot, for Hashem is good, for His loving-kindness endures forever…’” (33:11)
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
See as well, http://www.yutorah.org/ using the search criteria 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
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The laws pertaining to the Nazirite are found in this week’s parasha. As Chazal often chose a haftarah that parallels a subject found in its associated Torah portion, our haftarah focuses on the miraculous events preceding the birth of the most famous nazir of all time, Shimshon HaGibor. Our narrative begins with these words:

And there was one man from Zorah, from the family of the Danites, whose name was Manoah; and his wife was barren and had not borne. And an angel of Hashem appeared to the woman, and said to her, “Behold now, you are barren and have not borne; and you shall conceive and bear a son. Consequently, beware now, and do not drink wine or strong drink, and do not eat any unclean thing. Because you shall conceive and bear a son; and a razor shall not come upon his head, for a nazir to Elokim shall the lad be from the womb; and he will begin to save Israel from the hand of the Philistines.” (Sefer Shoftim 13:2-5, this and all Tanach translations, The Judaica Press Complete Tanach)
 
The haftarah concludes with the birth of Shimshon and explicit statements that Hashem both blessed and rested His Divine spirit upon him: “And the woman bore a son and called his name Shimshon; and the lad grew, and Hashem blessed him. And the spirit of Hashem began to come to him at times in the camp of Dan...” (Sefer Shoftim 13:24-25)
 
Based upon his colorful nature and the all-too famous incident with Delilah, Shimshon emerges as one of the most misunderstood figures in Tanach. We are indeed fortunate that Chazal address these misperceptions and help reveal his authentic persona. The Torah teaches us that two of the twelve tribes received the appellation “gur aryeh.” Ya’akov Avinu bestowed this title on Yehudah and his descendants, and Moshe Rabbeinu did so regarding the tribe of Dan:

A cub (gur) [and] a grown lion (aryeh) is Judah. From the prey, my son, you withdrew. He crouched, rested like a lion, and like a lion, who will rouse him? (Ya’akov Avinu, Sefer Bereishit 49:9)
 
And of Dan he (Moshe) said: “Dan is a young lion (gur aryeh), streaming from Bashan.” (Sefer Devarim 33:22)
 
Midrash Bereishit Rabbah, Parashat Vayechi VII, explains “gur aryeh” as Ya’akov’s blessing to Yehudah to acquire “the strength of a lion and the temerity of a lion cub.” In his Commentary on the Torah on this verse (Sefer Bereishit 49:9), Rashi (1040-1105) notes that Ya’akov’s use of gur aryeh prophetically refers to Yehudah’s most famous descendant and forebear of the Mashiach, Dovid HaMelech (King David), who was the embodiment of both lion-like strength and great boldness. In addition, in Sefer Bereishit 49:16, we find: “Dan will avenge his people, like one, the tribes of Israel.” Basing himself on a variety of passages from Chazal, Rashi states:

All Israel will be like one with him, and he will avenge them all. Concerning Shimshon he [Ya’akov] uttered this prophecy. We can also explain, “like one, the tribes of Israel,” [as follows]: like the special one of the tribes, namely David, who came from Yehudah.
 
Rashi’s gloss underscores Chazal’s perception regarding the relationship between the tribe of Yehudah and the tribe of Dan that is exemplified by their most famous descendants, Dovid HaMelech and Shimshon. Midrash Bereishit Rabbah, Parashat Vayechi 14, gives this idea powerful voice: “Ya’akov Avinu saw him [Shimshon in a prophetic vision] and thought he was the Melech HaMashiach (the King Messiah)…” Clearly, Shimshon’s potential was nearly unlimited.
 
In my estimation, Shimshon’s status as one of the most outstanding Shoftim and protectors of the Jewish people is given its clearest expression in Rabbi Yochanan’s words, as found in Talmud Bavli, Sotah 10a:

Rabbi Yochanan said: “Shimshon judged the Jewish people just like their Father-in-Heaven. As the text states, ‘Dan will avenge his people, like one [Rashi — the One of the World Who renders righteous judgment], the tribes of Israel.’” (Sefer Bereishit 49:16). And [in addition,] Rabbi Yochanan said: “Shimshon was named after the name of the Holy One blessed be He. As the text states: ‘For a sun (shemesh — similar in Hebrew spelling to Shimshon) and a shield is Hashem; Hashem will give grace and glory; He will not withhold good from those who go with sincerity.’” (Sefer Tehillim 84:12, Talmud translation my own)
 
Rabbi Yochanan compares Shimshon to the Almighty in two respects, as an honest and forthright judge and as an authentic shomer Yisrael—guardian and defender of the Jewish people. In his view, this was the real Shimshon, regardless of his negative actions at different periods of his life.
 
I believe another aspect of Shimshon’s greatness is found in his willingness to do teshuvah, just as Dovid HaMelech sought to repent following his initial involvement with Batsheva. Shimshon rose to this level when he implored Hashem for the strength to destroy his idolatrous Philistine captors:
​
And the people [Philistines] saw him (Shimshon) and praised their god, because they said, “Our god has delivered into our hands our enemy and the destroyer of our land, and who has slain many of us.” And Shimshon called to Hashem and said, “O’ L-rd G-d, remember me and strengthen me now, only this once O’ G-d, that I may be avenged the vengeance for one of my two eyes from the Philistines.” And Shimshon grasped the two pillars of the center, upon which the house rested, and leaned upon them, (the) one with his right hand and the other with his left. And Shimshon said, “Let my soul die with the Philistines,” and he bent with (his) might, and the house fell upon the lords, and upon all the people that were therein. And the dead that he killed at his death were more than he had killed in his lifetime. (Sefer Shoftim 16:24,28-30)
 
When Hashem granted him this power, Shimshon was able to mekadash shame Shamayim b’rabim—sanctify Hashem’s name before the entire world. With Hashem’s help and our fervent desire, may we, too, dedicate ourselves to bring honor to His holy name. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my 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 would like to be added, please contact me via email: mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach
 
*** 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
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
This week’s haftarah contains two of the most celebrated pasukim in Sefer Hoshea:
And I will betroth (v’arastich) you to Me forever, and I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy. And I will betroth you to Me with faith, and you shall know Hashem. (II:21-22, this and all Tanach translations, The Judaica Press Complete Tanach)
 
The three-fold repetition of the Hebrew term “v’arastich Li” (“and I will betroth you to Me”) in these verses is a metaphorical betrothal that emphasizes Hashem’s commitment to establishing renewed bonds of righteousness, justice, loving-kindness and mercy with klal Yisrael. As such, they foreshadow a future where the relationship between Hashem and the Jewish people will be fully restored.
 
The Maharal of Prague (Rabbi Judah Loew ben Bezalel, 1512-1609) underscores the everlasting nature of the connection that will one day exist between Hashem and our nation:

The connection that will exist in the future between the Holy One blessed be He and the Jewish people will be eternal (yi’yeh l’netzach), [that is,] this link will never cease or be severed. This matter is explained in the comforting words to the Jewish people [that were revealed to them] through His prophets. It is in this sense that the prophet Hoshea said: “And I will betroth (v’arastich) you to Me forever, and I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy.” Behold, the prophet explicitly stated that this connection, that is, “the betrothal,” will be everlasting in nature, unlike the original one. (This and the following quotations, Sefer Netzach Yisrael, chapter 47, translations and brackets my own.)
 
At this juncture, the Maharal analyzes the essence of the union that will be established between Hashem and our people. In his view, the repetition of the phrase “And I will betroth (v’arastich)” symbolizes the central features of this relationship:

And in this passage, we find the word, “v’arastich” repeated three times… [A person must] realize that this future connection entails three different aspects. Firstly, it will be permanent in nature. Secondly, the Jewish people will cleave to all of the behavioral characteristics (middot) of the Holy One. Lastly, this bond will be all-inclusive (chibur gamur). Even were this relationship to incorporate all of [Hashem’s] middot, it is nonetheless possible that that the Jewish people would not cleave to Hashem in a holistic manner. This is the case, since [without His promise of precisely this type of relationship, there is a likelihood that] our people would not cleave to Him in great mercy or great kindness and so, too, with the rest of [Hashem’s] ethical characteristics.
 
Moreover, the Maharal elucidates how the multiple instances of “v’arastich” represent the new bond that will obtain between Hashem and Kenesset Yisrael:

“And I will betroth you to Me forever” proves that the connection will be eternal. In addition, the text states, “And I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy.” Each of these qualities is mentioned, since they…encapsulate the middot of Hashem. Afterwards the text states, “And I will betroth you to Me with faith (b’emunah), and you shall know Hashem.” This proves that the new relationship will be all-inclusive.
 
Based upon a careful reading of our two verses, one may question why Hoshea utilized the third instance of v’arastich, “And I will betroth you to Me with faith,” that focuses on the chibur gamur motif. After all, would not the second phrase of v’arastich have led one to this conclusion? Apparently the Maharal wrestled with this problem, as well, as he continues with the following keen analysis:

The notion of the new relationship being one of chibur gamur (all-inclusive) is an idea that stands on its own (ma’a’lah bifnei atzmo), since when the text states, “And I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy,” this only teaches us that the Jewish nation will cleave to the Blessed One with all of these middot. It does not mention, however, that the future relationship between Hashem and our people will be an all-encompassing one. This is the case, since, even if the connection is based upon each of these middot, it is possible that we would not experience it through total mercy. Therefore, the prophet proclaims, “And I will betroth you to Me with faith,” as this phrase suggests the concept of a complete and total connection [to Hashem]. Consequently, the relationship will be infused with total mercy and kindness, for that is the true meaning of emunah (faith) regarding an [authentically] total union (chibur gamur) [with Hashem].
 
Chazal established the yearly calendar in such a manner as to ensure that the public reading of our haftarah frequently precedes the Festival of Shavuot. In their divinely inspired wisdom, they understood that there is a close association between this portion from the Nevi’im and the giving of the Torah on Shavuot. Based upon the Maharal’s illuminating insights, I believe we are in a better position to understand the nature of this connection. As noted, the Maharal emphasizes that our mastery of Hashem’s ethical characteristics leads to chibur gamur. This is congruent with Rabbi Meir’s analysis in Mesechet Avot d’Rabbi Natan that discusses the final words of our pasukim:
​
Rabbi Meir said: “Why does the prophet [mention righteousness (tzedek), justice (mishpat), loving-kindness (chesed) and mercy (rachamim)] and immediately follow this with the phrase, ‘and you shall know Hashem?’” Surely this is coming to teach us that everyone who has mastered these middot will have close knowledge of the Omnipresent one [that is, a strong personal relationship will exist between such individuals and the Master of the Universe]. (Mesechtot Katanot, Mesechet Avot d’Rabbi Natan, Nuscha I, Chapter 37, translation and brackets my own)
 
If we synthesize the approaches of Rabbi Meir and the Maharal, we discover that the link between Hoshea’s nevuah and Shavuot becomes quite clear: Both Hashem and the Jewish people long for an eternal intimate relationship. Accordingly, we must do everything in our power to forge this bond and demonstrate our worthiness to be full partners in this union. May this time come soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom and Chag Sameach
 
Past drashot may be found at my 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 would like to be added, please contact me via email: mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach
 
*** 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
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Parashat Behar begins with these two pasukim:
 
And Hashem spoke to Moshe on Har Sinai, saying, “Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Sabbath to Hashem.” (Sefer Vayikra 25:1-2, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)
 
These verses generate the very famous question found in a variety of sources: “What [special relevance] does the subject of Shemitah have with Mount Sinai? Were not all the mitzvot stated at Sinai?” Rashi (1040-1105), basing himself on a midrashic passage, provides the following celebrated answer: “However, [this teaches us that] just as with Shemitah, its general principles and its finer details were all stated at Sinai, likewise, all of them [the mitzvot] were stated—their general principles [together with] their finer details—at Sinai. This is what is taught in Torat Kohanim (25:1).” This question and answer are fundamental for understanding the Torah worldview, since they teach us the holistic nature of the Revelation at Har Sinai; namely, Hashem communicated to us the overarching principles and specific details necessary to lead a life stamped in His divine image.
 
Living a life according to the Torah’s “general principles and its finer details” is an endless challenge for the halachically committed Jew. The rapid transformations produced by technological innovations have created a world wherein change in almost all matters is the rule, rather than the exception. In order to ascertain ratzon Hashem, we must turn to our poskim to help us chart a course of authentic halachic living. In doing so, we must ask these basic questions: What is the role of a posek? What does a posek actually do when presented with a sheilah? What is the relationship that obtains between earlier authorities and the contemporary posek? What are the limits of the modern posek’s autonomy in his decision-making process?
 
On Sunday, July 8, 1934, Rabbi Moshe Feinstein zatzal (1895-1986), known by his students and followers as “Rav Moshe,” was 39 years old and the rabbi of Luban, Belorussia (Soviet Union), a position he had held since 1921. His intellectual acumen and prowess were recognized far and wide, and his brilliant Torah insights and decisions were legendary. On this day, he penned a teshuvah to one of his colleagues that dealt with the above-stated questions (Iggrot Moshe, Yoreh Deah Section I: 101). Rav Moshe was asked: “How are we permitted to depend upon Torah chidushim like those that I [that is, Rav Feinstein] have explained as having practical halachic application when they are specifically in opposition to the Acharonim [later day authorities who preceded me]?” His answer encapsulates his independent and unfailing spirit in pursuit of the truth:

Behold I say: Has an end and limitation been made for the Torah? G-d forbid that we should make halachic decisions solely based upon that which is found already in other works! That would mean that if questions were to arise that were not found in pre-existent works that we should not make a determination and give a decision to them, even when we have the ability to render such a decision. In my humble opinion, it is prohibited to say such a thing. Beyond question, the Torah will continue to grow and develop now and in our time. [Moreover,] anyone who has the ability to determine any law that comes before him, according to the limits of his ability, is obligated to do so based upon due diligence (chakirah v’drisha haitav) in the Talmud and prior poskim. [He must employ] clear understanding and utilize accurate proofs, even if [he develops] a new law that was never spoken about in prior works. (All translation, brackets, and emphasis my own)
 
Rav Moshe’s answer is unequivocal: The posek is obligated to respond to any and all Torah inquiries in a manner that uses the full force of his intellectual powers, even when his intensive study and analysis of the issues at hand yield a brand new halacha l’ma’aseh (practical law). The Torah, while given once in human history, continues to grow and expand in its application to all times and places.
 
How should the posek address laws that are explicitly found within Halachic Literature? How heavily should the weight of authority rest upon his shoulders? Here, too, Rav Moshe bravely advocates, and even demands, autonomy over merely “looking something up” in one of the classic works of Jewish jurisprudence:

Even in regard to a law that is already found in previous works, beyond question the decisor also must understand it and render a decision according to his own thought processes (b’da’ato) before he declares it to be the law, and by no account should he render judgment simply because he has found such and such a conclusion [in prior works]. This would be as if he rendered judgment simply based upon his studies. Concerning this approach, it has been stated that the Tannaim bring destruction upon the world when they render judgment based solely upon that which they have learned [but failed to understand – Rashi, Talmud Bavli, Sotah 22a].
 
How much leeway, however, does the posek actually have? Can he legitimately reject prior and heretofore accepted opinions? Rav Feinstein’s answer is clear:
 
Even if his decision, on occasion, stands in stark opposition to some of the greatest of our recent Acharonim (gaonim merabbotainu ha’acharonim), what of it? Beyond question, even we are permitted to disagree with the Acharonim, and even some of the Rishonim, when we have proper proofs and the essence [of our response] is [replete] with correct [and unassailable] reasons. Concerning this idea, our Sages stated explicitly in Talmud Bavli, Bava Batra 131a: “A judge can only depend upon what his own eyes see.” …
 
Rav Moshe proceeds to clarify the posek’s degree of autonomy, and opines that he must balance his ruling according to the dictates and halachic structure created by:
… famous decisors of the Shulchan Aruch that have been accepted in all of our countries. Regarding this it was said: “They established a place to create a ‘fence’ of protection.” [In doing so, one will be following in the path] of the majority of the responsa of later-day authorities who determine many new laws that are to be followed as a matter of actual halachic practice.
 
Moreover, Rav Feinstein suggests that the posek engaged in this creative process “must never be arrogant and must strive to determine the law in accordance with the prior authorities [when it is possible to do so.]” There are situations, however, where potential human tragedy and need are so manifest that the posek is mandated to do everything in his power to rescue someone from a life of misery, Torah violation, or devastating financial loss:
​
When it is a matter of great need, and all the more so a situation wherein the woman would remain inextricably tied to her husband against her will [agunah] as in our case, then we are unquestionably obligated to render judgment [in opposition to prior authorities] if it appears to us that we are able to free [her]. It is prohibited for us to be from the overly humble and “tie up” a daughter of Israel, or to cause one to violate various prohibitions, or even to cause the loss of Jewish money.”
 
Rav Moshe zatzal was one of the greatest poskim of the past century. His intellectual integrity and honesty knew no bounds in his pursuit of truth to help the entire Jewish people. He stands forevermore as a paragon of what a posek can and should be. May we be zocheh to learn from his stellar example, and live lives infused with love of Torah, devotion to our people, and dedication to 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 contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are 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
 
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
One of the best-known sections of our sidrah is Parashat HaMoadim. Its 44 pasukim comprise the 23rd chapter of Sefer Vayikra and serve as an encyclopedic presentation of the Moadim, that are introduced in this manner: “And Hashem spoke to Moshe, saying, ‘Speak to the children of Israel and say to them: Hashem’s appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days].’” (23:1-2, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) Following the words, “these are my appointed [holy days],” we would expect a discussion of the Moadim, beginning with Pesach and concluding with Succot. According to Rashi zatzal (1040-1105), however, the next pasuk refers to Shabbat: “[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Shabbat to Hashem in all your dwelling places.” (23:3) It is only after this pasuk that we find the introduction to the Moadim: “These are Hashem’s appointed holy occasions, that you [that is, the Sanhedrin] shall designate in their appointed time.” (23:4)
 
Rashi, based upon several midrashic passages, notes the anomalous nature of the inclusion of Shabbat amid the Moadim and asks: “Why does Shabbat [designated by Hashem,] appear here amidst the Moadim [designated by man, the Sanhedrin?]” (23:3) His answer is a classic example of Rabbinic analysis: “To teach you that whoever desecrates the Moadim is considered [to have transgressed as severely] as if he has desecrated Shabbat, and that whoever fulfills the Moadim is considered as if he has fulfilled Shabbat [and his reward is as great].” As such, the placement of Shabbat at the beginning of our chapter connotes the singular import of the Moadim and underscores their close connection to Shabbat.
 
The Vilna Gaon zatzal (the Gra, 1720-1797) follows a very different approach regarding Shabbat and its linkage to Parashat HaMoadim. However, he also asks, “mah inyan Shabbat l’poh—what is the relevance of Shabbat to the Moadim here?” (The following presentation is based on an oral tradition cited in Chumash HaGra, Parashat Emor, 23:3) In his response, he maintains that the phrase, “[for] six days, work may be performed” does not refer to Shabbat, but rather to to the Moadim. The Gra derives this chiddush based on the following analysis: On the Torah level, there are two days of Pesach, one day of Shavuot, two days of Succot (inclusive of Shemini Atzeret) and one day of Rosh HaShanah, yielding the number “six” in our phrase. What, however, is the status of Yom Kippur since it is not included in the six? The Gra notes that it is different in kind and degree from the Moadim since:
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On these six days, one is allowed to perform melechet ochel nefesh, that is, to cook and to bake. In contrast, Yom Kippur’s laws are similar in kind to Shabbat wherein these actions are proscribed. This, then, is why the text states, “six days,” regarding the above-cited Moadim. Moreover, “work may be performed,” refers to melechet ochel nefesh. The phrase, “but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Shabbat to Hashem in all your dwelling places,” must, therefore, be understood in contrast to the six Yamim Tovim and as a direct reference to Yom HaKippurim, wherein the text states: “It is a Shabbat of Shabbatot and mikra kodesh—it is called holy, wherein all prohibited melachot may not be performed, inclusive of ochel nefesh… (Translation and underlining my own)
 
The Gra concludes his presentation by citing sections of additional pasukim as powerful proof that Parashat HaMoadim refers exclusively to the Moadim: “These are Hashem’s appointed [holy days] that you [klal Yisrael] shall designate as holy occasions… apart from Hashem’s Shabbatot.” (23:37-38)
 
With Hashem’s help may we soon celebrate the Moadei Hashem in the newly rebuilt Beit HaMikdash. 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 contact me via email mailto:[email protected].
 
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Rabbi David Etengoff
 
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Rabbi Chiya teaches us in Midrash Vayikra Rabbah 24:5 that Parashat Kedoshim was taught to the entire nation (b’hakhal) “since the majority of the Torah’s fundamental principles may be found therein.” In contrast, Rabbi Levi maintains that Parashat Kedoshim was stated b’hakhal, “since the Aseret Hadibrot are contained therein.” He proves this contention by quoting verses in Parashat Kedoshim that correspond to the Aseret Hadibrot in Sefer Shemot, Parashat Yitro, chapter 20. One telling example will suffice: Sefer Shemot 20:2 contains the mitzvah of believing in the existence of Hashem: “Anochi Hashem Elokecha” (“I am Hashem your G-d”), and Parashat Kedoshim has the cognate phrase “Ani Hashem Elokechem” (Sefer Vayikra 19:2, “I am Hashem your G-d”). The Midrash presents this parallelism on a commandment-by-commandment basis. While there are substantive grammatical and exegetical differences between these two formulations, there is little doubt that Parashat Kedoshim is a recapitulation of the Aseret Hadibrot.
 
The repetition of the Aseret Hadibrot in Parashat Kedoshim led Rabbi Yitzchak ben Yehuda Abarbanel (1437-1508) to ask the following question:

What induced the Blessed One to command Moshe to speak to the entire assemblage of the Jewish people and motivate them (vayazhiram) regarding the Aseret Hadibrot? They had already heard them at Har Sinai, and they were written on the Tablets of the Law. Moreover, they already knew them. As such, what was the purpose of their repetition?
 
His two-part answer is quite fascinating:

It is proper that the Holy One commanded Moshe to gather the entire assemblage of the Jewish people together, motivate them regarding all of these commandments, and remind them of the Aseret Hadibrot, and the essence of the commandments, since all of this was preparation for the enactment of the covenant as found at the end of this sefer, in Parashat Bechukotai.
 
The Abarbanel now notes the difference in presentation of the Aseret Hadibrot in our parasha from Parashat Yitro. This difference allows him to analyze the fundamental purpose of mitzvot observance:

The order of the Aseret Hadibrot in our parasha is different than that found in Parashat Yitro. This was to explain to them that the Aseret Hadibrot and the essential principles of the Torah are not to be followed because of the inherent logic found therein—that is, as based upon our intellectual apprehension. Rather, [they are to be followed] because the Holy One Blessed be He commanded us to walk in His ways (lelechet b’drachov) and to cleave to Him (u’ldavkah bo). [Moreover, we are duty bound to do] all that is good and perfect—not because of any reason or logical conclusion [but rather, simply because Hashem commanded us to do so]. (All translation, brackets and emphases my own)
 
In sum, the Abarbanel focuses upon two different ideas regarding the repetition of the Aseret Hadibrot in Parashat Kedoshim: The repetition of the Aseret Hadibrot prepared the Jewish people to accept the covenant that was subsequently enacted in Parashat Bechukotai; and the order of the Aseret Hadibrot differs in our parasha from that found in Parashat Yitro in order to teach us that our intellect is not the arbiter of the binding nature of Hashem’s commandments. Instead, they stand on their own, as guiding lights on our journey toward walking in His ways and cleaving to Him.
 
The Sefat Emet (Rabbi Yehuda Aryeh Leib Alter, 1847-1905) suggests an entirely different rationale as to why Parashat Kedoshim was stated before the entire Jewish people:

This comes to hint to us that as a result of unity amongst the Jewish people we come to merit holiness. This is the meaning of [the verse in Sefer Devarim 23:15] “For Hashem, your G-d, goes along in the midst of your camp…” [When will this be the case?] If your camp is a singular entity, complete, and united, [then Hashem will go along “in the midst of your camp.”] (Translation my own)
 
For the Sefat Emet, it is only through unity among our people (achdut) that we can achieve holiness. Sadly, achdut in our generation appears to be an impossible dream. Consequently, we yearn for the time when we will once again be Am echad, b’lev echad (one people unified in body and innermost spirit), as we were at Har Sinai. If we can recapture this feeling of love and devotion for our fellow Jews, simply because they are our fellow Jews, then we will epitomize the phrase “kedoshim t’hihyu—and you shall be holy.” 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 contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are 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
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parshiot focus upon the spiritual malady known as Tzarat. The Rambam (1135-1204) explains its progression in this manner:

… at first this change appears in the walls. If the man repents, the purpose has been achieved. If, however, he continues in his disobedience, the change extends to his bed and his house furniture. If he still persists in his disobedience, it passes over to his clothing, then to his body. (This, and the following passage, The Guide for the Perplexed III:47, translation, Shlomo Pines, pages 596-597 with my emendations)
 
The purification process for Tzarat is mysterious and reminiscent of the Parah Adumah:

The reason why purification from it [Tzarat] was effected by means of cedar wood, hyssop, scarlet thread, and two birds, is given in the Midrashim, but it does not fit with our purpose, and up to now I do not know the reason for any of these things; nor why cedar wood, hyssop, and scarlet thread were used in the ceremony of the Red Heifer nor why a bunch of hyssop was used for the sprinkling of the blood of the paschal lamb [during the Exodus from Egypt] (Underlining and brackets my own)
 
The Rashbam’s (1080-1158) position is similar to the Rambam’s approach:

All of the sections dealing with the afflictions (negayim) affecting people, garments, houses and the manner in which they appear, as well as the number of days requiring sequestering, the white, black, and golden identifying hairs may not in any way be understood by following the simple and direct meaning of the text. Neither may we rely upon standard human knowledge and expertise. Instead, we must follow the analysis of Chazal, their decrees, and the inherited body of knowledge that they received from the earliest Chazal. This is the essence [of this matter]. (Commentary to Sefer Vayikra 13:2, translation my own)
 
For the Rashbam, only Chazal and their inherited body of explanation provide us with the tools to understand any aspect of Tzarat. This is congruent with his general orientation of unswerving loyalty to Chazal and their halachic conclusions, even when logical examination might appear to lead to other conclusions.  
 
Closer to our own time, the Beit Halevi (Rabbi Yosef Dov Halevi Soloveitchik zatzal, 1820-1892) offers a cognate interpretation regarding the mitzvah of Parah Adumah that may be applied to Tzarat and all the “mysteries” of the Torah: “At face value, the Parah Adumah is simply one of the mitzvot of the Torah. Why, therefore, is it given the label of “zot chukat haTorah?” His answer expresses some of his fundamental beliefs regarding our relationship to the mitzvot:

… for it is precisely from the Parah Adumah that it is revealed to man that he, in reality, does not know anything regarding [the true meaning inherent] in any mitzvah of the Torah, since [based upon this verse,] the entire Torah is a statute (chukah) [that defies our understanding]. (This, and the following quotes, Sefer Beit HaLevi, Sefer Shemot 31, translation and brackets my own)
 
Consequently, the Parah Adumah, and by extension, the mitzvot associated with Tzarat, emerge as a protection against man’s potential intellectual arrogance:

…the Parah Adumah is, therefore, a fence and a protective measure for man who utilizes his intellect (hamitbonane b’sichlo) to examine the reasons inherent in the mitzvot; to prevent him from erring in their regard if he were to follow his intellect and thereby burst forth [against the mitzvot] and declare: “I am the one who knows their rationale!” In this manner, one would be able to err and add or subtract [from them].
 
Little wonder then, that the Beit HaLevi states there is only one way to demonstrate loyalty to, and acceptance of, the mitzvot:
​
One must perform all of the mitzvot, with all of their specific details, according to what we have received from our Rabbis according to the overarching rules of the Torah and the established Halacha without any deviation whatsoever from the words of the Shulchan Aruch. This is the case since he himself recognizes that he does not comprehend the depth of these matters…
 
In sum, Tzarat, like the Parah Adumah, may be viewed as a mitzvah that teaches us the proper approach to mitzvot observance. With the Almighty’s help, may we be zocheh to serve Him with humility and devotion as we strive to fulfill His majestic and, on occasion, mysterious mitzvot. 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 contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are 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
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The concluding section of our parasha serves as a mini compendium of Hilchot Kashrut. In particular, the latter verses of these halachot focus upon the prohibition of eating any “sheretz—creeping creature that crawls on the ground.” (11:44)  Within this context, we find the following thought-provoking pasuk: “For I am Hashem ha’ma’leh—Who has brought you up from the land of Egypt to be your God. Thus, you shall be holy, because I am holy.” (11:45, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)  In his Commentary on the Torah on our pasuk, Rashi (1040-1105), following Talmud Bavli, Bava Metziah 61b, notes the unusual use of the word ha’ma’leh: “hotzati, and I took you out, is the far more frequently encountered term, as in: ‘I am Hashem, your G-d, asher hotzaitecha, Who took you out of the land of Egypt, out of the house of bondage.’” (Sefer Shemot 20:2)  Why, then, does the Torah choose ha’ma’leh rather than hotzati in our pasuk?
 
Rashi suggests the following answer to our question:

…the school of Rabbi Ishmael taught: [Hashem says,] “If I had brought up Israel from Egypt solely so they would not defile themselves with creeping creatures like the other nations, it would have been sufficient for them; therefore, this is a ma’alee’uta-an exaltation for them [that is, this is one of the significant ways they are differentiated from the other nations of the world].” This, then, explains [the use of] the expression ha’ma’leh.
 
According to the school of Rabbi Yishmael, cited by the Talmud and Rashi, our acceptance of the prohibition against eating sheratzim is so significant that for this, alone, we would have deserved Yetziat Mitzrayim, as this act is a ma’alee’uta that helps define our uniqueness as Hashem’s holy people.
 
The Sforno (1475-1550) further utilizes our pasuk as a touchstone for understanding the kedushah of the Jewish people, and its role in forging our relationship with Hashem:

And it is proper and fitting for you to undertake these efforts to sanctify yourselves and to be holy, in order to fulfill My will. For, in truth, My intention when I took you out of the land of Egypt was to enable you to apprehend this crucial concept, and in so doing I will now be your God without any intermediary whatsoever. Moreover, you will be holy and an eternal nation as a result of your striving to emulate Me through [the development of] your ethical characteristics and your essential principles of thought, for I am holy. (Translation and brackets my own)
 
Herein, the Sforno underscores a central theological construct of Judaism that is a corollary of our pursuit of kedushah, namely: “I will now be your God without any intermediary whatsoever.” While it is true that the Master of the Universe is l’ailah min kol birkata v’shirata—above and beyond all blessings and praises, He nonetheless remains ever close and accessible to us. As the Torah attests: “For what great nation is there that has God krovim aluv—so near to it, as Hashem our God is at all times that we call upon Him?” (Sefer Devarim 4:7)
 
We are indeed fortunate that we have this unique and direct relationship with Hashem, that allows us to beseech Him from the depths of our hearts, and call upon Him three times a day:

Hear our voice, Hashem our God, pity and be compassionate to us, and accept with compassion and favor our prayer, for God Who hears prayers and supplication are You. From before Yourself, our King, turn us not away empty-handed, for You hear the prayers of Your people Israel with compassion. Blessed are You, Hashem, Who hears prayer. (Translation, The Complete ArtScroll Siddur).
 
May we ever reach out to Hashem in fervent prayer with the certainty that we will always be heard. 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 contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are 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
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
This week’s haftorah contains two well-known pasukim that conclude Sefer Malachi. Herein, Malachi prophesizes the arrival of Eliyahu the prophet who foreshadows the arrival of Mashiach Tzidkanu:

Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord, v’hashiv lave avot al banim—that he may turn the heart of the fathers back through the children, v’lave banim al avotom--and the heart of the children back through their fathers… (Sefer Malachi 3:23-24, this and all Bible translations, The Judaica Press Complete Tanach)
 
The phrases “v’hashiv lave avot al banim” and “v’lave banim al avotom” require explanation, as they seemingly hide more than they reveal. Mishnah Eduyot 8:7 suggests the following interpretation:

[Eliyahu the prophet…is coming for solely one purpose:] la’asot shalom ba’olam — to bring peace to the world. As the text states: “that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers.” (Translation and brackets my own)
 
The Rambam (1135-1204) elucidates this statement in a similar manner in a well-known passage in his Mishneh Torah:

… a prophet will arise to inspire Israel to be upright and prepare their minds [to serve the Almighty], as the text states: “Behold, I am sending you Elijah.” He will not come to declare the pure, impure, or to declare the impure, pure. He will not dispute the lineage of those presumed to be of proper pedigree, nor will he validate the pedigree of those whose lineage is presumed blemished. Rather, la’sum shalom ba’olam—he will establish peace in the world as the text continues: “He will turn the hearts of the fathers to the children, [and the heart of the children back through their fathers.”] (Hilchot Melachim 12:2, translation, Rabbi Eliyahu Touger, brackets my own)
 
 
In his work of Mishnah analysis, Tifferet Yisrael, Rav Yisrael Lifschitz zatzal (1782-1860) examines the explicit point of focus of our pasukim, namely, fathers and sons, and determines that v’hashiv lave should be interpreted as engendering peace “between man and his fellow man.” In contrast, Rav Yom Tov Lipmann Heller zatzal (1579-1654) in his commentary on the Mishnah, Tosafot Yom Tov, interprets la’asot shalom ba’olam more broadly: “In reality, la’asot shalom ba’olam means to make peace between the Jewish people and the other nations of the world…”
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In my estimation, Eliyahu’s task can be understood in a holistic sense, namely, to bring peace to all humankind. This interpretation is in consonance with the Rambam’s text, “la’sum shalom ba’olam—he will establish peace in the world,” an expression that suggests nothing less than universal peace. This idea was given powerful voice by Yeshayahu in one of his most celebrated prophetic visions: “…and they [the nations of the entire world] shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift the sword against nation, neither shall they learn war anymore.” (Sefer Yeshayahu 2:4)
 
As we say in Birkat Hamazon, “May the Merciful One send us Eliyahu the prophet—may he be remembered for good—and may he bring us good tidings, salvation, and comfort.” May we witness true and everlasting peace, soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom and Chag Kasher v'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 contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are 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
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Chamishah Chumshei Torah contain two instances of the phrase, “vayikra Hashem el Moshe—and Hashem called to Moshe.” The first appears in Sefer Shemot 24:16 in the context of Kabbalat HaTorah, and the second in the opening words of our parasha as a prologue to the many and varied laws of korbanot. In his Commentary on the Torah on our pasuk, based on a statement found in Midrash Sifra, Rashi (1040-1105) notes that each time Hashem communicated with Moshe, it was preceded by the Almighty directly calling upon him. In addition, he suggests that the word, “vayikra,” is an expression of abiding affection, since this is precisely the language the Ministering Angels use when they call to one another (“v’karah zeh el zeh,” Sefer Yeshayahu 23:4).
 
Rabbi Shimshon Raphael Hirsch (1808-1888) suggests the phrase, “vayikra Hashem el Moshe,” carries singular theological significance. In his view, it teaches us that the Word of Hashem came to Moshe directly from the Creator, rather than through an internally generated voice:

A call came, and then God spoke to Moses. This is probably meant to establish the speeches of God to Moses as the Word of God coming to Moses and to prevent that misused misrepresentation which tries to change the Divine revelation to Moses into some kind of revelation in Moses, and either put it on par with all those imaginary visions of a so-called ecstasy, or simply as an inspiration coming from within a human being. (Sefer Vayikra 1:1, The Pentateuch: Translated and Explained, second edition, page 3, translation from the German, Isaac Levy)
 
Rav Hirsch continues his analysis of our verse and suggests that the expression, “vayikra Hashem el Moshe,” separates Judaism from every other religion that has existed:

[It is certainly not the case that Moses’ Divine revelations were merely self-created ecstatic moments.] This [notion,] of course, relegates Judaism, “the Jewish Religion,” to the nature of all other religious phases which have occurred in human history, to a “contemporary phase in the history of the development of the human mind.” But this is not so, [for as the Torah states:] “Then the Lord would speak to Moses face to face, as a man would speak to his companion…” (Sefer Shemot 33:11, this, and the following Torah translation, The Judaica Press Compete Tanach)  
 
At this juncture, Rav Hirsch recapitulates his first theme, and underscores the exceptional import of Hashem speaking to Moshe “face to face, as a man would speak to his companion:”
 
[This means that just like] speech from one man to another emanates purely and completely from the mind of the speaker, and in no wise whatsoever comes from the mind of the hearer, and nothing from the mind of the hearer brings it about, so was God’s Word to Moses purely and solely the speech of God. Not from within Moses, from without, it came to him, called him out of whatever train of thought he might be in at the moment, to listen to what God wished to say to him. This vayikra, this call preceding God’s speech, does away with that idea of the words of God which He transmitted arising from within Moses himself. (Brackets my own)
 
 
Rav Hirsch’s analysis highlights a crucial principle of Jewish theology, namely, that Hashem spoke directly to Moshe. As the Torah states: “And there was no other prophet who arose in Israel like Moses, whom the Lord knew face to face.” (Sefer Devarim 34:10) Moshe’s encounters with Hashem, and the prophetic experiences they entailed, form the foundation of our entire Torah. The Voice from Sinai continues to shape the nature of our people and our religion, echoing until our own historical moment. We are truly blessed for evermore that “Hashem called to Moshe.”
 
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 contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are 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.