​
 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parshiot focus on the halachot of tumah and taharah (ritual purity and impurity). As is widely known, these are some of the most complex subjects in the Torah. An entire section of the Mishnah is entitled “taharot” and page after page of the Talmud discusses the intricacies of this fundamental area of Jewish law. Unfortunately, however, very few people today, regardless of their level of intellectual acumen and scholarly achievement, have expertise in this area of study. This lack of mastery was noted as early as the 12th century by the Rambam zatzal (1135-1204) in his Commentary on the Mishnah:

And you know that today, because of the multiplication of our sins, that if you were to encounter the leaders of the yeshivot throughout the Jewish people, and all the more so, those of the various synagogues, you would find that this entire subject remains difficult for them. This is the case, [even though] there are many explicit Torah verses and mishnaic passages [that discuss this area of halacha] and sources that are even clearer and simpler than these works. (Introduction to Mishnah Kalim, ed. Rabbi Yosef David Kapach, p. 22, translation my own)
 
I believe the challenges we face understanding tumah and taharah stem from the inherent nature of these laws. The best-known example of this category of commandments is the parah adumah that the Torah introduces with these words: “This is the statute (chukat) of the Torah which Hashem commanded, saying, ‘Speak to the children of Israel and have them take for you a perfectly red unblemished cow, upon which no yoke was laid.’” (Sefer Bamidbar 19:2, this and all Tanach translations, The Judaica Press Complete Tanach) The Torah uses the term, “chukat,” and in so doing, informs us that the parah adumah is a chok, a statute, in contrast to the prohibition of murder, for example, that is a mishpat. The Rambam defined the main difference between these classes of mitzvot in this manner:

The mishpatim are those commandments wherein their rationale is revealed and the value that obtains as a result of their performance is manifest in this world. For example: the prohibitions of stealing and murder, and the obligation to honor one’s father and mother. [In contrast,] the chukim are those commandments whose rationale is unknown. (Mishneh Torah, Hilchot Meilah 8:8, translation and brackets my own)
 
As chukim, the rationales of tumah and taharah are unknown. Yet, there is more at stake here than our failure to discover the underlying basis of this area of halacha; in actuality, there are no rationally conceived principles as to why something renders an object or person tamei (ritually impure) or tahor (ritually pure). These are not physical processes; rather, the consequent changes in status are brought about through the absolute will of Hashem. The following midrash sheds light on this matter:
 
[Rabbi Yochanan ben Zakkai’s students] said to him: “You dismissed the [the question of the non-Jewish inquirer regarding tumah and taharah] with a reed, yet, how will you respond to us regarding the same inquiry?” He said to them: “The dead person does not [in some physical manner] render [a person or an object] ritually impure, and neither does water bring about ritual purity [in a physical fashion,] rather, both effectuate [these] changes based solely upon the edict of the Omnipresent One (gezeirato shel HaMakom). For the Holy One blessed be He declared: ‘A statute I have proclaimed! A prohibition I have declared! And you have no permission to violate my edict.’” (Pesikta Rabbatai, Ish Shalom edition, Piska 14, Parah, translation and brackets my own)
 
It appears that the Rambam was strongly influenced by this passage, and utilized it as the basis for his halachic decision:

It is a clear and explicit concept that the various forms of tumah and taharah are a divine decree of the Torah. They are not in the class of those matters wherein man can use his intellect to make determinations. [Instead,] they are in the category known as chukim. So, too, when it comes to the instance of immersion in a mikvah to remove ritual impurity, it is in the category of chukim. This is the case since ritual impurity is neither dirt nor bodily excretions that will be removed by the water, rather, the purification process is a divine decree of the Torah, and the entire matter is dependent upon one’s intention (kavanat halev) [and not just the physical immersion] … (Mishneh Torah, Hilchot Mikvaot 11:12, this, and the following translation and underlining, my own)
 
At this juncture, the Rambam provides us with a startling spiritual tour de force. In relatively few words, he helps us understand the elusive world of tumah and taharah, and invest them with new meaning:
​
Nonetheless, the Torah provides a hint of understanding [of tumah and taharah]: Just like an individual with the proper intention to purify himself once he immerses himself becomes ritually pure, even though nothing new has been created in his body, so too, one who has the intention to purify his soul from spiritual impurities such as wicked and evil thoughts, since he has made a heartfelt decision to remove himself from those shameful ideas, will be able to bring his soul back to the waters of pure and unsullied thought … May Hashem in His great mercy purify us from all inadvertent and purposeful sins, and from all manner and variety of guilt.
 
I believe the Rambam helps us understand the ultimate purpose of the laws of tumah and taharah: Namely, to enable us to effectuate substantive changes in ourselves. As such, this category of Jewish law offers great opportunity that we will return to Him, and “bring our souls back to the waters of pure and unsullied thought.” V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many may also be found on 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 on the topics of Tefilah and Tanach may be found at: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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 final chapter of Parashat Shemini contains more than 20 pasukim that discuss various aspects of hilchot kashrut. Herein, the Torah gives us general guidelines for determining the status of kosher and non-kosher mammals, fish, insects, and seven bird species that we are forbidden to eat. In short, it is a self-contained “kashrut handbook.”
 
In his commentary on Sefer Shemot, the Ramban (1194-1270) presents a powerful argument for understanding hilchot kashrut on a spiritual level. He begins by examining the phrase, “And you shall be holy people to Me,” (Sefer Vayikra 22:30, this and all Tanach translations, The Judaica Press Complete Tanach) and notes the following:

… and now that the Torah has come to the beginning of its examination of the Laws of Forbidden foods, it begins with the phrase, “And you shall be holy people to Me,” for in truth, it is proper and fitting that a person should be able to eat anything that would enable him to live, [therefore,] it must be the case that the prohibitions that exist regarding various foods are for the exclusive purpose of spiritually purifying the soul. [This means] that one should eat pure foods (devarim nekiyim) that will not produce a thickness and arrogance of the soul. As such, the Torah states, “And you shall be holy people to Me,” which means that I [Hashem] desire that you [the Jewish people] will be a holy people in order that you will be fitting to Me, [and] cleave to Me for I am holy. Therefore, do not sully your souls through the eating of disgusting things … [and regarding a treifah (literally a torn animal)], while it is not revolting, holiness ensues when one guards themself from eating it. (Translation and brackets my own)
 
Rabbi Don Yitzhak Abarbanel (1437-1508) builds upon the Ramban’s analysis and passionately advocates for the spiritual understanding of hilchot kashrut:
 
The Divine Torah did not come to heal the body or to promote physical health but rather to foster the health of the soul and to heal its afflictions. Therefore, the Torah forbade these foods because they have a deleterious effect on the pure and intelligent soul, breeding insensitivity in the human soul and corrupting its desires. This causes the formation of an evil nature that breeds a spirit of ritual impurity and banishes the spirit of ritual purity and holiness, concerning which Dovid implored: “Do not take Your spirit of holiness from me!” (Sefer Tehillim 51:13). (Commentary on Parashat Shemini, translation, Rabbi Yaakov Beasley with my emendations)
 
The Torah’s emphasis on the role of hilchot kashrut as a means of achieving kedushah and to avoid spiritual defilement is found in our parasha regarding the prohibition of eating “creeping creatures that creep on the ground:”

You shall not make yourselves abominable with any creeping creature that creeps, and you shall not defile yourselves with them, that you should become unclean through them. For I am Hashem your God, and you shall sanctify yourselves and be holy, because I am holy, and you shall not defile yourselves through any creeping creature that crawls on the ground. For I am Hashem Who has brought you up from the land of Egypt to be your God. Thus, you shall be holy, because I am holy. (Sefer Vayikra 11: 43-45, underlining my own)
 
Closer to our own time, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his students and disciples, translates the underlying concept of hilchot kashrut into the modern idiom. Rather than emphasizing the spiritual motif, however, he focuses on the sanctification of the body that takes place as a result of following these laws. In so doing, he underscores their overarching significance for the Jewish people:

It is interesting to note that there is only one verse in the Torah that mentions prayer (Deut. 11:13), but there are many chapters that deal with dietary laws. It is easier for man to pray than to withdraw from food he desires. Man is ready to serve God spiritually, but resents any interference with his eating habits, or with the manner in which he gratifies physical or carnal needs… he resents being told that there are laws which guide him concerning behavior not of the spirit, but of his body. The Torah is of the opinion, however, that it is impossible to hallow and inspire the spirit without disciplining the body. These mitzvos [that is, the dietary laws] belong to the category of discipline of the body and its sanctification. What is forbidden here is overindulgence in satisfying human corporeal needs and drives. (This and the following citations, Rabbi Joseph B. Soloveitchik, Festival of Freedom: Essays on Pesach and the Haggadah, J.B. Wolowelsky and Reuven Ziegler, Editors, page 137, all brackets my own).
 
The Rav stresses Judaism’s respect for man’s physical being and desires, in notable contrast to other religions. At the same time, however, he underscores the Torah’s insistence on sanctifying all aspects of our physical existence:
​
Judaism does not reject the body. The body is part of man and so is the spirit, the soul. But the body should not be that of a savage; it should be a disciplined body, one capable of refraining and retreating from certain actions that promise corporeal pleasure. The body must be sanctified and elevated.
 
It is in the context of his above-stated comments that Rav Soloveitchik notes the singular import of the hilchot kashrut, “We have existed for almost two thousand years without a sanctuary, and the absence of its service has not affected the integrity of our people. If a Jewish community would reject kashrus, however, it would become assimilated in a few generations.”
 
Whether we focus on hilchot kashrut from a spiritual standpoint (the Ramban and the Abarbanel), or from the viewpoint of the elevation of the body (Rav Soloveitchik), each of these approaches lead to the pursuit of holiness.
 
May we strive to lead lives dedicated to kedushah, so we may grow ever closer to HaKadosh Baruch Hu. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The haftarah for Shabbat Chol HaMoed Pesach consists of the famous passage found in Sefer Yechezkel 37:1-14 that focuses upon the navi’s vision of the dry bones, and their subsequent techiyat hameitim—resurrection. The first three pasukim set the stage for this famous encounter:

The hand of the Lord came upon me and carried me out in the spirit of the Lord and set me down in the midst of the valley, and that was full of bones. And He made me pass by them round about, and lo! They were exceedingly many on the surface of the valley, and lo! They were exceedingly dry. Then He said to me; “Son of man, can these bones become alive?” And I answered, “O Lord God, You [alone] know.” (Verses 1-3, this and all Tanach translations, The Judaica Press Complete Tanach)
 
Chazal differ regarding the nature of this nevuah, does it speak of that which Yechezkel directly witnessed, or was it a mashal—a parable?

…the view that in truth [the story of the resurrection of the dry bones] was [but] a
parable… Rabbi Yehudah said: “It was truth; it was a parable.” Rabbi Nechemiah said to him: “If truth, why a parable; and if a parable, why truth?” But [say thus]: “In the truth there was but a parable.” Rabbi Eliezer the son of Rabbi Jose the Galilean said: “The dead whom Ezekiel revived went up to Palestine, married wives and begat sons and daughters.” Rabbi Yehudah b. Bathyra rose up and said: “I am one of their descendants, and these are the tefillin which my grandfather left me [as an heirloom] from them.” (Talmud Bavli, Sanhedrin 92b, translation, The Soncino Talmud)
 
Clearly, these sages maintain different views as to what took place during Yechezkel’s prophetic rendezvous. In addition, this multiplicity of opinions continued long after the close of the Talmud. By way of illustration, in his Moreh HaNevuchim, the Rambam zatzal (1135-1204), in opposition to most of the best-known meforshim, maintains that Yechezkel’s vision of the dry bones and their ensuing resurrection was, indeed, a mashal (II:46). Nonetheless, the concept of techiyat hameitim is universally embraced by all classic Jewish thinkers. Little wonder, then, that the Rambam unequivocally states: “Techiyat hameitim is a fundamental principle of the Torah of Moshe Rabbeinu. There is no religion of, or connection to, the Jewish people if one does not believe in this…” (Perush HaMishnaiyot, Sanhedrin, Hakdamah l’Perek Chalek, Rabbi Yosef David Kapach zatzal edition, page 139, translation my own) In addition, he categorizes this theological principle among his celebrated 13 Ikkarei Emunah (page 142), and codifies its singular import in the Mishneh Torah in his list of 24 types of individuals she’ain lahem chalek l’olam habah—that are denied a portion in the world to come: “The following individuals do not have a portion in the world to come. Rather, their [souls] are cut off, and they are judged for their great wickedness and sins, forever... those who deny the resurrection of the dead and the coming of the [Messianic] redeemer.” (Hilchot Teshuvah, III:6, translation, Rabbi Eliyahu Touger)
 
Due to a great number of specious criticisms levelled against his presentation of techiyat hameitim, the Rambam wrote a monograph entitled, “Ma’amar Techiyat Hameitim,” to clarify his position. Therein he states: “I have explained to them that techiyat hameitim is a fundamental Torah principle that consists of chazarat hanefesh l’guf—the return of the soul to the body—and that one should not alter this concept in any manner from its direct and basic meaning.” (Rabbi Yosef David Kapach edition, page 79, this and the following translation my own) As such, basing himself on the earlier-cited passage from Talmud Bavli Sanhedrin, the Rambam maintains:

And it appears to us from these statements, that those people whose souls will return to their bodies [will live life as we know it to be]. They will eat and drink, engage in marital relations and give birth, and ultimately die after a very long time—similar in kind to the days that will be in the times of the Mashiach. (Page 82, brackets my own)
 
In sum, the Rambam asserts techiyat hameitim to be an essential pillar of Torah thought. Moreover, it is to be understood at face value, namely, it literally means chazarat hanefesh l’guf, wherein those that merit this gift from Hashem will live again ba’olam hazeh--in this world.
 
May the time come soon and, in our days, when we will witness the fulfillment of the bracha recited three times daily in the weekday Shemoneh Esrai:

You are mighty forever, my Lord; You resurrect the dead; You are powerful to save. He causes the wind to blow and the rain to fall. He sustains the living with loving kindness, resurrects the dead with great mercy, supports the falling, heals the sick, releases the bound, and fulfills His trust to those who sleep in the dust. Who is like You, mighty One! And who can be compared to You, King, who brings death and restores life, and causes deliverance to spring forth! You are trustworthy to revive the dead. Blessed are You Lord, who revives the dead. (Translation, Chabad.org)
 
V'chane yihi ratzon.
 
Shabbat Shalom and Chag Sameach​!
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many may also be found on 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 on the topics of Tefilah and Tanach may be found at: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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 Haggadah is a trans-historical multi-layered document that is the product of numerous Jewish cultures both in Israel and the Diaspora. As such, it may be viewed as one of the preeminent post-Tanach works since it captures the pathos, ethos, hopes, and visions of the entirety of our people. This leads us to an essential question: “Excluding actual citations from Tanach, what is one of the most ancient sections of the Haggadah?” According to many meforshim, it is the section known as “Rabban Gamliel hiyah omer:”
Rabban Gamliel used to say: Whoever does not mention these three things on Pesach does not fulfill his halachic responsibility, and these are they:

• Pesach
• Matzah
• and Maror

[The] Passover-offering [is offered] because the Ever-present One passed over the houses of our ancestors in Egypt. Unleavened bread [is eaten] because our forebears were redeemed from Egypt. [The] bitter herb is [eaten] because the Egyptians embittered the lives of our ancestors in Egypt. (Mishnah, Talmud Bavli 116a-b)

Rabban Gamliel’s initial statement: “Whoever does not mention these three things on Pesach does not fulfill his halachic responsibility,” immediately grabs our attention. At face value, it seems this refers to Sippur Yetziat Mitzraim. What is Sippur Yetziat Mitzraim? In broad strokes, my rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, described the underlying narrative of the Exodus, and the consequent mitzvah for it to be retold “… as the story of Jewish destiny for all time—the eternal story of an eternal people. (Public lecture, March 1977, transcription my own) Thus, even though there are countless commentaries and halachic analyses concerning Rabban Gamliel’s statement, the direct explanation of his assertion seems to be “the eternal story of an eternal people” will not be adequately told if we do not explicitly mention Pesach, Matzah, and Maror.

The Rav was fond of the conceptual distinction between a nisa (object) and a nosa (subject). The former is something or someone acted upon, whereas the latter is an actor in the drama we call life. At first blush, we look at Pesach, Matzah, and Maror as mere objects that must be consumed during the Seder (inclusive of the Korban Pesach when the Holy Temple is extant). Yet, in a creative tour de force, Rav Soloveitchik perceived each of these items as a nosa, as an active participant in the mitzvah of Sippur Yitziat Mitzraim:

Sippur Yitziat Mitzraim is a blend of storytelling, Torah teaching, and eating symbolic food items. It is a fusion of the spoken word and the physiological functions of eating and drinking, the intermingling of physical pleasure with Torah debate, the combining of the word of God with an activity motivated by biological pressure and characteristic not only of man but of animals. Eating the paschal sacrifice, mazzah and maror constitutes a double mizvah. The mizvat akhilah, physically consuming these items, is per se, a religious performance, a maaseh kiyum mizvah. But eating the pesach, mazzah, and maror is also the instrument or medium of Sippur Yitziat Mitzraim, telling the story of the Exodus. We narrate the story not only through speech but through eating as well. [Therefore,] in order to fulfill the mizvah of sippur in the most perfect manner, one must interpret and explicate the symbolic meaning of pesach, mazzah, and maror. (Based on the March, 1977 public lecture, as recorded in Rabbi Menachem Genack’s, The Seder Night: An Exalted Evening, pages 92-93, bolding, underlining, and brackets my own)
 
In sum, and as I remember having heard when I attended this shiur, Pesach, Matzah, and Maror are far more than mere objects; instead, they are actual subjects and mesapprim (story tellers) of the Sippur Yitziat Mitzraim.

On another occasion, the Rav focused on the order of Pesach, Matzah and Maror when it seemingly should have been Maror, Pesach, and Matzah:

Historically, it would be more accurate that the order be Maror, Pesach, and Matzah, as the bitter torment preceded the Korban Pesach, and both preceded the baking of the Matzos, which took place on the day of the 15th. The sequence that the Haggadah provides is that of the importance of the Mitzvos. Pesach is the primary Halacha; [whereas] the Mitzvah of Matzah is dependent upon that of Korban Pesach… However, there is a second Mitzvah of Matzah, that of eating it with Maror… Maror has no Torah obligation today, for it is completely dependent upon the Korban Pesach; Maror is only a Rabbinic commandment when there is no Korban, and it thus is last in the sequence… This is the meaning of the sequence that we have in our Haggadah. (Transcribed from a public lecture by Rabbi Aton Holzer, Pesach to Go, Nissan 5768, page 22, underlining, brackets, and editing my own)

Herein, the Rav illuminates a classic exegetical problem inherent in Rabban Gamliel’s statement. True, were we to focus primarily upon the historical pain and suffering of our Egyptian forebears, the order should have been Maror, Pesach, and Matzah. Yet, as significant as the crucible of misery that the 210 years of slavery represents, the everlasting nature of the mitzvot must take precedence. Therefore, since “the Mitzvah of Matzah is dependent upon that of Korban Pesach,” Pesach, perforce, must be mentioned prior to Matzah, with Maror constituting the final part of the triumvirate.  

With Hashem’s help, may we be zocheh to experience the coming of Mashiach Tzidkeinu and the rebuilding of the Beit HaMikdash so that we may once again joyously offer the Korban Pesach. May this time come 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
 
Many may also be found on 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 on the topics of Tefilah and Tanach may be found at: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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 regarding korbanot are one of the major themes of Sefer Vayikra. The Rambam (1135-1204) discusses their underlying rationale in two passages in The Guide of the Perplexed:

His wisdom, may He be exalted, and His gracious ruse, which is manifest in regard to all His creatures, did not require that He give us a Law prescribing the rejection, abandonment, and abolition of all these kinds of worship [practiced by the surrounding nations] … Therefore He, may He be exalted, suffered the above-mentioned kinds of worship to remain, but transferred them from created or imaginary and unreal things to His own name… (The Guide of the Perplexed, III:32, vol. II, p. 526, translation and notes, Dr. Shlomo Pines, underlining, brackets and bolding my own)
 
The second section appears in III:46. Herein, the Rambam maintains that korbanot are a negative response to delegitimize the practices of the surrounding idol-worshipping nations who forbade the offering of sheep (Egyptians), goats (Sabians), and oxen:

Thus it was in order to efface the traces of these incorrect opinions [that is, forbidding the offering of sheep, goats, and oxen] that we have been ordered by the Law to offer in sacrifices only these three species of quadrupeds: “When a man from [among] you brings a sacrifice to the Lord; from animals, from cattle or from the flock you shall bring your sacrifice.” (Sefer Vayikra 1:2) … Thus wrong opinions, which are diseases of the human soul, are cured by their contrary found at the other extreme. (pp. 581-582)
 
In sum, the Rambam maintained that the korbanot were included in the Torah as a concession to behaviors familiar to our forebears, and to negate the spurious opinions of the nations of the time. This is a causally and historically based analysis of this class of mitzvot. Not too surprisingly, nearly every classic meforash soundly rejects this approach.
 
The Ramban (1194-1270) is one of the most celebrated Torah thinkers to repudiate the Rambam’s position. In his Commentary on the Torah (Sefer Vayikra 1:9), he states that the Rambam’s words concerning this matter are patent nonsense (divrei havai). Moreover, he turns the Rambam’s historically based position on its head:

Behold when Noach and his three sons went out of the Ark, there were no Chaldeans and Egyptians in existence. Nevertheless, he offered korbanot that were pleasing to Hashem, concerning which it is stated: “And Hashem smelled the pleasant aroma, and Hashem said to Himself, ‘I will no longer curse the earth because of man…’ (Sefer Bereishit 8:21) Hevel, [who preceded Noach,] also brought a sacrifice from the first born and best of his flock. [Once again, Hashem’s response was completely positive]: “And Hashem turned to Hevel and to his offering.” (Sefer Bereishit 4:4) And, it must be noted, there was not even the remotest thought of idol worship in the world at that time! (Commentary on the Torah, translations, brackets and underlining my own; Tanach translations, The Judaica Press Complete Tanach, underlining and brackets my own).
 
The Ramban concludes his argument with these powerful words: “And cha v’shalom that one would even think that the sole purpose and ultimate value of the korbanot is to negate the notion of idol worship in the minds of the foolish!”

Like the Ramban, my rebbe and mentor, Rabbi Joseph B. Soloveitchik (1903-1993), known as “the Rav” by his students and followers, strongly rejected the Rambam’s approach to the rationalization of the mitzvot. As we have seen in the case of korbanot, the Rambam focuses upon the “how” question, (that is, “How did sacrifices come to be?”) when analyzing this class of commandments. The Rav, however, vigorously repudiated this entire methodology:
​
Judging Maimonides’ undertaking retrospectively, one must admit that the master whose thought shaped Jewish ideology for centuries to come did not succeed in making his interpretation of the commandments prevalent in our world perspective.
 
While we recognize his opinions on more complicated problems such as prophecy, teleology and creation, we completely ignore most of his rational notions regarding the commandments. The reluctance on the part of the Jewish homo religiosus [religious person] to accept Maimonidean rationalistic ideas is not ascribable to any agnostic tendencies, but to the incontrovertible fact that such explanations neither edify nor inspire the religious consciousness. They are essentially, if not entirely, valueless for the religious interests we have most at heart. …
 
If rationalization is guided by the “how” question and by the principle of objectification then it is detrimental to religious thought. (Rabbi Joseph B. Soloveitchik, The Halakhic Mind: An Essay on Jewish Tradition and Modern Thought, pp. 92 and 98, brackets, spacing and underlining my own)
 
In Rabbi Soloveitchik’s view, both in regard to the korbanot and other aspects of Jewish practice, the Rambam’s suggestion of historical bases for the mitzvot detracts from the holiness and uniqueness of the Torah’s revelation at Har Sinai. Moreover, he maintains that only interpretations of the Torah and mitzvot that “edify and inspire the religious consciousness” will enable us to grow closer to our Creator. This idea corresponds to the Rav’s emphasis regarding the ultimate import of devekut Hashem (cleaving to Hashem) that is so prominently presented in his work, “U’vikashtem Misham” (And From There He Will Search for You).
 
May we once again offer the korbanot in love and devotion to the Almighty in the soon to be rebuilt Beit HaMikdash. V’chane yihi ratzon.
 
Shabbat Shalom
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many may also be found on 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 on the topics of Tefilah and Tanach may be found at: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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 Pekudei contains the final verse of Sefer Shemot: “For the cloud of Hashem was upon the Mishkan by day, and there was fire within it at night, before the eyes of the entire house of Israel in all their journeys.” (Sefer Shemot 40:38, this and all Bible translations, The Judaica Press Complete Tanach) A careful reading of this pasuk reveals that it is comprised of four separate and interrelated phrases, namely, “For the cloud of Hashem was upon the Mishkan by day,” “and there was fire within it at night,” “before the eyes of the entire house of Israel,” and “in all their journeys.”
 
HaRav Yissachar Shlomo Teichtal zatzal (1885-1945) was a rav, posek, author and Religious Zionist. In his posthumously published sefer, Mishneh Sochir, he notes that “it is well-known that there were seven clouds of glory (ananei hakavode) that provided for the needs of the Jewish people during their time in the desert. [Moreover,] because of these clouds, the Jewish people lacked for nothing.” He cites Moshe’s words to our forebears in support of this view: “For Hashem, your God, has blessed you in all the work of your hand; He knows of your walking through this great desert; these forty years that Hashem your God has been with you, you have lacked nothing.” (Sefer Devarim 2:7, Mishneh Sochir, Parashat Pekudei, s.v. ki anan, translations my own) In general, the ananei hakavode reflected the divine Providence (hasgacha pratit) that the Almighty bestowed upon our ancestors. Accordingly, “the cloud of Hashem [that] was upon the Mishkan by day,” represented: “…the highest form of humanly recognizable Divine Providence…in order for there to be the fire of Torah at night.” In other words, Hashem’s miraculous protection by day, made it possible for the Jewish people to freely and intensely learn Torah at night. In addition, he opines that this cloud was visible “before the eyes of the entire house of Israel,” so that “all the Jewish people could experience the self-same Divine Providence [and Presence] as the Mishkan itself.” As such, we have the fulfillment of Hashem’s rationale for the construction of the Mishkan: “And they shall make Me a sanctuary, and I will dwell in their midst.” (Sefer Shemot 25:8) This exposition provides a natural transition to the concluding phrase of our pasuk, “in all their journeys,” that is, Hashem is ever-present—not just during the 40 years in the desert, but rather, as Rav Teichtal notes, “even during the times the Jewish people travel through their [seemingly endless] exile.” In my view, this is reminiscent of the words penned by David HaMelech so long ago: “For Hashem will not forsake His people, nor will He desert His inheritance.” (Sefer Tehillim, 94:14)
 
The Vilna Gaon zatzal (“the Gra,” 1720-1797) examines our pasuk in light of the dialogue between Hashem and Moshe following the Chet HaEgel. In particular, he emphasizes the relationship that obtains between, “…I will perform wondrous acts such as have not been created upon all the earth and among all the nations…” (Sefer Shemot 34:10) and our pasuk:
And this that is written, “I will perform wondrous acts such as have not been created upon all the earth and among all the nations,” specifically refers to the indwelling of the Cloud of Glory on the Mishkan, and the splendor that rested thereupon, that went before the Jewish nation and was visible to the entire world. As the Torah states: “You, Hashem appear to them eye to eye and Your cloud rests over them. And You go before them with a pillar of cloud by day and with a pillar of fire by night.” (Sefer Bamidbar 14:14, Sefer Chumash HaGra, Parashat Ki Tisa 34:10, based upon Sefer Aderet Eliyahu, this and the following translations my own)
 
The Gra now contrasts the unique nature of the Cloud of Glory that was upon the Mishkan to that of the Cloud of Glory that accompanied the Jewish people during their departure from Egypt:

Even though there was a Cloud of Glory that accompanied and went before them during the Exodus, it was short-lived and remained with them only until the Sea of Reeds (Yam Suf). Moreover, it was invisible to most of the Jewish people, since it was seen solely by the prophets that were among them. This was not the case in this instance: “For the cloud of Hashem was upon the Mishkan by day…before the eyes of the entire house of Israel in all their journeys.”
 
In sum, the Gra maintains that there were two essential differences between the original Cloud of Glory that went before our people on their journey of redemption, and the one that rested upon the Mishkan: The Cloud of Glory of the Exodus was temporary in nature, whereas the Cloud resting on the Mishkan was permanent. Then, too, the Cloud of Glory was indiscernible to most of our nation, whereas the Cloud over the Mishkan was visible to the entire nation. What might account for these notable distinctions? The Gra suggests the following response:
​
These changes came about from the time of Moshe’s prayer and onward: “For how then will it be known that I have found favor in Your eyes, I and Your people? Is it not that You will go with us? Then I and Your people will be distinguished (v’niflinu) from every [other] nation on the face of the earth.” (Sefer Shemot 33:16) Then the Holy One answered Moshe: “And He said: ‘Behold! I will form a covenant; in the presence of all your people, I will perform wonders such as have not been created upon all the earth and among all the nations…’” (Sefer Shemot 34:10) [What was this?] This is what is meant by the expression, “in the eyes of the entire Jewish people.” (Sefer Devarim 31:7, 34:12) And it is for this that we wait once again.
 
In the Gra’s view, Moshe’s tefilah of reconciliation altered the very nature of the ananei hakavode. Now, every member of the Jewish people could perceive the vision of the Cloud of Glory resting upon the holy Mishkan: “And it is for this that we wait once again.”
 
With Hashem’s help, may we soon see the Cloud of Glory resting once again upon the rebuilt Beit HaMikdash. V’chane yihi ratzon.
 
Shabbat Shalom
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many may also be found on 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 on the topics of Tefilah and Tanach may be found at: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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 Chet HaEgel is one of the best-known passages in our parasha, and one of the most difficult and heart-rending incidents in the entire Torah. Chazal teach us in a variety of sources that this horrendous act was forgiven but never forgotten by the Master of the Universe. Year after year we ask ourselves the same question: “How was it possible for our ancestors to have participated in this heinous activity?” After all, Hashem had just taken us. out of Egypt with extraordinary wonders and miracles. In addition, He had revealed Himself to the entire nation at both Kriyat Yam Suf and Matan Torah. As such, the entire episode defies understanding and leaves us baffled.
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, analyzed the Chet HaEgel on many occasions. In a public lecture held on March 12, 1979, he labeled this event a “puzzle that deals with [a] great people which reached the highest heights, who were converted into a primitive band of idol worshippers and idolaters.” Basing himself on the commentaries of a variety of Rishonim and Acharonim, the Rav maintained that the Chet HaEgel was not true avodah zarah. Instead, it was, at worst, an instance of shituf (adding or combining) wherein the people viewed the Egel HaZahav as the intermediary between themselves and God, rather than His replacement.  
 
The Rav noted that the concept of an intermediary between man and God is false from its inception. Alas, however, many of our ancestors viewed Moshe precisely in this manner:

The sin of the Egel was, in contrast to the Original Sin, the consequence of man’s self-negation and self-downgrading. The awareness of their smallness actually motivated them to sin… the people could not visualize the fulfillment of the great promise without Moshe’s leadership. (This, and the following transcriptions my own)
 
The Rav cited Sefer Shemot 32:1 to buttress his contention:

Meanwhile, the people began to realize that Moses was taking a long time to come down from the mountain. They gathered around Aaron and said to him, “Make us an oracle to lead us. We have no idea what happened to Moses, the man who brought us out of Egypt…”
 
Consequently, the Rav asserted: “This was their mistake; no matter that Moses was the greatest prophet, the greatest of all men. Every plain Jew has access to the Ribono shel Olam.” Moreover, according to the Rav, Hashem’s promise to take the Jewish people out of Egypt was independent of Moshe’s presence. Accordingly, the purpose of the Egel HaZahav was to replace Moshe, not God, so that Hashem’s spirit could abide therein [that is, in the Egel HaZahav], just as it had in Moshe.
 
Heartbreakingly, even though it was not straightforward idol worship, the Egel HaZahav created a pirood (split) between Hashem and His beloved people that remains in effect until our own historical moment:

After the Revelation [Mount Sinai], Ha-Kadosh Barukh Hu [the Holy One blessed be He] was in the midst of the community. When the Jews worshipped the Golden Calf, however, He moved away once again; Ha-Kadosh Barukh Hu absented Himself. Had the sin of the Golden Calf not taken place, He would have been with the people forever. Jewish history would have been different. But the people did not understand. They made the Golden Calf, and as a result the Shekhinah [Divine Presence] removed Itself from their midst. (Rabbi Joseph B. Soloveitchik, The Lord is Righteous in All His Ways: Reflections on the Tish’ah be-Av Kinot, Rabbi Jacob J. Schachter, editor, page 111, brackets my own)
 
The incident of the Egel HaZahav took place over three thousand years ago. How, then, can we understand it in terms that speak to us in the 21st Century? Let us turn to the Rav once again, and his trenchant analysis of this chata’ah gedolah (great sin, Sefer Shemot 32:31):

The Golden Calf epitomizes individuals throughout the ages who have sought to create new forms of religious experience and expression. Although many such efforts may be well-intentioned, they are not legitimate because they lack a divine mandate. This was the essence of the Golden Calf. Tampering with prayer, the priestly blessings, the synagogue or any other form of religious service is another form of that sin. At that time, the Israelites offered sacrifices to God. However, because God had not commanded such service, it was illegitimate and unacceptable. Therefore, we can see how critical it is that we maintain tradition, particularly regarding prayer. It is important to our survival as a people. (Rabbi Joseph B. Soloveitchik, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David, editor, page 192)
 
With Hashem’s help, may we be zocheh to witness the fulfillment of Yermiyahu’s heartfelt words: “Hashiveinu Hashem alechah v’nashuvah; chadash yemeinu k’kedem—Cause us to return to You Hashem and we will return; renew our days as they were in former times.” (Megillat Eicah 5:21) For then, the Chet HaEgel will finally be completely expunged from our nation. May this take place soon and in our time. V’chane yihi ratzon.
 
Shabbat Shalom
​
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many may also be found on 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 on the topics of Tefilah and Tanach may be found at: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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
 
Amalek?
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Chamishah Chumshei Torah contain two passages that discuss Amalek and his actions:
Amalek arrived and attacked Israel there in Rephidim… God said to Moshe, “Write this as a reminder in the Book and repeat it carefully to Yehoshua. I will totally obliterate the memory of Amalek from under the heavens.” Moshe built an altar, and he named it God-is-my-Banner. He said, “The Hand is on God's Throne. God shall be at war with Amalek for all generations.” (Sefer Shemot 17:8, 14-16)
 
Remember what Amalek did to you on your way out of Egypt. When they encountered you on the way, and you were tired and exhausted, they cut off those lagging to your rear, and they did not fear God. Therefore, when God gives you peace from all the enemies around you in the land that God your Lord is giving you to occupy as a heritage, you must obliterate the memory of Amalek from under the heavens. You must not forget. (Sefer Devarim 25:17-19, translations, The Living Torah, Rabbi Aryeh Kaplan zatzal)
 
These passages contain the following crucial ideas:

1. Sefer Shemot teaches us that Amalek arrived and attacked our ancestors in Rephidim. The Hebrew word “vayavo” is used for “arrived” as found in our translation. Vayavo connotes premeditation, a planned journey with a particular end in mind, that is, Amalek traveled to Rephidim with the avowed purpose of attacking our nation. In contrast, the passage from Sefer Devarim contains the words: “When they encountered you (asher karecha) on the way,” indicating to Rashi (1040-1105) that this was a mere chance encounter instead of a planned attack.

 

1. Amalek’s attack, and the subsequent battle that ensued, must never be forgotten, and must ever be writ large in the Jewish collective consciousness. Consequently, Moshe was commanded to “Write this as a reminder in the Book and repeat it carefully to Yehoshua.” To ensure this, we were given two mitzvot: “Remember what Amalek did to you on your way out of Egypt,” and “You must not forget.”

 

1. Amalek’s pernicious actions are deemed so heinous that “God shall be at war with Amalek for all generations.” This is a war that mandates complete and absolute destruction of Amalek on the part of God and man: “I [God] will totally obliterate the memory of Amalek from under the heavens,” and “Therefore, when God gives you peace from all the enemies around you in the land that God your Lord is giving you to occupy as a heritage, you must obliterate the memory of Amalek from under the heavens.” This verse is the source for a third mitzvah, namely, the complete annihilation of Amalek.

 
The nation of Amalek no longer exists. Its genetic individuality was lost long ago in the sands of time through mass displacement, and in the cauldron of assimilation. How, then, are we to understand the mitzvot pertaining to Amalek in our own historical moment? My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, answered this question by noting that, “Amalek is not a race, nor is it a people, a nationality.” If so, what is “Amalek?” For the Rav, it is a state of mind and a behavioral orientation that personifies evil incarnate:

I once heard from my father, [Rav Moshe Soloveitchik zatzal] of blessed memory, in the name of my grandfather [Rav Chaim Soloveitchik zatzal], that any people or group committed to destroy the Jewish people is to be classified as Amalek. One who writes on his banner “Come let us cut him off from being a nation; that the name of Israel be no more in remembrance” (Ps. 83:5) acquires the status of Amalek, and the commandment of “You shall blot out the remembrance of Amalek” (Deut. 25:19) is applicable to him or to them. (This and the following passage, Rabbi Joseph B. Soloveitchik, Days of Deliverance, Essays on Purim and Chanukah, p. 16, from the manuscript of his 1974 public lecture)
 
In truth, Amalek hates all humankind. None-the-less, his greatest vitriol is reserved for our holy nation, since our existence is perceived as antithetical to his very being:

Of course, Amalek or man-Satan hates everybody. He is the enemy of man and enjoys causing misery and injury to all people. Yet, man-Satan or Amalek is particularly preoccupied with the Jew. He hates the Jew more than anybody else. In hating the Jew, in causing suffering and pain to the Jew and inflicting harm on him, Amalek finds his greatest delight. No matter what economic-sociopolitical program man-Satan adopts—socialist, capitalist, fascist, progressive, reactionary, agnostic-secular, or religious-clerical—the hatred of the Jew is his central preoccupation.
 
Now we can understand why “God shall be at war with Amalek for all generations.” As the Haggadah poignantly states: “b’chol dor v’dor omdim aleinu l’kaloteinu” (“In each and every generation someone stands over us and attempts to destroy us.”) Amalek, in the guise of “man-Satan,” has been the ceaseless enemy of our people since the moment we left Egypt, and, alas, continues to be so.
 
Talmud Bavli, Sanhedrin 20b teaches us that three mitzvot became incumbent upon our ancestors when they entered the Land of Israel: “It has been taught: R. Yossi said: ‘Three commandments were given to Israel when they entered the land; to appoint a king; to cut off the seed of Amalek; and to build themselves the chosen house.’” (Translation, Soncino Talmud) The Rambam (1135-1204) accepts Rabbi Yossi’s formulation as p’sak halacha:
​
Three commandments were commanded to the Jewish people at the time they entered the Land: To appoint a king, as it states: “You should certainly place a king over you” [Sefer Devarim 17:15], to cut off the offspring of Amalek, as it states: “Obliterate the memory of Amalek” [25:19], and to build for themselves the Beit HaBechirah, as it states: “the place where Hashem will cause His presence to dwell, search it out and go there [12:5]” (Mishneh Torah, Sefer Shoftim, Hilchot Melachim 1:1, translation my own)
 
May we be zocheh to witness the imminent arrival Mashiach Tzidkeinu, the eradication of Amalek and anti-Semitism, and the rebuilding of the Beit HaMikdash soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many may also be found on 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 on the topics of Tefilah and Tanach may be found at: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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 parasha contains the mitzvah to build the Aron Kodesh: “They shall make an ark of acacia wood, two and a half cubits its length, a cubit and a half its width, and a cubit and a half its height.” (Sefer Shemot 25:10, this and all Bible and Rashi translations, The Judaica Press Complete Tanach, underlining and brackets my own) Intriguingly, the beginning of the mitzvah is written in the plural in the original Hebrew formulation: “v’asu aron atzai shittim.” Subsequently, however, the pasukim pertaining to the actual construction of the Aron Kodesh are written in the singular (25:11-17). This leads us to ask, “Why is the overall mitzvah of building the Aron Kodesh written in the plural construct, whereas the details pertaining thereto are composed in the singular?”
 
The Ramban (1194-1270) channels Midrash Shemot Rabbah 34:2 in his answer to our question:

And it is possible that the text deployed the singular grammatical construct in order to teach that the entire people were joined together, as if one, in the building of the Aron Kodesh, since it was “the holy place of the dwellings of the Most High,” (Sefer Tehillim 46:5) and everyone strongly desired to have [a portion in] the Torah [which was symbolized by their involvement in the construction of the Aron Kodesh.]
 
Fascinatingly, the Ramban subsequently maintains that personal choice was a singular characteristic of our nascent nation’s activity in the construction of the Aron Kodesh:

One manner of participation in this process may have been the individual’s donation of a golden vessel for the Aron Kodesh. Alternately, someone may have chosen to directly help Betzalel in his task [of designing and fabricating the Aron Kodesh]. Then, too, someone may have had special intention [to connect himself/herself to the process of creating the Aron Kodesh, even though they did not actually do anything financially or physically.]
 
This individual mode of participation in building the Aron Kodesh parallels the highly personal nature of the tefillah that took place within the Mishkan itself, and afterwards in the Beit HaMikdash. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993) explicated this idea in one of his public drashot:

The Beit ha-Mikdash as a locus for prayer is one of Judaism’s central themes. Even though the Talmud tells us that tefillah corresponds to korbanot (offerings), there is a fundamental distinction between the two. Korbanot may be offered through a proxy, while tefillah may not. The difference lies in the fact that the efficacy of a sacrifice is a function of compliance with its halachic norms. If Halachah is followed, God will accept the sacrifice. On the other hand, tefillah must include a personal experience of closeness to God. This experience cannot be fulfilled by proxy. Since Judaism defines tefillah as standing in the presence of the King, prayer presupposes closeness to God. (Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David, editor, page 175, underlining my own)
 
With Hashem’s help, may our tefillot ever be “a personal experience of closeness to God,” and may they soon be uttered in the third and everlasting Beit HaMikdash. V’chane yihi ratzon.
 
Shabbat Shalom,
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many may also be found on 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 on the topics of Tefilah and Tanach may be found at: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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 word “mishpatim,” the namesake of our parasha and its singular form “mishpat,” is found many times throughout Chamishah Chumshei Torah. We encounter it first in Sefer Bereishit 18:18-19, wherein, Hashem describes the charismatic nature of Avraham Avinu, and his singular ability to pass down the masorah of our newborn faith-community:

And Avraham will become a great and powerful nation, and all the nations of the world will be blessed in him. For I have known him because he commands his sons and his household after him, that they should keep the way of Hashem to perform righteousness and justice (mishpat), in order that Hashem will bring upon Avraham that which He spoke concerning him. (This and all Bible and Rashi translations, The Judaica Press complete Tanach)
 
Mishpat in this passage clearly has the connotation of “justice.” We find this meaning, as well, in perhaps the most famous verse employing our term:

Far be it from You to do a thing such as this, to put to death the righteous with the wicked so that the righteous should be like the wicked. Far be it from You! Will the Judge of the entire earth not perform justice (mishpat)? (Sefer Bereishit 18:25)
 
Mishpat, it appears, is so fundamental to the fabric of Hashem’s Creation that even He must accede to its legitimate demands. Little wonder then, that we find mishpat employed in this manner within the description of His attributes of action: “The deeds of the [Mighty] Rock are perfect, for all His ways are mishpat; a faithful God, without injustice He is righteous and upright.” (Sefer Devarim 32:4, with my emendations for clarity)
 
Another meaning of “mishpat” and “mishpatim” is that of the category of rational laws, which had they not been stated, would have been naturally derived and set in to motion. As Talmud Bavli, Yoma 67b states: “Our Rabbis taught: ‘You should perform my mishpatim’ (Sefer Vayikra 18:4). These are matters that were they not actually written it is logical that they would have been.” In sum, mishpatim are laws that we could have derived on our own if left to our own devices. In this sense, they are “natural laws,” even though their obligatory status directly derives from Kabbalat HaTorah at Har Sinai.

Mishpat is also employed in reference to ultimate judgment or decision. This is reflected in the following pasuk:

You shall place the Urim and the Tummim into the breastplate of judgment so that they will be over Aaron’s heart when he comes before Hashem, and Aharon will carry the judgment of b’nai Yisrael over his heart before Hashem at all times. (Sefer Shemot 28:30, with my emendations)
 
The expression “the breastplate of judgment” appears in the original Hebrew as “choshen hamishpat” with the letter “heh” preceding the term “mishpat.” This means that this garment of the Kohane Gadol provided practical advice regarding various kinds of issues and revealed the ultimate judgment of the Almighty. This concept is beautifully portrayed by Rashi (1040-1105) in his glosses on Sefer Shemot 28:15 and 30:
​
a choshen of judgment: … Another interpretation: [The choshen is referred to as] judgment because it clarifies its words and its promise comes true, dere(s)nement in Old French, [meaning] a clear statement… But this one [use of the word מִֹשְפָט] serves as an expression of the clarification of words, [meaning] that it explains and clarifies its words. the judgment of the children of Israel: [that is, the solution of] the matter about which they [b’nai Yisrael] are judging and debating, whether or not to do something. (Emendations my own)
 
In sum, we find that the Torah utilizes the word “mishpat” and its plural form “mishpatim” in at least three different ways:

• Justice
• A logically determinable law that nonetheless was given to us directly by Hashem
• The ultimate judgment of our Creator

 
In all cases, we recognize these three different applications of our term as emanating from HaKadosh Baruch Hu. As such, they serve as a continuation of the commanding Voice we heard at Har Sinai. May we, our children, and our children’s children throughout all future generations be zocheh to hear and heed the Voice for evermore. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many may also be found on 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 on the topics of Tefilah and Tanach may be found at: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** 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.