Rabbi David Etengoff ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ The best-known pasuk in our parasha is, “And they shall make Me a sanctuary (mikdash) and I will dwell in their midst.” (Sefer Shemot 25:8, this, and all Bible translations, The Judaica Press Complete Tanach) It is followed by many verses that specify every possible detail of the constitutive elements of the Mishkan. Yet, as the Mechilta d’Rabbi Yishmael notes, the very act of constructing a mikdash for Hashem is problematic: “And they shall make Me a sanctuary and I will dwell in their midst;” why was this ever stated? After all, was it not already said, (Sefer Yirmiyahu 23:24) ‘Behold I fill the heavens and the earth?’ [As such, how can any dwelling contain Hashem?]” (Translation and brackets my own) The Mechilta d’Rabbi Yishmael teaches us the idea of building a mikdash for Hashem seemingly makes no sense. This is similar in kind to Yeshayahu’s famous declaration: “So says Hashem, ‘the heavens are My throne, and the earth is My footstool; which is the house that you will build for Me, and which is the place of My rest?’” (Sefer Yeshayahu 66:1) The great Lithuanian Torah sage, Rav Chaim of Volozhin (1749-1821), was acutely aware of the conceptual challenges posed by the mitzvah to build a mikdash for Hashem. He addressed them by emphasizing the later part of our pasuk, “and I will dwell in their midst,” and suggests this revolutionary interpretation: Behold, there is no doubt whatsoever, that the very idea of the holy (hakodesh), the sanctuary (hamikdash) and the in-dwelling (shriyat shechinato) of the Holy One blessed be He refers to man, himself. [This is the case,] for if he sanctifies himself in the proper manner through the fulfillment of all the mitzvot…then he, himself, will be the sanctuary of Hashem (hu atzmo hamikdash mammash) and within him will be Hashem, may His Name be blessed. (Nefesh HaChaim, I:4, this, and the following translations and brackets my own) The depth of Rav Chaim’s chiddush cannot be overestimated: If we sanctify ourselves through the performance of the mitzvot, then we will be the ultimate mikdash of Hashem. Rav Chaim bases his reasoning upon a verse from Yirmiyahu, and a well-known statement of our Sages found in the Midrash Aggadah: [As proof for what I have suggested,] we have the text from Sefer Yirmiyahu: “…The Temple of the Hashem, the Temple of Hashem, the Temple of Hashem are they.” (7:4) This is similar in kind to the utterance of our Sages, may their memory be blessed, “and I will dwell in their midst”— “It does not say, ‘in it’ [that is, the physical Mikdash,] rather it says, “in their midst,” [that is, literally within them.] At this juncture, it seems the physical structure of the Mikdash, or even of the Beit HaMikdash, is well-nigh superfluous, as it is superseded by the Jewish people, themselves. A careful reading of Rav Chaim’s next words seem to support precisely this approach: In addition, according to our manner of explanation, one should not think that the essential purpose of My [G-d’s] intention [regarding the commandment to construct the Mikdash] is the creation of the physical Mikdash itself (hamikdash hachitzoni). What, then, is the rationale inherent in the construction of the Mikdash? For Rav Chaim, it is nothing less than the creation of the greatest teaching device the world has ever known: But you should know that My [Hashem’s] overarching purpose and desire regarding the Mikdash’s construction and all its vessels, is solely to indicate to you [the Jewish people individually, and as a people,] that you should model yourselves after these physical entities and reconstruct yourselves and all of your actions, so that they will be as proper to Me as the building of the Mikdash and all its [sanctified] vessels. [For in truth,] all of you are holy, fitting, and prepared (kedoshim, re’uyim u’muchanim) for My holy presence to literally dwell within you (lehashrot shechinati b’tochchachem mammash). This, then, is the true meaning of, “And they shall make Me a sanctuary (mikdash) and I will dwell in their midst.” Rav Chaim’s message is unbelievably inspiring: We, the Jewish people, are holy and fitting for the Schechinah to dwell amongst us, for in truth, we are His mikdash. With Hashem’s help, may we rededicate ourselves to His holy Torah and the fulfillment of His mitzvot, and become His mikdash soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org Please contact me at rdbe718@gmail.com to be added to my weekly email list. *** My audio shiurim 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: The Rav
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Rabbi David Etengoff ה' יעזור וירחם על אחינו, כל בני ישראל בארץ ישראל ובכל חלקי הארץ Na’aseh v’nishmah (we will do, and we will hear—comprehend) are two of the most celebrated words that appear in our parasha. When the Jewish people uttered this phrase during Kabbalat HaTorah, they acted like Heavenly Angels and transformed their relationship with Hashem. This idea is found in a well-known statement in Talmud Bavli: “Rabbi Simai taught: ‘When the Jewish people accorded precedence to the declaration ‘We will do’ over the declaration ‘We will hear,’ 600,000 ministering angels came and tied two crowns to each and every member of the Jewish people, one corresponding to ‘We will do’ and one corresponding to ‘We will hear.’” (Translation, The Koren Talmud Bavli, Shabbat 88a, elucidated and edited by Rabbi Adin Steinsaltz zatzal) In my estimation, na’aseh v’nishmah may be viewed as our ancestors’ proclamation of their undying belief in Moshe’s divine agency and the absolute truth of the Torah; an idea that is found in Talmud Bavli, Baba Batra 74a: “Moshe v’Torato emet.” Numerous verses in Tanach support the notion that Moshe was the shaliach v’navi Hashem par excellence. Perhaps the two most famous are found in Sefer Bamidbar 12:7-8: “Not so is My servant, Moshe; he is faithful throughout My house. With him I speak mouth to mouth; in a vision and not in riddles, and he beholds the image of Hashem.” (Translation, The Judaica Press Complete Tanach) This is not the case regarding the phrase Torato emet, as there is only one pasuk in Tanach wherein the words, “Torat emet,” are juxtaposed (Sefer Malachi 2:6). This verse, however, does not speak to the veracity of the Torah in general. Instead, it gives voice to the historical loyalty of the Tribe of Levi to Hashem and His Torah. If so, what does Torat emet denote? I believe we can understand Torat emet as signifying the eternality and unchanging nature of the Torah, a concept that the Rambam (1135-1204) explicates in his Mishneh Torah: It is clear and explicit in the Torah that it [that is, the Torah] is [Hashem’s] commandment, remaining forever without change, addition, or diminishment, as [Sefer Devarim 13:1] states: “All these matters which I command to you, you shall be careful to perform. You may not add to it or diminish from it” … This teaches that we are commanded to fulfill all the Torah’s directives forever. It is also said: “It is an everlasting statute for all your generations,” and [Sefer Devarim 30:12] states: “Lo bashamayim he.” This teaches that a prophet can no longer add a new precept [to the Torah]. (Hilchot Yesodei HaTorah IX:1, translation, Rabbi Eliyahu Touger, brackets my own) In sum, the Rambam explains the eternality of the Torah as being comprised of the following constitutive elements: 1) It is Hashem’s commandment. 2) It exists “forever without change, addition or diminishment.” 3) “A prophet can no longer add a new precept [to the Torah].” The Rambam’s formulation of the principle of the eternality of the Torah is in consonance with the following well-known Talmudic narrative: On that day Rabbi Eliezer brought forward every imaginable argument [in a highly technical dispute regarding ritual purity and impurity], but they [the other sages] did not accept them… [Said Rabbi Eliezer:] “If the halacha agrees with me, let it be proved from Heaven!” Whereupon a Heavenly Voice (bat kol) cried out: “Why do you dispute with Rabbi Eliezer, seeing that in all matters the halacha agrees with him!” But Rabbi Yehoshua arose and exclaimed: “Lo bashamayim he!” What did he mean by this? Said Rabbi Yirmiyah: That the Torah had already been given at Mount Sinai; [therefore,] we pay no attention to a Heavenly Voice (bat kol), because You [Hashem] have long since written in the Torah at Mount Sinai (Sefer Shemot 23:2), “After the majority must one follow.” (Talmud Bavli, Baba Metzia 59b, translation, The Soncino Talmud with my brackets and emendations) This Talmudic passage is nothing less than amazing. In relatively few words, it denies the possibility of a post-Sinaitic revelation. Moreover, it demonstrates that human reason, in conjunction with the accepted principles of Torah exegesis and majority rule, are the sole determinants in any halachic dispute—even when one of the disputants is a bat kol! As Rabbi Aryeh Leib HaKohane Heller (1745-1812), one of the major halachic authorities of the past two centuries opines: The Torah, however, was not given to the ministering angels, but rather to humankind who is limited to sechel enoshi (human logic and reason). And the Holy One blessed be He gave us the Torah out of the abundance of His mercy and kindness to be adjudicated according to sechel enoshi, even if it never achieves emet on the level of HaSichlayim Hanivdalim (that is, Hashem and His ministering angels). (Introduction to Ketzot HaChoshen, translation my own) Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org Please contact me at rdbe718@gmail.com to be added to my weekly email list. *** My audio shiurim 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: The Rav Rabbi David Etengoff ה' יעזור וירחם על אחינו, כל בני ישראל בארץ ישראל ובכל חלקי הארץ The most celebrated section of our parasha is that of the Asseret HaDibrot. It begins with the well-known words: “And Elokim spoke all (kol) these words saying.” (Sefer Shemot 20:1) The Mechilta of Rabbi Yishmael focuses on the word, kol, and suggests: “This comes to teach us that the Asseret HaDibrot were said in one utterance (b’dibbur echad), something that is impossible for a human being to say in this manner…” (Mesechta d’b’Chodesh IV) In his Commentary on the Torah, Rashi (1040-1105) cites this statement nearly verbatim, signaling that this is the correct interpretation. This citation is further interpreted by the Maharal (Rabbi Yehudah Loew ben Betzalel, 1525-1609), in his supercommentary on Rashi’s Commentary, entitled Gur Aryeh: “…this is to say that the entire Torah is one entity and one word--inyan echad v’dibbur echad.” He bases his interpretation on two premises: 1)The entire Torah is derived (yotzim) from the Asseret HaDibrot. (See Rashi, Sefer Shemot 24:12) 2)These Asseret HaDibrot were stated b’dibbur echad; therefore, the entire Torah was [initially given in] one pronouncement. (Sefer Shemot 20:1, translation and brackets my own) In an interpretative tour de force, the Maharal expands on this approach in his sefer, Tifferet Yisrael, chapter 34: Based on the aforementioned, we can state that the Asseret HaDibrot were said in one word. This is coming to teach that the entirety of the Torah is one, and it is one ordered and inseparable entity. This is the case, since all of the mitzvot derive from the Asseret HaDibrot, and that each of the Taryag (613) mitzvot are included therein. Moreover, the Asseret HaDibrot were stated in one word, which teaches us that the Torah is completely indivisible. It is, therefore, proper to say, [as well,] that it is one order (seder) [that is, an undividable object]. (Translation and brackets 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 followers, provides a different analysis of the Mechilta. Rather than suggesting that the word, “kol,” encompasses the entire Torah, the Rav limits its scope to the Asseret HaDibrot: Apparently, the Mechilta and Rashi have interpreted va’yidabare Elokim ate kol hadevarim ha’aleh in the holistic sense, and translated it as follows: G-d proclaimed the whole, the entirety, or the totality, of those Commandments. They did not interpret kol as referring to each and every one of those Commandments. Kol is not interpreted as in terms of every Commandment, rather, it is interpreted as referring to the totality, the organic unity of all Ten Commandments…kol injects a new idea, a new world. (This and the following quotations Norot HaRav, volume V, B. David Schreiber, editor, pages 18-19) What exactly is the “new world” that is revealed in the word, kol? As the Rav explains: The Decalogue is not an incidental sum consisting of mutually unrelated precepts. Rather, the Decalogue constitutes a primordial entity, whose unity and integrity are inherent in the very essence of the system. In other words, there are not Ten Commandments. There is one Commandment which branches out into ten aspects. The practical consequence of this concept is clear and obvious. The Decalogue is indivisible. One either accepts all of the Commandments or none at all…All of the precepts were pronounced and promulgated in one utterance, within an indivisible, infinitesimal period of time. Rav Saadia Gaon (d. 942), cited in Rashi’s Commentary on Sefer Shemot 24:12, takes this one step further: “All 613 mitzvot are included in the Asseret HaDibrot.” I believe this the true essence of the Asseret HaDibrot, and the reason why they have captured our attention since time immemorial. For on the day they were given, the entire Torah was revealed to klal Yisrael, and we became Hashem’s nation forevermore. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org Please contact me at rdbe718@gmail.com to be added to my weekly email list. *** My audio shiurim 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: The Rav Rabbi David Etengoff ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ The concluding section of our parasha contains the account of our ancestors’ mortal combat with Amalek, the marauding desert tribe that sought to destroy us following our departure from Egypt. The narrative begins with a pasuk that reverberates until our own historical moment: “Amalek came and fought with Yisrael in Rephidim.” (Sefer Shemot 17:8, this and all Bible translations, The Judaica Press Complete Tanach). Moshe immediately recognized the gravity of the situation, and quickly responded to this existential threat against our fledgling nation: So, Moshe said to Yehoshua, “Pick men for us, and go out and fight against Amalek. Tomorrow I will stand on top of the hill with the staff of G-d in my hand;” Yehoshua did as Moshe had told him, to fight against Amalek; and Moshe, Aharon, and Chur ascended to the top of the hill. (17:9-10) Moshe’s reaction is swift and easily understandable. The next verse, however, is quite difficult to comprehend: “It came to pass that when Moshe would raise his hand, Yisrael would prevail, and when he would lay down his hand, Amalek would prevail.” The question is clear, “Why would Moshe raising or lowering his hand have anything to do with our people’s success or failure in their battle against Amalek?” Not too surprisingly, parallel versions of this question have been asked by Chazal (our Sages of blessed memory) in both Mechilta d’Rabbi Yishmael and Mishnah Rosh Hashanah III:8. The answer given by the Mechilta is particularly pertinent to our discussion: And is it possible that Moshe’s hands could make the Jewish people victorious, or could they destroy (literally, “break”) Amalek? Rather [this is what the raising of Moshe’s hands actually means]: Whenever Moshe would raise them toward Heaven, the Jewish people would look upon him, and believe (u’ma’aminim) in the One who designated Moshe to act in this manner. For at those times, the Holy One blessed be He would perform miracles and mighty deeds for them. (Mechilta d’Rabbi Yishmael, Mesechta d’Amalek I, s.v. v’hayah ka’asher, translation and brackets my own) The Mechilta is teaching us that Moshe’s hands pointing heavenward were heuristic devices to teach our ancestors to believe in Hashem and internalize the message, “Not by military force and not by physical strength, but by My spirit, says the L-rd of Hosts.” (Sefer Zechariah 4:6) After all, there appeared to be no way an untrained and inexperienced band of Jewish guerrilla fighters could possibly win a pitched battle against Amalek’s impeccably skilled soldiers—whose stock-in-trade was murder and mayhem. Yet, when they looked toward Shamayim and focused upon the immanent presence of the Almighty in their lives, they won! Moshe passionately wanted the Jewish people to realize that there is one place, and one place only, from which authentic salvation will come. As Dovid HaMelech proclaimed: I shall raise my eyes to the mountains, from where will my help come? My help is from the L-rd, the Maker of heaven and earth. He will not allow your foot to falter; Your Guardian will not slumber. Behold the Guardian of Yisrael will neither slumber nor sleep. The L-rd is your Guardian; the L-rd is your shadow; [He is] by your right hand. (Sefer Tehillim 121:1-6) Although the actual tribe of Amalek no longer exists, its successors continue to infect humanity with their vitriolic hatred. This idea was given powerful voice by my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal, in his synopsis of the dark forces that continue to drive the Amalek way of life: At a Mizrachi convention I cited the view expressed by my father [Rav Moshe Soloveitchik zatzal] and master of blessed memory, that the proclamation, “The L-rd will have war with Amalek from generation to generation” (Exodus 17:16) does not only translate into the communal exercise of waging obligatory war against a specific race but includes as well the obligation to rise up as a community against any people or group that, filled with maniacal hatred, directs its enmity against Kenneset Israel [the Jewish people]. When a people emblazons on its banner, “Come, and let us cut them off from being a nation: that the name of Israel may be no more in remembrance” (Psalms 83:5) it becomes, thereby, Amalek. In the 1930's and 1940's the Nazis, with Hitler at their head, filled this role. They were the Amalekites, the standard-bearers of insane hatred and enmity during the era just past. (“Kol Dodi Dofek,” pages 65-66 from the English translation entitled Fate and Destiny) We must never forget that anti-Semitism, and the denial of the existence of Hashem, are the principles—by which and for which—Amalek lives. Moreover, as we have seen in our own time, Amalek has one undeniable goal: to destroy each and every one of the Jewish people so that G-d’s name, chas v’shalom, would be obliterated from the world. Therefore, we must ever be vigilant, and stand shoulder to shoulder to ensure the physical and spiritual safety of our fellow Jews, wherever they may be. Perhaps, then, no truer expression was ever spoken by Chazal than kol Yisrael arevim zeh l’zeh (all of the Jewish people are responsible for one another). May the time come soon when these words will serve as a beacon of light as we join together and witness the fulfillment of Dovid HaMelech’s stirring words: “This was from the L-rd; it is wondrous in our eyes.” (Sefer Tehillim 118:23) V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com. *** 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. Image Courtesy Yoram Raanan Rabbi David Etengoff ה' יעזור וירחם על אחינו, כל בני ישראל בארץ ישראל ובכל חלקי הארץ Two pasukim in our parasha tell the story of our people’s departure from Eretz Mitzrayim: It came to pass at the end of four hundred and thirty years, and it came to pass in that very day, that all the legions of Hashem went out of the land of Egypt. (12:41, all Tanach translations, The Judaica Press Complete Tanach) It came to pass on that very day, that Hashem took the children of Israel out of the land of Egypt with their legions. (12:51) At first glance, with the exception of the phrase, “It came to pass at the end of four hundred and thirty years,” it seems that 12:51 is a repetition of 12:41and adds little to our understanding of the Exodus. We know, however, that this cannot be the case, since one of the fundamental principles of Torah exegesis is that each pasuk has an essential purpose and teaches something no other verse imparts. As such, in order to comprehend the deeper meaning of these pasukim, we need to examine another text in Parashat Yitro, in the prologue to the Asseret HaDibrot: “You [the Jewish people] have seen what I did to the Egyptians, and [how] I bore you on eagles’ wings, and I brought you to Me.” (19:6) A mesmerizing Targum Yonatan on this verse goes far beyond an Aramaic translation in that it is, by all accounts, a “midrashic text” in and of itself: You have seen what I did to the Egyptians, and how I bore you on the clouds, as if you were on the wings of eagles, from Pilusin [town in southern Egypt]. And I brought you to the place of the Beit HaMikdash to offer your korban Pesach there. And on that same night, I brought you back to Pilusin, and from there, brought you to the place of My Torah [Har Sinai]. (Translation my own) Looking back at our parasha’s original two verses, we note that 12:41 states, “all the legions of Hashem went out of the land of Egypt,” whereas in 12:51 we find, “Hashem took the children of Israel out of the land of Egypt with their legions.” I maintain that in 12:41, our ancestors went out of Egypt in a naturalistic manner, that is, on foot, namely, a yetziah gufanit--physical departure. I believe this is supported by the latter part of the Targum Yonatan passage: “And on that same night, I brought you back to Pilusin, and from there, brought you to the place of My Torah.” What was that “same night?” The night of the 15th of Nissan, Lail Pesach, and from Pilusin, He ultimately brought us to Har Sinai. In stark contrast, Hashem is the active agent in 12:51, that is, He is the subject, and we were the objects. Consequently, this departure was unique in that it was a yetziah ruchanit--a spiritual departure, above and beyond the physical realm, planned and executed by the Almighty. This is supported by the first part of the Targum Yonatan passage: “I bore you on the clouds, as if you were on the wings of eagles from Pilusin. And I brought you to the place of the Beit HaMikdash to offer your korban Pesach there.” When did HaKadosh Baruch Hu do this amazing miracle? On Erev Pesach, at the precise time we were obligated to bring the korban Pesach! After so doing, then and only then, did He bring us back to Mitzrayim, and the rest of Jewish history, began to unfold. Just as our redemption from Egypt was a physical and spiritual journey, so may HaKadosh Baruch Hu bring us Mashiach Tzidkeinu and redeem us from galut, soon, and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org Please contact me at rdbe718@gmail.com to be added to my weekly email list. *** My audio shiurim 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: The Rav Image with thanks to Chabad.org Rabbi David Etengoff ה' יעזור וירחם על אחינו, כל בני ישראל בארץ ישראל ובכל חלקי האר Our Sages maintain that Hashem performed ten miracles for our forefathers in Egypt. (Pirkei Avot V:4). The Rambam (1135-1204), Rabbeinu Yonah (d. 1264) and the Ritva (1260-1320), among others, interpret this statement as referring to the ten Makkot. Pharoah is warned in our parasha that if he refuses to let our ancestors go and serve the Almighty, arov, the fourth of these will pummel his nation: … I [Hashem] will incite against you and against your servants and against your people and in your houses the arov, and the houses of Egypt will be filled with the arov, as well as the land upon which they are. And I will separate (v’hiflati) on that day the land of Goshen, upon which My people stand, that there will be no arov there, in order that you know that I am Hashem in the midst of the earth. And I will make a division (v’samti fedut) between My people and your people; this sign will come about tomorrow. (Sefer Shemot 8:17-19, this and all Tanach translations with my emendations, The Judaica Press Complete Tanach) Arov connotes a mixture of some kind; the text, however, does not reveal its composition. This leads Rashi (1040-1105) to suggest the following interpretation: “[it includes] all species of wild beasts, snakes, and scorpions in a mixture, and these played havoc among them. (Commentary on the Torah, Sefer Shemot 8:17) In addition, Rashi opines that use of the terms v’hiflati and v’samti fedut in our pasukim underscores the notion that the Egyptians, alone, will suffer makkat arov. As such, Rashi states: “This [fedut] will make a division (sh’yavdil) between My people [the Jews] and your people [the Egyptians].” (8:19) My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the “Rav” by his followers and disciples, expands on Rashi’s explanation, and uses it as an opportunity to explore the first three havdalot found in tefilat Havdalah: the separations that obtain between the holy and profane, light and darkness, and between the Jewish people and the nations of the world. While at first glance they may appear to be similar, the Rav notes that there is a fundamental difference between them: The havdalah between light and darkness is clear for all to perceive. Indeed, even animals and plants respond to these stimuli; with the arrival of sunset, flowers close their blossoms, and when the sun rises, the blossoms open to face it. The havdalah of light and darkness is a havdalah that is seen or sensed by all. (This and the following quotations, Chumash HaRav, Sefer Shemot, page 67) In short, the havdalah bain ohr l’choshek is recognized by all living beings, whether plants or animals. This is not the case, however, regarding the distinction between kodesh and chol: “The eye cannot perceive this havdalah. A person needs to have special intuition, to see with his heart, as this separation can only be sensed.” Thus, the first two havdalot are markedly different; the havdalah between light and darkness is clear to one and all, whereas the havdalah between the holy and profane is “the most hidden.” According to the Rav, the havdalah between the Jewish people and the nations of the world shares elements of the first two havdalot, that become fully actualized through holiness: “When Jews keep the commandments, when they live their lives as a holy nation, the contrast between Israel and the nations becomes evident to all. When the Jew abandons God, however, no longer is there obvious evidence of havdalah.” This, however, states the Rav, should not lead to a loss of hope, for even when our people have turned away from the Almighty, the connection between ourselves and the Holy One blessed be He remains eternal: “Yet as mired in sin as the Jew may be, deep in the Jewish soul there remains something holy and mysterious, which can neither be erased nor destroyed.” What is this holy and mysterious entity that remains deep in the Jewish soul? It is the pintele Yid, the nitzutz haYehudi, the eternally burning spark that can never be extinguished, no matter how far a Jew may drift away from Hashem, the Torah and the mitzvot. Chazal note in a variety of midrashim and kabbalistic sources, that both the Egyptians and the Jewish people at this time were idol worshippers (Midrash Tehillim 1:20, 15:5, Zohar, Parashat Terumah 170). As the Rav explains, however, even though “one could barely perceive a contrast between them…the Master of the Universe indeed separated between them.” He did this because, “He discerned holiness in the soul, which was profane and full of sin, and therefore saved His people.” May the time come soon, and in our time, when the nitzutz haYehudi will burn bright as the sun in the souls of us all, and may Hashem bring us back to Him b’ahavah rabbah--in great love. As Yirmiyahu the prophet said so long ago: “Hashiveinu Hashem alecha v’nashuvah, chadeish yameinu k’kedem—Cause us to come back to You, Hashem, and we will return! Renew our days as of old.” (Megillat Eichah 5:21) V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org Please contact me at rdbe718@gmail.com to be added to my weekly email list. *** My audio shiurim 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: The Rav Courtesy Wentworth Wooden Puzzles Rabbi David Etengoff ה' יעזור וירחם על אחינו, כל בני ישראל בארץ ישראל ובכל חלקי הארץ Our parasha begins with the famous words: “And these are the names of b’nai Yisrael who came to Egypt, with Ya’akov, each man and his household came.” (Sefer Shemot 1:1, all Tanach and Rashi translations, The Judaica Press Complete Tanach) In his Commentary on the Torah, Rashi (1040-1105) offers this interpretation of our pasuk based on Midrash Shemot Rabbah, 1:3: Although [Hashem] counted them in their lifetime by their names [Sefer Bereishit 46:8-27], He counted them again after their death, to let us know how precious they are (l’hodiyah chibatan), because they were likened to the stars, which He takes out [from beyond the horizon] and brings in by number and by name, as it is said: “Who takes out their host by number; all of them He calls by name.” (Sefer Yeshayahu 40:26). The expression, “l’hodiyah chibatan,” is not found in the midrash; as such, it is Rashi’s original contribution to understanding our verse. The Sefat Emet (Rav Yehudah Aryeh Leib Alter, 1847-1905) expands on Rashi’s chidush in the following manner: “L’hodiyah is a special message regarding our unique purpose in this world, namely, that we are symbolically like the stars. Just like the role of the stars is to shed light within the darkness of the night, so, too, it is our task and mission to shed light upon the darkness of the world.” (Itturei Torah, Sefer Shemot, page 8, translation my own) The Sefat Emet’s analysis is reminiscent of three pasukim in Sefer Yeshayahu that depict our unique role as Hashem’s or lagoyim (light unto the nations): I am Hashem; I called you with righteousness and I will strengthen your hand; and I formed you, and I made you for a people’s covenant, for a light to nations. (42:6) And He [Hashem] said…I will make you a light of nations, so that My salvation shall be until the end of the earth.” (49:6) And nations shall go by your light and kings by the brilliance of your shine. (60:3) At first glance, one might think that Yeshayahu is the originator of the concept or lagoyim. HaRav Herschel Schachter shlita explains that this is not the case; rather, its roots are found in Sefer Devarim 28:10: The Navi Yishayahu says that we are an Or LaGoyim, “A light unto the nations” (Yishayahu 49:6). But our role as a “light unto the nations” was not discovered by Yishayahu, for all the teachings brought forth by the prophets must be rooted in the Torah. The original source for our people’s role as “light unto the nations” comes from the verse, “Then all the peoples of the earth will see that Hashem’s name is called upon you.” (This and the following quote, https://mizrachi.org/hamizrachi/our-light-unto-the-nations/) The phrase, “or lagoyim,” is often used, but little understood. Fortunately, Rav Schachter addresses this problem: “What does it mean to be a ‘light unto the nations?’ When all the nations of the world will see that we have succeeded in preserving our tzelem Elokim [image of the Almighty], they will learn from our people how to live with yirat shamayim—with fear of Heaven.” With Hashem’s help, and our dedication to all that is right and good, may the nations of the world soon recognize that His holy name is upon us, as we shed light upon the darkness, and bring all humankind close to Him. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org Please contact me at rdbe718@gmail.com to be added to my weekly email list. *** My audio shiurim 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: The Rav Rabbi David Etengoff ה' יעזור וירחם על אחינו, כל בני ישראל בארץ ישראל ובכל חלקי הארץ The concluding pasukim of our parasha present Yosef’s final words to his brothers. They contain both a reminder of Hashem’s promise to ultimately redeem the Jewish people from Egypt, and Yosef’s poignant personal request: Yosef said to his brothers, “I am going to die; G-d will surely remember you and take you up out of this land to the land that He swore to Avraham, to Yitzchak, and to Ya’akov.” And Yosef adjured the children of Israel, saying, “G-d will surely remember you, and you shall take up my bones out of here.” (This and all Bible and Rashi translations, The Judaica Press Complete Tanach) These verses reveal the depth of Yosef’s abiding faith in Hashem when he twice declares, “G-d will surely remember you.” Within this context, he placed a shavuah upon his brothers and their descendants to transport his bones with them in the course of the promised redemption and bury him in Israel. In so doing, he emulated his father, Ya’akov Avinu, who insisted Yosef take a shavuah stating that he would not bury him in Egypt, but rather with his forebears in Israel. (Sefer Bereishit 47: 29-31) A straightforward reading of our passage indicates that the obligation to transport Yosef’s bones from Egypt and bury him in Israel was incumbent upon the entire Jewish people. When the Exodus takes place, Sefer Shemot 13:19 tells us that Moshe, as the representative of the entire Jewish people, gathered up Yosef’s remains and began the long process of reinterring him in Israel: “Moshe took Yosef’s bones with him, for he [Yosef] had adjured the sons of Israel, saying, ‘G-d will surely remember you, and you shall bring up my bones from here with you.’” Basing itself on this pasuk, the first chapter of Mishnah Sotah (7 and 9) teaches us a crucial lesson regarding how our present behaviors determine the way we will be treated by others in the future: According to the manner in which a person acts, others will act toward him… This [general rule] is in effect when it comes to matters of a positive nature as well…Yosef merited the right to bury his father [Ya’akov], and there was no one among his brothers who was greater than he. As the Torah states: “So Yosef went up to bury his father…And chariots and horsemen also went up with him, and the camp was very numerous.” (Sefer Bereishit 50: 7, 9). Our passage continues and informs us that Yosef was worthy of the greatest possible respect. As such, it was fitting that Moshe Rabbeinu would be involved in his burial in the Land of Israel: Whom do we have that deserved to be buried with greater respect than Yosef? Therefore, the only one who could possibly render him the proper respect was Moshe. Moshe merited the right to bury Yosef, and there was no one among his brothers who was greater than he. As the Torah states: “Moshe took Yosef’s bones with him.” (Mishnah translation my own) The operating principle in this mishnaic passage is the well-known concept of middah k’neged middah--according to the manner in which a person acts, G-d and man will act toward him. We are fortunate that the Torah provides us with a clear metric for analyzing our actions, namely, “v’halachta b’drachov” (“And you should walk in His path,” Sefer Devarim 28:9). This commandment is elucidated in a celebrated passage in Talmud Bavli, Sotah 14a: Just as Hashem clothed the naked [in the case of Adam and Chava] … so, too, should you clothe the naked. Just as Hashem visited the sick [in the case of Avraham after his brit milah] …so, too, should you visit the sick. Just as the Holy One Blessed be He comforted the mourners [in the case of Yitzhak after Avraham’s passing] …so, too, should you comfort the mourners. Just as the Holy One Blessed be He buried the dead [in the case of Moshe] …so, too, should you bury the dead. (Translation, my own) Stated quite simply, our goal is to emulate the Almighty’s actions in each of our deeds. As my rebbi and mentor Rabbi Yosef B. Soloveitchik (1903-1993) noted on many occasions, halachta b’drachov emerges as the fundamental underpinning of Judaism’s ethical structure. By emulating the actions of the Holy One blessed be He, we create substantive changes in ourselves, and positively impact those with whom we interact. In this sense, we become partners with Hashem in creating the world − shutfim im Hashem b’ma’aseh Bereishit. With Hashem’s help, may we be zocheh to fulfill the mitzvah of halachta b’drachov in its most profound sense. Then may we become shutfim im Hashem b’ma’aseh Bereishit, to make the world a better and nobler place, and may the middah k’neged middah we receive be replete with zechuyot (merits). V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org Please contact me at rdbe718@gmail.com to be added to my weekly email list. *** My audio shiurim 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: The Rav Rabbi David Etengoff ה' יעזור וירחם על אחינו, כל בני ישראל בארץ ישראל ובכל חלקי הארץ Our Sages, in Tosefta Berachot 4:17-18, ask a fundamental question: “Why did Yehudah merit kingship?” After all, each of the brothers was great in his own way; why, then, was Yehudah and his tribe permanently given the mantel of leadership? One answer offered by the Tosefta is, “Because of his humility (anavah).” This is demonstrated in Sefer Bereishit 44:18, 32-33, wherein Yehudah calls himself a “servant” no less than four times, and even offers to become Yosef’s slave—all in an effort to save Benyamin from servitude: Then Yehudah approached him [Yosef] and said, “Please, my lord, let now your servant speak something into my lord’s ears, and let not your wrath be kindled against your servant, for you are like Pharaoh. For your servant assumed responsibility for the boy, from my father, saying, ‘If I do not bring him to you, I will have sinned against my father forever.’ So now, please let your servant stay instead of the boy as a slave to my lord, and may the boy go up with his brothers.” (This, and all Tanach translations, The Judaica Press Complete Tanach) Midrash Bamidbar Rabbah 13:3 focuses upon Yehudah’s anavah, and declares this to be the rationale for his tribe’s subsequent position of glory and honor: Rabbi Berechyah the Kohan, the son of Rabi, said in the name of Rabbi Levi: “The Holy One Blessed be He said: ‘Yehudah, since you have lowered yourself before your younger brother [in order to rescue him from slavery], when the Mishkan (portable Sanctuary in the desert) will be erected and all of the tribes will come to offer [sacrifices], there will be no tribe that will offer before you. Rather, they will all demonstrate respect before you and you will have [the honor] of being the first to bring [the sacrifices].’ Therefore, the Torah states: ‘And the one [of the tribal princes] who brought sacrifices on the first day… from the tribe of Yehudah…’” (Translation and brackets my own) We live in an age wherein arrogance (ga’avah) is the rule, and humility is the exception. In truth, the single greatest barrier to authentic anavah is ga’avah, since it blinds us to the consequences of our actions and beguiles us into believing we are superior to others. As such, the Ramban (1194-1270), in his famous Iggeret HaRamban, warns us against this negative middah: “And now, my son, understand and observe that whoever feels that he is greater than others is rebelling against the Kingship of Hashem, because he is adorning himself with His garments, as it is written, ‘Hashem reigns, He wears clothes of pride.’” (Sefer Tehillim 93:1). Next, the Ramban notes that whether it is wealth, honor, or wisdom—everything is a gift from the Almighty: Why should one feel proud? Is it because of wealth? Hashem makes one poor or rich (Sefer Shmuel I:2:7). Is it because of honor? It belongs to Hashem, as we read, “Wealth and honor come from You.” (Divrei Hayamim I:29:12) So how could one adorn himself with Hashem's honor? And one who is proud of his wisdom surely knows that Hashem “takes away the speech of assured men and reasoning from the sages.” (Sefer Iyov 12:20) So we see that everyone is the same before Hashem, since with His anger He lowers the proud and when He wishes He raises the low. (Translation, http://www.pirchei.co.il/specials/ramban/ramban.htm) Herein the Ramban is teaching us that greatness comes from God, and God alone. How, then, can we avoid the pitfalls of ga’avah, and, like Yehudah, live lives infused with anavah? Fortunately, the Ramban addresses this question: In all your actions, words, and thoughts, always regard yourself as standing before Hashem, with His Schechinah [Divine Presence] above you, for His glory fills the whole world. Speak with fear and awe, as a slave standing before his master. Act with restraint in front of everyone. When someone calls you, don’t answer loudly, but gently and softly, as one who stands before his master. In short, when we truly feel ourselves to be in God’s presence, we naturally act with humility before Him—and with restraint and dignity toward others. In my estimation, Yehudah had a powerful sense of the Almighty’s presence in his life, and very often felt the gentle “touch” of the Schechinah upon his shoulder. Accordingly, anavah came naturally to him. Little wonder, then, that his descendant and future king of Israel, Dovid HaMelech would one day proclaim to the world: “Sheviti Hashem l’negdi tamid!” (“I have placed Hashem before me constantly…,” Sefer Tehillim 16:8) With Hashem’s help, may we try to emulate Yehudah and recognize the Almighty’s unceasing presence in our lives, so that we, too, may reject ga’avah, embrace anavah, and act with abiding respect toward each other. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org Please contact me at rdbe718@gmail.com to be added to my weekly email list. *** My audio shiurim 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: The Rav Rabbi David Etengoff ה' יעזור וירחם על אחינו, כל בני ישראל בארץ ישראל ובכל חלקי הארץ Parashat Vayeshev concludes with the story of Yosef’s imprisonment in an Egyptian dungeon as a result of Potiphar’s wife’s false accusations. While incarcerated, Yosef rises to the top of the prison hierarchy, and analyzes the dreams of two fellow prisoners: Pharaoh’s chief baker and chief cupbearer. Drawing on his ruach hakodesh, Yosef reveals to the chief cupbearer that he will return to his former position of honor. Yosef then asks him: “But remember me (zikartani) when things go well with you, and please do me a favor and mention me (v’hizkartani) to Pharaoh, and you will get me out of this house.” (Sefer Bereishit 40:14, this, and all Bible translations, The Judaica Press complete Tanach) Yosef’s strategy seems sound, yet this is how matters actually played out: “[Pharaoh] restored the chief cupbearer to his [position as] cupbearer, and he placed the cup on Pharaoh’s palm…But the chief cupbearer did not remember Yosef, and he forgot him.” (40:21, 23) When we fast forward to this week’s parasha, we are informed that Pharoah had a series of disturbing dreams that Pharaoh’s wise men failed to accurately interpret. This glaring issue jogs the chief cupbearer’s memory, and he brings news of Yosef’s abilities to Pharoah. Not too surprisingly, the befuddled monarch quickly takes advantage of this new-found opportunity: So, Pharaoh sent and called Yosef, and they rushed him from the dungeon, and he shaved and changed his clothes, and he came to Pharaoh. And Pharaoh said to Yosef, “I have dreamed a dream, and there is no interpreter for it, but I have heard it said of you [that] you understand a dream, to interpret it.” And Yosef replied to Pharaoh, saying, “Not I; the Almighty will give an answer [that will bring] peace to Pharaoh.” (Sefer Bereishit 41:14-16) To be clear, Yosef was summoned from his dungeon of despair and brought before Pharaoh, the most powerful man on the planet. Almost immediately, Pharoah told him that he heard he was capable of accurately interpreting dreams. Let us step back for a moment and imagine how many of us would have responded to such a powerful ruler. Assuming that we had Yosef’s talent, most of us probably would have said some variation of the following: “Yes, I can interpret dreams very well. In fact, your majesty, I haven’t been wrong yet! I do have an amazing gift that is now at your service. What did Pharaoh dream? Allow me to interpret the dream’s meaning.” Yosef, however, chose a very different approach and, in so doing, took the final step toward becoming Yosef HaTzadik: “Bil’adai, Elokim ya’aneh et shalom Pharaoh” (“It is not through my wisdom [Onkelos] that I shall interpret your dreams, Elokim will provide an answer that will bring peace to Pharaoh”). The singular import of these six Hebrew words cannot be overestimated. They began a chain of events that established Yosef as the key figure who enabled the Jewish people to initially thrive in Egypt, and subsequently survive the Egyptian exile. Why does the phrase, “Bil’adai, Elokim ya’aneh et shalom Pharaoh,” have such marked power? In his Commentary on the Torah, the Malbim (Rabbi Meir Leibush ben Yechiel Michel, 1809-1879), suggests this interpretation: [When Yosef declared this phrase, he was actually telling the king that] the dream was a communication of Divine Providence from Hashem. Moreover, just as Hashem sent you [Pharaoh] this communication to make known to you your peace [that is, your future] … so, too, will He make known its interpretation to the dream analyst no matter who he may be. In addition, even if the [interpretation] of this [Heavenly] message will not come from me, nonetheless, others will be able to interpret it, for even without me, certainly Elokim, Himself, will provide an answer to Pharaoh that will bring you peace… (Translation, underlining and brackets my own) A careful reading of the Malbim’s words leads to an inescapable and seemingly counterintuitive conclusion: Yosef achieved his ultimate greatness by removing any thought of self-aggrandizement completely “off the table.” Instead, he declared that everything that takes place is solely dependent upon the infinite Almighty, rather than upon any finite individual. This message, especially in our day and age, is one that we surely must ponder. May we strive to be like Yosef Hatzadik and ever recognize that Hashem, not humanknd, runs the world. As Dovid HaMelech proclaimed so long ago: “M‘ate Hashem hiyitah zot he niflot b’aineynu--This was from Hashem; it is wondrous in our eyes.” (Sefer Tehillim 118:23). V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org Please contact me at rdbe718@gmail.com to be added to my weekly email list. *** My audio shiurim 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: The Rav |
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