Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Chana bat Sarah, and the health and safety of our brothers and sisters in Israel and around the world.
 
Our parasha begins with the well-known words: “And Ya’akov left Be’er Sheva, and he went to Haran.” (28:10)  In his Commentary on the Torah, Rashi (1040-1105) explains this pasuk with a midrashically-suffused gloss:

And Jacob left: Scripture had only to write: “And Ya’akov went to Haran.” Why did it mention his departure? But this tells [us] that the departure of a righteous man from a place makes an impression, for while the righteous man is in the city, he is its beauty, he is its splendor, he is its majesty. When he departs from there, its beauty has departed, its splendor has departed, its majesty has departed. (These and all Tanach and Rashi translations, The Judaica Press Complete Tanach)
 
Rashi’s celebrated interpretation tells us a good deal about how Be’er Sheva was affected by Ya’akov’s exit. He had been its “beauty, splendor and majesty,” and his leave-taking signaled an abrupt end to all three. What we do not know, however, is how Ya’akov was impacted by his exodus from Be’er Sheva. To fully appreciate the depth of the spiritual and psychological changes Ya’akov was forced to undergo, we must understand the nature of Be’er Sheva at that time.
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, describes Be’er Sheva in this manner:

Beer Sheba… was the first home of the covenantal community, the center of spiritual life for the adherents of Abraham’s teaching. Beer Sheba was rooted in a wellspring of kedushah [holiness]. It was a fulcrum for offerings to G-d and a conduit for the Divine Presence…Later on in Jewish history, that kedushah found its home in the place that Jacob encountered on his journey from Beer Sheba: the holy city of Jerusalem. (This, and the following quotations of the Rav, Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David, editor, pages 74-76.)
 
According to the Rav, Be’er Sheva was, in essence, the Beit HaMikdash of the Avot and Emahot in that it was the “center of spiritual life for the adherents of Abraham’s teaching… a fulcrum for offerings to G-d and a conduit for the Divine Presence.” This depiction of Be’er Sheva’s singular import places us in a much better position to understand Ya’akov’s experience when, as the Rav suggests, “he was uprooted by forces beyond his control, [and] compelled to leave a place he loved… to which he had become bonded.” Beyond a doubt, Ya’akov must have felt existentially adrift upon leaving this this holy place, and entering galut.
 
The Rav posits that Ya’akov may also have feared “… that if he left the home of his father and grandfather and the center of their teaching, he would lose his role as leader and the teacher of the covenantal community,” because his “departure from the city of Beer Sheba temporarily detached him from the spiritual destiny of the Jewish people.” In my estimation, this may have been the impetus for Ya’akov’s prophetic vision upon leaving Be’er Sheva:

And he dreamed and behold! a ladder set up on the ground and its top reached to heaven; and behold, angels of G-d were ascending and descending upon it. And behold, the L-rd was standing over him, and He said, “I am the L-rd, the G-d of Avraham your father, and the G-d of Yitzchak; the land upon which you are lying to you I will give it and to your seed. And your seed shall be as the dust of the earth… And behold, I am with you, and I will guard you wherever you go, and I will restore you to this land, for I will not forsake you until I have done what I have spoken concerning you.” (28:12-15)

In his dream, Ya’akov Avinu was reassured by Hakadosh Baruch Hu that although his connection to Eretz Yisrael, and by extension Be’er Sheva, had been temporarily rent asunder, it would be reestablished. Hashem promised Ya’akov, “I will restore you to this land,” and assured him that both he and his children would inherit it. Then, too, perhaps Hashem’s pledge to Ya’akov, “And behold, I am with you ... I will not forsake you until I have done what I have spoken concerning you,” can be seen as a guarantee that “his role as leader and the teacher of the covenantal community,” would once again be established.
 
May the time come, soon and in our days, when we will witness the fulfillment of Michah’s oft-quoted phrase, “You [Hashem] shall give the truth of Ya’akov (emet l’Ya’akov)” (7:20), when Ya’akov Avinu will take his place as the rightful leader and teacher of the entire Jewish people once again. 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 rdbe718@gmail.com.
*** 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 zatzal

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Chana bat Sarah, and the health and safety of our brothers and sisters in Israel and around the world.
 
 
Ya’akov Avinu is described in our parasha (25:27) as “ish tam yosheiv ohelim” (“a complete individual who dwelt in tents.” (Translation, Targum Onkelos)  Rashi (1040-1105) helps us understand this phrase by contrasting Ya’akov to Eisav. In his view, Eisav was a hunter who “captured wild animals and birds with his bow,” and ensnared people with duplicitous words. In contrast, Ya’akov, who spoke directly and forthrightly, was inexpert in the art of treachery. The Abarbanel (1437-1508) explains “ish tam” in a similar vein: “…but Ya’akov was an ish tam who was not very sharp in the sense that he was neither a master of deceit nor a man of the field.”
 
The Midrash Tanna de-Vei Eliyahu (ninth century CE) bases its analysis of our phrase upon a creative interpretation of a pasuk found in the last paragraph of the Shema: “v’asu l’hem tzitzit al kanfei vigdehihem l’dorotom” (“…and the Jewish people will make fringes for themselves on the corners of their garments throughout their generations.” (Sefer Bamidbar 15:38)  It suggests that “l’dorotom” can be read without vowels as, “ l’dor tam.” In addition, it maintains: “… there can be no other referent for the word tam other than Ya’akov, since the verse states: ‘…and Ya’akov was complete.’ This means that he never participated in acts of violent stealing, illicit physical relations, and murder.” It is important to note that this interpretation constitutes an indirect comparison to Eisav who, as Talmud Bavli, Baba Batra indicates, engaged in these exact actions prior to meeting Ya’akov and selling his birthright to him. (16b)
 
The portrait of Ya’akov that emerges from these sources is one of a nearly flawless individual who personified honesty, spoke with total integrity and abhorred his brother’s pernicious behaviors. This image is underscored when we examine the final two words of our phrase, “yosheiv ohelim.” What exactly were these tents? What was the Torah communicating to us by adding this to Ya’akov’s description? The answers to these questions are both diverse and fascinating and reveal as much about the commentator as they do about Ya’akov.
 
The Netziv (Rabbi Naftali Tzvi Yehuda Berlin, 1817-1893), in his work, Ha’emek Davar, opines that these ohelim were “tents” of Torah and Tefilah, that is, Ya’akov was a young talmid chacham who was steeped in Torah study and the art of heartfelt prayer. As such, he was surely fitting to become the founder of the Jewish people. This interpretation clearly reflects the Netziv’s Lithuanian intellectual heritage.
 
The Sforno (Rabbi Ovadiah been Ya’akov, 1470-1550), a true Jewish Renaissance man who mastered Torah analysis, philosophy, mathematics, philology and medical science, interprets “yosheiv ohelim” in two very different ways. The first, perhaps representing his grasp of the animal husbandry of his time, posits that these ohelim are to be taken at face value as the tents and other structures used by sheepherders of his day. The second approach, revealing the Sforno’s spiritual orientation, views ohelim as centers for intellectual and spiritual speculation to enable the apprehension of Hashem’s glory and thereby become sanctified.
 
Rashi’s understanding of the term, ohelim, demonstrates his creative use of midrashic texts. In his view, these ohelim were none other than the study halls of Shem and Aver. By mastering the unique massorot (traditions) of these scholars, Ya’akov was able to become a true talmid chacham. With his worldview based entirely upon thorough knowledge of the principles and axioms of our holy Torah, Ya’akov was transformed into an ish tam.
 
In my estimation, ish tam is directly modified by the expression “yosheiv ohelim.” Even though the latter is a noun, rather than an adjective, when taken together, ish tam yosheiv ohelim becomes a complete description of the young Ya’akov Avinu. This perspective enables us to understand how Ya’akov was able to maintain his spiritual greatness, even in the midst of Lavan’s hostile and corrupt household. As the embodiment of Torah and honesty, nothing could dissuade him from the truth of his convictions and the rectitude of his actions.
 
Chazal teach us that Ya’akov’s face appeared to Yosef during his great trial with the wife of Potiphar (Sefer Bereishit 39:7-13). Just as Yosef was guided by the vision of his father, may Ya’akov Avinu’s image ever appear before us, and serve as our guide when we confront the many challenges of our lives. 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 rdbe718@gmail.com.
*** 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 zatzal

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Chana bat Sarah, and the health and safety of our brothers and sisters in Israel and around the world.
 
Our parasha begins with one of the greatest human tragedies, the death of one’s spouse: “And Sarah died in Kiriat Arba, which is Hebron, in the land of Canaan, and Avraham came to eulogize Sarah and to bewail her.” (Sefer Bereishit 23:2, this and all Tanach translations, The Judaica Press Complete Tanach)  Avraham’s beloved wife, confidant and inspiration, was no more. In the midst of his abject misery, it was necessary for Avraham to enter financial negotiations with b’nai Chate, the people upon whose land he was living, in order to purchase a permanent burial plot for Sarah, and, ultimately, for the future Avot and Emahot.
 
Avraham began his discussion with b’nai Chate with these words: “I am a stranger (ger) and a resident (toshav) with you. Give me burial property with you, so that I may bury my dead from before me.” (23:4)  The second part of the pasuk is exactly as we would expect; the first part, however, is confusing. After all, how can one simultaneously be both a ger and a toshav? My rebbe and mentor, Rabbi Joseph B. Soloveitchik (1903-1993), known as the Rav by his students and followers, asked this question in a lecture delivered in 1964: “Are not these two terms mutually exclusive? One is either a stranger, an alien, or one is a resident, a citizen. How could Abraham claim both identities for himself?” (Rabbi Abraham R. Besdin, Reflections of the Rav: Lessons in Jewish Thought Adopted from the Lectures of Rabbi Joseph B. Soloveitchik, page 169)  The Rav utilized Avraham’s self-description as a lens for examining our identity as Jews, and our the role in the world at large: “Abraham’s definition of his dual status, we believe, describes with profound accuracy the historical position of the Jew who resides in a predominantly non-Jewish society.” In other words, Avraham’s declaration of being simultaneously a ger and a toshav represents an existential statement that bespeaks his very being, and his approach to the non-Jewish world.
 
On another occasion, the Rav described Avraham as a model citizen, or resident: “He erected tents, raised sheep, involved himself in business deals with kings and princes and established treaties with them. He learned their language and paid taxes — and when called upon, went to war to protect the land.” Yet, the Rav pointed out, at one and the same time: “…he lived as well on the other side of the river…from those distances Avraham took something with him, in a word, the vision of the Master of the Universe, of the new world order and new ethical system. This vision of the other side of the river never left Avraham’s sight.” Avraham’s vision has always been with us. It is a large part of who we are, no matter where we have wandered. The Rav describes it as the essence of our being:

We Jews have crossed many rivers. We have lived in many lands. We remain, however, spiritually, ideologically, and religiously firmly rooted on the other side of the river. We view this inheritance of the other side of the river, this inheritance of holiness, of purity, and specifically the life of the heroic gesture as found in the blessing “ozar Yisrael b’gevurah” (Who girds the Jewish people with mighty strength) as the center point of our being. (Rabbi Joseph Soloveitchik, Chamash Drashot, “Avraham Haivri,” page, 75)
 
For the Rav, Avraham’s dual identity is something conferred upon all Jews, for all time: “Where the freedom, dignity, and security of human life are at stake, all people — irrespective of ethnic diversity — are expected to join as brothers in shouldering their responsibilities.” (Besdin, p.170)  Yet, as the Rav stresses, these universal responsibilities must never contravene our unique Jewish identity:

The Jew, however, has another identity which he does not share with the rest of mankind: the covenant with G-d which was established at Mt. Sinai over 3,000 years ago. All of Jewish history only makes sense in terms of the validity of this covenant, which entrusted the Jewish people of all generations with a particular national destiny and a distinctive religious heritage. This identity involves responsibilities and a way of life which are uniquely Jewish and which, inevitably, set the Jew apart from non-Jews. It is particularistic rather than universalistic. (Besdin, p. 170)
 
In my estimation, the Sages of the Anshei Kenesset HaGadolah had many of these concepts in mind when they formulated the Aleinu prayer. A careful reading of this tefilah reveals the particularism of the first paragraph in that it emphasizes key theological principles of Judaism. These include the existence and omnipotence of Hashem, Hashem as the ongoing Creator of the Universe, and the uniqueness of the Jewish people regarding chelkanu (our portion, the Torah) and goralanu (our destiny). Since these essential beliefs constitute our very being as a nation, this paragraph was given precedence of place.
 
The second paragraph of Aleinu is universalistic in nature. It depicts the time of Mashiach “…when the world will be perfected under the sovereignty of the Almighty, when all humanity will call on Your name, to turn the earth’s wicked toward you,” and proclaims the implications of these great changes for all the nations of the world, when they:

…will kneel and bow down and give honor to Your glorious name. They will accept the yoke of Your kingdom, and You will reign over them soon and forever. For the kingdom is Yours, and to all eternity You will reign in glory, as it is written in Your Torah: “The
L-rd will reign forever and ever.” And it is said: “Then the L-rd shall be King over all the earth; on that day the L-rd shall be One and His name One.” (Translation, Rabbi Lord Jonathan Sacks zatzal, The Koren Mesorat HaRav Siddur, page 198)
 
With Hashem’s greatest blessing and our most fervent hope, may this time come soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.
 
*** 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 zatzal
 

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Chana bat Sarah, and the health and safety of our brothers and sisters in Israel and around the world.
 
 
Beyond question, the Akedah represents the ultimate trial that any parent could possibly bear. It must have been exceedingly difficult for Avraham Avinu, who was the personification of gemilut chasadim. With his four-door tent perpetually open to passing wayfarers, his pleas to Hashem on behalf of the people of Sodom and Gomorrah, and countless other deeds, Avraham was the embodiment of chesed in action. As such, Hashem’s direct command to him to bring his son as a korban olah (completely burnt offering), appears astonishing.
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, explained the Akedah from the perspective of sacrifice in the service of Hashem: “… the idea of sacrifice is a cornerstone of Judaism, and the Akedah has inevitably introduced sacrificial action as part of our historical drama.” (Abraham’s Journey: Reflections on the Life of the Founding Patriarch, page 11, so, too, the following quotes)  An analysis of this aspect of avodat Hashem (the service of G-d), is essential to understanding humankind’s relationship with the Almighty. The Rav interpreted avodat Hashem as “service awareness,” that is, our entire being is under Hashem’s control:

Man is a servant of G-d. He belongs completely to G-d — body and soul. G-d owns human existence at every level, physical, spiritual, and social. Every movement of our muscles is related to G-d. Every thought that flashes through our minds belongs to Him. Every feeling, stirring of the soul, every joyful anticipation or sad expectation is not the property of man. (10)
 
The Rav urges us to keenly recognize the Almighty’s total mastery over the universe and ourselves:

G-d is the L-rd of the world and the master of man. Hence, G-d from time to time calls upon man to return to Him whatever is His. He demands that man give not a part but the whole of himself. He requires of man to return divine property to its rightful owner.
(11)
 
In light of this last point, we can gain an important insight as to why Hashem commanded Avraham to bring Yitzchak as a korban olah: Avraham was returning to G-d that which was always His:

The supreme sacrifice is never too much, since G-d owns everything and man possesses nothing. “The soul is Yours, and the body is Your handiwork” (High Holy Day prayers). Total sacrifice was decreed by G-d when He summoned Abraham to offer Isaac on Mount Moriah. (10)
 
When analyzing the Akedah, it is crucial to remember that the Almighty’s commandment to Avraham to sacrifice Yitzchak was absolute and unequivocal in nature:
 
And it came to pass after these things, that G-d tested Abraham, and He said to him, “Abraham,” and he said, “Here I am.” And He said, “Please take your son, your only one, whom you love, yea, Isaac, and go away to the land of Moriah and bring him up there for a burnt offering on one of the mountains, of which I will tell you.” (Sefer Bereishit 22:
1-2, this and all Bible translations, The Judaica Press Complete Tanach)
 
Although a direct reading of this passage (peshat) leaves no doubt that Avraham was commanded to offer Yitzchak as a korban olah, toward the end of our narrative, Hashem, through His malach, commands Avraham to refrain from harming Yitzchak and to offer the ram He provided in his place:

And Abraham stretched forth his hand and took the knife, to slaughter his son. And an angel of G-d called to him from heaven and said, “Abraham! Abraham!” And he said, “Here I am.” And he said, “Do not stretch forth your hand to the lad, nor do the slightest thing to him, for now I know that you are a G-d fearing man, and you did not withhold your son, your only one, from Me.” And Abraham lifted up his eyes, and he saw, and lo! there was a ram, [and] after [that] it was caught in a tree by its horns. And Abraham went and took the ram and offered it up as a burnt offering instead of his son. (22:10-13)
 
Although one might think authentic sacrifice can only be achieved if we fulfill the literal meaning of this term, the Rav teaches us that there are two ways in which this can be realized, namely, the physical and experiential. Therefore, in his view Avraham did indeed sacrifice Yitzchak; the sacrifice, however, was not physical in nature. It was, instead, experiential. As such, the Rav states, it took place in the innermost “recesses of his personality.” For all intents and purposes, then, Yitzchak, in the persona of Avraham’s son, ceased to exist. True, the physical form of Yitzchak remained; nonetheless his experience had transformed him so profoundly that he was now kulu l’Hashem (totally and completely Hashem’s). Moreover, since this change was spiritual and experiential, rather than physical, the Rav opines that it took place before Avraham ever arrived at Mount Moriah:
Abraham implemented the sacrifice of Isaac not on Mount Moriah but in the depths of his heart. He gave up Isaac the very instant G-d addressed Himself to him and asked him to return his most precious possession to its legitimate master and owner. Immediatedly, with no arguing or pleading, Abraham surrendered Isaac. He gave him up as soon as the command “and offer him there for a burnt offering” (Gen. 22:2) was issued. Inwardly, the sacrificial act was consummated at once. Isaac no longer belonged to Abraham. Isaac was dead as far as Abraham was concerned. (11-12)
 
We are not the Avot and the Emahot, yet, we, too, are presented with untold challenges in our lives. What should our response ideally be? Long ago, Dovid HaMelech said it best when he 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.” (Sefer Tehillim 121:1-3) Just as our ancestor, Avraham, “lifted up his eyes” and saw the ram Hashem had provided, so, too, may we raise our eyes and recognize that the Almighty is watching over us, and is ever our Protector. 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 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 zatzal
 

 







Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Chana bat Sarah, and the health and safety of our brothers and sisters in Israel and around the world.
 
We most often think of the Avot and Emahot as heroic individuals. Nonetheless, there were times when Hashem comforted each of the Avot with the expression, “al tira” (“do not be afraid”). By way of example, we find in our parasha: “After these incidents, the word of the L-rd came to Avram [later to be called Avraham] in a vision, saying, ‘Fear not, Avram; I am your Shield; your reward is exceedingly great.’” (Sefer Bereishit 15:1, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach)  Hashem repeated the same words, “al tira,” to Yitzchak in Parashat Toldot (26:24): “And the L-rd appeared to him on that night and said, ‘I am the G-d of Avraham, your father. Fear not, for I am with you, and I will bless you and multiply your seed for the sake of Avraham, My servant.’” (26:24) So, too, in the case of Ya’akov Avinu in Parashat Vayigash: “And He said, ‘I am G-d, the G-d of your father. Do not be afraid of going down to Egypt, for there I will make you into a great nation. I will go down with you to Egypt, and I will also bring you up, and Yosef will place his hand on your eyes.’” (46:3-4)
 
Why were the Avot afraid? Based upon a number of midrashim, Rashi (1040-1105) suggests that Avram’s fear was triggered by his incredible military victory against “Chedorlaomer and the kings who were with him:”

After this miracle had been wrought for him, that he slew the kings, he was worried and said, “Perhaps I have [already] received reward for all my righteous deeds.” Therefore, the Omnipresent said to him,” Fear not Abram, I am your Shield” from punishment, that you will not be punished for all those souls that you have slain, and as far as your being worried about receiving reward, your reward is exceedingly great.
 
According to Rashi, Avram’s fear was two-fold. He was afraid he would be punished for the lives that he had taken during the military campaign. In addition, since the battle had been so one-sided in his favor, he feared he would receive no further zechuyot (rewards). Therefore, Hashem assured Avram that he had nothing to fear; he would not be punished, and he would continue to receive great rewards.
 
Yitzchak, as well, was haunted by two fears: the fear that G-d might abandon him, and that the Almighty would not bless him and provide him with many children. Hashem, therefore, directly reassured him on both of these accounts: “Fear not, for I am with you, and I will bless you and multiply your seed…” (Sefer Bereishit 26:24) 
 
Ya’akov’s fears are far more difficult to understand than those of either his grandfather, Avraham, or his father, Yitzchak. The phrase, “do not be afraid,” seem strangely out of place. After all, Hashem comforted Ya’akov with the promise “al tira” after he learned his long-lost son, Yosef, was alive and the viceroy of Egypt. My rebbi and mentor, Rav Joseph B. Soloveitchik zatzal (1903-1993), known by his students and followers as “the Rav,” provides us with a trenchant insight that enables us to understand Yaakov’s trepidation. He suggests that two separate and distinct covenants (britot) with Hashem have existed within the history of the Jewish people. The first, and historically more ancient one, is the Brit Avot (the covenant of the Patriarchs). The second is the Brit Klal Yisrael (the covenant of the entire Jewish people) that was entered into at Mount Sinai. While the Brit Klal Yisrael encompasses our entire people and, with the exception of those mitzvot that depend upon Eretz Yisrael, must be fulfilled wherever one lives, the Brit Avot was limited to Ya’akov’s immediate and extended family, and was obligatory solely in Eretz Yisrael.
 
The Rav uses this distinction to explain why Ya’akov was terrified of going down to Egypt: Given the geographic limitations of the Brit Avot, Ya’akov felt that his family and future descendants were facing an impending spiritual tragedy. In his view, their soon-to-be exile in Egypt would all but sever their connection to Hashem’s Torah; as such, he was enveloped by mortal fear. The only antidote to this poisonous dread was Hashem’s promise: “Do not be afraid of going down to Egypt, for there I will make you into a great nation. I will go down with you to Egypt, and I will also bring you up….” Once Ya’akov was assured that the Divine Presence (Shechinah) would accompany him, he ceased to be afraid. With G-d by his side, the area in which the Jews lived in Egypt would be transformed into an extended portion of Eretz Yisrael, the Brit Avot would remain in effect, and the spiritual future of Ya’akov’s family would be guaranteed. With Hashem’s promise to take him down and bring him up from Egypt, Ya’akov had nothing to fear.
 
Beyond a doubt, we live in challenging times. We, too, yearn for Hashem’s reassurance and, like our Avot and Emahot of old, long to hear, “al tira.” Avinu Malkeinu, may we hear these words soon and, in our days. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:rdbe718@gmail.com.
 
*** 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 zatzal
 

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Chana bat Sarah, and the health and safety of our brothers and sisters in Israel and around the world.
 
And the L-rd saw that the evil of man was great in the earth, and every imagination of his heart was only evil all the time. And the L-rd regretted that He had made man upon the earth, and He became grieved in His heart. And the L-rd said, “I will blot out man, whom I created, from upon the face of the earth, from man to cattle to creeping thing, to the fowl of the heavens, for I regret that I made them.” (Sefer Bereishit 6:5-7, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach)
 
In these closing pasukim of Parashat Bereishit, Hashem’s grand plan to populate the earth with all manner and variety of life comes to a screeching halt. Yet, like a great bolt of lightning in the darkest night, a sudden bright shining moment of hope bursts forth: “But Noach found favor in the eyes of the L-rd.” (6:8)  The very first verse of Parashat Noach tells us why: “…Noach was a righteous man, he was perfect in his generations; Noach walked with G-d.” (6:9)  Noach, therefore, was a tzaddik who reached the state of perfection of his time, and walked with the Almighty in that he followed all His commands. This notion is made manifest in the final pasuk of chapter six: “And Noach did; according to all that G-d had commanded him, so he did.”
 
In his Commentary on the Torah on the phrase, “found favor in the eyes of the L-rd,” the Ramban (Nachmanides, 1194-1270) elaborates upon why this was so:

The reason why Noach found favor in the eyes of Hashem is because all of his actions before Him were pleasant and pleasing. So, too, do we find [in the case of Moshe where it states:] “And the L-rd said to Moshe: ‘Even this thing that you have spoken, I will do, for you have found favor in My eyes, and I have known you by name.’” (Sefer Shemot 33:17) [Noach, therefore, was similar to Yosef] about whom the Torah states: “The L-rd was with Joseph, and He extended charisma to him, and He gave him favor in the eyes of the warden of the prison.” (Sefer Bereishit 39:21) [In addition, Noach was like Esther] about whom it states: “…and Esther obtained favor in the eyes of all who beheld her.” (Megillat Esther 2:15). Noach having found “favor in the eyes of the L-rd” is mentioned in contrast to the actions of his generation, since all of their actions caused despondency before Him, may He be blessed. [In contrast,] it says regarding him [Noach]that his actions were favorable to Him. Afterwards, [the Torah explicitly states] why he [Noach] was considered good before Him — he was a completely righteous individual. (Translations my own)
 
According to the Ramban, Noach should be seen as someone akin to Moshe, Yosef, and Esther. As such, he was unquestionably a true hero of the spirit and model of righteousness:

The verse mentions that Noah was zakkai v’shalame b’tzidko (free of guilt and complete in his righteousness), to let us know that he deserved to be saved from the deluge because he did not deserve any punishment at all, for he was tamim b’tzedek (perfect in righteousness). The word “tzaddik” refers to someone who is righteous in judgment, the opposite of “rasha,” an evil individual… (Gloss on 6:9)
 
In sum, in the Ramban’s view, Noach emerges as a tamim b’tzedek, the ideal individual to continue humankind in the coming postdiluvian world. Perhaps, Dovid HaMelech had Noach in mind when he wrote:

A song of David; O L-rd, who will sojourn in Your tent, who will dwell upon Your holy mount? He who walks tamim, performs acts of tzedek and speaks emet in his heart. (Sefer Tehillim 15:1-2)
 
With the Almighty’s help and our fervent desire, may we ever strive to walk tamim with Hashem, and may our acts of tzedek and the emet we speak in our hearts enable us to find favor in His eyes. V’chane yihi ratzon.
 
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 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 zatzal
 
 

 
Rabbi David Etengoff
 
This d’var Torah is dedicated to the memory of mori u’rebbe HaRav Dr. Moshe Dovid Tendler zatzal. T’hay nafsho tzururah b’tzor hachayim.
 
Several of our parasha’s most thought-provoking pasukim focus upon Hashem’s plan to create humankind:

And G-d said, “Let us make man in our image, after our likeness...” And G-d created man in His image; in the image of G-d He created him; male and female He created them. And the L-rd G-d formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul. (Sefer Bereishit 1:26-27, 2:7, this and the following Rashi translations, The Judaica Press Complete Tanach)
 
The phrase, “Let us make man in our image, after our likeness,” has been the subject of intense scrutiny since time immemorial. To whom, after all, did the Holy One blessed be He refer when He employed the terms, “us” and “our?” In his commentary on our verse, Rashi (1040-1105) provides us with a celebrated midrashically-suffused interpretation: Let us make man: From here we learn the humility of the Holy One, blessed be He. Since man was created in the likeness of the angels, and they would envy him, He consulted them… Let us make man: Even though they [the angels] did not assist Him in His creation…”
 
Rashi notes that the angels were jealous and “they did not assist Him in His creation.” Midrash Bereishit Rabbah 8:5 elaborates upon their opposing reactions, and reveals that some angels were completely hostile to Hashem’s grand plan:

Rabbi Simon said: “At the very moment the Holy One blessed be He sought to create the first man, the Ministering Angels gathered together into various groups and caucuses. Some of them declared: ‘Let him be created!’ While others proclaimed: ‘Do not create him!’ This is written in the verse: ‘Chesed and emet have met and tzedek and shalom have kissed [that is, have encountered one another].’” (Sefer Tehillim 85:11, translations my own)
 
At this juncture, the midrash presents the competing claims of chesed, emet, tzedek and shalom that were championed by the Ministering Angels:

Chesed said: “Let him be created! After all, humankind is capable of acting with lovingkindness.” Emet protested: “Do not create him! Humankind is nothing other than a pack of lies!” Tzedek said: “Let him be created! After all, humankind will undertake righteous acts.” Shalom said: “Do not create him! Humankind represents endless fighting [and violence]. What did the Holy One blessed be He do?  He grabbed emet and tossed it to the ground! This is what the verse states: “And He threw emet to the ground.” (Sefer Daniel 8:12)
 
In sum, chesed and tzedek strongly supported the creation of humankind, while emet and shalom were radically opposed. While this midrash certainly conceals more than it reveals, it teaches us that humankind is the ultimate study in contrasts. On one level we have the potential to emulate the malachai hasharat: “Yet You have made him slightly less than the angels, and You have crowned him with glory and majesty.” (Sefer Tehillim 8:6) Nonetheless, immediately prior to this paean of praise, the very same David HaMelech declared: “When I see Your heavens, the work of Your fingers, the moon and stars that You have established, what is man that You should remember him, and the son of man that You should be mindful of him?” (4-5)
 
Many Kabbalistic and Chassidic works focus upon humankind’s dual nature and analyze the battle raging within us between the nefesh behamit (animalistic-oriented soul) and the nefesh Elokit (the divine soul). Perhaps this perpetual psychological and spiritual conflict motivated our Sages to question whether man should have been created:

Our Rabbis taught: Beit Shammai and Beit Hillel argued for two and a half years. [This group said,] “It would have been better for man not to have been created than to have been created.” [In contrast,] the other group stated: “It was better for man to have been created than to have not been created.” [Finally, a consensus was reached,] and they concluded: “It would have been better for man not to have been created than to have been created…” (Talmud Bavli, Eruvin 13b, translation and brackets my own)
 
The Maharsha (1555-1631) provides a trenchant analysis of this passage. He notes that man is an essential part of Hashem’s Universe, for if he did not exist there would be no one to perform the Torah’s commandments. Yet, practically speaking, this idea contains a conceptual double-edged sword: The mitzvot lo ta’aseh (negative commandments) are, in the main, fulfilled by simply refraining from performing certain specified actions. Therefore, were we never to have come into being, these mitzvot would have been fulfilled by default, as there would be no one to violate their integrity. With humankind’s creation, however, this calculus changed, and a negative risk-reward valence resulted from the distinct probability of violating the mitzvot lo ta’aseh. The plus side of the equation of our existence, however, is to be found in the potential fulfillment of the mitzvot aseh (positive commandments). As the Maharsha states:

… for if he had not been created, it is incontrovertibly the case that the positive commandments would never be fulfilled. Now that man has been created, it is possible that he will act meritoriously and perform them...
 
These words of the Maharsha are highly reminiscent of a well-known mishnah in Pirkei Avot that stresses the potential greatness we can achieve in this world: “[Rabbi Ya’akov] was known for the following adage:] ‘A single moment of repentance (teshuvah) and good deeds (ma’asim tovim) in this world is greater than all of the World to Come.’” (IV:17)  With Hashem’s help, and our fervent desire, may we strive to fulfill His holy mitzvot and engage in innumerable moments of ma’asim tovim — for this, after all, is why we were created. V’chane yihi ratzon.
 
Shabbat Shalom and may Hashem in His infinite mercy remove the pandemic from klal Yisrael and all the nations of the world.
 
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 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 zatzal

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Chana bat Sarah, and the health and safety of our brothers and sisters in Israel and around the world.
 
The public reading of Megillat Kohelet is one of the highlights of Shabbat Chol HaMoed Succot. Chazal universally maintain that Shlomo HaMelech authored this work, as he did Mishle and Shir HaShirim. Our Sages differ, however, regarding the order of their composition:

He [Shlomo HaMelech] wrote three works: Mishle, Kohelet and Shir HaShirim. Which one did he compose first? … Rabbi Chiya Rabbah said: “He wrote Mishle first, and afterwards Shir HaShirim, followed by Kohelet.” …Rabbi Natan said: “He wrote Shir HaShirim first, and afterwards Mishle followed by Kohelet.” He brought his proof from the life cycle of humankind (literally, derech eretz): When a man is young, he says words of song [Shir HaShirim], as he grows older, he says parables [Mishle], and when he reaches old age, he proclaims words of futility [Kohelet; literally, divrei havalim). Rabbi Yanai, the father-in-law of Rabbi Ami, said: “Everyone is in agreement that Kohelet was said last.” (Midrash Shir HaShirim Rabbah Vilna edition, Parasha I, translation and brackets my own)
 
If we apply this midrash to our practice of reading Megillat Shir HaShirim on Pesach and Megillat Kohelet on Succot, a crucial idea emerges: When people are young, they are in the springtime of their lives, the perfect moment to proclaim words of song and joy; therefore, Pesach, the festival par excellence of spring, is the ideal occasion upon which to read Megillat Shir HaShirim. In contrast, while Pesach is in many ways about the springtime and beginnings, Succot, which the Torah additionally calls Chag HaAsif (the Fall Harvest Festival, Sefer Shemot 34:22), represents the end of the growing season and the temporary cessation of creating new agricultural life. As such, it is somewhat analogous to the period of old age, when many people recognize that the hopes, dreams, and visions of their youth which they longed “to grow” remain unrealized. Consequently, it is the most appropriate time of the year to read Megillat Kohelet, whose second verse proclaims the famous poignant words, “Vanity of vanities, said Kohelet; vanity of vanities, all is vanity.” (“Havel havalim amar Kohelet havel havalim hakol havel;” this and all Tanach and Rashi  translations, The Judaica Press Complete Tanach).
 
This is one of the many possible approaches to understanding why we read Megillat Kohelet on Chol HaMoed Succot. Yet, an even more fundamental, and seemingly radical, question can be asked: Why do we read Megillat Kohelet at all? In Rabbinic terminology, why is it included in Tanach? I must stress that this is not my original question. It was implicitly asked more than 1400 years ago in Talmud Bavli, Shabbat 30b: “Rav Yehudah the son of Rav Shmuel bar Shilat said in the name of Rav: ‘The Sages sought to place Sefer Kohelet in the genizah (hidden archives) because its words are contradictory.’” The Gemara continues and explains why Megillat Kohelet did not meet this ignominious fate:

And why did they not place it in the genizah? This is because its beginning and conclusion contain words of Torah. Its beginning comprises words of Torah, as it states: “What profit has man in all his toil that he toils under the sun (tachat hashemesh, 1:3)?” And, as it was said in the yeshivah of Rav Yanai: “Tachat hashemesh is where man’s toil has no intrinsic value, before the sun [existed, however,] this is where his exertions have true meaning (Rashi, 1040-1105, explains that the Torah was created before Hashem formed the world; hence, Torah study has inherent worth.)  The end of Megillat Kohelet is also composed of divrei Torah. As it is written: “The end of the matter, everything having been heard, fear G-d and keep His commandments, for this is the entire man.” (12:13) 
 
In sum, Megillat Kohelet was saved from the genizah, “because its beginning and conclusion contain words of Torah.” In my estimation, the penultimate pasuk of Megillat Kohelet, “The end of the matter, everything having been heard, approach Elokim in awe and keep His commandments, for this is the entire man,” is an aphoristic summation of what we, as a people and as individuals, should do in order to authentically serve Hashem. This is congruent with Rashi’s gloss on our verse:

The end of the matter, everything having been heard, approach Elokim in awe: “What you can, do, and let your heart be to Heaven.”
And keep His commandments, for this is the entire man: “Because for this matter, the entire man was created.”
 
Rashi’s words, “what you can, do,” are reminiscent of Rabbi Tarfon’s epigrammatic phrase: “It is not up to you to complete the work, but because this is so, you are not free from undertaking the task.” (Pirkei Avot II:16, translation my own)  The work and the task in this statement refer to the study of Torah. Moreover, Rashi teaches us that this is not a trivial pursuit. Rather, the mission of Torah study performed with hearts and minds totally dedicated to Shamayim enables us to “keep His commandments” — the ultimate purpose of our creation. Little wonder, then, that the entire congregation repeats our pasuk aloud at the conclusion of the public reading of Megillat Kohelet: “The end of the matter, everything having been heard, approach Elokim in awe and keep His commandments, for this is the entire man.” May our awe of Hashem and dedication to His mitzvot bring us ever closer to Him. V’chane yihi ratzon.
 
Shabbat Shalom and may Hashem in His infinite mercy remove the pandemic from klal Yisrael and all the nations of the world.
 
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 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 zatzal
 
 

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Chana bat Sarah, and the health and safety of our brothers and sisters in Israel and around the world.
 
The majority of our parasha is comprised of an intricate and richly metaphoric shirah (song). As in other such poetic passages in Tanach, the exegetes of our masorah analyze its constitutive elements in multiple ways. A sterling example of this is the word, “tzur,” that appears in the verse: “The deeds of HaTzur are perfect, for all His ways are just. He is a faithful G-d, never unfair; righteous and moral is He.” (Sefer Devarim 32:4, translation, The Living Torah, Rabbi Aryeh Kaplan zatzal)  The Ibn Ezra (c. 1090-c.1165) suggests that tzur is utilized in our pasuk to convey Hashem’s eternal existence, in that, “He exists forever like a rock.” The Rambam (1135-1204) maintains, as well, that tzur denotes the idea of “the Rock” in the sense that He is the causal agent for all that exists: “G-d, may He be exalted, is designated as the Rock, as He is the principle and the efficient cause of all things other than Himself. Accordingly, it is said: ‘The Rock, His work is perfect.’” (The Guide of the Perplexed, translated by Shlomo Pines, vol. I:16, page 42) 
 
These explanations work well within the basic etymological structure of tzur. Perhaps one of the most novel interpretation of HaTzur, however, was offered by the 19th century Torah scholar and student of Rabbi Akiva Eiger, Rabbi Ya’akov Tzvi Mecklenburg (1785-1865). In his Torah commentary, Haketav v’HaKabbalah, he asserts that the appellation, “HaTzur,” derives from the word, “tzarirah,” which connotes the idea of a bundle. Consequently, he translates our term as “He Who combines together.” In addition, Rav Mecklenburg opines that Hashem received this name based upon two facets of His actions that are implicitly found in Ma’aseh Bereishit:

The first feature of this name is that He conjoins and combines the specific aspects of all creatures, in such a manner that they will be united and linked together, one to another, to the point that that they are unified into one complete entity that exists in total perfection. From this perspective, we may view “HaTzur” as a verb…The second feature of this name is that it is a shame hata’are — a descriptive noun, in the sense that everything extant is combined and associated with Him, may He be blessed, as He is the origin and the basis for everything …It is with this intention that He, may He be blessed, is described as the Tzur Olamim (He Who conjoins all Creation, Sefer Yeshayahu XXVI:4, translations my own).
 
In Rav Mecklenburg’s view, HaTzur signifies two crucial concepts regarding the manner in which Hashem relates to our world: Hashem is He Who unifies all life “into one complete entity that exists in total perfection.” Moreover, everything that exists “is combined and associated with Him, as He is the origin and the basis for everything.” In sum, the Almighty emerges as the bedrock of our being. Little wonder, then, that Chana the prophetess, who had been unable to conceive until she miraculously gave birth to her son Shmuel, declared in her shirah so long ago: “There is none as holy as the L-rd, for there is none besides You; And there is no Tzur like our G-d.” (Sefer Shmuel I:2:2, translation, The Judaica Press Complete Tanach)
 
We are fortunate, indeed, that the Anshei Kenesset HaGadolah (Men of the Great Assembly, circa 500 BCE) sensitized us, as well, to the immanence of HaTzur in our lives, through the formulation of two phrases in our daily tefilah:

Tzur Yisrael, arise to the aid of Israel and liberate, as you pledged, Judah and Israel. (From the introduction to the Shemoneh Esrai)
 
We gratefully thank You, for it is You Who are Hashem, our G-d and the G-d of our forefathers for all eternity; Tzur of our lives, Shield of salvation are You… (From the introduction to the Modim section of the Shemoneh Esrai, translations, The Complete ArtScroll Siddur)
 
May Tzur Yisrael ever protect us, and may we recognize His omnipresence in our lives. V’chane yihi ratzon.
 
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 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 zatzal
 
 

 
Rabbi David Etengoff
 
Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister, Shulamit bat Menachem, sister-in-law, Ruchama Rivka Sondra bat Yechiel, Chana bat Shmuel, Yehonatan Binyamin ben Mordechai Meir Halevi, Shoshana Elka bat Avraham, Tikvah bat Rivka Perel, Peretz ben Chaim, Chaya Sarah bat Reb Yechezkel Shraga, Shmuel Yosef ben Reuven, Shayndel bat Mordechai Yehudah, the Kedoshim of Har Nof, Pittsburgh, and Jersey City, and the refuah shlaimah of Mordechai HaLevi ben Miriam Tovah, Moshe ben Itta Golda, Yocheved Dafneh bat Dinah Zehavah, Reuven Shmuel ben Leah, Chana bat Sarah, and the health and safety of our brothers and sisters in Israel and around the world.
 
This Shabbat is primarily known as “Shabbat Shuvah,” named after the stirring words of Hoshea the prophet that are found in our haftarah: “Return, O Israel (Shuvah Yisrael), to the L-rd your G-d, for you have stumbled in your iniquity. Take words with yourselves and return to the L-rd (v’shuvu el Hashem, 14:2-3, this and all Tanach translations, The Judaica Press Complete Tanach)  Moreover, given its calendrical placement between Rosh Hashanah and Yom Kippur, this Shabbat is focused upon teshuvah, so much so that most Chasidic groups label it, “Shabbat Teshuvah.”
 
As many of us have been actively engaged in the teshuvah process since the beginning of Elul, and Yom Kippur is the day upon which it reaches its crescendo, this is the ideal time to analyze the constitutive elements of teshuvah. Fortunately, the Rambam’s (1135-1204) Hilchot Teshuvah is laser-focused upon this task:

And what is teshuvah? This is when the sinner rejects his sin, removes it from his thoughts and concludes in his mind that he will not undertake [this forbidden act] again. Moreover, he regrets what he has done in the past… [to the extent of which] that He Who Knows All Mysteries will attest that he [the sinner] will never return to this sin again…and he must confess with his lips and speak of all these matters that he has concluded in his mind. (II:2, this and all Rambam translations my own)
 
In sum, in the Rambam’s view, teshuvah is comprised of three clearly differentiated cognitive and emotional aspects: recognition and rejection of the sin (azivat hachate), the sinner’s heartfelt resolution not to perform this forbidden act again (kabbalah al he’atid) and profound remorse for that which has been done (nechama al he’avar). In addition, these new-found feelings of spiritual awareness must be given literal voice in the form of vidui (verbal confession).
 
Fascinatingly, the Rambam emphasizes the obligation for all members of the Jewish people to engage in teshuvah on Yom Kippur: 

Yom HaKippurim is the time of teshuvah for every individual and for the community at large. Moreover, it is the end [of the period of] forgiveness and pardon (mechilah v’slicha) for the Jewish people. Therefore, everyone is obligated (chayavim hakol) to do teshuvah and confess on Yom HaKippurim. (Hilchot Teshuvah II:7)
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), suggests a novel interpretation of this passage in his celebrated work, Al HaTeshuvah:

From here we can learn that the Rambam maintains that in addition to the mitzvah of teshuvah that is obligatory throughout the entire year, there is a unique mitzvah of teshuvah and vidui during the Ten Days of Repentance. Consequently, it is logical that [the Rambam asserts] that the teshuvah of Yom HaKippurim is, in fact, a new and unique mitzvah, that is relevant to Yom HaKippurim alone. (Page 39, translation my own)
 
The Rav’s conclusion that “the teshuvah of Yom HaKippurim is, in fact, a new and unique mitzvah, that is relevant to Yom HaKippurim alone,” parallels a statement in Rabbeinu Yonah’s (1200-1263) seminal work, Sha’arei Teshuvah: “And there is a positive Torah commandment (mitzvat aseh min HaTorah) for a person to bestir his spirit and return [to Hashem] in teshuvah on Yom HaKippurim.” Yet, what differentiates the teshuvah of Yom Kippur from the teshuvah of the rest of the year? We are fortunate that Rav Yehudah Amital zatzal (1924-2010), former co-Rosh HaYeshivah of Yeshivat Har Etzion, asks and answers this precisely this question:
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To explain the words of the Rambam, we need to distinguish between the general mitzvah of teshuvah and the teshuvah of Yom Kippur. In general, making a resolution for the future is an integral part of teshuvah… it seems [, however,] that there is a distinction between the teshuvah of Yom Kippur and the teshuvah of the rest of the year. During the year, we need to repent “by the book,” which includes resolving not to sin again. However, on Yom Kippur, anyone who says, “we have sinned,” is considered a ba’al teshuvah. It is true that this form of teshuvah lacks a true resolution for the future; however, the great power of Yom Kippur is that even this teshuvah is effective… the teshuvah of Yom Kippur, though lacking a resolution not to sin again, is nonetheless accepted by G-d… Ba’alei teshuvah are accepted and purified, as long as they speak sincerely. (When G-d is Near: On the High Holidays, translation, Kaeren Fish, page 202, brackets, and ellipses my own)
 
In my estimation, Rav Amital’s inspiring exposition is reminiscent of Dovid HaMelech’s well-known statement in Ashrei: “Hashem is near to all who call Him, to all who call Him with sincerity.” (Sefer Tehillim 145:18)  As such, Yom Kippur emerges as the most barrier-breaking and joyous day of the Jewish calendar, for on this day, Hashem is nearest to us, and longingly accepts our teshuvah — even if it is imperfect and incomplete. No wonder that in his description of Yom Kippur, Rabbi Akiva declared so long ago: “Happy are you, O’ Israel! Before Whom are you purified, and Who purifies you? Your Father in heaven.” (Mishnah Yoma VIII:9, translation my own) 
 
Shabbat Shalom, Gamar Chatimah Tovah, and may Hashem in His infinite mercy remove the pandemic from klal Yisrael and all the nations of the world. 
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
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*** 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 zatzal