Thanks to Kinora a YULA graduate for typing these notes!
( pages 1 -121 and 161-173)
Notice These are unapproved unedited notes of classes given by Rav Soloveichik. We do not know who wrote the notes. However we offer this to the world that maybe someone can get some use out of these notes. A member of the family has looked at the notes and said that look like the real thing .( Rav Soloveichik did NOT write these notes )
October 2, 1976 (Shabbos T'shuvah) Erev Yom Kippur.
American Jewish Experience 11-22-75
Chanukah 11-29-75
December 6, 1975 - Hasmoneans and Yosef
Brief Notes- First Born 1 -13-72
Bo -January 10, 1976 Text of lecture-Ramban (Nachmanides) and Ibn Ezra
Asking for Goods --February 1, 1975
Dealing with the prophets and haftarah of Sedra Kedoshim --Spring of 1975
Avot (fathers or patriarchs)-- November 8, 1975
Sheva Brachot ( Kinora's Favorite )
Man's Significance by Rabbi Wieder
The experience of Yom Kippur is halachically significant. The atonement which is granted to man equals the strength of the day. A man's sins are forgiven but are not abolished completely. There are various degrees of atonement granted to man by the Almighty. Thus, if the day is strong to the individual, the atonement is strong and vice versa.
What is the instrument that can register this phenomenon? The "instrument" is present in each and every individual; it is the experience of the individual. Thus, if a man has a tremor of heart, if he feels the presence of G-d, if he is exalted and different than every other day; then the atonement is very strong and the sins and all the stains are washed away. If it is just another day, if you don't feel different-the strength and the atonement are reduced to zero.
Tonight, we will analyze certain concepts of Yom Kippur. There are three key words in the glossary of Yom Kippur, and they are as follows. 1. Chet (sin) 2. Vidu (confession) and 3. Kapporah (forgiveness). The very essence of the day and the power of forgiveness rests on these three words.
What do we understand by chet? We understand the reality of chet. With vidu there is also reality and there is some for kaporah (an act of chesed (mercy) on the part of G-d).
Chet (sin) is reality because man is a sinner. Thus we have the words in the Torah (Nefesh...Secheto)-(a person when he sins etc.). The word nefesh includes everyone. Why is he a sinner? Because he is a man. There just are no perfect people and the greatest must make errors. This is the reality of chet.
The reality of vidu (confession or repenting) is that man is capable of repenting and changing his life. No matter how faulty he may be, he is able to roar like a lion. There is a declaration in the Torah (Deuteronomy) which states approximately "who will go to the heaven to fetch it for us-" or over seas that we will ask "who will cross the seas to get it for us" (it refers to the words and mitzvoth of the Torah)-it is here-right with us etc. ... Rashi interprets this as meaning the 613 mitzvoth of the Torah, but Rambam (Maimonides) interprets it as "the power and ability to repent sin."
When a man or a woman commits a sin-no matter how bad, even the most obnoxious-then he or she shall confess the transgression. The road to t'shuvah (repentance) is clear. It is said that when Menashe's sins ( the tribe that broke away from Jerusalem, and set up idols in its territory, and blocked the way of the pilgrims to the Temple etc.) were so great that the angels closed all gates of repentance, the Almighty opened the way under his kissay hakavod (seat of mercy).
What is the reality of kaporah (forgiveness)? G-d not only receives the person, but stretches His hand to make it possible. We have in the machzor "Potayach yad l'shuah." (He opens His hand to repentance.)
*(In discussing the three words, Rabbi Soloveitchik changed the order-starting with vidu.)
This strangely is what the Talmud calls vidu! This reading and recitation! Vidu applies to a declaration of guilt, but here ... not find a declaration of guilt at all. We have merely declared that we acted as He wanted us to. How can this possibly be classified as vidu? Here we find a recitation of accomplishment! Here man is praising himself instead of depreciating himself.
We must turn to Sifri to understand the connection. In Sifri there is a cryptic remark which says, "Ize vidu massorat." The text of the Torah which we have to declare (as written above) is a fixed one. But there is a special common denomination between the declaration and vidu. If it was equated, there must be a common denominator, and that is the Hebrew words "Lifnay Hashem Elokecha" (Before G-d, your G-d). Man must find himself before the presence of G-d. The Torah has equated it by requiring that we recite it.
But the question still remains. Why are there two types of vidu? At the first level vidu is always identical to confession. At this level it is always applicable to sin. Certainly we confess crimes, sins etc., but not contributions to charity. He certainly would not say, "I confess that I gave too many dollars." Most likely he would boast rather than confess.
This vidu at a higher level should be rendered by the English word "confide." What is the difference between confide and confess? Confiding is unburdening oneself to a friend-to one he can trust. We need someone to confide in whether what we have to say is of something successful or very bad. When I have someone whom I trust completely, and I confide in him, it is a therapeutic feeling. And to whom can we better confide in than to G-d? We confide in G-d either from the night of darkness (sorrow), or from the height of joy. It is not what we tell G-d when we make the statement listed, but the manner in which we do so. My life finds meaning only in His presence.
When man feels G-d's presence, it is termed mitvadeh. Man then must share both miserable and exalted experiences. If we have not committed a crime, we don't have to confess. Rather we share the good, confiding, being near to G-d. One can confess to G-d even when he is distant from G-d but on the higher level, whether from happiness or misery, one must be in His presence.
What do we do on Yom Kippur? Do we confess or do we confide? Actually, on Yom Kippur we do both. The confessing is called vidu katzar (the short vidu), and it begins with the prayer of Ashamnu (found on page 267 of Mussaf prayer in Machzor Kol Bo), and culminating with the recitation of various "al chets." The long vidu encompasses the entire liturgy of the machzor, beginning on Kol Nidre night with the prayer ya'ale tachnunaynu and continuing right through the day of Yom Kippur. Everything we say on Yom Kippur, all the tefilot are related to chet, and all these prayers are called "confiding." The confessing is the total admission of sin; it is a complete self-indictment. Thus, in the vidu kotzar, when we recite first ashamnu, it is as if we are standing before a judge in a court and are completely confessing to our crimes. We hide nothing, "Ashamnu, bagadnu, gazalnu," and do not try to justify our actions. We don't philosophize or elucidate, but merely state them. Having done so, we begin with the tefilah (on page 269 of Mussaf) atah yadata. Here we throw ourselves at the mercy of the court; we start to plead and defend ourselves, "You know all our weaknesses-Oh G-d." All this is part of confession.
In the Tefilah Zakah, which is recited before Kol Nidre, a most beautiful tefilah in which we share our secrets, we find both vidu kotzar and confiding. We not only confess, but we try to explain our actions. "We are amazed at ourselves that we should do such a acts as we have done." We try to defend ourselves, while indicting ourselves and pleading guilty.
2. What is chet? What motivates a person to sin? Looking at the beginning of Tefilah Zakah, we address ourselves to G-d, Father of mercy. Man is part of the universe and subject to the laws of nature. G-d reveals Himself to man the same as He does to the flying nebuli of the universe. Not only man addresses himself to G-d, but every creature and every creation in the world has its way. On Rosh Hashanah, the entire universe is judged, and man is but part of the universe. Man is subjected to G-d's cosmic will. But there is a special relationship between G-d and man, quite apart from the rest of creation. Man detached himself from the cosmic and became a unique being. On account of this, there is a third relationship-that of G-d to the people of Israel. Thus, we find three distinct relationships: 1. Cosmic 2. Man as a special creature 3. Special relationships between G-d and His people (an intimate relationship).
Man sins as part of the cosmic and as a unique being. On Yom Kippur we tell two stories of chet-cosmic and non cosmic chet. What is cosmic chet? How is a man sinner at the cosmic level? What motivates him?
The first story is that of a woman who could not resist a beautiful tree. Man in a voluptuary. He is a pursuer of hedonic ways. It is not just a story of the woman, but it repeats itself in the generation of Noah's flood. The bible tells us that the sons of G-d came in unto the daughters of man. It was a generation of lust and wickedness.
It is the crazy chase of hedonism that precipitated paganism. The goal of modern man is to enjoy life as much as possible and to be as successful as possible. Can man resist then the chase of the "beautiful tree of pleasure?" Certainly! Guided by his own self, man is incapable, but he depends upon G-d to defend him. "Have mercy on me and keep me from sin; help me to resist the tempter." Man is entitled to gracious living if it is kosher, but sometimes it is unfortunate that man cannot protect himself from the tempter. This is the story of chet of the cosmic man, high, gracious living (especially the western man).
What of the non cosmic man? It is the same story of the woman who wanted to be free-completely free. She had distorted the illusions of freedom! She wanted to be like G-d. Eve was not satisfied with the freedom G-d granted her. She rejected the one reservation; she reached out for the deity.
G-d said, "I'll make the distinction between morality and immorality. If you ... But I am the legislator!" G-d gave man all the abilities to do, to discover, but not the ability to be the legislator of moral law. Otherwise, disaster is inevitable! This is a sin which is different from pleasure. This is the sin of "desire for freedom," denying the authority of G-d. This was the sin which destroyed the dor haflaga (the people who lived at the time of the building of the tower of Babel after Noah). They did not desire pleasure, but to displace God. They wanted to be the legislators.
Among modern men, eastern man, many generations later, was guilty of this sin. This is Marxism or Atheism. What did many say? "We'll write our own moral laws!" The Chinese Communists are not choosing pleasure, but desire their own moral law. Such a man soon finds himself a slave of the superman, such as Mao who wrote the moral laws for the masses. The same thing occurred in Russia where the writers were the Lenins, the Stalins etc., and the people became the slaves. This is so, why let man write your moral laws? Why not let G-d write it?
When we say the prayer of Malchiot on Rosh Hashanah (shofar soundings) it is the greatest pleasure in finding our freedom by surrendering to G-d. Thus, the children of "flesh" equal western man who pursues pleasure. Who are the wicked? The Maos, the Breshnievs, the Stalins who wrote their own moral laws. We pray for both; the gates of t'shuvah are open to both!
3. What is kapporah? How is kapporah justified? Man sins all year, and then comes on Yom Kippur and asks for forgiveness. Philosophers, such as Nietzche and Spinoza laughed at t'shuvah (repentance). The Jews gave the world the concept.
The answer is found in Kol Nidre. Kol Nidre is the key which opens the gate. Kol Nidre explains kapporah (forgiveness). What is Kol Nidre? One text relates to the vows of the past year. Then, the past tense turns to future vows. If one made a vow of his own free will, and he realizes that it is too difficult, he appears before a court of three individuals and asks to be absolved. Why should he be permitted to request this? What does the court do?... They ask him if he would have made the vow if he had known the difficulties. He answers negatively; they declare three times to absolve him, and thus he is absolved. The vow was taken on the basis of an inaccurate outlook forced on him by ignorance or stupidity; he didn't consider the difficulties that would arise. He accepted the vow on his own erroneous pressure. The person has had a pseudo identity. They seem to say, "we have never been what we claim to be." Who coerced him? The wrong personality and identity.
Tefilah Zakah we say, "something compelled me to sin." T'shuvah reviles to the man his true identity and his true personality. On Yom Kippur there is a reconciliation between man and man and man and G-d.
The American is more confused than other societies, and the American Jew is even more confused than the American gentile.
This week's portion of the Torah "Vayishlach" is replete with symbolism. There are many equations of past history with that which is occurring now. Certainly, what happened to the Patriarchs is relevant to what happened and what is happening to their children. Most applicable in this week's portion is the all night wrestling of Jacob with a "man." As the Torah declares, "And he wrestled all bight with a man." Who was this mysterious person, and what was the reason for the war? There was no specific reason for the attack.
Jacob asked, "Pray, tell me your name," but was answered, "Why do you ask for my name?" The identity of the opponent and his name is unknown!
Does not this repeat itself now? Forces have hated us for reasons unknown throughout our history. Who was the "man?" It is man himself. Man is constantly confronted by a mysterious antagonist.
As the Torah states in Genesis, "And I will give you azer knegdo (when it refers to Eve as a wife to Adam) -a helper who will be "against you" or "opposite you." This is the "man himself" who opposes-against whom man fights.
Who does man defy and rise against? Against himself. He wants to be that which he cannot.
Why does man rebel? Because he is man and man is a dual personality-torn asunder. Man belongs here on earth-his natural order of existence, but his roots extend to the great beyond, that which he cannot attain.
Man is as Abraham phrases it, gayr vishoshov on the earth at the same given time. As shoshov he is a sojourner-belonging definitely and being a resident on earth. But as gayr he is a stranger longing to be where he cannot.
In the final prayer of Sim Shalom in Shemoneh Esreh when we pray for peace, here we do not refer to the type of peace, such as freedom from war, but we ask for inner peace-freedom from the fight of "man against himself." Inner tranquillity!
Western Civilization (that is Western European and the citizens of the United States is always trying to solve all his problems by himself especially in three distinct areas.
Man becomes aware of the Finite only when he is confronted with death. Here he realizes that he cannot reach infinity. (The rabbi describes that his first encounter with the finite was when as a child he entered the house of a neighbor to find that he was dead-laid out on the floor with candles burning. Until then he had never given it a thought, but now he wondered if this would happen to his parents, or especially his grandfather who was already old. He claims that the thought has never left him since.)
Despite man's knowledge, he never gives up the quest. The very greatest, such as Moshe, beseeched G-d to lengthen his life, to let him enter the land of Israel. He does not speak now of longevity but immortality. Though medicine may lengthen a man's days for years, he cannot attain immortality. Mortality is a dimension of organic function. Only G-d can alter the process for man.
Next to life itself, man seeks infinity in the field of knowledge. He wants not only to be immortal, but to have boundless knowledge.
It is true that in the course of time man has achieved gigantic knowledge and continues to achieve more and more, but he is limited to the confines of the Cosmos. The Cosmos is his limit, it is and will remain a mystery.
The third area where man worked to make great progress is Morality and here he has been completely defeated, almost to the point of being back in the dark ages.
Man has tried to write his own moral law, such as euthanasia, which he has attempted to justify. A man-made moral law is ineffective, for he must subject himself to a higher moral law. Man's restlessness is his failure to achieve moral infinity. Perhaps his first great disillusionment came with the end of the first world war, when he failed to achieve his goal of "a war to end all wars" and "a world safe for democracy."
Jewish philosophers have warned, "Don't try to write your own moral laws." The Nazis tried to write their own moral law without consulting G-d's, and we see what happened.
As a result, human society is divided into two parts.
Again we say that the American is more confused than the European, for among the Western Civilization there was always the doubter who proclaimed, "Man is doomed to failure."
The American in the first war tried to save the world for democracy. In the second world war, the American saved the world from slavery and was looked upon by the liberated people as "angels." Today, the American is more attractive than of the recent past; however, his fault is that he has vacillated. For instance, yesterday to have mentioned China was tantamount to being tarred and feathered. Today, the Secretary of State travels to China to arrange for the president to visit there so that he will be properly accepted. Yesterday no one talked of the Negro, today American Universities gear their programs around the Negro. He swung from one extreme to the other.
America, although not the kingdom of heaven, is nevertheless very very great.
As for the Jew, he is even more confused than the non-Jewish American. He would have to say that he has lived through four great experiences in America.
November 29, 1975
There are some mitzvoth which do not tell us anything in the manner of explanation as to why and wherefore, while others are historically important. The Ramban declares that the scholars of those days introduced the "days of joy." In order to rediscover the miracle, you will find certain aspects of which you previously were unaware.
First, the Rav would like to point out the "key" words concerning Chanukah. The 3 key words are 1. Light 2. Hallel 3. Chanukas Hamizbayach (the rededicating of the altar which had been defiled) In this lecture, due to limit of time, the Rav will discuss the number one key word-light.
If there are two Sabbaths during the holiday (as this year), on the first Sabbath we read of the lights of the prophet Zachariah, while on the second week we read of the lights of King Solomon. (Solomon treats of the first dedication of the altar during the first Temple, while the second treats of the rededicating during the second Temple in Zachariah's day.) The Rav feels that it would be more appropriate to reverse the order; if there is only one Sabbath to read Solomon's haftorah. However, it has thus been decreed by the sages. Perhaps the reason for Zachariah being read first is because it involves the restoration of the second Temple, and this is not merely a case for chronology, but the spirit of the nays (miracle). The whole nays belongs to the framework of the second Temple.
In comparing the lighting of the Sabbath candles with the Chanukah candles, we employ a similar brocho, "l'hadlik ner shel Shabbos (Chanukah)." Concerning the nayr Shabbos, it is permissible to use its light-it is desirable to eat by them and to read by them. They illuminate the house, and in fact, one should attempt to complete his entire meal before the nayr Shabbos has become extinguished. The two aspects of Shabbos is oneg (enjoy) and kibud (honoring, decorating-laying out the house for Shabbos). The candles lend an air of festivity to the house. Oneg is practical so that you don't eat on the dark. The main mitzvah is oneg (illumination). It is a normal light which serves as a practical purpose, and it increases man's comfort.
Basically, the candle which is used on Shabbos is no different from the candle which might be lit any other night of the week. The only difference is that the one used on Sabbath has a certain amount of "luck" in that it is used for a holy day instead of a regular day. Therefore, the word shel is used in the brocho. It has no inner endowment! Shel means for. "Thou commandest us to light the candles "for" Shabbos." Another candle without a brocho is used "for" any other night.
Chanukah is completely different. Here we really should not use the word shel, but "l'hadlik ner Chanukah (to light the Chanukah candle). It can only have one meaning-one purpose! We cannot use its light for any purpose save merely to look at. You cannot use it to illuminate your meal, you cannot read by it, and if you as much as want to identify an object, such as the denomination of money, you must turn on other lights. Otherwise you violate the mitzvah. It is a candle which is holy, "hakodesh haym." It is intrinsically holy; it is untouchable. There is no pragmatic purpose. It is a public ceremony light. One light (Sabbath) is "nayr hanayr" because it makes our little world visible. The other (Chanukah) is "nayr hanirah" (just to look at).
Sometimes G-d reveals Himself very close, as at Mt. Sinai. At other times, He reveals Himself from the great distance. Chanukah is the far distant light. The closer we come to it, the further it seems to remove itself. The light of Chanukah is as stepping outside on a clear night and gazing at the stars, the constellation of heaven. We can see the light, but it is from a great distance. Nayr Chanukah represents remoteness such as the stars.
We have the sentence from Yom Kippur, "Or zoruah latzadik, ulishrai lev simchah." (Such as the Shabbos light, the light shines for the righteous and fills their heart with joy.) But the Chanukah light is psychological-as far away as the stars. They may be considered as the "kodshei kodshim" (Holy of holies of the Temple). In spite of the physical closeness, they are millions of miles away. It is as inaccessible as the kodshei kodshim.
As an analogy we have the lighting of the menorah be Aaron the Kohen Gadol, and the burning of the spices (ktores). The Torah states, "In the morning Aaron shall trim the lamps and burn the incense. In the evening, when he lights the menorah, he shall again burn the incense." This is the second type of light (the Chanukah type) as compared to the first type (the Shabbos light). The first light represents the stage in man life at which man has no questions, no problems. It is comparable to young people who are not searchers, who see that their lives are illuminated-straight and simple. On the other hand, the second light (Chanukah) is like the light which G-d created at creation, but immediately put aside-reserved for the tzadikim (righteous).
The first light tells man the truth! The second light (such as we see from the stars) tells a discouraging tale. It is as if to say, "You will never get to me." It humbles man, who by nature is vain and proud. Even though the cosmos seem to tell man that it is mechanical, beyond the cosmos is the Maker. Therefore, all is not lost, for someone watches man. On the one hand we are discouraged, "What can I accomplish?" But the knowledge that beyond is the Almighty is that which encourages. That is why the lighting of the menorah is combined with the simultaneous burning of the ktores. When Aaron put the ktores upon the hot coals of the golden altar, a mist arose so that it partially hid the light of the burning lamps of the menorah, so that the Kohen could hardly see the light. The purpose of the menorah was to illuminate the world-to tell the truth and to enlighten man.
The second analogy of lights, both near and far, we find from the Kedushah which we recite, and which was revealed at different times to the prophets Isaiah and Yechezkel. It represents the two stages in man's pursuit of happiness. When Isaiah saw the vision of the angels reciting Kedushah, he heard the words, "kodosh, kodosh, kodosh...molay chol haoretz kvodoh." (The entire world is filled with His holiness) He heard this at a period of history when Israel was very strong, when the Temple was strong-when whenever he turned he saw the glory of G-d.
Yechezkel, on the other hand, lived during the destruction of the first Temple-was himself taken prisoner, and could not already see that the koved was everywhere. It was already hidden, obscured from him. The words he heard were, "Ayay mokom kvodoh?" (Where is His glory, where is His holiness?) He couldn't say, "Molay chol haoretz kvodoh. It was almost as if he were in a concentration camp. G-d is either close to us or far away. But whenever we say, "Boruch shem kvod malchuso l'olam voed." (Blessed be the glory of G-d from His abode.)
Also, when we go to a cemetery or to comfort the bereaved, we use the words "hamokom y'nachemcho" (may G-d comfort you). We do not use the word "hakadosh boruch hoo." Hakadosh is close; Hamakom is far away.
Chanukah was a time of great trouble, and for the next 200 years until the final destruction of the second Temple there was constant trouble. But the twinkling star with its remote light, such as the Chanukah light, sends us a definite message. It tells us that no matter haw far away He is, He will come closer. The first Temple was kodesh, kodesh, built with great opulence. The second was built in hiding and mystery-with poverty, under stress, with one hand on the saw and the other on the weapon. However, the first, even though so glorious, completely vanished with the flames. But the kedushah (the holiness) never left the second one. These are the reasons we cannot use the lights of the Chanukah candles.
There is an interesting parallel to be found in the three sedras which precede and follow Chanukah. Vayishlach, Vayayshev, and Miketz all have one word in common. That word is ish (man). The mysterious man. In Vayishlach we have the mysterious ish who wrestles with Jacob. In Vayayshev we find again the ish who Joseph finds in the field when he is going to search for his brothers. And in Miketz, Joseph is now the mysterious ish whom his brothers encounter. Especially in Miketz the ish appears several times; he is unknown-strange to the point of absurdity.
There was nothing frightening to Jacob when he was about to meet his enemy (Esau). He knew his enemy (brother) well and the reason for the enmity (He was accused of 2 crimes-taking the right of first born (bchoroh) and the blessing (brochoh).). When you know your enemy you know how to appease him, with generous gifts; its a form of disengagement. What does precipitate fear is the ish you don't know. What did he want? What kind of man was he? He might be your friend, or he might be out to destroy Jacob.
With Joseph, the ish is also a strange man. Why does the Torah relate to us the entire business of meeting the "man", of being sent to Dotan etc? The answer is that it was a heavenly conspiracy. How did it even happen that the ish heard the brothers telling where they were meaning to go? Certainly they wouldn't have discussed it before a stranger, or loud enough for him to hear. Secondly, if the ish didn't appear and tell Joseph where to go, he would have searched for awhile and returned home unharmed. Thirdly, the brothers, in selling Joseph, did an unnatural deed which they never would have dreamed of doing. It was all a mystery, part of a Divine plan.
In Miketz, why should the ish have singled them out, asked them all
sort of questions about their father, brother etc? The answer again is
that it was a Divine plan, one which paved the way for the coming of Mashiach.
BACK TO THE TOP
Since this Shabbat, which has just concluded, was the eighth and final day of Chanukah, the Rav pointed out similarities between Joseph and Hasmoneans in the days of Antiochus.
There are three important links between Chanukah and Joseph.
Quite likewise, the Greeks tried, for the first time in history, to impose their will over Israel with sex immorality. They placed the statues of nude figures in holy places in Israel because they claimed that the nude body is beautiful. On the contrary, we believe that the human body has kedushah(holiness), that it is a sanctuary which should not be looked at. Similar to the kedushah of the aron (the holy ark), the body should not be looked at. Clothes give man his dignity; a nude figure in not dignified. Even today, the religious man in Eretz Yisrael is more secure and stronger than the secular man. Joseph, therefore, is the paragon of sex morality.
However, what is it which united them besides facial features and similar events? They proved something which no one else proved and something which we are trying to prove now. Jacob proved the viability of the covenant outside of his land (living up to the commandments) and Joseph proved it in Egypt. Incidentally, we do not claim that Abraham proved it outside of his land because once he arrived in Canaan, it was considered his land. Also, Isaac never even left the land in which he was born. Jacob and Joseph, however, proved that one can be a loyal Jew in a strange land, and this loyalty can be on a level of poverty and on a level of success. It can be a great problem on either level. Joseph had to be a loyal Jew while at the status of a slave and later when he was at the highest echelon-at Pharaoh's level, he still had to prove his loyalty to his faith.
Even though it was before matan Torah (giving up Torah), the avot (fathers) were bound to observe the law in the land as exemplified by the fact that Jacob married two sisters. As soon as they reached the border of Eretz Yisrael, Rachel died. The observation of Torah in exile is indicative of its universality. The strength of the Jew in Bayit Sheni (second temple) was that of being in Diaspora and being loyal. During Bayit Sheni more Jewish people lived michootz ha'aretz (without the land) than within its borders. And the fact that they observe Torah is Joseph's responsibility.
3. Joseph's troubles and victories over his brothers prove that despite a man's trouble in the face of overwhelming odds, he can and will be victorious. It is hard to believe that a man can emerge from a prison to become the grand vizier of the world's greatest country, yet Joseph did it. Similarly, it is difficult to believe that a handful of Hasmoneans were able to be victorious over a great army of career soldiers, yet they were.
These are the links between Chanukah and Joseph, and in this context, Israel will emerge victorious in this era over the Arab league.
Sedra of the week: Miketz
"Vayehi miketz shnatayim yamim" (and it was at the end of two years). There are two words in Hebrew which signify the end-ketz and sof . Why does the Torah use the word ketz instead of the word sof in this instance? Ketz prepares for the Messianic era; ketz is the ending of galut (Diaspora), the end of suffering. The word sof is used to signify an act of termination. When a person dies, whether he is young or old, we use the word sof because it is the final termination. Also, in connection with a rainstorm, you would say "sof hageshem" (the end of the rain). You would never say "ketz hageshem." Ketz refers to a process or a system which we expect to finally happen. When you expect and hope for something to happen, you say ketz; the end of Diaspora-"ketz kol bassar" (the flood of Noah). G-d waited 120 years before the flood. Ketz means fulfillment.
The life story of Joseph is not a coincidence, but a revolutionary process which was planned. He had to go through a long process of cleansing, of purging certain habits, until he finally reached the level that Jewish history expected him to; he became a great leader. It was a revolutionary process. Let us remember that Joseph could have been sold into slavery to a gentleman instead of to an executioner like Potiphar. In this connection, when we say at the seder "b'chol yom," at all times one should remember that day he was freed from slavery. It does not mean that one should remember being freed from Egypt, but all the cruelty he experienced.
"Shnatayim yamim" means two full years-not a day less or a day more, but precisely two years to the second. If Scripture merely said shnatayim (2 years) it could be approximate years; therefore, the word yamim is added. The same applies to the exodus from Egypt, and the same will apply to the Geulat Mashiach. Also, this shows again why miketz is used-once the process is consummated. his also shows that his stay in Egypt was planned by G-d to the second. The period or process is the 2 years from the time he interpreted the dreams of Pharaoh's chiefs in prison. Then Joseph was ready, equipped!
The Torah writes, "Paroh cholam" (Pharaoh dreamed), but it is written in the present tense. Actually, it should state, "Paroh haya cholam"-past tense-or Pharaoh dreamed. The way the Torah describes the event, it is a participle and not a verb, for it describes here, not the event (as a verb), but the person (as a participle). The reason for the present tense is that Pharaoh suddenly became a dreamer. It was a distinct sudden change in his personality, and what is spectacular is that this change occurred at the exact moment when Joseph had matured and had become ready to be elevated.
Why was this necessary? If you said "haya cholam," it would mean that he always was a dreamer. However, if he didn't suddenly become a dreamer, one event would not have taken place, he would not have appointed Joseph. We must ask ourselves: How could Pharaoh distinguish between the interpretations of his magicians and those of Joseph? Why did he become so excited? Why did he accept Joseph's and reject the Egyptian's? Surely, he had no ruach hakodesh (holy guiding spirit). In order to recognize and accept Joseph's interpretations, Pharaoh himself had to become a dreamer of Joseph's quality; he had to feel kinship or a common denominator. One great lamdan (scholar) can identify another lamdan in a few words, by merely a few questions or a few answers. The same holds true between colleagues in any profession. One cannot fool another merely with pretense or with degrees. Suddenly, Pharaoh became a visionary and could evaluate the intellectual visionary genius of Joseph. Pharaoh became a business man instantly, and recognized the business genius of Joseph. Also, this is why later Pharaoh wanted Joseph's family to come. He reasoned that if one member of the family is a genius, why not have them all in Egypt. That is why it is written in present tense. Paroh cholam-Pharaoh suddenly becomes the dreamer-the visionary-the business man. He fell in love with Joseph at first sight. Dreamer met dreamer; visionary met visionary. They struck a chord!
It is quite all right for ordinary men to throw around superlatives, "This one is a genius, that one is a genius!" A great man must reserved with his words towards other leaders, other nations. And yet, Pharaoh, looking at a complete stranger (one who just moments ago was a slave and a prisoner), declares in front of his officers, "Have you ever seen such a man!" Pharaoh was overwhelmed. How did this come about? Hashem!
Two qualifications are used in Scripture to describe Joseph. The words
are "chacham" and "navon" (both mean
wisdom). A chacham is one who somehow is guided by a mysterious
light. He is one who may not know the answer, but can reason and can speculate.
To run the Egyptian empire, Joseph had to have great imagination. He could
not just be a bookkeeper-doing his work by rote. However, chochmo
is not enough. The navon translates the imagination into fact. This
too Pharaoh recognized in Joseph. Chacham and navon-a man with great imagination,
but also one who puts his plans into action.
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Agaloth
Egypt had highly developed its technology. Especially, Egypt had domesticated the horse for use-especially for warfare. It is the first we find mentioned in history the use of the horse, the rider and the chariot for warfare. The horse and rider, therefore, was the might and power of the Egyptian empire. Countries that discover new weapons win wars, and it is interesting to note that from the time that Egypt arrived, 3000 B.C.E., until almost modern times, the horse has remained the means of conducting war throughout the world. England introduced the tank during the first war, and thus won the war. The weapon of the second war was the atomic bomb.
"Sus v'rochbo, rama vayam" (the horse and the rider, G-d cast into the sea). We ask ourselves, "Is the throwing of man and his horse into the sea the power of G-d?" However, there is a deeper meaning. Whatever the secret weapon may be in its given era, it proves no deterrent to the Almighty. Whether the weapon is the horse and rider, the tank, the atom or hydrogen bomb, in the eyes of G-d it is as nothing. "Sus v'rochbo," whatever the weapon, He will cast it into the sea and make it as if it never existed. In the case of Pharaoh, the horse and the chariot was Egypt's exclusive weapon, manufactured by the government.
We find twice in the Torah in Sedra Vayigash, that Pharaoh instructs Joseph and his brothers to bring their father (Jacob) and their families. The first one is immediately after he hears of the brothers' arrival; the second is a few sentences later. The first time he merely gives a suggestion, but the second time is an actual command. "And now I command! Do this: Take for yourselves chariots from the land of Egypt for your children and your wives, and carry your father and come." The reason for the command was that the chariots and wagons could not be taken out of the land without an order from the king himself. Without Pharaoh's order it would be a criminal act. It is comparable to today where it takes an executive command or order to involve the movement of atomic weapons. Also, these chariots were to be used only for carrying goods, provisions etc.-not to be sold or given away. This is one of the reasons why the Torah states that when Jacob saw the agaloth (the wagons) his heart was revived, for he understood that Joseph must be close to the king.
The rumor was heard that Joseph's brother had come and it was good in the eyes of Pharaoh and the eyes of his servants. Why were they happy? Actually, Pharaoh had usurped his power by elevating a slave, a prisoner, to such a high position. The laws or constitution of Egypt specifically stated that a slave could not rule. Until the advent of the brothers and the disclosure of Joseph's family, Pharaoh's advisors were adamant in their demand that a slave could not rule. They kept objecting. Suddenly, Pharaoh had the answer to his critics. When they discovered that he came from the highly respected family of Abraham, it made a vast difference, for Abraham's influence was widespread, and even though they may have disliked him, they respected him.
What constituted Joseph's greatness? It was the durability in his personality. He was a tough practitioner-one who could dream and practice his dreams. He was a dreamer and at the same time an implementer. This was his greatness, and Pharaoh understood it and was greatly thankful to Joseph. Pharaoh envisioned eleven more brothers of this nature, and was extremely eager to have them in Egypt. It is a well known fact, that after both wars, the victorious nations had stolen the great scientists from the vanquished for their own benefit. Having the brothers would be to Egypt's advantage. Pharaoh never understood why Joseph never asked permission to inform his family, to bring his family, between the years of Joseph's ascension to power and the final revelation. Undoubtedly, Pharaoh was told by his advisors that Joseph had dual loyalties. The reason is that Joseph saw that Hashgacha (Divine) was planning something which he could not interfere with.
Why was Pharaoh so excited at learning the news of the brothers? It is understandable that he might want the young people, but why did he say first, "Bring your father?" Certainly, he did not have in mind the creation of a moshav z'kaynim (a home for the elderly). It almost seems to indicate, "If Jacob comes you are welcome; if not then you are not welcome." Joseph must have spoken much to Pharaoh many times about his father, about life at home, and Pharaoh was enchanted and enlightened. Pharaoh had great understanding of spirituality, and he understood that Joseph's greatness was rooted in his father. Pharaoh felt that the "fertile soil" must be in Egypt or he would lose all the talent. Later, the mourning for Jacob was not merely ceremonial, but they felt they had lost a truly great man. They felt that something very great had been lost, an it was called the "Mourning of Egypt." Also, with Joseph and Jacob there was a movement in Egypt towards morality and high ideals in addition to strength and might. Later in history with "vayakam melech chadash" the arising of a new king, there was a revolution against the teachings and principles.
Why did Pharaoh instruct that the wagons were for the wives and children (other articles), but for Jacob the Torah states "unsosem" (and you shall carry him). This statement makes a great spiritual person of Pharaoh. Later, in the desert during the wanderings of the Israelites, we find that the children of Gershon and Merrari used animals or wagons to carry various parts of the Ohel Moed (the Tabernacle). The Holy Ark was carried on the shoulders! The connection is that if an ark had to be carried, a great human must also be carried!
Rashi tells us that when Jacob saw the agaloth (wagons), his heart revived because Joseph left his home to visit the brothers, they were studying the section of the Torah from the conclusion of Sedra Shoftim which states that if a slain person is found without city limits and the murderer is unknown, the elders of the nearby cities come out and measure the proximity of the slain to the nearest city. Then the elders of that city bring a heifer (never used for work) into that rough terrain, break its neck and wash their hands over the heifer declaring, "Our hands have not shed the blood." Do we not know that the elders, the most highly respected, did not kill the stranger? It means, however, that a stranger, an unknown poor man came into the city and was sent away without lodging, without food, almost without regard. Had he been regarded and provided for, then perhaps he would not have been slain. If such a man was refused shelter, the heads (roshim) of the city were responsible. They did shed blood indirectly. (Joseph, when he sent his brothers to inform Jacob that he, Joseph, was alive, informed them to use the word agaloth as a key word and Jacob would remember what they studied together and would believe.)
This parsha deals with Jewish responsibility. It is almost frightening
how the Torah demands responsibility from a leader. It demands not only
direct action, but indirect action as well. Jacob knew by holy spirit (ruach
hakodesh) that Joseph would be a leader of unlimited power, and that
is why he studied with him this section. It taught him how to be great,
and in turn, Joseph informed his father, "I have never misused my
power."
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1. The tenth plague of Egypt was against the first born because they were all guilty of the crime called, "primogeniture" (exercising the power of the first born). In Egypt if a father left the house, the first born held absolute power of imprisonment and death over even members of his own family. It can be imagined then how they treated slaves such as Israelites. They were all guilty and worthy of death punishment. G-d warned against the practice, and we find that among leaders of Israel the first born were not necessarily the leaders. For example, we find Moses and David being the last in their families, and Joshua came from the tribe of Benjamin, the twelfth son of Jacob. Thus, G-d abandoned primogeniture. Each b'chor (first born) of Egypt was a tyrant and was guilty of enslavement.
Already, the patriarchal hierarchy was establish with Cain, the first born son of Adam and Eve. Even his name Kayin means, "I have established or purchased." The words of Chava were, "Kaniti ish et Hashem." (I have purchased, or acquired, a man from G-d.) The word ish means here a "master." The text follows, "Vatosef laledeth" (and she gave birth again). This means that the second one already was not important to her; he would merely be a helper to Cain. This is exemplified by his name "Hevel," which in Hebrew means vain or foolish. Under these circumstances, he had no right to become a shepherd, but merely a helper--a farmer to Cain. However, he rebelled, he violated the social order.
2. After the murder of his brother, Cain argued with G-d saying, "Should I be my brother's keeper, or should you?" Apparently, if Abel died, it was your predestination, and if so, how can you charge me with murder? G-d answered him, "You are bound to moral law." The earth, of which you are a tiller, has stamped your act as immoral. If a man starts to question morality, he ceases to be moral. In this respect, naiveté is greater. A philosopher said that if you start to philosophize about prayer, you won't pray.
3 "Listen, the voice of your brother's blood cries out to Me." (Do you hear the voice?) Whenever a murder is committed, it is not only the person who is gone, but the possible genius, or the people or generations that could possibly have ensued. Therefore, we say the plural "shfichat damim" (the spilling of bloods). This is a historical crime, and so is the neglect of children's education, for also here we don't know what we have destroyed for the future. That too is a historical crime.
4. Insulting is also a "shfichat damim" because it undermines confidence, and this in turn can destroy initiative for the future. Rashi says that Cain killed Abel many times before the fatal blow with the shfichat damim of insult.
5. Shatnez (intermingled) is the product of the farmer (linen) with the product of the shepherd (wool, and should not be intermingled.
6. In connection with primogeniture, the Torah completely abhors one person exercising power over another, and declares that Joseph, who was almost the youngest of the brothers, died first (before all of them) because he exercised power over them before the revelation even though he treated them better than they deserved.
7. G-d declares, "Kadesh li kol b'chor." (Sanctify to me all the first born.) They are mine and are not the ones to hold the all potent power.
8. If this is so, why does the Torah declare that when a father leaves
an inheritance, a double portion shall go to the first born? The reason
for this is not because of extra power, but because a first born is a helper
to his father. In many cases, he helps the father to rear the smaller ones,
to help educate them with the knowledge he has acquired, and to guard over
them. Thus, the father is allowed to pursue his work in order to earn a
living. Thereby, the Torah rewards the first born with an extra portion,
but it does not give him extra power.
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There are some stages where the patriarch is called Israel, and other stages where he is called Jacob. He is called Jacob whenever he is not free, or is dependent on others. Therefore, by grabbing the heel of Esau, he demonstrates dependency, and is called in the Torah Jacob. Thus, when a Jew is not free to mold his own destiny, he is called Jacob. When the patriarch emerged victorious from the struggle with the angel, he is now called Israel. The final sedra of Breishit begins with the words "Vayechi Yaakov" (and Jacob lived) because he was now about to die, and enslavement was about to commence. We see that it would be inappropriate to use the name Israel at this time because it was the start of defeat and humility.
Life in Mitzrayim is basically described in the prophecies of Yechezkel (Ezekiel) and in Tehilim-the psalms of David. The Jews were completely integrated; they had become an integral part of the Egyptian economy. They had come from Canaan-a land of shepherds-to a great society, perhaps the greatest of the world at that era. Consequently, there was degeneration and assimilation. However, they did not give up their identity! The people were taught that generations ago there was a father Abraham who made a covenant with G-d, and that at some point in time a mysterious redeemer would appear and would pronounce the words, "pakod pakadity etchem" (I will certainly remember you). Jacob gave them these words, a password, so that they shouldn't believe a usurper whose name they didn't know. Again, we find a correlation between Jacob and Israel, for physically they were Jacob, enslaved, but spiritually they were proud and independent, Israel. Thus, Moses found the people ready to listen; Jacob had prepared the people.
Why did Jacob refuse to be buried in Egypt? It was motivated by one thought, one which had great importance. There is a tendency to come closer to parents as one gets older, to come closer to the roots. It was thought that their real identity was rooted far from Egypt. Jacob emerged as a spiritual giant, for he defeated the assimilation. It was the first time that a minority refused to shed its identity! Reuven and Shimon entered Egypt, and Reuven and Shimon emerged! "Vayakrivu y'mai Yisrael lamuth" (and the days drew near for Israel to die). It is symbolic that Israel will live.
In teaching, it is felt that the younger the student and the older the teacher the better the results. It is important not only to teach the facts, but to teach the emotions and the experiences. Of course, the word zakain (elder) is symbolic because ripeness in years is not necessarily a qualification for transmitting ideas. However, an older individual who actually "experienced" can relate better. Jacob transmitted the tradition to Ephraim and Menashe prior to giving his blessings to his own sons because he desired to hand down directly to the third generation, not via Joseph (the second generation). Of course, the age difference was very great. And, he gave priority to Ephraim because he was even younger. Thus, Jacob desired to prove that tradition could be handed through many generations, even skipping generations. Jacob proved that a man 3500 years ago can address himself to a person living today. When Jacob proved that an old man from ancient Canaan could communicate with young children (Ephraim and Menashe), born in Egypt aristocracy without the mediation of Joseph.
In the sedra of Vayichi, Jacob pointed out to Joseph that Rachel was buried by the roadside and not ina lonely obscure grave. It is a fact that grandchildren rarely visit the graves of their grandparents, but by this burial, not only will her grave be visited but Rachel is considered the mother of the Jewish people and Jacob the father. We are told in Scripture that when the Jewish nation went into exile at the destruction of the first Temple, while they were in despair and on the way to captivity in Babylon, it was Rachel's soul that intervened for them, and G-d assured her that they would return. By Jacob declaring that Ephraim and Menashe are to me as Reuven and Shimon, he showed us that he was the father of all Jewish people. He assured Joseph that all generations passing along the way will consider her as the mother.
The Torah tells us that Joseph taught the third generation-the children of Ephraim and Menashe-the same as his father showed him to skip over generations. Thus, Joseph emulated his father in the swearing that his bones be taken up from Egypt. Pakod (remember) is repeated twice at the end of the sedra. The first one means that he assures his brothers that they have won the battle of assimilation, "We have all had a share in the victory."
"Vayishba bnei Yisrael" (and he made swear the children of Israel), not echav (his brothers). He wanted to prove that no matter how high a Jew becomes politically, he doesn't give up his Jewish identity. Of course, he is loyal to his community, but he doesn't allow his identity to suffer.
Who was it who took the bones of Joseph out of Egypt? It was Moses,
the grandchildren of Levi who had conspired to kill Joseph. Actually, Levi
changed his mind about Joseph, and handed down beautiful stories about
him so that the grandchild Moses loved Joseph. Moses came to love and revere
Joseph as a rabbi and a master.
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"V'ani hichbad'ti et libo." (Sedra Bo) (And I have hardened his heart.) We all believe in freedom of will, for it is the very foundation of belief. We believe that without this freedom of will, the very foundation of the religion would be shattered. As evidence, we find it in Sedra Nitzavim (Deuteronomy). "I give you the choice of 'good and life,' or 'bad and death.' I advise you to accept the good." In all physical aspects of life, G-d decrees and determines, except in moral life. Here, G-d does not interfere, for if there were no freedom of choice, the sinner would complain justly. Since there is freedom, a sinner should never despair because the gates of t'shuvah (repentance) are always open. That saying due to circumstance he had no choice is not mitigating. But, if the sinner can pollute himself, he can also cleanse himself. It is a narrow demarcation--a boundary over which one can easily step.
Why did G-d intervene in Pharaoh's case? Maimonides declares that the whole concept of reward and punishment rests on freedom of choice. In this context, why then was Pharaoh punished? The first sentence of the sedra contains a contradiction, "Go into Pharaoh because I have hardened his heart in order to punish him!" Rabbi Yochanan and Rabbi Shimon ben Lakish (Resh Lakish) engaged in a controversy regarding this statement. Rabbi Yochanan said, "The sinners quote this word in defense of their wicked doings, for it appears that Pharaoh was unable to do t'shuvah--he is not responsible." Resh Lakish says, "There are no mitigating circumstances. If it concerns the scorners, then G-d scorns them. G-d warns man once, twice, thrice, and if he refuses to answer then, G-d closes the heart of the sinner so that he shouldn't repent." That happened to Pharaoh. G-d warned him five times--not three (the first 5 plagues do not say, "I have hardened his heart.")--and he paid no attention. G-d says, "You have hardened your heart, I will increase your uncleanness." G-d takes away the freedom of a sinner, not at once, but only after he has been warned. The habitual sinner has no way back, whereas the incidental sinner always has the promise of t'shuvah, never is freedom of the sinner removed if the chet (sin) is incidental, as long as there is no repetition. The moment chet becomes normal practice, the sinner loses. In modern history, we found similar circumstances, for in France, if a man was a habitual sinner or criminal, he was sent away to an island--removed for good from society.
And yet, the answer cannot satisfy the Jew who prays on Rosh Hashanah and Yom Kippur. Here, the concept is that the gates of t'shuvah are constantly open to the very last day of a person's life. No matter how he has sinned, even to the point of denying the existence of G-d, if he repents completely, truly all is forgiven. Nothing can stop t'shuvah. As for example, we have Nebuchadnezer who destroys the Beit Hamikdash, his great-great-grandson being the great Rabbi Meir. To further illustrate the power of t'shuvah, we found that the executioner of the 10 great martyrs asked if he would receive Olam Habah (a share in the world to come) if he removed the wet wool which was placed on one of the martyrs to prolong his agony when he burned. The answer was that he would receive Olam Habah, even such a person. However, there is a deeper meaning. G-d granted wisdom to man; He implemented reason and intellect in his heart in order to increase his salvation, or to protect him against evil and disaster. It is the ability to be divine.
There is a being called adam (man), but this particular being is not free. When the man receives chachma (wisdom) the charisma becomes a divine quality. Then, the man becomes free to protect himself against disaster. He only becomes free when he receives the divine endowment. It is ridiculous to say that G-d interfered with freedom of choice.
Ibn Ezra divides man into two types of beings. The first one is adam-the type of person before G-d gives man divine charisma or tzelem Elokim. It is up to man to accept it; if not, he can be an animal. This simple man is out to exist and to enjoy existence. All his interests revolve around enjoying himself. However, that does not mean that this type of person is a brute. On the contrary, he can be cultured, he has a set of moral laws and many objectives. However, his humanity is a very simple affair; it is wrapped up in a way for pleasure. As such, he doesn't have much choice or freedom of action. He cannot rebel against his own practicability. For example, in modern life we find it where manufacturers, business tycoons pollute rivers, streams, the environment despite the threat to life and despite that they understand it only too well. And they and their scientists deny everything, will fight all measures to suppress them, and will take their cases into court in an attempt to convince that what they are doing is all right; even though, they know they are polluting. Yet, their is no doubt of the possibility that their may be destroying them, and their very children, and their generations to come. What is it all for? It is for profit. They have only one norm-profit. For the military, it is pride. Don't governments, for instance, know that by exploding nuclear weapons they are releasing radioactivity into the atmosphere which can cause blood cancers, leukemia, which can kill them and their children? And yet, it is compulsive action-no freedom of will. This is adam.
There is the other personality, and this is the one who receives divine charisma, the divine personality. This man differs in that he has a group of interests which the natural man doesn't have; his is free. He has two frames of reference. Quite often, the natural man digs his own grave and destroys himself. An example is capitalism. Especially during the first two decades of this century, capitalism became drunk with making profit. It oppressed terribly, such as the sweat shops of New York where the workers were paid two dollars a day, lived in the very building in which they worked (owned by the manufacturers), and was, in turn, forced to pay rent to the same man who paid her. Thus, in order for man to exist, he must know how to sacrifice.
"Hichbad'ti libo" (I have hardened his heart). It is ridiculous that G-d discouraged Pharaoh from letting the people go. It means that he made the choice for Pharaoh very difficult!
Let us analyze the state of affairs as existed in Egypt at the time of the oppression of the Hebrews. Egypt was one of the two great empires of the world, Chaldea being the other. The people of the Egyptian empire did not starve, as we know to exist today in India, Bangladesh, Biafra. It manufactured the world's best cotton, linen, and made the fine things of life (not only necessities of life). Every commodity which a country that uses slaves manufactures is prosperous for the simple reason that they don't have to pay labor. The Egyptians built storehouses, had bumper crops and six hundred thousand slaves. The prosperity of Egypt was built on slavery!
Suddenly, two people appear with the request to let all the slaves go free. Pharaoh knew that the prosperity of his country, and the economy was built on slaves. He knew that it would collapse, and that there would be a complete dislocation. It would cause civil war and collapse. G-d made the circumstance. "Natural man" became frightened. Who will take over if you send them away? Thus, the significance of slave labor tipped the scales.
What if G-d hadn't hardened the heart of Pharaoh? He should have somehow informed Pharaoh that it is possible to be prosperous without slave labor. Thus, G-d didn't do. He didn't let him understand this fact. It is true that the economy may be incapacitated for a time, but it will recover. As examples we have the types of slavery which existed in America and in Russia under the czars where the masses were serfs to the few mighty. And yet, without the slavery in America, the economy not only recovered, but went on to greater triumph.
G-d did not inform him of this, and it interfered with Pharaoh's decision. But, his choice was never interfered with. For example, it was easy to close a store in Lithuania on Shabbat, for even if it were open, the owner would not earn a dime. For the American Jew, especially at the turn of the century, it was much more difficult; it was almost economic suicide! But, was the Jew deprived of his choice? It was also a case of "hichbad'ti libo" (I have hardened his heart). One Jew lost job after job on account of Shabbat and capitulated. Others persevered to victory. He never lost his freedom of choice. Freedom of choice is not even taken away from the most hardened criminal.
Referring to the original discussion between Rabbi Yochanan and Resh Lakish, we find one important thing lacking with Rabbi Yochanan. He never had the experience of sin and t'shuvah. He had always lived a saintly life. Rabbi Shimon ben Lakish, on the other hand, originally was a sinner, rather an underworld personality who fortunately came under the influence of Rabbi Yochanan and rose to great heights. Rabbi Yochanan could not understand Resh Lakish's position, such as we may not be able to understand why a person turns to drugs or to alcohol. Therefore, Resh Lakish declared, 'Those that scorn are scorners." Every sinner, the first time, is warned by his conscience. If he repeats and repeats, t'shuvah becomes almost impossible, but it is always possible to open the gate. The key is in the hand of the sinner, the gates are never locked!
How was Pharaoh punished? The plagues are divided into three groups,
by not necessarily the three polemics of the Hagadah. The first 5 plagues
constitute the first group-dam (blood), tz'fardaya (frogs),
kinim (lice), arov (noxious animals), sh'chin (boils).
This group inflicted plain misery, a miserable situation to live with.
The second group-dever (destruction of cattle and domestic animals),
barad (burning hail), and arbeh (locusts)-was a destruction
of economy. The third group--choshech (darkness or intense fear),
and makat b'chorot (death of the first born). The choshech
(darkness) may be interpreted as ignorance because slavery makes life very
comfortable for the master, and the second objective of slavery is to become
rich and opulent. G-d showed Pharaoh that the economy collapsed anyway,
in spite of his stubbornness. G-d did not take away freedom; He just made
the choice very difficult!
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This lecture deals with "asking for goods from Egypt, placing them upon your children, emptying out Egypt. You cannot force people to love you, but you can command respect according to your worth. If there is respect, there will be no contempt; act in a dignified manner and it will precipitate respect. The Egyptian discovered suddenly that the slaves of yesterday were charming today. During the year of negotiations, they found Israel charming!"
The man, ish, Moshe was great in the eyes of the officials and the common people. This respect built up in the year of negotiations. At the beginning, Pharaoh treated Moshe and Aaron with humor, almost contemptuously. Pharaoh declared, "Go mind your own business!" Later, the touch of humor is gone. Pharaoh realized that it was a serious business, but there was no reverence. Each time that a plague struck, it interrupted the economy. Just before the last, it is stated that Moshe was great in the eyes of the people. Moshe had ruined the Nile, the economy etc., and yet they respected him, and yet greater was the admiration.
Also, unique to Egypt was the fact that they respected him as a human being, not a super being. The Egyptians, being pagans, could have deified him, but the Almighty ruled a different relationship. They looked upon him, not as a G-d in a pantheon, but as an ish (a man). It was the first time in pagan history that a "man" was considered "great." Previously, their kings were considered as gods. However, Moshe and Aaron taught the Jews never to idolize any man, no matter how great. It was therefore later, when Moshe failed to return on time (their calculation) from Mt. Sinai, that they said in fear, "Ze ha'ish" (that man). They feared because they knew he was just a mortal man.
There are three aspects in the change of feeling of the Egyptians towards the Jews.
(1) They saw Moshe's love and tenacity for the people. When Moshe was with the Almighty, he was the defender, with the people he was the accuser.
(2) Humans pass the right to take vengeance upon others for wrongs committed upon them (to refuse to punish criminals is to turn society into a jungle). Two purposes of punishment are to punish for the crime, and secondly, a catharsis to rehabilitate. However, the catharsis rarely works.
Consider what would have been if Pharaoh had declared, "All right, go ahead," and the Jews had walked out. How about the years of slavery, the killing of the children etc., all would have been forgotten. They would have walked out with merely a thank you. This would have been the greatest tragedy! However, this depended on the Almighty. That is why it is written, "He will not let you out until I smite Egypt with all my wonders." Otherwise, it would have been comical. It was a lesson that human blood which is spilled cannot be forgotten. As long as people are not punished for crimes, there cannot be freedom. G-d wanted to teach Pharaoh that the Jews are an abandoned race.
(3) The conduct of the Hebrews themselves! During Greek and Roman eras, the populace was in great fear of slave rebellions. The rebellions were bloody as exemplified in more modern times, such as in France and in Russia. The feudals were always haunted by such occurrences, for slaves rebel at the worst times of crisis.
Pharaoh's own officers said, "Don't you see that the land is ruined?" His own prestige was in trouble because his officers spoke to him abusively-a far cry from the autocracy he held previously. During the three days of darkness, they (Israel) could have destroyed the entire populace, certainly could have could have robbed the treasury. They, certainly, had many grievances. There would have been no resistance. But instead, they left it to G-d. Who taught them? Moshe! Consider during the night of the exodus, they could have taken vengeance. Instead, what did they do? They ate the korban pesach and sang Hallel.
Thus, after the plague of darkness, the Egyptians realized how great Moshe and the people were. The people of Egypt started to change towards Israel before the requesting of jewels. It states that the women borrowed from their women friends because they were closer, and knew one another more intimately. After the ninth plague, however, we find man borrowing from his friend.
Yad Chazaka (a strong hand) is the plague dever (smiting the cattle). It ruined the agriculture and the economic resources, such as horses and cattle. But the emptying of Mitzrayim took away the riches, leaving the land bankrupt, and showing that you cannot prosper from slavery.
Egypt was famous for its manufactured clothes and its fabrics; the people should have worn these items, but they didn't. "You shall putt it on your sons and your daughters, but no display of the brocades and beautiful things on yourselves." G-d's intention was not to promote vanity, but to discipline the Egyptians. He did not want them to display it. "I allow you to place it upon your children!" A child is the most envious person on earth when he sees things on other children which his parents cannot afford to give to him. Children feel the pain! The children of Egypt had suffered pain, and therefore it said, "Place it on your children." These are the two purposes of the riches-punish the Egyptians and give your children an hour of joy.
Right after the giving of the ten commandments, G-d commanded them to
build the Mishkan (the Tabernacle). Cannot a small house accommodate
the Almighty? G-d wanted from them the very items they took to demonstrate
that they were not miserly. "Lift your eyes to G-d and be happy with
what he gives you!" The people responded well.
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"Bo el Paroh" (go to Pharaoh) is different from the wording used in the Torah in Sedra Va'era when G-d sent Moshe to confront Pharaoh for the first plague of blood at the Nile River. There, we find the word lech (which also means to go). Here, before the onset of the fourth plague of arov (pestilence), G-d said, "Place yourself before Pharaoh." When the word lech is used, it means meeting Pharaoh at the Nile; bo means, "Place yourself in front of him." The words bo or lech are characteristic of the messages.
We speak of people with two personalities. There are people who are always sinning and always repenting. King Herod was such a one. He murdered sages and then redecorated the Beit Hamikdash and prostrated himself before G-d. A man of power should not be a dual personality; they must reconcile their contradictions. If the king wants to enjoy many good years on the throne, he must reside amongst the people. To be authoritarian does not mean to lack compassion.
Moses was told to approach Pharaoh as a the emperor and also to approach "another" Pharaoh as a private person. When he approaches Pharaoh as the king, he met him at the Nile, the symbol of power in Egypt. "Address yourself to the power oriented Pharaoh at the source of power, Nile. Stop him; block him. Tell him there are forces stronger. Place yourself strongly in front of him and protest!" Then, we find the word bo used. "Go into the king in the palace when he is an ordinary man, a person, a father. Tell him how wrong it is to throw a child into the water. Tell him about Abraham, about morality. Perhaps he will respond." There is a spark of good even in the most wicked. We use the word bo when we ask someone to come closer. Lech means go, go away. In this case, the words lech el Paroh would seem to be of no sense. The Almighty who is ubiquitous is remote and close at all times. There is no difference; therefore, G-d can use bo and lech. When G-d told Moses the first time, "Lech el Paroh," the voice originated near Moshe. One can never leave the Almighty, for He walks with man, and when man reaches his destination, he finds G-d. "Bo el Paroh," "When you come, you will find Pharaoh and Me." Or, it could mean, "I will go with you."
Why did G-d command in such a strange way--"Come to Pharaoh and Me," or "Come with me?" When Moshe said, "Who am I to go to Pharaoh," G-d answered, "Because I will be with you."
There are two forms of shelichot (being an agent). First is simply to perform a mission by proxy. The second is personalistic--two people united by a bond of friendship, committed, sharing each other's trials or joys. They achieve a common identity. Thus, in the Beit Hamikdash, the kohen who prepared the sacrifice did it for the person who brought it , but the one who brought it had to be present. He could not send it by proxy. This is the personalistic one.
The chazan (cantor) is the shaliach (agent) of the tzibur (congregation), but the people must be present. People cannot, for instance, say, "I'll let the chazan represent me; I'll stay home." It can only be performed in the presence of the people, not by proxy. It is only accomplished by common identity. Maimonides ruled that the chazan should not be close to the aron kodesh, but in the center, close to the congregants. The people surrounded the shaliach tzibur. Man feels the hot breath on his cold face, and this experience is the supreme common identity. That is why in the first expression G-d said, "Lech." Come with me in common identity. It is not sending him away, but like the prayer L'cha Dodi--lets go together. Man can come so close that there is one voice, one feeling.
We live in an era where people don't take history for granted. G-d waits for man to seize the initiative, waits a long time for the shaliach (messenger). Let us ask ourselves, "What does G-d need man for? Why should he depend upon a human being?" The answer is that G-d wants man to be a participant in the geulah (redemption). We find in the Megilah, it talks about the search for the girls, the perfumes etc. Suddenly, the theme changes, and we find written, "Ish Yehudi etc." (There was a Jewish man by the name of Mordechai etc.) Why? Because there would have been nothing without the "Ish Yehudi." The same applies here in the Torah, concerning the redemption from Egypt. The time had arrived as promised to Abraham. G-d needed the shaliach for the geulah (the agent for the redemption).
After the mission is accomplished, the shaliach is not mentioned. The individual deserves no praise. G-d is the warrior! man never is the warrior. When man becomes the teacher, the mentor, he deserves praise. G-d does not bestow political economic power on man. G-d was the speaker, the actor. G-d longs for man, but he accomplished all. "Lo al yadai shaliach" (not through the hands of a messenger)-not second class! He was in first class a s merely a proxy. Without Moshe there would be no geulah, but the entire geulah, the entire credit is G-d's. We do not say "Moshe Go'alainu" (Moses the redeemer), for man is not powerful. Power does not belong to man. The little malignant cell kills the most powerful. We do, however, say "Moshe Rabbainu" (Moses our teacher). Kingship and power belongs to G-d, but the attribute of knowledge, grace and kindness can be man's to be like G-d. G-d did not permit Moshe's name to be mentioned in the exodus, but He did permit his name to be recorded throughout the Torah. G-d tells Moshe, "You will never be called a man of power, but will always be called the great leader."
Thus, in Shir Hashirim we have but an allusion to Moshe; his name is
not mentioned. "In the middle of the night on my bed I sought him
(that is Moses). When I found whom I love, I held him and would not let
him go. I brought him to my mother's house!" On the night of Mitzrayim,
Moses's name is eliminated. Similarly, when the Haggadah of the Mashiach
(Messiah) is written, Mashiach's name also will not be mentioned.
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The exodus from Egypt led to matan Torah (giving of the Torah) and the 613 precepts. With many of the precepts it refers to the exodus from Egypt, such as "I am the Lord your G-d who took you from Egypt." We are warned to discipline ourselves in corporeal excessiveness as was practiced in Egypt. The body should be disciplined not to be the beast of the field. This includes sexual excessiveness or immorality and the dietary laws. To discipline the mind is easy but the body is difficult. Thus, all the pagan religions worshipped pleasure.
Also included are the precepts of justice. "Deal kindly with strangers etc." This encompasses the entire principles of the Torah--kedushah (holiness) and justice. There are precepts associated with exodus which serve as a memorial, such as eating of matzoh, the paschal lamb and the injunction against eating chametz. They are the echoes or reflections of Yetziat Mitzrayim (exodus from Egypt). They are not permanent or perpetual precepts but practiced only at certain times of the year. However, there are two precepts regarding the exodus which serve the entire year--b'chor (first born) and t'filin (wearing the phylacteries). This is an analysis between b'chor and Yetziat Mitzrayim.
Why was the plague of the "first born?" It ties in with the mitzvah of b'chor. G-d said, "Israel is my first born. Let him go or I will kill your first born." Why didn't G-d tell this to Moshe the entire time He spoke to him at the revelation at the bush, but only after Moshe spoke to Yitro (his father-in-law) and was on his way to Egypt?
Often, the first born are the most cruel to the younger ones. They often utilize their bigness to exploit the younger ones. Often, the gangs of the street started in parental home with display of authority. It was a patriarchal slave society--primogeniture. Each first born was a master of slaves. Why did G-d punish the gods? Because when you punish a nation you must punish its philosophy.
We (Israel) have recognized the unique role of the first born, not as power. Jacob was not interested in blessings of power. He was afraid that Esau should not be in line to his covenental destiny. He wanted to be in line. Actually refuting the theory of power to the first born, the younger ones almost always were the elected or the great ones.
G-d owns the world in general but especially the living matter--man. According to the Torah law, man has very limited access to the animal kingdom for food and it is loaded with limitations (dietary laws). There is little prohibition in the organic world, unless there is kilayim (cross breeding of forbidden species). Blood was prohibited because it belongs to G-d; the exclusive possession synonymous with life. The more precious a thing is, the more specific the prohibitions are from G-d. It belongs to G-d. Children, the most precious of all, belong to G-d as exemplified by Chana (the prophet Samuel) and Abraham (his son Isaac). If the birth of every child is important to the parent (especially mothers), the birth of the first child is the greatest experience. It borders almost on the miraculous. The bachelor is egocentric. Marriage with a child is a "closed community." With a child the area expands. According to Hebrew law a childless man could not sit in criminal judgment because he lacked compassion. Neither can an old man (in capital cases) because he also lacks compassion. The first born is a source of deep pleasure. The more precious the love, the more it belongs to G-d. G-d claims the first born for Himself because the parents enjoy him so much. Thus, on the night of the exodus, the Egyptian concept of first born (power) was defeated; the Hebrew version of (love) conquered.
The first born received two portions. Regarding inheritance he becomes the "paternal" b'chor. It is a repayment because during his youth he carries the load and becomes the father's helper. At birth (Pidyon haben) it is "maternal" b'chor. In the paternal case the double portion inheritance is for the services he rendered to father especially in olden times when he helped the father accumulate wealth. In the maternal case, the b'chor not only opens the womb but opens the spiritual and emotional community--love.
When one introduces a child as "this is my b'chor," what does it imply? It means that you have more children--this one is the first born one. When G-d said to Pharaoh, "Israel is my b'chor," it meant that He has other children--nations--and loves all his children. What is the role of Israel as b'chor (first born)? "You are my first born--I'm giving you the Torah--but don't think I am abandoning the world. You will be my messengers, my teachers," but "Li chol ha'aretz" (the whole world is mine). "I am not abandoning the world. As b'chor you will have to teach."
G-d is prepared to accept any nation as long as they will walk along the laws. But the b'chor must teach. The older child is the greatest teacher to the younger ones because they can communicate. The mother and father belong to the "older generation." But, it cannot be said about the older brother and sister, for they are of the same generation.
Pharaoh did harm to the 600,000 Jews only, but by depressing the nation as slaves, he prevented Israel from assuming its role as the teacher. So, he sinned not only against the Jews but against the whole world. He prevented us from taking up our teaching although the assignment was still valid.
At the end of Sedra Shmot we are told that Moshe forgot to circumcise
his son. Why is it told at this time? Tziporah (Moshe's wife) saved him.
Gershom (the older son) was supposed to teach Eliezer (the younger) and
Moshe forgot. It was only a physical circumcision but a spiritual one as
well. Therefore, until he did so, he couldn't appear before Pharaoh.
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Lecture--Spring
of 1975 Dealing with the prophets and haftarah of Sedra Kedoshim
The bracha preceding the maftir is an expression of faith in the ultimate truth of the prophet and the prophecies. We believe that every expression will come true and that not a single syllable will be wasted--especially the Messianic prophecies.
When the haftarah was introduced around 1900 years ago after the chorban of the Beit Hamikdash (the destruction of the second Temple), the Jewish situation was at a point of disintegration. The Jew was not even allowed to enter Jerusalem, not to observe Sabbath, circumcision, study the Torah etc. The uppermost question was, "How can a Jew, without the Beit Hamikdash and without everything else, survive?" We were afraid that "in the land of your enemies will you perish!"
First, we had to be taught to regain our spiritual identity. It was at this time that the great sages such as Rabbi Akivah actually had to teach the people how to observe holidays such as Yom Kippur and Chag Hamatzoth (Passover) without the Temple ritual. It was actually a retraining, a reteaching of how to observe the holidays in a new manner to which they were not accustomed.
Secondly, the task was to strengthen the faith of the people in the Messianic promise that Jerusalem will be restored. Two institutions were introduced to strengthen their faith: The recitation of the brachot (blessings) in connection with the haftarah and the Kaddish D'Rabbanan. (Both are an affirmation of the faith in future redemption.) Most haftaroth either begin with or end with words of comfort. It was customary for the people to rise to their feet and exclaim in unison, "It will be so." (Blessed art Thou, Lord our G-d, King of the universe--righteous in all generations, trusted G-d who decrees and does, who pronounces and fulfills, whose all words are truth and just. Not one word will be empty etc.)
Shabbat was dedicated almost exclusively to Torah Sh'bal Peh (study of the Oral Law, Mishnayot) by the chacham (the wise or the sages). The people would gather and listen to their teachings of wisdom. After he concluded the words of hope which appealed not only to the mind but of the heart, someone would stand up and publicly exclaim the faith in the form of Kaddish. It was a longer Kaddish than that which we know, stating that paganism will be uprooted. All this is as important now as it was 1900 years ago. The purpose of the haftarah is to encourage the faith in the ultimate rebuilding of Jerusalem.
In Sedra Kedoshim, we find for the first time in the Torah the possibility of exile. The Torah declares that the land will not tolerate sin or sinners. The land is very sensitive such as is the stomach. "Lo soki ha'aretz etchem" (the land does not vomit you out). Such as a stomach will expel by vomiting a poisonous, a spoiled or a foreign material, so is Eretz Yisrael ready to expel sin or sinners. Until here, in connection with the patriarchs, we get the impression that we'll never be separated from the land. The prophet Amos was the first to mention exile. Therefore, the connection to today's sedra.
What will happen if the people are driven off the land? Will it be an eternal exile as our enemies claim? Will Israel always be controlled and exploited by the enemy? there is no answer here in this sedra of Kedoshim but in the sedra of B'chukotai. What follows exile? Return or disintegration. In Amos he mentions exile but also answered the question. "I will bring back the captives of Israel." It is not forever.
What does return mean? "I have promised you the land; I have set
you apart from other nations!" There is something singular about us
spiritually. The Jew stands out in society. The haftarah reads, "Haloh
kivnay chushim atem li" (Behold you are like Ethiopians to me).
What does this mean? The Ethiopians were the black people. You stand out
like the black man. As the black man cannot hide himself, so cannot the
Jew. How is this? The Jew dresses, talks, lives etc. as all others. And
yet, "You are distinguishable to me!" In which way is he different?
He prays and sings hymns in a way not understandable to his neighbor. The
way we react to tragedy and happiness is different. But the chief characteristic
is that "his memory is not mechanical." We resurrect and relive
events. We interweave the past with the present. That is why nations do
not understand our relationship to Eretz Yisrael after 1900 years. It is
our memory. "I gave you the capacity to remember." It is not
just a recollection by an experience. "Your looks are the same, but
your emotions are different." Thus, where other nations have long
forgotten tragic events of the distant past, we continue to mourn our loss
once a year (Tisha b'Av) with the same emotion and fervor as if it just
occurred--although 1900 years have elapsed.
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"V'atem tihiyu li mamlechet kohanim goy kadosh" (and you shall be to Me a kingdom of priests--a holy nation). This is the message before matan Torah (the giving of the Torah). Rashi calls it "a people of outstanding people." It should be read "kings among you." The reason for the translation being such is that we never were a nation just of kohanim (priests).
In reference to this subject we consider Jacob's dream and the ladder which he saw rising to the heavens. The angels looked at the image of Jacob as from above and some as from below. All men have two images. One is man below--as he is--and the second is the heavenly image as engraved in the celestial throne. On one hand, he is a reality (below). The above image represents the non-concrete man. Below tells what he actually is; above tells what he could be. This double image theory therefore makes t'shuvah (repentance) possible. The image above is not involved in sin and pulls him up. This can occur in a single second, one thought. When a man realizes he has failed in his sin (his lower image), this is his first step to repentance. Chatatati (I have sinned) means "I have failed." For example, we think of the Beit Hamikdash (Temple as below and above. Below, it was concrete--reality, built in a geographic spot, existed and was destroyed. Moses said in his song, "You bring them in and plant them." That is the image of below. The Beit Hamikdash as a vision is never destroyed.
Another example is the double image of Shabbat. What is it? Food, rest, relaxation? Yes! But the image of Shabbat above is metaphysical--a world without death--a world of purity and beauty. "Shabtotei tishmoru" (My Sabbaths you shall observe) is written in the plural because of the double image. Whereas the holidays have to be appointed by the (Beit Din) the court, Shabbat does not have to be appointed; G-d fixed it permanently. All the holidays have been given over to man to appoint the time. Thus, they depend on when the Beit Din declared the new moon (Rosh Hashanah, Yom Kippur and Pesach). (Note: The rabbi gave as an example--the heavenly court is ready for Yom Hadin (Rosh Hashanah) and the Almighty declares, "Close the books, my children have not yet declared the day.") But Shabbat has been fixed by G-d. The Almighty wants us to rededicate it, for the endowment is not complete unless man rededicates it. The Shmoneh Esre prayer of Shabbat Mincha speaks of the Shabbat image above--perfect peace. It is an ideal--the eschatological Shabbat--"Yom shekuloh Shabbat" (the day which is completely Sabbath).
Thus, returning to the theme of the kohanim, it too has a double image. There is "kahuna shel mata" and "kahuna shel mala" (the priesthood of below and above). The kahuna shel mata, the earthly mission of kohanim refers only to the priests in the Temple. However, kahuna as a vision embraces the entire Jewish community. This can be achieved by all.
In the Temple, a kohen and a kohen only could perform the holy work such as sacrifices, the Yom Kippur atonement etc. No one else except one born a kohen could perform these duties. If there is a kohen, he performs (the duchaning) the priestly blessings in synagogue. If not, there just is none, it is not performed. There is however one norm which is identified with kohanim and yet throughout history has mostly been applied to non-kohanim. It is an aspect of kohanim, but mostly practiced by non-kohanim. Therefore, it is identified as "shel mala" (above)--it is teaching!
In fact, it would have been preferable if Sanhedrin (the Jewish supreme court) were composed of kohanim and Levites, but it never was so because those qualified to teach were not necessarily kohanim. The Torah declare, "If you have a problem, dam l'dam, din l'din (criminal or civil), come to the kohen--the scholar. But most often, the scholars were not the kohanim at all. This then is the kohen image shel mala (above). If the kohanim are the ones to teach, how can it be that the great scholars of our history were not necessarily kohanim? Again, this refers to kohanim shel mala (the version of heavenly kohanim).
Sedra Emor (a portion of the Torah completely devoted to the duties of the priests) speaks about marriages, food etc. Suddenly, it switches to holidays, then to problems of murder and bodily injury. The kohen will have to judge all the cases, appoint the holidays, he will teach the teacher, judge, scholar. And yet, all this throughout history, with very few exceptions, was performed by those qualified--not the actual kohanim (by birth).
In actual practice of the priestly work, there are 24 divisions of kohanim with 7 subdivisions. A division served one week at the temple with the actual sacrifices. When a kohen whose division's time came for duty, 6 days of that week per man was spent in observing and familiarizing himself with the work. On the seventh day he performed. Thus, if his division came twice a year, he actually devoted only 2 days a year to the sacrifices. So, what did they do the rest of the time? It was devoted to teaching and to study. They implemented the laws of justice.
It would be beautiful if scholarship were in the hands of Aaron's children, but the greats were not kohanim with few exceptions. The real kahuna was implemented to the greats of Israel. The kohanim lost the opportunity to scholarship greatness. They did the technical work but often the kohanim were ignorant. It is taught that before Yom Kippur the kohen gadol (high priest) had to be secluded--and often taught the priestly work for the Day of Atonement.
For example, there was a period during the second Beit Hamikdash that the real leaders were such as two men Shmaya and Avtalyon who were proselytes but rose to such great heights and such great scholarship that they carried the Torah and won the affection of all Israel. When, on a given Yom Kippur, at the end of the day the Jews would accompany the kohen gadol to his house with joy, the people instead turned away to follow Shmaya and Avtalyon. Such was their esteem for these leaders (who were not kohanim), and such was their lack of esteem for the kohen who at that time was hardly scholarly.
Even teaching has a double image. Teaching is not only concepts but
to transmit experiences.
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Lecture of November 8, 1975
The Torah should have closed the book at the end of Sedra Noach and begun a new book entitled Avot (fathers or patriarchs). This would have been the end of creation.
Whatever happened to the avot is a mirror of what will happen to their descendants. It concerns not only the past but the future of the Jewish people. The Rambam (Maimonides) says that Jewish history was determined by the activities of the patriarchs.
Why is it so important how many wells were dug or other irrelevant details? It is important because it cast a light on the future. It tells what will happen in the future; to determine, you study Sefer Breishit (Genesis). It is said that in Roman times before Jewish representatives went to Roman officials about matters of vital importance pertinent to Jewish security. They studied Sedra Vayishlach (where Jacob sought to appease his brother Esau when Jacob was returning from his sojourn with his uncle Laban). Our lives were established 3500 years ago by the avot.
The action taken by man validates the prophecy from G-d. Man must be a partner symbolically with G-d. That is what Maimonides said. What the avot did before was the symbolic action for future Jews. They acted as messengers of the Almighty! Therefore, it would seem that future generations were not free to shape their destinies; this contradicts the right of man.
The wells dug in the days of Isaac are symbolic of the Beit Hamikdash. The first was destroyed by the Babylonians, the second by the Romans and the third will exist forever. The first wells dug by Isaac's servants were filled by the people of Grar and are called by the Torah Esek (conflict). Thus, when Nebuchadnezer destroyed the first Temple, he was out for victory only, not to destroy the people. Many captives were taken to Babylon and established. The second wells dug by Isaac and filled by the inhabitants were called Sitnah (hatred). Thus, the second destruction under the Romans was irrational; their purpose was to destroy the people and the land. Thus, if the theory of Maimonides is true, the people were not free to shape their destiny. Then why do the prophets Isaiah and Jeremiah rebuke the people and tell them to reform, t'shuvah (repentance)? They were urged to amend their ways.
However, there are many ways to interpret signs and symbols. We can have A and B logic, contradictory and yet both true. Such an example are the halachic (law) arguments of Shamai and Hillel--both right. The event was determined by the avot, but how to interpret the event is up to the individual. The beam of light is refracted with colors. We have to choose the right color.
What was the most important action of Abraham concerning the future? There were two: 1) The galut (the revelation of the coming enslavement in a land not theirs) and 2) the akeida (the sacrifice of Isaac). Especially so is the first one. Some sources believe that Abraham truly discovered G-d at the age of forty. Therefore, shouldn't G-d have revealed Himself at once to Abraham once he discovered the Almighty? No--many years (35) elapsed until the first revelation to leave the land of his birth at the age of 75. His life was one of an exile. Also Isaac was a constant wanderer (although not out of the land known as Israel). The Jewish community has experienced exile almost constantly. To keep changing one's language is almost disastrous. Nothing is quite as discouraging as having beautiful thoughts to express and being unable to do so because of the language barrier--being unable to make one's self understood.
Galut (Diaspora or dispersion) started with the destruction of the first Temple. During the second Beit Hamikdash more Jews lived outside of Israel than within. The three avot (especially Jacob) were in exile. It would seem that for the last 2500 years we have had no choice. In galut (Diaspora) we have either an "idea galut" or a historical fact. The galut of Adam began after the first sin. Basically, galut means homelessness--the feeling of being uprooted. Man is homeless because he is aware of the passing time--that he is closer to the awesome destination--death. The animal doesn't experience this. This is the concept of galut. It doesn't necessarily mean banishment from one geological spot to another. Galut began when man became mortal. When G-d says to Adam, "You will die on the same day," it does not mean that very day. It means he became mortal and never thus knew the day of death. Galut is described in the Torah "at the rivers of Babylon where we cried" (after first destruction). This is physical galut.
How do we know that Rosh Hashanah is Yom Hapachad (a day of fear)? We know because we don't recite the Hallel (song of praise). How can we say Hallel when there is fear? Waking up destroys all the delusions.
When a man is proud and prideful, this is a form of galut. Man should realize that he is not a supreme being but a very weak one. Thus by experiencing the worthlessness of man, Israel could have supplanted the galut predestined by the avot. They would have experienced galut by t'shuvah (repentance). Galut has this many interpretations.
Also in our days we have an alternative. If a man were decreed on Yom
Kippur to galut, he can supplant it by the holiday of Succot. By moving
out of his house into the succah for seven days, he has experienced
a physical galut without the trauma of a galut as we imagine
it. Just as Rosh Hashanah portrays fear, Succot portrays fear and joy.
The joy is the lulav and etrog. The fear (galut) is
the succah. He does not have to go into actual exile.
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Rabbi Soloveitchik was guest speaker at the Sheva Brachot held at the cafeteria of the Brookline High School on the evening of June 18, 1975 for the youngest son of Grand Rabbi Levi Horowitz. The following is the essence of his remarks.
Our scripture read, "Let the soul of joy and gladness of the bridegroom
and the bride be heard in the cities of Judea and in Jerusalem." Why
should it be stated in the cities, the streets and not in the home? The
answer is that joy cannot be a constrictive emotion if it is fenced in
and surrounded by the four walls. Simcha (happiness) must spill
over from the inside into the streets. Joy must rise like a river. Joy
must be accessible to all, then the conclusion is unique. There is nothing
sadder than to have an occasion to celebrate to be joyous over, and not
to have others to share it with. It is only when the joy overflows, that
we have others to share it with, that we ourselves have true happiness.
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Lecture delivered by Rabbi Wieder at Maimonides on Saturday evening
February 14, 1976 to the Convention of Orthodox Jewish Scientists
"When I consider Thy heavens, the work of Thy fingers, the moon and stars which Thou hast ordained. What is man that Thou art mindful of him and the son of man that thou mindest him? For, Thou hast made him a little lower than the angels and hast crowned him with glory and honor." Psalm VIII, lines 4-6. When the poet gazes at the world, he becomes cognizant of the smallness of man. In Genesis, the creation of man is the last act of creation. Day by day, G-d created act by act, bringing us closes to the final and most important, the creation of Shabbat. In the seventh section, man was created. G-d blessed him but did not make him holy. G-d gave him dominion over all, but Tehilim introduces a doubt. What is man? What is his significance?
In the second chapter of Genesis, we read that man is made of dust, is subject to death and the pains of childbirth. Later, we find that he has difficulty controlling his rage (Cain against Abel), his sexual drive (the "fallen angels") and gzaila (robbery), taking what belongs to others (days of Noach). What is man? Tzelem Elokim (image of G-d) engraved in dust!
The rabbinic explanation is that man is good or has the potential for becoming good. The midrash builds it into an element of reconciliation. On the simplest level there is the motive of t'shuvah (repentance) by Adam Harishon (Adam, the first). However, man misses the opportunity which he is given. The Almighty opened a little the gate to repentance, but the restorative power is incomprehensible to man. "If you do t'shuvah, it will save you until you return to the ground." It doesn't say that Adam actually did t'shuvah but that he could. However, other midrashim (interpretations) say that he actually did. "How good it is for me to return" (to turn from sin).
According to another midrash, on the sixth day Adam was created and sinned, not even spending one night in paradise. "You shall become a sign of t'shuvah to your children, for you sinned and repented on the sixth day which is Rosh Hashanah (the Rosh Hashanah is the day of repentance for all time). You have the greatest gift of tzelem Elokim (image of G-d) in that you have sinned and there is possibility to overcome it." Thus, Adam becomes the prototype for all his children, not only to fall but to rise again. His distinction is not perfection but perfectibility.
Abraham is contrasted with those generation that preceded him. the early generations continued in their sinful ways until Abraham came and took the reward of all. Abraham was the fulfillment of which G-d desired in man. G-d was waiting for the one man to come to demonstrate tzelem Elokim. Such as a man who has lost a pearl in the sand sifts much until the jewel is discovered, so did G-d not find the precious one until Abraham's advent. Abraham carried G-d's image gracefully; G-d created man thus for the sake of Abraham. The greatest man among giants was Abraham. Why? Because he was worthy of setting all right which Adam undid by setting. In Genesis we find the word b'hibaram (He created). A midrash declares that it means "created for the sake of Abraham."
It is said that the melachim (angels) declare, "Why create man?" G-d answers, "Because tzadikim (righteous) will come from him." Yet, we find that twice the divine purpose failed. From Abraham the Righteous came Ishmael and from Yitzchak the Righteous came Esau. But the final triumph came from the third, Jacob, where all the children were righteous. The epitome of all is Moshe. Adam declares that he is greater than Moshe because he was created b'tzelem Elokim. Moshe's rebuttal is, "You were unable to spend one night in paradise, but I had the splendor always." (Final section of the Torah "V'lo nos laicho"-his grace was unabated.)
The third in the line of greatness was David. Adam gave a gift to David of seventy years from his thousand so that the progenitor of the Messianic line (who was destined to be stillborn) should be born. The perfection which Adam lost remained lost until his "children of Peretz" (David came from the line of Peretz). Peretz means a breach. Thus, David healed the breach since the time of Adam.
Man's greatness is not only the ability to repent (for often he doesn't) but the love of man by G-d despite the weakness of man. G-d created man with considerable deliberation. First, He created all his food requirements and then the man himself. Said the angels, "What is man that you are mindful of him?" G-d answered, "Why were sheep, oxen, and fish created?" Thus, they answered, "Do what pleases you."
We must understand that angels are rivals to man. They tried to prevent man's creation and the giving of the Torah to man. They are perfect beings and do not have to engage in the constant battle. G-d's answer is that "He need a guest in His palace and thus creates man." Whim did G-d ask, "Shall we make man?" He took counsel with His own heart. Later, when it is written, "It grieved Him at His heart," He asks His heart, "Why did I create him?" When G-d created Adam, some said, "Let him be created." Others said, "Let him not be created." Love and truth fought together. Love said, "Let him be created because he'll make and distribute love." Truth said, "Do not create him because he will be false." G-d cast truth to the ground; some day truth will rise. G-d answered, "I have already created!" (There are seven divine attributes personified as angels. Chochmo (wisdom), tzedakah (charity), mishpat (righteousness), kindness, mercy, truth, and peace.)
What is the point of the midrash? G-d confronts the melachim
(angels) and asks, "What shall I do?" The sefer says that
the angels were right until the advent of Abraham. The creation of man
is not only because man can do t'shuvah but G-d wants to have another
sovereign-a guest at his palace-and it is man. Man is the high priest in
soiled garments. This is an expression: Every kapotah (cloak) has
two pockets for two books. One book is "dust and ashes" and the
other is "greatness of man." With all man's weaknesses G-d wants
him!
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Lecture by Rabbi Soloveitchik on March 13, 1976
The megilah of Purim is not merely an act of reading but of understanding. It is symbolic of the future and might prevent future mistakes. Each word, each sentence of the megilah is in the proper place and nothing is superfluous. As we analyze the megilah, we come to the conclusion that nothing has basically changed during the period of 2500 years from the Purim occurrence until the modern era.
The text commences with the verse, "And it came to pass in the days of Achashueros." Indeed, it should be translated not as the "days" but the "years" because it reflects the image of the generation when the event occurred. These events do not occur by themselves; someone is behind it, and the Almighty is always behind the someone. It reflects the inner motivation of the individuals. G-d wills man to act out the historical drama, but leaves it in the hands of man whether it will be for constructive or destructive purposes. The megilah could have started by merely stating, "Achashueros ruled from Hodu to Cush" (India to Ethiopia) instead of the words "And it came to pass in the days of Achashueros." The meaning however is that those events were characteristic of Achashueros's era. It couldn't have taken place in a different era, only in the days of Achashueros.
What kind of era was it? What was singular about its society? For the most part, it was a paradoxical, a tragic and a comical story. It was one which actually should not have taken place. There is a close resemblance between our time and his despite the two and a half millennia. In this lecture, I will delve into five characteristic traits or resemblances.
1) Portrayal of Kingdom. In the days of Achashueros, the territory he ruled over consisted of 127 provinces, almost the entire known world at that time. It was multi-racial, it was multi-lingual and far flung. In our time, certainly up to the second world war, the only thing comparable was the British Empire with colonies all over the world. There was no state religion and there were many political entities. Persia, the seat of government, had conquered many nations. It did not enslave or kill but invited them to join a federation of states. Each had its own parliament. How do we know this? The megilah speaks of amim (peoples) and princes. Another clue is that Achashueros's prime minister Memuchan (later known as Haman) recommended that the king send letters to all the provinces, the states etc. "according to their languages." All communiqués were in many languages.
Therefore, what is paradoxical? They did not like the Jews. After all, if there were so many groups, peoples cultures, religions, what difference should another group of people called the Jews have meant? If you speak of Germany for the Germans, France for the French (countries where anti-Semitism has been traditional) at least they have singular groups. But here it was cosmopolitan such as America or possibly England where it is homogeneous (therefore, less anti-Semitic). In Persia, with so many cultures, anti-Semitism should have been a foreign body. Persia was multi and should not have been anti-Semitic.
Neither Haman nor Hitler was the originator of anti-Semitism. Haman was not the inventor, he merely took advantage of it. Whereas, the people should have revolted at the idea; no one said a word! Why should the entire Jewish co