Volume VIII, Issue 4 May 2015 Sivan 5775 Kol Hamevaser Editor’s Thoughts: The Jewish Thought Magazine of the Yeshiva University Student Body Reflections of an Unrepentant Tanakh Tanakh in the 21st Enthusiast Dovi Nadel page 3 Century: Looking Back, Rabbeinu Tam Won’t Sign Off On Your Dusty Looking Ahead Tanakh Nathan Hyman page 4 God’s Three Keys and the Dialogue between Talmud and Tanakh Miriam Pearl Khlar page 10 Of Angels and Men: Peshat As A Universal Tool Avraham Wein page 12 Tower of Babel: Lessons for Humanity Michal Schecter page 28 www.kolhamevaser.com Editors-in-Chief 1 Tanakh in the 21st Century: Looking Back, Looking Ahead Shoshana Halpern Kol Hamevaser anakh in the st entury ooking Editor’s Thoughts: Reflections of an Unrepentant Tanakh Enthusiast The Jewish Thought Magazine of T 21 C : L Dovi Nadel By Dovi Nadel child is leaving school, and makes the the bahurim- young students - who say to avoid the fitting complaint of the the Yeshiva University Student Body Back, Looking Ahead following request:“Psok Li Psukekh.”3 that it is an embarrassment for them to Torah to God that “thy children have Associate Editors R. Simeon b. Eleazar testified The translation of the request is sim- learn humash with Rashi and a bit of made me as a harp upon which they Eleorah Sandman on the authority of R. Simeon b. Hani- ple and profound, “recite for me your Neviim and Ketuvim [in the Beit Mi- frivolously play.”9 “Psok Li Psukech” Raphi Ozarowski Editor’s Thoughts: Reflections of an Unrepentant Tanakh Enthusiast 3 6 Editors reflections on his favorite Biblical games, Biblical verses, and the need for reinvigorating Tanakh study na: He who reads a verse at its prop- verse.” In each instance of this phrase’s drash].” requires both a breadth and depth of KOL HAMEVASER KOL Staff Writers within the walls of the Beit Midrash er time brings good to the world, as it appearance, the child immediately re- knowledge for a proper response. 7 Danny Abboudi Dovi Nadel is written, “And a word spoken in its sponds with a verse relevant to the sit- For many reasons, mastering the Sam Berkovitz proper time, how good is it.”2 uation at hand. The verse recited by breadth of Tanakh has taken a backseat These days, there are so many tools Samuel Dratch Rabbeinu Tam Won’t Sign Off On Your Dusty Tanakh 4 the young in the contem- at our disposal to arrive at the neces- Taking another look at an oft (mis)quoted position of the Rabenu Tam on the study of Tanakh Sima Grossman Nathan Hyman These days, children’s games have child is porary yeshiva sary deep understanding of Tanakh. In Alex Maged fallen quite far from their heyday in then inter- curriculum. How the 21st century, investment in serious Tuvy Miller Cross-Pollination As a Method of Biblical Study: A Case Study 7 former generations. In a brief conver- preted by many denizens Tanakh study requires looking back Daniel Shlian An explanation of a peculiar biblical metaphor through tradional mefarshim, intertextual analysis, and comparisons sation I once shared with Rav Adin the ques- of the Beit Mid- as well as looking ahead. Students of Aryeh Sklar to the Ancient Near East Steinsaltz, he reminisced about an old tioner as rash can say that Tanakh must look back to midrashim Miriam Pearl Klahr Alex Maged 10 Sarah Robinson game he used to play in his childhood. some mi- they have, at the and mefarshim , delving into their Ari Schwartz God’s Three Keys and the Dialogue between Talmud and Tanakh 10 The game’s rules were simple. One nor form very least, curso- methodologies, motivations, and his- A fresh look at a well-known Aggada and its deliberate and innovative usage of biblical verses friend would recite an arbitrary verse of proph- rily read through torical contexts. All the while, stu- Layout Editor Miriam Pearl Khlar from Tanakh. The next friend would ecy. For Tanakh (or at dents must look ahead to incorporate Miriam Jacobson then have to respond with a new verse modern least aspire to do the best in archeology, history, and Of Angels and Men: Peshat As A Universal Tool 12 A thorough survey and analysis of new and emerging schools of thought and trends in the study of Tanakh from Tanakh whose first letter corre- ears, what so)? What has literary technique into deepening their Webmaster Avraham Wein sponded to the last letter of the verse is per- happened to the understanding of Tanakh. We must use Daniel Shlian previously recited. Upon hearing about haps most famous words of all of the tools provided to us by both Sefirat HaOmer: Why are We Counting? 17 Rav Steinsaltz’s adventurous youthful unique Rashi who wrote the past and present to enhance our Copy Editors Understanding the counting of Sefirat HaOmer through the eyes of Rishonim and their interpretation Sima Grossman diversions, I remember feeling both about these exchanges is, however, not that just as a “bride adorns herself with appreciation of God’s written word to of the verses in Tanakh 11 Michal Schechter Josh Schilowitz relieved and impressed. I was quite the prophetic element. Rather, as the twenty four types of jewelry, so too man. relieved that Rav Steinsaltz did not ask stories seem to indicate, in the times must a talmid hakham be proficient in When Torah Comes to Life: Abarbanel and the Concept of Peshat 21 me to participate of the Talmud, the twenty four books [of Tanakh]”?8 Indeed, it has come time for this editor An innovative look at the evolving nature of peshat as a reflection of contemporary reality in a reenactment How many denizens of the even the chil- Granted we are no longer young chil- to leave the school house one last time. through studying the thoughts and commentary of the Abarbanel of his child- dren had (ob- dren emerging from a schoolhouse. In In many ways, my studies at YU have Cobi Nadel hood games. Beit Midrash can say that scure) Tanakh fact, we are already college students, brought me one step closer to being Toward Understanding Biblical Gapping: Genesis 38 as a Case Study 24 All the while, they have, at the very least, verses sitting emerging from our classrooms, labs, prepared to “recite my verse” at a mo- On using new literary methods to understand Tanakh, understanding the bible’s usage of “gapping” I was extreme- cursorily read through on the tips of and Batei Midrash. Yet, if we were ment’s notice. It is my hope that this About Kol Hamevaser through the Yehudah and Tamar narrative ly impressed by Tanakh (or at least aspire their tongues.4 asked to “recite our verse,” would we issue of Kol Hamevaser does the same Kol Hamevaser, the Jewish Thought magazine of the Yaakov Ellenbogen Yeshiva University student body, is dedicated to sparking the knowledge to do so)? Now that is have a response? for you. For, indeed, “how good is it” 5 discussion of Jewish issues on the Yeshiva University campus Tower of Babel: Lessons for Humanity 28 of Tanakh that impressive. when one truly knows how to “read a and beyond. The magazine hopes to facilitate the religious and A fresh looks at the story of the Tower of Bavel and the lessons its holds for contemporary times seems to have Even learning the weekly parsha with verse at its proper time.”12 intellectual growth of its readership and serves as a forum for Michal Schecter been pervasive during Rav Steinsaltz’s Sadly, it seems to be the case that, these Rashi is not sufficient to properly students to express their views on a variety of issues that face the Jewish community. It also provides opportunities for young youth. days, Tanakh study has not only fallen equip us with the necessary verses for Dovi Nadel is the outgoing Edi- R. Zvi Dov Kanotopsky and the Kosher Switch 29 out of style in children’s playgrounds, a response suitable to any given situ- tor-in-Chief of Kol Hamevaser on the thinkers to engage Judaism intellectually and creatively, and to A continuation of a yearlong series on “Thinkers of YU’s Past,” this artilce includes reflections on biblical mature into confident leaders. interpretation, the “spirit of Shabbat,”and the “kosher switch” as well. Rav Steinsaltz’s game, I later learned, but in the Beit Midrash as well. A pas- ation. To know Tanakh and to know Wilf campus. He majored in Torah Ve- Kol Hamevaser is published monthly and its primary contributors Aryeh Sklar potentially had its Talmudic anteced- sage written in the Pri Megadim per- how to apply it to any given situation, Hokhmah and will be continuing with are undergraduates, although it includes input from RIETS Roshei ents. There are a number of instances in haps best captures the attitude toward one must study it seriously and deeply. Semikha and graduate studies in Bible Yeshivah, YU professors, and outside figures. In addition to its print magazine, Kol Hamevaser also sponsors special events, speakers, the Talmud where an older person turns Tanakh study in many a Beit Midrash The games of youth do not ensure that next year. Some of his favorite Tanakh 13 discussion groups, conferences, and shabbatonim. to an anonymous child, often as the in modern times. He writes, “there are one gains the aptitude and knowledge verses are listed below. We encourage anyone interested in writing about or discussing Jewish issues to get involved in our community, and to participate 1 This article’s title is based off of I believe that many of the sociologi- from Mishlei 15:23 4 A speech by the Chief Rabbi of in the magazine, the conversation, and our club’s events. Find us the title of Rabbi Norman Lamm’s es- cal and societal observations made in the United Hebrew Commonwealth in online at kolhamevaser.com, or on Facebook or Twitter. say,“Notes of an Unrepenatant Dar- Rabbi Lamm’s reflections can be ap- 3 The four instances of this expres- 1882 offers a fascinating interpreta- shan” found at http://brussels.mc.yu. plied to the study of Tanakh as well. sion’s usage are Gittin 56a, Gittin 68a, tion of this phrase. He notes the signif- edu/gsdl/collect/lammserm/index/as- Hullin 95b, Esther Rabbah Parsha 7 icance of the fact that the children had soc/HASH5876.dir/doc.pdf 2 Sanhedrin 101a; verse quoted is recently left their schoolhouse. His

2 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 3 Tanakh in the 21st Century: Looking Back, Looking Ahead interpretation: a child always repeats hati,(Maggid Press 2014) Page 35 mud Ha’Tanakh Ba’Yeshivot”(Pages the usage of critical literary methods II. Tosafot, it seems that neither Tosafot beinu Tam is quoted by R. Tzemach Tanakh, and that serious Talmud study what his teacher has last taught him. 157-180) in a recent publication by in learning Tanakh see Rav Aharon In Kiddushin 30a, R. Yehosh- nor Rabbeinu Tam understood the re- Duran (“Tashbetz”),17 who adds that subsumes within it mastery of Tanakh If one wants to know what “the peo- 6 Found in the Igrot of Pri Megad- Mikhlelet Herzog and Magid Press, Lichtenstein “Criticism and Kitvei ua ben Chananya derives from a pa- quirement of shilush as requiring one Rav Amram Gaon rejected Talmud as as a whole. But can the latter honest- ple” are saying, ask the schoolchild. im on Or HaHayyim, Igeret Hey. Also Vehi Sichati. ha-Kodesh” in Rav Shalom Banayikh, suk that one should divide his days to cover (and eventually master) a cor- the means of ly be sus- Link to the full speech can be found found in Rav Yeshoshua Reiss’s arti- Eds Hayyim Angel and Yitzchak Blau of Torah study into thirds – one third pus of Torah knowledge. Immediate- fulfilling shi- tained? I’ll here: http://englishhebraica.blogspot. cle quoted above on page 49. The Ig- 8 Rashi to Shemot 31:18. (Ktav Publishig House, Inc. Jersey Mikra, one third Mishnah, and one ly before he cites Rabbeinu Tam, and lush because lower the 5 KOL HAMEVASER KOL com/2007/07/rationalist-19th-centu- eret is written as advice to a teacher. City, NY) 14-32. third Gemara. Rashi understands that immediately after rejecting Rashi’s in- many people bar as far as ry-british.html. He continues on to say “if they were 9 Sanhedrin 101a one divides Can even mastery of terpretation that are incapable possible— wise, they would understand that they 12 Sanhedrin 101a up the week shilush requires of regular Tal- can even 5 Indeed, a glance at any page of should be learning that [Tanakh] first 10 For a fascinating look at contem- by spending Talmud subsume within one to divide up mud study. It mastery the Talmud appears to demonstrate before anything else…” porary methods of teaching Tanakh 13 Mishlei 29:18; Devarim 29:3; two days on it mere familiarity with the days of the also seems to of Talmud that that many of the Tanaaim and through the use of classical mefarshim Eikha 3:27; Tehillim 19:3; Bamidbar Mikra, two Tanakh as a whole? week, Tosafot be the posi- subsume Amoraim were incredibly proficient 7 For an understanding of the his- see Rabbi Yaakov Blau “Medieval 32:6;Tehillim 87:6; Shemot 12:10 ; days on Mish- write that the tion of Rabbe- within it in Tanakh. As Saul Lieberman once torical trends leading Jews toward Commentary in the Modern Era: The Ezra 10:4; Devarim 4:6; Devarim nah, and two days on Gemara.6 (Going requirement of shilush was the impe- inu Peretz,18 mere famil- wrote, “The entire Talmudic literature and away from Tanakh study see the Enduring Value of Classical Parsha- 29:14; Mishlei 3:6; Divrei Ha-Yamim forward, I will refer to this halakhah tus for Rav Amram Gaon to establish whose for- iarity with is testimony to the fact that the sages following two important articles. Rav nut.” I thank Rabbi Yosef and Dr. Rik- 1 29:18. as “shilush,” for the sake of brevity.) “before each day’s pesukei de-zimrah mulation of Tanakh clearly knew Tanakh by heart.” Quot- Yehoshua Reiss’s article “Shavim el vah Blau for pointing me to this work. For reasons beyond the scope of this [reading of] Mikra, Mishnah, and Ge- Rabbeinu Tam’s position is that, “This as a whole? Of the thousands of pe- ed in article by Rav Yeshoshua Reiss, HaTanakh”(Pages 30-68) as well as article, Rabbeinu Tam rejects Rashi’s mara.” This is a reference to the pe- [obligation of shilush] only applied sukim in Tanakh, only a small fraction “Shavim El Ha-Tanakh” in Ve-Hi Si- Rav Yoel Bin Nun’s article “Al Lim- 11 For some fascinating reading on interpretation and concludes that the sukim and Mishnayot that describe the before the Talmud was written down. are quoted in the Talmud. Whatever time within each day is what should sacrificial service, along with Beraita But [now] learning Talmud is suffi- knowledge of Mikrah one acquires be divided into thirds. Tosafot, per- de-Rebbe Yishmael, which nowadays cient, because it is balul mi-kol.” Now, from studying Talmud is fragmentary Rabbeinu Tam Won’t Sign Off On Your Dusty Tanakh haps bothered that common practice are printed in every siddur.13 Evident- if shilush is a means of mastering a at best. And one should not overlook is inconsistent with this imperative,7 ly, Rav Amram Gaon understands corpus of knowledge, it should be ir- the fact that the Talmud generally By Nathan Hyman quotes from Rabbeinu Tam that “We shilush as a formal requirement that relevant whether the Talmud is written quotes pesukim out of context, and/ I. munity, large portions of which do not the latter category is the position oft presented in a way that is accurate, as rely on what it says in Sanhedrin 24b is fulfilled by minimal, daily involve- down or not. But if it is a formal re- or explains them on the level of de- At this point, it is somewhat of (yet!) share this enthusiasm. attributed to Rabbeinu Tam that one well as faithful to the interpretative that [the Talmud of] Bavel is an ad- ment in each genre of Torah study. quirement, having a standardized text rash.24 If shilush demands substan- a truism to observe that a renaissance Neglect of Tanakh study is not effectively fulfills his obligation of tradition of the mesorah.The topic of mixture of Mikra, Mishnah, and Ge- Only given such a premise is the no- is critical, because it means that one tive knowledge of Tanakh, how could in Tanakh study is underway. One can a new phenomenon, nor one whose Tanakh study through Rabbeinu Tam’s posi- mara inasmuch as the name Bavel is a tion of fulfilling shilush through a can consistently expect to encounter Rabbeinu Tam possibly suggest that hardly ignore the growth of interest in scope is limited to complaints about study of the Tal- tion on Tanakh learn- play on balul.8 standardized text—one that takes only Mikra and Mishnah in the course of the fragmentary, incomplete knowl- Tanakh-related Yemei Iyun, the resur- day school curricula or anecdotes about mud Bavli. I hope to ing was briefly taken A superficial reading of Rabbe- moments to read through—compre- their Gemara study. There is not a sin- edge of Tanakh gleaned from Talmud gence of insightful and groundbreak- the average yeshivah student’s abys- demonstrate that this up several years ago inu Tam suggests that he understands hensible. Rav Amram Gaon clearly gle Rishon who quotes Rabbeinu Tam study meets that demand? Even as a ing books on sifrei Tanakh by Ortho- mal level of Tanakh knowledge. It has notion is based on an by Gilad Barach,2 the Gemara’s imperative as requiring does not understand shilush as requir- in a way that definitively supports the limud zekhut, such an argument does dox teachers and scholars, and the ef- a long pedigree, one that some schol- egregious misunder- and shortly thereaf- a balanced schedule of learning, of ing any sort of mastery, or even famil- notion that Talmud study is a substi- not seem plausible. forts of passionate, articulate teachers ars have traced back to the times of the standing of Rabbeinu ter by Shlomo Zuck- which Mikra is an important compo- iarity, with the corpus of Mikra, Mish- tute for learning Tanakh. As for later While substantive knowledge of Tana- to bring the joy of Tanakh study to Rishonim.1 Over the generations, var- Tam. While I cannot ier.3 However, both nent. Rabbeinu Tam further asserts nah, or Gemara as a whole.14 sources, both Shulchan Aruch haRav19 kh is a worthy goal, it has nothing to broader audiences. For aspiring stu- ious sources and arguments have been claim that no author- authors dedicated the that one can fulfill this imperative It is only after Tosafot quote and Shelah20 forcefully and definitive- do with shilush. Thus, although Rab- dents of Tanakh, the natural response invoked to justify the absolute prima- ities can be marshaled majority of their dis- simply by studying Talmud, which, Rav Amram Gaon and his conception ly reject Shakh and Rama’s under- beinu Tam’s broader views about the is excitement at new opportunities to cy for study of Talmud and Halakhah, to support the inter- cussion to disputing because it contains all elements of of shilush that they proceed to quote standing of Rabbeinu Tam.21 22 The importance of Tanakh study are still delve into devar Hashem and com- and the concurrent neglect of Tanakh. pretation that I reject, whether Rabbeinu a Torah curriculum, can adequately Rabbeinu Tam. Whereas Rav Amram consensus of Rishonim and Ahronim an open question,25 his interpretation mune with those Some of the the interpretation of Tam was “resigned” confer mastery of Mikra that would Gaon promulgated a standardized text thus reaches the same conclusion as a of shilush should be stricken from the who share similar However, if we look arguments Rabbeinu Tam that and “uncomfortable” otherwise require separate study. In as the means of fulfilling the daily close reading of Tosafot—it is a mis- canon of sources marshaled to support passions. At the closely at Tosafot, it seems are strong is so often bandied with his position, one fell swoop, Rabbeinu Tam has imperative of shilush, Rabbeinu Tam understanding to describe Rabbeinu the neglect of Tanakh study. Hopeful- same time, one that neither Tosafot nor and deserve about as irreconcilable with the source which he intended only as a limud ze- justified the common practice not to simply suggests that daily Talmud Tam as a “proud supporter of Tanakh ly then, the discourse about the rela- must be bitterly Rabbeinu Tam understood both reflec- texts, unsupported by simple logical khut, or whether he was a “proud sup- divide each day’s learning into thirds, study serves equally well,15 inasmuch non-scholarship.” tive importance of Tanakh study can aware that in the tion and thinking, and rejected by the con- porter of Tanakh non-scholarship.” 4 A and also set the stage for nearly a mil- as Gemara learning generally entails Thus far, I have hopefully focus on the sources and issues of pol- background of this the requirement of reasoned sensus of halakhic authorities. I ac- close reading of Rabbeinu Tam, togeth- lennia of principled neglect of Tanakh contact with Mikra and Mishnah as demonstrated this misunderstanding of icy that are genuinely relevant. excitement lies an shilush as requiring one consider- knowledge that principled objection to er with the Rishonim and Poskim who study. This is the familiar understand- well. Talmud Bavli is balul mi-kol Rabbeinu Tam has the support of nei- unfortunate truth. to cover (and eventually ation. Other Tanakh study is a legitimate position clarify his position, will hopefully ren- ing of Rabbeinu Tam, and it has the not because it subsumes Tanakh as a ther text nor unchallenged tradition.23 Nathan Hyman is a 2011 graduate That is the fact master) a corpus of Torah arguments and that Rabbeinu Tam is only one of der this disagreement irrelevant, inas- imprimatur9 of no less than the Rama10 whole, but rather in the more modest Some brief reflection should show of Yeshiva College, and a third year that serious, rever- knowledge. are flawed many sources that it rests upon. None- much as it takes a misinterpretation of and the Shakh,11 the latter of whom sense that there are generally pesukim that it is not supported by common law-student at NYU Law School. ent, and innovative and rest on theless, when sources are invoked to Rabbeinu Tam as its starting premise. explicitly invokes it for the purpose of printed on each page.16 sense either. Recall that the misunder- study of Tanakh is something novel a misreading of the relevant sources. justify or even idealize the neglect of justifying neglect of Tanakh study.12 This reading of Rabbeinu standing has two premises—that shi- and unusual in the broader Torah com- One argument that falls in Tanakh study, those sources should be However, if we look closely at Tam is not my own. It is how Rab- lush demands substantive mastery of

4 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 5 Tanakh in the 21st Century: Looking Back, Looking Ahead 1 See the discussion in E. Kanar- stylistic variations. even according to the interpretation fogel, Jewish Education and Society in 16 Ahronim struggle to reconcile of Rabbeinu Tam that I claim should Cross-Pollination as a Method of Biblical Interpretation: A Case Study the High Middle Ages (Detroit, 1992), 9 Tur (Yoreh Deah 246) also the requirement of shilush with the be rejected. They argue that Rabbeinu By Alex Maged the people, who by this point have process, if that is what it is required. to pursue anybody who touches their and E. Kanarfogel, “On the Role of seems to hold this way, but he can be curriculum in Pirkei Avot (5:25) of ben Tam only justified an exclusive focus changed their minds about living in home, and a person endangers himself When we pick up a work of military Rashi’s grandson, the Rashbam, offers Bible Study in Medieval Ashkenaz”, read as adopting the alternate inter- hamesh le-mikra... ben tet-vav la-Ge- on Talmud for those who have already Canaan, have other ideas—they decide by doing so.”8 What these Spanish theory or a history of war, we expect it a more favorable understanding of the in The Frank Talmage Memorial Vol- pretation I suggest below. At best, his mara, a simple of reading of which attained mastery of Mikra. to conquer the land, even though they exegetes seem to be telling us is that ume, Vol. I, ed. by Barry Walfish (Hai- position is ambiguous. suggests that one concludes Mikra to be written clearly, factually, and to- bee simile. In his view, Israel’s enemies KOL HAMEVASER KOL have been warned not to, and are the Israelites should have known the-point. Metaphors, symbolism, and are analogous to bees in the sense that fa, 1993), who identifies the thirteenth study at 15 and thereafter dedicates 23 I do not mean that the inter- easily defeated better than to lay claims to territories allegory belong to Du Fu, not to Sun they are united: century as the beginning of this trend. 10 Yoreh Deah 246:4 to Talmud. Maharsha (Chiddushei pretation which I reject has no adher- as a result. that were not theirs. To establish your Tzu; to Sophocles, not to Thucydides; “when one goes Agadot, Sanhedrin 24a) writes that for ents of stature, only that there is a very It is a fairly Perhaps this analogy home in the land of your forefathers to von Goethe, not to von Clausewitz. out [to attack], 2 Nakh: The Neglected Nineteen, 11 Yoreh Deah 245:5 Rabbeinu Tam, the answer is simple. strong consensus against it. straightforward is intended to provide and foremothers is a beautiful mitsvah; In most cases, our Torah presents no all the others Kol Hamevaser November 2011 Because shilush requires only a mini- story. What is comfort. Do not be to launch a reckless attack against a exception to this rule; though the follow suit.”3 12 Nonetheless, it does not fol- mal, formal involvement in Mikra and 24 See R. Moshe Tzuriel (Otzrot Moshe adding surprised that you met people to whom you have not offered battles which it recounts certainly Indeed, notes 3 Defending the Opponents of low that this interpretation of Rabbe- Mishnah, it is entirely consistent with haMussar Vol. 2, pg. 780). to it by likening peace, and whom God has explicitly involve supernatural phenomena, the resistance when trying to Hizkuni,4 the Nakh: A Reluctant Devil’s Advocate, inu Tam is reflected in practice. See R. dedicating the majority of one’s time to Israel’s enemies commanded you to leave alone, is style of the text’s narrative voice as enter into the Promised Amalekites Kol Hamevaser Feburary 2012 Moshe Tzuriel (Otztrot haMussar Vol. Gemara after age 15. 25 As far as I am aware, there are to “bees”? most certainly not. it describes those battles is markedly Land, Moshe intimates. were not alone 2, pg. 779), who notes that Rabbeinu no other places where Rabbeinu Tam prosaic. Yet at the beginning of Sefer As modern Anything valuable always when they Intertextual Approaches 4 This is Shlomo Zuckier’s Tam is not quoted by either Shulchan 17 Yavin Shmuah (Commentary to directly addresses the role of Tanakh Devarim, as he reminisces upon an students of confronted the characterization of Rabbeinu Tam in Aruch haRav, Chayei Adam, Kitzur Eizehu Mekoman, 1:1) study in a Torah curriculum, nor any comes with challenges. While the rabbinic commentators vary attack against the Israelites that took Tanakh, there Israelites—they Where there is sweetness, widely in their analysis of our verse Defending the Opponents of Nakh: Shulchan Aruch, Mishnah Berurah, scholarly literature that attempts to place nearly four decades prior, Moshe are a number were aided by there are stings; in Devarim, each of them strives to A Reluctant Devil’s Advocate, Kol or Chofetz Chayim in his Kuntres Li- 18 Hagahot ha-Smak, Mitzvah reconstruct his position. We know that uncharacteristically waxes poetic: of angles from the Canaanites.5 connect its meaning to the details of Hamevaser February 2012. kutei Amarim in their discussions of 105 he wrote a commentary on Sefer Iyov, which we could Hizkuni’s [After the sin of the spies] you the battle described in the book of the practical requirements of talmud but that one can hardly extrapolate a approach this question. Let us, in this observation is especially interesting said to me, “We have sinned Bamidbar. Yet perhaps we must return 5 It is unclear from the Gemara Torah. I have opted for the more am- 19 Hilkhot Talmud Torah 1:1, broader conception of Tanakh learning essay, sample a few of those approaches when we consider that the Canaanites against the Lord; we will go to the moments immediately preceding whether this is a derashah gemurah, bitious argument that Rabbeinu Tam Kuntres Achron from that fact alone. together. First we will examine what did not even dwell in the mountains, up and fight, according to all that battle if we wish to uncover the or simply an asmakhta. However, Zo- himself never held the position that the traditional mefarshim have said in where the war took place; according to that the Lord, our God, has import of Moshe’s curious reference to har Chadash (Tikkunim Vol. 2, 78:2) Rama and Shakh attribute to him. 20 Masekhet Shavuot, Perek Ner regard to our verse, with an emphasis on the report of the scouts sent by Moses, commanded us.” So every one “bees:” and Levush (Orach Chaim 50:1) write Mitsvah how their comments remain pertinent they inhabited of you girded his weapons, that the requirement of shilush is rab- 13 See Tur (Orach Chayim 50). nearly a millennium after they were “the coastal [The spies and you prepared yourselves binic in nature. As for why R. Amram Gaon fixed these 21 R. Shimshon Raphael Hirsch written. Then we will read our verse region.”6 Like said]: “We to go up to the mountain [and particular selections as opposed to any (Nineteen Letters, Letter 18, Feldheim “intertextually”—a literary method for Rashi, then, are unable to into the land of Canaan, which 6 Presumably, one spends the other combination of Mikra, Mishnah, ed. pg. 267) also writes that neglect of interpreting Tanakh that has recently Rashbam go up against you had previously rejected]. seventh day reviewing one’s learning and Gemara, see Beit Yosef, ibid. Tanakh study is based on a mistaken gained in popularity—to see how it elucidates the people And the Lord said to me, from the previous week. interpretation of the Gemara’s state- fits within the Israelite experience our verse in [of Canaan], “Say to them, ‘Neither go up 14 However, this conception of ment that Talmud Bavli is balul mi-kol. in the wilderness, more generally. a way that is for they are nor fight, for I am not among 7 Other Rishonim have different shilush is clearly adopted by Rambam (Which is meant disparagingly, not as Finally, we will draw on insights from contemporarily stronger you, lest you be struck down interpretations of shilush which also (Hilchot Talmud Torah 1:11), who un- a complement.) R. Hirsch might be Ancient Near Eastern mythology (and, relevant— than we.” before your enemies.’” So I reconcile this problem. According to derstands that complete mastery of working with the Rama and Shakh’s to a lesser degree, from linguistics), whether in They spread spoke to you, but you did not as a way of situating our verse in its the War of a rumor Rambam (Hilchot Talmud Torah 1:11), Mikra, Mishnah and Gemara is re- understanding of Rabbeinu Tam, in listen, and you rebelled against broader cultural context. Independence, about the shilush is not indefinite. After one quired. Rashi’s position on the matter which case he is arguing that Rabbe- the command of the Lord, and the Six Day land which reaches a certain mastery of Mikra and is not explicit, but a compelling argu- inu Tam misunderstood the Gemara you acted wickedly and went Rabbinic Approaches War, or the Yom Kippur War, Israel’s they had scouted, telling the Mishnah, they dedicate the balance of ment can be made that he rejects a for- (an ambitious argument), but it seems up to the mountain. And the Probably the best-known interpretation neighbors have often been joined in children of Israel, “The land their time to Talmud. According to Ran mal conception of shilush fulfilled by more likely that he is arguing that Rab- Amorites, dwelling in that of Moshe’s bee imagery is Rashi’s. their military campaigns by nations we passed through to explore (Commentary on Rif, Avodah Zarah a minimal, standardized text. See R. beinu Tam was misunderstood by oth- mountain, came out towards According to this French commentator, who have no geographical stake in the is a land that consumes its 5b), the whole concept of ‘thirds’ is lav Mordechai Ashkenazi’s commentary ers. This is how R. Joseph Elias (pg. you and pursued you like bees, the Amorites are likened to bees conflict. inhabitants, and all the people davka, and R. Yehoshua ben Chananya to Hilkhot Talmud Torah (Perek 2, pg. 293 ibid.) understands R. Hirsch. and beat you down in Seir, as because “just as a bee dies instantly we saw in it are men of stature. simply means that one should dedicate 69). far as Hormah.1 .Ibn Ezra, by contrast, appears more upon stinging a person, so too your There we saw the giants, the appropriate time to each. 22 R. Ya’akov me-Lisa (Ethi- The incident that Moshe refers to in sympathetic to Israel’s enemies. He enemies, upon touching you, died sons of Anak, descended from 15 Presumably, he didn’t suffice cal Will, quoted by R. Moshe Tzuriel this passage is first recorded in the suggests that the Amorites are likened immediately.”2 To attack Israel, Rashi the giants. In our eyes, we 8 Rabbeinu Tam’s position is also with Rav Amram Gaon’s standardized ibid.) and R. Yishmael haKohen (Re- fourteenth chapter of Bamidbar. After to bees because “anybody who nears implies, is suicidal. His gloss is eerily seemed like grasshoppers, and quoted by Tosafot on Avodah Zarah text because it had not yet earned uni- sponsa Zera Emet, Yoreh Deah 107) the sin of the spies, Hashem decrees the home of a bee is immediately prescient; until today, those who seek so we were in their eyes.”9 (19b) and Sanhedrin (24a), with minor versal acceptance. reach effectively the same conclusion that the Israelites must wander in chased and bitten.”7 Likewise, Rabbenu to harm the Jewish people are willing Only twice in the Torah are humans the wilderness for forty years. But Behaye states: “It is the nature of bees even to take their own lives in the likened to insects: in our verse, and in

6 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 7 Tanakh in the 21st Century: Looking Back, Looking Ahead the final verse cited above. It would the Israelites in the wilderness, the word for “bee?” At first glance, him up, then to smear his What all of this means in terms ,is “Seventy faces has the wounds with wax and bring of the verse in our Torah portion הרובד appear that these verses are closely only ones whom Moshe characterizes it would seem that as in “pestilence.” Torah,” our sages inform him back home. The bee meanwhile, is open for debate. Maybe ,רבד connected. In Bamidbar, a frightened as “bees” are those who forcibly related to people abandons its plans to conquer prevented their entrance into the land Nevertheless, the Etymological us-—there are numerous finds Telipinu sleeping in a Moshe compares the Amorites to the Promised Land when it is told that of Canaan. Perhaps this analogy is Dictionary of the Hebrew many ways to unpack the meadow and carries out the bees in order to stress that even when teachings of our tradition. order to sting him. Telipinu is the Israelites lose a battle, God is still ,הרובד its members “seem like grasshoppers” intended to provide comfort. Do not be Language, in its entry for

KOL HAMEVASER KOL in the eyes of the locals. The Israelites surprised that you met resistance when cites only the Arabic and Aramaic This is especially true in furious at being stung; when in charge; our enemies are also His ultimately change their minds, but trying to enter into the Promised Land, cognates of the word—it does he is sleeping and nursing a “messengers,” as it were. This is they are routed by the Canaanites all Moshe intimates. Anything valuable not list a definitive origin.15 This the twenty-first century, temper, he does not want to be a theme that recurs throughout the same. Then, in Devarim, Moshe always comes with challenges. Where leaves the door open for us to think as discoveries in fields forced to make conversation! Tanakh,22 and particularly throughout alludes to the debacle by portraying there is sweetness, there are stings; more carefully about Toussaint- ranging from archaeology He refuses to return and starts the book of Devarim;23 that it should Israel’s enemies as “bees.” The bee where there is honey, there are bees. Samat’s theory. to zoology provide us to destroy mankind as well as express itself in our verse would not does not prey on other insects, 10 oxen and sheep.18 surprise us. However, explanations Linguistic-Cultural Approach In her book, Toussaint-Samat with an ever-expanding and its cousin, the wasp, generally In this Hittite legend, the bee is that do not invoke this theme are spends several pages tracing the data set against which prefers plant material as well.11 Yet Until now, we have grounded our an emissary of the gods—but it certainly possible, and perhaps worth mythic symbolism of bees and to interpret our timeless wasps have been known to eat other explanations of Deuteronomy 1:44 fails in its mission, bringing about examining another time. of honey in the Graeco-Latin Torah. insects—including, occasionally, squarely within the Tanakh itself, destruction instead of peace. Against tradition. Yet it turns out that bees Other Approaches? grasshoppers—on one condition: if or within the commentary of the this backdrop, three verses from our play a prominent role in at least Withdrawal of the Fertility God:” the grasshopper is already dead, or traditional Biblical exegetes. An Tanakh take on entirely new meaning: Together we have considered several two Ancient Near Eastern cultures as it has been paralyzed.12 Perhaps this altogether different approach becomes The myth describes how all different approaches to understanding well. Holly Bishop teaches us about the (1) And I will send hornets is the meaning behind Moshe’s “bee available when we expand our focus life on earth was paralyzed, the meaning of Moshe’s bee imagery. before you, and it will [הערצ] significance bees held for the ancient imagery.” “There was no reason for us and include in our study material when the god of fertility These interpretations are by no means Egyptians in her own book, Robbing drive out the Hivvites, the to lose that battle,” he implies. “Only outside of the Jewish canon. To that disappeared…. All we learn mutually exclusive; each grants us the Bees: Canaanites, and the Hittites because we became paralyzed by our end, we turn now to a rather unlikely is that the god goes away in access into another dimension of from before you.19 own fears were we vanquished.” source: Maguelonne Toussaint- [The Egyptians] believed that great anger… His action has our verse, and each compliments all Samat’s A History of Food. Here are the bees were the messengers and a terrible effect on the world. (2) And also the hornets of the others. “Seventy faces has the On the other hand, it is possible that the Lord, your God, Torah,” our sages inform us-—there [הערצ] surprising remarks that we find at the incarnations of the gods, who Fire will not burn; corn will Moshe’s bee imagery includes a more Sponsorship beginning of the author’s discussion had bestowed honey from not grow; no young ones are will incite against [your are numerous many ways to unpack positive undertone as well. Twice in on honey: on high. A translation of one born to the cattle or humans; enemies], until the survivors the teachings of our tradition. This the course of the narrative of the sin papyrus reads, “When Ra trees wither, springs dry up, and those who hide from you is especially true in the twenty- of the spies is the land of Canaan The Hebrew for bee is dbure opportunities for [the sun-god] weeps again the and everybody starves. At a perish.20 first century, as discoveries in fields referred to as a “land of milk and from the root dbr, meaning water which flows from his eye feast the Sun-God gives for ranging from archaeology to zoology honey.”13 This is a refrain that repeats ‘word,’ whence the pretty first (3) And I sent the hornet becomes a bee…” Throughout the ‘thousand gods’ nobody is provide us with an ever-expanding before you, and it upcoming issues are [הערצ] itself throughout Tanakh, and though name Deborah, indicating the the ancient kingdoms of Egypt, satisfied by the food and drink, data set against which to interpret our “honey” in this context is generally bee’s mission to reveal the drove them out from before hieroglyphs of bees were used and the Weather-God suggests timeless Torah. understood to refer to fruit syrup, Truth. Honey, miraculously you, even the two kings of to signify omniscience, power, the reason must be that his son there is no reason to rule out a literal made by bees, signifies truth the Amorites; not with your The search for multiple layers of available! and deity.16 has gone away in an angry reading. It is striking, at any rate, that because it needs no treatment sword, nor with your bow.21 meaning within our texts is, in no In ancient Egypt, bees were regarded mood and has taken all good of the many enemies who confronted to transform it after it has been Both the Egyptians and the Hittites small part, what renders its study so as “incarnations of the gods.” This things with him…. Now the collected. It does treated bees as representatives of the enjoyable and personally rewarding Be in contact with us at is consistent with Toussaint-Samat’s Weather-God asks the goddess not deteriorate, gods. Yet the Egyptian bee is born for those who engage in it. So too is claim. Even more noteworthy for our Hannahanna for advice, and and until the through a sort of divine accident, and the development of a novel insight purposes, however, is the importance she suggests he goes himself. discovery of the Hittite bee undermines the aims that results from a cross-pollination attributed to bees in Hittite culture. All he achieves, however, is to [email protected] sugar there was of those who send it. The upshot is of multiple sources: Biblical and Along with the Amalekites—whom break the shaft of his hammer, no substitute.14 that neither the Egyptian nor the rabbinic, Jewish and secular, ancient the Torah explicitly identifies as one of when he knocks at the closed Though not a Hittite pantheon is truly omnipotent; and modern—as the case may be. the nations that attacked the Israelites gate of Telipinu’s house, and to find out more work of Biblical its members don’t even exert In the words of King Davd, the toil in the original account of the battle that this makes him give up his scholarship, A complete power over a little bee. of Torah is matok mi-dvash ve-nofet we have been studying—the Hittites quest. In the end Hannahannas History of Perhaps it is in order to dispel these tsufim: “sweeter than honey and the were one of the indigenous peoples of sends the bee out to search information. We thank Food raises pagan theologies that the Hebrew drippings of its combs.”24 Canaan’s mountain range.17 It is telling for the missing god, against an intriguing Bible presents the “bees” as God’s that bees serve as divine messengers the advice of the Weather- Alex Maged is a Junior at Yeshiva question: What, agents—lest anybody mistake who is in their mythology as well. Annelise God who thinks the bee is too University and a Staff Writer for Kol you for your support. indeed, is the in control of whom, Hashem adopts Talbot summarizes the Hittite Myth small to be of any use. The bee Hamevaser etymology of the conventions of Israel’s neighbors of the Missing God in her article “The is ordered to sting Telipinu the Hebrew in his hands and feet to wake and turns it on its head.

8 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 9 Tanakh in the 21st Century: Looking Back, Looking Ahead bled with the statement of Rabbi Yo- open for you his bounteous store, the hears of Rachel’s distress when she of God and man acting as partners, the 6 Numbers 13:29 13 Numbers 13:27, 14:8 18 Talbot, Annelise. “The Withdraw- hanan: how can Rabbi Yohanan say heavens, to provide rain for your land turns to Yaakov and says “Give me episodes of Elisha and Eliyahu no lon- 7 Ibn Ezra to Deuteronomy 1:44 s.v. 14 Toussaint-Samat, Maguelonne. A al of the Fertility God.” Folklore 93.1 that God does not entrust a messen- in season and to bless all your under- children or I shall die”12 and senses ger contradict Rabbi Yohanan’s state- (Endnotes) ka’asher ta’asenah ha-dvorim History of Food, p. 18. Chichester, (1982): 31-46. ger with any of these keys when the takings.”8 This pasuk affirms Rabbi her desperation when she tells Yaakov ment. Like Yechezkel, these prophets 1 Deuteronomy 1: 41-44. 8 Rabbenu Behaye to Deuteronomy UK: Wiley-Blackwell, 2008. 19 Exodus 23:28 Tanakh relates Yohanan’s to have children on her behalf with her act as vessels, bringing life into the 2 Rashi to Deuteronomy 1:44 s.v. 1:44 s.v. ka’asher ta’asenah ha-dvorim 15 Klein, Ernest. A Comprehensive 20 Deuteronomy 7:20 how both Eli- point: that maid, Bilhah.13 Unlike the example world. Rabbi Yohanan’s words can be ka’asher ta’asenah ha-dvorim 9 Numbers 13:31-3 Etymological Dictionary of the Hebrew 21 Joshua 24:12 yahu4 and El- only God from Devarim, here what actualizes understood as stressing that the source KOL HAMEVASER KOL 3 Rashbam to Deuteronomy 1:44 s.v. 10 “Bee (insect),” available at: www. Language. New York, NY: Macmillan, 22 See, for example, Judges 2:11-15 isha5 brought controls the God’s use of the key is not the fulfill- behind the miraculous actions of the ka’asher ta’asenah ha-dvorim britannica.com 1987. and Jeremiah 25:8-14. the dead back heavens— ment of His mitsvot, nor even a re- prophets, is not a messenger nor an 4 Hizkuni to Deuteronomy 1:44 s.v. 11 “Wasp (insect),” available at: www. 16 Bishop, Holley. Robbing the Bees: 23 See, for example, Deuteronomy to life? Fur- the ulti- quest directed towards Him. Rather, it angel, but God Himself. The pesukim ka’asher ta’asenah ha-dvorim britannica.com A Biography of Honey, p. 44-5. London, 28:49-69 and 32:19-30. thermore, in mate store- is Rachel’s intense pain and suffering he brings emphasize man’s power in 5 Numbers 14:45 12 ibid. UK: Simon & Schuster, 2006. 24 Psalms 19:11 17 Numbers 13:29 Mesekhet San- house—and that causes God to act, and open her bringing such miracles to this world, hedrin the Tal- that only womb. God does not only respond to while simultaneously serving as a mud tells that He provides the fulfillment of his commandments firm reminder that though man plays both the key rain for the and action; He also responds to inter- a role in such miracles, they are acts of rain and the world. But nal human emotion of God. Perhaps this is the idea that Mazal Tov to our staff writer (and incoming associate editor) key of the re- it is also im- Finally, the context of the last pasuk Tosafot and Rashi are imparting when vival of the dead were given to Eli- portant to note the context of this pa- Rabbi Yohanan quotes is most aston- they limit Rabbi Yohanan’s statement. yahu. Rashi resolves this question by suk. The perek opens with the words ishing. God says to Yechezkel, “And Through stating that God does some- explaining that when Rabbi Yohanan “Now if you obey the Lord your God you shall know that I am the Lord, times hand over the keys, but never Alex Maged upon his recent engagement to Blima Zelinger! says “three keys the Holy One blessed to observe faithfully all His command- when I have opened your graves and all at once or permanently, Rashi and be He has retained in His own hands ments which I enjoin upon you this lifted you out of your graves,”14, rein- Tosfot relay that while oftentimes God and not entrusted to the hand of any day,”9 and then lists the many bless- forcing the idea that only God can re- empowers man and hands him a key, messenger,” he means to say that all ings that will come upon the Jewish vive the dead. This statement appears ultimately God is the source of all life. three keys were never entrusted to a people if they heed the words of God. after God shows An explora- messenger together, at the same time.6 Thus, though only God holds the key Yechezkel a val- Exploring the context tion of the However, this statement does not pre- of rain, it is man who determines when ley of dry bones, of pesukim quoted context of clude the handing of only one or two the key is used. Man’s choice to fol- and miraculous- Rabbi Yohan- of the keys to an emissary as was done low the mitsvot is what prompts God ly brings them in Tanakch breathes an’s pesukim with Eliyahu. Tosfot, resolves this to unlock the heavens and bring rain to to life in front new life into Talmudic suggests that God’s Three Keys and the Dialogue between Talmud and Tanakh question differently, explaining that this world. of Yechezkel’s statements, as the Talmudic his statement statements breathe new By Miriam Pearl Klahr Rabbi Yohanan’s words imply that This idea of man actualizing God’s eyes. But Ye- is not only ments, are commonly used. Though at “The Lord will open unto these three keys can never permanent- powers is further strengthened by Rab- chezkel does not life and understanding into about God’s “Talmudic text that comments times one does not need to understand thee His good treasure, ly be in the hands of an agent. They bi Yohanan’s next pasuk: “And God stand idle as the pesukim power and a on some verses of Scripture calls in its the context of a quoted pasuk to fol- the heaven to give the rain can however be temporarily given to remembered Rachel, God listened to miracle occurs. description turn for interpretation. Its intentions low the logical flow of Talmudic argu- of thy land in its season.” messengers, allowing Eliyahu and El- her and opened her womb.”10 Again, Instead he plays of an are- are not immediately apparent; its ex- ments, understanding the background The Key of Childbirth, for isha to momentarily possess the pow- this pasuk demonstrates how God con- a role in the process. “Then He [God] na where man and even angels have position can surprise a novice, and al- of pesukim is a powerful tool when it is written, “And God er of bringing the dead to life. A third trols childbirth and opens wombs. But said to me, “Prophesy to the breath, no control. Rather, Rabbi Yohanan’s lows for several levels and dimensions engaging in the interpretation Levinas remembered Rachel, and approach to this question may lie in the broader context, and even the pa- prophesy O mortal!””15 And only after statement is also about the power of of meaning,1” wrote the twentieth cen- calls for. It both enhances and deepens God hearkened to her, and examining the pesukim which Rabbi suk itself, also testifies to man’s role Yechezkel utters this prophecy are the man and the partnership between man tury French philosopher, Emmanuel one’s understanding of the Talmudic opened her womb.” The Yohanan cites. in the process—God only opens Ra- bones revived. What purpose is there and God. Man’s actions, words, and Levinas. Verses or pesukim from Tana- conversation2. This article will explore Key of the Revival of the While Rabbi Yohanan’s un- chel’s womb after listening to her. The to Yechezkel’s prophesizing to the emotions shape when and how God kh appear often within the pages of the the pesukim that Rabbi Yohanan cites Dead, for it is written, And equivocally states that God alone con- language of ‘opening’ is also used re- bones and the breath? Couldn’t God interacts with this world. The idea Talmud. Sometimes the Talmud comes regarding God’s “three keys” and how ye shall know that I am the trols rain, childbirth, and the revival of garding Leah’s womb11, but there the revive the dead without man’s words? of God’s three keys reminds man to to expound halakha, ethical norms, and their context enriches one’s under- Lord, when I have opened holds in His hands the keys to all life. the dead, the pesukim he brings convey pasuk does not say that God listened Yet, what having Yechezkel prophe- recognize the glory of God as they righteous behavior from the pesukim. standing of his teaching. your graves.”3 Angels and emissaries play no role in an almost subversive counter-voice to to Leah. Rabbi Yohanan specifically size accomplishes is the creation of partner to bring about miracles. Fur- Often the pesukim serve as proof texts “Rabbi Yohanan said: Three keys the Rabbi Yohanan’s statement the transformation of desolate grounds his statement. The verses teach that chooses a verse where God not only space for man to act as a catalyst for thermore, just as exploring the context that support the different positions and Holy One has retained in His own teaches that rain, childbirth, and the into lush grass through rain, the cre- though God may hold the keys to cre- opens the womb of a barren woman, this miracle, even if practically this of the pesukim enriches one’s under- views of the tannaim and amoraim. In hands and not entrusted to the hand revival of the dead are exclusive- ation of new life from the human body, ation, man has power over how and but where this opening also comes as catalyst is unnecessary. Though only standing of the Talmud, the Talmud’s such instances, it is rare that pesukim of any messenger, namely, the Key ly in God’s control. The structure of or the revival of the dead. These acts when God is able to use these keys7. a response to human action. However, God can revive the dead, He stretches use of the pesukim gives the verses are cited in their entirety. Rather short of Rain, the Key of Childbirth, and his words builds from the least to the of creation are too miraculous to be at- The first pasuk, brought in relation to surprisingly, when one examines the out His hand for man to join Him in of Tanakh meaning beyond their im- phrases, consisting of precise language the Key of the Revival of the Dead. most dramatic of God’s actions, and tributed to anyone but God. the key of rain, is from the book of De- pesukim, one does not find any prayer the process. mediate context. The opening of the which strengthens particular argu- The Key of Rain, for it is written, demonstrates that God and only God But Tosfot and Rashi are trou- varim. The pasuk reads “The Lord will that Rachel offers to God. Instead, one In light of this perek and its example heavens, Rachel’s wombs, and the

10 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 11 Tanakh in the 21st Century: Looking Back, Looking Ahead graves of the dead are no longer inde- are God’s acts of creation. Rain is a come together to illustrate how God’s between man and God as divine words shat, a plain meaning, which is acces- “lofty and openly displayed might”.19 reading of the verses. He suggests that in order to view figures in the text as pendent events. Picking up on the re- miraculous occurrence, a direct bless- power and man’s potential interact. bring new meaning to human thought, sible and which is meant to be under- Rabbi Bazak challenges Rashi’s read- the lack of a response implies that the stellar role models for subsequent gen- peated use of the root patach, to open, ing from God, akin to childbirth and Exploring the context of pesukim and human thought reveals new mean- stood by the reader… the meaning of ing because merely two verses later the key point of the story is not the result erations. In this pursuit, the “derash” Rabbi Yohanan puts these pesukim in the revival of the dead. One realizes quoted in Tanakh breathes new life ings in divine words. the text is found in the text and your Jews are described as being frightened. but rather the question itself. Moshe’s school chooses specific teachings of dialogue with one another. Sudden- that expressing deep emotion to God into Talmudic statements, as Talmu- job is to find it.”12 A thorough reader is Rabbi Bazak says that there is room to request should be viewed negatively Hazal or early commentators which aid ly these three seemingly unrelated can have the same power as a proph- dic statements breathe new life and Miriam Pearl Klahr is a sophomore at deemed capable of understanding the present an alternate explanation which since it is a plea to flesh and blood, their method of understanding.21 One occurrences are all connected events et’s words bringing life into the world. understanding into psukim. Together, Stern College and is a staff writer for

KOL HAMEVASER KOL meaning of a story or episode in Tana- is in line with the peshat. He quotes which runs counter to the spirit of is not supposed to interpret the stories that open the world to new life; they Three seemingly unrelated pesukim they create a beautiful conversation Kol Hamevaser kh through grappling with the words of two other verses in Tanakh where “yad the surrounding verses. Those verses pertaining to great biblical figures in the text alone. rama” is used (Bamidbar 15:30, De- (Bamidbar 9:17-18, 10:33-34) and oth- the manner that a simple reading of the Literary analysis is another varim 32:27) and proves from there er verses in Tanakh (Devarim 8:15-16, text would imply. A reader is deemed 1 Emanuel Levinas, “The Jewish first studied the statement of Rav Yo- characteristic of the movement: struc- that what the verse means is that Bnei Bamidbar 15:39-41) emphasize that incapable of understanding the text on Understanding of Scripture,” Cross chanan that this article explores with 6 Rashi Taanit 2a 11 Bereishit 29:31 tural, plot, and character analyses are Yisrael had a sense of haughtiness, as Bnei Yisrael must rely on the help of his own since they lack the skills neces- Currents, available at: www.crosscur- Rav Yehoshua Weisberg. used to understand the meaning of the if their exodus from Egypt was of their God to lead them while in the desert sary to discover the abstract complexi- rents.org 7 Rabbi Dov Berkowitz, Hadaf Ha- 12 Bereishit 30:1 text.13 In contrast to most medieval own doing. This example reflects three and not man. Moshe and Bnei Yisrael ties which lead to uncover the deeper- 3 Taanit 2a-b kiyumi, 245, Magid. commentators who analyzed verse-by- different aspects of the movement s must realize that they need not rely on and more accurate- meaning. Remarks 2 Rav Shai, director of Nishmat’s 13 Bereishit 30:3 ’ verse, the peshat movement often looks methodology. It reflects dedication to the eyes of Hovavsince the Ark of God of commentators that criticize biblical first year Israeli program and Rav 4 Melachim Aleph 17:19-23, Sonci- 8 Devarim 28:12, JPS Translation at an episode more broadly in order to a close reading of both the local vers- will lead them. Rabbi Bazak arrives at figures22 should not be viewed as le- Yehoshua Weisberg, director of Nish- no Translation 14 Yechezkel 37:13, JPS translation understand it.14 A final distinguishing es and relevant verses found in other this conclusion through a close textu- gitimate models of interpretation for a mat’s Shana Ba’Aretz, both exposed 9 Devarim 28:1, JPS Translation characteristic of the peshat movement locations in al reading and reader, only the esteemed status of the me to the beauty of analyzing the con- 5 Melachim Bet 4:31-37, Soncino 15 Yechezkel 37:9, JPS Translation is its use of commentaries and mid- Tanakh; it dis- thereby notic- commentator justifies him understand- text of psukim quoted in the Talmud. I Trnaslation 10 Bereishit 20:22 Our approach to Biblical rashim. While others may study com- plays a will- interpretation is too often ing the gap in ing the verses in that way.23 mentaries and their approaches as an ingness to homiletical; it is the the narrative. A classic example of this ap- end in itself15, the peshat school utilizes Additionally, proach is with regard to David and 1 disagree with pulpit and the synagogue Of Angels and Men: Peshat As A Universal Tool them differently. As Rabbi Ezra Bick the opinion of he makes use Batsheva. From the simple reading of puts it, “the pioneering work of Rashi earlier com- approach. The Book of of both near- the verses it seems clear that David By Avraham Wein and Ramban, Radak and Abarbanel, mentators if Books has become a by and distant committed a few grave sins relating the Netziv and Rav Hirsch, are aids, their opinions compilation of sermonical passages as a to murder and adultery in the process In the opening pages of Fami- our core values and ideals”,4 and thus it Tanakh through the eyes of Hazal and ments, a description of the methodol- not the subject itself.”16 This is consis- are not in line inspirational texts, popular means to un- of taking Batsheva as a wife. This ap- ly Redeemed, Rabbi Soloveitchik pro- is only natural to desire to comprehend earlier commentators and not through ogies employed, as well as few illus- tent with the goal of the peshat school, with the pe- maxims and vulgar common derstand the proach is based on Natan’s reproach of claims:2 “I am sorry to say that many its messages. In sincere pursuit of this grappling with the text to find the“ sim- trative examples, is necessary. Before to understand the text itself, and not shat, and final- sense. However, the most Tanakh’s ap- David as well as David’s confession: Jews don’t look to Bible for guidance end, new ple meaning.” They describing the peshat movement, it is the commentator. Rabbi Hayyim An- ly it represents beautiful aspect of the Bible proach to rely- “‘Wherefore hast thou despised the and that its spiritual message, so indis- camps believe that only imperative to provide a working defi- gel sums up the nuanced approach to the readiness is its Weltanschauung, its ing on human word of the LORD, to do that which is pensable for man today, is completely have Hazal and early nition of the term peshat. Mori ver- commentaries as: “We must consider to be critical world view, its spiritual beings. Final- evil in My sight? Uriah the Hittite thou ignored. Our approach to Biblical inter- formed commentators were abbi Rabbi Mosheh Lichtenstein ex- them ‘our eyes to the text’ rather than of Bnei Yisrael ly, it reflects a hast smitten with the sword, and his pretation is too often homiletical; it is and fresh able to achieve an plains that “Peshat seeks to enter into as substitutes for the text”.17 Addition- if the peshat of outlook upon both the world willingness to wife thou hast taken to be thy wife…’ the pulpit and the synagogue approach. method- accurate under- the content of the text, to understand ally, Midrashim are used to illuminate the verses so and man criticize a great ‘And David said unto Nathan: ‘I have The Book of Books has become a com- ologies standing of the text. the meaning of the words, to explain the text, sometimes by pointing out indicate. biblical figure sinned against the LORD.’”24 (Shmuel pilation of sermonical inspirational have A careful analysis the use of alternative expressions, parallels, emphasizing linguistic nu- Another example that high- even if Hazal and earlier commentators 2:12:9,13). This is indeed how a num- texts, popular maxims and vulgar com- been de- of each of these two to examine passages in their context ances, or finding gaps in the narratives, lights the methodology employed by had not done so. Rabbi Bazak’s analy- ber of medieval commentators under- 8 mon sense. However, the most beau- veloped. approaches and the and contrast similar passages.” Rabbi but are not themselves the subject of the peshat school is Rabbi Bazak’s in- sis is emblematic of a number the key stand the story as well25. According tiful aspect of the Bible is its Weltan- In the assumptions upon Hayyim Angel provides a briefer defi- study. terpretation of the narrative involving characteristics of the peshat school. to this reading, David’s ensuing con- schauung, its world view, its spiritual last half which their Bibli- nition of peshat and defines it as “the A few examples from a prom- Hovav Ben Reuel and Moshe in Bam- fession and repentance absolve him outlook upon both the world and man”.3 century, cal methodologies primary intent of the author.”9 The es- inent figure within the peshat - move idbar (10:29-32).20 Moshe requests that The Derash Methodology from these severe sins. In contrast, While Rabbi Soloveitchik does not a Tanakh “revolution”5 has occurred in are predicated will reveal the roots of sential methodological assumption of ment will help elucidate this method- he stay with Bnei Yisrael on their jour- the “derash” school diverges from this discount the value of homiletical bib- Israel.6 The movement, with Yeshivat their debate and reflect how struggling the peshuto shel mikra movement is ology by demonstrating how finding ney towards the Land of Israel. Hovav The other school of biblical in- approach and instead begins with the lical interpretations, his point strikes Har Etzion and Herzog College at the to find the “peshat” of the verses of the described by Rabbi Yoel Bin Nun, a another place where a word is used in declines Moshe’s offer but Moshe pe- terpretation will be referred to in this a-priori assumption that David could at a seemingly intuitive notion,that we helm, has aroused controversy in other Tanakh should be perceived as a uni- founder of the movement, as “the key Tanakh will help elucidate its mean- titions him to stay in order to serve “as article as the “derash” school, and in have not committed such serious sins should strive to understand what the circles in the Religious Zionist world.7 versally critical tool. to learning Tanakh and understand- ing. Rabbi Amnon Bazak, in his book their eyes” and guide them toward Is- general is characterized by the use of because of his exalted status, reflected Tanakh itself is saying. The impact of The primary element of this contro- ing it, is found within it.”10 What this “Nekudat Peticha”, attempts to explain rael. Interestingly, the Tanakh does not the tools of rabbinic interpretation to by his being the progenitor of the Mes- Tanakh on our lives is immeasurable. versy has been a return to peshuto shel The Peshat Methodology means is that there is no inherent need the meaning of the words “yad rama” record a response to Moshe’s appeal. diverge from the simple reading of the siah.26 Instead they focus on the talmu- Rabbi Hayyim Angel states that Tana- mikra, which will be referred to as “pe- for help from external sources in order (Shemot 14:8) which appear in the con- Rabbi Bazak notes the absence of an text. Perhaps the most common reason dic dictum ““Whoever says that David kh “shapes our religious worldview, shat” for convenience. Another camp Prior to analyzing the theolog- to understand Tanakh.11 Rabbi Ezra text of Bnei Yisrael leaving Egypt18. answer from Hovav and attempts to ex- for this is in order to look at the fig- sinned is in error(Shabbat 56a).” As a our religious and moral behavior, and expresses the need to exclusively view ical assumptions behind these move- Bick elaborates further: “there is a pe- Rashi comments that the words mean plain this peculiarity through a peshat ures in the text in a more positive light result, they understand David’s sins to

12 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 13 Tanakh in the 21st Century: Looking Back, Looking Ahead be significantly less severe than a pe- great biblical figures. Rabbi Mosheh among men, the ‘beloved of God,’ but man onto Tanakh, we should allow the there. If they stray from the simple intent was to communicate far more mine the objectives of the midrash.”42 shat reading would understand. Lichtenstein describes the critical as- they achieve all this while retaining perspective of Tanakh to influence our reading we must ask what education- important ideas, that only for the sake How can one ascertain if Hazal are in- sumption of the peshat movement: their human qualities- and therein lies own. al, pedagogical, or religious message of brevity are couched in terms of the deed straying from the simple meaning Theological Assumptions of the “Human nature in the Torah is basical- their greatness.”34 The fact that they lies therein. A few examples will illus- age of the protagonists.”39 This meth- of the text in order to advance some Movements ly similar to the human nature we are sin is only natural as human beings. Usefulness of Peshat For the Derash trate the value of this approach. Rabbi odology allows Rabbi Hattin to under- type of message, if one has not previ- familiar with. Our view of the biblical Yet their ability to nonetheless be ex- School Menachem Leibtag, in his attempt to stand Rashi’s insights about Yitzchak’s ously grasped the simple reading?

KOL HAMEVASER KOL The approach of the “derash” drama, and our suggestions for ana- traordinary figures despite this is what understand why there are so many in- part in the akeidah. The common de- An extraordinary example of school is predicated upon a critical lyzing the narratives, are based on an makes them great. Despite this fundamental dis- terpretations of Moshe’s sin at Meriva, nominator in these examples is that a this approach can be found in an arti- theological assumption, namely, we understanding that emotions like love, The clearest proof of this per- agreement, which is certainly le’sheim suggests the following methodology: close reading of the text and determin- cle written by Rabbi Yoel Bin Nun. In do not live on the same exalted plane hate, envy, compassion and the whole spective is found in the thought of the shamayim, what should not be lost in “to better understand why there are so ing what the peshat might be, allows Bereishit the verse states with regard of existence that the holy biblical gamut of human emotions with which two founding roshei yeshiva of Yeshi- the crossfire is the pertinent value pe- many different opinions, the first part for greater understanding and respect to Lot’s hospitality of the angels in Se- figures lived on, and we are thus not we are familiar, are identical to their vat Har Etzion, Rabbi Aharon Lichten- shuto shel mikra possesses for both of this week’s shiur carefully analyzes of the commentaries. dom: “And he prepared a banquet for capable of relating to them. They are counterparts in the inner world our stein and Rabbi Yehuda Amital. Rab- schools. As has been exhibited, the pe- the key pesukim of this narrative. To A similar approach is true with them, and baked matzot, and they ate” fundamentally different than us and forefathers.”32 This stance is the justi- bi Lichtenstein shat school believes in the value of the understand why there are so many regards to the Hazal’s midrashic com- (Bereishit 19:2). Rashi commenting any attempt to analyze them based on fication for the writes: “Were simple reading of the text in addition opinions, we must begin with the To- ments, which were not created in a on the verse quotes a midrash which our own frame of reference is simply a peshat school. Simply put, it is not Avraham not to to the meaningful teachings of Hazal rah’s own description of their sin… vacuum. Rabbi Mosheh Lichtenstein says “It was Pesach”. This comment is mistake27. They are viewed as near-an- One is able to being superhuman that have had any and earlier commentators. Yet grap- let’s do on our own what (most likely) claims that “the midrash’s attempt to shocking. How can it have been Pesach gelic figures. This perspective can be read the text made them great, it was human emotions pling to find the simple meaning of the all of the commentators did on their provide answers for questions of this if Bnei Yisrael had not even gone down as well as on an understanding of the extracted from the writing of Rabbi through one’s specifically the fact that or drives, and text is equally important for the derash own before they wrote their commen- kind is not arbitrary nor is it guesswork; to Egypt yet? Rabbi Bin Nun writes: midrash,… and its greatness. The mid- Aharon Kotler: “The actions of our own eyes sim- they were human, and would thus have school. This is because in order to both taries…That would be the most logi- it is based on an analysis of the moti- “At some stage, the realization hit me. rash recognizes expressions character- forefathers, who, as we have said, were ply because were capable of achieving taken his son to understand and truly appreciate the cal way to figure out wherein lies his vating factors that underlie the text.”40 I read the chapter as it is written, and istic of the Exodus from Egypt, within the foundations of the Jewish people he or she can greatness despite the be sacrificed just words of Hazal and earlier commen- mistake.”38 In doing so Rabbi Leibtag For one to understand midrashim, one was suddenly struck by the depths of the story of Lot’s exodus from Sedom. and of the whole world, could not have relate to the difficult trials and as one would tators, one needs to understand how emerges with an understanding of must begin with an analysis of the sim- the insight possessed by Hazal and by Indeed, ‘it was Pesach.’”43 This is a been influenced in the slightest by per- figures and tribulations inherent to an animal, then they arrived at their conclusions. Their what drove the various commentaries ple meaning of the text. This is for two Rashi. It is specifically when one reads striking example of how only through sonal inclinations and desires.”28 Or as dramas that fill akeidat Yitzchak interpretations and analyses were not to reach their conclusions. Another il- primary reasons. The first is that very the text itself directly – rather than attempting to understand the simple Rabbi Aharon Lichtenstein describes the verses of man’s emotional existence would not have created in a vacuum, but rather derive lustration of this methodology can be often the midrash’s goal is to enlight- through the eyes of the commentaries meaning of the text itself allows one to this approach: “many in the religious the Tanakh. constituted as from the words of the Tanakh itself. found in the writings of Rabbi Hattin. en us about the simple meaning of a – that Hazal’s view emanates from the fully appreciate the brilliant comments camp adopt the approach, namely, that monumental a Understanding the peshat of the vers- After determining the many problems narrative. Dr. Yael Ziegler writes “it words of the verses… The many paral- of Hazal. gedolei Yisrael are superhuman. One The Crux of the Debate display of faith and religious resolve es leads to a deeper appreciation of the with Rashi’s chronology in his com- has been my experience that a deeper lels between the overturning of Sedom Thus, despite the deeply rooted cannot draw any comparison between as it did; it would have lost its signif- contributions of both Hazal through ments on hayei sarah he says the fol- examination of midrashim often un- and the plagues on Egypt practically debate between the peshat and derash us and them. They have no emotions, The true source of this debate icance. Thus, we cannot overlook the midrashim and early commentators. lowing: “It is not enough to simply say covers a deep apprehension of the crux shout out, ‘Pesach!’ Hazal had all these schools, peshuto shel mikra should be struggles or drives, and certainly nev- revolves around one major question. sins of several of gedolei Yisrael, but With regards to early commen- that Rashi’s interpretation is ‘wrong.’ of the narrative41”. Therefore one must parallels in mind when they drew their seen universally as both a valuable and er sin.”29 Rabbi Lichtenstein argues What makes the figures in Tanakh like we must view them in the broader con- tators, this approach can be discerned Having concluded that it is untenable grapple with the simple meaning of the conclusion in the midrash.” Rabbi Bin critical tool when studying Tanakh. that “this approach evolves from an the Avot, Imahot, Moshe, and David text of Hazal’s overall attitude towards in a number of teachings from the pe- from a textual standpoint, the more text itself in order to eventually under- Nun continues by saying that by not admirable concern for the preserva- so extraordinary? The derash school these exceptional personalities. These shat movement. In the introduction to important task now is to ascertain why stand what Hazal’s comments are re- trying to read the Tanakh in a simple Avraham Wein is a first-year student tion of our respect and reverence for believes it is because biblical charac- are giants who sinned, but whose sins his book “Passages”, Rabbi Michael Rashi may have proffered it… We vealing about it. Secondly, Dr. Ziegler and straightforward manner “we lose studying Tractate Ketuvot at Yeshiva our gedolim.”30This approach is based ters were superhuman, flawless figures do not diminish their greatness”.35 Hattin states that “we will meet the must begin to ponder the deeper signif- comments that “when the midrashim out on the treasures of the biblical text, College. on a key assumption. For biblical fig- imbued with exalted souls who nev- Rabbi Amnon Bazak in describing the Rishonim through the study of the text icance of the source, the implication of do stray from the simple meaning of which fill a person with supreme joy ures like the Avot, Moshe or David to er seriously erred. The peshat school thought of Rabbi Amital makes a criti- itself, via an attentive reading that will its reading that only on a surface level the text, it is often enlightening to ask and with the love of God. We lose out be considered worthy of the accolades answers this question completely dif- cal point: “Do we wish to see artificial, naturally introduce them. To study the appears implausible. Perhaps Rashi’s why they did so and to try and deter- on the joy of the simple, plain reading, and place they receive in our tradition, ferently, affecting their entire meth- angelic figures, who neither err nor text thoroughly is to anticipate many they need to be pristine characters. odology. Simply put, it is not being sin? What do such figures have to offer of their questions and to more fully 1 I would like to thank Rabbi Shalom Car- rah MiEtzion: New Readings in Tanach, ed. York, NY: Kodesh Press, 2014), 128. Plainly, for them it is inconceivable superhuman that made them great, it us? Should we falsify the plain sense appreciate their solutions. A student my, Rabbi Moshe Rosenberg and Dr. Moshe 3 Joseph Dov Soloveitchik, Family Re- by Ezra Bick and Yaakov Beasley (Jerusalem: for great figures to have sinned since it was specifically the fact that theywere of Scripture in order to create unreal- who immediately consults Rashi or Cohen for their willingness to share their time deemed: Essays on Family Relationships. Maggid, 2011), Xiv-xvi. Additionally see Yo- 7 See the writings and teachings of Rabbis would diminish their holy stature. human, and were capable of achieving istic characters? Or perhaps, just the Ramban after a cursory reading of the and expertise in preparation of this article. (Hoboken, NJ: Toras Horav Foundation, sef Markus, “A Collection Of Sources,” in My Tzvi Tau and Shlomo Aviner. This movement In contrast, Rabbi Mordechai greatness despite the difficult trials and opposite: based on an understanding of verse has failed to adequately under- 2000), 3. Constant Delight- Contemporary Religious has been referred to as the “Tanakh Bgoveh Zionist Perspectives on Tanakh Study (He- Shamayim” approach as opposed to “Tana- 2 While Rabbi Soloveitchik was not a mem- Breuer, a monumental figure in the pe- tribulations inherent to man’s emotion- the complexity of Biblical figures, we stand either one of them or the subtle- brew), ed. by Yehoshua Reis (Jerusalem: Mag- kh Bgoveh Eineim”. While this is humorous, 33 37 ber of the peshuto shel mikra school per se, he shat movement writes : “To endeavor al existence. Rabbi Mosheh Lichten- should adopt a different approach to ties of the verse itself.” This idea is 4 Hayyim Angel, “Introduction,” in Hayy- gid, 2013), 219-46. it is an unfair distinction simply because the can be seen as a “father figure” to this school. to understand the plain sense of the stein phrases it as follows : “The To- life, which does not view human com- very intuitive. Ramban and Rashi ex- im Angel, Peshat Isn’t so Simple: Essays on peshat school firmly believes that their meth- His impact is significant on a number of lead- Developing a Religious Methodology to Bible odology is what Chazal desire. Bible is to accept the fundamental as- rah, however, presents the forefathers plexity as something essentially nega- amined and struggled with the text first ing figures in the peshat movement. See Mos- 6 Although not exclusively in Israel. For ex- 36 Study (New York, NY: Kodesh Press, 2014), sumption that ‘the Torah speaks in hu- to us as human beings, and their lives tive.” Rabbi Amital’s point is striking before arriving at their conclusions. If heh Lichtenstein, Moses: Envoy of God, Envoy amples refer to Hayyim Angel, “Literary 8 Mosheh Lichtenstein, Moses: Envoy of God, 31 of His People: Leadership and Crisis from the Theological Methods”, in Hayyim Angel, Pe- man language’.” We are deemed ca- as human lives. Of course they are but intuitive. Instead of imposing our they choose one approach to the text, 5 The term revolution is relative because it can Envoy of His People: Leadership and Crisis Exodus to the Plains of Moab (Jersey City, NJ: shat Isn’t so Simple: Essays on Developing a pable of understanding the actions of lofty, outstanding individuals, the elect own perspective of the ideal nature of we want to understand how they got be seen a return to the roots of earlier biblical Religious Methodology to Bible Study (New from the Exodus to the Plains of Moab (Jersey KTAV Pub. House, 2008), 267. commentary. See Ezra Bick, “Preface,” in To- 14 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 15 Tanakh in the 21st Century: Looking Back, Looking Ahead City, NJ: KTAV Pub. House, 2008), 224. gel, “The Paradox Of Parshanut”, in Hayy- 29 Yosef Markus, “A Collection Of temporary Religious Zionist Perspectives on im Angel, Peshat Isn’t so Simple: Essays on Sources,” in My Constant Delight- Contempo- Tanakh Study (Hebrew), ed. by Yehoshua Reis Sefirat HaOmer: Why Are We Counting? 9 Hayyim Angel, “From Black Fire To White Developing a Religious Methodology to Bible rary Religious Zionist Perspectives on Tanakh (Jerusalem: Maggid, 2013), 189-194. Fire”, in Hayyim Angel, Peshat Isn’t so Sim- Study (New York, NY: Kodesh Press, 2014), Study (Hebrew), ed. by Yehoshua Reis (Jeru- By Josh Schilowitz ple: Essays on Developing a Religious Meth- 36-57. salem: Maggid, 2013), 244. 37 Michael Hattin, Passages: Text and On the second day of Pesah the Rishonim that may clarify the pur- felt it compelling to read the Pesukim as in tending to their crops at this time of odology to Bible Study ( New York, NY: Ko- Transformation in the Parasha (Jerusalem, desh Press, 2014), 13. I interpret Rabbi during the times of the Beit HaMikdash, pose of counting the Omer nowadays. making the Korban HaOmer a sine qua year were markedly susceptible to for- 16 Ezra Bick, “Preface,” in Torah Mi- 30 ibid. Israel: Urim Publications, 2012), 8. Angel’s statement to mean what the author ex- Etzion: New Readings in Tanach, ed. by Ezra a Kohen offered the Korban HaOmer, a non in beginning the count. The Torah getting their obligation of Aliyah LeRe- KOL HAMEVASER KOL pected the reader to grasp. Additionally, Rab- Bick and Yaakov Beasley (Jerusalem: Maggid, sacrifice of ground barley, and the Jew- Ran (Pesahim 28a in the folios establishes a contingent relationship in gel (pilgrimage to Jerusalem). Thus, 31 Mordechai Breuer, Pirque Bereshit(Alon 38 Tanach.org. Menachem Leibtag, n.d. bi Shalom Carmy’s writings discuss relevant 2011), Xv. Emphasis added. ish nation would subsequently begin of Rif) believes that Ameimar’s state- which only the ability to sacrifice the the Torah prescribes a daily counting Shevut, Israel: Tevunot Press, 1998),iii. Also Web. 15 Apr. 2015. issues in defining peshat. See Shalom Carmy, 4 “Editor’s Note: A PESHAT IN THE DARK: see Ezra Bick, “Preface,” in Torah MiEtzion: the offering’s eponymous count: Se- ment is fundamentally in agreement Omer would engender a count . Con- from the bringing of the Omer on Pesah REFLECTIONS ON THE AGE OF CARY 17 Hayyim Angel, “From Black Fire To New Readings in Tanach, ed. by Ezra Bick and 39 Michael Hattin, “Chronology and In- firat HaOmer. This sacral countdown with the opinion of sequently, until the bringing of the Shtei HaLehem GRANT,” Tradition: A Journal of Orthodox White Fire”, in Hayyim Angel, Peshat Isn’t Yaakov Beasley (Jerusalem: Maggid, 2011), terpretation,” in Torah MiEtzion: New Read- connected the Korban HaOmer of Pe- Abaye. Namely, all nowadays on Shavuot to ensure that farmers re- Jewish Thought 43.1 (2010): 1-6. so Simple: Essays on Developing a Reli- Xvi. and Yehoshua Reis, “Preface”(hebrew), ings in Tanach, ed. by Ezra Bick and Yaakov sah to the Shtei HaLehem offering of agree in principle that Is our count merely a when we member to trek to Jerusalem. Avudra- gious Methodology to Bible Study (New York, My Constant Delight- Contemporary Reli- Beasley (Jerusalem: Maggid, 2011), 236. Shavuot. The Torah mandates “And the Mitsvah nowa- vestigial rite built to cannot ham’s reasoning highlights the signif- NY: Kodesh Press, 2014), 13. gious Zionist Perspectives on Tanakh Study 10 Yoel Bin Nun, “On The Study Of Tana- For another interesting example see “Joshua (Hebrew), ed. by Yehoshua Reis (Jerusalem: you shall count for yourself from the days is DeRabanan remind us of the bona fide offer the icance of Avodat Beit HaMikdash in kh In Yeshivot”(hebrew), in How I Love Your Berman, “Hearing the Baby’s Cry,” in How I Maggid, 2013), 11. morrow of Sabbath, from the day you due to our lack of a counting that we yearn for Omer, maintaining a daily count. It follows Torah: Essays In Honor Of Yeshivat Har Etzi- 18 “Amnon Bazak, Nekudat Peticha vol. Love Your Torah: Essays In Honor Of Yeshivat on On The Fourty-Fifth Anniversary of Its 2(Alon Shevut, Israel: Tzomet, 2009), 71. Har Etzion On The Fourty-Fifth Anniversary bring the Omer, they shall be to you functioning Beit Ha- with the speedy rebuilding our count that without the possibility of Avodat Founding(hebrew) ed. by Yitshak Rakanti, 32 Mosheh Lichtenstein, Moses: Envoy of of Its Founding ed. by Reuven Ziegler(Alon seven complete weeks until the morrow Mikdash. Howev- of the Beit HaMikdash? would be Beit HaMikdash and the inapplicability Shaul Barth, and Reuven Ziegler(Alon Shevut: 19 chabad.org God, Envoy of His People: Leadership and Shevut: Yeshivat Har Etzion, 2014) 74. of the seventh Sabbath you shall count er, there is a debate Specifically, what exactly completely of Aliyah LeRegel, the count could be Yeshivat Har Etzion, 2014) 77. Crisis from the Exodus to the Plains of Moab fifty days, and you shall offer anew about how to actual- are we accomplishing by Rabbinic relegated to the stature of Zekher Le- (Jersey City, NJ: KTAV Pub. House, 2008), 40 Mosheh Lichtenstein, Moses: Envoy of meal-offering to Hashem”1 and again in ize the count in our in nature, Mikdash. Our count would serve as a 20 “Amnon Bazak, Nekudat Peticha vol. 250. Also see the quote from Rabbi Aharon 11 Rabbi Carmy has pointed out that God, Envoy of His People: Leadership and counting nowadays? 2(Alon Shevut, Israel: Tzomet, 2009), 153- Lichtenstein in Yosef Markus, “A Collection Sefer Devarim a similar commandment times: Abaye thinks a tearful mere shadow of the archetypal count, there can be different ways to define “exter- Crisis from the Exodus to the Plains of Moab 154. Of Sources,” in My Constant Delight- Con- is listed, “You shall count seven weeks one needs to count throwback which can only exist within the quint- nal sources.” Are the fields of archeology and (Jersey City, NJ: KTAV Pub. House, 2008), temporary Religious Zionist Perspectives on linguistics considered external sources or are 224. from the beginning of placing the sick- both the weeks and days passed, while to the days of the Temple or perhaps essential context of the Korban HaO- Tanakh Study (Hebrew), ed. by Yehoshua Reis they a necessary background for the text (but 21 The methodology of “picking and le to the standing crop, you shall start Ameimar thinks one need only count a hopeful harbinger of its hasty recon- mer and Aliyah LeRegel. (Jerusalem: Maggid, 2013), 245-46. the text still stands on it’s own)? This import- choosing” can be viewed as dangerous. This to count seven weeks.”2 The Torah ac- the days passed. We count the days struction. topic is not within the scope of this article 41 Yael Ziegler, Ruth: From Alienation To ant discussion is not within the purview of this Monarchy(New Milford, CT: Maggid, 2015), centuates the role of the Korban HaO- and weeks to acknowledge the majority A second creative school of article. See Shalom Carmy, “Editor’s Note: though. See Amnon Bazak’s article in My 33 It is critical to note that this does not Constant Delight- Contemporary Religious 11. mer in initiating the count, however, opinion, which is evident from the Ge- If the entire count is dependent on thought exists amongst the Rishonim. A PESHAT IN THE DARK: REFLECTIONS mean to view these figures crudely as unspec- 6 ON THE AGE OF CARY GRANT,” Tradition: Zionist Perspectives on Tanakh Study (He- tacular beings. Rather it means to understand Sefirat HaOmer continues to command mara noting the practice of the Beit Mi- bringing the Omer, the Korban itself Rabbeinu Yeruham thinks that there are A Journal of Orthodox Jewish Thought 43.1 brew), ed. by Yehoshua Reis (Jerusalem: Mag- their acts within the appropriate context of 42 ibid. the Jewish nation’s attention from Pe- drash of Rav Ashi. Rashi (Menahot 66a would appear to play a very central and two distinct Mitsvot contained within (2010): 1-6. Also see Hayyim Angel, “Liter- gid, 2013), 195-206. chazal and early commentaries. This point is sah until Shavuot. Is our count merely s.v. “Ameimar Mani”) clearly expli- fundamental role in understanding the our count. We count the days passed, ary Theological Methods”, in Hayyim Angel, clear from the writings of Rabbi Yaakov Med- 43 Yoel Bin Nun, “Lot’s Pesah and Its Sig- a vestigial rite built to remind us of the cates that Ameimar only counted days count. Indeed, the prevalent epithet of which is DeOraita even nowadays, and Peshat Isn’t so Simple: Essays on Developing an, Rabbi Aharon Lichtenstein and others. See nificance,” in Torah MiEtzion: New Readings 22 See the Ramban’s commentary on Bere- bona fide counting that we yearn for and not weeks because he felt that the this Mitsvah, “Sefirat HaOmer,” plac- we count the weeks, which is DeRa- a Religious Methodology to Bible Study (New ibid. 186 and 245. I also heard this point from in Tanach (Shemot), ed. by Ezra Bick and Yaa- 7 York, NY: Kodesh Press, 2014), 118-136. ishit 30:1 for an example. my esteemed teacher Rabbi Michael Rosens- kov Beasley (Jerusalem: Maggid, 2012), 152- with the speedy rebuilding of the Beit Mitsvah is not obligatory when we can- es the Omer as the axis upon which the banan nowadays . Rabbeinu Yeruham 3 5 weig. 154. HaMikdash? A Mitsvah that occupies not bring the Korban HaOmer . Tosfot Mitsvah turns. Avudraham explains reads the Pesukim carefully and notes 12 Ezra Bick, “Preface,” in Torah Mi- 23 See Yehoshua Reis, “Preface”(hebrew), a full 49 days of the Jewish calendar (Menahot 66a s.v. “Zekher LeMikdash that the count plays a pragmatic role that in Parshat Emor, only the weeks Etzion: New Readings in Tanach, ed. by Ezra My Constant Delight- Contemporary Reli- 34 Mosheh Lichtenstein, Moses: Envoy certainly necessitates a thorough anal- Hoo”) and Rosh (Pesahim Perek 10, Si- for farmers in an agricultural society are mentioned in relation to the Korban Bick and Yaakov Beasley (Jerusalem: Maggid, gious Zionist Perspectives on Tanakh Study of God, Envoy of His People: Leadership ysis. Specifically, what exactly are we man 40) also agree that nowadays the during the times of the Beit HaMik- HaOmer. The count of the days is men- 2011), Xv. (Hebrew), ed. by Yehoshua Reis (Jerusalem: and Crisis from the Exodus to the Plains of accomplishing by counting nowadays? Mitsvah is Rabbinic in nature due to dash. Farmers assiduously involved tioned in Pasuk 16 without reference to Maggid, 2013), 9-10. Also see Rabbi Aharon Moab (Jersey City, NJ: KTAV Pub. House, our inability to offer the Korban Lichtenstein’s important analysis in ibid. 244 2008), 253. Bolding is my own. Also see Yo- 13 ibid. xvii. See Rabbi Amnon Bazak’s sef Markus, “A Collection Of Sources,” in My The Gemara in Menahot 66a HaOmer. introduction to the first volume of his book: Constant Delight- Contemporary Religious presents an ambiguous debate about “Amnon Bazak, Nekudat Peticha(Alon Shevut, 24 Mechon-Mamre translation Zionist Perspectives on Tanakh Study (He- Israel: Tzomet), 5766 the requirements of the count. Abaye So far, the Rishonim cit- brew), ed. by Yehoshua Reis (Jerusalem: Mag- thinks it is a Mitsvah to count the days ed have all assumed that without 25 See the comments of the Sefer Chassi- gid, 2013), 236. 14 Ezra Bick, “Preface,” in Torah Mi- dim, Abarbanel, and Ralbag and weeks. Ameimar only counts the the actual offering of the Korban Etzion: New Readings in Tanach, ed. by Ezra days and not the weeks because the HaOmer in the Beit HaMikdash, 35 ibid. 245-246 Bick and Yaakov Beasley (Jerusalem: Maggid, 26 Avigdor Nebenzahl, Sermons On Sefer Mitsvah is “Zekher LeMikdash Hoo” (a the Mitsvah of Sefirah is only 2011), xviii. Also see Rabbi Shalom Carmy’s Bereishit(hebrew),( Jersualem, 2003), 396. remembrance of the Beit HaMikdash). Rabbinic in nature. A simple 36 Amnon Bazak, “The Legitimacy to Be comments available at http://www.look- The Rabanan of the Beit Midrash of reading of the Pesukim would stein.org/articles/imitate_ramban.htm Human in the Thought of Rav Amital”, in Alei 27 ibid. 378-379 Etzion 17, ed. by Reuven Ziegler(Alon Shevut, Rav Ashi concurred with Abaye. The seem to bolster this position. Israel: Yeshivat Har Etzion, 5772), 23. For exact points of contention latent in this The Torah clearly states that the 15 This can be viewed in part as the re- 28 Aharon Kotler, Mishnat Rabbi Aharon a similar educational perspective see Yuval back and forth combined with the am- counting should begin “from the sult of the extraordinary work of Dr. Nechama pt. 3 (Lakewood, N.J., 5748), pp. 179-180. Cherlow’s article “David the King Of Israel biguity of the Pesukim quoted above day you bring the Omer.” The Leibowitz. It is subject to debate if this was Lives(hebrew)” in My Constant Delight- Con- actually her intent though. See Hayyim An- stoked an important Mahloket amongst Rishonim mentioned may have

16 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 17 the Omer. Thus, the count of days ex- The distinction between count- commandment to count seven com- in Sefer HaMitsvot that each is part of “from the day you bring the Omer,” current spiritual experience24. There is Tanakh in the 21st Century: Looking Back, Looking Ahead ists, even without bringing the Omer, ing weeks and counting days is particu- plete weeks from the day of bringing one total Mitsvah. In order to properly meaning the second day of Pesah. an ideal count that begins and ends with as a Mitsvah DeOraita, while the count larly cogent based on the Peshat of the the Omer as it says ‘and you shall count fulfill the Mitsvah to count, one must The count begins independent of the Avodat Beit HaMikdash to instantiate of the weeks is only a Kiyum DeOraita Pesukim. As both Ramah and Rabbe- from the morrow of the Sabbath sev- count the days with the weeks, as he Omer. However, he also believes that consummate Kiyum HaMitsvot and (a Torah level fulfillment) following the inu Yeruham point out, the Torah ties en weeks’ and it’s a Mitsvah to count says in Hilkhot Temiddin U’Mussafin the Torah’s use of the Omer to frame Kabbalat HaTorah. Today’s count that actual offering of the Omer. Rabbeinu the weeks specifically to “your bring- the days with the weeks as it says ‘you 7:22. the Mitsvah is not irrelevant or incon- lacks the kickoff of the Korban HaO- Yeruham also rereads the Gemara in ing of the Omer” and to “the beginning shall count fifty days’.” In Halakhah sequential. On the contrary, he thinks mer and the coda of the Shtei HaLehem KOL HAMEVASER KOL Menahot in this light. Abaye is telling of placing the sickle to the standing 24 he states: “This Mitsvah is upon ev- The key to understanding Ram- that the conceptual echo of the Korban is less ideal, however our anticipation us that there is a Mitsvah to count days crop” while only mentioning the days ery Jewish man in every place and in bam’s opinion may be his exemption HaOmer is important even when offer- of Kabbalat HaTorah shaded by our and a separate Mitsvah to count weeks. in regards to “Maharat HaShabbat.” every time and women and slaves are of women. The Kesef Mishnah13 states ing the Korban is a technical impossi- blatant lack of a Beit HaMikdash is still Ameimar tells us the character of each Here we see a fastidious examination exempt from it.” Surprisingly, Ram- simply that Rambam considers this bility. Perhaps the intent of Rambam is a valid Kiyum DeOraita. Mitsvah by telling us his personal prac- of the Pesukim acutely affecting the bam believes the Mitsvah to count ap- Mitsvah a Mitsvat Aseh SheHaZeman that the count exists equally in all times tice and downgrading the count of the way Rishonim determine Halakhik mi- plies on a DeOraita level even without Grama (time-bound Mitsvah). In con- because Kiyum HaMitsvot is consis- In sum, there is a massive weeks as a Zekher LeMikdash. Ramah nutiae10. It appears that the Mahloket the Beit HaMikdash12. trast, Ramban (Kiddushin 33b s.v. “Ve- tently relevant, and through counting, Mahloket amongst the Rishonim in just subscribes to this approach as well and about the current stature of Sefirah ex- Havei Yodeiya”) lists Sefirat HaOmer we are trying to anticipate Kabbalat understanding the Peshat of the Pe- adds that presses itself not only There a few puzzling details as a paradigmatic example of Mitsvot HaTorah. The centrality of the Omer sukim about Sefirat HaOmer. Some one should However, he also believes in Halakhik Nafkah contained within Rambam’s opinion. that are not time-bound. The Mahloket in the Pesukim and in the writings of believe the Torah means to teach us not try to that the Torah’s use of Minot (practical ram- In Sefer HaMitsvot, he amplifies that may depend on the definition of the Rambam is meant to focus our Kabba- that the count is contingent on offering decipher the Omer to frame the ifications), but also in there is one Mitsvah to count both Mitsvah of Sefirat HaOmer. Ramban Mitsvah to count. considered one of the Arayot by illus- lat HaTorah. During the times of the the Omer. Others believe the Torah bi- the Torah’s Mitsvah is not irrelevant Nafka Minot in under- weeks and days despite initially de- thinks that the count only begins as a trating her exceptional Halakhik status Beit HaMikdash we strive to appre- furcates the Mitsvah based on a careful reason standing the Peshat of scribing the Mitsvah as a count of 49 result of offering the Korban HaO- This leaves two salient ques- that does not fit under the rubric of Er“ - ciate our full ability to serve Hashem reading of the Peshat. Rambam be- or inconsequential. On 22 for distin- the contrary, he thinks the Pesukim. days. However, in the Koteret to Hilk- mer. Although technically a function tions: Why does Rambam emphasize vah.” In firm contradistinction, when through the Korbanot, and during our lieves that the Peshat is meant to color guishing that the conceptual echo hot Temiddin U’Mussafin, he only de- of time, the Korban HaOmer acts as the Korban HaOmer in beginning the Rambam discusses a Halakhah pertain- times, we yearn for the day when we our ideation of the optimal Halakhah, between Rambam pres- scribes the Mitsvah as counting weeks. the primary impetus in beginning the count if he thinks it is fundamentally ing to a Niddah that should prove she can serve Hashem in the prototypical even if the practical applications don’t of the Korban HaOmer 19 the Mits- is important even when ents a potential third What is his basis for exempting women count, and thus the count cannot be ancillary to the Mitsvah to count? is not considered Ervah, he adds the fashion. We begin and end the count always reflect the ideal. The count for vah to understanding of the from this Mitsvah? considered bound to time14. Rambam Moreover, how does Rambam deal qualifier “even though she is Ervah” with Avodat Beit HaMikdash to exem- Rambam is meant to mark our march count days offering the Korban is a Mitsvah to count. In Rambam believes the Mitsvah applies may believe that the count begins ir- with the Pesukim that seem to explicit- and then proceeds to explain the excep- plify the acceptance of Torah that we from the physical freedom of Pesah 23 and the technical impossibility. Sefer HaMitsvot Aseh as equally today as it did when the respective of the Korban HaOmer and ly demonstrate the role of the Omer in tional law . He thinks that a Niddah are trying to anticipate. to the spiritual freedom of Shavuot. Mitsvah 161, Rambam writes Korban HaOmer was actually offered. stems naturally from the calendar date, beginning the count? is Ervah even though Halakhah treats We anticipate Shavuot every year and to count weeks8. Despite the warning that the Mitsvah is “to count 49 days This is true even though he describes lasting 49 days15. her differently. Rambam seems to be In a similar vein, Arukh HaShul- hope for the ability to fulfill the total- of Ramah, the Or Sameah9 provides a from the cutting of the Omer” and he the count as beginning from the day of To solve these problems, it may hypersensitive to the Peshat of the Pe- han (OC 489:3) explains that Rambam ity of Hashem’s commands through fascinating basis for the distinction be- quotes the Pasuk of “and you shall bringing the Omer” in Sefer HaMitsv- Based on Rambam’s under- help to analyze Rambam’s classification sukim, which appears to label a Niddah believes that the Omer and Shtei HaLe- Avodat Beit HaMikdash. The holiday 20 21 tween the Mitsvah to count weeks and count from the morrow of the Sab- ot, in his Koteret to Hilkhot Temiddin standing of the count as time-bound of a Niddah . The Torah proscribes as Ervah. He believes that the Torah’s hem are merely symbols of our journey of Shavuot entails Kabbalat HaTorah the Mitsvah to count days. He explains bath.” He then specifically preempts U’Mussafin, and in the Halakhot. Per- and independent of the Korban HaO- “You shall not approach a Niddah to presentation is conceptually important from Pesah to Shavuot. The Omer con- and acts as the spiritual apex of Jewish that the count of days gives the holiday the explanation of Rabbeinu Yeruham haps even more shockingly, he discuss- mer, his position on the purpose of the uncover her nakedness.” By using the even when empirical Halakhah mili- sists of animal food and represents us history and every Jewish calendar year. its moniker of “Atseret” and lets it act and Ramah by saying that there is one es this Mitsvah in Hilkhot Temiddin Mitsvah may shed further light on his descriptive term “Ervah” (nakedness), tates against the simple understanding before we received the Torah, while the Rambam teaches us that the attitude of as a day to connect to Hashem. The Mitsvah, and that the days and weeks U’Mussafin right after discussing Kor- thinking. Sefer HaHinukh16 quotes the Torah appears to categorize a Nid- of the Pesukim. Shtei HaLehem is a bountiful offering yearning for Limmud HaTorah and Ki- count of weeks gives the holiday its ti- are two parts of the same Mitsvah. His banot and Ketsirat HaOmer (cutting of from Rambam’s Moreh Nevukhim17 dah as one of the “Arayot” (forbidden meant to represent us after receiving yum HaMitsvot surely should pervade tle of “Hag HaShavuot” and allows the clear proof is that we don’t make two the Omer). There seems to be a stark to explain that counting the Omer is a relationships). Nevertheless, Rabbeinu Using a similar methodology, the Torah. The underlying assumption “all places in all times.” offering of Korbanot. The Or Sameah Brakhot and that we count the days contradiction within Rambam’s delin- natural result of our unbridled antici- Tam (Sefer HaYashar Helek HaTeshu- we may be able to explain Rambam’s within Arukh HaShulhan’s approach points out that the Torah never men- and weeks together. He concludes that eation of Sefirat HaOmer: he believes pation of Kabbalat HaTorah. Just as vot 80) discusses whether a Niddah opinion on Sefirat HaOmer. He reads is that the crux of the Mitsvah is an- Josh Schilowitz is currently learning at tions the name “Shavuot” in relation to women are exempt from this Mitsvah. that the Mitsvah is independent of the one counts the days and weeks until he can truly be classified as Ervah. He the Pesukim as indicating the calendar ticipating Kabbalat HaTorah, and the Yeshiva University. the count of days. Based on this analy- Omer, while seemingly doing whatever sees an intimate friend, so too we count ultimately concludes that she is not date on which the count should begin, Korbanot are meant to typify our con- sis, he explains that the holiday always In Mishnah Torah, Rambam dis- he can to describe the Mitsvah in the the days and weeks until our rendez- functions as “Atseret” and allows us cusses Sefirat HaOmer in the seventh context of the Omer. vous with the Ribbono Shel Olam on 1 VaYikra 23:15-16 cause he is trying to explain why Am- just the ability to offer the Omer would 7 Rav Yeruham Fischel Perlow in to bond with Hashem. Therefore, the Perek of Hilkhot Temiddin U’Mussafin. Shavuot. This was especially true in 2 Devarim 16:9-10. All translations eimar felt it sufficient to only count the create the beginning of the count. his commentary to Rav Sa’adya Ga- count of days is still DeOraita because In the Koteret (introductory heading) In answering why Rambam in- the Midbar as Rambam explains that are mine. days. Abaye would agree fundamen- However, the Ran, Rosh, and Tosfot on’s Sefer HaMitsvot Aseh 51 believes improving our relationship with Hash- to these Halakhot, he writes that it is a terchanges days and weeks in his var- we count from Pesah until Shavuot to tally to Ameimar’s characterization all seem to emphasize that the actual that Rabbeinu Yeruham thinks a sep- 3 Rashi only explains the position of em is timeless. The count of weeks is Mitsvah “for every man to count seven ious descriptions of the Mitsvah, we signify that the ultimate goal of Yetsi- of the Mitsvah as Zekher LeMikdash. bringing of the Omer starts the count. arate Brakhah would be made on the Ameimar. It is not clear from his com- only a function of our ability to bring weeks from the day of the bringing of might suggest that this is his way of at Mitsrayim (the Exodus from Egypt) This is in fact how the Kesef Mishnah count of the weeks during the times of ment whether he thinks Abaye agrees 5 Sefer Avudraham Tefillot Pesah Korbanot and connect to the holiday as the Omer.” It is interesting to note that saying that there is no difference be- was to enable Kabbalat HaTorah at to Rambam Hilkhot Temiddin U’Mus- the Beit HaMikdash. Rav Perlow also that the count is Rabbinic nowadays. “Hag HaShavuot” and thus the count of he describes the Mitsvah using only tween the descriptions. The ability to Har Sinai18. Again we see that Ram- safin 7:24 reads this Rashi. 6 Toldot Adam VeHavah, Netiv 5 points out that the possibility of mak- It may be safe to assume that this is weeks is DeRabanan today. the count of weeks. In the Halakhot11, interchange days with weeks and vice bam seems to deny any particular im- Helek 4 ing a Brakhah on a Zekher LeMikdash Rashi’s only comment on the Sugya be- 4 It may be possible to suggest that Rambam writes that “there is a positive versa only flows from his disclaimer portance for the Korban HaOmer in the Mitsvah is itself subject to discussion.

18 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 19 Tanakh in the 21st Century: Looking Back, Looking Ahead

8 Iggerot HaRamah Siman 79. Ra- When Torah Comes to Life: Abarbanel and the Concept of Peshat mah clearly holds that Ameimar agrees Looking for a summer project? Can’t that the count of days is independent of By Cobi Nadel the Omer and DeOraita nowadays. He Prime Minister Benjamin Netanya- fined to the world ofDrush, or does this is in Abarbanel’s recounting of his own water if you fall down and worship the seems to believe that Abaye might hold imagine spending a summer without hu began arguably the most important synthesis expand to the world of Peshat life that “Abarbanel injects his person- Gods of the nations, you’ll eat of the that the count of weeks is also indepen- speech of his life, his controversial as well? Is our basic understanding of ality and historical setting into his writ- land…. But if you refuse and you do KOL HAMEVASER KOL dent of the Omer and also DeOraita 2014 address to Capitol Hill with the biblical text supposed to be consistent ings, thereby modeling the direct link not mention my Gods names, and you nowadays. This may be possible to working on a Kol Hamevaser article? following words. with the national and personal experi- between Tanakh and real life.”6 By first do not direct your prayers to him, get up read into Rabbeinu Yeruham too. Tomorrow night, on the Jewish holiday ences of the current generation of Jew- analyzing some of Abarbanel’s intro- and leave from the midst of my nation, of Purim, we’ll read the Book of Es- ish people? To put it succinctly, is our ductions from the 9 Or Sameah commentary to Ram- Then, check out our website for ther. We’ll read of a powerful Persian understanding of biblical text unwav- to respec- midst bam Hilkhot Temiddin U’Mussafin viceroy named Haman, who plotted to ering, or does the Bible’s reflection of tive books of the 7:22. information about next year’s first issue destroy the Jewish people some 2,500 contemporary times cause even our pe- of Tanakh, lands of 10 The point being made is that a years ago. But a courageous Jewish shat understanding of the text to change and in turn Spain.7 careful reading of the Pesukim shaped woman, Queen Esther, exposed the plot over times. Taking a closer look at Don gaining This Rabbeinu Yehuram’s view of the prac- on Judaism and Philosophy and get an and gave the Jewish people the right to Isaac Abarbanel’s3 well-known exege- an under- por- tical Halakhah. It is theoretically pos- defend themselves against their ene- sis on the bible, there is evidence to say standing trayal sible that the causal relationship works mies. The plot was foiled. Our people that he had a unique perspective on the of the liv- of King the other way in that his Halakhik ap- early start. Feel free to be in touch with were saved. Today the Jewish people questions mentioned above. In looking ing Torah Ferdi- proach determined his read of the Pe- face another attempt by yet another at Abarbanel’s introductions to much of model, we nand’s sukim. However, a close read shows Persian potentate to destroy us.1 his Parshanut, and a few examples of will be able decree is that Rabbeinu Yeruham first explains your editors with questions regarding Netanyahu stated that the Ayatollah was this self-described Pashtan’s4 innova- to gain a clearly his interpretation of the Pesukim and no different than Haman, that the new tive interpretations of specific passages glimpse into how Abarbanel views the referring to the very decree Nevukhad- only then determines the Halakhah. research and writing. decree of Iranian nuclear power would in the bible, a fascinating approach to concept of peshat in his commentary. netsar had placed on the Jewish people Therefore, it seems more plausible that have just as much potential to be lethal the question of current-event’s relation- of his exile two thousand years before his view of the Pesukim influenced his 15 This would fit very well with ing there is one 22 For example: There is a rule as the previous Persian decree against ship to the bible can be seen. Due to his One such example of Abarbanel’s the Spanish Inquisition. In his descrip- Halakhik view. Rambam’s own definition of Zeman integrated Mitsvah, Rambam in Mish- “Ein Davar Ervah Pahot MiShnay- the Jewish people. In this pivotal mo- deep rooted belief in a Torat Hayyim (a living Torah can be seen in the begin- tion, Abarbanel refers to the laws gov- Grama in Hilkhot Avodah Zara 12:3 nah Torah takes an approach similar im” (matters relating to Ervah require ment in Netanyahu’s career he looked living Torah), as is evident throughout ning of his introduction to his com- erning over all Media and Persia, the 11 Hilkhot Temiddin U’Mussafin as “MeZman LeZman” (passing from to Rabbeinu Yeruham that the count two witnesses). However, a Niddah to the bible to draw comparisons to his Abarbanel’s introductions to his com- mentary on Kings. In the introduction realm of Nevukhadnetsar, not the realm 7:22-25 time to time). of days is DeOraita today, while the is solely responsible for counting her dilemma. This approach is not unique to mentary , contemporary issues and the to his commentary on Kings, he re- of Ferdinand. Furthermore, the only count of weeks is DeRabanan. This “clean” days. the Prime Minister of Israel. From the Jewish people’s current dilemmas play counts the terrible tragedy that befell time in the Bible a king’s decree is re- 12 Ran in Pesachim ibid. reads Ram- 16 Sefer HaHinukh Mitsvah 306 view seems untenable, as Rambam Pulpit Rabbi’s weekly address to Mar- a significant role in Abarbanel’s inter- the Jewish people only weeks before ferred to as “And the herald cried aloud: bam as saying the Mitsvah is DeOrai- 23 See for example Hilkhot Issurei 8 never qualifies his statement that this tin Luther King’s legendary “I Have a pretation of the peshat of the text. his completion of the sefer, the trage- Thus say to all” is in Nevukhadnetsar’s ta today. This read appears to be the Biah 21:4 and 22:1. There he explains 2 17 Moreh Nevukhim 3:43 Mitsvah applies in all times. Further- Dream” speech , poets and politicians, For Isaac Abarbanel, the concept of dy of the Spanish Inquisition of 1492. decree for all the Jewish people to wor- consensus. that a man can gaze at his wife who is more, in the Koteret, Rambam only preachers and statesmen have looked Torat Hayyim means much more than In the Abarbanel’s identification with ship his gods or be thrown into a fire. 18 Ramban to VaYikra 23:36 de- a Niddah and can be alone with her 13 Kesef Mishnah to Hilkhot Temid- lists the count of weeks even though to contemporize biblical passages and a mere appreciation of the myriads numerous biblical passages throughout In addition, the same commandment of scribes the period between Pesah and despite the fact that she is Ervah. din U’Mussafin 7:24. Shavuot as “Hol HaMoed.” This that would seem to be the less relevant biblical characters to find the messages of possible interpretations for a given his account of the Inquisition, he makes Seged (fall down) and Tiplun (worship) would seem to strengthen the natu- Mitsvah according to Rav Perlow’s 24 Arukh HaShulhan may be sug- that are rel- biblical text. In the clear that the hurban he had just ex- used in Ferdinand’s degree can be seen 14 This is similar to a suggestion ral connection between Pesah and suggestion. In Mishnah Torah itself gesting that the whole purpose of evant to the To put it succinctly, is our Abarbanel’s mind, perienced, as with every dimension of in Nevukhadnetsar’s decree as well. of Turei Even to Megillah 20b. He Shavuot. Rambam says the Mitsvah is to count beginning and ending the count with ideas they understanding of biblical Torat Hayyim is the Jewish people’s national experience, Nevukhadnetsar similarly declares that explains that Bikkurim is not consid- days with the weeks. He combines the these Korbanot is to represent our are trying to text unwavering, or does realization that the should be looked at through the prism “whoever does not fall down (Seged) ered Zeman Grama because time itself 19 Rav Perlow in his commentary two parts, which would seem to indi- spiritual progress. Alternatively, if we convey. the Bible’s reflection Bible’s story is the of the biblical story. and worship (Tiplun) my idols shall the does not cause it to apply. An external to Rav Sa’adya Gaon’s Sefer HaMitsv- cate an integrated Mitsvah as opposed take the approach that the Korbanot Recogniz- of contemporary times constant story of the For example, in recounting the details same hour be cast into the midst of a factor of “Zeman Simkhah” that char- 9 ot Mavo Perek 12 asks why Rambam to two distinct Mitsvot. Finally, in Ha- are meant to represent total Kabba- ing the sig- Jewish people. This of King Ferdinand’s decree to exile the burning fiery furnace.” acterizes the harvest season allows cause even our peshat counts the Mitsvah in Hilkhot Temid- lakhah 24, Rambam refers to the count lat HaTorah, then his suggestion may nificance idea is most evi- Jews, Abarbanel makes clear reference This is not the only biblical allusion bringing Bikkurim. Thus, if the harvest understanding of the text to din U’Mussafin thereby connecting in the singular – “Mitsvah Zu.” still help explain why specifically of current dent in the detailed to a previous decree in Jewish history. in Abarbanel’s recounting of the Inqui- would last past Hanukkah, it would change over time. the Mitsvah to the Korban if he really these two Korbanot are used to be- events in biographical intro- He writes in his introduction to Melakh- sition. Upon hearing the decree, Abar- still be considered “Zeman Simkhah” 20 Rav Rosensweig briefly discussed 5 believes that the Mitsvah is DeOrai- gin and end the count. Even if Arukh the cultur- ductions that begin im: banel describes himself as saying to and Bikkurim could still be brought. the following conceptual treatment of ta nowadays. Based on the strength HaShulhan’s approach is distinct, he al spreading of the Bible, one must many of Abarbanel’s works. It is in these And thereafter the matter of the king King Ferdinand the same exact words The window of time to bring Bikkurim a Niddah while learning the Sugya of of this question, Rav Perlow suggests still clearly believes Rambam assigns wonder what role relevance to current introductions, where Abarbanel tells his and his law became known as the law that the Jewish court officials said to is determined by the harvest and not by Chuppat Niddah this year. 10 that Rambam reversed his position in significance to the Korbanot despite events plays in the formal study and own story through the Biblical story, of all Medea and Persia. And the herald Pharaoh after Pharaoh’s harsh decree time itself, and therefore the Mitsvah is Mishnah Torah from the one he takes 21 VaYikra 18:19 thinking they don’t affect the practi- interpretation of Bible. Is the synthesis that Hayyim Angel’s high praise for the cried aloud : Thus say to all the house on them, “why are you doing so to your not considered time-bound. 11 in Sefer HaMitsvot. Instead of think- cal Halakhah. of bible and contemporary issues con- Abarbanel’s becomes most apparent. It of Israel. When you pass through the servants?” 20 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 21 Tanakh in the 21st Century: Looking Back, Looking Ahead The Jewish people, in Abarbanel’s who “makes us a taunt to our neigh- tions, and its conflicts simultaneously return to your hearts from all nations Abarbanel on a personal level as well. ed setting, so as to ensure they will not words, even undergo the same sense bors, a scorn and a derision to them tells the story of the Jewish individual to which Hashem, your god sent you.” It was only through Abarbanel’s view commit even more heinous acts. Ac- of loss that was felt by the Jews of that are round about us.” The Psalmist and the Jewish people of the past, the In the very next pasuk it is written, of the Tanakh, as a true Torat Hayyim, cording to the Abarbanel, though, ide- 12 Shushan after Haman’s decree went even goes on to call out to God, “Why present, and the future. “And you will return to the Lord your that he was able to innovatively direct ally the Jews should be without a king. 17 public: “And in every province, whith- are you hiding your face?” The Jews It is with this thought on the god...29” With contemporary issues in the peshat to refer to a concept of Te- He backs up this opinion with strong ersoever the king’s commandment of Spain in 1492 surely could ask God purpose of the bible in mind that we mind, Abarbanel deals with this seem- shuvah that was important for him on biblical proof. For example, Samuel and his decree came, there was great the same question. Yet, even with that

KOL HAMEVASER KOL can begin to get a new perspective on ing repetition in the following manner. both a personal and national level. rebuked the Jews when they asked for 13 mourning among the Jews.” lack of God’s presence in the Psalm’s Abarbanel’s view of contemporary ex- Faith in exile is divided into two parts: Possibly an even stronger example of a king. Furthermore, if it was a Mits- In Abarbanel’s retelling of the world, the Psalmist, and thus Abar- perience’s influence on his Parshanut. the small part of them who keep the how contemporary experiences tied vah to establish a kingship, why do the tragic Alhambra Decree, which led to banel as well, calls upon his people to Abarbanel viewed the bible as a liv- faith and follow the Torah of God, and into Abarbanel’s interpretation of the Jews wait until the times of Samuel to the Spanish Inquisition, he goes far remember that “Our heart is not turned ing, breathing entity that holds within they are called by the name of Israel, text can be seen in his well-known establish a king? Statements like these beyond merely telling the story of the back.” As can be seen, from the narra- it the story of each generation of Jews and they are view on the de- bring strong biblical foundations for Jews of Spain. He tells the story of tive of national tragedy to the narrative struggles and success. Such a Bible, a special few Abarbanel’s belief in sirability of Abarbanel’s opinion. However, Abar- the harsh decrees against the Jews of of national response, to the personal di- by definition, must be able to confront left of many. the timeless relevancy kings in a Jewish banel does not just mention biblical post-hurban Babylonia, the enslaved alogue of companions about to embark the contemporary issues of the time. The other part society. proofs to provide support for his opin- highlighted. After losing his wealth, where “God is not in my midst.” of the biblical message Jews of ancient Egypt, and the unpro- on a dangerous journey, Abarbanel Even the simple meaning, the peshat, is the majority With the ex- ion. He cites current examples stating: his precious library, and most of his What did Abarbanel do, though, that tected Jews of Shushan as well. As his shows in his biographical-introduction of Abarbanel’s living bible has to twist of the people; leads to contemporary ception of King “And our experiences are even greater family he turns to god in shock. Abar- caused him to “rise up and go astray introduction to Kings shows, in the to Kings that the entire experience of and turn to the conditions of the current they change experience playing a Alfonso of Por- than our questions on kings. Go out banel angrily writes, “Why does God after the foreign Gods of the lands”? Abarbanel’s eyes the bible does not his generation of Jews is found in the generation of Jews, or Abarbanel’s bi- their religion significant role in his tugal, Abarbanel and see the lands that are being led by not listen to me even when I scream Abarbanel writes24 that in his busy only tell the story of Jews of the past, pages of the Bible. ble would be unable to live. Isaac Baer out of distress Parshanut methodology. had extremely kings and notice the idolatry and cor- and cry out to him.”18 The words “even life pursuing wealth and politics in it tells the story of the Jews of the pres- Abarbanel’s introduction to Joshua highlights this very idea in his critique and the weight In Abarbanel’s search negative rela- ruption. Every man can do what he when I scream and cry out to him,” are the house of King Alfonso of Portu- ent. gives it readers another glimpse into on the Abarbanel’s work. Baer writes of the exile… tionships with wants and the land is filled with vio- directly quoted from Lamentations.19 gal he had abandoned what was most for the peshat of the As Abarbanel concludes his auto-bi- Abarbanel’s life – this time not on a that, “From his[Abarbanel’s] lengthy Therefore, it the kings of his lence…33” In the words of Eric Lawee, He continues his questioning of God precious to him. Abarbanel had aban- biblical text throughout ographical introduction to Kings, it national, but on a personal level. Abar- exegesis sometimes there emerges a was said cor- era. King John “The result was as substantially and in the words of Jeremiah, “Why is doned the Torah. Abarbanel concludes his commentary, he becomes clear that he also looks to the banel’s works on Joshua, Judges, and pure voice and clear language of a new responding to of Portugal at- rhetorically powerful a case against Hashem making himself like a weak that, “It is good for me that I have been defines peshat as the plain bible for the immediate future of his Samuel was completed in 1483, ten living Torah that arises from his expe- the two parts tempted to mur- monarchy as the Jewish Middle Ages man20” when Don Isaac Abarbanel has afflicted, in order that I might learn people. The response that is only hint- years before the Inquisition and his riences as a veteran statesman and from of the people meaning of a text that is der Abarbanel in would ever see, in which argumenta- 14 not stopped praying for God’s help? your statutes. The Torah of your(- ed to in the miracles that God brings completion of his work on Kings. Like his innovative humanist outlook.27” (30:1-2): “and relevant to contemporary 1483. King Fer- tion grounded in exegesis and reason Even in his moments of crisis, when God’s) Mouth is better for me than about to reverse the evil decrees of the his commentary on Kings, the impetus Abarbanel’s belief in the timeless rel- you shall re- society dinand of Castile was supplemented by Abarbanel’s vast he is angry at God, Abarbanel feels thousands of gold and silver.25” Here Pharaohs and Nevukhadnetsars Abar- for Abarbanel’s writing of his com- evancy of the biblical message leads turn to your exiled Abarbanel knowledge of political regimes past.34” compelled to look to the Bible to pro- too, in telling his own story, Abarbanel banel mentioned above, becomes ap- mentary on Joshua was a tragedy of to contemporary experience playing a hearts from all nations to which Hash- and his people in 1492. Then, the King Abarbanel by no means abandoned vide him with the proper questions, the directly quotes Psalm 11926. Through parent in the conclusion of his recount- epic proportions. After years of gar- significant role in hisParshanut meth- em, your god sent you, and return to of France pillaged his home in Na- rabbinical sources, but he explicitly proper anger. his personal afflictions, through the ing of the Jewish people’s exodus from nering wealth, and dutiful work as a odology. In Abarbanel’s search for the Lord your God…” The first statement ples in 149532. After these experiences uses his personal experiences to but- Abarbanel’s response to his personal loss of his material wealth to the hands Spain. As the Jews of Spain embark confidante and trusted advisor of King peshat of the biblical text throughout is said about those Anusim. It says with the Kings of his time, it comes as tress his viewpoint. Here too, in the tragedy likewise is found in his iden- of King John of Portugal, Abarbanel on the arduous journey, according to Alfonso of Portugal, Abarbanel was his commentary, he defines peshat as “among all the nations where the Lord no surprise that Don Isaac Abarbanel example of kingship, he creates his pe- tification with numerous passages in gratefully says that he learned what is Abarbanel their last words in Spain are left in a precarious scenario when the the plain meaning of a text that is rele- your God has driven you,” meaning takes a well-known negative stance on shat interpretation of the bible through Tanakh. In his identification though, actually wealth in this world, “ the To- the following: “If we live,we will live, King passed away. His son Joao took vant to contemporary society that they are mixed in with them and the Bible’s view on kingship. In both reflections on his personal experiences Abarbanel not only finds his future rah of your(God’s) Mouth.” and if we die,we will die , but under the throne, and within a few months Dr. Avigayil Rock28 in her work on the considered like them, but in their heart his commentary on Samuel written and their relationship to a Torat Hayy- xv plan of action, he finds purpose in his Shockingly here, Abarbanel no condition can we desecrate our cov- was wrongly calling Abarbanel a trai- Abarbanel, brings one such example of they will return to God… And when immediately after King John’s assas- im. tragedy as well. Abarbanel realizes refers to biblical passages as the caus- enant. And our heart is not turned back tor. Abarbanel was forced to flee for the relevance of the dilemmas of his they return to God and go after Him… sination attempt, and his commentary The cases of Conversoes and Kings that the answers to his tragedy could es and effects of his personal history. . We will continue to walk in the way his life. In his introduction to Joshua, generation to his interpretation. In the everyone according to his status and on Deuteronomy written immediately in Abarbanel’s Parshanut are two 15 be found in the end of Deuteronomy.21 His personal punishment was directly of Hashem, our God.” written in the immediate aftermath of aftermath of the Spanish inquisition, his ability, he promises that Exalted after the King of France’s pillaging of examples out of many in his biblical As he writes, it is “because God is not caused by his lack of heeding to the The phrase that Abarbanel puts in his expulsion from Portugal, he recalls an untold numbers of Jews were placed God will bring them close to Him…30 his home, he mentions the same view- commentary that accurately portray in my midst that I have experienced all warnings Moses gave the Jews at the the mouths of the people should im- this devastating turn of events, and his in a challenging predicament. Many According to the Abarbanel’s inter- point on kingship. how Abarbanel’s belief in the bible’s these evils.22” This is the very same re- end of Deuteronomy. His personal ex- mediately jolt our tanakh-ready ears subsequent crisis of faith. Jews, while believing and practicing pretation, the Anusim at the end of the Abarbanel does not hold that contemporary relevance plays a sig- alization that Hashem tells Moses that ile from Portugal was caused by his to a chapter in psalms. “Our heart is Throughout Abarbanel’s au- Judaism in secret, publically converted days will be able to perform Teshuvah. the Torah command’s the Jews to have nificant role in his biblical interpreta- the Jewish people will come to recog- inability to identify with the words of not turned back,” are the same words to-biographical introduction to Josh- to Christianity to save their own lives. In creating this novel exegesis of the a king. He, in fact, draws similarities tion. In doing so, Abarbanel paints an 16 nize after “they rise up, and go astray Psalms 119. In his introduction to Josh- that are at the center of Psalms 44 , a ua he makes numerous references to These Jews were known as Anusim or passage, the Abarbanel was able to between the Torah’s discussion of es- inspiring picture of the biblical corpus. after the foreign gods of the land.23” ua, as in his introduction to Kings, it Psalm that in Abarbanel’s eyes tells the the stories of the Bible. However, it Conversoes. Abarbanel responds to provide some national comfort to the tablishing a king and the Torah’s dis- Through Abarbanel’s overwhelming After facing these hardships, the Jew- can be seen that to Abarbanel, the bible story of his people. In Psalm 44 the is in the spiritual crisis that is the af- the theological question of the status struggling Conversoes. Furthermore, cussion of the commandment of taking belief in the Bible’s relevancy to real ish people, and in turn Abarbanel, will was much more than a divine textbook Jews refers to Hashem as he who “has termath of Don Abarbanel’s personal of these Anusim in his commentary on with Abarbanel’s grandfather, Samu- foreign women during wartime (eshet life and the modern man, the Bible can realize that the evils are due to the fact on morality. According to Abarbanel, given us like sheep to be eaten; and has exile, though, that the commentator’s the concept of Teshuvah at the end of el, being a Converso31, providing this yefat toar). In both cases God gives be seen as much more than a history that they have created an environment the living bible in its stories, its ora- scattered us among the nations.” He concept of a Torat Hayim is once again Deuteronomy. In one pasuk in Deuter- sense of comfort for the Anusim of permission to the Jews to commit book. Abarbanel’s bible becomes a onomy it is written. “And you shall his day was likely important for the these less than ideal acts in a regulat- generational book in which the reader, 22 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 23 Tanakh in the 21st Century: Looking Back, Looking Ahead through his own time-bound experi- tempt to understand the story of Yehu- mite, whose name was Hirah. 2 And ences is expected to write the next dah and Tamar, Genesis 38, in light of Judah saw there a daughter of a certain peshat based chapter. Abarbanel’s the poetics of Meir Sternberg, an Israeli Canaanite whose name was Shua; bible becomes the constant remind- Looking to advertise to the YU student body? literary critic and biblical scholar at Tel and he took her, and went in unto er to us, the readers, that our Torah Aviv University.12 Sternberg posits that her. 3 And she conceived, and bore a is the living, breathing text that until We’re the place for you! the Bible utilizes a method he terms son; and he called his name Er. 4 And time immemorial will be the defin- “gapping” in its story telling. Simply she conceived again, and bore a son; KOL HAMEVASER KOL ing story of our people. put, for Sternberg, all literary works are and she called his name Onan. 5 And Be in contact with us at networks of gaps. The reasons behind she yet again bore a son, and called his Cobi Nadel is an intern for Kol occurrences of the story, how char- name Shelah; and he was at Chezib, HaMevaser [email protected] acters feel about each other, and the when she bore him.17 norms of the society of the story are all In these five verses, Yehudah’s house- examples of features that are often left hold is portrayed as a center for repro- To find out about advertising opportunities. open for the reader to determine due to duction and the establishment of the 5 st in. While Auerbach’s essay has seen tools of 21 century literary analysis the absence of their explicit discussion next generation. In verse 6, Yehudah 1 Netanyahu, Binyamin. Joint Address to the pillage of Naples. forefathers gave them. The Inquisition is strongly its share of criticism in the years since can be used to study them. In addition, Congress. Capitol Building, Washington D.C. pushing for the Jews to convert to Christianity. Per- within the text. Usually, when studying chooses Tamar as a wife for his first- 26 Psalms: 119:72 6 haps the Abarbanel’s message is that the Jews of its publication, it still seems that one the very fact that modern scholars are a text the reader will choose the most born, Er, leading the reader to believe 6 Hayyim Angel: Abarbanel: “Commentator Spain must retain their faith, to refuse Christianity and Teacher Celebrating 500 Years of his Influence of his points stands: the mindsets of aware of the dangers of anachronistic 2 Martin Luther King Jr. refers to Amos 5:24, like their forefathers, and good things will surely Isaac Baer: “Don Isaac Abravanel and his simple and obvious explanation as an that Yehudah’s household will contin- on Tanakh Study” Tradition: Pg.25 27 many characters in biblical stories are readings provides some, although not Isaiah 40:4-5, and Psalms 30:5 in his “I Have a follow. Relation to Problems of History and Politic” Tarbiz answer to these questions. However, ue to expand. This narrative, however, Dream” speech 8 Pg.246 notably opaque, and we, as close read- complete, protection from misread- Sternberg argues that often in biblical is disrupted by the deaths of Yehudah’s 7 Abarbanel Former Prophets: Pg. 422. 15 ibid. ers, must attempt to explain the thought ing, and should lead critics to look for 7 narrative there are multiple legitimate, first two sons and Tamar’s expulsion 3 For the preference of this spelling of Abar- 28 Dr. Avigayil Rock, “Abarbanel” The Israel process of biblical characters. features that are truly biblical, and not though mutually exclusive, explana- from Yehudah’s house. The rest of the banel’s last name, see Sid Z. Leiman,“Abarbanel 9 8 Daniel 3:4 All translations taken from JPS Koschitzky Virtual Beit Midrash, available at: www. Before getting caught up in this “modern.” and the Censor,” p. 49, n. 1. When citing writers 16 Psalms 44:19 tions that the reader could choose that story, with Tamar’s deception of her fa- Tanakh, with slight modifications vbm. who used other spellings I have retained their pref- characterization of biblical literature, Another, and perhaps more im- could fill the gaps. ther in law and trial, all work to get to erences. I am in credit to Hayyim Angel’s article on however, it is worthwhile to appreci- portant, point for a religious audience 17 Psalms 44: 14, 23, 25 These gaps are not the result of slop- verse 27, where Tamar finally has her the Abarbanel, cited below, for pointing me to this 9 Ibid. 3:6 29 Deuteronomy 30:1-2 ate the difficulty of examining an an- to consider is that the attempt to under- source. py writing, or used as a simple literary children. The structure of the narrative, cient text through the eyes of a modern stand biblical works through the prism 18 Abarbanel Former Prophets: Pg. 3 trick, however. For Sternberg, “gener- then, is concerned with the establish- 30 Abarbanel on Deuteronomy: Pg. 283. Dr, 10 Exodus 5:15 scholar of literature. As James Kugel of modern literary criticism might be 18 4 See Abarbanel Former Prophets Pg. 13 . See Avigayil Rock’s translation ally speaking, gaps and indetermina- ment of Yehudah’s lineage. The end points out, even if Auerbach is correct disconcerting. Viewing the Bible as , as well Hayyim Angel’s Abarbanel: Commentator 19 Lamentations 3:8 cies have no aesthetic value.”13 Rather, cyclically returns to the beginning, al- and Teacher Celebrating 500 Years of his Influence 11 Abarbanel Former Prophets: Pg. 422 that the biblical characters are “fraught literature allows the assumption that 31 See Pg. 9-11 of Eric Lawee, “Isaac Abar- when a narrative has two or more pos- beit in an unexpected manner, giving a on Tanakh Study for a thorough analysis of Abar- with background,” this only is true if what is under study is not a divine banel’s role as a Pashtan. 20 Jeremiah 14:9 banel’s Stance toward Tradition Defense, dissent, sible reading at odds with one anoth- sense of reestablishment and comple- 12 Esther 4:3 and Dialogue” for further details we look at these characters through composition, and the practitioners of er, and the text itself, intentionally for tion through the continuation of Yehu- modern eyes. If the literary backdrop the literary theory often have conclu- 5 Abarbanel wrote brief auto-biographical in- 21 Deuteronomy 31:17 Sternberg, never provides a resolution dah’s lineage. 13 Abarbanel Former Prophets: Pg. 422 troductions to nearly every single one of his com- 32 See Abarbanel on Deuteronomy: Pg. 3 for that these texts were written in did not sions about biblical stories that go be- further details of Abarbanel’s exile from Naples to the open-ended gaps therein, an anal- However, this structure, and particu- mentaries on the bible. Most of these introductions require more than foreground for char- yond what the religious community is 14 22 Abarbanel Early Prophets: Pg. 3 ysis of the gaps can be substantive. larly the sense of completion it carries just briefly state the Abarbanel’s genealogy as well 14 In all the decrees that Abarbanel alludes to, acters, is it really true to the text to fo- comfortable with. However, as Moshe Keeping in mind Auerbach’s comment with it, degenerates slightly when the as when he began and finished writing the respec- the Jews are saved from the harsh decrees in mirac- 33 Abarbanel on Deuteronomy: Pg.165. See tive commentary. Some of his notable biographical ulous means. They are saved because they refuse 23 Deuteronomy 31:16 cus on the brilliance of the suspension Bernstein observes, the literary study pages 162-168 for further details on Abarbanel’s 8 that biblical characters are “fraught specific content of the chapter is stud- introductions are his introduction to Joshua where to acquiesce to the Emperor’s demands. The Jews opinion on kings of background? More generally, lit- of the Bible provides us with methods with background,” and that their back- ied Specifically, examining the person- he recounts in detail his banishment from Portu- of Bavel refuse to worship the Babylonian Gods, erature, and the tools utilized by liter- and categories of reading, not sim- gal; his introduction to Kings where he recounts in 24 See Abarbanel Early Prophets: Pg. 3 for ground “demands” an explanation, this al perspectives of the characters, their Mordekhai refuses to bow down to Haman’s idols, ary works, may be totally different for ply interpretations and evaluations of detail the Spanish Inquisition, his introduction to and the Jews retain their faith in the land of idola- details 34 Eric Lawee, “Isaac Abarbanel’s Stance to- article will utilize Sternberg’s view of awareness of God’s hand in the story, Daniel where he recounts the messianic fervor of try known as Egypt. In Abarbanel’s referral to these ward Tradition Defense, Dissent, and Dialogue” moderns than it was for the ancients, sources. There is nothing intrinsically “gapping” in the Bible to examine the and the viewpoint of the other charac- the Jewish people after the Spanish Inquisition; and three historical episodes of the Jewish people, he 25 Abarbanel Early Prophets: Pg. 3 (Albany: SUNY Press 2001), 38 and to use our conception of literature wrong with this critical literary cate- 15 his introduction to Deuteronomy where he recounts story. ters can alter how one views the end of could be reminding the Jews to follow the path their to analyze the Bible would be com- gorization, and in fact they can further 10 In order to examine the impor- Tamar’s trial. In order to examine this, pletely anachronistic. our understanding of devar Hashem. tance of the gaps in Genesis 38, it is two preliminary questions, whose an- Toward Understanding Biblical Gapping: Genesis 38 as a Case Study To these objections, it is worth- In this vein, Rabbi Aharon Lichten- worthwhile to analyze the structure of swers are not apparent from a simple By Yakov Ellenbogen1 while to cite Robert Alter’s responses. stein argues that critical literary studies the chapter and understand the tension reading of the story, must be asked: The 20th itly spelled out.2 This, for Auerbach, tives, which attempt to simply create to the lack of psychological insight in Alter admits that there are differences do not necessarily need to be critical, that these gaps form.16 The story begins Are Yehudah and Tamar aware of century literary critic Erich Auerbach was all part of an effort on the Bible’s a legendary reality with their stories in the biblical texts, these stories “require between literary conventions of the as in judgmental. One can study bibli- with Yehudah leaving his brothers and God’s involvement in the deaths of Er (1892-1957) famously wrote that some part to accurately portray the histori- order to entertain. Auerbach attempts subtle investigation and interpreta- st Iron Age and the 21 century. De- cal works using literary methods, with- starting a family. The first section of the and Onan? biblical narratives and their characters cal, religious and theological truth. By to prove this by comparing the story tion… demand them”4. The close read- spite this, Alter posits, literary works out resorting to evaluating the merits of chapter establishes the basic rhythm of How does the answer to the first ques- are “fraught with background.” While omitting the background of these char- of the Binding of Isaac in Genesis 38 er will, and must, ponder the mindset throughout the ages do contain some one books style, for example, and can life in Yehudah’s setting: tion affect their view of one another? there are moments of action in these acters, the text implies that it carries a and an episode from Book 19 of The of the characters and the presence of of the same mechanisms, or at least instead attempt to elucidate aspects of 1 And it came to pass at that time, When the deaths of Er and Onan are biblical stories, the thoughts of charac- “second, concealed meaning.”3 This is Odyssey. In the course of this com- God in the story in order to uncover 11 mechanisms that are similar enough to the text itself. that Judah went down from his breth- recounted in chapter 38, the text goes ters are suggested, rather than explic- opposed to other non-biblical narra- parison, Auerbach points out that, due their background and the truth there- modern artistic conventions, that the The following essay is an at- ren, and turned in to a certain Adulla- out of its way to point out that God had 24 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 25 Tanakh in the 21st Century: Looking Back, Looking Ahead a direct influence on the events. God killed off her first two husbands,22 where Tamar in marginal, allows two However, this reading does not tricked Yehudah, have been left open. ture of the chapter seems to imply a re- problems. With both of these equally 7 And Er, Judah’s first-born, was wick- does she think that Yehudah knows totally divergent readings of Tamar’s sit well once one considers the gaps in However, by utilizing Sternberg’s view demptive story, the content is murkier, possible readings present in the narra- Yakov Ellenbogen is a sophomore at ed in the sight of the Lord; and the this? If she does, then Yehudah would character to emerge. the narrative. While it is possible that of gapping in biblical stories readers with a heroine who is rarely the focus tive, it is easy to gain a deeper appreci- YU interested in History, Jewish His- Lord slew him. 8 And Judah said unto be protecting Shelah from sinning The gaps in characters’ rela- Yehudah, after not realizing that God can appreciate the deep irony found in of the narrative, and a resolution that ation of the saying that biblical narra- tory, and Bible Onan: ‹Go in unto thy brother›s wife, again, a perfectly logical act. However, tionships between themselves and their had taken his sons away from him, had Genesis Chapter 38. While the struc- might or might not resolve all of the tive is “fraught with background.” and perform the duty of a husband›s if she does not, then Yehudah has done surroundings reach a high point at the a moral revelation where he admitted brother unto a great injus- conclusion of the chapter with Yehu- his wrongs to Tamar, this is not the only KOL HAMEVASER KOL her, and raise tice, accusing dah’s claim that Tamar is “Tsadekah way to read his admission of “tsadekah 1 This article was originally pre- mode, eds.,” Tradition 31, 2 (1997): 38 was largely inspired by R. Elchanan Samet paragraph. Literature, and the tools “Yehudah and Tamar; A Story Within a Sto- 24 sented, albeit in a different form, to the 67-82, at p. 76-78 up seed to thy her of killing Mimeni” in verse 26. The structure of mimeni.” It is conceivable that Yehudah ry?” The Israel Koschitzky Virtual Beit Mid- utilized by literary works, 23 This analysis is heavily influenced by brother.› 9 And her husband the chapter would seem to imply that was simply saying that Tamar was le- YU Tanakh Club rash, available at: www.vbm-torah.org, specif- may be totally different for Esther Marie Menn, Judah and Tamar (Gen- 11 Rabbi Aharon Lichtenstein, “Criticism ically section G. Onan knew that when it was di- at this point Yehudah realizes the com- gally correct; that the child was his and esis 38) in Ancient Jewish Exegesis: Studies moderns than it was for the 26 2 Erich Auerbach, transl. by Willard R. and Kitvei ha-Kodesh,” in Rav Shalom Banay- the seed would vinely decreed, plete scope of his actions. Additional- that she should be returned to Shelah. in Literary Form and Hermeneutics (Leiden; Trask Mimesis: The Representation of Reality ikh: Essays Presented to Rabbi Shalom Carmy not be his; and ancients, and to use our and separating ly, Targum Neofiti, an ancient Arama- This is especially plausible once one 17 All translations are taken from New York: Brill, 1997), 28-35 conception of literature to in Western Literature (Princeton, N.J.: Princ- by Friends and Students in Celebration of For- it came to pass her from her ic translation of the Torah, develops a considers that it would be strange for eton University Press, 2003),12. I thank Pro- ty Years of Teaching, ed. by Hayyim Angel and the JPS 1917 edition. when he went in analyze the Bible would be next husband. fascinating expansion of this moment a morally awakened Yehudah to claim fessor David Lavinsky for introducing this text Yitzchak Blau (Jersey City, New Jersey: Ktav 24 Due to the unclear nature of this unto his brother›s completely anachronistic. This saying that: that Tamar was righteous, after she had to me. Publishing House, inc., 2012) p. 15-32. I cite 18 Indeed, in the complete scope of admission, it has not been translated this source with the hope that I am not violat- Biblical literature, this is the establish- wife, that he gap in our un- Immediately Judah rose to his feet and tricked him and incestuously become ing the authors’ wishes that all citations of his in this article. While the JPS trans- 27 spilled it on the ground, lest he should derstanding of Tamar, however unset- said “I beseech you, brothers and men impregnated by him. In this second 3 ibid. 15 essay are done “in the spirit with which it was ment of something even greater than lation renders the phrase as “She is give seed to his brother. 10 And the tling it may seem, is only one part of of my father’s house, listen to me… reading, Yehudah does not emerge as written” (p. 31). This is not to say, of course, Yehudah’s line, it is the foundation of more righteous than I,” I am hesitant thing which he did was evil in the sight our greater ignorance of her character. with the measure with which a man a morally admirable character. Instead 4 ibid. that just because there are potential benefits in the line of King David to adopt this understanding for reasons of the Lord; and He slew him also. Although Tamar sets events in motion measures it will be measured to him, he continues to be disappointingly un- applying literary studies to biblical texts every- that will be explained in the course of 5 This is investigated further in the one must appreciate the endeavor to the same 19 It is true that verse 11 states that After this, Yehudah sends that end with the establishment of Ye- whether a good measure or a bad mea- aware of his surroundings. extent. As R. Lichtenstein has put it elsewhere, this article. Tamar away with the promise that she hudah’s lineage, the text says very little sure. And happy is every man whose Ancient interpretations also first chapter of Mimesis, “Odysseus’s some works that employ critical methods Yehudah was worried for Shelah, “Lest will be the wife of his youngest son, from her perspective. Yehudah takes deeds are revealed. Because I took the seem to be aware of this gap in the pen- Scar,” 3-23 may simply not be “every ben Torah’s cup of he die like his brothers.” However, as 25 Translation taken from Esther Shelah. When he does this, howev- Tamar as a wife for his sons in verse 6. garment of Joseph, my brother, and ultimate section of the narrative. Tar- tea.” However, the endeavor itself should not this analysis is attempting to show, this Marie Menn, Judah and Tamar (Gen- er, what is his thought process? What Although much attention is paid to her dyed it with the blood of a goat and gum Neofiti says that after Yehudah’s 6 See William Whallon “Old Testament be discounted prima facie. Cf. Rabbi Aharon statement can be understood in multi- esis 38) in Ancient Jewish Exegesis: Lichtenstein, “Foreword,” in Nathaniel Helf- does he think it will accomplish?19 If actions when she dresses in the clothes said to Jacob, ‘Recognize! Recognize! admission “a voice went out from heav- Poetry and Homeric Epic,” Comparative Lit- ple ways. Studies in Literary Form and Herme- erature 18, 2 (1966): 113-131, and Egbert J. got, Mikra and Meaning: Studies in Bible and he knew that God killed his two older of a prostitute, we do not see the de- Is this your son’s garment or not?’ now en and said ‘Both of you are innocent. Bakker “Mimesis as Performance: Rereading its Interpretaion (Jerusalem ; New Milford, CT neutics (Leiden; New York: Brill, 28 sons because of their evil actions, then ception of Yehudah through her eyes. it is said to me ‘The man to whom From before the Lord is the decree.’” Auerbach’s First Chapter,” Poetics Today 20, : Maggid Books, 2012), p. ix-xiii. 20 Ramban to Gen. 38:11, s.v. Ki 1997), p. 219 it is reasonable to accept Ramban’s in- Instead, we know that Yehudah comes these, the signet ring, the cord and the This would make it unavoidable that 1 (1999): 11-26 for two examples of the differ- Amar, translation mine. The Ramban terpretation, that, “[Yehudah] did not upon her, and does not recognize her staff, belong—by him I am pregnant.’ Yehudah is completely aware of what ent types of criticism of Auerbach’s work. 12 “Poetics” simply refers to the had different reasons for utilizing this 26 This follows both the first in- want [Shelah] to perform the levirate because she covers her face. And in the Tamar my daughter-in-law is innocent. has happened, as he hears it from the “systematic working or study of litera- interpretation, however I believe the terpretation of Rashi to 38:26 s.v. marriage while he was still young, lest end of their dialogue, the reader only By me she is pregnant. Far be it from mouth of God Himself. However, the 7 This point may be especially ap- ture as such.” Meir Sternberg The Po- reading is still viable in the context of Tsadekah and Mimeni and the com- he sin with her like his brothers [had sees the transaction of Yehudah’s staff Tamar, my daughter-in-law— she is fact that this insertion had to be made parent to those familiar with Midrash, etics of Biblical Narrative (Blooming- our current discussion. ments of Bechor Shor ad loc. s.v. sinned].” 20 With this interpretation, and seal to Tamar through his eyes, and not pregnant with sons through illicit points to an ironic gap, that, even which often provides readings that ton: Indiana University Press, 1987), Tsadekah Mimeni Yehudah sends Tamar away in order to does not understand their purpose until intercourse!”25 though Yehudah decides that Tamar work to solve ambiguities in the Bib- p. 2 21 This is the understanding of both protect Shelah from his own actions. later, when her life is threatened. Final- This interpretation of events by is innocent, God’s judgment is never lical text. For an insightful analysis of Rashi to 38:11 s.v. Ki Amar Pen Yamut 27 An issue dealt with by both Se- However, if Yehudah was not aware ly, while she is present after her trial at the Targum views Yehudah in verses made clear in the text itself. This is par- how midrash fills gaps in narrative, see 13 Sternberg, p. 225 and Bechor Shor ad loc. s.v. Ki Amar forno to 38:26 s.v. Tsadekah Mimeni that Er and Onan were subject to divine the birth of her children, Tamar fades 25 and 26 as ultimately learning from ticularly upsetting because although, Daniel Boyarin, Intertextuality and the Pen Yamut and Bechor Shor ad loc. s.v. Tsadekah punishment, then Tamar was sent away away after verse 26. The focus of the the events of the chapter. The Targum as Robert Alter comments, biblical sto- Reading of Midrash (Bloomington: In- 14 This is similar in practice to Wolfgang Mimeni. It is also possible that the for different reasons, likely because it story of the birth of Peretz and Zerach equates Yehudah with Yaakov his fa- ries often avoid judging characters ex- diana University Press, 1990), 39-56 Iser’s theory of indeterminate meaning as pre- 22 It seems unlikely that if Tamar first interpretation in Rashi ad loc. s.v. was assumed that she was somehow is on what her sons and nursemaid do, ther, pointing out that both of them plicitly,29 God was present in the begin- sented in The Act of Reading: A Theory of Aes- was not aware that God killed Er and Tsadekah and Mimeni is sensitive to thetic Response causing the deaths of her husbands.21 and Tamar does not even name them, were deceived with garments, and that ning of the narrative, and was actively 8 James Kugel, “On the Bible and Onan she would have suspected that this issue. Analyzing Tamar with this ap- unlike Yehudah’s wife in the beginning both of them were demanded to recog- judging people and carrying out those Literary Criticism,” Prooftexts 1,3 Yehudah thought that, as she would 15 Sternberg’s theory is presented at proach, however, is more difficult. Be- of the chapter. So while Tamar is the nize something. However, in Chapter judgments. While He was so apparent (1981): 217-236, at p. 230 most likely have adopted that position 28 A heavenly voice playing into length in The Poetics of Biblical Nar- yond the initial gap regarding whether agent through which Yehudah’s house 38 the tables are turned, and Yehudah at the beginning of the narrative, God herself, since it would better than the Tamar’s vindication is also a feature of rative p. 186-229. To be sure, Stern- she is aware of God’s actions in the sto- is established, a hero of sorts in the must recognize. According to Targum is conspicuously absent in the end, and 9 Robert Alter, “How Convention Helps alternative, choosing to blame herself. Gen. Rabbah 85:12, and also appears berg does not agree with Auerbach on ry, a second gap is opened, in that the narrative, her thoughts and motivations Neofiti, Yehudah learns from his past we must ask ourselves: In the end of Us Read: The Case of the Bible’s Annunciation However, this leads to the possibility in Makot 23b Type-Scene,” Prooftexts 3,2 (1983): 115-130, the whole (see, for example, p. 232), text is unclear whether Tamar knows are extremely marginal.23 This gap is mistakes, taking the high road and ad- the day does Yehudah realize what has that Tamar did think that she was to at p. 117-118 but their theories seem to go hand in what Yehudah thinks. The options are not simply a coincidence, and fits quite mitting what had happened. Chapter happened when he says that Tamar is blame for the deaths of her husband, 29 Robert Alter “Introduction to the Old hand in that they agree that much is left not as simple a dichotomy as Yehudah’s well within Sternberg’s poetics. The 38, in this view, is not only the story “tsadekah?” a belief which must have been quite Testament” in The Literary Guide to the Bi- 10 Moshe J. Bernstein, “The Bible unsaid in biblical narrative. thought process was. Of course, Tamar ambiguity of the narrative, between the of the establishment of Yehudah’s lin- This article is not intended to be com- disturbing, yet the text does not discuss ble, ed. by Robert Alter and Frank Kermode as Literature: The Literary Guide to (Cambridge, Mass.: Belknap Press of Harvard could either realize that God was in- structure of the story, where Tamar is eage; it also tells the tale of the Yehu- prehensive. Other gaps in the narrative, her own view on the matter, an issue the Bible: Robert Alter and Frank Ker- 16 This analysis of the structure of Chapter University Press, 1987), 23 volved, or not. Even if she knows that portrayed as the hero, and the content, dah’s moral renewal. such as Tamar’s intentions when she which will be discussed in the next 26 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 27 Tanakh in the 21st Century: Looking Back, Looking Ahead speech and culture is allowed and even to the existence of a single religion in repressed the independent search for may be learned from the story of the 1 Tower of Babel: Lessons for Humanity encouraged, the world becomes a bet- the city of Babel, and writes that while truth. The divine creation of a plural- Tower Of Babel is a beautiful exam- By Michal Schechter ter and healthier place for all of its in- some of their theological beliefs may istic society was a prerequisite for the ple of a well-known verse in Psalms: 13 The story of the Tower of Babel has hold special resonance among readers ple’s brick-making: by stating that it habitants . have been problematic, the inhabitants discovery by humanity of the truth of “One thing God has spoken, these two 17 captivated the imagination of gener- living in the modern world. was the people who built the temple Rashi, among other authorities, sug- of Babel had a unified religious -con God. In order to discover God, a per- have I heard ”. According to Jewish ations of scholars and commentators. with bricks, the Torah is mocking the gests that it was Nimrod, the ruler of Pluralism and the Search for Truth: sensus and respected God. If so, Ash- son must have the freedom of thought tradition, multiple interpretations in kenazi challenges, why did God deem and choice to search for Him. the Torah may all be correct, even if KOL HAMEVASER KOL What is the purpose of this short bibli- Ancient Near East Context: Babylonians’ claim that it was their de- Shinar, that led the building of the Tow- th cal narrative, which relates the story of ities who made the bricks9. er of Babel. Nimrod is described as a Rabbi Eliezer Ashkenazi, the 16 -cen- it necessary to disperse such a cohesive In fact, we learn soon after the fall of these teachings contradict each other. a people who came together to build a Some modern commentators, most no- Additionally, God’s “descent” in the powerful and ruthless leader, who ar- tury Talmudist and physician, opposes and moral community? the Tower of Babel that our forefather The Torah, when interpreted respon- tower, only to then be dispersed across tably M. D. Cassuto, have noted that Torah is meant to deride the Tower rogantly attempts to displace God from Rashi’s negative view of the Tower Rabbi Ashkenazi answers his own Abraham discovered God. Only when sibly, encompasses all the wisdom in the earth by God? A simple, cursory this Biblical narrative appears in the generation’s attempt at coming clos- His position as king of the world11 . R. generation and describes the city of question by stating that the disrup- Abraham found himself in a pluralis- the world. Innovative readings of the 14 reading might initially indicate that the text right before God’s covenant with er to God through the physical height David Kimchi takes this description a Babel as a highly moral society . Ac- tion by God of the City of Babel was tic society was he able to embark on Tower of Babel are integral to ensuring meaning of the Migdal Bavel story is Abraham. Cassuto interprets the text of the ziggurat-no matter how tall the step further, and expands on Nahma- cording to him, the inhabitants of the intended to replace the existence of an independent, intellectual, religious the continuation of the Jewish legacy to provide an explanation for the orig- as a satirical polemic against the pa- ziggurat, God must still descend to hu- nides’ view of Nimrod as a power-hun- city had learned from the mistakes of their exclusive religion with religious journey and properly evaluate the be- of shivim panim laTorah. ination of linguistic diversity2. How- ganistic Babylonian religion, and as manity’s level. Finally, the Torah even gry monarch. According to R. Kimchi, the generation of the Flood, and put pluralism. According to Ashkenazi, it lief systems around him. Abraham’s ever, a closer reading brings to light a an explanation for the necessity of the speaks against the name of the city of Nimrod set out to conquer the world great effort into creating a loving and is only when humankind has the op- rational quest for the truth eventually Michal Schechter is a Senior at SCW more complicated covenant be- Babel. The Babylonians obtained the and to bring all of humanity under his harmonious community. Rabbi Ash- portunity to engage in free inquiry that led him to discover God, and thereafter majoring in Biology 15 perspective. Why Often, the story of the tween God name of their city from the Akkadian dominion. Nimrod planned to oppress kenazi builds his explanation off of it is truly able to discover the truth- in he spent the rest of his life proclaiming 16 is it important to Tower of Babel is taught in and Abraham. word babilim, which means “the gate the people he had vanquished and make Abraham Ibn Ezra’s interpretation of particular the religious truth. The soci- His Oneness to the rest of humanity . mention the use of elementary school, where In the ancient of the god”. The Hebrew meaning of the world into one nation, which would the “single language” as a reference ety of Babel, with its intellectual unity, The abundance of lessons that bricks for build- the nuances and deeper Near East, ev- the word bavel is confusion. The To- have one religion. When God dispersed 1 I extend my thanks and gratitude Literature. Vol. 128, No. 2, 2009, 209- 10 Hayyim Angel, “The Tower of of Jewish Extremism and Alienation? ing the Tower? meanings of this important ery city had rah was taunting the Babylonians, and the people of the City of Babel, He en- to Dr. Michelle Levine, who exposed 224. Babel: A Case study in Combining 2005, 157-160). Why must God a ziggurat, telling them that while they considered sured that the different groups of people Biblical narrative remain me to many of the sources I used in this 4 Genesis 11:1 Traditional and Academic Bible Meth- 14 Eliezer Ashkenazi, Sefer Ma’aseh Hash- ‘come down’ to unexplored. In reality, which was a their city to be “the gate of the god”, in located in different regions of the world article. 5 Ibid. odologies”, Conversations. Issue 15, em (reprint, New York: Grossman 1962), folios see the Tower-can tall, rectangu- reality they were wrong and confused. would develop their own cultures and 2 In fact, Genesis 10:5 (which precedes 6 Genesis 11:4 2013, 135-143. 75a-76b. this short story teaches a 12 He not see it from number of timeless lessons, lar, stepped The famed city and Tower that were so philosophies . the story of Migdal Bavel) indicates that there 7 Ibid. 11 Genesis 10:8 15 Pun intended. the heavens? Why tower that had glorified and prized in the eyes of the The Maharal of Prague notes that when were a number of languages already in exis- 8 The Ancient Near East: An Encyclopedia 12 Genesis 10:9 16 Byron L. Sherwin, “The Tower is there a mention some of which may hold a temple at the Babylonians were singled out by the a ruler suppresses opinions that differ tence. for Students, Vol. 4, 175-177. 13 Be’er Hagola, “Seventh Well”, of Babel in Eliezer Ashkenazi’s Sefer of both a Tower special resonance among top. For the Torah and made into a satire against from his own, it is an indication that 3 See: Joel S. Baden, “The Tower of 9 M.D. Cassuto, From Noah to Abraham, chapter 2 (as quoted in Lippman Ma’aseh Hashem”, Jewish Bible 3 readers living in the and a City ? Final- pagans, ziggu- paganism and mythology. Ultimately, it the ruler’s philosophy cannot survive Babel: A Case Study in the Competing translated by Israel Abrahams. Genesis Chap- Bodoff, The Binding of Isaac, Reli- Quarterly. Vol. 2 No. 2, 2014, 83-88. ly, why did God modern world. rats served as a was the arrogance of the Tower genera- or even flourish when it must compete Methods of Historical and Modern Lit- ter 11, 225-249. gious Murders & Kabbalah: Seeds 17 Psalms 62:12 deem it necessary literal physical tion that led them to create an idolatrous with other value systems. Indeed, a rul- erary Criticism”, Journal of Biblical to stop the people from building? link between the earth and the heavens, society and introduce idol worship into er who must do this is a weak leader. Some commentators explain the divine and were a designated place of meeting their community. It is this Biblical nar- God’s forced dispersal of the Babylo- 8 R. Zvi Dov Kanotopsky and the Kosher Switch disruption of the people’s building plans and praying to their deities . rative that provides the backdrop for nians caused different societies to form By Aryeh Sklar as an indication that they sinned and The greatest ziggurat in ancient Bab- the re-introduction of Monotheism into all over the world. When many cultures, in a completely permitted manner. It several rabbis (including our own Rab- these missives also include declara- offended God. The exact offense com- ylonia was called etemenanki, also the world10. and even religions, are allowed to exist YU’s Thinkers of the Past: A Series makes brilliant use of several lenien- bi Ben Haim) have supported the prod- tions as to the spirit of the Sabbath and mitted by the Tower generation ranges known as the Temple of Marduk. Ris- and develop, and humankind does not A series of articles exploring the ideas and cies in halakha, by introducing delays, uct, several top American rabbis such how the implications of the Kosher among the various commentators: from ing to an impressive 300 feet, the ruins Freedom of Religion and Culture: experience oppression, and freedom of opinions of rabbis of YU’s past, especially randomness, and indirect causes to the as R. Shmuel Kaminetzky, R. Dovid Switch run counter to it. In the letter a full-scale revolt against God (Rashi4), were unearthed by archeologists about as they pertain to the issue of the month. process. In an attempt to raise funds Feinstein and R. Yisroel Belsky have signed by R. Kaminetzky, R. Feinstein, to corruption of urbanization and tech- 100 years ago. A number of scholars We have seen Dean Revel’s response for its manufacture, and to raise aware- signed a document strongly disagree- and others, it states that (my transla- nology (Abravanel5), to idolatry (Sefor- have suggested that this Temple is the to the dean of a college with crosses on ness in the Jewish community toward ing with its purported halakhic viabil- tion) “it is clear that it is a denigration their diplomas. We have seen Rabbi no6). Other commentators have argued Tower that was described in the Torah. the product (which has actually been ity. Their collective letter declares that of the Sabbath, and by this standpoint Shkop’s short tenure at YU and his idea 4 that the builders were not evil. Rather, The Babylonian people were extreme- out publicly since 2011), the creators contrary to the claims of the makers of alone it cannot be permitted.” In R. of community and holiness. This issue will of the Kosher Switch began a Indiego- the Kosher Switch (my translation), Belsky’s own letter, he declares the they simply made a human error which ly proud of their beautiful Temple of discuss the ideas of R. Zvi Dov Kanotopsky was not in line with God’s plan for the Marduk, and even credited their deities go campaign recently. The campaign “it is built upon heterim that are not Kosher Switch “an agonizing distor- and his philosophy of the Sabbath. 2 world, so God had to ‘come down’ and for creating it. The Akkadian Creation has been fairly successful in the Or- reliable.” R. Belsky went as far as to tion of Torah values… It portrays the fix it (Ibn Ezra7). Often, the story of the Epic, which centers on the supremacy The past few weeks have seen thodox Jewish community, managing call it in his own letter, a “Rube Gold- holy and wonderful Shabbos as a nui- Tower of Babel is taught in elementary of the Marduk deity and the servitude a renewed interest and debate over the to raise a hefty $57,000 in the last few berg contraption comprising an entire sance and a problem to be solved… school, where the nuances and deep- of humankind, describes how the dei- halakhic and socio-religious merits weeks, with more than 20 days left and melocho [Shabbat violation]… If the The limitations of Shabbos are what er meanings of this important Biblical ties used bricks to create this massive of the “Kosher Switch”. The device already 15% more than their original Sanhedrin were empowered, that act characterizes (sic) it and what endows 1 narrative remain unexplored. In reali- ziggurat in honor of Marduk. This purports to be a light switch that al- goal. would be punishable by mitat bet din (sic) it with its sweetness and majes- 3 5 ty, this short story teaches a number of claim may explain the Torah’s seem- lows a person to actively turn his/her However, rabbinic opposition has been [the death penalty].” ty.” timeless lessons, some of which may ingly insignificant focus on the- peo lights on or off during the Sabbath day swift and harsh. While it is true that But what is more interesting is that To this writer, the “spirit of Shabbos” 28 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 29 Tanakh in the 21st Century: Looking Back, Looking Ahead is a particularly nebulous concept that vat Torat Shraga in Israel, considers R. vals.”7 commemorate creation, and the exodus take part in this initiated process. What recognizes these prohibitions as Divine where we find the spirit of the- Sab ends up becoming “how the Sabbath Kanotopsky his closest rabbi, his rebbe It was a dusty, ear-marked and marked- from Egypt is remembered as evidence remains unclear is exactly how, within directives and learns to limit and regu- bath. Common problems without an has been until now”, and that any muvhak. Former OU president and cur- up “Night of Watching”, which I dis- of the Creator of nature by the very fact this consideration, is the Sabbath con- late his own activities in consonance eruv like being stuck in prayer without change from this somehow becomes rent OU chairman Stephen J. Savitsky covered in a secondhand bookstore in that the Jews were redeemed by means sidered a continuation of the process with these directives, he is in an affir- one’s tallit or siddur, or a person being “not in the spirit of the Sabbath”. Sab- remembers Jerusalem in 2010, of a disruption of nature’s laws. of creation? Jews are specifically -en mative sense engaged in a fruit-bearing in pain because he was forced to walk bath clocks, which turn lights on and R. Kano- To this writer, the “spirit of that impelled me to Meanwhile, there is a similar debate joined to refrain from creative acts on activity.”10 to shul without his cane, this is against off in a home according to a schedule topsky as learn more about this between Maimonides and Nahmanides that day, not to continue them. But R. Kanotopsky goes further than the creative spirit of the Sabbath. Not

KOL HAMEVASER KOL Shabbos” is a particularly set before the Sabbath, was also once having a nebulous concept that great rabbi, so inte- regarding the symbolism of the festival Perhaps the answer can be seen in a finding the creativity of the Sabbath being able to bring one’s children to a controversial issue. Now, it is so great in- ends up becoming “how gral to Yeshiva Uni- of Sukkot. According to Maimonides sermon written by R. Kanotopsky in in its prohibitive nature; it is also to be the park or shul, not being able to carry common that to not use it would raise fluence on the Sabbath has been versity’s history, yet (Guide 3:31), Sukkot is a festival cele- the 1954 RCA Sermon Manual.9 In his found through the creative process in the house key and therefore worrying eyebrows. Similarly, the permissibility him as his somewhat forgotten. brating agriculture - represented by the essay on the portion of Va-etchanan, which “inventive and originative im- about one’s unlocked door all of the of the “Sabbath mode” on ovens was high school until now”, and that any His general meth- ritual sitting in huts outside with vege- which records the second version of pulses can be realized” in the Jewish Sabbath, these again detract from the rah must be shown to be relevant with hotly debated, with Rav Heineman, a rebbe and change from this somehow odology of read- tation for shade, and by the gathering the Decalogue, he examines an inter- people. For R. Kanotopsky, Sabbath Sabbath spirit. The eruv really adds to the times and new situations. In his major rabbi in Israel, having supported synagogue becomes “not in the spirit ing Tanakh is quite of various plants, at the end of an ag- esting midrash that pertains to the Sab- is not only a day commemorating cre- the ability of the Sabbath to provide essay on Niztavim for the 1954 RCA it. And the entire tractate of Eruvin is rabbi of the Sabbath”. fascinating. Every ricultural season. But for Nahmanides bath. In Genesis Rabbah 11:8, the rab- ation, but the initiation of a process the productive prosperity, and the Talmu- Manual, R. Kanotopsky calls upon dedicated to creating semi-privatizing during his essay in the book (Leviticus 23:36, 40), Sukkot is a fes- bis portray the Sabbath as complaining Jewish people are meant to take part of. dic rabbis saw that, and found ways teachers and rabbis to look to the To- fences to allow for carrying on the Sab- formative years.6 R. Shlomo Riskin, discusses an engaging and far-reach- tival celebrating creation - the agricul- to God. Whereas every other day of the With this idea of the Sabbath in mind, within the law to accommodate its rah for lessons within the context of bath. R. Belsky doesn’t seem to make a Chief Rabbi of Efrat, was his student ing philosophical concept.He then he tural symbols are only in terms of the week has a mate/partner, Sunday with one can view the Kosher Switch in two spirit. Similarly, the satisfaction and modern life.11 Quoting Deuteronomy distinction between the Kosher Switch in Yeshiva University High School in proceeds to show in an extremely me- theme of creation. The seven main days Monday, Tuesday with Wednesday, senses. In one sense, it is brilliant in joy in warm food and family, through 30:11’s “It is not too distant from you,” and these leniencies, which don’t take Brooklyn. The list goes on. ticulous manner how the concepts dis- of Sukkot are parallel to the seven days and so on, the Sabbath stands alone, as its creative use of the directives of the “Shabbos mode” ovens, contribute to he writes, “This is intended to silence away the “sweetness and majesty” of His passion for the land of Israel man- cussed can be found embedded in clas- of creation, and the eight represents the odd day out. God’s response is that Sabbath to allow the observance of the quality creative contentment. the argument that Torah itself has been the Sabbath. It appears that under this ifested in bringing his family to Israel sical sources of Judaism. His unique Israel together with the Sabbath. The the Sabbath’s partner is the nation of Sabbath that much easier to maintain. I cannot know what R. Kanotopsky left behind in the scientific and tech- definition of the “spirit of the Sabbath”, in a time when it was rare for an es- approach highlighting the psychology various species of fruit and vegetation Israel. What is this meant to indicate? But in another sense, it adds nothing would say about the Kosher Switch, nological progress of our times. Torah if/when the Kosher Switch becomes tablished rabbi to do so. After making of characters and the uniquely Jewish are meant to atone for the sin of Adam R. Kanotopsky favors the interpreta- itself toward the “inventive and orig- but his philosophy of the Sabbath surely has a living, vital message for normalized in the Jewish community, it aliyah in 1970, he became the head philosophies that emerge is particu- and the forbidden fruit. tion of R. Isaac Arama, the medieval inative impulses” that the Sabbath is makes it difficult for me to see the ac- us, far superior to the message of phys- will be difficult to claim any violation of the Institute for Advanced Talmud larly resonant today. How did Jethro On this point, R. Kanotopsky asks, author of Akedat Yitzchak. As ex- meant to engender. I believe the exist- tion of turning on and off lights on the ics or the message of psychology.” But of the spirit of the Sabbath. Study at Bar-Ilan University, while fulfill his fatherly role toward Moses? how can it be that Nahmanides attri- plained by R. Kanotopsky, R. Arama ing Sabbath leniencies are indeed suc- Sabbath as within this viewpoint. The while we live in ever-changing times, It is thus necessary to examine what also teaching at Hebrew University How can the laws of impurity and a butes the same symbolism - that of submits that the Torah abhors a lack of cessful in this regard. Kosher Switch is marketed as a posi- the Torah’s lessons are timeless. Seek- the goals and philosophy of the Sab- and Michlala College for Women in newborn be looked at as a rehabilita- creation - to two different festivals, creativity. All of nature, even the days Let’s examine the eruv as a case point. tive development to the entire Sabbath ing to improve the Sabbath must be bath is, in order to determine its spirit. Jerusalem. Tragedy struck his family tive structure necessary for a puerperal Sukkot and Passover? According to of the week, need to have a “partner”, Perhaps the earliest example of a Sab- experience, for all people, when it can done carefully, with great thought as to A disclaimer is first in order: I will not when R. Kanotopsky passed away at mother? What was Joseph’s plan when Nahmanides, apparently the Exodus a creative mate that can produce good bath “leniency” is the eruv, that allows only ever relieve a negative one in spe- the philosophy of the Sabbath and what be commenting on the halakhic impli- the age of 50 in 1973. he confronted his brothers in Egypt? is merely just proof for creation, and for the world. Seemingly, the six days carrying on the Sabbath within the rab- cific cases. Perhaps in cases of neces- its goals are in the present day. The way cations of changing times, but only if R. Kanotopsky was well-known for his The text itself is mined for these gems Sukkot celebrates creation itself. Why, of the week have all the creative pow- binical prohibitions of carrying objects sity, of pain and disturbance, I would to do so is to follow R. Kanotopsky’s the Sabbath spirit can accord with such sermons, as well as his examination of insight into characters and laws in a then, are both necessary? His answer er, yet the Sabbath seems to lack it. from private to public spaces and vice submit, can this device be useful in example in studying Torah and Tanakh a device. There are many articles be- into the psychological background of creative, yet solidly founded way. is that there are really two implications Where is its creative partner? “Israel, versa. Today, a typical eruv is com- terms of the spirit of the Sabbath. Only - search for its “living, vital message” ing written about the halakhic advan- the characters and commandments of His very first essay in the book discuss- in creation ex nihilo - one is the cre- through its observance of the Sabbath, prised of near-invisible string tied to when something is disturbing the mar- in the creative and productive capacity tages and disadvantages of the Kosher the Torah. Though he kept meticulous es the concept of the Sabbath and is a ation itself, and the other is the initia- makes the day productive in a very real poles at strategically spaced intervals riage of Jewish people to the Sabbath that has been granted to us, and taking Switch, and it is not my place to make notes of all he spoke about, he pub- great example of how he approached tion of a process that sets into motion sense,” writes R. Kanotopsky. How? around a certain area of a town to allow day, as R. Kanotopsky would phrase it, part in the created world’s ongoing any declaration as to their merit. That lished very little in his own lifetime, the text. His analysis is framed through the world’s events and will eventually R. Kanotopsky points to the ability on carrying within it on the Sabbath. The can the switch be kosher in terms of the procession toward the redemption. said, regarding the Sabbath spirit, I am save for a book on Jewish values in a debate between Maimonides and culminate in the redeemed world of the Sabbath to devote one’s time to To- eruv is mocked by both Jews and non- Sabbath spirit. But however creative in drawn toward an idea I once saw in the 1956 entitled “Rays of Jewish Splen- Nahmanides.8 He notes that while the the Messiah in the future. Nahmanides rah learning and a spiritually-charged Jews for its supposed legal fiction, in halakha the switch may be, it must ac- home atmosphere. But he also adds, what appears to be a device that “tricks cord with the productivity found in its Aryeh Sklar is a student at Bernard writings of the late R. Zvi Dov Kano- dor”, and several articles in various Decalogue in Exodus 20:11 relates the sees Sukkot as purely reflecting the Revel School for Jewish Studies, “The prohibitions of Shabbos are also God.” restful nature. topsky. R. Zvi Dov Kanotopsky was a Jewish journals. After his passing, his command of the Sabbath to the theme creation of the world, while Passover studying Jewish Philosophy beloved rabbi at Yeshiva University for wife, children, and close students com- of creation, the second version of the is the perpetual revelation of the forces creative, in a positive sense. When one Yet it is precisely within this leniency R. Kanatopsky recognized that the To- 28 years. He learned as a student from piled a book of some of his choicest Decalogue in Deuteronomy 5:15 con- of nature - two aspects of creation. the Rav, Rabbi Joseph B. Soloveitchik, essays on the Torah, calling it “Night nects it to the drama of the Exodus If so, what is the Sabbath meant to breaking-stories/303891/the-kosher-switch- switch.html whom he considered his rebbe muvhak. of Watching”. It was republished un- from Egypt. According to Maimonides commemorate? The Sabbath reflects 1 As recorded on their IndieGoGo 5 Rabbi Yair Hoffman, “HaRav Yisroel fundraising page, viewed here https://www. part-ii-follow-up.html Belsky Writes Letter Slamming ‘Kosher’,” The He was also the rabbi of the Young der the name “The Depths of Sim- (Guide for the Perplexed 2:31), this a combination of these two themes of indiegogo.com/projects/kosherswitch-control- 4 Rabbi Yair Hoffman, “The Kosher Yeshiva World News, 23 April 2015, available Israel of Eastern Parkway, and later, plicity” in 1994. In 2007, some of his indicates that the Sabbath is meant to the divine drama of creation. R. Kano- electricity-on-shabbat 3 Rabbi Yair Hoffman, “HaRav Yisroel Switch Part II Follow Up,” The Yeshiva World at: http://www.theyeshivaworld.com/news/ the rabbi of the Young Israel of West holiday sermons were put together by commemorate both themes - creation topsky proposes that both are manifest Belsky Writes Letter Slamming ‘Kosher’,” The News, 23 April 2015, available at: http:// headlines-breaking-stories/303911/harav- Hempstead. He taught many students David Zomick, another close student as a truth, and exodus from Egypt as in the two characters interacting with 2 Rabbi Yair Hoffman, “The Kosher Yeshiva World News, 23 April 2015, available www.theyeshivaworld.com/news/headlines- yisroel-belsky-writes-letter-slamming-kosher- who became accomplished teachers of R. Kanotopsky, at the request of the an impression of true freedom. Nah- the Sabbath - God, and the Jewish peo- Switch Part II Follow Up,” The Yeshiva World at: http://www.theyeshivaworld.com/news/ breaking-stories/303891/the-kosher-switch- switch.html and leaders in their own right. R. Av- Kanotopsky family, which turned into manides, however, posits (Deuterono- ple. God is the Creator. But the Jews, News, 23 April 2015, available at: http:// headlines-breaking-stories/303911/harav- part-ii-follow-up.html yisroel-belsky-writes-letter-slamming-kosher- ishai David, the rosh yeshiva of Yeshi- a book called, “Rejoice in Your Festi- my 5:12) that Sabbath is only meant to in keeping the Sabbath, are invited to www.theyeshivaworld.com/news/headlines- 6 Stephen J. Savitsky, “Review: Rejoice 30 www.kolhamevaser.com Volume VIII Issue 4 Volume VIII Issue 4 www.kolhamevaser.com 31 32 KOL HAMEVASER www.kolhamevaser.com 8 Shavuot andSukkot,UrimPub.,2007 Festivals: 7 pesach_shavuot_and_sukk/ your_festivals_penetrating_insights_into_ ou.org/jewish_action/09/2008/rejoice_in_ 13 Pesach, in Your September

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