Rabbi Isaac Elchanan Theological Seminary • YU Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman z"l and Ann Arbesfeld MAY 2021 • SHAVUOT 5781

K'Ish Echad B'Lev Echad: Coming Back Together as a Community

The Importance of The Kedusha of the Being Part of the Synagogue Jewish Community How far do we need to go How do we move on from for a minyan, and what is the COVID? status of an outdoor minyan? We thank the following synagogues which have pledged to be 5781 Pillars of the Torah To-Go® project

Beth Jacob Congregation Cong. Shaarei Tefillah Young Israel of Beverly Hills, CA Newton Centre, MA Lawrence-Cedarhurst Cedarhurst, NY Bnai Israel – Ohev Zedek Darchei Noam Glenbrook Philadelphia, PA Northbrook, IL Young Israel of New Hyde Park Boca Raton Synagogue Green Road Synagogue New Hyde Park, NY Boca Raton, FL Beachwood, OH Young Israel of Cong. Ahavas Achim The Jewish Center Highland Park, NJ New York, NY New Rochelle New Rochelle, NY Cong. Ahavath Torah Riverdale Jewish Center Englewood, NJ Riverdale, NY Young Israel of Scarsdale Cong. Beth Sholom United Orthodox Scarsdale, NY Lawrence, NY Synagogues Houston, TX Young Israel of Cong. Beth Sholom West Hartford Providence, RI Young Israel of West Hartford, CT Century City Cong. Bnai Yeshurun Los Angeles, CA Young Israel of Teaneck, NJ West Hempstead Young Israel of West Hempstead, NY Cong. Ohr HaTorah Atlanta, GA Hollywood-Ft Lauderdale Hollywood, FL Young Israel of Woodmere Woodmere, NY

Rabbi Dr. Ari Berman, President, Yeshiva University Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary Rabbi Robert Shur, Series Editor Rabbi Joshua Flug, General Editor Rabbi Michael Dubitsky, Content Editor Andrea Kahn, Copy Editor Copyright © 2021 All rights reserved by Yeshiva University Yeshiva University Center for the Jewish Future 500 West 185th Street, Suite 419, New York, NY 10033 • [email protected] • 212.960.0074 This publication contains words of Torah. Please treat it with appropriate respect. For sponsorship opportunities, please contact Rabbi Russ Shulkes at [email protected]

2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Table of Contents Shavuot 5781

Introduction 4 Rabbi Dr. Ari Berman: Sustaining Change

The Importance 5 Mrs. Penina Bernstein: The Unity of Shavuot as the Culmination of the Sefirat of Being Part Ha'Omer Period of the Jewish Community 8 Mrs. Bracha Rutner: The Resilience and Grit in Accepting the Torah 11 Rabbi Gershon Albert: Bringing our Communities Back To Life 14 Rabbi Binyamin Blau: Connecting to Community Locally and Globally 15 Rabbi Efrem Goldberg: Joining a Sacred Community 16 Rabbi Shalom Rosner: Our Home Away from Home 19 Rabbi Kalman Topp: Collective Revelation and Responsibility

The Kedusha of 27 Rabbi Josh Flug: Study Guide: How Far Should We Go to Pray with a Minyan? the Synagogue 31 Rabbi Aryeh Lebowitz: Outdoor Minyanim

Perspectives on 36 Rabbi Kenneth Auman: Veten Chelkenu Betoratecha – Give Us Our Share in Shavuot Your Torah 37 Rabbi Reven Brand: Celebrating Our Divine Connection 38 Rabbi Naphtali Lavenda: What I Learned from Desk Plants and Shavuot Shul Decorations 41 Rabbi Mordechai Torczyner: Ruth and Shoftim: Two Tales of One City 42 Ilana Turetsky Ed.D: Rules that Set Us Free

2 3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Introduction Rabbi Dr. Ari Berman President, Yeshiva University

SUSTAINING CHANGE

hat happens when Ultimately, both directions are not reconnected deeply to those who we you leave the foxhole? only correct but mutually fortifying. love. Please God, we are now seeing Priorities and values are The larger changes in the world in turn the beginning of a return to more oftenW most clear during times of risk. effect our own personal development normalcy in our daily lives. This But as the risk lessens, what happens and our own individual development new reality presents us with a new to our values? We turn to our values is the building block for changing the challenge and opportunity. During when we are under pressure, but what world. But what matters most is not times of crisis, change emerges happens when the urgency dissipates? the ability to change but the ability to naturally due to the circumstances There is a famous saying from Rav sustain change. that surround us. But once the crisis Yisroel Salanter: First I wanted to And this is the message of Shavuot. passes, we need to work to sustain the change the world, but that was too The giving of the Torah at Sinai was change. hard. So, I tried to change my country, a moment where we all saw our And this Shavuot is the time to reflect and that was too hard as well. So, I essential values with clarity. We all on how we integrate into our future tried to change my community, but I changed at Sinai. But that was just what we have learned during this past was unable. So, instead I decided to the beginning of the story. Every year year. The world changed this year, now change myself. since, we symbolically return to Sinai it is our turn to think about how we When I studied in Yeshivat Har Etzion, on this holiday to recommit ourselves change our society, our communities, Rav Yehuda Amital, had a clever to those values. and ourselves for the better — adding sarcastic twist to this saying. He would We have all been through a great more joy and greater purpose to our say, “first I tried to change myself, but deal over the past year. And during lives and to all those around us. that was too hard—so instead I tried to this time, our priorities have become Chag Sameach. change my community. But that proved even more clear. We have searched too difficult. So, I decided to change for meaning, we have recalibrated the world.” how we spend our time and we have

Find more shiurim and articles from Rabbi Dr. Ari Berman at https://www.yutorah.org/Rabbi-Dr-Ari-Berman

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 THE IMPORTANCE Mrs. Penina Bernstein OF BEING PART Campus Rebbetzin Yeshiva University, Beren Campus OF THE JEWISH Tanach Teacher, SKA High School for Girls COMMUNITY

THE UNITY OF SHAVUOT AS THE CULMINATION OF THE SEFIRAT HA'OMER PERIOD

he holiday of Shavuot is the we count is in anticipation of what is loss lead to the institution of certain pinnacle of the counting of to come,2 similar to the way someone customs, such as the custom of not the Omer. For 49 days, we might wait for a guest to arrive. getting married or cutting one’s hair Tcount up, marking the process that due to the observance of mourning.3 While we observe this mitzvah on Bnei Yisrael went through, from their a yearly basis to remind ourselves When reflecting on the confluence exodus from Egypt to the receiving of these messages, there are other of these two periods on the Jewish of the Torah. According to the Sefer laws and customs that have come to calendar, we must question whether 1 the counting of the Omer HaChinuch, be associated with this time as well, there is a deeper connection between was how Hashem showed us that the namely customs of mourning. Yevamot these periods beyond the calendar primary reason for our freedom from 62b, tells the story of Rabbi Akiva’s dates. Perhaps a single pasuk at the Egypt was to receive the Torah, not 12,000 pairs of students who perished beginning of the story of matan Torah only for freedom itself. By creating a due to the fact that they did not treat can provide insight into this question. sign and a process, we recognize that each other with respect, and the the two are uniquely connected. The The opening verses of Sefer Shemot, Gemara clarifies that this took place Rambam asserts that the reason that Perek 19, detail the arrival of Bnei between Pesach and Shavuot. This

4 5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Yisrael at the location where they understanding of the verb vayichan is space for others, since we do not view received the Torah. The pasuk states: very similar to the comment made by ourselves as the primary focus. It was Rashi in another place in the Torah only once they were standing next to וַיִסְעּומֵרְ פִידִ ים וַיָבֹאּו מִדְבַר סִ ינַי וַיַחֲנּו בַמִדְבָ ר ,where a nation is referred to with a the mountain, absorbing its message וַיִחַן שָ ם יִשְרָאֵ ל נֶגֶד הָהָ ר. singular verb. When the Egyptians are did they become one heart — united They journeyed from Rephidim, and chasing Bnei Yisrael out of Mitzrayim, and respectful of others. they came to the wilderness of Sinai the pasuk8 states Umitzrayim nosei’a and encamped in the wilderness. Israel Rav Simcha Bunim Kalish explains achareihem — Egypt was chasing after encamped there in front of the mountain. that the word vayichan does not only them. Commenting on the use of mean encamp, but rather comes from Examining the multiple verbs in singular language in the verse, Rashi the root word “chen,’’ meaning grace this pasuk, namely vayisu (they explains that the reason it is written or favor. Bnei Yisrael found favor in journeyed), vayavo’u (they came), this way is because Mitzrayim was the eyes of each other, and this is what vayachanu (they encamped), and acting — with b’lev echad k’ish echad merited them to receive the Torah. vayichan (Israel camped), vayichan one heart like one person. stands out as the only singular verb. Rav Yitzchok Hutner9 Rashi states that the reason this verb notes that while is singular is to reflect Bnei Yisrael’s there is a similarity between these communal attitude upon their arrival two phrases, they are fundamentally It was only different. According to Rav Hutner, at Har Sinai. “K’ish echad b’lev echad”’4 — Bnei Yisrael were united as one the flip of the words of ish”“ and once they were person, with one heart. As opposed “lev” signifies a significant difference standing next to to the encampments in the desert between Bnei Yisrael and Mitzrayim. when the nation was enmeshed in The Jewish people are fundamentally the mountain, arguments,5 this arrival was significant connected at their core, as part of the absorbing its due to their collective unity at the larger unit symbolized by the word ish. time of this encampment. Rav Shlomo Even at times when they disagree with message, did Ephraim Luntschitz, an early 17th- each other, there is a uniting thread they become one century commentator from Prague that connects them. Mitzrayim, on the known for his commentary on the other hand, was only connected at the heart — united time of the Exodus from Egypt due to Torah Kli Yakar, explains that this and respectful of unity is emphasized in contrast to a common goal and pursuit, signified Bnei Yisrael’s journey from Rephidim. by the word lev. Through this common others. Rephidim was the location where Bnei goal, they united to become one in Yisrael wanted water and threatened their efforts to pursue Bnei Yisrael. At Moshe Rabbeinu that they would Har Sinai, Bnei Yisrael were at their stone him if he did not share water. highest point of connection, where Moshe renames Rephidim to Masah not only were they connected as a Midrash Tanchuma Yashan tells a story Umerivah6 due to the arguments that unit, their mindsets and goals were that Hashem wanted to give the Torah took place there. Kli Yakar explains also unified in the common desire to to Bnei Yisrael immediately after they that Rephidim has the same letters as accept the Torah. left Mitzrayim, but they were arguing with each other, saying “ the word pereidim, separation, and that What led to this feeling of unity at Har Let us return The Midrash explains the message of Bnei Yisrael leaving Sinai? Kli Yakar explains that when to Mitzrayim.” Rephidim was not only that they left Bnei Yisrael arrived at Har Sinai, they that Hashem delayed giving the the physical location, but that they left realized that the mountain was the Torah until Bnei Yisrael were united, the attitude of separation and arrived lowest of all of the mountains in the as “deracheha darchei noam v’chol ” — at Sinai united as a community. area, and it taught them that anavah, netivoteha shalom “her ways are humility, is a prerequisite for kabbalat ways of pleasantness, and all her paths Professor Nechama Leibowitz7 notes are peace.10 that the language used by Rashi in his HaTorah. Humility allows us to make

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Looking at these sources together we and Sukkot, explains that one of the As we learn from the students of might now understand the confluence reasons for the mitzvah was to create Rabbi Akiva and the generation in the of Sefirat Ha’Omer and the period of love and connection between Bnei Midbar, peace and love for each other mourning for Rabbi Akiva’s students. Yisrael. As people came up to the Beit is fundamental to our engagement As we move from Pesach to Shavuot, HaMikdash, they would share items with Torah. we are meant to work on ourselves, with each other and this experience May we be zoche that as we continue to improve and to prepare for created peace between them. He to return to our shuls, our feelings . Perhaps the story explains that Yeravam did not permit kabbalat HaTorah of love for each other will grow and of Rabbi Akiva’s students is meant to people from Bnei Yisrael to go to the develop, and that through this, we will reinforce to us during this time how Mikdash on the holidays when he ultimately be zoche to experience the critical respect and peace are in the was trying to create division between holiday of Shavuot at the Third Beit acceptance and learning of Torah. Bnei Yisrael and Bnei Yehuda. This HaMikdash. Perhaps it is meant to teach us about was due to the fact that Yeravam did the danger of learning Torah without not want to allow Bnei Yisrael the respect and love for each other. opportunity to create a connection Endnotes and relationship with Bnei Yehuda, The Ohr Hachaim, Rabbi Chaim ibn 1. Mitzvah 306. which he knew would happen when Attar from Morocco, explains the 2. Moreh Nevuchim, 3:43. description of Bnei Yisrael arriving at they visited together at the Mikdash. 3. Shulchan Aruch, Orach Chaim, 493. Har Sinai was meant to teach us about Perhaps aliyah l’regel is a critical the three steps that were essential in component of Shavuot because it can 4. Rashi on Shemot 19:2. potentially help Bnei Yisrael reach the preparation for receiving the Torah.11 5. Rashi on Shemot 19:2 — “aval she’ar kol He explains that the third step was mindset and the level of connection hachaniyot b’ta’aromet uv’machloket” — the the step of unity, of the unifying of that is necessary for accepting the rest of the encampments involved complaints and fighting. the hearts of Bnei Yisrael. Based on an Torah. understanding of a pasuk in Yirmiyahu In our generation, in which we are 6. Shemot 17:7. (50:37), cherev el habadim — a sword not yet zoche to be able to perform 7. Yitro 5715 — Bechirat Yisrael V’Kabbalat on those alone, Ohr HaChaim explains the mitzvah of aliyah l’regel, the HaTorah. that our learning of Torah should not experience of coming together in shul 8. Shemot 14:10. be done alone or separate; coming as a community is perhaps another 9. Drashot on Pesach, Maamar 41. together and growing from each other avenue we can create a connection 10. Mishlei 3:17. is necessary to receiving the Torah. with each other. Our batei knessiot This message is not limited to the (shuls) are considered to be mikdashei 11. Ohr HaChaim on Exodus 19:2. generation in the desert, but rather me’at,13 mini temples where we can 12. Commentary to Devarim 16:15. is a goal for us, Bnei Yisrael, each connect with Hashem and each 13. Megillah 29b. and every year as we prepare for the other. The experience of entering our holiday of the giving of the Torah. shuls together, in advance and on the holiday of Shavuot, provides us The Abarbanel in his commentary with the incredible opportunity to on the mitzvah of aliyah l’regel,12 visiting the Mikdash at the time of experience in some way the feeling of , of developing our the shalosh regalim of Pesach, Shavuot aliyah l’regel connections and love for each other.

Find more shiurim and articles from Mrs. Penina Bernstein at https://www.yutorah.org/Mrs-Penina-Bernstein

6 7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 THE IMPORTANCE Mrs. Bracha Rutner OF BEING PART OF THE JEWISH Head of School, Yeshiva University High School for Girls COMMUNITY

THE RESILIENCE AND GRIT IN ACCEPTING THE TORAH

n our era, we use the words the wayside of history? And more nation and while we made mistakes, “resilience” and “grit” to describe important, how have we as a people rebelled, and at times defied God, those who have persevered maintained our faith in God and Moshe was always there to bring us Idespite challenging circumstances, commitment to Torah and mitzvot back to Him and to reconcile our something that was especially true despite the incredibly challenging relationship with Hashem. And after this past year. And if there is any situations we have faced? forty years in the Midbar, we reached nation that exemplifies these words, Our connection to Hashem and a critical step in our relationship with it’s Bnei Yisroel. From Avraham Avinu our ability to survive as a nation are God by entering the Land of Israel. discovering Hashem, despite growing intertwined. Initially, in the Midbar, As we matured as a nation, we needed up in a house of idol worshippers, we connected to Hashem in the a different leader. Although we to Yaakov’s experience in Lavan’s most basic of ways, namely through were a ragtag nation, we succeeded house, we were born to deal with Moshe Rabbeinu. We needed water, in defeating some of the strongest and persevere through challenging Moshe reached out to Hashem and armies in the world, achieving our situations. But how have we as a asked Him for water. Every day, the goal of kivush haaretz, conquering the nation managed to survive when manna came down to provide us land. While there were times that as so many other larger and more with sustenance. We were in our a nation we made mistakes, we had sophisticated nations have fallen by adolescence, still developing as a a strong leader in Yehoshua, who

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 וְ יֵש תִקְ וָה לְאַחֲרִיתֵ ְך םנְאֻ ה' וְשָבּו בָ נִים kept us unified and focused on our of avodas Hashem. We could connect לִגְבּולָ ם. ultimate goal. We maintained a strong to Hashem in the most intimate relationship with and commitment to of fashions, in the place where His And there is hope for your future — Hashem. Shechina dwelled. declares the Lord: Your children shall But then, with Yehoshua’s death, things Once again, we see this symbiotic return to their country. changed. A new type of leader arose, relationship between Bnei Yisroel’s Somehow, we maintained a the judge who reflected a new type of relationship with Hashem and connection to Hashem holding fast to relationship we enjoyed with Hashem. the leadership of the generation. our Jewish identity. When the people followed the shoftim, Our leadership once again had Eventually, a group returned to Israel there was a spiritual awakening, a a tremendous influence on our with Ezra and Nechemia. The Beit connection to Hashem, and Bnei connection to Hashem and Hamikdash was rebuilt and the Jewish Yisroel achieved military victories. commitment to Torah. Sefer nation reestablished its connection However, Sefer Shoftim describes Melachim Alef and Bet describe the to Hashem and reclaimed its identity nearly 400 years of difficult history, constant cycle of corruption and sin as God’s people. With the Kohanim with Bnei Yisroel turning away from and then repentance and salvation and Sanhedrin assuming an increased Hashem’s Torah, and falling prey to the after Shlomo Hamelech dies. His public role in Jewish life, there was a cardinal sins of idolatry, murder, and sons fight over the kingdom and our stronger commitment to Torah and sexual immorality. Mida k’neged mida, nation splits into Malchut Yehuda and mitzvot. Leadership was important, God often allowed Israel’s enemies to Malchut Yisroel, never to be unified but it did not play the same vital role oppress them, and Klal Yisroel suffered again. There are periods during which it did in previous times in history. at the hands of Moabites, Canaanites, both kingdoms show commitment We were committed to the Beit Midianites, Ammonites and Philistines. to Hashem. But ultimately, both Hamikdash and the sacrifices and All too often throughout this period, kingdoms fall prey to corruption. They rituals. But we were not committed though they were living in their own are kicked out of Israel and the Beit to each other. Judaism had splintered land, the children of Israel were not Hamikdash is destroyed. This failure into different factions. And this actually free people. in leadership was all too reflective of ultimately severed our relationship Bnei Yisroel’s own failures in their There was a need at the end of the with Hashem. Our precious Beit service to Hashem. shoftim period for new leadership Hamikdash was destroyed, and we to save the people. While we were As a nation, we had fallen from the were once again exiled. surviving, our commitment to pinnacle to the nadir, with our nation We were faced with a challenge — Hashem was flailing. With the torn in half. And how did we move how would we regroup? How would ascent of Shaul and Dovid, a new forward? We continued as a mere we survive as a people and what would leadership model arose, that of the shadow of our former selves, with the our connection be with Hashem? monarchy. What did the monarchy loss of the ten tribes. Yet, even with We would no longer have a king or a do? It established separate and all these trials and tribulations, we prophet who could communicate with distinct roles of leaders — there were persevered. Hashem on our behalf, nor would we kings, prophets, kohanim, and army As we were sent into exile, we have a central place for the dwelling of generals. There were challenges and somehow persevered, enduring trials the Shechina where we could connect Bnei Yisroel struggled first under the and tribulations as exemplified by the directly with Hashem. We needed to leadership of Shaul and then under story of Haman and Achashverosh. rebuild everything. the leadership of David. But when We were a people lost, trying to Shlomo was crowned king, Bnei As a resilient people we found a way. reclaim our identity as a God- Yisroel entered a golden era. David We turned to a focus on scholarship fearing and God-serving people. Yet, had recaptured the Aron, preparing and commitment to halacha. The throughout all this, there was hope. the way for Shlomo to build the Beit relationship with Hashem would We read in Yirmiyahu (Chapter 31 Hamikdash. And as a nation we were be less direct but it would still be verse 16): at our pinnacle, with a strong sense strong, and we could unify as a

8 9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 people around our communities commitment to community and we should help them get more and our commitment to Torah and shul life in a different way than in the engaged in shul life and find ways to Torah values. We began a period of past. Today, Jewish life is physically make it more meaningful. For others, “Rabbinic Judaism.” This was the time situated near shuls, schools and kosher the Torah opportunities available of the flourishing of the Talmud, the establishments, while many of us send because of COVID opened up a new schools in Surah and Pumbaditah, our children to Jewish camps.5 world for them. We should continue between the 2nd and 6th centuries. This is the story of the Jewish people. to encourage and support this Torah But our challenges as a people We have faced numerous challenges learning. Our community has been did not end there. We remained — challenges to our commitment to battered and we have persevered, and committed to Torah and to Hashem, Hashem and challenges to our very now we can and must do it again. but this commitment was constantly existence. Despite these challenges we challenged throughout the Crusades, have found ways to survive. And after Endnotes the Spanish Inquisition, and pogroms each challenge, we have regrouped 1. https://yhb.org.il/5152/. in Europe. How did we maintain our and reconnected to Hashem. In each faith? Strong community ties were period of history, our relationship 2. Berkowitz, Eliezer, Faith After the built, and the Jews turned to prayer and our connection to Hashem has Holocaust. as a way to connect to Hashem. Most looked different. We are a resilient 3. https://en.wikipedia.org/wiki/Aftermath_ of the slichot and kinnot we say people — we experience tragedy and of_the_Holocaust. today originated in those eras. These yet we find a way each time to recover 4. https://traditiononline.org/rupture-and- lamentations were uttered by the great and reconnect to Hashem and remain reconstruction/. men of Israel, the few who survived.1 committed to the Torah. 5. https://steinhardtfoundation. There wasn’t one way of connecting org/wp-content/uploads/2018/05/ During the pandemic, we have seen to Hashem though, which allowed for contact_summer_2002.pdf, https://www. the incredible ways in which we timesofisrael.com/summer-camps-as-super- flexibility and growth when faced with have, as a community, connected to glue-for-binding-jewish-identity-to-the-next- challenges. Some were committed to Hashem — through mikveh practice, generation/. Hashem through their strong Jewish shuls and general communal support. 6. https://forward.com/news/453573/ identity, others through Torah study, Our community was led by Rav jewish-law-for-the-coronavirus/, and https:// with others through prayer and others Hershel Schachter, Rosh Yeshiva jewishaction.com/religion/jewish-law/ through communal service. speaking-with-rav-hershel-schachter/ at Yeshiva University, through his And then we experienced the most teshuvot. Other rabbinic leaders, horrific episode in our history, the including Rav Asher Weiss, also Holocaust. Once again, we were answered many questions during faced with the question: How do this challenging time.6 Our lives were we recover? Our Torah centers were disrupted and yet we persevered. destroyed. The communities in As we head toward Shavuot and the Europe were in tatters. And many were giving of the Torah, imagining life left with questions of faith. This was post-pandemic, it is our responsibility the worst devastation of the modern as a community to continue to find era and some said we would never ways to connect to each other and to recover. Our faith and connection Hashem and the Torah. We need to re- 2 Yet, we to Hashem seemed broken. engage our community. This can take once again found a way to reconnect shape in different ways. There may be to Hashem and recover as a nation people who felt very strongly about — through the State of Israel3 (for community support — for those many) and through an unprecedented people we need to empower them expansion of Jewish education4. to get more involved. For those who We became a people steeped in were strongly committed to minyan,

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 THE IMPORTANCE Congregational Rabbis Speak OF BEING PART Rabbi Gershon Albert OF THE JEWISH Rabbi Binyamin Blau COMMUNITY Rabbi Efrem Goldberg Rabbi Shalom Rosner Rabbi Kalman Topp

REFLECTIONS ON THE IMPORTANCE OF BEING PART OF COMMUNITY

Bringing our life in Oakland, California, and here services. The most challenging we were, closing the doors to the High Holy Days of my career were a Communities building. I slowly walked to the light chaotic success. We have celebrated Back To Life switches, turned off the chandeliers britot, baby-namings, and bar that hung from the A-frame structure, mitzvahs and marked shivas — all Rabbi Gershon Albert and looked back one last time before outdoors, distanced, and masked. Senior Rabbi, Beth Jacob Congregation exiting the building. Feeling the And finally, on March 14, 2021, a Oakland, CA weight of the words from Eicha small group of us returned to the vividly remember standing in our (Lamentations 5:21) for the first time sanctuary for the first time to mark sanctuary on Friday afternoon, in my life, I davened: Rosh Chodesh Nissan davening, a .month of renewal הֲ ִ שיבֵנּו ה' אֵ לֶיָך וְ נָשּובָה חַ ּדֵ ש יָמֵינּו ּכְקֶדֶ ם March 13, 2020, in shock and Idisbelief, less than an hour after Bring us back to you, God, and we will There have been many times in the sending an email canceling services. come back; renew our days as of old! last year when I found myself looking For 130 years, my predecessors and More than a year later, that return to Jewish leaders from two-thousand generations of congregants worked has slowly begun. First with weekday years ago to see how they navigated tirelessly to build and maintain Jewish minyanim, then Shabbat morning the crushing catastrophe of the

10 11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Churban Bayit Sheni (destruction of zecher LeMikdash in memory of the leader of this second generation in the the Second Temple). Temple. Talmud: תנו רבנן כשחרב הבית בשניה רבו פרושין Dr. Bryna Yocheved Levi, in her Most famous among these edicts בישראל שלא לאכול בשר ושלא לשתות יין article “Zecher LeMikdash — Zecher is Rabban Yochanan ben Zakkai’s נטפל להן ר' יהושע אמר להן בני מפני מה אי LeChurban,” points out that the decision that we should carry the אתם אוכלין בשר ואין אתם שותין יין אמרו rabbinic response to destruction took lulav and etrog all seven days of לו נאכל בשר שממנו מקריבין על גבי מזבח place in different stages. The initial Sukkot, even though the Torah only ועכשיו בטל נשתה יין שמנסכין על גבי המזבח experience was one of shock and commands it to be held on the first ועכשיו בטל אמר להם א"כ לחם לא נאכל ,sadness: day outside of the Temple (Mishnah שכבר בטלו מנחות אפשר בפירות פירות Rosh Hashanah 4:3). Unprecedented היה רבן יוחנן יושב ומצפה כנגד חומת לא נאכל שכבר בטלו בכורים אפשר בפירות times required unbelievable religious ירושלים לדעת מה יעשה בה ]כדרך שנאמר אחרים מים לא נשתה שכבר בטל ניסוך המים creativity to ensure that our memories בעלי, 'ועלי יושב על הכסא יד דרך מצפה'[. שתקו אמר להן בני בואו ואומר לכם שלא of the Beit Hamikdash, the center of כיון שראה רבן יוחנן בן זכאי שחרב ביהמ"ק להתאבל כל עיקר אי אפשר שכבר נגזרה גזרה .Judaism, would not fade ונשרף ההיכל עמד וקרע את בגדיו וחלץ את ולהתאבל יותר מדאי אי אפשר שאין גוזרין With fits and starts, our communities תפליו והיה יושב ובוכה ותלמידיו עמו. גזירה על הצבור אא"כ רוב צבור יכולין לעמוד Rabban Yochanan ben Zakkai was have followed in the ways of the בה דכתיב )מלאכי ג, ט( במארה אתם נארים sitting and watching opposite the walls of first post-Churban generation. This ואותי אתם קובעים הגוי כולו אלא כך אמרו Jerusalem, to know what would happen past year has required unbelievable חכמים סד אדם את ביתו בסיד ומשייר בו דבר to it … When Rabban Yochanan creativity and experimentation. מועט. ben Zakkai saw that the Temple was Within the bounds of halacha, we destroyed and burned, he stood and tore created virtual classes, tefilot, and The Sages taught in a baraita (Tosefta, his clothes and took off his Tefillin and social opportunities. We found ways Sota 15:11): When the Temple was sat and cried together with his students. to do chesed that were unimaginable destroyed a second time, there was an Avot D’Rabbi Natan, Nusach 2 before last Purim. increase in the number of ascetics among Chapter 7 the Jews, whose practice was to not eat The second generation of Tannaim meat and to not drink wine. Rabbi But after taking time to grieve, the first who led the community after the Yehoshua joined them to discuss their generation of Tannaim who survived Churban faced a different set of practice. He said to them: My children, destruction, led by Rabban Yochanan challenges. Klal Yisrael’s emotional for what reason do you not eat meat and ben Zakkai, busied themselves with scars did not disappear with the do you not drink wine? They said to him: creating new practices to ensure that passage of time. We can understand Shall we eat meat, from which offerings Jewish life would continue to survive. this stage and its emotional drama are sacrificed upon the altar, and now the These are thegezeirot (edicts) we call in a story with Rabbi Yehoshua, the altar has ceased to exist? Shall we drink

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 wine, which is poured as a libation upon destroyed. But to mourn excessively as While religious leaders (myself the altar, and now the altar has ceased you are doing is also impossible, as the included) might be frustrated with a to exist? Sages do not issue a decree upon the sometimes lackluster response from our communities, we need to embody Rabbi Yehoshua said to them: If so, public unless a majority of the public is the empathy of Rabbi Yehoshua. And we will not eat bread either, since the able to abide by it, as it is written: “You then we must slowly, kindly, pull our meal-offerings that were offered upon are cursed with the curse, yet you rob Me, people back to life. the altar have ceased. They replied: You even this whole nation” (Malachi 3:9), are correct. It is possible to subsist with indicating that the prophet rebukes the Now is our moment to embody the produce. He said to them: We will not people for neglecting observances only if faithful optimism of the great Tanna eat produce either, since the bringing of they were accepted by the whole nation. Rabbi Akiva, who declared, while the first fruits have ceased. They replied: Rabbi Yehoshua continues: Rather, looking at the ruins of the Bayit Sheni, You are correct. We will no longer eat this is what the Sages said: A person that he had full emunah in the great the produce of the seven species from may plaster his house with plaster, but rebuilding that was yet to come. While which the first fruits were brought, as it he must leave over a small amount as leaders, our emotional batteries are is possible to subsist with other produce. in it without plaster to remember the running close to empty, we need to He said to them: If so, we will not drink destruction of the Temple. find ways to replenish ourselves, and Bava Batra 60b (translation water, since the water libation has then bring this sense of optimism to from The William Davidson ceased. They were silent, as they realized our communities. We will rebuild and digital edition of the Koren Noé that they could not survive without use the creative muscles we developed Talmud) water. in the last year to build back with Rabbi Yehoshua’s response to the renewed vision and deeper empathy. ascetics of his day is often seen as But I turn to our community a great display of Talmudic logic members with a plea: Be our partners Now is our moment and But his reductio ad absurdum. in bringing our communities back to response is also filled with deep to embody the life. We are waiting for you, and need validation and empathy for the pain your strength, your resolve, and your faithful optimism of the community. He acknowledges physical presence — we are waiting their sadness, and their inability to of Rabbi Akiva, for you with open arms and can’t do move forward and live. This is the this alone. With Hashem’s help, in the who declared, generation that codifies laws zecher coming months we will turn again to , acknowledging the losses while looking at LeChurban the words of Eicha again as we bring and painful memories that deserve a back our sifrei Torah and ourselves the ruins of the place within our ritual lives. to our sanctuaries, with the unique Bayit Sheni, that During the first year of the pandemic, joy that comes from having walked he had full emunah community leaders have worked through the valley of the shadow of unbelievably hard to recreate Jewish death, and made it through to the in the great life in new ways. But some of our other side: הֲ ִ שיבֵנּו ה' אֵ לֶיָך וְ נָשּובָה חַ ּדֵ ש יָמֵינּו ּכְקֶדֶ ם rebuilding that Zoom events are underattended. Our cautious minyanim have not always Bring us back to you, God, and we will was yet to come. reached capacity. And while more and come back; renew our days as of old! more members have been vaccinated, after a year of “doing Shabbos” May the communities we rebuild, Rabbi Yehoshua said to them: My differently and at home, not everyone congregants and leaders together, have children, come, and I will tell you how is rushing back to abbreviated services the best of the old, but the openness we should act. To not mourn at all is that don’t (yet) include childcare or for the creative good that is yet to impossible, as the decree was already kiddush. come. issued and the Temple has been

12 13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Connecting to fact that so many of my chaverim — Once again, while I took responsibility colleagues in the field — were going for the decisions made for my kehilla, Community through the same experiences was the knowledge that so many of my Locally and empowering. The discussions we had chaverim were making similar choices via WhatsApp were both a source of based on the halachic rulings of our Globally chizuk and an excellent vehicle for shared rebbeim was a tremendous disseminating the latest piskei halacha source of comfort. This was a different Rabbi Binyamin Blau of Rabbis Schachter and Willig. I was form of Klal Yisroel uniting, but it was Rabbi, Green Road Synagogue Beachwood, OH never prouder to be part of a unified no less emboldening. Modern Orthodoxy passionately Over time, always with the astute s we are poised to celebrate committed to Torah and mitzvot and guidance of our medical team, our Shavuot, it is poignant to to the safety and health of the klal (in shul resumed more of our normal note how different this yom truth a mitzva in its own right). tovA will be from our experience of a activities. The health guidelines year ago. Last year our shul, the Green Our shul quickly adapted that position remain in place, and there is now Road Synagogue in Beachwood, as our guiding light, continuing as a balance between virtual and Ohio, did not meet in person and a source of tefilla, limud Torah, and live classes — by way of example, our learning was in the privacy of our chesed, never at the expense of the for several months my “Shabbat own homes with our families. There community’s well-being. Each step we afternoon” Gemara class met each were numerous divrei Torah and took was inspiring and inspirational. Saturday night over Zoom — but the shiurim sent out in advance, often When we initially had just “outside” vitality of our kehilla is once again felt culled from previous issues of Torah minyanim for Mincha/Maariv daily within our walls. Our new Beit To Go, which helped unify the kehilla; (meaning they met on the side of the Midrash is filled with the sound of but ultimately, the learning was shul), one at Plag and the second at Torah and perhaps my favorite time experienced individually. the regular zman, seeing people’s thirst of the week occurs after Mincha each to join minyanim was incredible. We Shabbat. We no longer serve food for This year, we are davening in multiple had more attendees than our normal Seudat Shlishit (that does not align minyanim over the chag, and there crowd, despite the requirement to sign with our Kiddush-To-Go format), will be live shiurim both on the first up in advance, wear masks, use hand but there are two opportunities to night of yom tov and during the days. sanitizer, answer the health gabbai’s learn each week. People can either In short, we will be able to feel, more questions and be physically distant. join me for our spirited analysis of fully, what it means to truly be a the parsha or they can go to the Beit community as we collectively engage Gradually, we were able to combine minyanim back in the sanctuary with Midrash to learn on their own. While in those activities that define not only I enjoy my group, I am excited that our shul, but all of Am Yisrael. some outside, and I was amazed by how many people attended the four the combined number of parents It has been quite a journey to get to minyanim that we had over Yomim learning with children and students this point, and I am proud of both Noraim — two in the building and learning with their rabbeim far how far we have come and of our two under tents in various locations. exceeds my attendees. Despite the connection to the larger Yeshiva While our hakafot were radically pandemic, our shul, and Am Yisrael as University world that has supported different, they were powerful; just a whole, remain firmly committed to us in this process. From the outset, having everyone together, even if transmitting the mesorah to the next the painful decision to curtail all live only person held a sefer Torah and generation. activities in shul was guided by the the singing was muted, was deeply As we are about to embrace zman psakim of our Roshei Yeshiva, Rav meaningful. When we brought all Matan Torateinu, I want to share Schachter and Rav Willig, and it was the children to a large parking lot on a beautiful thought of my late on their broad shoulders that I relied Simchat Torah afternoon to sing and grandfather, Rav Pinchas Teitz zt’l, when directing my congregation on receive candy it was rejuvenating, which highlights the importance of how to prepare for that initial Pesach reminding us how vibrant our kehilla our shuls and day schools/yeshivot. and beyond. At the same time, the really is. When it came time for Yaakov and his

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 family to go down to Egypt, the Torah Joining a Sacred did not even include any anticipation tells us that he sent Yehuda to the of the proliferation and impact of land of Goshen before the rest of the Community technology. family would join him. Rashi explains Long before this pandemic, we were that the reason for this trip was so Rabbi Efrem Goldberg Senior Rabbi, Boca Raton Synagogue already experiencing an epidemic of that Yehuda would establish a yeshiva Boca Raton, FL loneliness. Despite social networking before they arrived. sk almost anyone who that was designed to connect people While this is a beautiful sentiment, it celebrates Shavuos what he and create bonds, in a 2018 survey is quite puzzling. Yosef had just proven or she is celebrating, and conducted by Cigna, nearly half to his father that despite his extended you’llA probably get the right answer: of Americans reported sometimes time in Egypt he remained the same Shavuos marks and celebrates or always feeling alone. People Yosef, committed to the family’s ways. the decisive moment of kabalas clearly crave community, and no Moreover, Yosef had done such a HaTorah. But then follow up by matter how many belong to various wonderful job educating his two sons asking what exactly we are seeking online communities or cultures, that Yaakov himself compares them to recreate, and you’ll probably get they are struggling to find authentic to Reuven and Shimon and elevates an inaccurate answer. Most would connection in ways that will take away them to the status of shvatim. Why answer, Shavuos represents the time the feeling of loneliness. then was it critical that a yeshiva be we received the Torah and became In his Sifsei Chaim, Rav Chaim started before their arrival in Egypt? obligated in mitzvos. The problem Freidlander explains that when we My grandfather explained that Yosef is that most of the Torah and the were liberated from Egypt, we were a was a unique personality, and indeed, overwhelming amount of mitzvos group of individuals, a conglomerate in each generation there are special were given at different periods in of people, but we were not yet a individuals who can raise children the desert — in Arvos Moav, Marah, community. Only after gathering who are Yarei Shamyim without and each time Moshe came to the around Har Sinai with a shared the benefit of a yeshiva education. Ohel Mo’eid. In fact, at Sinai, at least purpose and a collective mission did However, as a community, we cannot according to Rebbe Yishmael, only we achieve peoplehood and did we survive spiritually without providing ten commandments were given. become a sacred community. a source of chinuch for all, without Six hundred and three were given When we stood at the base of that providing shuls that will compliment elsewhere and at other times. Why, modest mountain as one entity, one that education and nurture the then, is Shavuos special, what makes it person with one heart, we formed an neshamot of the young and old alike. exceptional and worth celebrating? eternal entity — Knesses Yisroel, the Our experience during the COVID-19 Almost forty years ago, a book was people of Israel. Yet before mitzvos crisis has reinforced my belief in the written that would turn out to be defined us, independent of our wisdom of my grandfather’s poignant prophetic. In A Nation of Strangers, obligation to perform hundreds of words. Our shuls and schools have Vance Packard documented how, positive and negative commandments, been the lifeblood of our communities already then, America was rapidly we created a bond and a link that and they have been strengthened by becoming splintered, fragmented, would transcend barriers and their connection to the larger world and divided. Packard argued that boundaries. We reveled in our shared of Yeshiva University’s leaders and increasing mobility was destined to history and pledged a common graduates. May we all continue this have negative effects on society. His destiny. noble work. prediction came true and his work When we recite Birchos HaTorah

Learn more about the laws of Birchot Hatorah at https://www.yutorah.org/halacha/jewish-law/birchot-hatorah

14 15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 in the morning or when we get an about ourselves. When locked down, Our Home Away aliyah, we say asher bachar banu many created a mini “community” mikol ha’amim, v’nassan lanu es in their own home, serving as from Home Toraso. Before acknowledging having president, gabbai, ba’al tefillah, rabbi received the Torah, we recognize or rebbetzin. As things began to Rabbi Shalom Rosner Rabbi, Kehillat Nofei HaShemesh having been formed as a sacred open up, outdoor minyanim formed, Beit Shemesh, Israel nation with a divine mission — first, creating small communities within Ram, Yeshivat Kerem B'Yavneh asher bachar banu (He chose us the community, bringing neighbors from all the nations), and only then, together and creating new bonds. s the world comes to terms v’nassan lanu es Toraso (He gave us Some of these groups persevered with the new “normal,” we His Torah). through extreme cold, others extreme as Orthodox Jews must alsoA adjust and acclimate to the new Shavuos is undoubtedly a time for heat and still others, both. Talents, skills, and leadership abilities, which “rules of engagement” in fulfilling our renewed commitment to mitzvah spiritually driven lifestyle. observance. It is unquestionably an might otherwise have remained occasion for reinvigorated dedication dormant, were discovered and The past year has been both to Torah study. But above all, it is a harnessed. challenging and rewarding, filled time to reflect on what it means to As things slowly come back to normal, with both deep tragedy and amazing be a member of a sacred community. we must embrace the opportunity human resilience and communal Shavuos mandates us to think to come back together, to draw on support. Our emotions have swung and consider how the community those discoveries and recruit those like a pendulum, from feelings of empowers us and how we can talents in a way that collaborates and hopelessness to empowerment empower the community. At the complements, never competes. We as we overcame the impossible. Pesach Seder we proclaimed that it have learned that we can grow larger Through it all, though, we know would have been enough to arrive at and smaller at the same time when we that the Torah remains our guiding Har Sinai even if we never received simultaneously empower individuality light and the beacon of sanity and the Torah. Shavuos reminds us that and diversity, always with a sense of stability that anchors our existence. Thus, as we crawl out of our Corona dayenu, to be a member of a sacred unity and community. 1 society and purpose-driven people abyss, we return to the questions This Shavuos, as we b’ezras Hashem would have been enough to obligate in the Gemara, Shabbos 31a, the continue to emerge from a horrific an expression of gratitude. questions that we will be asked after pandemic that divided and isolated our 120 years in this world. Rava’s Human beings are wired with a us, let’s affirm our commitment second question is, “kavata itim longing for belonging and a great to the central role community LaTorah” — did you set aside time for desire to be connected. The antidote must have in our lives. Let’s pledge studying Torah? Besides the simple to loneliness is community. Each day our participation and promise to interpretation, I once heard a deeper in our Birchas HaTorah we express contribute our talents and gifts. meaning;2 we are being asked whether gratitude and praise for the gift and we set, kovea, the “itim,” times in blessing of having a community and which we live, to the Torah, or chas people to belong to. veshalom, the Torah to the “itim,” Belonging to community is not about fitting in only the parts of Torah that conformity, but commitment. We fit into our lives. We must constantly don’t have to forfeit our individuality reassess and make sure that the Torah or our diverse needs. However, we do and the Torah way of life is constant have to come together, to collaborate and fixed in our lives. We need to then and complement, not compete with model and shape our behavior based one another. on that given, that reality. This past year, among other things, Rav Soloveitchik (Shiurim L’Zecher the pandemic helped us learn a lot Abba Mari, Vol. I “Kibud V’Oneg

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Shabbos”) has taught us that though emulating what was done in the is prohibited, shoes and spitting are Yechezkel HaNavi (11:16) has Mikdash centuries ago. permissible. called our shuls “ ” mikdishei me’at On the other hand, we acknowledge This, then, is the secret of our — miniature versions of the Beis fundamental differences in their discussion. In the words of the Rav: HaMikdash, which is even the basis essence, reflected in various halachic נראה פשוט, כי רבא הציב כאן עקרון חדש for numerous parallels between our distinctions. The Mishna,Berachos ביחס להשראת השכינה. לפעמים הקב"ה — shuls and the Beis HaMikdash 54a, teaches us: מזמין את האדם לביתו, בית עולמים, והאדם there is also a fundamental difference הוא אורחו של הקב"ה. על פי ההלכה, האדם ולא יכנס להר הבית במקלו, ובמנעלו, ,between the two. On the one hand אז נמצא בבית הקב"ה. לפרקים, הקב"ה, ובפונדתו, ובאבק שעל רגליו, the Mishna, Megillah 28a, pronounces ממלא כל עלמין והסובב כל עלמין, יורד that even a desolate beis knesses We are not allowed to enter the Mikdash משמי ערבות, נענה לתפילת האדם, והוא retains its sanctity, based on a verse with a walking stick, shoes, or a money משרה שכינתו בביתו של האדם. יציר כפיו describing the desolate Mikdash: belt, items that we may wear and enter של הקב"ה, האדם, שהיום הוא כאן ומחר .with into a shul ועוד אמר רבי יהודה: בית הכנסת שחרב אין בקבר, שוכן בתי חומר, הוא בעל הבית, ?What is the reason for this distinction מספידין בתוכו, ואין מפשילין בתוכו חבלים, והקב"ה, כביכול, הוא אורחו. הוא נכנס לביתו If a shul is a mikdash me’at, then why ואין פורשין לתוכו מצודות, ואין שוטחין על של האדם ודר עמו ככפיפה אחת... are there any differences? Isn’t the גגו פירות, ואין עושין אותו קפנדריא, שנאמר It seems clear that Rava has established difference just one of quantitative והשמותי את מקדשיכם - קדושתן אף כשהן here a new principle regarding the kedusha, not of a qualitatively different שוממין. revelation of the Divine. Sometimes God R. Yehuda further said: In a shul that experience? invites man to His home, a permanent is desolate, one cannot eulogize, spread Rav Soloveichik explains that no, home, and man is God's guest. According ropes, nets, or fruits, or use it as a short there is a major distinction between to Halacha, man is then in the house of cut, as the verse states, “I will make the Mikdash and shul experience, God. At times, God fills every world and desolate your mikdash,” it is still the not more or less, but different. The surrounds every world, descends from mikdash in its sanctity, though it is secret is found in two words toward the heavens, responds to man's prayers, desolate. the end of Maseches Berachos 63a. and reveals His presence in the house of Moreover, often the actual structure Rava is explaining to us why we are man. The handiwork of God, man, who of our shuls is modelled after the not allowed to shortcut through the is here today and tomorrow in the grave, Mikdash. Chasam Sofer (O.C. 28) Mikdash or a shul, while we can wear a mere mortal, is the master of the house, strongly urges the bimah to be in shoes (and spit) only in a shul and not and God, so to speak, is his guest. He the middle of the shul, since the in the Mikdash. enters man's house and lives with him in .a single abode אלא אמר רבא: כי ביתו. מה ביתו, אקפנדריא ,mizbeach hazahav, the golden altar was in the middle of the Heichal. Rav Both a shul and the Mikdash represent - קפיד אינש, ארקיקה ומנעל - לא קפיד Soloveichik (cited in places of intense connection and אינש, אף בית הכנסת: קפנדריא הוא דאסור, Eretz Hatzvi Siman 12) explains that the root communication with God. The only רקיקה ומנעל - שרי. sanctity of the shul flows from the Rava said: it is like one’s home. Just difference is who is the host and who sifrei Torah stored in the aron, just like one would mind if someone took is the guest. In the Mikdash, we are as the Luchos served as the source a shortcut through one’s home, but God’s guests. We are invited at least of sanctity for the Mikdash. We one does not mind if guests spit [in three times a year to visit out Father’s light our chanukiyot in shul on the those times] or wear shoes, so too in house, and to spend time close to Him southern wall ( 671:7), Shulchan Aruch a synagogue, using it as a shortcut on His holy turf. But every single day

Learn more about the sanctity of the synagogue at https://www.yutorah.org/halacha/jewish-law/beit-hakenesset

16 17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 we have the opposite opportunity, Of course, we must adhere to all your communal voices in the ideal to invite God to our holy communal health guidelines and make sure place possible.” Here, in Eretz Yisrael, houses, to host Him in our religious that we follow all medical protocols. when our shuls were mandated to centers, and to commune with Him But we also must adhere to kavata close, large banners appeared on many on our home court. This distinction, itim LaTorah and not Torah l’itim. locked-up shul buildings, bearing then, explains both the parallels and Yes, it might be more comfortable the pasuk from Eicha: “Hashiveinu the differences between our two to daven right outside, to roll out of Hashem eilecha v’nashuva” — return institutions. bed and have a minyan. I might even us to you Hashem, and we will return. Over the past year, most of us have have more kavana in my backyard BH, the time has come. Let us all go been communally misplaced. We and in a smaller group. These are all home. have, BH, found many creative excuses, and if I may be so bold as to ways to come together to daven and draw a parallel, the Jews during the Endnotes beginning of the Bayis Sheni said the function as a tzibbur. The surprising same thing to Ezra HaSofer. “You can 1. To be honest, in the Gemara they are not reality created a whole area of psak labelled as questions; they are declarations, that became fertile ground for the return and rebuild the Mikdash. We are comfortable here in Bavel. We since the video of our life will speak for itself. gedolei haposkim. Mirpeset (porch) 2. Heard originally from Rav J.J. Schacter. See minyanim, Zoom connections, and are comfortable with our religious institutions. We feel spiritually Menachem Tzion Bamidbar, based on Midrash backyard get-togethers have become Tehilim, for a similar thought. part of our normal jargon. But we fulfilled where we are. We don’t need must all realize, individually and the Mikdash!” On a smaller scale, communally, that this is not the ideal some communities are experiencing similar realities today. We must not or lechatchila. Our shuls have quietly been waiting for our return. The forget where we belong. Our shuls seforim and the chairs themselves are the places that we call home, the have wept silently day after day, centers of our religious existence, waiting for our words, our singing, the geographical sources of our and even our cholent, to return to Torah and tefillah. Let us make sure that we appreciate these gifts, these them. Our mikdash me’at, our home court, our rendezvous spot with opportunities, and these experiences. HaKadosh Baruch Hu, is just a walk Hashem is calling us back. “I’m ready away. We need to return as soon and for you to return. It’s been a long, as fast as we can. hard, year, I haven’t seen all of you together for so long. Please let me hear

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18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Collective with shul clergy and one another Hashem. Hashem says to Moshe at — and these connections are more the burning bush that, “I have seen the Revelation and valued than ever. affliction of the Jews because I have known their sufferings ( ).” Responsibility In a certain sense, then, COVID machovav The Rabbis in the Medrash interpret compelled us to rethink the notion “ ” to be the suffering and Rabbi Kalman Topp of community and its place in our machovav Senior Rabbi, Beth Jacob Congregation pain the Jews will cause Hashem lives. As we emerge slowly from Beverly Hills, CA when we falter. “I am fully aware of the pandemic and have the unique the future rebellions of Israel and This incredibly challenging year opportunity to rejuvenate our kehillot, nevertheless, I will not refrain from highlighted a remarkable element of perhaps it would be helpful to go back saving them.” our shul, and I am sure other shuls to the basics and reexamine why being too. Beth Jacob Congregation has part of a community is so central to What are the mechanics of this a diverse membership of several being Jewish. guarantee that Hashem will be there hundred families, and we initially for us even if we are not worthy? In tefillah and kiddush, we describe thought that COVID had completely The Maharal explains that Hashem Shavuot as “zman matan Torateinu”— broken apart the community with entered into a covenant with Avraham the time when the Torah was given members distanced, quarantined, and not as an individual but rather in his to the Jewish people at Har Sinai. isolated. Over the course of the year, capacity as founder of the nation. A fundamental principle of our however, we realized that while it was Indeed, several generations later, tradition1 is that Jews throughout unquestionably difficult to be unable the generations — including all of Hashem entered into a brit (covenant) to join together in regular fashion to us living in the 21st century — are with the Jews not as individuals but daven, learn, do chesed, and support obligated to observe the mitzvot based as a collective entity. This helps us one another through our physical on that original acceptance over 3,300 understand, writes the Maharal, presence, the community was still years ago. how the covenant made at Sinai can going strong. It was truly special to bind present and future generations. see how people were going above and We could wonder how it is that future Since the brit is with Klal Yisrael as a beyond to be there for each other in generations are legally bound to a nation, anyone born into the nation creative and new ways. transaction they did not consent to. automatically becomes obligated in How can there be an execution of a Davening, learning and personal the covenant. covenant with people who haven’t yet growth continued, demonstrating the been born? Moreover, because it is a covenant resilience and commitment of our with the collective, if a group of Jews members. An example of this inspiring A well-known mystical tradition2 sins or even a generation is unworthy, commitment: a member of our shul suggests that all Jewish souls this will not nullify the relationship. walked 25 minutes to shul every throughout the generations were We weren’t chosen because of our Shabbat morning, even during the present spiritually at Har Sinai, when unique merits and we therefore weeks the campus was closed, because we all committed ourselves to the cannot forfeit it through misdeeds. Shabbat for him meant walking to Torah. Another answer offered by the Of course, we’re all obligated to shul! commentaries is that our obligation observe the Torah to the best of today is based on the halachic With all its devastation, COVID our ability and the level of Divine principle of zachin l’adam shelo b’fanav taught us that our shul is not only a providence we receive is a function of — we can confer a benefit upon physical space but a spiritual home our behavior. But whatever our level someone even in their absence. The without walls that gives us a feeling of commitment, the covenant itself Jews at Har Sinai accepted the Torah, of belonging, wherever we might is eternal and the special relationship the ultimate privilege, on our behalf. be. It became more evident that the we have with Hashem endures. This is hallmark of a shul is the creation and The Maharal of Prague3 develops a true is because the brit was not made nurturing of relationships — with different answer by explaining the with individuals, which would have Hashem and His Torah, with Israel, unique character of our covenant with made it dependent upon individuals’

18 19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 behavior, but with a nation, Am The Rambam4 writes that “haporesh related sense, Judaism teaches us to Yisrael, unconditionally. midarchei hatzibbur” — “a person transcend ourselves and stand with who separates himself from the This new understanding of the others. When we become part of ways of the community … even covenant teaches us that the core something bigger, with each person though he has not committed any identity of every individual Jew, contributing his or her strengths sins but merely disconnects himself for each of us, is that we are part and talents, it helps us achieve our from community members, who of the Jewish people. There is an potential and complete one another. doesn’t perform mitzvot together indivisible entity, with a legal analog This past year, we hopefully gained a with them and doesn’t identify with of a corporation, called the nation of new appreciation of our blessings, our community challenges … loses his Israel that spans all the generations, relationships, and our community. portion in the world to come.” With with a covenant that is unbreakable. While our personal, communal, and striking language, the Rambam Our nation’s span is not only vertical, professional lives radically changed, indicates that shorn of the framework incorporating every single generation, we discovered new strengths as of community, there is no concept but also horizontal, including every individuals and new dimensions of of Torah and mitzvot! Even if you single Jew alive today. communal bonds. fastidiously fulfill all the mitzvot, if you don’t identify with the tzibbur, if Shavuot, zman matan Torateinu, is you don’t share in the sorrow of the a time to reflect on the covenant We are bound Jewish people, if you don’t actively get established at Sinai with the Jewish involved to help others, if you are on nation as a collective, and how this by a collective your own, then your Jewish identity is defines our identity as Jews today. As covenant that dreadfully deficient. we emerge out of this pandemic, our ability to resume in-person shared Why is this so? Apparently, since impacts the way religious and social experiences will the covenant was with the nation, enable us to only further strengthen we pray, how a person who disregards the our bonds and be there for each other broader collective ignores our basic we do teshuva, with a renewed sense of purpose. foundation. The Sages emphasize5 the During this season, when we celebrate and triggers a benefits of being part of something the spirit of “k’ish echad b’lev echad,” 6 responsibility bigger than ourselves. This may be we must reaffirm our commitment to identify with because individual revelation posits to the community and the Jewish that one person can fathom the People. While uncertainty remains the needs of the whole truth. Collective revelation and challenges lie ahead, we are firm Klal, the nation, and communal religious experience in our belief that the more we connect provide both humility as well as with Hashem and the more we attach the community. checks and balances. Being part ourselves to the community, the of a kehilla provides a measure of brighter our future will be. moderation for what could otherwise become dangerously unrestrained While we have individual Endnotes religious fervor for God, which is responsibilities, we are bound by a what occurred with Rabbi Shimon bar collective covenant, with this dual 1 See Devarim 29:14 and Rashi there. Yochai and his son, Rabbi Eliezer, after commitment impacting the way we their years of solitude in a cave. 2 Shmot Rabbah 28:6, Tanchuma Yitro 11. pray (in plural), how we do teshuva 3 Netzach Yisrael perek 11. (“aval anachnu v’avoteinu chatanu” — In Judaism, our religious expression “we and our forefathers have sinned”) needs to be applied to the real world, 4 Hilchot Teshuva 3:11. and triggers a responsibility to identify in society and our human interactions. 5 For example, Pirkei Avot 1:14, 2:5. with the needs of the Klal, the nation, Judaism teaches us to transcend 6 Rashi Shemot 19:2, “Vayichan.” the community. ourselves and stand with others. In a

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STUDY GUIDE: HOW FAR SHOULD WE GO TO PRAY WITH A MINYAN?

ynagogue attendance is a even while other events requiring ten people who were dedicated to praying central aspect of Jewish life. men did take place such as weddings with a minyan. Their commitment There are many reasons to and funerals (albeit with minimal conveys a message that we should Sattend synagogue, one of which is attendance). This may have led some really go the extra mile to pray with the ability to pray with a minyan. The to conclude that tefillah b’tzibbur is a minyan. How important is tefillah idea of praying with a minyan, which not “essential.” A few months later, b’tzibbur? How much effort should we is also known as tefillah b’tzibbur, we figured out ways to safely gather expend to pray with a minyan? What has received a lot of attention since as a minyan, first outdoors and then should we do when it conflicts with the beginning of the COVID-19 indoors. Like the unofficial U.S. Postal something else? In this study guide, pandemic. At the beginning, minyan, Service motto, “neither snow nor rain we will explore these issues. for the most part, was not an option, nor heat nor gloom of night” deterred

Introductory Questions for Discussion: 1) What are some examples in your own experience (non-COVID related) where you had to decide between attending minyan or something else? What factors went into the decision-making process?

2) Attending minyan sometimes requires an investment of extra time beyond the time of the actual prayer service. This may be due to travel time or because the minyan doesn’t start at an ideal time. How much extra time should we expend to attend minyan?

26 27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Source#1a: Pesachim 46a is time to pull over for the night, if there is a synagogue along the way in the next four mil, one should continue travelling and .pray there א"ר אבהו אמר רבי שמעון בן לקיש לגבל ולתפלה ולנטילת ידים ארבעה מילין. R. Avahu said in the name of R. Shimon ben Lakish: for Source #1c: Shulchan Aruch, Orach Chaim mixing dough (and how far one has to travel to immerse the 90:16 utensils), for prayer and for washing one’s hands, one must ההולך בדרך והגיע לעיר ורוצה ללון בה אם לפניו עד ד' מילין מקום travel up to four mil (a mil is the distance that one can walk in שמתפללים בי' צריך לילך שם ולאחריו צריך לחזור עד מיל כדי .(approximately eighteen minutes להתפלל בי'. Source #1b: Rashi, Pesachim 46a If one is travelling and reaches a city where he wants to sleep. If there is a place to pray with a minyan within the next four mil, one should continue travelling. If the minyan is in the opposite לתפלה אם מהלך אדם בדרך ובא עת ללון ולהתפלל אם יש בית .direction, one should travel up to one mil הכנסת לפניו ברחוק ארבע מילין הולך ומתפלל שם ולן שם. For prayer — if an individual is travelling on the road and it

Questions for Discussion:

1) What are the differences between Rashi’s formulation of this rule, and the formulation found inShulchan Aruch? 2) If travelling many miles is the only way to purchase matzah for Pesach or hear the Megillah on Purim, we are obligated to do so. Why do you think there is only a requirement to travel one mil out of the way for prayer with a minyan?

Source#2a: Rambam, Hilchos Tefillah 8:1 Source #2b: Shulchan Aruch, Orach Chaim 90:16 תפלת הציבור נשמעת תמיד ואפילו היו בהן חוטאים אין הקדוש ישתדל אדם להתפלל בבית הכנסת עם הצבור ואם הוא אנוס שאינו ברוך הוא מואס בתפלתן של רבים. לפיכך צריך אדם לשתף עצמו עם יכול לבוא לבית הכנסת יכוין להתפלל בשעה שהצבור מתפללים. הציבור ולא יתפלל ביחיד כל זמן שיכול להתפלל עם הציבור. Congregation prayer is always heard. Even if there are sinners One should try to pray in the synagogue with the congregation. in the congregation, the Holy One Blessed Be He does not If circumstances don’t allow one to attend synagogue, one despise public prayers. Therefore, one is required to join should pray at the same time that the congregation is praying. with the congregation, and one should not pray individually whenever one can pray with the congregation.

Questions for Discussion:

1) What are the differences between Rambam’s formulation andShulchan Aruch’s formulation? 2) Does the language of Shulchan Aruch, “one should try,” conflict with the quantitative requirement he provides (Source #1c) regarding how far we should travel to attend minyan? Why or why not?

מתפלה ... ולשונו זה ולא יתפלל יחיד כ"ז שיכול להתפלל עם הצבור Source #3a: R. Aryeh Pomeranchik, Emek מורה להדיא שאינו חיוב כלל אלא השתדלות שתקובל תפלתו. Beracha, Hilchos Birchos Kerias Sh’ma There is no inherent mitzvah to pray with a minyan. Therefore, there is no obligation to pray with a minyan. Rather, since דתפלה בצבור מצד עצמה אינה מצוה ולפיכך אין שוב חיוב להתפלל individual prayer isn’t always heard and congregation עם הצבור אלא כיון שאין תפלת היחיד נשמעת בכל עת אלא בצבור prayer is, one should try to pray with the congregation so ולפיכך צריך האדם להשתדל להתפלל עם הצבור כדי שתקובל תפלתו that one’s prayers are accepted. This is the whole idea behind וזהו כל הענין של תפלה בצבור וכן מבואר הוא בלשון הרמב"ם רפ"ח

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 congregational prayer. This is apparent from the formulation morning services — permitted to do so? … Praying with a of Rambam in the eighth chapter of Hilchos Tefillah (Source minyan is an obligation and not just an enhancement of prayer #2a). His language, “one should not pray individually as we see from Rashi’s comments in Pesachim 46 (Source #1b) whenever one can pray with the congregation,” indicates clearly and Chullin 122 that one must travel up to four mil further on that there is no obligation, but rather, we try [to pray with a one’s trip (to find a minyan) even if one is ready to rest for the minyan] so that our prayers are accepted. night … we see that since there is an obligation to exert a lot of effort, we must say that it is an obligation upon each individual Source #3b: R. Moshe Feinstein, Igros to pray with a minyan. The reason there is no requirement to Moshe, Orach Chaim 2:27 travel an even greater distance is that even Biblical mitzvos have limitations … for example, when performance of a mitzvah is going to cost an exorbitant amount of money, it is considered אם ת"ח רשאי להתפלל ביחידות באשר שרוצה ללמוד בזמן מאוחר ,an extenuating circumstance and one is exempt. Similarly בלילה ויקשה לפניו לקום להתפלל בצבור ... הנה להתפלל בעשרה הוא (the effort (to attend minyan when travelling a great distance חיוב מצוה על האדם ולא רק הדור ומעלה בעלמא דהא לפרש"י פסחים ,can be called an extenuating circumstance for this mitzvah דף מ"ו וחולין דף קכ"ב מחוייב לילך עד ד' מילין כשהוא לפניו בהולך even though it would not be considered extenuating for other בדרך אף שטוב לפניו יותר ללון כאן ... כיון שחזינן שצריך לטרוח הרבה mitzvos … One should not infer from the language in Shulchan מוכרחין לומר שהוא חיוב מצוה על האדם להתפלל בעשרה, ומה שלא Aruch (Source #2b), “One should try to pray in the synagogue חייבו אף לטרוח טובא הוא משום דאף במ"ע דאורייתא איכא שיעורים with the congregation,” that it is only an enhancement of ... דהא כשצריך להוציא הרבה ממון הוא אונס לפוטרו מהעשה, לכן prayer, because this language is relevant even if it is obligatory גם טירחא היה שייך להחשיב אונס אך הוא אונס קטן לגבי מצות הרבה because one [who is in other circumstances where it is … ... ואין לדייק מלשון ישתדל אדם להתפלל בביהכ"נ עם הצבור שבסעיף difficult to attend minyan] must try to evaluate whether the ט' לומר שהוא רק מעלה בעלמא, דגם על חיוב שייך לשון זה ... כיון .effort to attend minyan is similar to travelling a great distance דיצטרך בעצמו לדון זה שיש דבר שהוא טירחא לזה ולא לזה, לכן אמר Therefore, Shulchan Aruch states “one should try,” so that we לשון ישתדל אדם דהכוונה הוא שלא יקל לדמות כל טירחא לטירחא don’t automatically compare our own situation to travelling דיותר ממיל אלא יחמיר בהרבה פעמים שלא יהיה לו ברור שהוא more than a mil (out of the way), but rather seriously consider טירחא גדולה דצריך שידון בכובד ראש על זה. Is a Torah scholar — who wants to stay up late into the night whether this situation is indeed a comparable level of effort. studying Torah, and by doing so, won’t be able to attend

Questions for Discussion:

1) R. Pomeranchik infers from Rambam that prayer with a minyan is not obligatory. Can this approach fit into the opinion of Rashi (Source #1b) and Shulchan Aruch (Source #1c)? 2) R. Feinstein considers prayer with a minyan to be obligatory, but the effort required to fulfill the obligation is not as great as other mitzvos. Besides time, what other factors might be legitimate reasons to exempt oneself from minyan?

Source#4a: Shulchan Aruch, Orach Chaim without Baruch She’amar and Yishtabach. 52:1 Source #4b: Mishna Berurah 52:6 ואם כבר התחילו הצבור יוצר ואין שהות לומר פסוקי דזמרה אפי' ובתשובת משכנות יעקב האריך בזה והוכיח דברכת ב"ש וישתבח בדילוג יקרא ק"ש וברכותיה עם הציבור ויתפלל עמהם ואחר כך יקרא תקנה קדומה היא מימי התנאים וע"כ מוטב להתפלל ביחידי משידלג כל פסוקי דזמרה בלא ברכה שלפניהם ולא של אחריהם. לגמרי ברכת ב"ש וישתבח. If (one came late) and the congregation already began Yotzer (Birchos Kerias Sh’ma) and there is no time to recite Pesukei There is a lengthy responsum in Mishkenos Yaakov about this D’Zimra, even with skipping (and then still recite the Amidah topic and he proved that the berachos of Baruch She’amar together with the minyan), one should recite Kerias Sh’ma and Yishtabach are an ancient institution from the time of the with its berachos together with the congregation and recite the Mishna, and therefore, it is better to pray individually than to Amidah with them and afterwards, recite Pesukei D’Zimra completely skip Baruch She’amar and Yishtabach.

28 29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Source #4c: Mishna Berurah 90:29 If there are extenuating circumstances of a financial nature such that attending minyan will cause one to lose money, one ,may pray individually at home or in the synagogue. However ואם הוא אונס ממון שמחמת השתדלותו להתפלל עם הצבור יבוא לידי if it is simply a lost opportunity to profit, one should not miss הפסד יכול להתפלל בביתו ביחיד או בבהכ"נ בלא צבור אבל משום minyan because there is a difference between actual loss of מניעת ריוח לא ימנע מלהתפלל עם הצבור דחילוק יש בין מניעת ריוח .money and a lost opportunity to profit לבין הפסד מכיסו.

Questions for Discussion:

1) R. Pomeranchik explains that the reason Mishkenos Yaakov and Mishna Berurah don’t allow skipping Baruch She’amar and Yishtabach to recite the Amidah with the minyan is that Baruch She’amar and Yishtabach are obligatory and tefillah b’tzibbur is optional. How do you think R. Feinstein would explain why we don’t skip Baruch She’amar and Yishtabach? 2) How would you explain the difference between actual loss of money and a lost opportunity to profit according to R. Pomeranchik? According to R. Feinstein?

Summary and Concluding Questions • The Gemara presents a minimum distance we should travel for prayer. Rashi states that this refers to prayer in a synagogue. Shulchan Aruch states that this refers to prayer with a minyan. • Shulchan Aruch also states that we should try to pray with a minyan. We saw two approaches to understand this statement. First (R. Pomeranchik), prayer with a minyan is inherently optional and the reason to try to pray with a minyan is so that our prayers are heard. According to this approach, the measurements of how far we should travel to find a minyan are recommendations, not requirements. Second (R. Feinstein), prayer with a minyan is obligatory unless there are extenuating circumstances. Shulchan Aruch tells us to try to pray with a minyan so that when we are in a situation that we deem to be an extenuating circumstance, we should think twice before comparing it travelling a great distance. This idea may be highlighted by the fact that we should attend minyan even if doing so will lead to a lost opportunity to profit. • While R. Feinstein maintains that attending minyan is obligatory, when there is a conflict between this obligation and other prayer obligations the other prayer obligations take precedence. This is why we cannot skip Baruch She’amar and Yishtabach to catch up to the congregation.

Questions for Discussion:

1) Based on what you learned, how would you apply our discussion to the examples you gave in Introductory Question #1? 2) Do you think the pandemic will have a lasting impact on minyan attendance? How?

Find more shiurim and articles from Rabbi Josh Flug at https://www.yutorah.org/Rabbi-Josh-Flug

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Aryeh Lebowitz THE KEDUSHA OF Abraham Arbesfeld Chair of the Director of the THE SYNAGOGUE Rabbi Joseph B. Soloveitchik Semikha Program at RIETS Rabbi, Beis Haknesses of North Woodmere

OUTDOOR MINYANIM

n the past year, many elements of about the halachic advantages and outside the confines of a dedicated religious life have been modified pitfalls to starting a new shul.1 We shul building. due to the pandmic. As we will limit our discussion to minyanim Finally, the topic of this essay does Igradually return to our old routines that function on an ad hoc basis or not address formal prohibitions, and resume normal life, one element regularly meet, but in a manner that but simply the ideal way to perform seems to be lagging behind in many suggests a temporary setup. a mitzvah. There is no prohibition Jewish communities — the return Second, an “outdoor minyan” comes to daven in a backyard, just as there to shul. While there are medical, in many different names and forms is no formal prohibition to daven social and emotional reasons for this (and some have even moved indoors). without a minyan. Clearly, the halacha phenomenon, in this essay, we will Some such minyanim are more strongly prefers tefillah b’tzibbur and focus on the halachic challenges of permanent than others. There are demands making certain sacrifices davening outside the context of a minyanim that meet consistently, have to daven with a tzibbur. The issues at brick-and-mortar shul. an aron kodesh with a sefer Torah, hand are: the optimal way to perform Before beginning our analysis, it is and take place in a space that is never a mitzvah; whether the halacha important to frame our discussion in used for anything other than tefillah. demands sacrificing convenience three critical ways: More commonly, the minyanim meet in order to daven in a beis hakneses; in a location that serves as a backyard First, this essay will not discuss the and whether hosting or supporting a or other utilized space. We will raise permissibility of starting a new shul backyard minyan, after the danger of several halachic issues, some of which in a community that already has a the virus has passed, is tantamount apply to all minyanim held on a functioning Orthodox shul. There is to establishing a subpar standard for private property and some of which significant discussion among poskim tefillah. only apply to some minyanim held

30 31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 The Halachic Issues OC 90:11, codifies this statement. The have proper kavana when davening in Chayei Adam (Tzava’as Beis Avraham a shul. B’Rov Am Hadras Melech — In no. 7, cited in Mishna Berura 90:38) Rishonim and Acharonim debate Multitudes the King is Glorified explains that good neighbors tend the exact parameters of this rule. (Mishlei 14:28) to visit each other. One who isolates Rav Yechezkel Landau (Tz’lach The Gemara, citing a pasuk in Mishlei, himself in his home exhibits anti- there) argues that the need to daven teaches that when performing social behavior, which is inexcusable specifically in a shul only applies to mitzvos, it is best to do so with a large in our relationship with God and man somebody who will not be davening group.2 The glory of God is said to be alike. TheMishna Berura there points with a minyan. Given the choice of enhanced when we serve Him with a out that the P’ri Megadim raises the davening alone at home or davening large crowd. This concept is applied possibility that we are even required to alone in shul, we should choose to broadly by poskim to several different daven in a shul when the shul doesn’t daven in shul where the benefit of have a minyan, in order to avoid the mitzvos. For example, the Beiur the kedushas kamakom will impact Halacha (155 d.h. V’yikva) suggests title of shachen ra. While this Gemara the acceptance of our tefillah. If we that we should ideally learn Torah seems to indicate that we should were davening with a minyan, argues not daven in an outdoor minyan, among a large group of people, rather the Tz’lach, the tefillah would be than privately. Due to this concern of the Mishna Berura there and Sha’arei equally accepted in shul or in a home.6 (17) point out that if we have b’rov am hadras Melech, the Shulchan Teshuva At the other extreme, the Tur (90) Aruch, OC 90:9, writes that we should a minyan in our house, the Shechina argues that this rule applies only to is assumed to be present, and those always try to daven in a shul with the a person davening with a tzibbur. tzibbur. TheMagen Avraham (90:15) who daven at the outdoor minyan, The combined value of a minyan and while it is certainly inappropriate to adds that even if we have a minyan kedushas beis hakneses serves to help in our home, we should still daven do so, have avoided the title of an “evil tefillah gain acceptance. If, however, in shul because of the larger crowd neighbor.” we were davening alone, there is no present in shul.3 It emerges from this discussion that value to davening in shul rather than at When davening in an outdoor minyan, davening in an outdoor minyan home. The Rambam Hilchos( Tefillah we are very likely to be sacrificing would not earn somebody the title of 8:1) argues that this rule applies the opportunity of davening with a a “bad neighbor,” but would still be equally to davening with a minyan and larger crowd for the sake of the minor discouraged because it is always best davening alone. A tefillah is always convenience of shaving a few minutes to daven in an actual shul. enhanced when offered in a shul. The (90:9) rules in off of a walk to shul. Of course, the Kedushas Beis Hakneses — The Shulchan Aruch accordance with the Rambam. proliferation of minyanim, even Sanctity of the Shul within a shul, and the proliferation of When we choose to daven in an In my opinion, the strongest argument shuls in a given neighborhood, also outdoor minyan, we are sacrificing against a more permanent utilization minimizes the size of the crowd in any one of the greatest tools to affect of outdoor minyanim is that they given minyan. This is one reason that the acceptance of our tefillah.7 The undermine the value of a beis hakneses. competent rabbinic authorities should warns us that: Considering the halachos governing Shulchan Aruch be consulted before starting any new ישתדל אדם להתפלל בבית הכנסת עם הציבור the usage, structure and honor of a minyan or shul to determine that the beis hakneses, it seems that Chazal One should make an effort to daven in need is great enough to warrant the were very interested in having Jews shul with a minyan. sacrifice ofb’rov am hadras Melech. daven in a place that has kedushas The extent of the effort required is Shachen Ra — A Bad Neighbor beis hakneses. Indeed, the Gemara, not made clear in Shulchan Aruch, but The Gemara,Berachos 8a, relates that Berachos 6, teaches that a person’s the benefit ofkedushas beis hakneses 5 anyone who has a beis hakneses in his tefillos are only heard in shul. The should certainly be a factor when city4 and doesn’t enter the shul to Meiri there explains that this is not deciding where to daven. daven is considered a shachen ra — a only a function of the kedusha of a bad neighbor. TheShulchan Aruch, shul, but also because it is easier to

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Additional Issues fulfill the requirement oftefillah Rav Yochanan was surprised to learn b’tzibbur without an aron kodesh, and that there were elderly people in There are several other halachic issues a room without an aron kodesh may Bavel. After all, the Torah (Devarim that arise from outdoor minyanim. have the kedusha of a shul (according 11) tells us that we will have long First, the Gemara, Berachos 6b, notes to some opinions),9 the full sense of days on our land, implying that a Jew that anyone who sets a consistent standing lifnei Hashem (in front of cannot live a long life outside of Eretz place to daven is considered humble, God) can only be achieved in a room Yisrael. When Rav Yochanan heard pious and a student of Avraham with both an aron kodesh and sefer that these elderly people go to shul Avinu.8 The Talmidei Rabbeinu Torah. The Rama (131:2) writes that early and stay late, he realized that it Yonah limit the need for a set place to we do not put our head down for was in this merit that they lived long daven to one who davens in his home. Tachanun in a place with no aron or lives. Rav Acha bar Chanina adds that When davening in shul, the entire sefer Torah. Rav Yitzchak Zilberstein one who frequents a shul has “found room is holy and it therefore makes (Chashukei Chemed, Yoma 68b) points life.” 11 Remarkably, the Yalkut Shimoni no difference where in the shul we sit. out that the implication is that when (Ekev 871) tells a story of a woman This itself speaks to the importance there is a sefer Torah present, the who was very old, and her quality of of davening in shul. The Rosh (no. place is considered to be lifnei Hashem life had degenerated to the point that 7 there), on the other hand, argues to a greater degree than a place that she wished to die. When she told Rav that the requirement to establish a does not have a sefer Torah.10 Rav Yosi ben Chalafta that she was always consistent place for tefillah applies Zilberstein notes though that it is not careful to daven in a shul, he advised even within a shul. We should daven clear to what extent we are obligated that she keep away from the shul for in the same shul as often as possible to trouble ourselves, or what distance several days. After following his advice and be careful to sit in the same seat we must travel in order to ensure this for three days she fell ill and died. within that shul. This is more difficult extra sense of lifnei Hashem. The message of theYalkut Shimoni is to accomplish in an outdoor minyan that a connection to a shul connects Third, theShulchan Aruch (90:23) setting. prohibits davening across from cloth a person to life itself. So long as the Second, outdoor minyanim typically that is woven with images and may woman remained connected to the don’t have an aron kodesh or a sefer distract a person’s attention from shul she would not die. Torah, since they typically will only his tefillah. TheMishna Berura there Second, while shuls begin to reopen, bring the sefer Torah out in time for adds that any decorations or pictures they rely on having a crowd. If many kerias haTorah. While we can certainly in a shul should be placed above eye people go to outdoor minyanim, the level, so as not to distract people who shuls suffer from subpar crowds. This are davening. Shuls are designed to has a debilitating effect on the entire People often think minimize these types of distractions. atmosphere of the tefillah. A shul Outdoor minyanim are subject to all that should be alive with electricity that their presence types of distractions, whether people on Shabbos is often left feeling dull doesn’t make a walking through, common insects and and pathetic. Those who fail to come pests, cars driving by, children playing to shul, for whatever reason, are difference, but in in the next yard and a whole host of responsible for negatively affecting reality, davening other distractions. the environment for davening in shul. People often think that their in a packed shul The Non-Halachic Issues presence doesn’t make a difference, has an entirely but in reality, davening in a packed In addition to the halachic issues shul has an entirely different feel to it different feel to it outlined above, davening in an than davening in a half empty room. than davening in a outdoor minyan raises several non- In fact, the Teshuvos Simchas Kohen halachic, but also critical, issues that (OC no. 45) suggests that even when half empty room. are important to be aware of. First, a community is ready to open a new the Gemara, Berachos 8a, tells us that shul, the consideration of smaller

32 33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 crowds leading to a diminished sense 29) the author cites Rav Yosef Shalom whether it is worth making a house of energy in the tefillah should be Elyashiv zt”l who ruled that if one is minyan. “If the minyan did not enough of a factor to prevent a second needed to help make a minyan in a exist, and people would otherwise shul from opening. house for people who are physically go to shul, they are not permitted to unable (either due to illness or age) have a minyan in someone’s house. Third, invariably, halachic questions to walk to shul, he may bypass the Only if the choice is to pray at home and problems arise during davening. requirement to daven in shul in favor without a minyan or have a minyan This is especially true in a place of doing the chesed of helping those in someone’s house, may one have a that doesn’t have set minhagim and who would otherwise not be able to minyan in someone’s house.” protocols. When davening in a private daven . It is common practice minyan, questions often come and b’tzibbur Similarly, Rav Hershel Schachter to help people who have suffered an nobody present is equipped to handle shlit”a said that “it is improper to immobilizing injury to make a minyan them.12 have a minyan in someone’s house. in their home until they recover.13 The Talmud Yerushalmi explains that Even so, if the need is ongoing, a Counter Considerations dirshu Hashem b’himatzo (seek out competent rabbinic authority should Hashem where He is found) refers be consulted before establishing a To this point, we have demonstrated a to the beis hakneses. The Talmud minyan with any permanence in a clear preference for davening in a shul Bavli informs us that ein tefillah shel home. with a large minyan over davening adam nishma’as ela b’veis hakneses (a in an outdoor minyan or in a private person’s prayers are only heard in the home. However, circumstances may Comments from Leading synagogue). The sanctity of the locale arise that allow for, or even encourage, Poskim augments the efficacy of the prayers, a small minyan outside of shul. so that even an individual praying by In the Journal of Halacha and himself should preferably pray in a Public Safety Contemporary Society (volume XLVI), shul. The Talmud tells us that whoever Certainly, the advent of the outdoor Dr. Steven Oppenheimer records has a shul in his neighborhood minyan played a critical role in the responses of several leading and does not attend services there ensuring public safety, and in many contemporary poskim about Friday is considered a shachen ra, an evil instances may have saved lives. The night minyanim in private homes. neighbor.” value of human life is of supreme Rav Ephraim Greenblatt zt”l said halachic importance, and there is no that “when the shul is far away and Concluding Remarks doubt that we were correct to break the walk to shul is too difficult a up into smaller and socially distanced minyan may be made close by,” but The purpose of this article is not groups when public safety called for he cautions, “the issue of breakaway to question the intentions of those it. It is more challenging to assess at minyanim is one that is often who arrange for and attend outdoor precisely what date this consideration motivated by personal agenda.” minyanim, but to discuss the issues is no longer applicable, and each Rav Greenblatt’s response, while that may arise should these minyanim community should follow medical reasonable, is not very clearly defined. continue to function after the threat (and halachic) guidance in making How great a distance is considered of COVID is gone. Many people those decisions. “far”? How would we define “too who arrange and daven in such Helping a Person Make a Minyan difficult”? minyanim, and especially those who are willing to use their homes to host In the Tefillah Kehilchasa (ch. 2 note Rav Moshe Shternbuch shlit”a gave a more clearly defined way of gauging these minyanim, not only have the

Find more shiurim and articles from Rabbi Aryeh Lebowitz at https://www.yutorah.org/Rabbi-Aryeh-Lebowitz

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 best of intentions but indeed have Shternbuch shlit”a rejects the practice of Rav Schachter argues that a shul without provided a necessary service to their making a separate minyan in shul for a person an Aron Kodesh is lacking in the kedushas communities. It is my hope that this who has yahrtzeit, because having a person beis hakneses. Rav Schachter writes that it observing a yahrtzeit lead a tefillah is not is inappropriate to build an Aron Kodesh article served to help clarify some sufficient grounds to sacrificeb’rov am. recessed into the wall of a shul because the of the halachic pitfalls of continuing Aron is then considered to be in a separate 4. See Iyun Yaakov there that this is only true room, and this takes away from the kedusha of these minyanim when the health if the closest shul is in the city. If the shul were the shul. concerns are long gone (G-d willing), outside of the city, even if within the four mil and will motivate people to seek one is required to travel in order to daven with 10. See Sefer Chasidim (495) that even those proper rabbinic guidance before a minyan, failure to frequent the shul would tefillos offered from seats that are closer to deciding whether to participate in not make a person a bad neighbor. the Aron Kodesh in shul, are more readily accepted than those offered from seats that are 5. Lechem Mishneh (Hilchos Tefillah 8:1) notes such minyanim, just as they seek further away. See also Teshuvos Yosef Ometz that a person’s tefillos can also occasionally be guidance in other areas of halacha. (37). heard outside of the confines of a shul, but the This article was adapted from an an guarantee that a tefillah will be heard “at all 11. See Megillah 29, where the Gemara says article titled "House Minyanim" printed times” only applies to shuls. that the shuls in the Diaspora are going to be transported to Eretz Yisraell upon the coming in Yadrim Vol. I (2017). 6. TheTz’lach argues that the language of Mashiach. This highlights the role of the אין תפילתו של" employed by the Gemara of beis hakneses as a place that is not limited to supports this "אדם נשמעת אלא בבית הכנסת Endnotes the temporary nature of our stay in galus. contention. Only the tefillah “of a person,” an individual, needs to be offered in shul in order 12. One of the more common questions 1. See, for example Igros Moshe OC 2:40 and to be heard. relates to whether the group should recite the 2:46 and Teshuvos HaRe’em 1:53. See also, beracha mei’ein sheva after Shemoneh Esrei, 7. This assumes that the space where the Hegyonei Haparsha, Terumah pg. 320 for a considering that it isn’t a steady minyan in minyan is housed does not enjoy kedushas beis detailed analysis of this question. a shul. See Shulchan Aruch 268:10 and Igros hakneses. This is normally a safe assumption. If Moshe, OC 4:69. 2. See, for example Berachos 53a, Pesachim the space is used for other purposes it clearly 64b, Rosh Hashanah 32b, Yoma 26a, Yoma 70a, does not enjoy kedushas beis hakneses. 13 . When Rav Hershel Schachter shlit”a was Sukkah 52b, Megillah 27b, Zevachim 14b and suffering from back problems that prevented 8. Talmidei Rabbeinu Yonah note that Chazal Menachos 62a. It is interesting to note that him from going to yeshiva, several boys from offer a very similar praise for Shmuel Hakatan the notion of b’rov am hadras Melech is used yeshiva would come to his house to help him (Sanhedrin 11). It is somewhat odd that by Chazal in three distinct ways. In certain make a minyan. He would tell them that they anybody who establishes a consistent place to instances, it is used to teach that several really should not be there as davening in a beis daven merits that same praise that was used to people, each of whom are performing the medrash is much more valuable than davening describe a great tzadik like Shmuel Hakatan entire mitzvah on their own, should do the in a private home. mitzvah together in a large group, such as the (see Berachos 29a, Shabbos 33a, Taanis 25b). case of the Mishna (Bikurim 3:2) where the Talmidei Rabbeinu Yonah suggest that the various people bringing their first fruits to insistence on davening in this way is not a Yerushalayim should first gather outside of sufficient mitzvah to earn these accolades, the city, so that they can all bring their fruits but are indicative of an exceedingly humble together in a large parade. In other instances personality who has already earned these it is used to teach that it shows great respect accolades. Rav Yechezkel Landau (Tz’lach to God when instead of having a single person there) explains that only a humble person perform a mitzvah, a group of people divide would assume that he needs the place to the parts of the mitzvah among themselves, elevate his tefillah. An arrogant person such as the case of Kohanim handing the cups would assume that he would have God’s ear of blood from korbanos Pesach in a sort of wherever he chooses to daven. assembly line rather than walking the blood 9. See Eretz Hatzvi (no. 12) where Rav to the mizbeach themselves (Pesachim 64). Hershel Schachter shlit”a shows, based on the We even find that a large crowd observing fact that the Aron of the Beis Hamikdash was somebody doing a mitzvah is preferable to the hidden underground by Yoshiyahu, that the person doing the mitzvah alone, such as the basis for kedushas Beis Hamikdash, and in turn case of a Kohen Gadol reading from the Torah kedushas beis hakneses is the Aron Kodesh. It on Yom Kippur, where the crowd assembled was critical that throughout the period of the to watch him read is considered to be doing a second Beis Hamikdash, which did not have mitzvah of glorifying God (Yoma 70). the Aron, that the Aron at least be hidden 3. See Teshuvos V’hanhagos 1:127 where Rav on the premises of the Beis Hamikdash.

34 35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 PERSPECTIVES ON SHAVUOT

Veten Chelkenu the Torah was given, the accepted intended day rather than the actual view is that the Torah was given on day. Why? Betoratecha – the seventh day of Sivan, the second We refer to Shavuot as zman mattan day of Shavuot. This anomaly was Give Us Our Share Toratenu, the anniversary of the famously pointed out in the 17th giving of the Torah, rather than zman in Your Torah century by R. Avraham Gombiner in kabbalat Toratenu, the anniversary his commentary to , Shulchan Aruch of our receiving the Torah. Had the Rabbi Kenneth Auman . He wonders why Magen Avraham Torah indeed been given on the 6th we refer to Shavuot as Judaic Studies Faculty, Stern College zman mattan of Sivan, it would have indeed been if the Torah was actually for Women; Rabbi, Young Israel of Toratenu purely a “given” Torah, one that Flatbush given the day after Shavuot (i.e., the brooked no human input. However, second day of Shavuot). A Tale of Two Days there was human input — Moshe In fact, according to the Talmud, it arranged for it to be given a day later. On all our holidays, the second day had originally been G-d’s intention This was no longermattan Torah, but of Yom Tov is an “artificial” holiday, to give the Torah on the 6th of Sivan. rather kabbalat Hatorah! Moshe, however, for certain technical observed solely by Diaspora Jewry, to From the very beginning, essential reasons, made an “executive decision” maintain our ancient tradition from to the giving of the Torah, there to postpone the event for one day. times when it was unclear what the have been those human beings who As the Gemara in 87a puts actual day of the holiday was. Shabbat actively receive the Torah, who derive it, “ , Hosif Moshe yom echad midato ” insights from the Torah, and who can In a sense, however, the second day of Moshe added one day on his own. Shavuot is the “real” holiday, because apply the principles of the Torah to while there is a debate in the Talmud We therefore are commemorating our world. Moshe Rabenu began that regarding the actual date on which mattan Torah on the anniversary of the process even before the Torah was

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 given, and it has continued until this e.g., the number of almonds that will R. Yosef was not boasting at all. He very day. Indeed, Moshe kibel Torah grow in California. [Did you know was thanking G-d for giving us a miSinai, Moshe received the Torah; he that California produces over 90% Torah that we can all study and use to was not merely a passive recipient but of the world’s almonds? And that achieve personal greatness. Everyone an active part of the process, as are the they import truckloads of bees every achieves something unique, all Sages in every generation. season to pollinate the trees?] because of mattan Torah. But the deeper meaning is that we Yom Hadin, the Day of are judged on our own branch. Did Celebrating Our Judgement we develop our own individual branches to their greatest potential? Divine Connection The first Mishna inMassechet Rosh Did we produce all the fruit that we Rabbi Reven Brand Hashanah tells us that on Shavuot the are capable of producing? And how world is judged regarding the output much do we intend to produce for the of trees, “ .” Rosh Kollel, Yeshiva University Torah Baatzeret al perot ha’ilan coming year? Mitzion Kollel of Chicago This appears to be connected to Every single one of us can contribute the agricultural aspect of Shavuot, Shavuot is a time of commandments to Torah learning and Torah output and of celebration. referring to its Biblical name of in the world. We all have our own Yom Habikurim, the “Holiday of the branch, our own share of Torah. Our tefillah emphasizes the First Fruit.” Is there any connection commemoration of the giving of between fruit trees and the fact that it Celebrating Our the Torah, and we reenact Hashem’s is zman mattan Toratenu? Accomplishments presentation of the Aseret Hadibrot Sfat Emet wonders why our Sages during the Torah reading. Over in Pirkei Avot (2:12) exhort us to The Gemara inPesachim 88b tells us centuries, many communities “expend effort in the study of Torah that R. Yosef, the celebrated amora recited liturgical poems known as for it is not an inheritance.” After all, and rosh yeshiva, took special care to azharot, which summarize all 613 the Torah does describe itself as being have an elaborate feast on Shavuot, commandments. the inheritance of the Jewish nation remarking that “if not for the Torah, Shavuot is also a time for celebratory — Torah tziva lanu Moshe morasha I would be no different than all the feasting. While on other chagim, kehillat Yaakov. other Yosefs in the world.” opinions differ regarding how Sfat Emet explains that both are true. Some commentators struggle to elaborate our meals must be, with Torah is compared to a tree — a understand R. Yosef’s statement, for respect to Shavuot, all opinions agree tree of life. A tree has a trunk and it is highly unlikely to imagine that that we must enjoy festive meals. The branches. The trunk was given to us at he was bragging about how great he Gemara (Pesachim 68b) provides the Sinai and was inherited by subsequent was, or about how much honor he rationale: Shavuot is the day of the generations. Thus, we speak ofmattan received. giving of the Torah. . Torah R. Yosef was teaching a very important Still we may wonder, why does the But each and every Jew has his or lesson. We must not only celebrate giving of the commandments generate her own branch. We and only we can the giving and receiving of the Torah such a celebration? We know that our develop that branch and make it bear on Shavuot, we must also celebrate Avot already fulfilled all the mitzvot fruit. This is not an inheritance — this our own individual accomplishments (Yoma 28b) even before the Torah was needs to be cultivated by us. in the study and observance of the formally given, so what dimension is added at Har Sinai? This interpretation gives us new Torah. Not only should we celebrate insight into the meaning of the fruit mattan Torah in general, we should The answer is that through our of the trees being judged on Shavuot. also be proud of our individual experience at Har Sinai we entered The simple meaning of course refers accomplishments — much as we a new category of being formally to the actual output of the trees — celebrate a siyum. commanded — metzuveh v’oseh

36 37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 (literally, commanded and performs). HaRan, Drush 7) adds further we do to further our relationship with The Talmud Kiddushin( 31a) relates a explanation. He notes that Hashem Hashem are connected on the level of story that conveys this sentiment: receives no benefit from the mitzvot ratzon — Divine will. we perform; the mitzvot are entirely The word mitzvah shares a root with אמר רב יוסף מריש ה"א מאן דהוה אמר לי given for our merit. Therefore, he .the word tzavta, which means team הלכה כר"י דאמר סומא פטור מן המצות reasons that only when we personally By creating an expression of His will עבידנא יומא טבא לרבנן דהא לא מיפקידנא fulfill what Hashem commanded are through a mitzvah, Hashem has given והא עבידנא השתא דשמעיתא להא דא"ר we receiving what Hashem has offered us an opportunity to team up with חנינא גדול מצווה ועושה יותר ממי שאינו as a merit. Those who volunteer to do Him (k’viyachol). This is why, before מצווה ועושה אדרבה מאן דאמר לי דאין something for Hashem has not given we perform a mitzvah, we emphasize הלכה כרבי יהודה עבידנא יומא טבא לרבנן Him anything nor received what He Rav Yosef, who was blind, said: At first I the fact that He commanded us by has chosen to give. would say: If someone would tell me that including the word v’tzivanu in the the Halacha is in accordance with the We can understand this on a deeper syntax of every bracha on a mitzvah. level in light of a comment of the Rosh opinion of Rabbi Yehuda, who says, A Each commandment is thus an (Tosafot Rosh, 31a), who blind person is exempt from fulfilling the Kiddushin expectation and an invitation — an adds: mitzvot, I would make a festive day for opportunity for us to connect with Hashem’s will and to literally tap into ועוד שאין הקדוש ברוך הוא צריך כלום לכל the rabbis, as I am not commanded and infinity in our physical world. Could המצוות אלא שאומר ונעשה רצונו הילכך yet I perform the mitzvot. This means we imagine a greater gift than being המצווה ועושה הוא עושה רצון קונו אבל מי my reward is very great. Now that I have Ḥ invited by the Creator of the universe שאינו מצווה ועושה לא שייך לומר ביה עושה ,heard that which Rabbi anina says to be His partner? This is truly a רצון קונו שהרי לא צוה לו כלום ומ"מ שכר Greater is one who is commanded to do *.reason to celebrate יש. a mitzva and performs it than one who is not commanded to do a mitzva and And further, that Hakadosh Baruch performs it, on the contrary: If someone * Thank you toAvi Mori, Mr. Etzion Brand; Hu needs nothing from all the mitzvot, my dear friend, Rabbi Elie Mischel; and my would tell me that the Halacha is not in rather that He says and His will is done. teacher, Professor Leslie Newman for their accordance with the opinion of Rabbi Therefore, the one who is commanded helpful comments. Yehuda, and a blind person is obligated and does is doing the will of his Maker. in mitzvot, I would make a festive day However, the one who isn’t commanded for the rabbis. What I Learned and does, it cannot be said of him that he Being commanded is what Rav Yosef is doing the will of his Creator since He from Desk Plants celebrated personally and what we didn’t command him anything; yet, he and Shavuot Shul celebrate collectively on Shavuot, receives merit. . Decorations zman matan Torateinu The Rosh is teaching that, with the And still, we may wonder, why is this introduction of formal obligations, Rabbi Naphtali Lavenda a source of such celebration? What Hashem is gifting us a new dimension is the significance of being formally of mitzvot — the aspect of connecting Director, Online Rabbinic Programming commanded? Rishonim offer various with Hashem’s will. This is the most Rabbi Isaac Elchanan Theological answers to this question. profound gift of all. Our connection Seminary with Hashem is a relationship; Tosafot (Avoda Zara 3b) suggests that Last year, the American Society for the reason for the lofty status of the connecting with each other on a deep Horticultural Science published an level of meaning is far more valuable 1 metzuveh v’oseh is that this individual interesting study. Many employers overcomes their inner instinct to resist than simply providing a service. world-wide are interested in reducing instruction (our Yetzer Hara), not a By sharing His will with us, Hashem the stress of their employees and challenge for us when we decide to do is giving each of us — every Jew for creating healthier, more productive a mitzvah voluntarily. eternity, whose soul stood at Sinai — workers. This particular study tested an opportunity to connect with Him the impact of having a small indoor Rabbeinu Nissim of Gerona (Derashot on an inner level. Now, the actions plant on a worker’s desk. First,

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 researchers measured the stress levels is the reason you may have learned everything in my heart, and may all the of 63 office workers when feeling as a child: to recreate the Har Sinai foliage of the field — all grasses, trees, worn out at work. Later, they gave experience when the mountain, or and plants — awake at my coming, employees a plant for their desk base of the mountain, was covered in to send the powers of their life into the and told them to take three-minute greenery (Levush 494:1).7 But why words of my prayer so that my prayer “nature breaks” when feeling fatigued, do these all specifically require foliage and speech are made whole through the and then measured their stress or flowers? If we wanted a pleasant life and spirit of all growing things, which levels afterward. What they found smell, we could spray Febreze. If we are made as one by their transcendent was that workers had a significant are davening about our fruit, we could Source...”14 decrease in stress levels after looking have a basket of fruit at the front of Perhaps this can also explain the at their plant! In their conclusions, shul. And we already recreate the Har minhag of decorating the shul on Dr. Masahiro Toyoda, lead author Sinai experience through the reading Shavuot. Not only does it bring of the study and professor at the of the Aseret HaDibrot.8 So why such simchat yom tov, recreate the Sinai University of Hyogo, postulated stress on grass, plants and trees? experience, and remind us to daven that this result is based on Attention In Parshat Chayei Sara,9 Yitzchak for our fruits. Also inherent within Restoration Theory — that people goes out “lasuach basadeh.” The the greenery is the ability to induce can concentrate better after spending commentators differ in understanding a state of mindfulness, allowing for time in, or looking at, nature — and exactly what it was that Yitzchak did subconscious recognition that all of a desk plant offers that opportunity. in the field, ranging from praying,10 our joys or supplication are owed Toyoda said, "This state is similar planting a tree,11 or going for an to a Higher Being. Once a year, on to that of mindfulness, which pays evening stroll amongst the bushes.12 Shavuot, we reexperience that sublime attention to the present moment. To The Malbim appears to follow the first and supreme mindfulness of Hashem get good effects of stress reduction explanation, that Yitzchak went to as Creator, responsible for the majesty brought by a small plant, let's enjoy daven, but then clarifies that it was not of nature and all that is good in our the time of three-minute gazing at the just prayer, but “speech thoughts that lives, spurred on by surrounding plant without thinking or words."2 shoot out from one’s imagination while ourselves with plants of nature. The holiday of Shavuot is filled ”; more of a meditation.13 thinking However, the truth is that we have with its own unique minhagim. We Perhaps Yitzchak specifically went daily opportunities for mindfulness. eat dairy food products, stay up all out to the field because seeing the The Gemara15 tells us how the night learning Torah, and decorate greenery of nature, be it a desk plant chasidim rishonim, the pious Jews, the shul with plants, flowers and or grass and trees in the fields, helps us prepared for an hour before davening other foliage. While the Rama (OC be more mindful of Hashem through to achieve proper kavanah. The 494:3) describes this last custom as His creations. Rambam,16 who seemingly foresaw “spreading grass on the floor,” others Rebbe Nachman MiBreslov stressed our future smartphone generation mention the spreading or giving out of the importance of doing hitbodedut with short attention spans, notes that 3 and the , 494:5, roses, Magen Avraham (solitary meditation), especially even a brief amount of thoughtfulness introduces the custom of decorating impactful in nature. His talmid, Rebbe time before prayer is enough. The the shul with trees.4 Natan, recorded a prayer of Rebbe whole point of this requirement is to What is the significance or purpose Nachman’s that expresses the effect of clear our minds so we can be mindful of this minhag? Some attribute prayer amongst greenery outdoors. and focus on Hashem, and not go it to increasing the simchat yom through all the words of davening “…Master of the Universe, grant me the tov through the fragrant scent and without even stopping to think — ability to be alone; may it be my custom beautiful flowers.5 Others point to “what am I even saying?!” to go outdoors each day among the trees Shavuot as a time when we are judged and grass — among all growing things The other way to achieve mindfulness regarding our fruits,6 and decorations and there may I be alone, and enter into during prayer is by having quiet of trees remind us to daven on their hitbodedut prayer, to talk with the One around us, removing the distractions, behalf. Most well-known, though, to whom I belong. May I express there limiting the talking in shul (or if you

38 39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 might find yourself in quarantine, them. Nobody was saying hello to me haTorah and spur tefillot for our fruits, in your home makom tefillah). I anymore. I was about to shut it off, but but also remind us to be mindful that remember growing up in Cincinnati, then I saw, in the last few seconds, our Hashem is there with us, celebrating it was so silent in shul during davening then 2-year-old Simcha. He went toward Shavuot, celebrating our tefillot and I could hear a pin drop, and that was the door and at the last second looked celebrating our return to His home. when the shul was full of several up, said “Hello Abba!” and went inside. hundred people Shabbat morning! Shiviti Hashem linegdi tamid — Endnotes Only years later did I retroactively Hashem is constantly before me. appreciate that quiet as a conducive 1. “Potential of a Small Indoor Plant on the The greenery on Shavuot helps us to medium for , after spending Desk for Reducing Office Workers’ Stress” kavanah proactively be mindful of Hashem. time in numerous other shuls whose HortTechnology, Volume 30: Issue 1, Feb. Thechasidim rishonim, those pious 2020, p. 55-63 https://journals.ashs.org/ decorum was not yet at that level men in the Gemara, were mindful horttech/view/journals/horttech/30/1/ of silence. That is mindfulness, every day, clearing their minds and article-p55.xml recognizing that in shul and during connecting with Hashem before 2. https://edition.cnn.com/2020/02/07/ tefilah, we are not just rushing through tefillah. Even the Japanese workers health/plants-reduce-stress-in-workplace- another item on our itinerary, but study-wellness/index.html were mindful periodically throughout rather recalibrating our minds for the the day when looking at their plant. 3. The Maharil, Hilchot Shavuot, introduces day’s challenges through connecting Shiviti Hashem linegdi tamid — we this custom as “spreading spices of grass and to Hashem. roses on the floor of the Beit Knesset” while have the ability and the command others (for example, the minhag of Vermaisa) Let me end with a personal anecdote: (as noted in the very first halacha of describe it as also decorating above and the the Rama) to be mindful sides of the Aron in addition to distributing A few years ago, I installed a camera constantly of Hashem in our lives, every single a rose to every person in shul. See Rabbi over our front door (Israel’s version of day, every single hour, every single Gedalia Oberlander’s article in Ohr Yisrael, the Ring doorbell camera). All my kids volume 20 (5760) page 136-138. moment. All the other kids were knew it was connected to an app on my distracted, they weren’t focused on 4. In Ma’asei Rav, the Vilna Gaon is noted as phone that sent me a message when it what was around them, weren’t living nullifying this custom due to the prevalence sensed motion; they would therefore of religious significance now associated in that moment of entering the house. look up at the camera, wave and say with trees among non-Jews, and therefore But my son Simcha reminded me to “Hi Abba!” when coming into the house. potentially violating chukat akum. See be mindful — Ohr Yisrael (ibid, p. 145-148) for further Very cute. Shortly after installing it, I Shiviti Hashem linegdi — that our Father in Heaven discussion of this. was traveling to the U.S. for work and tamid is always there with us and watching 5. Maharil, Hilchot Shavuot. received a message from the camera. over us. Once again, even from 6,000 miles away, 6. See Rosh Hashana 16a. the kids were looking up at the camera As the vaccine allows (b'ezrat 7. Rabbi Oberlander (ibid.) provides a and sending me greetings — “Hi Abba!” Hashem) more and more of us to collection of a number of additional novel — knowing I would get it. return safely to our shuls, let us stop explanations for this minhag. and smell (or in this case look at) the 8. See Harrerei Kedem (vol. 2, siman 117) Fast forward half a year later, and my figurative roses. Let us be mindful where Rav Soloveitchik expands on this idea, kids mostly forgot about the camera, of why we are there and who we are highlighted by the need for reading the Aseret sometimes saying “Hi” but mostly not. Hadibrot while standing, done with ta’am talking to (hopefully Hashem, and not One day, I happened to be at a meeting elyon and broken up by commandment as our shul neighbor catching up on last in Yerushalayim, which is unusual opposed to by pasuk, all as a recreation of the night’s sports game — that’s what the Sinai experience. because I mostly work from home. As I kiddush is for!), and how invigorating got back to the car after my meeting, I 9. Bereshit 24:63. the silence is in allowing us to focus saw alerts from the camera. I watched 10. See Rashi (ibid) and Brachot 26b, which on our . And this Shavuot, let the video and I saw each of the four older tefillot learns from this pasuk that Yitzchak created the plant and flower decorations kids come up toward the front door, the tefillah of Mincha. in our shuls not only enhance our totally focused on getting into the house, 11. Rashbam (Bereshis 24:63). simchat chag, recreate kabbalat or yelling that their sibling was bothering 12. Radak (ibid.)

40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 13. Malbim (ibid.) as translated by Professor fail to include Ruth’s story in Shoftim that the focus of the book is to Aaron Demsky. See Professor Demsky’s post before completing the book? demonstrate the Divine benevolent https://www.thetorah.com/article/what-is- response to people who benefit isaac-doing-in-the-field-when-he-encounters- Reviewing three central messages of others. rebecca , where he notes the Malbim Megillat Ruth may help us understand “unknowingly echoed the Classical Arabic why Shemuel isolated Ruth, Naomi Megillat Ruth also portrays Divine saha ‘to take a spiritual journey’ that included meditation.” and Boaz from their contemporaries, reward for emunah. Our two heroines, and to appreciate the value of this Naomi and Ruth, are presented not 14. Likutei Tefillot 2:11. English translation is book. only as paragons of chesed, but also from www.opensiddur.org. as paragons of emunah in Hashem. 15 . Brachot 30b. 1: Supporting King David Naomi proclaims that her suffering 16 . Mishneh Torah, Hilchot Tefilah 4:16. is a product of Divine justice. When According to Rabbi Avraham ibn Naomi learns that Ruth’s gleaning Ruth and Shoftim: Ezra,5 the goal of Megillat Ruth is has led her to Boaz, Naomi blesses to record the lineage of King David. G-d “who has not abandoned His Two Tales of One Indeed, it has been argued that generosity to the living and the dead.” City Shemuel wrote Megillat Ruth in an Ruth demonstrates her emunah right attempt to protect King David from at the start of the story, with the 6 Rabbi Mordechai Torczyner challenges to his Moabite heritage. declaration of loyalty to G-d that has Lest people reject King David as served as the model for conversion Rosh Beit Midrash, Beit Midrash a scion of inappropriate lineage, for millennia. Boaz and Ruth are Zichron Dov, an affiliate of Torah Megillat Ruth testifies to Ruth’s rewarded for this chesed, and Naomi MiTzion and Yeshiva University legitimacy as Boaz’s wife. and Ruth are rewarded for emunah as well. Ruth, Naomi and Boaz lived in Beit Taking the megillah’s support of King Lechem during the centuries-long David in a more positive direction, era between Yehoshua’s death and Dr. Yael Ziegler contends that 3: Teaching Loyalty Shaul’s ascendancy as king.1 Shemuel the book legitimizes King David’s documented that period — including monarchy by demonstrating that The story begins with Elimelech’s events that occurred in Beit Lechem King David emerged from people of wealthy family abandoning the Jews 9 continues with — in the book of Shoftim. And yet, heroically selfless generosity. A king’s during a famine, Machlon and Kilyon choosing to when Shemuel recorded the story of self-interest can lead to corruption marry Moabites rather than Jews,10 Ruth he chose not to include it with and abuse; Tanach is littered with and concludes with Ploni Almoni stories from the same time and place examples. Hashem envisioned a refusing to aid Ruth. The first two in Shoftim, but instead to create a monarch who would be truly selfless, 2 betrayals result in death; the name of separate book: Megillat Ruth. Why and Megillat Ruth demonstrated 3 the perpetrator of the third betrayal is did he assign this story its own space? that David’s ancestors embodied this 7 entirely omitted, suggesting that his 4 characteristic. Don Isaac Abarbanel suggested two name has been cut off.11 problematic answers. First, Shoftim tells a national story, and Ruth tells a 2: Demonstrating Divine On the other hand, the megillah private story. This is difficult, though; Reward describes a series of actions in which some of the stories recorded in our heroes support those who rely Shoftim are personal, and Ruth’s story Rabbi Zeira taught, “This megillah on them. Hashem is loyal to “His establishes the lineage of the royal does not contain impurity and purity, nation” and ending the famine. Ruth Davidic dynasty. prohibition and permission, and is loyal to Naomi, remaining with her it is written only to teach you the after Machlon’s death, accompanying Second, Shoftim was concluded great reward for those who practice her back to Israel, and gleaning to before Shemuel recorded the story chesed.”8 There are halachic elements support both of them. Boaz is loyal of Ruth. But this only pushes the in the text, but Rabbi Zeira contended to Ruth and Naomi, supporting them question further — why did Shemuel

40 41 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 with grain, redeeming the name of 3. We may also ask why Shoftim is in the containment and security. Ironically, Machlon and the family field, and Prophets, while Ruth is in the Writings, but clearly delineated systems can have marrying Ruth. Megillat Ruth offers a that is beyond the scope of this essay. a liberating effect on our life. Along lesson in loyalty, as well as its rewards. 4. Introduction to the Book of Yehoshua. these lines, our rabbis teach, “Ein lecha 1 These three themes demonstrate why 5. Introduction to the Book of Ruth. ben chorin ela mi she’osek b’Torah,” roughly translated as, “the truly free Ruth’s story cannot be included in the 6. See Rabbi Yehoshua Bachrach, Imah shel person is one who engages in Torah.” book of Shoftim. Shoftim depicts a Malchut pp. 11-12. In a somewhat counterintuitive depressing spiral, a rudderless nation 7. Dr. Yael Ziegler, Madua Nichtivah Megillah manner, living in accordance forgetting its roots and becoming Zu. And see Shemot Rabbah 2:2-3 regarding with the Torah’s statutes can be increasingly, unrelievedly, barbarically the selection of Moshe and King David. liberating, giving us the opportunity Canaanite over the centuries. The 8. Ruth Rabbah 2:14, and see Daat Mikra for self-actualization and even self- events that involve Beit Lechem Ruth pp. 4-11 for examples of how this theme emerges in the text. transcendence through the systematic are the creation of an apparently pursuit of meaningful goals. idolatrous house of worship led by a 9. See Ruth Rabbah 1:4, Bava Batra 91b. Levi from Beit Lechem, and the rape 10. Malachi 2:11 brands intermarriage as I once heard a psychologist share and murder of a concubine from Beit betrayal; indeed, the punishment predicted in an insightful analogy relating to this Lechem by Jews. To quote Rabbi Malachi 2:12 befalls Machlon and Kilyon. idea. Imagine there is a great party Yosef Gavriel Bechhofer, “No book in 11. See Rashi to Ruth 4:1. on a rooftop. Fine wine, excellent Tanach expresses failure like the book 12. Bigdei Shesh, Introduction to Shoftim. food, tasteful music, lively dancing. of Shoftim.”12 Under which circumstance will people enjoy themselves more: when In contrast, Ruth’s messages are Rules That Set Us aspirational. Here we find the there is a fence surrounding the selflessly generous roots of the Free perimeter of the roof or when there Davidic dynasty in Beit Lechem. Here is no fence around the edge of the we learn about chesed and emunah, Ilana Turetsky Ed.D roof, leaving it totally open? Clearly, and their rewards. Here we see loyalty the presence of the fence enhances Faculty, Azrieli Graduate School of people’s experience. Rather than change lives, catalyze hope and enable Jewish Education and Administration blessing. Shoftim and Ruth may having to constantly be worried that occur in the same period and place, they are getting too close to the edge but they depict dramatically different Recently, in a conversation with a and might fall off, they can relax philosophical planets. The world of friend in which we were lamenting and enjoy themselves. Structure Shoftim is irredeemable; the world of the challenges of consistently eating provides security, predictability, and Ruth is redemption itself. healthfully, my friend shared the safety. Ironically, the containment following observation: “I wish I offered by the fence is very liberating, As we read Megillat Ruth this year, related to unhealthy food the same opening up a form of enjoyment may we absorb not only its specific way I relate to non-kosher food. and opportunity that wouldn’t exist messages, but also its broad promise With non-kosher food, it’s not an without this boundary. that chesed, emunah in Hashem and option. There’s no struggle for me. It’s loyalty to each other will bring about In exploring the Jewish nation’s completely off limits and I don’t even 2 geulah. choice to accept the Torah, Chazal relate to it as a possibility.” highlight a contradiction between the biblical and rabbinic account of the Endnotes This observation points to the experience at Sinai. According to the role that structure plays in our text of the Torah, Hashem presented 1. For a more precise date, see Ruth Rabbah 1, lives. Though some may be able the Torah to the Jewish nation, who Bava Batra 91a, Malbim to Ruth 1:1, and Prof. to superimpose structure where it Feivel Meltzer, Daat Mikra Ruth pg. 16. willingly and unequivocally accepted doesn’t organically exist, there is “na’aseh v’nishma.” 3 On the other hand, 2. Bava Batra 14b, credits Shemuel with the something about built-in structure the rabbinic account paints quite a authorship of both books, as well as parts of that, for many, provides a sense of the book of Shemuel.

42 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 different portrait. In the midrashic an inscription. One is through ink speaking positively about others, texts,4 a serious degree of coercion was inscribed on a material such as but absent the rules of lashon hara, involved — “Kafah aleihem har k’gigit” paper or parchment. The second I’m not convinced I would have the — Hashem raised the mountain over is through etching an inscription self-discipline to refrain from negative their heads and said that if they chose into a material, such as stone. There speech. I love the idea of family time not to accept the Torah, there (i.e. is a critical difference between the embedded in a technology-free zone, under the mountain) will be their two. In the former, a foreign body is but without the halachot of Shabbos grave. How do we reconcile these two superimposed on a different material, and yom tov, I am highly skeptical diverging accounts of the giving of the such as ink on paper. In contrast, when that my family and I would have the Torah? etching a message into stone, there strength to create this space. This Lord Rabbi Jonathan Sacks zt”l5 is no foreign body. The inscription Shavuot, I will be appreciative of the becomes one with the material. The defined system of religious precepts points to the word “cherut” to help explain this discrepancy. While the rabbis expound on the verse “charut al and moral guidelines that the Torah haLuchot” and teach, “al tikreh charut gives me to help me grow into my best concept of freedom is referenced 8 in the Torah, the Hebrew word ela cherut” — don’t read “engraved,” self. commonly associated with freedom, rather “free…” True freedom is where there exists a deep oneness between “cherut,” is nowhere to be found Endnotes in the biblical text. Rather, in the the principles and the people. 1. Pirkei Avot, 6:2. There are slight variations context of emancipating slaves, the The Torah isn’t a body of arbitrary in the formulation of this statement. See 6 term “chofshi” is used. The word rules that have been designed to Masechet Kallah Rabati, 5:3; P’sikta Zutrata, “chofshi,” explains Rabbi Sacks, relates keep us in line. Rather, it is a set of Ki Tisa, 32:16. to freedom from responsibilities and laws that is aligned with our deepest 2. Medrash Tanchuma, Parshat Noach; Tosfot the flexibility to do what you want essence, that reflects our collective on Shabbat 88a. when you want. This form of privilege history as a nation, is a response to our 3. Shemot, 24, 7. reflects freedom of the individual, experiences in Egypt, and is designed but does not, on its own, constitute a to help us bring out our best selves as 4. Shabbat 88a. liberated society. A liberated society is individuals and as a nation. This set of 5. See https://rabbisacks.org/new-concept- not characterized by an environment laws is not external and foreign to our freedom/. in which everyone does as he or she essence but is deeply bound with our 6. Shemot, 21,2. pleases. On the contrary, this would deepest selves and our greatest innate 7. For a related idea, see Maharal, Netzach lead to pandemonium, disarray, and potential. Yisrael, perek 11. individualistic pursuits. In the Torah’s Some ba’alei mussar suggest that 8. Pirkei Avot, 6,2; Pirkei D’Rabbi Eliezer, view of freedom, a liberated society Shavuot is a time to reflect on the perek 46. is given structure through rules and positive impact that the Torah has on boundaries, and through the vehicle our lives. On a personal note, over of these boundaries, members of the time, I have come to appreciate not society gain the freedom to engage, just the compelling rationale behind connect, and pursue lofty goals that individual elements of the Torah’s elevate both the individual and the ordinances, but also the form — the collective.7 structured system of clear guidelines, Building on the value of the structure which provide a sense of clarity, that the Torah provides, Rabbi Sacks purpose, and containment. Giving takes this idea one step further. charity is certainly a value that I The pasuk in Shemot 32:16 states cherish, but the concept of ma’aser that the words of G-d were “charut (giving one tenth of our income to al haLuchot”— engraved on the charity) helps me structure my good Luchot. There are two ways to make intentions. I believe in the virtue of

42 43 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 The Custom to Eat Dairy • The Connection of Ruth to Shavuot Where do the rules of conversion come from? The Mesorah from Sinai • The Laws of Yom Tov Brachot After Staying Up all Night • Getting Kids Excited about Torah Jewish Unity and Torah • The Importance of the Luchot Shavuot as the culmination of Sefirah • The Tefillot of Shavuot Yom Tov Sheni • The Shtei Halechem • The Month of Sivan

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