THE BENJAMIN and ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld • June 2019 • Sivan 5779

Rabbi Isaac Elchanan Theological Seminary • YU Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld • June 2019 • Sivan 5779

JUNE 2019 • SHAVUOT 5779

THE ETERNAL RELEVANCE AND IMPACT OF Tanach Dedicated in memory of Cantor Jerome L. Simons We thank the following synagogues which have pledged to be Pillars of the Torah To-Go® project

Beth David Synagogue Cong. Ohab Zedek Young Israel of West Hartford, CT New York, NY Lawrence-Cedarhurst Cedarhurst, NY Beth Jacob Congregation Cong. Shaarei Tefillah Beverly Hills, CA Newton Centre, MA Young Israel of New Hyde Park Beth Jacob Congregation Green Road Synagogue New Hyde Park, NY Oakland, CA Beachwood, OH Young Israel of Bnai Israel – Ohev Zedek The Jewish Center Philadelphia, PA New York, NY Scarsdale Scarsdale, NY Boca Raton Synagogue Jewish Center of Young Israel of Boca Raton, FL Brighton Beach Brooklyn, NY Toco Hills Cong. Ahavas Achim Atlanta, GA Highland Park, NJ Koenig Family Young Israel of Foundation Cong. Ahavath Torah Brooklyn, NY West Hartford Englewood, NJ West Hartford, CT Young Israel of Cong. Beth Sholom Young Israel of Providence, RI Century City Los Angeles, CA West Hempstead Cong. Bnai Yeshurun West Hempstead, NY Teaneck, NJ Young Israel of Hollywood Ft Lauderdale Hollywood, FL

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

This publication contains words of Torah. Please treat it with appropriate respect. For sponsorship opportunities, please contact Rabbi David Eckstein at 212.960.0162 or [email protected]

2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 Table of Contents Shavuot 5779 Dedicated in memory of Cantor Jerome L. Simons

Introduction— Chinuch and Hashpaah: Two Types of Education Rabbi Yaakov Glasser ...... Page 4 DEVELOPING A METHODOLOGY IN TANACH A Woman of Valor has been Found: Ruth Amidst a Sea of Ambiguity Rabbi Hayyim Angel ...... Page 6 THE RELATIONSHIP BETWEEN TANACH AND TORAH The Deeper Connection Between the Torah Reading and the Haftarah Rabbi Hershel Schachter ...... Page 12 Ma’amad Har Sinai in the Haftara for Shavuot Naomi Grunhaus, PhD ...... Page 15 Torah, Nevi’im, and Kesuvim: How are they Different, How are they Similar? Rabbi Michael Taubes ...... Page 26 SHAVUOT AND KABBALAT HATORAH Receiving the Torah Requires Preparation Mrs. Penina Bernstein ...... Page 33 From Mitzrayim to Mount Sinai: Reflections on Shavuos as the Conclusion of Pesach Rabbi Noah Gardenswartz ...... Page 36

Dedicate this space in memory or in honor of a loved one. For more information, please contact Rabbi David Eckstein at 212.960.0162 or [email protected]

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 Introduction Rabbi Yaakov Glasser David Mitzner Dean, Yeshiva University Center for the Jewish Future Rabbi, Young Israel of Passaic-Clifton

INTRODUCTION— CHINUCH AND HASHPAAH: TWO TYPES OF EDUCATION

egilas Rus depicts the explains that she has no additional But Ruth replied, “Do not urge me to extraordinary tragedy sons with whom they can rebuild this leave you, to turn back and not follow that grips the family of family, and that the most prudent you. For wherever you go, I will go; MElimelech, as one trauma seems to path forward is to dissolve their wherever you lodge, I will lodge; your follow another. The family uproots relationship. Orpah embraces her people shall be my people, and your God itself to find sustenance in years of mother-in-law and departs the family my God. Where you die, I will die, and famine. Then, while living in an alien to return to her roots. Rus, in contrast, there I will be buried. Thus and more environment, Na’ami finds herself steps forward with an overwhelming may the Lord do to me if anything but facing the death of her husband and declaration of comradery and death parts me from you.” then of her two sons. Left with but commitment: Rus 1:16-17 an echo of her family’s legacy, she ,R’ Yaakov Kaminetsky, Emes L’Yaakov וַ תֹאמֶר רּות אַל תִ פְגְעִי בִי לְעָ זְבְֵך לָ ׁשּוב turns to her two devoted, yet foreign, Avos 1:12, asks: What was the מֵאַחֲרָ יְִך כִי אֶל אֲ ֶר תֵׁש לְכִי אֵ לֵ ְך ּובַאֲ ׁשֶר תָ לִינִי catalyst for Rus’s decision? What did אָ לִין עַמְֵך עַמִ יוֵ אֹלקַ יְִך אֱֹלקָ י. בַאֲ ֶרׁש תָמּותִ י daughters-in-law, Orpah and Rus, and ?Rus see in remaining with Na’ami אָ מּות וְ ׁשָם אֶקָבֵ ר כֹה יַעֲשֶ ה ה' לִי וְ כֹה יֹסִ יף כִ י declares that they should return to Her entire association with the הַמָ וֶת יַפְרִ ידבֵ ינִיּובֵ ינְֵך. their homes and to their lives. Na’ami

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 Jewish people had been completely evolved from the standing example the history of the Jewish people, not saturated with death and destruction! that Na’ami set in how to contend with only by providing specific directives, From where does Rus derive the and overcome the vicissitudes of life. but by conveying the stories of the inspiration to remain with the Jewish Na’ami was a mashpia whose entire personalities who shaped our history. people? Where in the megilah do we being radiated the values that would Throughout Tanach, we experience encounter the magnetism of Na’ami ultimately inspire Rus to join the the triumphs and failures of Am to inspire such a deep and profound Jewish people, and eventually lay the Yisrael. The Gemarah inMegilah 14a, commitment on behalf of Rus? foundation for Malchus Beis David. writes: ת"ר ארבעים ושמונה נביאים ושבע נביאות Rav Yaakov explains that there are two נתנבאו להם לישראל ... ותו ליכא ... טובא types of influence in the world: One is From where can we הוו כדתניא הרבה נביאים עמדו להם לישראל referred to as chinuch, and the other is כפלים כיוצאי מצרים אלא נבואה שהוצרכה identified ashashpaah . Chinuch refers benefit not from לדורות נכתבה ושלא הוצרכה לא נכתבה. to influence through direction and the intricacies of guidance. It is proactive, intentional, Our rabbis taught: There were 48 male and at times even interventional. expectations but from prophets and seven female prophets for It is the modality through which basking in the legacies Israel … Were there no more? … It parents and educators strive to instill seems that there were many more, as the specific ideals and practices into their of how the heroes beraisa states: There were many prophets children. However, notes Rav Yaakov, of the Jewish people in Israel, double the number of people chinuch is not the exclusive source who left Egypt. Rather, prophecies that of influence for children, or for us as faced their challenges were relevant for all generations were adults. There is another dimension throughout our history? recorded and those that were not relevant known as hashpaah, which comes were not recorded. from the word “meshupah,” meaning We invest a staggering amount of The narratives and prophesies of “slanted.” A roof is slanted so that the time, energy, and resources into the Tanach are those that are relevant for rain that falls on it will slide off the study of Torah Shebaal Peh, our Oral all generations. The study of Tanach sides of the home. The roof is not Tradition. Undoubtedly, the Gemara allows us to internalize how to live designed to intentionally move water and its related sources provide us the principles and ideals of Torah, from its structure to another place; with clarity of belief and instruction both as individuals and as a nation. In this happens naturally because of its in engaging in our religious lives. this issue of the Benjamin and Rose shape, and as a result, the individual From where do we derive the broader Berger Torah To Go, we devote several or object below will become hashpaah of Yahadus? From where articles to deepening our appreciation drenched. Hashpaah refers to the can we benefit not from the intricacies for Tanach as an essential element of standing example that is set by those of expectations but from basking in Kabalas HaTorah. May we all merit to living a life of sanctity and nobility. the legacies of how the heroes of the grow from the chinuch of our tradition Independent of the teachings that are Jewish people faced their challenges and from its hashpaah as well. conveyed, there is an independent throughout our history? flow of influence that “drenches” We can suggest, that to this end, that everyone in proximity to those who we have been given the extraordinary lead their lives personifying what we world of Tanach. Tanach chronicles stand for. Perhaps Rus’s commitment

Find more shiurim and articles from Rabbi Yaakov Glasser at https://www.yutorah.org/rabbi-yaakov-glasser

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 Developing a Rabbi Hayyim Angel Methodology in Nach Instructor of Bible, Yeshiva College

A WOMAN OF VALOR HAS BEEN FOUND: RUTH AMIDST A SEA OF AMBIGUITY1

Simple glass reflects the beam of light that shines on it only once. A precious gem, in contrast, reflects different sparks with its many facets; a single beam of light that shines on it is reflected and is returned to us greatly enhanced. (Feivel Meltzer)2

א"ר זעירא מגלה זו אין בה לא טומאה ולא eivel Meltzer’s analogy can serve this argument to a different level, one טהרה ולא איסור ולא היתר ולמה נכתבה as a guide for understanding might contend that much in Megillat ללמדך כמה שכר טוב לגומלי חסדים. a literary gem, Megillat Ruth. Ruth fits these criteria. Rather than FAppearing simple and idyllic on a being forced to choose between one R. Zei’ra said: This scroll [of Ruth] tells first reading, the complexities of the or the other possibility, Megillat Ruth us nothing either of cleanliness or of narrative become increasingly dazzling is best understood as containing uncleanliness, either of prohibition or with a closer look at the possibilities multiple facets that each add to the permission. For what purpose then was it of interpretation. In this essay, we will religious messages of the narrative. written? To teach how great is the reward explore the issue of textual ambiguities Seldom do we come across such an of those who do deeds of kindness. using Ruth as a banner example. Ruth Rabbah 2:14 ideal society, characterized by hesed Mordechai Cohen sets out two criteria (loyalty, loving-kindness), heroes, Although it appears that hesed is the for ascertaining deliberate ambiguities and no villains. At worst, there are predominant theme of our megillah, in a biblical text: (1) one must average characters such as Orpah, there is considerably less clarity over establish the cogency of two separate Boaz’s foreman, and So-and-so who how to define thathesed , or what other readings; (2) one must demonstrate serve as foils to highlight the greatness religious lessons emanate from the text how the ambiguity contributes to of Ruth, Naomi, and Boaz.4 R. Ze’ira’s of Megillat Ruth. Which characters the literary context by expressing classic statement captures the essence truly epitomize R. Ze’ira’s statement? something that could not be expressed of the megillah: What is the relationship between in unambiguous language.3 Taking divine providence and human hesed?

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 הוא ואשתו ושני בניו, הוא עיקר, ואשתו טפלה .The First Five Verses: end of the book, in Ruth it is not לו, ובניו טפלין להם. Punishment for Sins? Additionally, the characters in Megillat Ruth played an active role in He was the prime mover and his wife The Book of Ruth opens in a jarring changing their fate, whereas Job did secondary to him, and his two sons fashion, with Elimelech, Mahlon, and not. It is unclear whether Megillat secondary to both of them. Chilion dying at the outset. Some Ruth was intended to parallel the Ruth Rabbah 1:510 midrashim and later commentators מה ראה הכתוב להכריז עליו ועל אשתו ועל Book of Job or whether the two books contend that Elimelech and his sons בניו, לפי שהיו מעכבין זה )על( ]את[ זה, should be contrasted, with Megillat deserved their respective deaths. They מצרות עין שהיה בכולן. Ruth’s characters held responsible for maintain that Elimelech left the Land their original suffering and credited 5 Why did the text mention him, his wife, of Israel, or a starving community for their eventual happiness.9 behind,6 while his sons lingered in and his children? To teach that all of 3. This is a story of God giving just Moab and intermarried.7 them were stingy. recompense: Elimelech and his family Ruth Zuta 1:2 Perhaps the juxtaposition of are punished for leaving a starving From the text, it is difficult to Elimelech’s departure and his death community behind. The unwarranted determine whether Naomi did and his sons’ marriages and their lingering of Mahlon and Chilion in anything wrong, if she was an deaths suggest these conclusions. Moab led them to intermarry, causing innocent victim of her family However, there is a ten-year gap their untimely deaths. Likewise, the members’ sins, or if she was a victim between the sons’ marrying Moabites happy ending of Megillat Ruth may be of the unexplained deaths of her and their deaths (1:4). By including viewed as God’s reward for the acts of family members. the lengthy time separating the hesed performed over the course of the two events, the megillah appears story. The motives behind Naomi’s efforts to exclude intermarriage as a direct to persuade her daughters-in-law to Does the text teach divine cause of their deaths.8 We also are not remain in Moab also remain elusive. recompense? This reading is told how long Elimelech remained Although Naomi emphasized the possible, but no more compelling in Moab before he died. These marital prospects of Ruth and Orpah than a non-recompense reading. uncertainties yield at least three (in 1:8–15), it is possible that she was This uncertainty encapsulates possible lines of interpretation: driven by other considerations as well: our difficulty in pinpointing any ר’ שמואל בר נחמני בש”ר יודן בר’ חנינא Elimelech, Mahlon, and Chilion simply one specific interpretation of the .1 בשלש מקומות כתיב כאן שבנה שבנה שבנה died: The family left during a famine ephemeral characters in the opening כנגד ג’ פעמים שדוחין את הגר ואם הטריח for legitimate reasons. Ibn Ezra (on verses of Megillat Ruth. The initially יותר מכאן מקבלין אותו. insists that Ruth and Orpah straightforward narrative contains (15 ,1:2 converted prior to their marriages to significant ambiguities that will R. Shemuel b. Nahmani said in the Elimelech’s sons. The book’s opening continue throughout the book. name of R. Yehudah b. Hanina: Three verses are primarily background, times is it written here “turn back,” setting the stage for the main story of Naomi corresponding to the three times that a Naomi, Ruth, and Boaz, and should not would-be proselyte is repulsed; but if he be understood as punishment for sins. We see a second ambiguity in the persists after that, he is accepted. 2. This story is parallel to Job: Like Job, character of Naomi. It is unclear Ruth Rabbah 2:16 מפני מה היתה מחזרת אותן כדי שלא תתבייש Naomi first complained about her whether she was a passive follower of בהן שכן מצינו עשרה שווקים היו בירושלים. ולא God-given lot (1:20–21). The deaths her husband, or an active participant היו מערבין אלו עם אלו ... ניכרים בלבושיהם and suffering at the outset of Ruth in abandoning the community בשווקים, מה שאלו לובשין לא היו אלו לובשין. are theologically significant, but the (assuming there was anything negative reader is not told how. about their leaving). Sensitive to Why did Naomi want to return them? the vagueness of the text, several Unlike the Book of Job, however, So that she would not be embarrassed midrashim address both sides of the by them. We find that there were ten where God’s direct involvement question: is discussed in the beginning and markets in Jerusalem, and they [i.e., the

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 classes of people who shopped at each] of the megillah with family, friends, Ruth. One might view the happy never intermingled. … The people were and land (4:14–17). ending either as a consequence of Naomi’s and the other characters’ recognized by their clothing — what one 2. Naomi is self-serving: Although class wore, another would not. Naomi always verbally expressed actions, or as a providential reward for Ruth Zuta 1:8 interest in her daughters-in-law, she her goodness, or some combination thereof. This view combines the first Ruth Rabbah 2:16 casts Naomi as really was more concerned for herself. unwilling to compromise Jewish She joined her family in abandoning two explanations above, and each religious standards. This view her community. She wanted to drive layer of motivation appears to be receives textual support from her Moabite daughters-in-law away simultaneously sustained by the text. Naomi’s observation that Orpah’s because they would harm her social return to Moab came with religious status upon return. Naomi knew she Boaz consequences as well: “So she said, could benefit from Boaz’s intervention; ‘See, your sister-in-law has returned therefore, she orchestrated the Yet another ambiguity can be found to her people and her gods. Go follow encounter between Boaz and Ruth in the person of Boaz. According your sister-in-law’” (1:15; cf. Ibn Ezra, to help herself. Fittingly, the narrative to all readings, Boaz was a hero. He Malbim). concludes with Naomi’s happiness — protected Ruth from harassment (2:9, she took the child and had the blessings 15) and helped her in other ways In contrast, Ruth Zuta 1:8 depicts a of her friends along with her land. unbeknownst to Ruth (2:15–17). less flattering portrait of Naomi. Her He provided sustenance for Naomi professed concern for the welfare Ruth is only a tangential figure in the megillah’s climactic frame.11 (3:15), completed the redemption of her Moabite daughters-in-law of Naomi’s field, and married Ruth cloaked a desire to protect her own 3. Naomi is similar to Job: Naomi (3:18–4:10). Boaz deserves praise for noble self‑image in Judean society. suffered without any explanation, overcoming the anti-Moabite biases of The inordinate emphasis on Ruth as complained against God, and then Judean society. a “Moabite” (seven times in this tiny was restored in the end: However, Boaz allowed Ruth to glean וַ תֹאמֶר אֲ לֵיהֶן אַל תִקְרֶ אנָה לִי נָעֳמִי קְרֶ אןָ לִ י megillah!) could support this reading as well. for approximately three months cf. Ruth Rabbah 5:11) and needed) מָרָ א כִי הֵמַ ר ׁשַדַ י לִי מְ אֹד. Despite the potentially complex She said to them, Call me not Naomi; prodding from Naomi and Ruth nature of her concern for their call me Mara; for the Almighty has dealt before he took more substantial welfare, Naomi certainly emerged very bitterly with me (ki hemar Shaddai action. Why didn’t he help earlier, successful by the end of the narrative. li me’od). especially given his awareness of She had her estate redeemed by Ruth 1:20 Ruth’s character and outstanding ?(accomplishments (2:11–12 חַי אֵ-ל הֵסִיר מִ ְ ׁשפָטִ י וְ ׁשַדַ י הֵמַ ר נַפְ ִ ׁשי. Boaz; she was esteemed by her neighbors; and Ruth’s son was born As God lives, who has taken away my into her family. It appears that there Perhaps the Moabite issue figures judgment; and the Almighty, who has are several textually valid readings of decisively in answering that question, tormented my soul (ve-Shaddai hemar Naomi’s character: since there was a stigma against nafshi). marrying her. Additionally, Boaz 1. Naomi is a paragon of hesed: Who Job 27:2 assumed that he was too old so Ruth could ask for a better mother-in-law Although Naomi used similar would not be interested in marrying than Naomi? Bereft of her husband language to that of Job, possibly him (3:10–11). These reasons may and sons, with only Ruth and Orpah indicating that she viewed herself explain Boaz’s possible reluctance to to comfort her, Naomi was more as suffering unjustly, the narrator marry Ruth; but how do we justify concerned with their welfare than remains conspicuously noncommittal his allowing her to glean in his field with tending to her own loneliness. as to whether or not Naomi’s story for so long instead of giving her Moreover, Naomi never stopped caring parallels that of Job. food and support directly? As Feivel for Ruth, helping her find security via Meltzer observes, “it is impossible to matrimony. As a consequence of her 4. Naomi is complex: Naomi was understand adequately why Boaz did hesed, God rewarded Naomi at the end concerned with herself, and also for

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 not see it fit to visit the widows and hesed. At the same time, however, amatekha, 3:9). Earlier, Naomi had attend their needs.”12 these midrashim view Boaz’s hesed prayed that God grant marital security Sensitive to these cues, some as insufficient and motivated at (menuhah) to her daughters-in-law midrashim cast Boaz as one who acted least partially by his own interests. (1:9); but she ultimately had to kindly only when he knew he would Both lines of interpretation are orchestrate the threshing floor scene receive something in return: simultaneously supported by the text. to provide that security (mano’ah) for Ruth (3:1). One might view the אמר ר' יצחק למדתך תורה דרך ארץ Divine-Human Continuum in happy ending as a consequence of the שכשיהא אדם עושה מצוה יהא עושה אותה Megillat Ruth concerted actions of the characters. It is equally possible to view the human בלב שמח ... אלו היה יודע בועז שהקב"ה There is an apparent ambiguity in 2:20 actions as mirroring God’s plan — the מכתיב עליו ויצבט לה קלי עגלים פטומים היה concerning Naomi’s gratitude upon divine blessings people had wished on מאכילה. R. Yitzhak commented: The Torah learning that Ruth was gleaning in one another had been realized. teaches you that when a person performs Boaz’s field: It is noteworthy that the only two times a good deed he should do so with a the narrator explicitly mentions God’s וַ רתֹאמֶ נָעֳמִ ילְכַלָתָּה בָרּוְך הּוא לַה' אֲ ֶ ׁשר לֹא cheerful heart. … If Boaz had known involvement are regarding the end of עָ זַב חַסְ דֹו אֶת הַחַ יִים וְאֶת הַמֵתִ ים וַ רתֹאמֶ לָ ּה that the Holy One, blessed be He, would the famine (1:6) — which is presented נָעֳמִי קָ רֹוב לָנּו הָאִ יׁשמִ גֹאֲ לֵ נּו הּוא. have it written of him that he “Gave her only as something Naomi heard — parched corn” (2:14), he would have Naomi said to her daughter-in-law, and Ruth’s getting pregnant (4:13).14 given her fatted calves! “Blessed is he to the Lord, who has not The omission of such references in Lev. Rabbah 34:8 abandoned His kindness with the living and with the dead.” … the rest of the narrative leaves the or extent of God’s involvement subject to אמר רבה בר רב הונא אמר רב אבצן זה בעז ,Naomi said to her daughter-in-law, speculation. According to one reading מאי קמ”ל ... מאה ועשרים משתאות עשה Blessed to the Lord is he who has not the megillah teaches that God played“ בעז לבניו שנאמר )שופטים יב, ט( ויהי לו abandoned his kindness with the living a hidden role to allow greater human שלשים בנים ושלשים בנות שלח החוצה and with the dead.” …13 action. According to another, it reveals ושלשים בנות הביא לבניו מן החוץ וישפט את God’s providential hand constantly ישראל שבע שנים ובכל אחת ואחת עשה שני It is unclear whether Naomi .assisting these paragons of hesed משתאות אחד בבית אביו ואחד בבית חמיו acknowledged God for orchestrating ובכולן לא זימן את מנוח אמר כודנא עקרה ,Ruth’s chancing upon Boaz’s field במאי פרעא לי תאנא וכולן מתו בחייו. or whether she blessed Boaz for The Relationship between Rabbah, son of R. Huna, said in the name Ruth and Judges of Rav: Ibzan is Boaz. What does he his efforts in treating Ruth well and for his potential as a redeemer. come to teach us [by this statement]? … The opening verse of Megillat Ruth Boaz made for his sons a hundred and Mordechai Cohen views this verse as intentionally ambiguous, highlighting connects the narrative to the period twenty wedding feasts, for it is said, “And of the Judges. What is the connection he [Ibzan] had thirty sons, and thirty the complex relationship between human and divine action in Megillat between the Dark Age of Judges and daughters he sent abroad, and thirty the display of hesed in Megillat Ruth, daughters he brought in from abroad for Ruth. This ambiguity runs throughout the megillah, as it often is unclear where the Judeans were religiously his sons; and he judged Israel seven years” faithful and kind to one another? (Jud. 12:9); and in the case of every one where human initiative stops and [of these] he made two wedding feasts, God’s intervention begins. The megillah does not offer greater one in the house of the father and one in While Boaz blessed Ruth by saying precision in dating the narrative than the house of the father-in-law. To none that God should reward her for that it occurred in the period of the Judges — a period spanning centuries. of them did he invite Manoah, [for] he coming under His wings (tahat said, “Whereby will the barren mule repay Some midrashim link Ruth to the kenafav, 2:12), Ruth eventually 15 me?” All these died in his lifetime. realized that nothing would get done time of the earlier judges, while Bava Batra 91a unless Boaz actively spread his “wings” others identify Boaz with the later judge Ibzan (Jud. 12:8).16 Malbim, Boaz certainly is a paragon of over Ruth (u-parastah kenafekha al

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 however, suggests that the story of rebelled against Me. voluntarily and hardly could have Ruth is not dated precisely, casting it Ruth Zuta 1:7 expected anything but a lifetime of as representative of the entire period. This midrash looks beneath a begging and discrimination in return How Megillat Ruth is representative superficial reading of Megillat Ruth, in for her sacrifices. Ruth also declined of the period of the Judges, however, which the Judeans are not depicted as marriage opportunities with younger remains problematic. Malbim “rebels.” Instead, the midrash forges an Judeans in order to marry Boaz, so she asserts that the opening verses of intimate connection between Megillat could preserve Mahlon’s name. Megillat Ruth highlight the negative Ruth and Judges and determines The ambiguity of Ruth’s world is atmosphere of Judges. These verses the root problem inherent in Israel’s reflected in the many ambiguous demonstrate that people were society to be selfishness. characters and circumstances concerned primarily for themselves, presented by the text. The extent of and this selfishness was characteristic Conclusion God’s intervention in her suffering of the period. According to Malbim, and salvation is unclear, as are the Megillat Ruth’s connection to the Ruth is the only character in the motivations of the members of the period of Judges is limited primarily megillah who is unambiguously society on whom she depended. to its opening verses. In contrast, positive, reflecting genuinehesed . She Nevertheless, she remained steadfast the remainder of Megillat Ruth is sacrificed heroically to accompany in her commitment to Naomi, characterized by hesed. Naomi and to accept God. A textual Mahlon, and God. Ruth has the Alternatively, one might argue that parallelism points to Ruth being distinction of being the only biblical Megillat Ruth is characteristic of compared to Abraham in leaving her woman explicitly called by the epithet the period, but in a more complex family to serve God: eshet hayil, woman of valor (3:11). While Ruth struggled mightily וַיֹאמֶר ה' אֶל אַבְרָ םלְֶך לְָךמֵאַרְ צְָך ּומִ מֹולַדְתְ ָך manner. Most people were generally to preserve Mahlon’s name, she ּומִבֵית אָבִיָך אֶל הָאָרֶ ץ אֲ ֶרׁש אַרְ אֶ ךָ. וְאֶעֶשְ ָך ,righteous or at least average. However in fact has immortalized her own לְגֹוי גָדֹול וַאֲבָרֶ כְָך וַאֲ גַדְ לָ ה ׁשְמֶ ָך וֶהְ יֵה בְרָ כָ ה. the unwillingness of individuals to name, winning the hearts of readers help one another except when they The Lord said to Abram, “Go forth from generation after generation. could gain themselves demonstrates your native land and from your father’s a general lack of hesed. The Gemara house to the land that I will show you. Similar to many complex passages in (Bava Batra 91a) cited earlier I will make of you a great nation, and Tanakh, Megillat Ruth is characterized regarding Boaz — one of the great I will bless you; I will make your name by deliberate ambiguity. Not only figures of that era — captures this great, and you shall be a blessing.” are multiple readings possible; these theme. Boaz certainly demonstrated Gen. 12:1–2 ambiguities are precisely the vehicles hesed in the megillah; but the through which the short narrative ןוַיַעַ בֹעַז רוַיֹאמֶ לָּה הֻ גֵד הֻ גַד לִ י כֹל אֲ ֶ ׁשר עָשִ ית Gemara accuses even this hero of not captures so many subtleties in so short אֶת חֲמֹותְֵך יאַחֲרֵ מֹות אִ י ֵ ְךׁש וַתַעַ זְבִי אָבִ יְך inviting Samson’s father Manoah to a space. וְאִמֵ ְךוְאֶרֶ ץמֹולַדְתֵ ְך וַתֵ לְכִי אֶל עַם אֲ ֶ ׁשר לֹא his children’s wedding feasts since יָדַ עַתְתְ מֹול ִלְ ׁשׁשֹום. he would not receive a reciprocal Boaz said in reply [to Ruth], “I have been Endnotes invitation. To remedy this societal told of all that you did for your mother-in- problem, and to break out from the 1. Earlier versions of this essay appeared law after the death of your husband, how cycle of the period, the Israelites originally in Hayyim Angel, “A Woman of you left your father and mother and the needed an outsider like Ruth to Valor Has Been Found: Ruth Amidst a Sea land of your birth and came to a people of Ambiguity,” Shabuot Reader (New York: teach them what true hesed was. One you had not known before.” Tebah, 2009), pp. 103–117; Hayyim Angel, midrash captures this message: Ruth 2:11 Creating Space between Peshat and Derash: A (Jersey City, Collection of Studies on Tanakh אמר הקב”ה תבוא רות שהיא גיורת ולא In light of this comparison, one might NJ: Ktav-Sephardic Publication Foundation, כיחשה בחמותה, ותוכיח את ישראל שמרדו בי. argue that Ruth is portrayed even more 2011), pp. 173–185; Hayyim Angel, Vision God said: may Ruth, who is a convert, from the Prophet and Counsel from the Elders: favorably than Abraham. God spoke and who did not challenge her mother- A Survey of Nevi’im and Ketuvim (New York: directly to Abraham and promised in-law, come and rebuke Israel who has OU Press, 2013), pp. 272-282. him reward. In contrast, Ruth came

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 2. Da’at Mikra: Ruth, in Five Megillot 5:9) maintains that the family members were the primary element in the redemption (Hebrew) (Jerusalem: Mossad HaRav Kook, punished because they were communal leaders altogether; Ruth is mentioned only in passing 1973), introduction p. 3 n. 1. and therefore held to a higher standard of (4:3, 9–10). Ezra Z. Melammed (“Megillat conduct. Malbim adopts a middle position: the Ruth in Light of the Halakhah” [Hebrew], 3. Mordechai Cohen, “Hesed: Divine or initial departure of Elimelech and family was Sinai 24 [1961], p. 156) maintains that Ruth Human? The Syntactic Ambiguity of Ruth justified, since they went only as a temporary was the more important aspect of the deal, 2:20,” in Hazon Nahum: Studies in Jewish measure (la-gur); once they elected to stay but Boaz emphasized the field out of respect Law, Thought, and History Presented to Dr. permanently, however (va-yeshevu sham), they for Ruth. Norman Lamm, ed. Yaakov Elman and Jeffrey brought punishment upon themselves. S. Gurock (Hoboken, NJ: Ktav, 1997), pp. 12. Meltzer, Da’at Mikra: Ruth, p. 16, n. 20. 11–38, esp. pp. 32–33. 8. Sensitive to this difficulty,Tanhuma Buber 13. See the survey of opinions on this verse Behar 8 states: “For those ten years, God was 4. See especially Meltzer, introduction to in Cohen, “Hesed: Divine or Human? The warning them. When He saw that they were Da’at Mikra: Ruth, p. 8; Moshe Garsiel, Syntactic Ambiguity of Ruth 2:20,” pp. 11–38. not repenting, He began to strike their camels “Literary Structure, Development of Plot, and The above translations are from his article, pp. and cattle—yet they still did not repent. When the Goal of the Narrator in Megillat Ruth” 11–12. He saw that they did not repent, immediately (Hebrew), in Hagut ba-Mikra, vol. 3, ed. E. (!) ‘Mahlon and Chilion died also.’” See also 14. The formulation that God “gave her Menahem (Tel Aviv: Israel Society for Biblical Ruth Zuta 1:4: “This teaches that decrees are pregnancy” (va-yitten lah herayon) is unique Research, 1979), pp. 66–83. suspended for ten years.” Of course, without in Tanakh. Perhaps this expression signals 5. See Bava Batra 91a; Gen. Rabbah 25:3; these modifications, the text is far less clear in divine approval of the union of Boaz with the Rashi (on 1:2). presenting their deaths as punishment. Moabite Ruth (Tamara Cohn Eskenazi and Tikva Frymer-Kensky, The Jewish Publication 6. See Ruth Rabbah 1:4; Tanhuma Behar 3; 9. See further discussion in R. Amnon Bazak, Society Commentary: Ruth [Philadelphia: Zohar Hadash Ruth 77b; Rashi (on 1:2). “The World Is Built onHesed : Between Jewish Publication Society, 2011], Megillat Ruth and Job” (Hebrew), Megadim 7. See Ruth Rabbah 2:9; Targum (on 1:4), introduction p. li). 18–19 (1993), pp. 169–175. Rashi (on 1:12), Malbim (on 1:4), who 15. Ruth Rabbah 1:1; Seder Olam Rabbah 12; maintain that Ruth and Orpah did not convert 10. Cf. Rashi, Malbim. cf. Makkot 23a. prior to their marriages to Mahlon and Chilion. 11. The dialogue in chapter 4 intimates Ibn Ezra (on 1:2, 15) disagrees, as does Zohar 16. Bava Batra 91a. that Boaz considered Naomi’s field to be Hadash Ruth 79a. Rambam (Hil. Melakhim

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11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 What Nach Teaches Rabbi Hershel Schachter Us About Torah Rosh Yeshiva and Rosh Kollel, RIETS

THE DEEPER CONNECTION BETWEEN THE TORAH READING AND THE HAFTARAH

here is a rabbinic institution jewelry. Similarly, when Rav Hai Gaon be like that of the sands of the sea, which to read the haftarah, a section was appointed as rosh yeshiva after cannot be measured or counted; and from Nevi’im, on Shabbos his father’s death, they read from the instead of being told, “You are Not-My- Tand Yom Tov. The choice of which beginning of Yehoshua “Vayehi acharei People,” they shall be called Children-of- section of Nevi’im is read seems to mos Moshe” — And it was after the the-Living-God. relate to the theme of the day (inyanei death of Moshe. All of these haftarah On a superficial level, we read this d’yoma). Usually this means that there selections relate in general to inyanei section for haftarah because it also is a connection between the parashas d’yoma but not specifically to the Torah discusses counting the Jewish people. hashavua and the haftarah, but this reading. On a deeper level, however, there is is not always the case. For example, Many times there is an obvious another connection. At the end of the haftarah that is read when Rosh superficial connection between the Parashas Bamidbar (4:20) we read: Chodesh occurs on Sunday “Machar Torah reading and the haftarah, but וְ זֹאת עֲ שּו לָהֶ םוְחָ יּו וְ לֹא יָמֻתּו בְ גִׁשְתָם תאֶ קֹדֶ ׁש (Chodesh” (tomorrow is Rosh Chodesh הַקֳדָ אַהֲִים ׁשרֹן ּובָ נָיו יָבֹאּווְשָמּו אֹותָם אִ יׁש אִ יׁש when we explore further, we can find doesn’t relate at all to the parashas a deeper connection. Here are some עַלעֲ בֹדָ תֹווְאֶל מַשָ אֹו. וְ לֹא יָבֹאּו לִרְ אֹות כְבַלַ ע hashavua. We also find that during the אֶת הַ קֹדֶ ׁש וָמֵ תּו. examples from the haftaros we read “Three Weeks” we read three sections around Shavuos time. of puranus (suffering), and for the next Do this with them, that they may live and seven weeks we read sections relating not die when they approach the holy of to nechama (comfort). The haftarah Haftarah for Bamidbar holies: let Aaron and his sons go in and doesn’t even have to correspond to assign each of them to his duties and to his Parashas Bamidbar begins with the a day on the calendar. Rama, Orach load. But let not [the Kehasim] go inside counting of Bnei Yisrael. The haftarah, Chaim 285:7, quotes a minhag from and witness the wrapping of the vessels, from Hoshea ch. 2 begins with the the Ba’alei HaTosafos that if a groom lest they die. following verse: is present, we read the section from The prohibition against looking at the Aron (Ark) is not listed as a וְהָ יָה מִסְפַר בְ נֵי יִשְרָ אֵל כְחֹול הַ יָם אֲ ֶ ׁשר לֹא יִמַ ד Yeshayahu 61 that contains the verse mitzvah by the Rambam and other וְ לֹא ריִסָפֵ וְהָ יָה בִמְקֹום אֲ ֶ ׁשר יֵאָמֵ ר לָהֶ ם לֹא עַמִ י k’choson yechahen pe’er v’chakallah“ monei mitzvos (those who list the 613 אַתֶ ם יֵאָמֵ ר לָהֶם בְ נֵי אֵ-ל חָ י. ta’deh keileha” — like a groom adorned in glory and like a bride in her finest The number of the people of Israel shall mitzvos), presumably because this

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 commandment was only applicable that the answer can be found in a pasuk you, I make Myself known to him in a in the desert and not in future at the end of the haftarah for Bamidbar: vision, I speak with him in a dream. Not so with My servant Moses; he is trusted וְהָ יָה בַ יֹום הַ הּוא נְאֻם ה’ תִקְרְ אִי אִ י ִ ׁשי וְ לֹא generations. However, Rav Yerucham throughout My household. With him I תִקְרְ יאִ לִי עֹוד בַעְלִ י. Fishel Perlow, in his commentary on Rav Saadiah Gaon’s list of mitzvos And in that day — declares the Lord — speak mouth to mouth, plainly and not in ( 212 pg. 234a) presents an Lo Sa’aseh You will call [Me] Ishi, And no more will riddles, and he beholds the likeness of the argument why it should be counted. you call Me Baali. Lord. How then did you not shrink from The Gemara, Yoma 54a, records the speaking against My servant Moses!” following story: What is the difference betweenIshi Bamidbar ch. 12 and Baali? The Gemara,Kesuvos , Moshe Rabbeinu is the מעשה בכהן אחד שהיה מתעסק וראה רצפה 71b, explains that Ishi means fully adon hanevi’im the master prophet, and his prophecies משונה מחברותיה ובא והודיע את חבירו ולא married and Baali means betrothed הספיק לגמור את הדבר עד שיצתה נשמתו and still living in her father’s house. were qualitatively different than those וידעו ביחוד ששם ארון גנוז. The Mishneh Lamelech suggests that of the other prophets. Chazal (Yevamos An incident occurred with a Kohen who we might have thought that after two 49b) describe the prophecies of the was exploring and noticed one floor tile rounds of exile, we could never restore other prophets as comparable to one who looks through an obscure glass was different from the others. He went our status of nesuah. The pasuk is to tell a friend but didn’t get to finish his teaching us that when the Third Beis (aspaklaria she’aina me’irah), whereas account before he died. They knew [by Hamikdash is rebuilt, we will have the Moshe Rabbeinu’s prophecies were comparable to someone who looks piecing together the events] that this is status of nesuah and as such, we will where the Ark was buried. once again have the ability to look at through a clear glass (aspaklaria The kohen died because he discovered the Aron. We see a deeper connection hame’irah). The Rambam inMoreh the Aron and looked at it. This seems between Parashas Bamidbar and its Nevuchim (2:43) uses the prophecy of to indicate that the prohibition haftarah. Zechraya that is found in the haftarah against looking at the Aron applies as an example of how obscure some of the prophecies were. In the haftarah, in all generations. Rav Perlow adds Haftarah for Beha’alosecha that the Gemara there notes that the Zecharya sees a vision of a menorah and asks the malach to explain the prohibition against looking at the Parashas Beha’alosecha opens with vision. We see that in addition to the Aron depends on our relationship with the mitzvah of lighting the Menorah. superficial connection between the Hashem. While we were in the desert, The haftarah for Beha’alosecha is a Torah reading and haftarah, there is our relationship was like an arusa section from Zecharya that includes a a deeper connection; the haftarah (someone who is betrothed but still vision that he had of a menorah with highlights the idea that the prophecies living in her father’s home). When we seven candles. This is the superficial of other prophets were comparable to have the status of arusa, we don’t have connection between the Torah reading looking through an obscure glass. the right to look at the Aron. When the and the haftarah. However, on a deeper Beis Hamikdash was built, we attained level, the end of Beha’alosecha contains the status of nesuah (fully married) and the episode where Miriam speaks Parashas Korach we were entitled to look at the Aron. lashon harah about Moshe Rabbeinu. The story involving the Kohen who It is in this episode where Hashem The predominant theme of Parashas found the Aron took place during the tells Aharon and Miriam a lesson Korach is the rebellion of Korach. The Bayis Sheni period when we had the about prophecy that is one of the haftarah comes from Shmuel Aleph status of a divorcee, and therefore, we fundamentals of our faith: (ch. 11 and 12), in which Shmuel could no longer look at the Aron. As rebukes the people for rejecting his וַ יֹאמֶ ר ׁשִמְ עּו נָא דְבָרָ י אִ ם יִהְ יֶה נְבִיאֲ כֶ ם ה' such, the mitzvah generally applies in leadership and choosing to be led by a בַמַרְ אָה אֵ לָיו אֶתְ עוַדָ בַחֲלֹום אֲדַבֶ ר בֹו. לֹא כֵ ן all generations, and when we have the king. This is the superficial connection. עַבְדִ י מֹ הֶ ׁש בְכָל יבֵיתִ נֶאֱמָן הּוא. פֶה אֶל פֶ ה status of nesuah we are exempted. There is also a deeper connection. The Rama, Orach Chaim 187:4, writes that אֲדַבֶ ר בֹו ּומַרְ האֶ וְ לֹא בְחִ ידֹת ּותְמֻ נַת ה' יַבִ יט if one forgets Al Hanissim in Birkas ּומַ דּועַ לֹא יְרֵאתֶ ם לְדַבֵר בְעַבְדִ י בְ מֹ ֶ ׁשה. Will we ever attain the status ofnesuah again? The Mishneh Lamelech in his And He said, “Hear these My words: Hamazon for Chanukah, there is no Parashas Derachim (no. 26) suggests When a prophet of the Lord arises among need to repeat it, but one can insert

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 it into the “Harachaman” section by have remained the leader of the Jewish as fast days), the last aliyah can serve reciting the following: people. It was a miracle to protect as maftir. In this situation, the last ,Shmuel’s honor. We see that in both aliyah can serve as maftir and therefore הרחמן הוא יעשה לנו נסים כמו שעשה בימים the Torah reading and the haftarah one should not take out a second ההם. that there is a reference to the idea that Torah just to fulfill the more stringent May the All-Merciful perform miracles for a great tzadik may pray for an open opinion. Since the seventh aliyah will us like He did in those days. miracle, thus highlighting a deeper count towards maftir, Kaddish is not TheSha’arei Teshuva there asks: The connection between the Torah reading recited until after the haftarah because Gemara, Berachos 60a, states that it is and the haftarah. the institution that the same person prohibited to pray for a miracle. How reads from the Torah and the haftarah then can the Rama suggest that we Addendum: Reciting Mi implies that there should be no pray for miracles? TheSha’arei Teshuva Sheberachs between the interruption between the two readings. answers that there are three exceptions Maftir and the Haftarah to the rule that one may not pray for For this reason, Rabbi Akiva Eiger, miracles. First, one may pray for hidden in his glosses on Orach Chaim 559:4, While the Torah reading and the questions common practice to recite miracles. Second, one may pray for haftarah share a common theme, the miracles that benefit all of the Jewish Kaddish on Tisha B’Av morning haftarah is not a replacement for the between the third aliyah and the people. Third, a great tzadik may pray Torah reading. Chazal were concerned for a miracle. haftarah. The person receiving the that the haftarah would be perceived third aliyah is the one who reads the The third exception — that a great as a replacement or an equal to the haftarah. If so, how can we separate tzadik may pray for a miracle — has Torah, and therefore they instituted between his aliyah and the haftarah support both from Parashas Korach that whoever reads the haftarah must with the recitation of Kaddish? [The and its haftarah. In Parashas Korach, first read from the Torah Megillah( 23a, Shibolei Haleket no. 79 records a Moshe Rabbeinu says: and Rashi s.v. Mipnei) . This reading of minhag to recite Kaddish on fast days the Torah is what is known as “maftir.” at Mincha between the third aliyah אִ ם כְמֹות כָלהָאָדָ םיְמֻתּון אֵ לֶה ּופְקֻדַ ת כָ ל By reading the Torah first, the maftir and the haftarah. This despite the fact הָאָדָ ם יִפָקֵ ד עֲלֵיהֶ ם לֹא ה' ְ ׁשלָחָ נִי. וְאִם בְרִ יאָ ה demonstrates that the reading of the that we ordinarily don’t recite Kaddish יִבְרָ אה' ּופָצְתָה הָאֲדָמָה אֶת פִיהָ ּובָלְעָ ה אֹתָ ם haftarah is simply a continuation of after reading the Torah at Mincha on וְאֶ ת כָל אֲ רֶ ׁש םלָהֶ וְיָרְ דּו חַ יִים ְ ׁשאֹלָה וִידַ עְתֶ ם כִ י what he started and not a separate Shabbos. Rabbi Soloveitchik in his נִאֲצּו הָאֲ נָׁשִים הָאֵ לֶה אֶ ת ה’. event. If these men die as all men do, if their lot shiurim discussed why the Shibolei be the common fate of all mankind, it There was once an incident at Yeshiva Haleket’s minhag does not contradict was not the Lord who sent me. But if the where a mistake was found in a sefer the Magen Avraham and Rabbi Akiva Lord brings about something unheard of, Torah after the completion of the Eiger. See Shiurei Harav to Tisha B’Av so that the ground opens its mouth and seventh aliyah. The congregation no. 32.] swallows them up with all that belongs followed the ruling of the Magen Although common practice is to recite to them, and they go down alive into Avraham 143:4 and the P’ri Megadim Kaddish after the third aliyah on Tisha Sheol, you shall know that these men have there (based on Magen Avraham B’Av morning, still the idea that we spurned the Lord. 282:16), that the person who received should not unnecessarily separate Bamidbar 16:29-30 the seventh aliyah should read the the Torah reading from the haftarah haftarah and Kaddish should not be We see that Moshe Rabbeinu requested holds true. Recently, congregations recited until after the completion of an open miracle to protect his own have adopted the practice of reciting the haftarah. The reason for this ruling honor and the honor of Aharon and Mi Sheberach L’Cholim and other Mi is that technically speaking, the last the other Kohanim and Levi’im. Sheberachs between the maftir and the aliyah can be counted as the maftir. Similarly, in the haftarah, Shmuel asks reading of the haftarah. This practice In general, we add an extra aliyah to for rain and wind during the dry season is not correct. TheseMi Sheberachs show deference to the opinion that the to prove that Klal Yisrael was wrong should be recited elsewhere because last aliyah cannot be counted as the in asking for a king. This too was a there should be no unnecessary breaks maftir. However, in situations where miracle to show that Shmuel should between the maftir and the haftarah. an added aliyah is not possible (such

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 What Nach Teaches Naomi Grunhaus, PhD Us About Torah Associate Professor, Rebecca Ivry Department of Jewish Studies at Stern College Associate Faculty, Bernard Revel Graduate School of Jewish Studies

MA’AMAD HAR SINAI IN THE HAFTARA FOR SHAVUOT1

he Gemara in Megilla 31a, Sinai, we find that they too mention Ma’amad Har Sinai. However, Moshe assigns Habbakuk [2:20-3:19] Teman and Har Paran. Evidently, then also mentions additional locations as the haftara for the second these two places are an allusion to — Se’ir and Har Paran. The reference Tday of Shavuot. Rashi ad loc. asserts the revelation at Sinai, as Rashi notes. to Se’ir should be understood as that the reason for this choice of For example, in Deut 33:2, when equivalent to the reference to Teman, haftara is that it mentions the giving of Moshe Rabbeinu introduces his final for Har Se’ir is where Esau established the Torah. He quotes the phrase from blessings to Klal Yisrael prior to his his home, and Teman was Esau’s Habb 3:3 “Elokah mi-Teman Yavo” death, he says: grandson (Gen 36:8-11). Another case in Nach where the ה' מִ סִ י ַ נ י בָא וְזָרַ ח מִ שֵ עִ י רלָמֹו הֹופִ יעַ מֵ הַ ר G-d cometh from Teman), saying it) refers to Matan Torah. At first glance, prophet recalls Ma’amad Har Sinai פָ א רָ ן וְאָתָה מֵרִ בְ בֹת קֹדֶ ׁש ... G-d’s coming from Teman [and later The L-rd came fromSinai ; He shone is in Judges 5:4-5, in which Deborah in the verse from Har Paran] would upon them fromSe’ir ; He appeared praises Hashem for His revelation at not seem to describe Ma’amad Har fromMount Paran, and He came with Sinai, saying: Sinai (the revelation at Sinai). ה' בְצֵאתְָך מִ שֵ עִ י ר בְ צַ עְ דְ ָך מִ שְ דֵ ה אֱ דֹום אֶ רֶ ץ many holy [angels that accompanied רָ עָ ָ ׁשה גַ ם ָמַ ׁש יִםנָטָ פּו גַם עָבִ ים נָטְפּו מָ יִם. ...[However, comparing the verse in Him הָרִ ים נָזְלּו מִפְ נֵי ה' זֶה סִ י ַ נ י מִפְ נֵי ה' אֱֹלקֵ י Habbakuk to verses elsewhere in Here, the reference to Sinai ִ י שְ רָ אֵ ל . Tanach that describe Ma’amad Har unquestionably sets the scene as

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 O L-rd, when You came forth from Habbakuk to adduce them as proxies nations, who refused to accept it. In Se’ir, advanced from the land ofEdom , for Har Sinai itself? this tradition, Se’ir and Edom in the the earth trembled; The heavens also Rabbinic traditions offer a variety verse are references to Edom, and Paran is a reference to Ishmael; after dripped, yea, the clouds dripped water, of explanations: According to Sifre, the mountains quaked — Before the having His offer to them rejected, Haazinu 314, and other sources, the PARTICIPATE IN A SEFER TORAH CELEBRATING L-rd, Him of Sinai, before the L-rd, G-d alternative locations demonstrate Hashem “came” to Mount Sinai. of Israel. that G-d revealed Himself at Sinai Among parshanim (commentators), Again, alternative locations — in this from all four directions to warn Klal Radak (Habb 3:3) and others RABBI SHLOMO RISKIN case Se’ir and Edom — are associated Yisrael not to be afraid, but to instead maintain that Se’ir and Paran are with the revelation at Sinai, not only gather their strength to accept the physically close to Sinai, and Teman Mount Sinai itself. Having established Torah. Shmot Rabbah 5:9 sees in the simply means the south (as in Exod a clear relationship between Sinai on approach from all four directions a 26:18, Exod 27:9). Thus, they see the the one hand and Se’ir, Edom, and demonstration of G-d’s grandeur, references in the various pesukim to Har Paran on the other, it is evident which showed the Israelites, who nearby locales as further descriptions that Habbakuk 3:3’s mention of these could not figure out from which of Ma’amad Har Sinai. On the other place names is indeed an oblique direction He was coming, that He hand, some parshanim view these reference to Ma’amad Har Sinai. fills the entire world.2 The Gemara, locations as distinct from Ma’amad Har But what is the nature of the Avodah Zarah 2b, finds in the pesukim Sinai and interpret them as referring connection between these alternative a hint to the well-known tradition that to the sites of other revelations (see, locations and Har Sinai that prompted prior to the revelation to the Jews at e.g., Ramban Deut 33:2). Sinai, G-d offered the Torah to other

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Pas and Cholov Yisroel 19 Brent Street, Hendon, London NW 2EU, United Kingdom For Reservations call: (+44) 20 8457 4000 or email: [email protected] WWW.THEPILLARHOTEL.COM יְמֵי חַ יֶיָך וְהֹודַ םעְתָ לְבָ נֶיָךוְלִבְ נֵי בָ נֶיָך. יֹום אֲ ֶ ׁשר Returning to the haftara, we can Because there was never like that day עָמַדְתָ לִפְ נֵיה' אֱֹלקֶיָך בְ חֹרֵ ב בֶאֱ מֹר ה' אֵ לַ י now appreciate the context in which before it or after it that the L-rd, May הַקְהֶ ל לִי אֶת הָעָם וְאַ ׁשְמִעֵם אֶת דְבָרָ י אֲ ֶ ׁשר Habbakuk mentions Matan Torah and He be for a blessing, revealed Himself in יִלְמְ דּון לְיִרְ אָ ה אֹתִ י כָל הַ יָמִים אֲ ׁשֶר הֵם חַ יִים his purpose in doing so. His great glory at Mount Sinai before the עַל ההָאֲדָמָ וְאֶת בְ םנֵיהֶ יְלַמֵ דּון. .eyes of all Israel ה' ׁשָמַעְתִ י ׁשִמְעֲ ָך יָרֵאתִי ה' פָעָלְָך בְקֶרֶ ב ָ ׁשנִים Hashem’s chessed in appearing to But take utmost care and watch חַ יֵיהּו בְקֶרֶ ב ָ ׁשנִים תֹודִ יעַ בְ רֹגֶז רַחֵם תִ זְכֹור. the Israelites at Ma’amad Har Sinai is yourselves scrupulously, so that you do אֱלֹוקַ מִתֵימָ ן יָבֹוא וְקָדֹוׁש מֵהַר פָארָ ן סֶ לָה כִסָ ה but the first in a series of kindnesses not forget the things that you saw with ָמַיִם ׁש הֹודֹוּותְהִ לָתֹו מָ לְאָה הָאָרֶ ץ.וְ נֹגַּה כָ אֹור that Habbakuk recalls in the coming your own eyes and so that they do not תִהְ יֶה קַרְ נַיִם מִ יָדֹו לֹו וְ ָםׁש חֶבְיֹון עֻ זֹה. O L-rd, I have learned of Your renown; I verses, such as miracles Hashem fade from your mind as long as you live. am awed, O L-rd, by your deeds. Renew performed when conquering the And make them known to your children them in these years, Oh, make them Israelites’ enemies in the Land of and to your children’s children: The known in these years! Though angry, Israel, and the splitting of the Red Sea day you stood before the L-rd your G-d may You remember compassion. G-d is and the Jordan River. The prophet at Horeb, when the L-rd said to me, coming from Teman, The Holy One from beseeches Hashem to remember these “Gather the people to Me that I may let Mount Paran. Selah. His majesty covers acts of loving kindness — and the love them hear My words, in order that they the skies, His splendor fills the earth. It for His people that prompted them may learn to revere Me as long as they is a brilliant light, which gives off rays — and once again reveal Himself in a live on earth, and may so teach their on every side — and therein His glory is similar fashion to end the exile. children.” enveloped. Comparing this mention of Ma’amad Our sages deliberately chose this Rashi, Radak, and other parshanim Har Sinai to the one in Deuteronomy chapter from Habbakuk as the haftara explain that throughout this entire 33 and the one in Judges 5, we see that for Shavuot, because it celebrates the perek, Habbakuk is praying for in all three cases, the prophets begin momentous occasion of the revelation redemption from the exile, and their discussions with the mention of at Sinai. Just as the prophet Habbakuk therefore wants to remind Hashem Ma’amad Har Sinai, even though some recounts the memory of the one-time of the love and kindness He showed of the gracious acts subsequently event of Matan Torah, so too we revel when giving the Torah to Israel at listed in later pesukim (at least in in being part of this great revelation Har Sinai. According to Radak, Habbakuk) occurred prior to Matan and having been chosen to receive Habbakuk’s phrase “His majesty Torah. Praising G-d’s revelation at Hashem’s Torah at Har Sinai. In so covers the skies” recalls the torches Sinai out of sequence chronologically doing, we observe the commandment the Israelites witnessed at Har Sinai, puts the spotlight on its preeminent in the Torah to “not to forget that which brightened the heavens and importance; it may not have happened which we saw with our own eyes.” earth. The phrase “It is a brilliant first, but it is mentioned first because light” recalls the vision of G-d’s it is transcendent. As Radak says, Endnotes majesty as a fire on top of the never was there such a day before or 1. For more on the mentioning of Ma’amad mountain. “Which gives off rays on after it. Har Sinai in Tanach, see Yissachar Yaakobson, every side” is reminiscent of the rays Studying Nach helps us see the role “Remizot le-Ma’amad Har Sinai ba-Miqra,” emanating from Moshe’s face or a Ma’ayanot 6, edited by Haim Hamiel Torah and mitzvot played in the lives reference to the two luchot given to (Jerusalem: 1958/9, 116-131). of later generations. In our haftara him. Radak explains, “and therein His and other cases, we see evidence 2. Etz Yosef commentary on Tanhuma, Exod glory is enveloped” to mean that at 4:25. of the centrality of Ma’amad Har Sinai, Hashem revealed an aspect of Sinai and Matan Torah in the lives His glory, which had previously been of Klal Yisrael even many centuries hidden. Radak notes: after their occurrence, fulfilling the :commandment in Deut 4:9-10 כי לא היה כיום ההוא לפניו ולאחריו שנגלה רַ ק רהִשָמֶ לְ ָך ּו ְ ׁשמֹר נַפְ ׁשְָך מְ אֹד פֶן תִ ְ ׁשכַח אֶ ת לו הא-ל יתברך בכבודו הגדול על הר סיני הַדְבָרִ ים אֲ ֶררָ אּוׁש עֵ ינֶיָך ּופֶ ן יָסּורּו מִ לְבָבְ ָך כֹל לעיני כל ישראל.

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 The Relationship of Rabbi Michael Taubes Nach and Torah Rosh Yeshiva, RIETS and YU High School for Boys Rabbi, Congregation Zichron Mordechai, Teaneck , NJ

TORAH, NEVI’IM, AND KESUVIM: HOW ARE THEY DIFFERENT, HOW ARE THEY SIMILAR?

he Gemara in Shabbos (88a) the Gemara in Kiddushin (49a) and in that it is rooted, separately, in Torah, relates that when praising Sanhedrin (101a), which identify one in Nevi’im, and in Kesuvim.6 The Hashem in connection with who has experience with or expertise Gemara in Rosh Ha-Shanah (32a) Tthe giving of the Torah to the Jewish in mikra as someone who studies speaks of citing pesukim individually people on Shavuos, a certain individual Torah, Nevi’im, and Kesuvim.2 As from Torah, from Nevi’im, and from thanked Him for having presented us detailed by the Gemara in Bava Basra Kesuvim as part of the special berachos with a “Torah [consisting] of thirds.” (14b), there are eight books in Nevi’im of Malchuyos, Zichronos, and Shofaros In clarifying this unusual phrase, and eleven books in Kesuvim, for a on Rosh Ha-Shanah. The Gemara Rashi there (d”h Oryan Telisa’i) states total of nineteen. When added to the in Megillah (21b) suggests that that the reference is to the fact that five books of the Torah,3 this results in specifically three people are called up there are three sections of the Torah, the Tanach consisting of twenty-four to the Torah on Mondays, Thursdays, namely, Torah, Nevi’im, and Kesuvim, books, the amount identified by the and Shabbos afternoons as a means or what we commonly call “Tanach”;1 Gemara in Ta’anis (8a) and in many of corresponding to Torah, Nevi’im, the Ritva there (d”h Oryan Telisa’i) Midrashic and other sources.4 and Kesuvim. And the Gemara in explains that all three were actually Although these sections of Scripture Bechoros (50a) notes that words can alluded to at Mount Sinai. These three are certainly related,5 they are have different meanings depending on sections collectively comprise that nonetheless distinct from one another. whether they are found in Torah, in which Chazal generally call “mikra,” or On occasion, for example, Chazal Nevi’im, or in Kesuvim. The question Scripture, as indicated by the Midrash seek to emphasize the significance of is what precisely distinguishes these in Devarim Rabbah (8:3) as well as by a particular concept by demonstrating three divisions of Scripture from each

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 other, or, put differently, what unique the Torah states “eileh ha-mitzvos …” the Kohanim in the Beis Ha-Mikdash characteristic(s) identify each of — these are the mitzvos that Hashem and to their garments, as presented them, and what warrants the inclusion commanded (Vayikra 27:34). The in the Gemara in Yoma (71b) and in of a particular book in one section as implication of the word “these,” as Ta’anis (17b), to the placement of opposed to another. noted by the Malbim there (No. 120), markers at a gravesite, as discussed in is “these and no others.” TheSifra the Gemara in Moed Kattan (5a), and The Legal Authority of Each there (Parashas Bechukosai 13:7) thus the technical performance of a bris Section states, as does the Gemara in Shabbos milah, as noted by Tosafos in Yevamos (104a), among other places, that (71b, d”h lo nitnah). In addition, The singular nature of Torah is following the closing of the Torah, a there are some laws found in Nevi’im relatively easy to understand. The prophet does not have the authority and Kesuvim that may not have been Gemara in Nedarim (22b) actually to innovate any new law to be binding “on the books” in terms of having suggests that but for the failings of upon future generations with the been previously observed, but which the people, the five books of Torah force of a law from the Torah.9 Of were part of a tradition that existed alone would have sufficed (along course, since the prophets were from the revelation at Mount Sinai with the book of Yehoshua because (generally) among the sages of their indicating that at a certain point in of its significance regarding Eretz respective generations, as implied time they would be introduced by a Yisrael), and the works in Nevi’im by the Mishnah at the beginning of prophet. Ibn Ezra, in his commentary and Kesuvim would not, in a certain Pirkei Avos (1:1), and as indicated by to Shemos (12:1, d”h Va-Yomer) cites sense, have been necessary at all; the Rambam in the introduction to the idea of having songs and musical Torah obviously stands apart from his Mishneh Torah, they had the same instruments as part of the Beis Ha- everything else. Indeed, the Mishnah right to legislate new laws as did other Mikdash service and the prohibition in Sanhedrin (90a) declares that one sages. But these laws, found in Nevi’im to carry outside on Shabbos as who denies the Divine origin of Torah and Kesuvim, do not have quite the examples of this. TheShelah (Torah has no share in Olam Ha-Ba, and the authority of any laws from the Torah, She-B’al Peh, afterOs Tav, d”h Kelal Gemara later there (99a) adds that as explained by Tosafos to Bava Basra Rabbanan) goes so far as to say even this person is classified as a non- (147a, d”h Minayin) and discussed by about Megillah reading on Purim believer and that such is the case even the Ramban, in his commentary to the that Moshe Rabbeinu had been told if he or she denies the Divine origin Rambam’s Sefer Ha-Mitzvos (Shoresh at Mount Sinai that when so-and-so of just one word or just the spelling7 2), among others. will take place, such-and-such should of one word of Torah.8 The Rambam, be done in commemoration.10 These in his Peirush Ha-Mishnah to the tenth Divrei Kabbalah laws, then, though found in Nevi’im chapter of Sanhedrin (called “Cheilek,” and Kesuvim, can have the force of in the introduction to Mishnah 1, d”h The above is not, however, to suggest actual Torah laws. Ve-Ha-Yesod Ha-Shemini), articulates that every law found in Nevi’im One of the words often used to refer that the entire Torah was dictated to and Kesuvim should be considered to Nevi’im and to Kesuvim is the Moshe Rabbeinu by Hashem Himself, Rabbinic in nature. In some cases, word “kabbalah,” as indicated by and declares that this is a fundamental a law found there is a law that was Rashi in Bava Kamma (2b, d”h Divrei principle of the Jewish faith. In this actually already “on the books” from Kabbalah). The Mishnah inTa’anis sense, that Torah is literally and the time of the giving of the Torah (15a), for example, introduces a entirely the word of Hashem, it is at Mount Sinai, but was initially passuk from Nevi’im by saying that unlike any other portion of Scripture. preserved only as part of the oral it is written in thekabbalah ,11 while For this reason, it is only in Torah, tradition presented there and was the Gemara in Sotah (37a) as well as as opposed to in either Nevi’im or not immediately written down. At in Niddah (25a) introduces a passuk Kesuvim, that a law can be introduced some later date, a prophet, for various from Kesuvim by saying that it is with the authority to make it binding reasons, then committed the law to written in thekabbalah . It should for all time. writing. Examples of this include be stressed that the word kabbalah At the very end of the book of Vayikra, certain details relating to the service of in this context has nothing at all

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 to do with mysticism or esoteric and certainly by the sages, is classified from a passuk in Nechemiah (8:8).18 mystical literature. The word rather as a Rabbinic requirement, and not The Maharatz Chayes elsewhere (to alludes to something that has been as something from the Torah.15 The Yoma 38b, d”h Mena Ha Milsa) notes received. Rashi in Chullin (137a, Ramban, however, in his commentary that it is precisely because many ideas d”h Toras Moshe) says that it hints at there, disagrees and maintains that a in Nevi’im and Kesuvim are actually the prophecy that the navi receives law that a navi expressly commanded rooted in Torah that Chazal frequently via Divine inspiration (Ruach Ha- (as opposed to something that is look for hints to these ideas in Torah Kodesh) as necessary for each given implied by a narrative or accepted as itself. circumstance. TheMachzor Vitry (No. a precautionary stringency) can be 16 424, commentary to Pirkei Avos 1:1) considered like a law from the Torah. The Sanctity of the Respective explains that the words of the Nevi’im ThePri Megadim, in the introduction Scrolls reflect a received tradition going back to his commentary on the Shulchan to the days of Yehoshua.12 In either Aruch (Pesichah Kolleles 1:18-19), Nonetheless, even those who case, principles and laws that appear in accepts the broader understanding of maintain that (at least some) laws Nevi’im and Kesuvim are frequently divrei kabbalah. He asserts that many found in Nevi’im and Kesuvim have referred to as “divrei kabbalah” — laws found in Nevi’im and Kesuvim the authority of laws found in Torah, words of the received tradition. This are binding like Torah laws, though acknowledge that there are still can be seen in the Gemara in Rosh Ha- he does acknowledge that there are differences between Torah on the Shanah (7a) regarding the numbering distinctions and that a particular one hand and kabbalah — Nevi’im of the months of the Jewish calendar; law’s individual status may depend and Kesuvim — on the other. The in the Gemara later there (19a), upon exactly how it is presented. Gemara in Bava Kamma (2b) and, regarding Tzom Gedalyah; as well in The Maharatz Chayes discusses this in similar language, in Niddah (23a), the presentation of several Rishonim, entire matter at great length in a work states explicitly, for example, that including the in Baal Ha-Maor called Toras Ha-Nevi’im, in the unit Torah matters cannot be learned (4a in Rif, ), the Megillah d”h Kasav entitled Ma’amar Divrei Nevi’im Divrei from kaballah matters, thus affirming Mordechai there (Chapter 1 No. Kabbalah. In Chapter 4, he suggests that there are clear distinctions 776), and the Rosh in Ta’anis (2:24), that laws found in Nevi’im and between the two categories. The regarding the holiday of Purim, which Kesuvim that appear to reflect long- aforementioned Pri Megadim points is, of course, introduced in Megillas out that the punishment for violating 13 standing practice definitely have the Esther in Kesuvim. status of Torah laws.17 These include a law from Nevi’im and Kesuvim is The Gemara inRosh Ha-Shanah certain details of mourning derived by not as stringent as that for violating a (19a) states that divrei kabbalah the Gemara in Moed Kattan (15a-b) law from Torah, as the Yerushalmi in are actually treated as divrei Torah; from a passuk in Yechezkel (24:17), Yevamos (2:6) apparently indicates. there is some dispute, however, as and certain details about accepting And although the Pri Megadim there to how literally and how far to take contributions for the Beis Ha-Mikdash disagrees, some Rishonim (such that equation. Concerning Purim, from non-Jews derived by the as the Rashba to Megillah 5b, d”h for example, there is some discussion Mishnah in Shekalim (1:4, 3b) from a Hachi Garsinan, citing the Ramban, among the poskim about whether passuk in Ezra (4:3). In Chapter 2, he and the Ritva there, d”h Gufa, and it should have the status of a Torah notes that Chazal sometimes actually others) hold that in the case of a holiday regarding suspending some refer to a law found in Nevi’im and doubt regarding a law from kabbalah, of the restrictions upon an onen — Kesuvim as a Torah law. Examples we accept the lenient position, while someone who has lost an immediate include a law about signing a legal regarding a law from Torah we must 19 relative but has not yet buried him document, derived by the Gemara take the stringent side. (or her).14 In general, the Rambam, in Gittin (36a) from a passuk in There are also distinctions between as he indicates in his Sefer Ha-Mitzvos Yirmeyahu (32:44), and a law about the two with regard to the sanctity (Shoresh 1), holds that anything teaching a child how to read Scripture of the scrolls upon which they are introduced following the death of with the proper cantillation, derived written. The Mishnah inMegillah Moshe Rabbeinu, even if by a navi by the Gemara in Nedarim (37b) (25b-26a) teaches that if people sold

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 scrolls of Nevi’im and Kesuvim (as — the holy Writings — as a unit. a prophetic trance or having a vision explained by Rashi to 26a there, d”h Nevi’im and Kesuvim, however, are without one’s ordinary faculties, Lokchin Sefarim), they may use the sometimes, as we have seen, grouped which actual prophecy does require. money to buy a Torah scroll, but if together in a single category; they The books in Kesuvim, the Rambam they sell a Torah scroll they may not are sometimes referred to by the posits, were written with this form use the proceeds to purchase scrolls acronym “Nach.” It would thus appear, of inspiration (as the Gemara in of Nevi’im and Kesuvim. Rashi there as indicated above, that their sanctity Megillah 7a actually demonstrates (d”h Aval Machru) explains that this and general content is similar, if regarding Megillas Esther), while is because of the rule that in sacred not identical. There is also no clear those in Nevi’im resulted from matters, we raise but do not lower chronological distinction between the actual prophecy. As for the fact that the level of sanctity;20 the Shulchan two, as there are books in Kesuvim books in each of the two sections Aruch (Orach Chaim 153:2) rules that precede many of the books in can have the same author, as pointed accordingly. Building on this point, Nevi’im, and others that follow many out above, the Rambam there states the Yerushalmi in Megillah (3:1) and, of them historically.22 Moreover, that sometimes the same person in a slightly varied format, the Bavli there is no clear distinction in terms can experience different forms of there (27a) states (presumably for the of authorship, as the Gemara in Bava prophecy on different occasions; same reason, as noted by Rashi there Basra (14b-15a) teaches that Shmuel the different books thus reflect the d”h Aval Lo Nev’im U’Kesuvim and Ha-Navi wrote the books of Shoftim different types of prophecy that led d”h Eima Seifa), that one may cover a and Shmuel, which are in Nevi’im, to their creation.23 The Radak, in his Torah scroll with a covering used for but also Megillas Rus, which is in introduction to Tehillim, writes that scrolls of Nevi’im and Kesuvim, but Kesuvim, while Yirmeyahu Ha-Navi that book was written with Ruach one may not cover scrolls of Nevi’im wrote the books of Melachim and Ha-Kodesh, and not prophecy, and and Kesuvim with a covering used Yirmeyahu, which are in Nevi’im, hence was included in Kesuvim; he for a Torah scroll. Also, a Torah scroll but also Megillas Eichah, which is in too elaborates on the differences may be placed on top of a scroll of Kesuvim. And yet, as presented above, between actual prophecy and Ruach Nevi’im and Kesuvim, but a scroll Nevi’im and Kesuvim are certainly Ha-Kodesh, stating similarly that the of Nevi’im and Kesuvim may not be separate and distinct sections and are former is more of an “other-worldly” placed on top of a Torah scroll. The related to as such, as the Gemara in experience and that the section of Shulchan Aruch (Yoreh Deah 282:19) Berachos (57b) makes clear regarding Nevi’im includes actual prophecy, rules in accordance with the latter one who comes upon different Biblical while the section of Kesuvim does statement, and the Rama there adds books in a dream. The question, then, not.24 that scrolls of Nevi’im and Kesuvim is what sets Nevi’im and Kesuvim The Meiri, in the introduction to his may, however, be placed on top of one apart from each other and hence, why commentary on Tehillim, concurs, another; the Vilna Gaon there (Biur the books in Nevi’im were specifically noting that the sanctity of Nevi’im is Ha-Gra No. 37) states that this is included in Nevi’im while the books 21 greater than that of Kesuvim because because their sanctity is identical. in Kesuvim were specifically included the latter does not contain actual It is clear from the above that in Kesuvim. prophecy but was simply written Torah stands apart from Nevi’im with Ruach Ha-Kodesh; such, he and Kesuvim and as explained, its Levels of Prophecy writes, is the case with Tehillim, as distinction is the result of its unique its author, Dovid HaMelech, was not revelation, as literally the word of The Rambam, in hisMoreh Nevuchim a prophet. In the introduction to his Hashem. Moreover, it is noteworthy (Part 2 Chapter 45), suggests a basic commentary on Mishlei, he elaborates that Torah is never grouped together distinction. He lists twelve different and states that Mishlei is included in with Nevi’im (alone) or with Kesuvim levels of prophecy from lowest to Kesuvim and not Nevi’im because its (alone); it is grouped only with highest; the second is a form of Ruach author, Shlomo Ha-Melech, was not both Nevi’im and Kesuvim when Ha-Kodesh, or Divine inspiration, a prophet,25 because nothing about considering the broader corpus which is below actual prophecy. Ruach the future is revealed therein, and of Tanach or “Kisvei Ha-Kodesh” Ha-Kodesh does not involve being in because the author was not sent out

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 to the people to inspire them to do Daniel entitled Ma’ayenei HaYeshuah although their sanctity may be the teshuvah. The Meiri thereby indicates (Ma’ayan 3 Tamar 1). Here he notes, same, the difference between Nevi’im that these three criteria must be met in opposition to the view of the and Kesuvim is that the messages in for a book to be included in Nevi’im Rambam in the aforementioned Nevi’im were given to the prophet to and not Kesuvim: The author must source, that Daniel was indeed a be transmitted orally and only later be a prophet, some revelation about prophet. His book, he explains, is in written down, while those in Kesuvim the future must be included, and the Kesuvim nonetheless because it was were given to be written and then later prophet must be someone sent to not written as part of a prophetic transmitted to the people from the disseminate his message and provide directive, but rather based on the written text.29 religious guidance to the people. inspiration of Ruach Ha-Kodesh, Rav Dovid Avudraham, in his meaning that even if the author The Study of Nach of a book is himself a prophet, his commentary on the Malchuyos section work will appear in Kesuvim and of the Mussaf Shemoneh Esrei on Rosh In conclusion, it should be stressed not Nevi’im if the writing of that Ha-Shanah (p.272), notes that we that despite the aforementioned particular work is not part of the recite the pesukim from Kesuvim there distinctions between Torah, Nevi’im, prior to those from Nevi’im because delivery of a prophetic message, but and Kesuvim, one is certainly required we follow their chronological order was simply written withRuach Ha- to study all three areas as part of . (the pesukim from Kesuvim are all Kodesh the mitzvah of talmud Torah. The from Tehillim, composed by Dovid In the next section there (Tamar Midrash Tanchuma in Parashas Re’eh Ha-Melech who lived before the 2), the Abarbanel challenges his (No. 1) states that only sinners assert prophets whose words comprise the own position by citing a Gemara in that Nevi’im and Kesuvim are not pesukim from Nevi’im). In actuality, Megillah (3a), which states explicitly considered “Torah” and do not believe however, the pesukim from Nevi’im that Daniel was not a prophet. He in them, but we affirm otherwise. have greater sanctity because they then, however, explains that one can The Gemara inKiddushin (30a) were stated based on prophecy while have the power and the experience makes it clear that one should devote those from Kesuvim were stated based of prophecy, but if he is not sent to a significant amount of time to the on Ruach HaKodesh. He then adds the people to deliver his prophetic study of mikra; the Rambam (Hilchos that whereas the words in Nevi’im message he is not classified as a Talmud Torah 1:11) and the Shulchan were authored by people who were prophet.27 The Abarbanel then Aruch (Yoreh Deah 246:4) rule sent as messengers of Hashem to share concludes that the three divisions accordingly, the latter adding that the those words with the nation, those in of Tanach reflect three levels of reference is to the twenty-four books Kesuvim were not uttered as part of prophecy: Torah reflects the level of Scripture. The Maharal of Prague, a Divine message to the nation, but of prophecy of Moshe Rabbeinu, in his Tiferes Yisrael (Chapter 56), were rather simply written withRuach who not only delivered prophetic stresses that mikra is to be treated like Ha-Kodesh.26 messages to the people, but gave them the root of a tree which is obviously necessary from the beginning in order The Abarbanel also seems to agree the Torah; Nevi’im reflects the level of prophecy of those who were sent for any subsequent learning to be with the basic distinction proposed viable. TheShelah (Masseches Shavuos, by the Rambam, writing in his to teach, guide, and prophesy to the people; and Kesuvim reflects the level d”h Ha-Yom Ha-Zeh Zeman Matan introduction to Nevi’im (d”h Ha- of prophecy of those who were not Toraseinu) also speaks of mastering Mechkar Ha-Rishon) that Nevi’im sent to deliver any prophecies to the Torah, Nevi’im, and Kesuvim, consists of actual prophecy while while the author’s brother, in his Kesuvim consists of words written people but who wrote their works with .28 In a similar commentary to their father’s Yeish with Ruach Ha-Kodesh, and adding Ruach Ha-Kodesh vein, Rav Yitzchak Zev Soloveitchik, Nochalin (Azharos Ha-Torah, Note that the authors of Nevi’im were 40), writes that one should not even prophets while the authors of in his Chidushei Ha-Griz to Menachos (30a in the new edition, d”h Ve-Hinei entertain the thought of not studying Kesuvim were not. He clarifies this and achieving expertise in mikra. point, however, in his commentary to Maran Ha-Grach) quotes from his father, Rav Chaim Soloveitchik, that Rav Yaakov Emden, in his Migdal Oz

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 (Birchas Givon 2, Seder Ha-Limmud their inherent differences. Certainly, does not, however, appear to be the broadly No. 2), praises those who study mikra they are all important parts of our accepted view; see Matnos Kehunah there in its entirety, referring to it as the key treasured heritage. (d”h Kof-Daled Sefarim) and Rambam, Hilchos Sefer Torah 7:15. to the outer chamber that one must have before entering any of the inner 5. The Midrash inVayikra Rabbah (16:4) Endnotes reports that Ben Azzai strove to find parallel chambers, that is, before delving into themes within the verses of these three parts other areas of learning. 1. A similar description of the Torah is found of Scripture showing how they can relate to in the Midrash Tanchuma to Parashas Yisro, and explain each other. TheBach , commenting on the Tur No. 10. That the word “Torah” can encompass (Yoreh Deah 245:5, d”h Hayah the entire Tanach, as opposed to just the five 6. See, for example, the Gemara in Megillah Minhag), criticizes those who books of the Chumash, seems clear from its 31a, in Sanhedrin 90b, and in Makkos 10b. don’t take the study of Nevi’im and use in the Mechilta to Beshalach, Parashas 7. See Rashi there, d”h Dikduk Zeh. Ha-Shirah 1, d”h Es Ha-Shirah Ha-Zos. Kesuvim seriously enough, and (Sometimes it can include the Oral Torah as 8. It must be noted that the Book of Devarim while there are justifications for the well; see Sifrei to Devarim No. 351, d”h Ve- differs from the other four books of Torah practice, as presented by the Shach Sorasecha Le-Yisrael.) See also Shulchan Aruch in terms of the role of Moshe Rabbeinu there (No. 5),30 many agree with that Yoreh Deah 246:4, where it is evident in any in presenting it, as implied by the Gemara in Megillah 31b regarding the Tochachah criticism. TheYosef Ometz (p. 270), case that the Written Torah includes the entire Tanach. in Devarim. This matter is discussed by for example, writes disparagingly that Abarbanel in his introduction to Sefer there are even Rabbanim who have 2.See also the comment of Rashi to Bava Devarim, by Ohr Ha-Chaim to Devarim 1:1, never studied mikra properly and Metzia 33a, d”h Mikra, and the Gemara in d”h Eileh, and by many other commentators; Moed Kattan (21a) regarding the prohibition the Pri Megadim (in the firstIggeres see also the marginal notes of Rabbeinu upon a mourner to read from Torah, Nevi’im, Betzalel of Ronsburg to Yevamos 4a, note which introduces his commentary or Kesuvim, as well as the Sifrei to Devarim Aleph, citing the Ra’avan. Maran Ha-Rav Yosef to the Shulchan Aruch, d”h U’mah (No. 307) where the word mikra is specifically Dov Soloveitchik developed this point in a She-Amarta) likewise stands strongly applied to a passuk from Nevi’im. It should shiur partly summarized in the journal Beis against those who learn only Gemara be noted, though, that in the Gemara in Yitzchak No. 24, 5752, pp. 61–63; see also Kiddushin 30a, the word mikra refers, and are almost embarrassed to study Ha-Rav Hershel Schachter’s Nefesh Ha-Rav, according to Rava, exclusively to Torah; see, pp. 54–56, with footnote 30. In addition, the Nevi’im and Kesuvim to the point that however, Shulchan Aruch Yoreh Deah 245:6, Gemara in Bava Basra 15a records a dispute they have only very limited knowledge with the comments there of the Taz (No. 2), regarding the authorship of the last eight in those areas, and he praises those the Shach (No. 5), and the Biur Ha-Gra (No. pesukim of Torah, which describe Moshe’s who do make those disciplines part 14), and Shulchan Aruch Ha-Rav, Hilchos death; an analysis of these issues is beyond the Talmud Torah Chapter 1, Kuntres Acharon, scope of the present essay. of their studies. Rav Shlomo Kluger end of No. 1, citing the Shelah. See also (Shu”t Ha-Elef Lecha Shlomo, Yoreh the analysis of the Maharatz Chayes in his 9. The Gemara inTemurah (16a) indicates Deah No. 259) likewise affirms that Ma’amar Torah She-b’al Peh, Chapter 4, first that this understanding of the passuk and the it is certainly proper to study Tanach footnote. ruling it generates goes back to the days of the prophets themselves. with the appropriate commentaries, 3.The well-known and widely assumed in order to learn the proper hashkafic assertion that there are five books of the 10. See also the Yerushalmi in Megillah 1:5. outlooks on life. Finally, Rav Moshe Torah is found in the Gemara in Megillah 15a, 11. Rashi there (d”h U-Bekabbalah), citing in Nedarim 22a, and in Sanhedrin 44a, and an anonymous Tosafos, suggests that the Feinstein (Shu”t Igros Moshe, Orach in numerous Midrashim, among many other Chaim Volume 1 No. 157) rules that word kabbalah is used by Chazal only in places. conjunction with a passage in which the navi one who has completed a significant 4. See, for example, Bemidbar Rabbah commands, informs, or exhorts the people, unit of study in Tanach may certainly 14:4 and 18, Shir Ha-Shirim Rabbah 4:11, and not in conjunction with a passage that rejoice by making a siyum and and Koheles Rabbah 12:11. See also Rashi merely relates information. See, however, celebrate with what qualifies as a to Shemos 31:18, d”h Ke-Chaloso, based Shu”t Chavos Yair No. 9, where he asserts that se’udas mitzvah, and can thus count on Shemos Rabbah 41:5. It is noteworthy this suggestion is incorrect and was inserted by a student who was in error; see also as such on erev Pesach and during that in commenting on the Midrash in Bemidbar Rabbah 18:21, Maharzav (d”h Sar Maharatz Chayes on this Rashi in Ta’anis 15a. the Nine Days. What emerges from Chamishim) and Yefeh Toar (d”h Chamishah 12. See Shittah Mekubetzes to Bava Kamma the above, then, is that in some ways Sefarim) propose an alternate reckoning to 2b (d”h Mi-Divrei Kabbalah) for additional Torah, Nevi’im, and Kesuvim are arrive at the number twenty-four, counting explanations in the name of Rabbeinu Peretz considered on an equal plane, despite the Torah as just one book on the list. This and others.

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 13. The Ran inTa’anis (6b-7a in Rif, d”h She’iltos to Parashas Vayechi, No. 35, with the is used imprecisely (to be consistent with U’le’inyan Halachah) quotes a view that Netziv’s commentary Ha’amek She’eilah there, other figures mentioned in that passage), as Purim should not be treated as divrei No. 2. See also Rambam, Hilchos Nezirus the Midrash in Shir Ha-Shirim Rabbah (1:6) kabbalah since it was not actually ordained 4:9 with commentaries and Turei Evven to states explicitly that Shlomo wrote Mishlei, by a navi, but he challenges that view. See Megillah 5b d”h Chizkiyah. Koheles, and Shir Ha-Shirim after having Orchos Chaim (Hilchos Megillah U’Purim No. been visited with Ruach Ha-Kodesh, and 20. See the Mishnah in Menachos 99b; the 39) who affirms that Purim is considered says nothing about prophecy. See, however, Gemara earlier there, on 99a, cites Biblical divrei Kabbalah; this is the view accepted in Yalkut Shimoni to Mishlei 15 (2:953). For a sources for this rule. Shulchan Aruch Orach Chaim 696:7 (although discussion about whether or not Koheles was in 570:3, the other view is cited as normative). 21. TheShulchan Aruch there does not seem indeed written withRuach Ha-Kodesh, see Rav See also Beis Yosef to Orach Chaim 686 and to rule specifically regarding the coverings. Yosef Engel’s Gilyonei Ha-Shas to Megillah 7a, Taz there, 687:2. It should be noted that the Yerushalmi there d”h U’machlokes and the sources cited there. subsequently quotes an opinion that one 14. See the Rishonim and the Shulchan Aruch 26. He uses this fact to explain why the may not write Torah on the same scroll with cited in the previous footnote; see also Pischei pesukim in the Shemoneh Esrei from Nevi’im Nevi’im (or Kesuvim) but one may write Teshuvah to Yoreh Deah 341:11. are introduced by identifying their authors Nevi’im and Kesuvim on the same scroll. as servants of Hashem, while no parallel 15. See, for example, his presentation there This opinion, however, is not accepted, and introduction to the authors of the pesukim regarding Megillah reading and regarding one may in fact write Torah, Nevi’im, and from Kesuvim is found; the pesukim appear netilas yadayim and eiruvin, which the Gemara Kesuvim on the same scroll. See also the with just a general introductory statement in Eiruvin 21a says were instituted by Shlomo Gemara in Bava Basra (13b) and Tosafos there that they are found in Scripture. Ha-Melech. See also Hilchos Shabbos 30:1 d”h Rabbi Yehudah. regarding kavod and oneg on Shabbos, which 27. The Meiri, in the second source cited 22. By way of example, Megillas Rus takes are specified by Yeshayah Ha-Navi (58:13) above, writes something very similar. Rashi place, as its first passuk indicates, at the time — the assumption here is that when the on that Gemara (d”h De-Inhu) seems to of the judges, whose stories are found in the Rambam uses the term “mi-divrei Soferim” he agree that Daniel was a prophet, but that he book of Shoftim, the second book in Nevi’im; is referring to a Rabbinic law, though this is was never sent to the people to deliver his Megillas Esther, on the other hand, takes itself a subject which requires further analysis prophetic message, but later, on 14a (d”h place well after most — though not all — of — and Hilchos Avel 1:1, where he notes that Nevuah), he writes that Daniel was not a the stories and prophecies found in Nevi’im. even practices instituted by Moshe Rabbeinu prophet. himself but not included in the Torah, such 23. See Shu”t Radvaz (2:816) who suggests 28. Rav Yonasan Eibeschutz, in his Ahavas as the seven days of mourning and the seven that this may also explain why some Yehonasan on the Haftaros (Haftaras Devarim, days of celebration for a bride and groom, do prophecies are clearer and more direct while d”h Chazon), writes that in the case of a not have the status of Torah law. others, even from the same prophet, are laced prophet who delivers a verbal prophecy, once with imagery, parables, and symbolism. 16. The Ramban there cites many proofs; in he has spoken, that prophecy must come defending the Rambam, the Megillas Esther 24. It is interesting to note, though, that in his to fruition as declared, whereas such is not and Marganisa Tava there propose that the introduction to Divrei Ha-Yamim, the Radak the case with a prophet who is not required Rambam may not really disagree. See also writes that that book was included in Kesuvim to verbalize his message. For this reason, he the comments of the Raavad to Hilchos because it is primarily narrative information, notes, the exact moment of the end of days Chanukah 3:6, who posits that the mitzvah to without much prophecy, implying that that is was not shared with the regular prophets (so recite Hallel is categorized as divrei kabbalah; a distinction between Nevi’im and Kesuvim. that the possibility of it arriving earlier would the Maggid Mishneh there asserts that the The problem with this interpretation is that remain intact) but rather with Daniel, who Rambam maintains that it is a Rabbinic the books of Yehoshua, Shoftim, Shmuel, was not sent out to verbalize his message. requirement. Rashi to Ta’anis 28b (d”h and Melachim are also primarily narrative in 29. The very word nevi’im may be rooted in Minhag Avoseihem) appears to agree with the nature. the language of a passuk in Yeshayah (57:19), Raavad. 25. It should be noted that the Sifrei at the which uses a similar word to suggest an oral 17. See there for many other examples. very beginning of Devarim (No. 1, d”h Eileh expression (while the word kesuvim suggests Ha-Devarim) speaks of Shlomo Ha-Melech’s that which is written). See Rashi to Shemos 18. Again, he offers numerous additional wisdom in Koheles and other works as 7:1 d”h Yiheyeh Nevi’echa and Rashbam to examples. prophecies, implying that he was indeed a Bereishis 20:7 d”h Ki Navi Hu. 19. There are others who disagree as well; see prophet. Presumably, however, the term there 30. See the sources cited above in note 2.

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32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 Receiving the Torah Mrs. Penina Bernstein on Shavuot Campus Rebbetzin, Beren Campus, Stern College for Women

RECEIVING THE TORAH REQUIRES PREPARATION

he Torah reading for the first convey to the nation. An in-depth At this moment, Bnei Yisrael are day of Shavuot describes analysis of the instructions given by instructed to prepare intensively and the events preceding Matan Hashem not only helps us understand extensively before they experience TTorah — the giving of the Torah; the process of transformation that Hashem in their midst.1 Rav Yosef the scene of Matan Torah itself; Bnei Yisrael underwent prior to Bechor Shor (Shemot 19:11) explains and the Aseret Hadibrot — the Ten accepting the Torah, it also can help that Hashem wanted to make sure that Commandments. Sefer Shemot, us understand certain key elements as Bnei Yisrael had enough time prepare perek 19, begins with Hashem they relate to encounters we have with to reach the level of purity He desired telling Bnei Yisrael that if they heed Hashem on a daily basis. from them. His commandments and listen to Shemot 19:10-13 details Hashem’s In order to accomplish this goal, his voice, they will become His commands to Bnei Yisrael about Hashem commands Bnei Yisrael “ ” a mamlechet kohanim v’goy kadosh, readying themselves for “yom hashlishi (Shemot 19:11) “vekidashtem ... v’kivsu kingdom of priests and a holy nation — the third day.” Verse 11 relates the simloteichem — become separate and (Shemot 19:6). Following Bnei purpose of these preparations: wash your clothes.” Rashi explains Yisrael’s expression of desire to listen that vekidashtem is an injunction that וְהָ יּו נְכֹנִים לַ יֹום הַשְ לִ י ִ ׁשי כִי בַ יֹום הַשְ לִ ִ ׁשי יֵרֵ ד to all of Hashem’s commandments husbands and wives should separate ה' לְעֵ ינֵי כָל הָעָם עַל הַר סִ ינָי. and to aim to achieve this status, for the days preceding Matan Torah. Be prepared for the third day, because Hashem provides Moshe with a new Hashem also commands Moshe to on the third day, Hashem will descend in set of instructions and messages to “set boundaries” for Bnei Yisrael, sight of the entire nation.

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 specifically with regard to their Malbim explains in his commentary uplifting. conduct in relation to the mountain to these pesukim, “she’madreiga zu Interestingly, the Netziv points that the Torah will be given on, Har eino bli hachana — that this level is out that a “one-size-fits-all model” Sinai (Shemot 19:12). Rav Dovid unachievable without preparation.” was not proposed for Bnei Yisrael’s Tzvi Hoffman, in his commentary Bnei Yisrael could only reach the level mental preparations, but rather “l’kol to that verse, proposes two possible necessary for the divine revelation at ben adam, ish k’fi kocho — to every approaches to understanding this Matan Torah through preparation. person, each person according to their command. Perhaps Hashem wanted Rav Soloveitchik eloquently echoes own might.” According to this idea, Bnei Yisrael to set up a physical this message when he explains that, the preparations that Hashem asked boundary around the mountain that “holiness does not arrive suddenly; of each individual in Bnei Yisrael would prevent people from physically it comes only by invitation inherent 2 were meant to be a personalized, touching the mountain. Or perhaps it in the act of preparation.” Through independent process, internalized was a command of mindset: prepare their actions, Bnei Yisrael transformed in a way that met each person’s yourselves that this is the state of themselves into a state where they specific needs. Just as each individual mind that you need to be in, one in experienced Matan Torah in their own which you are not allowed to touch Just as each individual way, the way in which they prepared the mountain out of fear of death. needed be unique as well. Because this would have been new for experienced Matan the people at the time, Hashem gave Two other commentators, Rav Bnei Yisrael time to adjust mentally, Torah in their own Samson Raphael Hirsch (Shemot to reflect on what they had been way, the way in which 19:11) and Rav Yaakov Tzvi allowed to do before and to prepare Mecklenburg (HaKtav V’Hakabbalah, themselves to act in a way that was they prepared needed Shemot 19:11), also propose unique different from ther status quo. be unique as well. perspectives on the larger purpose of the preparations. According to HaKtav What, exactly, was the larger purpose V’Hakabbalah, in order to receive the of these preparations? What were were able to experience holiness. Torah, Bnei Yisrael had to transition they meant to accomplish, and what from a life that was focused on both messages were they trying to convey? Without the precursor of preparation, Bnei Yisrael would have been ill- the gashmi (physical) and ruchani According to Seforno (Shemot prepared for the momentous moment. (spiritual) elements of their lives, to 19:11), these preparations were meant instead focus primarily on only the Rav Naftali Tzvi Berlin believes that to assist Bnei Yisrael with readying ruchani elements of their lives. Such not only their souls, but their bodies the preparation instructed by Hashem a shift, distancing their minds from was connected to the prophetic as well. The experience of Matan the gashmi elements of the world and Torah was a prophetic event that all of element of Matan Torah as well. The focusing instead primarily on Hashem Bnei Yisrael underwent, and Seforno Netziv explains that Bnei Yisrael and the spiritual world, was not explains that they were required to needed to undergo mental preparation something that could be accomplished prepare both physically and spiritually in advance of the encounter in order in a single day. By providing them for their encounter with the Shechina. to be able to handle seeing and with three days, Hashem gave Bnei In a similar manner to Moshe hearing the miraculous experience. Yisrael time to process, reflect and Rabbeinu, who received prophecy on Beyond being unable to achieve the implement the necessary steps as a consistent basis and therefore had required status as Malbim explains, they transitioned from focusing on to separate from his wife, the steps Netziv adds that Bnei Yisrael would both physicality and spirituality to that were set in place were dictated have actually “yatzu mi’daatam” being people completely focused on by Hashem as measures that would — gone out of their minds upon Hashem and His Godliness. help them prepare not only spiritually witnessing the miracles that took place at Matan Torah.3 Without the Rav Hirsch contends that Bnei for the prophetic encounter, but Yisrael’s preparations were intended physically as well. preparation, the revelation would have been detrimental, as opposed to to assist them in a shift in mindset as

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 well. According to Rav Hirsch: where the person stood vis-a-vis Each model provides an idea as to Hashem. And finally, the preparation ways in which people can approach שלושה ימים מצפה העם לבואה. ואפילו רק ,was meant to create change within these experiences, with reflection כדי שיורשה לצפות לבואה חייב העם לקדש a person, to shift their focus away with mind-shifting and with time to תחילה את גופו ואת בגדיו, הווה אומר, עליו from the insignificant areas of their prepare for the experience they are להיעשות ראוי לקבל את התורה על - ידי .life toward priorities and values, about to have שיחדיר לתודעתו באופן סמלי את מאורע of spirituality and Godliness. Bnei As a community, in the hustle and ההתחדשות של חייו הפנימיים והחיצוניים, Yisrael’s opportunity to prepare three bustle of our daily experiences and מעין לידה מחדש, שתתרחש בו. לא יוכל העם days before the experience provided fast-paced living, we often jump לקבל את התורה במצב שהוא נמצא בו עד them time to reflect, to shift, to adjust into experiences without taking לפני השעה הזאת. רק החלטתו, להיות בעתיד and to change, both in mindset and appropriate time to prepare and כפי שעליו להיות, עושה אותו ראוי לקבל את in physical readiness for the ultimate reflect. The message expressed prior התורה. experience of Matan Torah. Bnei Yisrael in their present state were to Matan Torah is that the way not yet ready to receive the Torah. In As we enter the season of Matan to capitalize on an experience, to order to be worthy of even awaiting the Torah, it is critical that as individuals experience it wholly and thoroughly, Torah, the people [had to] first sanctify and as a community we consider is to prepare. By allowing ourselves their bodies and their garments; that is the ways in which we prepare for the opportunity to slow down, to take they must become worthy of receiving the the mini-encounters that we have time to reflect, we too will hopefully, Torah by becoming aware, symbolically, on a daily basis with Hashem with Hashem’s assistance, be able to of the rebirth — the renewal of their through tefillah and Torah learning. utilize each mini-opportunity as a lives, within and without, that the Torah Preparation allows us to capitalize means of connecting with Hashem is to bring about ... only their resolve to on an experience, providing space to and as an opportunity for growth. ultimately become what they should be appreciate and ultimately internalize will make them worthy of receiving the it. The way in which we prepare for Endnotes Torah. experiences with Hashem is essential 1. Note that this is not the first time Bnei Bnei Yisrael, by undertaking these in creating meaning and growing in our avodat Hashem. Yisrael has been asked to prepare for a preparations, were proving to momentous occasion in their development of themselves, as well as to Hashem, that The GemaraBrachot proposes some a nation. G-d also commands Bnei Yisrael to they were committed to internalizing examples of models that people prepare as they leave Egypt. A similar analysis the Torah and that they were open have used to prepare for these as well as a comparison between the two elements is beyond the scope of this piece, to the changes that would occur as a experiences. Gemara Brachot 30b, but would an interesting next step to one’s result of receiving it. describes the practice of the chassidim learning. rishonim, pious individuals, who When examining all of these 2. Divrei Hashkfa, p.146. each morning would arrive an hour perspectives, some key ideas emerge 3. Ha’amek Davar, Shemot 19:11. as to the rationale for the instructions early to tefillah so that they could that Hashem provides to Bnei Yisrael focus and prepare their minds for before Matan Torah. Bnei Yisrael’s the dialogue that they were about to encounter with Godliness required have with Hashem. Mishna, Brachot preparation, but the preparation could 4:2 describes the practice of Rabbi not be one-sided. The preparation Nechunya ben HaKanah who, upon had be comprehensive, recognizing his arrival to the Beit Midrash to the dynamic and complementary learn each day, would recite a short relationship between both the prayer requesting guidance from mental and physical elements of their Hashem with his Torah learning and existence. However, each person’s teaching. These two models continue preparation for such an encounter the commanded preparations given had to be unique, stemming from to Bnei Yisrael before Matan Torah.

35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 Receiving the Torah Rabbi Noah Gardenswartz on Shavuot Rosh Kollel, Yeshivat Frisch YU Kollel; Talmud Faculty, Yeshivat Frisch

FROM MITZRAYIM TO MOUNT SINAI: REFLECTIONS ON SHAVUOS AS THE CONCLUSION OF PESACH

In context, the statement appears בחג, והוא יום מתן תורה שהראם בו את אשו n a famous passage in his ,as part of the Ramban’s broader הגדולה ודבריו שמעו מתוך האש. Commentary on the Torah (Vayikra 23:36), the Ramban characterizes And with respect to Chag HaMatzos kabbalistic theory that Keneses Ithe Omer period as a kind of chol He commanded [that it be observed Yisrael is the “bas zug” of Shabbas, hamoed between Pesach and Shavuos. for] seven days, with the first and last a status evoked by the eighth day The latter, he contends, is Pesach’s [days] being holy ... And from [Chag of the chagim. Consistent with equivalent to Shemini Atzeres of Hamatzos] He counted forty-nine days his declared policy regarding the Sukkos: just as Shemini Atzeres — seven weeks like the [seven] days of esoteric component of Torah (see his constitutes the eighth and concluding the world — and sanctified the “eighth Introduction to Bereshis), the Ramban day of Sukkos, so too Shavuos day,” just like the eighth [day] of Chag scarcely elaborates on this thesis. represents the “eighth” and concluding [i.e. Sukkos]. And the days counted Yet the specific implication vis-à- day of Pesach: between them are akin to [a period vis Pesach and Shavuos, I believe, is of] chol hamoed between the first and readily apparent. By linking these two וצוה בחג המצות שבעה ימים בקדושה eighth day” of the festival, this being the chagim, the Ramban underscores the“ לפניהם ולאחריהם ... ומנה ממנו תשעה day of Matan Torah on which He made notion that the Ribono Shel Olam’s וארבעים יום שבעה שבועות כימי עולם, וקדש them behold His great fire and His words taking us out of Egypt was, if not quite יום שמיני כשמיני של חג – והימים הספורים 1 they heard from amidst the fire. a mere prelude, only the opening בינתים כחולו של מועד בין הראשון והשמיני

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 chapter of a process that culminated Yisrael’s encounter with the Ribono events. Both yetzias Mitzrayim and in Matan Torah. Our wondrous Shel Olam at Har Sinai was of a Matan Torah feature the fire and deliverance by His Hand from the radically different order than their cloud that represent the physical suffocating shackles of Egypt— experience with Him in Egypt. Yetzias manifestation of the Ribono Shel Mitzrayim acquainted Bnei Yisrael Olam’s earthly presence. But whereas וְ הֹוצֵאתִי אֶתְ כֶם מִ ת ַחַתסִבְֹלת מִ צְרַ יִם וְהִּצַלְ ִ תי with the Ribono Shel Olam as savior. in Egypt Hashem descends upon Bnei אֶתְ כֶם מֵעֲ בֹדָתָ ם וְגָאַ לְ תִי אֶתְ כֶ ם ִ ב זְרֹועַ נְטּויָה They experience Him as a kind-of Yisrael “in a pillar of cloud to guide ּובִׁשְ פָטִ ים גְדֹלִ ים omnipotent guardian angel — capable them along the path” and “in a pillar of I will free you from the labors of the of answering their cries, of alleviating fire to illuminate [the way] for them” Egyptians and deliver you from their their suffering, and of delivering their ( 13:21), at Har Sinai that fire bondage. I will redeem you with Shemos and cloud herald a rather different an outstretched arm and through purpose: extraordinary chastisements (Shemos Was Matan Torah merely ... הִ ּנֵה אָ נֹכִ י ָאב אֵ לֶ יָך בְעַב הֶעָ נָן ּבַעֲ בּור יִׁשְמַ ע ,was unquestionably an epic —(6:6 הָעָם ּבְדַּבְרִיעִּמְָך ... history-making event in its own right. the culmination of that But its primary significance, for us which preceded it? Did it Behold I come to you in a thick cloud so and for Him, lies in its having initiated that the people may hear as I speak with a personal relationship between the simply cement the bond you ... children of Israel and the Ribono that began with yetzias Shemos 19:9 וְלָקַחְ תִי אֶתְ כֶם לִי לְעָם וְהָ יִיתִ י Shel Olam: " Hashem descends upon Bnei Yisrael Mitzrayim? The answer, I לָכֶם לֵ אֹלקים " — "And I will take you to in a hazy mist in order to command be My people, and I will be your God" believe, is clearly not. them. Rather than bask in the benefits (Shemos 6:7). That relationship, of of Hashem’s anan, Bnei Yisrael course, developed into an everlasting salvation. Mosheh’s exhortation to hear His voice emanating from it, covenant at the foot of Har Chorev: Bnei Yisrael, delivered on the banks summoning them to serve and submit “‘beYom chasunaso’ (Shir HaShirim of the Yam Suf as the Egyptians bore to Him. The fire, too, shrouded in 3:11), zo matan torah” — “‘on the וְהַר סִ ינַי עָׁשַ ן" — down on them, captures well the simmering smoke ֻכלֹו מִ ְ פנֵי אֲׁשֶ ר יָרַ ד עָלָ יו ה' בָאֵ ׁש וַ י ַעַלעֲׁשָ נֹו day of his wedding’, this [refers to] the ” Mishnah nature of this nascent relationship: And" — "כְעֶׁשֶן הַ כִבְׁשָ ן וַ יֶחֱרַ ד כָל הָהָר מְ אֹד giving of the Torah ( Taanis ... אַ ל ִירָאּו הִתְת יַּצְבּוּורְ אּו אֶ ת יְׁשּועַת ה' אֲׁשֶ ר ,As historical events, therefore 4:8 ). Mount Sinai was smoky in its entirety, יַעֲ ֶ שה לָכֶם הַ יֹום ... yetzias Mitzrayim and Matan Torah for the Lord had come down upon it in bookended the Divine descent into Have no fear! Stand by, and witness the fire; and the smoke rose like the smoke the affairs of Bnei Yisrael as a result of salvation which the Lord will do for you of a kiln, and the whole mountain which He and they became eternally today. 2 trembled violently" (Shemos 19:18) bonded. Hence, the celebration of Shemos 14:13 — offers them little illumination. As Shavuos is a fitting coda to the festival 3 Naturally, Bnei Yisrael embrace the Mosheh later recounts, it too serves as of Pesach. burgeoning bond with jubilance, a portentous medium for the Divine And yet, this picture of continuity breaking out in joyous paean to their command: מִן הַ ָמַ שיִם הִׁשְמִ יעֲָך תאֶ קֹלֹו לְיַסְרֶ ָך וְעַל הָאָרֶ ץ :from Mitzrayim to Har Sinai requires all-powerful patron הֶרְ אֲָך אֶת אִ שֹו הַ ג ְדֹולָהּודְבָרָיו ׁשָמַעְ ָת מִ תֹוְך עָ ִי ז וְזִמְרָתקָ ּה יוַיְהִ לִי לִ יׁשּועָ ה ... further reflection. Was Matan Torah merely the culmination of that which אֵהָ ׁש . My strength and praise is the Lord; He preceded it? Did it simply cement has become my salvation … From the heavens He made His voice the bond that began with yetzias Shemos 15:2 heard to you [so as] to instruct you; and Mitzrayim? The answer, I believe, upon the earth He made you see His is clearly not. Rather than merely The experience at Har Sinai, however, great fire; and his words you heard from intensify a relationship, Matan is altogether different. A salient amidst the fire. Torah added a wholly new, even illustration of this is the divergent Devarim 4:36 discordant, dimension to it. Bnei roles of the anan (cloud) and eish (fire) in the course of the respective Small wonder that, for their part, Bnei

37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 Leaning upon Him as ozer moshia בכל לבבכם." אמרו חכמים אי זו היא עבודה Yisrael react this time not with shirah (umagen (aide, savior and protector שבלב - זו תפלה. :but with appropriate dread It is a positive Torah commandment — relishing Him as podeh umatzil וְעַ ָ תה לָ ָ המ נָמּות ִי כתֹאכְלֵנּו הָאֵׁש הַ גְדֹלָ ה to pray every day, as [Exodus 23:25] (redeemer and savior) — is a central הַ ֹאת זאִם יֹסְפִים אֲ נַחְ נּו לִׁשְ מֹעַ תאֶ קֹול ה' states: "You shall serve God, your Lord." component of our submission to אֱֹלקֵ ינּו עֹוד וָמָתְ נּו. Him.5 Pesach is an essential realization Let us not die, then, for this fearsome fire Tradition teaches us that this service is of Shavuos. will consume us; if we hear the voice of the prayer, as [Deuteronomy 11:13] states: Lord our God any longer, we shall die. "And serve Him with all your heart"; Second, and perhaps most significant, Devarim 5:22 and our Sages said: Which is this service the converse is equally true: Shavuos of the heart? This is prayer. is the ultimate culmination of From amidst the choshekh anan ve- Zman "אֲ נִי עַבְ ְ דָך ֶןב אֲמָתֶ ָך; ִפתַחְ ָת . arafel at Sinai, the sublime benefactor This notion of prayer as service of Cheruseinu לְמֹוסֵרָ י Bnei Yisrael encountered in Egypt God is intuitively understandable " —"I am your servant son of regarding the recitation of praise your maidservant; you have released my introduces Himself as imposing 6 taskmaster. Their savior and redeemer and the expression of gratitude. bonds" (Tehilim 117:17). Submission is now their master and commander.4 The designation is far less obvious, to the Ribono Shel Olam is itself though, with respect to supplication profoundly redemptive. Torah Pesach and Shavuos therefore and petition, where the worshipper’s and mitzvos provide the Jew with accentuate two distinct facets of our concern is his own personal cares. a perpetual Divine mission; they relationship with HaKadosh Barukh And yet as Halakhah conceives it, the transform his life into a stage for Hu. Zman Cheruseinu revolves around core of tefillah is bakashah (petition). sublime service, performed before what the Ribono Shel Olam does for Chazal, in fact, felt compelled to “hamagbihi lasheves; hamashpili liros” us; Zman Matan Toraseinu, around justify the necessity of including divrei — “[He] who dwells on high, who stoops what He demands from us. And yet, shevach at all: low to see” (Tehilim 113:5-6). The Jew as the Ramban reminds us, the two who hears Hakadosh Barukh Hu’s יכול יהא תובע צרכיו ויוצא לו? כבר פירש chagim are inextricably linked. These enthralling voice guiding him at every שלמה )מלכים א' ח( "לשמוע אל הרנה ואל two experiences — of redemption ,turn, beckoning him at every moment התפלה" —'רנה' זו קילוסו של הקדוש ברוך on the one hand, and submission on feels a pervasive sense of transcendent הוא, ו'תפלה', לצרכיו של אדם. the other — are deeply intertwined. purpose. It is with an eye toward this Perhaps one could [merely] seek First, our relationship with the capacity to ennoble that Chazal aver: [assistance for] his needs and take leave? Ribono Shel Olam as redeemer and “Ratzah HaKadosh Barukh Hu lezakos Shlomo addressed [this] (Melachim savior is a medium for quintessential es Yisrael; lefikhakh hirbah lahem torah 1 ch. 8): “to listen to the rinah and to service of Him. Prospectively, turning u-mitzvos” — “HaKadosh Barukh Hu the tefilah.” Rinah refers to praise of to Him for succor; retrospectively, desired to benefit Israel; therefore he gave Hakadosh Barukh Hu; and tefilah — to thanking Him for what He provides them many laws and commandments.” [seeking assistance for] one’s personal — these are not simply a boon for us (Mishnah Makos 3:17). The awareness needs. but our fundamental duty to Him. that he serves not just a higher end Devarim Rabbah 2:1 In codifying the mitzvah to “serve but the Highest, provides the Jew Hashem” copiously expressed in the Strikingly, the Magen Avraham with a central peace, and brings him Torah — "veAvadetem es Hashem (Orach Chaim 106:2) indicates an abiding sense of self-realization. In Elokeichem" - "You shall serve God, your that bedieved the verbalization of surrendering himself to His will, he Lord" (Shemos 23:25);"veOso saavod” petition alone — to the neglect of finds himself truly liberated: - "You shall serve Him" (Devarim divrei shevach vehodaah — suffices "והלוחות מעשה אלקים המה והמכתב מכתב 6:13), etc. — the Rambam takes his to fulfill the biblical commandment. אלקים הוא חרות על הלוחות" )שמות לב:טו( cue from various midrashim (Hilkhos Even if that opinion is rejected, – אל תקרא חרות אלא חירות, שאין לך בן Tefilah 1:1): there is no question that the essence חורין אלא מי שעוסק בתלמוד תורה. of avodah shebalev is supplication: ,And the tablets were the work of God“ מצות עשה להתפלל בכל יום, שנאמר “tzilusa rachamei hi” - "prayer is the and the writing was the writing of "ועבדתם את ה' אלקיכם" - מפי השמועה .(plea for compassion" (Berachos 26a למדו שעבודה זו היא תפלה, שנאמר "ולעבדו

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 God, graven upon the tablets” (Exodus One could suggest that it is specifically Him. For a discussion of this issue, see the 32:16). Read not charus [graven] but this latter element that underpins Chazal’s disquisition of the Maharal in Nesivos Olam cheirus [freedom]. For there is no free emphasis on the personal and unmediated (Nesiv HaAvodah, Ch. 3). nature of the Ribono Shel Olam’s involvement 6. I interpret the second clause — “pitachta man but one who involves himself with in the two events. [The medrash concerning leMoserai” — as stating the impact and effect the study of Torah. yetzias Mitzrayim is well known from its of the first (“ani avdecha ben amasecha”), such inclusion in the Haggadah; less familiar, Avos 6:2 that avdus leHashem is the means by which perhaps, are the nearly identical words Hashem has released the Psalmist from his Hence, Shavuos is the perfect regarding Matan Torah found in Avos deRabi bonds. This is the understanding of many conclusion to Pesach.7 Nasan (Nuscha Beis Perek Aleph): “Mosheh mefarshim including, for example, R. Yitzchak kibeil torah miSinai lo miPi malakh, veLo miPi Arama in Akedas Yitzchak (Shaar 98): As we complete the extended holiday saraf ela miPi melekh malkhei haMelakhim שהחירות והחפשיות האמתיים אינם רק ההשתעבד [.”season with the celebration of haKadosh Barukh Hu אל מי שיאות לו שעבוד טבעי ושכלי ... וזה הענין Chag haShavuos, may we recommit 3. TheSefer HaChinukh (Mitzvah 306) הוא עצמו מה שאמר דוד ... באומרו "אנא ה' כי אני ourselves to nosein haTorah and His emphasizes an additional point in explicating עבדך אני עבדך בן אמתך פתחת למוסרי" – ירצה: the connection between yetzias Mitzrayim הנה באמת בהיותי משועבד ונכנע לפניך ... בזה פתחת service with a sense of unfettered and Matan Torah: The sole reason God acted למוסרי להיותי משוחרר ובן חורין אצל הכל. .exhilaration to extract Bnei Yisrael from Mitzrayim was so There are, however, two other common that they could receive His Torah. This idea interpretations. Some — e.g. the Maharal Endnotes finds ample expression in Chazal; see, for in Gevuros Hashem (ch. 74) — understand example, Sifra Shemini 12:4. 1. The Ramban proceeds to note that his “pitachta leMoserai” as stating not the 4. The contrasting nature of Bnei Yisrael’s consequence but the of the suggestion explains well the term “Atzeres,” cause avdus encounter with Hashem in the two episodes leHashem: the reason the Psalmist is an eved ולכך יקראו :which Chazal used for Shavuos affords us a potential solution to a difficulty leHashem is because He released him from רבותינו ז"ל בכל מקום חג השבועות עצרת, כי הוא raised by R. Mosheh of Coucy (among prior bondage. Still others interpret the .כיום שמיני של חג שקראו הכתוב כן others), in his introduction to Sefer Mitzvos Psalmist’s intent to be: I choose to remain The precise nature of Shemini Atzeres as Gadol (Mitzvos Asei). Commenting on your servant despite the fact that you freed the eighth day of Sukkos — as opposed to the continuation of the verse cited above me. See, for example, the introduction to .Teshuvos Oneg Yom Tov הִ ּנֵה אָ נֹכִ י ָאב אֵ לֶ יָך בְעַב הֶעָ נָן— (a contiguous independent holiday — is (Shemos 19:9 ַעֲ בבּור יִׁשְמַע הָעָ ם בְדַ בְרִ י עִ ָ מ ְךוְגַם ּבְ ָךיַאֲמִ ינּו לְעֹולָ ם complex. The Ramban in the continuation of 7. I subsequently found a powerful this paragraph in the Commentary specifically — "Behold I come to you in a thick cloud so that articulation of this basic idea in a derashah notes the Gemara’s statement (Chagiga 17a) the people may hear as I speak with you and written for Shavuos by R. Azariah Figo, the that for certain purposes it constitutes a they will have faith in you too ever after" — towering talmudist of 17th-century Italy and regel bifnei atzmo — presumably, in order to the Smag asks: justify his description of it as a companion to author of the classic halakhic work Gidulei ולמה הוצרך לזה? והלא כבר כתוב על הים, ויאמינו Sukkos. Terumah. The conclusion of the relevant :(section reads (Binah LeIttim, drush 44 בה' ובמשה עבדו? 2. I refer here not only to the formal legal מעתה, היום טוב המקודש הזה זמן מתן תורתנו הוא We can suggest that the emunah in Mosheh covenant established but to the experiential מתחלף מחג המצות שעבר. כי אז יצאנו לחירות the Jewish people possessed at Yam Suf and emotional bond forged by these formative משעבוד הגוף, ועליו אנו אומרים "זמן חירותנו". אך concerned his role as a messenger of the historical experiences. These find distinct עדיין לא באנו לכלל החפשיות האמיתי )אל( ]של[ Ribono Shel Olam’s salvation. They had yet to expression in Neviim. Compare, for example, הנפש, כי לא קבלנו עול תורה ומצוה. אבל עתה בחג place stock in him as an authoritative bearer of the words of Yechezkel (Yechezkel 16:60): הזה, על ידי מתן תורה – בהיותנו נכנסים בעבדות .His eternal normative command I will" — וְזָכַרְ תִי אֲ נִי אֶ ת ְרִ ב יתִיאֹותָ ְך ִימֵב ינְעּורָ יְִך והשתעבדות ]ל[מלכותו יתברך והיותנו עבדים לו – remember the covenant I made with you in the 5. The nature of petition asavodah may קנינו החירות העצמי והגמור. days of your youth" — to those of Yirmiyahu derive from its role in demonstrating and reinforcing certain basic emunos ve-deos — In the course of describing Matan Torah as זָכַרְ ִי ת לְָךחֶסֶ דנְעּורַ יְִך אַהֲבַ ת :(Yirmiyahu 2:2) the of yetzias Mitzrayim (see note 3), the I regarding, for instance, the Ribono Shel telos" — כְלּוֹלתָ יְִך לֶכְ תְֵך אַחֲרַ י ַבמִדְ ָ בר ב ץְאֶרֶ לֹא זְרּועָ ה too hints to this theme by remember for you the devotion of your youth, Olam’s omnipotence and mercy — or from Sefer HaChinukh ."והיא תכלית הטובה שלהם" :adding your love as a bride; How you followed Me in the its experiential impact in cultivating a sense wilderness, in a land not sown." of personal dependence and reliance upon

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39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 How long What is the do I need to connection wait after between cheesecake to Megillat Rut eat meat? and shavuot?

Why do we where do put such an the rules emphasis of jewish on learning conversion gemara? come from?

How do we When did the get our kids custom to stay excited about up all night learning Begin? torah?

Why is Jewish What brachot unity so do I say in the integral to morning when kabbalat I stay up all hatorah? night?

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