Rabbi Isaac Elchanan Theological Seminary Yeshiva University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld June 2016 • Shavuot 5776

Symposium: Torah Study in the Digital Age Rabbi Dovid Bashevkin • Rabbi Efrem Goldberg Rona Novick, PhD and Laya Salomon, EdD Rabbi Ezra Schwartz

Shavuot Divrei Torah Rabbi Hershel Reichman • Rabbi Moshe Schapiro

Shavuot Learning Proram Mrs. Aliza Abrams Konig and Rabbi Joshua Flug

1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 We thank the following synagogues who have pledged to be Pillars of the Torah To-Go® project

Congregation Ahavas Congregation Young Israel of Achim Shaarei Tefillah Century City Highland Park, NJ Newton Centre, MA Los Angeles, CA Congregation Ahavath The Jewish Center Young Israel of Torah New York, NY New Hyde Park Englewood, NJ New Hyde Park, NY Young Israel of Beth El in Congregation Beth Boro Park Young Israel of Shalom Brooklyn, NY West Hempstead Rochester, NY West Hempstead, NY

Richard M. Joel, President and Bravmann Family University Professor, Yeshiva University Rabbi Kenneth Brander, Vice President for University and Community Life, 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

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This publication contains words of Torah. Please treat it with appropriate respect. For sponsorship opportunities, please contact Paul Glasser at 212.960.5852 or [email protected].

2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Table of Contents Shavuot 2016/5776

Introduction Rabbi Yaakov Glasser ...... Page 4

SPECIAL SYMPOSIUM: TORAH STUDY IN THE DIGITAL AGE Medium Matters: The Medium and Message of Torah in the Digital Age Rabbi Dovid Bashevkin ...... Page 6 Learning Offline in an Online World Rabbi Efrem Goldberg ...... Page 10 Teaching and Learning in the Digital Age Rona Novick, PhD and Laya Salomon, EdD ...... Page 15 Online Learning and Talmud Torah Rabbi Ezra Y. Schwartz ...... Page 19

SHAVUOT INSIGHTS Something and Nothing Rabbi Hershel Reichman ...... Page 23 Shavuot: The God-Given and the Man-Made Rabbi Moshe Schapiro ...... Page 27 Potluck Learning: A Shavuot Night Learning Activity Aliza Abrams Konig and Rabbi Joshua Flug ...... Page 31

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Introduction

alking into a contemporary yeshiva classroom, one cannot Rabbi Yaakov Glasser helpW but notice the plethora of David Mitzner Dean, YU Center for the Jewish Future technological tools that have been Rabbi, Young Israel of Passaic-Clifton introduced to our educational environment. From smartboards to laptops, from tracking our children’s homework online to the assignments R’ Shamshon Rafael Hirsch explains constantly recreating the moment that require internet-based research, that the poles remain connected to of kabalas HaTorah. This issue of it is clear that the transmission of the Aron indefinitely because the Torah To Go includes a symposium mesorah has entered the Digital Age. Torah’s substance and message is that explores the role of technology Recently, while sitting with a group forever related to our capacity to in enhancing that experience and of esteemed educators, I inquired transport it to the next destination in ultimately propelling the study of whether they believed that the the journey of the Jewish people. That Torah forward in its vibrancy and technological developments in the journey is not only geographic, it is depth. classroom were representative of a also historical. Different eras of Jewish The symposium contains four substantive upgrade in the quality of history have demanded different articles representing four different education, or rather tools that have approaches in how to ensure that perspectives on Jewish education. been designed to meet the same Torah remains the eternal life-force in Rabbi Dovid Bashevkin is the expectations as previous generations, the heart of the Jewish people. but in a manner that resonates with International Director of Education the youth of today. Are we indeed The current technological revolution for NCSY. In that role, he develops “progressing” in limud HaTorah has produced a generation that relates and oversees many of the educational (Torah learning), or simply making it to information in an entirely new materials used for NCSY programs. palatable to a new generation? way. The internet has introduced He shares with us his expertise in dramatically new possibilities to reaching teenagers through various The Torah tells us in Parshas Terumah engage a wide spectrum of our mediums. Rabbi Efrem Goldberg is (Shemos 25:15): community in Jewish educational the Senior Rabbi at the Boca Raton projects. The questions that we must Synagogue. In addition to being a בְטַבְ עֹת הָאָ רֹן יִהְיּוהַבַדִ יםלֹא יָסֻרּו מִמֶ ּנּו. In the rings of the ark, there shall be the explore are how this “progress” can master adult educator, he has been poles, they should not be removed. become not only an opportunity to a pioneer in using the internet and ensure that our timeless values and social media to spread Torah and The Rambam records inSefer ideals resonate with a new generation, its values. He shares his perspective HaMitzvos (negative commandment but a platform for qualitative on the interplay of technology and no. 86) that there is a biblical development in our experience of limud HaTorah in adult education. prohibition against removing the limud HaTorah. Dr. Rona Novick, Dean of the Azrieli poles which support the Aron in its Graduate of Jewish Education and mobility. Many commentaries inquire: As we embrace zman matan Toraseinu, the time in which the Torah was given, Administration at Yeshiva University, If the purpose of the poles was to and Dr. Laya Salomon, Assistant provide a mechanism of portability we recognize that kabalas HaTorah, our acceptance of the Torah, is re- Professor of Education at Azrieli, are for the Aron, then why do they have to both on the cutting edge of Jewish remain embedded in the vessel when experienced in every generation. In our shuls, schools, and homes, we are education, and provide firsthand it is in a state of rest? knowledge of teaching methods in

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Jewish day schools throughout the are the opportunities and challenges The necessity of integrating country, and offer researched-based for teachers (both for children technology into the world of limud approaches to this issue. Rabbi Ezra and adults) and learners? How has HaTorah may be driven by the needs Schwartz, a Rosh Yeshiva at RIETS technology impacted the formal of the generation, but our mission and assistant director of RIETS, classroom setting? What impact have is to discover how these elements of as well as rabbi of the Mount Sinai sites like yutorah.org — which is used human experience can fulfill their Congregation in Washington Heights, on average by 5,000-6,000 people per ultimate purpose in elevating the NY, shares his perspective in teaching day to learn Torah online, without a commitment to and engagement in the “Millennial” generation within the face-to-face interaction with a teacher Torah growth for our generation. walls of the yeshiva and beyond. — had on the way people learn, We asked the authors to specifically both in the classroom and out of the address the relationship between classroom? limud HaTorah and technology. What

TORAH STUDY IN THE DIGITAL AGE

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Medium Matters: The Medium and Message of Torah in the Digital Age

n 1964, just as the television was becoming a fixture of the American home, Marshall Rabbi Dovid Bashevkin IMcLuhan (1911-1980), a renowned Director of Education, NCSY professor and philosopher of communication theory, published a groundbreaking book discussing the effects of different forms of 1 content consumption. McLuhan is the message” future scholars paid Here, the Torah prohibits writing explored the relationship between closer attention to the forms in which the spoken word and speaking the the way content is delivered, for we deliver content, rather than just the written word.2 Underscoring the instance either through print books messages contained therein. Torah’s sensitivity to the importance or visually through movies, and its of the medium, Rabbi Yehudah Lowe effect on the human psyche. He Does the Medium Matter in (1520-1609), known as the Maharal summarized his basic thesis with Jewish Tradition? of Prague, explains the reasoning as his oft-cited idiom, “the medium follows: דע, כי אין ראוי שתהיה התורה שבעל פה is the message.” According to Though McLuhan coined the phrase בכתיבה, מפני שהתורה שבעל פה הם פרטי McLuhan, major changes in society “the medium is the message,” the המצוה ופרושיה. ודבר זה אין קץ וסוף, כי result from the mediums in which underlying concept is a central tenet of הפרטים אין להם קץ. ולא היה דבר שלם אם content is delivered, not necessarily Jewish law and thought. The Talmud היה כותב מקצת בלבד, לכך אין לכתוב כלל :from the messages of such content. (Gittin 60b) records the following התורה שבעל פה חסירה. כי הכתיבה מורה כתיב כתוב לך את הדברים האלה וכתיב כי For instance, he explains, movies על התמימות, שיהיה כאן הכל ביחד, והרי ע”פ הדברים האלה הא כיצד דברים שבכתב changed society not so much from the בתורה שבעל פה אי אפשר, כמו שאמרנו. אי אתה רשאי לאומרן על פה דברים שבעל messages of film but from the medium אבל על פה, הרי כי ענין הפה כך הוא, שאין פה אי אתה רשאי לאומרן בכתב. :of film itself. He writes הכל ביחד. כי כאשר מדבר דבור, ואחר כך ,The movie, by sheer speeding up the One verse (Shemot 34:27) states השני, כבר הלך לו דבור הראשון. ”mechanical, carried us from the world of “Write for yourself the following words sequence and connections into the world and another verse (ibid.) states “For Understand, it is not fitting to write of creative configuration and structure. according to the mouth of these words.” down the oral tradition because the oral The message of the movie medium is that How can these be reconciled (whether the tradition delineates all of the details and of transition from lineal connections to words should be written or spoken)? This explanations of the commandments — configurations. means, that which is written cannot be and such an endeavor is infinite, there recited orally (without the text present), are no bounds to the details. If they His writing, while a little obscure, had and that which is transmitted through were to be written, even just a portion, a pivotal impact on media studies. speech cannot be written down. it would not be complete; therefore, As a result of his adage “the medium

TORAH STUDY IN THE DIGITAL AGE Special Symposium • Shavuot 5776

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 it is better to write nothing at all. For even after our oral traditions were The Media Studies of Rav writing presents issues in their complete committed to writing, the form of Akiva Eiger static form — with everything outlined such writing tried to preserve some together — which would be impossible of the characteristics of its original One champion of the opportunities with the oral law. However, when ideas oral form. So, as rabbinic students are presented in a decidedly written are spoken, inherently the nature of surely familiar, the Mishnah is written tradition was Rav Akiva Eiger (1761- speech is that not everything is present concisely, often in rhyming constructs, 1837). In his introduction to his at once. Once one word is spoken, the allowing its words to be easily responsa, he instructs his children previous word has already dissipated. committed to memory.4 Similarly, the to be sure that they embrace the Tiferes Yisroel, ch. 68 Talmud’s desultory structure mimics opportunities inherent in the printed the original oral dialect in which these medium. “I request of you my beloved The Maharal’s distinction between texts were initially developed.5 child,” he writes to his children of reading and writing is reflected in his manuscripts, “that it should be our figures of speech. When we want Interestingly, there is a debate as to printed on beautiful paper with dark to make sure understanding is static whether the original prohibition to ink and a pleasing font.” Rav Akiva and clear, without ambiguity, we ask write down the oral tradition was Eiger intuitively understood that that everyone should “be on the same completely abrogated or, for those the medium is a crucial part of the page.” Alternatively, when we solicit who do not have trouble committing message. It is not enough to transmit interpretation and engagement we it to memory, it still remains in place. the right message, but the medium we request the listener to “hear us out.” Rabbi Nossan Adler (1741-1800), use to deliver those messages must Aside from the messages conveyed noted German kabbalist and teacher be properly considered as well. As through the written or spoken word, of R. Moses Sofer (Chassam Sofer), Rav Akiva Eiger continues to explain, the Torah demands that we are developed a form of braille language “because in my opinion, the soul is equally sensitive to the medium of to write down his Torah ideas, as he affected and the mind is expanded and transmission. felt his sharp memory excluded him focus is awakened from learning from from the allowance to write down an attractive and elegant book.” His oral traditions.6 Later rabbinic figures, The Ever-Evolving Medium of children took his advice seriously and however, pointed out that the shift Torah somewhat literally. In the first edition in medium from an oral tradition of his responsa, when there was room to a written one was definite and Much of this distinction has been left on the page, his children added deliberate, regardless of one’s memory blurred since the prohibition of beautiful pictures of deer, birds, and prowess.7 The transition from a culture writing the Oral Law was rescinded. trees.8 With the page absent of Rav of orality to the medium of writing, As more and more Jews were unable Eiger’s written message, his children they explained, provided unique to preserve the oral tradition due were still mindful of the opportunities opportunities for the perpetuation of to increased communal instability, that the medium presented. the oral tradition was reluctantly Torah in future generations. allowed to be written.3 Nonetheless,

Images printed in Teshuvot Rabbi Akiva Eiger (Warsaw, 1835)

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Online Torah: Untapped new way in which people engage with used in incredible ways to impart Opportunities within the content. People are no longer divided information. The more technical term Medium among strict lines of producers and for one of the most common methods consumers; nowadays everyone wants used to design web interactivity If the message of the medium to be both. Think about Facebook. is parallax scrolling, which gives provided unique opportunities for Or Twitter. Or Instagram. What websites a three-dimensional the published word, what are the makes them so attractive? It is not immersive feeling. Parallax scrolling opportunities when transmitting just that you can engage with other would allow, for instance, for the Torah with modern technology? people’s content, but you can also background images of your screen to Rav Akiva Eiger concerned himself share your own. You consume other change as you scroll down an article with using the proper font and people’s posts pictures, and articles, you are reading. Imagine reading clear typography — what are while also producing your own. Torah Megillat Esther online and, as you the opportunities contained in online must embrace the “prosumer” scroll down the page, characters the medium of the internet that mentality. Ideas shared best online from the story emerge to act out the we should be considering when allow for user collaboration. The most scenes you are reading. Online Torah, disseminating Torah? I believe there commendable examples of this are without thinking about the medium, are three important opportunities the wealth of user-generated materials just feels like a less organic version that an online medium offers to Torah available on Sefaria, a website that of holding a book; but, if we become development. allows users to translate and create more creative about the possibilities Distribution: On the simplest level, source materials. A slightly more of the medium, engaging with online the internet allows us to reach a wider advanced illustration of the power of Torah can become its own unique audience. The host of social media online collaboration, albeit outside immersive experience. the Torah world, is the website platforms each offers a unique way Some likely dismiss some of the Genius.com, which allows users to to distribute Torah and construct more innovative possibilities provide commentary and history Torah ideas. While the former point that the internet offers for Torah to song lyrics, historical speeches, is obvious, the latter demands more dissemination. Leaving more sensitive and even other users’ self-generated careful attention. It is not enough to issues related to the internet aside, content. Their mantra, “Annotate the upload or email our Torah, but the our overall emphasis on embracing Web,” offers amazing possibilities for different medium of each social media the opportunities of the medium can educators looking to introduce the platform needs to be considered seem for many like an unnecessary rich history of Jewish commentary as well. The medium of Instagram exercise. Rabbi Emanuel Feldman, to otherwise uninterested students. presents different opportunities addressed a similar sentiment, when One need not use the actual Genius than the medium of Twitter and it discussing the dreadful state of Torah platform to demonstrate the power of is important not to overlook those writing. His commendable crusade collaboration — skillfully using the differences. For instance, a Torah for sophisticated Torah writing, as he comments capability of GoogleDocs idea on Instagram needs a visual recounts, was dismissed by many as could allow an educator to present presentation — a picture, a sharp allowing the medium to trump the materials and empower students to design — while ideas successfully message. Naysayers would ask him:9 present their voices, comments, and transmitted on Twitter require concise So what? If it informs and occasionally questions on the ideas. and clever verbal formulations. even uplifts, then who cares if the Much of the Torah world already Interactivity: Although they sound phrasing is inelegant or the words understands the power online similar, collaboration and interactivity inappropriate? What difference does it distribution offers our messages, it is address two different issues related make as long as it does the job? time we paid closer attention to the to online content. A basic example of In response, Rabbi Feldman artfully different mediums. online interactivity is the use of the pointed out, “We don’t wrap our Collaboration: Alvin Toffler, in his hyperlink, by clicking on a certain tefillin in brown paper bags, or bind 1980 book The Third Wave, coined word or image you are sent to another our sifrei Torah with coarse, ugly the term “prosumer” to describe the page. Interactivity, however, can be

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 In response, Rabbi The innovations of the Rambam’s Notes organization of the corpus of Torah, 1. Marshal McLuhan, Understanding Media: Feldman artfully the legal condensation of Rabbi Yosef The Extensions of Man. New York: The New Karo’s Shulchan Aruch and, yes, the American Library (1964). pointed out, “We don’t NCSY Beit Medrash session are all 2. Regarding whether this prohibition is part of one tradition that invites new biblical or rabbinic in origin, see Birkei Yosef, wrap our tefillin in minds of each successive generation Orach Chaim 49:2 and Sheilot U’Teshuvot to interact with Torah in new ways. Chikrei Lev, Mahadura Basra, Orach Chaim, brown paper bags, or 15. Rabbi Yechiel Michel Epstein (1829- bind our sifrei Torah 1908) compared the diverse range 3. See Rambam’s introduction to his Yad of opinions within Judaism’s legal HaChazakah. with coarse, ugly tradition to the harmonies and 4. See Talmud, Megilah 32a, Tosafos ibid. s.v. melodies of a song.11 Each opinion V’hashoneh as well as Tiferes Yisroel, Arachin ropes” — the casing 4:1. adds depth to the symphony of and medium of our our tradition. If the diversity of the 5. For more on orality in the historical messages within Judaism is compared development of the Talmud, see my Torah matters too. teacher, Dr. Yaakov Elman’s “Orality and the to the melodies of a song, perhaps the Redaction of the Babylonian Talmud.” Oral varying mediums can be compared ropes” — the casing and medium of Tradition 14.1 (1999): 52-99. to instruments. Whether it is text, our Torah matters too. Whether it is 6. See Sdei Chemed, Ma’arechet 4, no. 22. speech, pictures, or online platforms, our choice of words or choice of web Rabbi Adler’s student, Rav Moshe Sofer, also each is a new instrument within the had a more limited view of the allowance design — medium matters. ever-evolving orchestra of Torah. to write down the oral law. See his She’ailot The integration of Torah and U’Teshuvot Chassam Sofer, Orach Chaim #208, Five years after Marshal McLuhan technology offers endless possibilities. which prohibits writing down the oral law for published his essay, a television show one’s self-aggrandizement. But the revolution will only be fully debuted that educationally embraced realized when we pay closer attention 7. See Rav Ovadia Yosef’s She’ailot U’Teshuvot the notion that “the medium is the Y’Chave Daat, Vol. 3, Yoreh Deah, #74. See to the opportunities of the medium message.” It was called Sesame Street. also, Rav Tzadok HaKohen’s Machshavat instead of being solely occupied Christopher Cerf, one of the original Charutz 15:6. with the substance of the message. composers on Sesame Street, related 8. I am indebted to Phillip (Pinny) Stieglitz Particularly regarding distribution, that the program was created in for pointing out these pictures. collaboration, and interactivity there response to a basic question: “Why 9. Rabbi Emanuel Feldman, “Tefillin in a is still much unrealized potential does educational television have to Brown Paper Bag,” The Shul Without a Clock, for learners, but thankfully many have no creativity? Or, turned around, pp. 137-141. organizations have already admirably why does creative television have no 10. I am hesitant to mention any specific begun creatively harnessing the power education?”12 The Torah community organizations at the risk of leaving out others of the online medium.10 has begun to answer this question as doing incredible work, though I realize I have already broken this rule by singling out Have these developments changed it relates to the integration of Torah Sefaria. the way people learn Torah? and online mediums. Our collective Those who are not digital natives 11. Arukh Ha-Shulchan, introduction to educational success, however, Choshen Mishpat. particularly ask this question with demands that we continue to explore some understandable measure of new vistas of Torah expression. It’s 12. See Michael Davis’s Street Gang: The Complete History of Sesame Street, p. 206. concern. While the answer to that not enough to listen to the message of question is a resounding yes, it still Torah, we also have to pay attention to does not have to cause alarm for the mediums of Torah expression. those who feel new presentations of Torah compromise the very substance of Torah. Every generation has their own path to access Torah.

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Learning Offline in an Online World

or members of a nation known as “The People of the Book,” living in the Information Rabbi Efrem Goldberg FAge is a dream come true. We Senior Rabbi, Boca Raton Synagogue have unprecedented access to not only trillions of bytes of general information, but to seemingly endless entryways into our sacred Torah through numerous new and expanded we should take full advantage of and been formulated by analysis of stark mediums. be proud when we do. However, the information or knowledge alone. With apps on smartphones, we can Information Age also poses numerous Our sacred mesorah (tradition) has hold libraries of seforim in the palm challenges to our sacred tradition of always placed great emphasis on of our hand. Using YUTorah.org and Torah study. I would like to briefly the accumulation of experiential other audio sites, we can endlessly reference two of them, expand on a knowledge and sensitivities, and stream diverse shiurim from world- third, and offer some suggestions and placed a premium on guidance from famous roshei yeshiva and scholars solutions. those who have amassed the wisdom wherever we are in the world. With of life and serve as loyal conduits the proliferation of Torah newsletters Experiential Knowledge, Not of the wisdom of prior generations. and email subscriptions, we have Just Information A brilliant scholar who is familiar access to complex and sophisticated with vast amounts of Torah but has insights on parsha, holidays, business In another article on a similar subject,1 never been meshameish talmidei ethics, and Jewish law, all in our I referenced a Harvard Business chachamim (i.e., “apprenticed” with mother tongue. Comprehensive Review article, “The Internet Makes Torah scholars) is not qualified to seforim on nearly every topic with You Think You’re Smarter Than You issue opinions deserving of communal extensive footnotes allow us to Are,” and a recent book by David deference. The Talmud Berachos( research nearly any area that may Weinberger called Too Big to Know: 7b) tells us that, “gedola shimusha be of interest. Artscroll and Mesivta Rethinking Knowledge Now That the yoser milimuda,” being mentored by a versions of the Talmud enable us to Facts Aren’t the Facts, Experts Are talmid chacham is even greater than peruse generations of penetrating Everywhere, and the Smartest Person the learning of his Torah. According insights and analysis on each page of in the Room Is the Room, to show the to the beraisa in the sixth chapter of the Talmud, without having to open danger of having endless information Pirkei Avos, one of the 48 ways that more than one book. at our fingertips in the span of a wisdom is acquired is through shimush millisecond. The Information Age chachamim. Theratzon Hashem, the There can be no doubt that the leads to a false sense of confidence and will of the Almighty, on any given Information Age has expanded our to conclusions based on knowledge in issue cannot simply be Googled or access to Torah and the frequency a vacuum, not as part of a system or searched on the Bar Ilan digital library. and ease with which it can be learned. community. Having the opportunities to learn so With the proliferation of daf yomi readily is an amazing blessing that Halacha and hashkafa have never learning online, more people are

TORAH STUDY IN THE DIGITAL AGE Special Symposium • Shavuot 5776

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 learning the daf, but fewer are A Washington Post article entitled Ezra, the Rashbam, and others, is attending daf shiurim in person. “Serious Reading Takes a Hit from that the voice and experience were Online Scanning and Skimming” “not to be repeated.” This was a Even after being written down, study describes the newest research from onetime only event, an exceptional of our sacred Torah She’ba’al Peh, the neuroscientists.4 These neuroscientists and transcendent moment in human Oral Tradition, demands the fusion warn that: “humans seem to be history, never to be replicated. between content and personalities, developing digital brains with new Onkelus, however, translates between exposure to information v’lo yasaf circuits for skimming through not as never repeated, but rather as and participating in a chain of the torrent of information online. , God’s voice never ended transmission and the continuity of a v’lo p’sak This alternative way of reading is or ceased. The Ramban cites a few mesorah community. competing with traditional deep pesukim as evidence that v’lo yasaf There is nothing wrong with listening reading circuitry.” Andrew Dillon, a can mean “never stops.” According to to classes online, reading printouts University of Texas professor who this interpretation, God spoke at Sinai and digests, or even learning studies reading, notes that: “We’re thousands of years ago, and His voice seforim by oneself. Indeed, these are spending so much time touching, and message continue to carry and wonderful and virtuous fulfillments pushing, linking, scroll­ing and echo until today. Which interpretation of learning Torah. They deserve to be jumping through text that when we sit is correct? Has Hashem’s voice lauded, encouraged, and promoted. down with a novel, your daily habits stopped carrying or can it still be However, we must be careful that of jumping, clicking, linking is just heard today? these opportunities for talmud Torah וַ ּיֹאמֶר ה' אֶ ל מֹ ֶ ׁשה עֲלֵה אֵ לַי הָהָרָ ה וֶהְ יֵה ָ ׁשם ingrained in you. We’re in this new complement the experience of וְ אֶ ְנָה ּתלְָך אֶ ת לֻ חֹת הָאֶבֶןוְהַּתֹורָ ה וְהַמִ צְוָ ה era of information behavior, and we’re sitting with a teacher, developing a אֲ ֶ ׁשר ּכָתַ בְ ִ יּת לְ הֹורֹתָ ם. beginning to see the consequences of relationship with a rebbe, and being that.” Hashem said to Moshe, “Ascend to Me part of a mesorah community, and that Torah learning has always been about these impersonal methods of learning to the mountain and be there, and I much more than just exposure to never replace them. shall give you the stone tablets and the information. It aspires to leave one teaching and the commandment that I with the feeling that they have been have written, to teach them.” Attention and Concentration in the presence of the Almighty. Shemos 24:12 Deficit Rabbi Jonathan Sacks writes, “In Commentators are bothered by the prayer we find God by speaking; It is likely not coincidental that among seemingly superfluous phrase in in study we find God in listening.”5 the most popular classes on YUTorah Hashem’s invitation to Moshe. After Hearing His messages and feeling His are the “10 Minute Halacha” and “5 Moshe is directed to ascend the influence, however, are predicated Minute Halacha” series. Not only mountain, it surely was unnecessary on our capacity to pay attention and are the speakers and their topics for Moshe to also be directed “veheyei concentrate. excellent, but the length is just right sham,” and “be there.” Obviously, once Moshe ascends the mountain he will אֶ ת-הַ דְבָרִ ים הָאֵ ּלֶ ה ִד ֶרב ה' אֶל-ּכָל-קְהַ לְכֶ ם for a generation that struggles to .necessarily be there ָהָר ב מִּתֹוְךהָאֵׁש הֶעָ נָן וְהָעֲרָ פֶל קֹול ּגָדֹול וְ לֹא concentrate for lengthy periods of יָסָף וַּיִכְּתְבֵם עַל-ׁשְ נֵי לֻ חֹתאֲבָ נִים וַּיִּתְ נֵם אֵ לָ י. time. Veheyei sham, be there, means be These words Hashem spoke to your Technology and the internet have in the present. Don’t be distracted, assembly on the mountain out of the fire, unintentionally waged war on our interrupted or unfocused. Hashem is the cloud, and the thick darkness, with a attention span. The new reality is telling Moshe that He does not want great voice, and it went on no more. And posing a great challenge to teachers to compete for attention, even for He wrote them on two tablets of stone, and educators across the spectrum, the most noble of distractions, such and gave them to me. from public school2 to the Chareidi as caring for the Jewish people. “Put Devarim 5:19 community,3 which recently held them aside when you are with Me, and its first conference to address the The simple meaning of the words be with Me.” v’lo yasaf, as explained by the Ibn problem of concentration in yeshivas. Perhaps the definition ofv’lo yasaf is

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 ּכִי אִ ם ְתֹורַת בה', חֶפְ צֹו;ּובְתֹורָ תֹו יֶהְ ּגֶה, יֹומָ ם .ultimately up to us. If we are distracted that is not necessarily a good thing וָ לָ יְ לָ ה . ,and unfocused while we learn Torah Rashi, in the beginning of Parshas God’s voice and message cannot Bechukosai, quotes Chazal who say He desires the Torah of Hashem and in resonate deeply or in a lasting way. that “Im b’chukosai teleichu,” if you his Torah he meditates day and night. But if, like Moshe, v’heyei sham, we walk in my statutes, means “shetihiyu Tehillim 1:2 are fully present and paying attention, ameilim baTorah,” you should toil to Rashi notes: we can continue to hear His voice and learn Torah. Similarly, the Gemara בתחילה היא נקראת תורת השם ומשלמדה .heed His message וגרסה היא נקראת תורתו. :Berachos 63b, teaches Preserving the ability to be In the beginning it is the Torah of אמר ריש לקיש ... אין דברי תורה מתקיימין fully present demands not only Hashem, but after he toils in it, it אלא במי שממית עצמו עליה. disconnecting at times from Reish Lakish said: … words of Torah becomes his Torah. technology, but also maintaining and only sustain with those who kill Rashi, Kiddushin 32b strengthening our ability to connect themselves over it. through traditional learning. Reading There is a superficial encounter with books and patiently studying full The Gemara inMegilla 6b, states: Torah in which we passively hear a nice idea or even read a meaningful אמר ר' יצחק אם יאמר לך אדם יגעתי ולא texts that are more than sound bites ,thought. Such learning is valuable מצאתי אל תאמן לא יגעתי ומצאתי אל תאמן are instrumental to maintaining our but likely fleeting and probably not יגעתי ומצאתי תאמן. attention span. Reward your children for reading and set goals for yourself, R’ Yitzchok said: “If someone tells you transformative. We haven’t worked not just on Shabbos when technology I labored [in Torah study] but did not for it and so it remains Hashem’s. is not an option, but throughout the find it (i.e. I was not successful), do not However, when we toil and struggle week as well. believe him. If he tells you, I have not and exert great effort to understand labored in Torah study, yet I did find and to review Torah, we acquire it. Acquiring Torah Only Through it, do not believe him. If he says I have We have paid for it with our time, Toil and Diligence toiled and I have found it, believe him.” our energy and our effort. It becomes Toraso — our Torah, part of who we Perhaps the most insidious impact are. TheTaz (Orach Chaim 47:1) of the Information Age on Torah In the Information Age, it is easier learning is how easy it has made it. summarizes well the attitude of our rabbis to Torah study: than ever to learn Hashem’s Torah, No longer does acquiring Torah but it is becoming increasingly more difficult and unusual to find the שהתורה אינה מתקיימת אלא במי שממית knowledge require great effort and resolve and tenacity to acquire Torah עצמו עליה דהיינו שעוסק בפלפול ומשא ומתן exertion. Previously, one had to , with the ameilus, effort, andyegiah של תורה כמ"ש על בחקותי תלכו ע"מ שתהיו ;physically make their way to a shiur toil, it requires. Our generation has עמלים בתורה משא"כ באותם שלומדים ,now one can listen while driving become accustomed to knowledge ד"ת מתוך עונג ואינם יגעים בה אין התורה exercising, shopping or cooking. I and information that come מתקיימת אצלם. vividly remember struggling to make my way through the Gemara often The Torah is retained only by those comfortably and easily. To satisfy our trying to understand each word or that kill themselves over it, by toiling curiosity or complete a research paper, phrase based on context or the insight in it diligently and with great intensity, we need not make our way to the card of a commentary or by looking it up as our rabbis said, “shetihiyu ameilim catalogue at the library and proceed painstakingly in the Jastrow dictionary. baTorah,” you should toil to learn Torah. to find the book and look it up. We Today, Artscroll and Mesivta serve as Those who study Torah casually — can speak to our smartphone, which crutches, spoon-feeding not only the amid comfort and without toil — will spits back thousands of results in the explanation of all of Shas, but walking not retain it. blink of an eye. If we, or our children, the student through Tosafos with ease. Clearly, effort, toil, and diligence are struggle to understand a subject, there Technology and information have prerequisites to authentic Torah study, are countless websites with tutorials made Torah study easier and have but why? and educational videos to make it removed much of the struggle, but simple to understand.

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 These advances are wonderful, and comes from machshir, or to kasher. mediums for Torah learning that will embracing them undeniably enriches Just like we kasher a pot by purging remain superficial, fleeting and in the our lives. But while the modern Age of it of the foreign tastes that have been domain of Hashem. If we want Torah Information places a premium on the absorbed in it, so too Torah study study to expand not only in its breadth result and not the process, the pursuit has the power to kasher us and purge but also in its depth, we must cultivate of Torah demands an emphasis on foreign ideas and experiences that within our children and ourselves the educational method, not just have previously been absorbed. This is the strength to toil in Torah and acquiring the knowledge. accomplished just through the process appreciate the satisfaction of making it At the completion of a significant of diligent study, even if we fail to our own. ultimately retain what we learned. portion of learning, in the Hadran we The capacity and will to toil are recite: Perhaps this is why the beracha we necessary ingredients for creativity .make is la’asok b’divrei Torah, to be and authenticity in Torah learning אנו עמלים והם עמלים. אנו עמלים ומקבלים occupied with Torah study and not Creativity and authenticity are the שכר והם עמלים ואינם מקבלים שכר. , to learn and catalysts for finding joy in Torah We toil and they toil — we toil and lilmod divrei Torah comprehend Torah. When it comes to learning not just for those aspiring to receive reward while they toil and do not Torah study, the process and the effort be scholars, but for all of those seeking receive reward. are critical. to be uplifted and inspired by the The Chafetz Chaim famously While the term “edutainment” was encounter. explains (Chafetz Chaim Al Hatorah, first coined by Robert Heyman in Toil and effort are integral to learning Bechukosai) that in all other disciplines and activities, the result 1973 while producing documentaries itself. Every Jew should have a taste is what matters. If you struggled to for the National Geographic Society, it of genuine scholarship and have the solve the math equation but came up has become the standard not only for language and the tools to be an insider with the wrong answer, the effort was teachers in school, but for educators to learning, even though few will go a failure. In great contradistinction, of every age. Our overexposure to on to be outstanding scholars. If you however, when it comes to Torah, technology and multimedia has use secondary Torah resources, you though we care passionately about a rewired our brains, and makes it can learn about Torah, but you can’t positive result and comprehension difficult to learn without being be a student of Torah. Only through of the subject, even if it is unattained, stimulated and entertained in the effort and exertion is learning turned the effort and exertion in its pursuit process. We satisfy this new paradigm into an encounter with Hashem. with PowerPoint presentations, were not wasted time. They were Artscroll/Mesivta/YUTorah are smartboards, and fancy source sheets. transformative and impactful wonderful resources for people who These are all wonderful tools to help nonetheless. otherwise wouldn’t have access to communicate and learn Torah, but the information, for those using it as Theberaisa in Pirkei Avos tells us that they must not replace the traditional a gateway, or for those with limited when a person learns Torah for its method of effort and toil. time who are looking to enhance their own sake, machsharto lihiyos tzadik, it prepares one to be righteous. Rav If, in the Information Age, we lose the learning. However, younger students, ability and the will to toil in study, we who are developing their skills to Chaim Volozhener in his Ruach Chaim will have unprecedented access and read and analyze Jewish texts, should 6:1, explains that the word machsharto embrace the struggle rather than looking for spoon-fed solutions. Even If, in the Information Age, we lose the ability those who are no longer students (in the classical sense) should consider and the will to toil in study, we will have dedicating some of their learning time unprecedented access and mediums for Torah towards developing skills and learning with greater toil. learning that will remain superficial, fleeting Certainly a community seeking and in the domain of Hashem. to grow should create scholars-in-

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 residence programs, speaker series, Conclusion Notes and diverse classes. But it must never 1 Efrem Goldberg, “Technology — Playing neglect venues and opportunities for In some ways, the Information Age with Fire,” Klal Perspectives (Fall, 2015): 34:46, traditional textual study in chavrusa is the golden age of Torah learning. available at: http://klalperspectives.org/rabbi- efrem-goldberg-2. or small groups. Building a serious Our communities have been greatly and vibrant beis medrash must be enriched by the myriad of new learning 2 Matt Richtel, “Technology is Changing a priority for our communities. opportunities and unprecedented access How Students Learn, Teachers Say,” The New In addition to classes that have York Times, Nov. 1, 2012, available at: http:// to Torah study. Those who are taking www.nytimes.com/2012/11/01/education/ attractive source sheets that cull advantage of listening to classes online, technology-is-changing-how-students-learn- from diverse places, communities reading Torah newsletters, and studying teachers-say.html. and their teachers should encourage Gemara in any language or with any tool 3 Moshe Weissberg, “The First Charedi and facilitate textual study with should be commended and celebrated Gathering for Issues of Attention and greater reading comprehension, for their commitment to Talmud Torah. Concentration” (Hebrew), B’Chadrei improving vocabulary, and building If only more people would follow their Charedim, May 7, 2016, available at: http:// www.bhol.co.il/ArticlePrint.aspx?id=101324. analytical skills. Additionally, consider example and access the unprecedented becoming a Dirshu site and giving opportunities to learn. However, to 4 Michael S. Rosenwald, “Serious Reading monthly tests on text based materials remain part of the mesorah community, Takes a Hit from Online Scanning and with rewards and incentives that will Skimming,” Washington Post, April 6, 2014, to preserve our capacity for focusing available at: http://wpo.st/mfBa1. motivate people to review diligently attention, and to experience the 5 R. Jonathan Sacks, introduction to Ten Days, and find the satisfaction that can only satisfaction and authenticity of genuine come from toiling in Torah study. Ten Ways: Paths to the Divine Presence (2007), Torah study, we should challenge available at: http://www.rabbisacks.org/ten- ourselves and our communities to days-ten-ways-paths-to-the-divine-presence/. be vigilant to preserve the traditional modes and methods as well.

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14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Teaching and Learning in the Digital Age

e each carry a picture of school in our head. Children of the 1930’s, Rona Novick, PhD 40’sW or 50’s probably picture a room Dean, Azrieli Graduate School of Jewish Education with similar-aged students seated in desks neatly in rows, a teacher And Administration directing the learning. Those schooled in the 60’s—80’s more likely have broader visions of the “classroom,” Laya Salomon, EdD which may include modular furniture Assistant Professor, Azrieli Graduate School of and perhaps creative lessons and Jewish Education And Administration student projects. Students learning at the turn of the millennium would likely describe classrooms as being well-equipped with various forms of to the same forces and approaches learning, changing forever the role of technology, including computers and that impact secular education. This memorization and reliance on oral smartboards. article will focus on one such force: skills in scholarship. technology, and the ways in which It is natural to believe that technology For today’s learners, both children it impacts Jewish education in the is radically rewriting education, and adults, technology is ever-present overlapping spheres of context, text, drastically altering the teaching and in their lives. They engage with learner, and teacher, creating both learning we engage in. In fact, teaching technology in the doctor’s office, in challenges and opportunities for and schools have undergone multiple the supermarket, in their cars and Jewish education. significant changes over history, with their home appliances, and in and none of the above snapshots of their conversations with family and the “typical” learning environment The Context friends via cell phone or email. A 2013 would be an accurate representation report found that 44% of cell phone of teaching and learning in a colonial Educational revolutions significantly users have slept with their phone so American classroom, or an ancient predate the advent of technology. that they didn’t miss a notification Greek seminar. Jewish teaching Before the introduction of the written (Hepburn, 2013). This highlights and learning has also undergone word, learning and scholarship how connected we are to our devices monumental changes, from the demanded significant verbal and social media. To expect that approach in the days of the Gemara, memorization. Even after written learners would leave technology to the European cheder, to modern language was introduced, it was behind when they enter the classroom yeshivot. Although Jewish learning generations before the invention of would be absurd. The issue, therefore, is steeped in tradition, it is subject the printing press again revolutionized is not whether technology will play

TORAH STUDY IN THE DIGITAL AGE Special Symposium • Shavuot 5776

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 a role in learning, but rather which investing significant resources to make that on-screen reading correlates with technology(ies) will apply and what Judaica-related materials available information overload and distraction, role will they play. digitally. Beyond allowing learners to and decreases in in-depth processing On the one hand, the context obtain materials, technology provides (Wieczorek, et al., 2014). additional access to individuals who of omnipresent technology may To date, the research has focused might otherwise struggle with the text create great comfort in applying largely on considerations of reading in its original presentation. Physical technology to learning. As we discuss comprehension, attention, and other attributes of text can be manipulated the impact of technology on text, cognitive phenomenon. Jewish by changing fonts, or color coding below, great advantages become learning aims to engage us affectively and highlighting segments. While apparent. However, given the rapid and spiritually as well. More all these changes were possible with rate with which new technologies sophisticated research is needed to the “old” technology of scissors and are introduced, teachers and learners explore how reading via technology markers, their digital iterations can may be constantly challenged to adapt feels and inspires. Our image and be accomplished with such ease that to new devices, applications, and experience of a scholar’s beit medrash learners and teachers can readily methods. This is a process that will be lined with sefarim, and our drive personalize the texts they study. easier for some than others (Goode, to acquire and learn from sefarim, 2010; Heemskerk, ten Dam, Volman, This ability to alter text is no small certainly biases us toward supposing & Admiraal, 2009). issue, given that Talmud, a text that others will feel the same way. In that is the subject of study in battei fact, Rashi comments on the Mishna The Text midrash worldwide, is an example of in Pirkei Avot, kenei l’cha chaver, that “unfriendly” text. Text is considered the word chaver, or friend, should be Text has always been central in unfriendly when it places extensive understood as sefer, since books are Jewish learning. In ancient times, demands on the reader, failing to the best companions. Will current with no mass printing available, follow accepted rules of structure and future generations of learners the transmission of the holy Text and language. Interestingly, a page see computer-learned texts as their was accomplished through verbal, of Talmud has been compared to an companions? Will they hold the same communal means (e.g. Hakhel, internet page, with central material reverence for their Kindles, e-readers, weekly reading of the Torah). surrounded by tangential distractions and virtual text collections as earlier Even as the printed word allowed pulling at one’s attention. As Jonathan generations held for sefarim? codification of the Oral traditions Rosen writes “. . . when I look at a and distribution of texts, their use page of Talmud and see all those texts The Learner of ancient languages and archaic tucked intimately and intrusively onto grammatical constructions resulted in the same page, . . . I do think of the Nicholas Carr, in his landmark book limited access for “ordinary” learners. interrupting, jumbled culture of the The Shallows, argued that technology As a result, in order to allow learners Internet.” (Rosen, 2000) is changing how our brains process to access text, a great deal of time Research over the past decades has information. In the past, Carr explains, and effort needed to be invested in explored the benefits and challenges we were scuba divers, interested and developing language skills. of reading online as compared to able to dive deeply into complex Technology can greatly increase on paper. The hypertext potential areas. Now, however, we have become a learner’s access to text, through of online reading “fosters a flexible jet skiers, skimming the surface. translation programs or open-source pattern of discovery which promotes Research on the introduction of archives (Sefaria.org, for example). greater cognitive effort on the “older” technologies such as television Text previously available to scholars part of readers, who must develop had already documented decreases in and in archives can be found with frameworks based on personally children’s attention and imaginative a few clicks on the internet. At the selected paths” (Uso-Juan & Ruiz- skills (Taylor, 2012). Psychologists turn of the millennium, universities, Madrid, 2002). These benefits are, worry about further declines, as with archives, and other sources were however, balanced against findings the internet, “distraction is the norm, consistent attention is impossible,

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 imagination is unnecessary, and with which new technologies are memory is inhibited” (Taylor, 2012). introduced, presents a challenge for Jewish law obligates honoring one’s Another concern in this age of learners, and to an even larger degree, teachers. The Gemara,Kiddushin connectivity is the lack of self- for teachers. 33a, notes that while one must honor all of one’s teachers, one awareness regarding one’s own must show greater honor toward attainment of knowledge. It appears The Teacher one’s primary teacher (rebbe that with internet availability, the muvhak). Traditionally, the teacher- difference between what people think The internet age challenges us to student relationship was formed they know and what they actually reconsider the very nature and definition of teaching. What can we inside the classroom or the study know is often blurred. In a series of hall (beit midrash). However, since studies at Yale University, participants teach when a world of information is available to students without the the proliferation of Jewish books who had access to internet searches (sefarim), a number of halachic repeatedly reported having acquired teacher’s interference? What do students need to learn when apps, authorities have entertained a more knowledge than they actually broader definition of a teacher did (Fisher, Goddu, & Kiel, websites, and Google searches provide all the needed information? With that extends beyond the walls of 2015). This false sense of knowledge the beit midrash. For example, R. this challenge comes an opportunity attainment surprised the researchers Yaakov Etlinger, Binyan Tziyon to envision knowledge attainment and highlights the need to assess no. 83, notes that nowadays, in a much deeper way. With such learners’ attainment of knowledge that when most of knowledge comes ready access to content, teaching is core to any discipline, but that may from sefarim, the laws relating to can become more about guiding be even more critical when learning is a rebbe muvhak do not apply. In a via online modalities. students in manipulating content, similar vein, R. Yehonatan Woliner, thinking critically about it, and Margenita Tava no. 35, writes The impact of technology in this exercising discernment of available area may not be completely negative. that we must honor the authors data. The ability to reflect, extract, of sefarim that we learn from as if There is some evidence that frequent and criticize — traits characteristic they were our teachers. Both of use of internet search engines, while of true learners and scholars — can these authorities do not require the decreasing the memory of details, become the student’s natural manner teacher and the student to have a increases memory for how to locate of demonstrating understanding. In live interaction in order to establish information. Additionally, it may be this new reality, teachers are actually a teacher-student relationship. that as our brains are required to retain more important than ever, notes Dr. fewer facts, they may be developing Michael Patrick Lynch, professor Torah To Go Editors greater higher-order processing of philosophy at the University of skills, such as contemplation, critical Connecticut. It is flesh-and-blood without skillful use by competent and thinking, and problem solving teachers alone who can guide students creative educators, technology will fail (Taylor, 2012). These higher-order in thinking critically and evaluating learners. As Christensen, Johnson & skills are particularly relevant for web-accessed information. Jewish learning, which has never Horn (2012) argue, computers have considered simple memorization as It is not a new challenge that teachers not yet altered the standard means in the end-goal of study. must master both the content which education is delivered. area they teach and the pedagogy Teachers cannot be expected to That today’s learners are, to a large that allows that content to be integrate technology in ways that degree, technologically comfortable communicated to learners. In the improve learning without proper and competent, presents enormous current environment, teachers must preparation. Simply demonstrating opportunities for enriched learning also develop comfort with, and skill a technological tool is insufficient facilitated by technological advances. in, the application of technology. (Muilenburg & Berge, 2015); rather Current concerns regarding Educational initiatives and funding technology integration is a complex technology transience (Muilenburg often focus on providing technology skill and process in which teachers & Berge, 2015), that is, the rapidity (Bennett & Oliver, 2011). But

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 will need on-going support. Such so that they will want to become close to References support may be afforded through him. built-in professional development and The Students’ Obligation pg. 51 Fisher, M., Goddu, M.K., & Keil, F.C. (2015). “Searching for Explanations: How the Internet preparation time in public schools. Teachers who integrate technology Inflates Estimate of Internal Knowledge.” In Jewish day schools, where time Journal of Experimental Psychology, 144(3) is always in short supply and Jewish certainly create a bridge to their 674-687. students’ world. studies teachers are often tasked Goode, J. (2010). Mind the gap: The digital with creating their own curricular dimension of college access. The Journal materials, this can present a challenge. Conclusion of Higher Education, 81(5), 538-618. Heemskerk, I., ten Dam, G, Volman, M, & There are Jewish studies teachers Technology has changed, and who are rising to the challenge. Admiraal, W. (2009). Gender inclusiveness will no doubt continue to change, in educational technology and learning Azrieli students and alumni often how we learn and how we teach. It experiences of girls and boys. Journal of share with us their innovative use will challenge us, even as it opens Research on Technology in Education, 41(3), of blogs, simulations, 3D printers, worlds of knowledge and resources. 253-276. classroom clickers, and other tools to It is clear that 21st century Jewish Hepburn, A. Infographic 2013 Mobile engage their students and deepen the learners benefit from wedding their Growth Statistics, Digitaluzz. Retrieved from http://www.digitalbuzzblog.com/ learning. Such innovations not only traditional text skills with competence connect students to their learning, infographic-2013-mobile-growth- in newer fields such as computer statistics/ but narrow the gap between teacher annotation and search engines. As we Lynch, M.P. (April 24, 2016). Teaching in the and student — technically and consider Jewish education and Jewish technologically, a generation apart. time of Google. The Chronicle of Higher learners in this time of technological Education. Retrieved from http://chronicle. The Piaseczna Rebbe, Rabbi advancement, parents and educators com/article/Teaching-in-the-Time-of- Kalonymus Shapira (2011), an can focus on the challenges. Or we Google/236180 educator, scholar, and Chassidic can work to develop a generation Muilenburg, L. Y., & Berge, Z.L. (2015). Rebbe, in his work Chovat of sophisticated consumers and Revisting teacher Preparation: Responding Hatalmidim, cites the Gemara responsible users of technology who to technology transience in the educational setting.The Quarterly Review of (Shabbat 30b) which records the are masters of their own learning. The Distance Education, 16(2), 93-105. practice of Rabbah, who would begin words of the Piaseczna Rebbe are both relevant and timeless: Rosen, J (2000) The Talmud and the Internet: his shiur with a comment to make his A Journey between Worlds. New York: Picador, .10 העיקר הוא להכניס בלבו דעה זו, שידע שהוא, students laugh. The Shechinah rests only on those who are happy and :Shapira, K. K. (2011). Chovas HaTalmidim הנער בעצמו הוא עיקר המחנך, לא קטן ונער :The Students’ Obligation. Jerusalem הוא, רק נצר מטע ד' בכרם ישראל הוא, ועליו Rabbah creates this happiness in his .Feldheim Publishers הטיל ד' חוב זה לגדל ולחנך נצר זה, את עצמו :learners (Uso-Juan, E., & Ruiz-Madrid, M. N., (2009 לעץ גדול עץ החיים ולעשותו לעבד ד' צדיק את המילתא דבדיחותא אמר מקודם כדי study Reading printed versus online texts. A וגדול בתורה. שיהיו בשמחה כי אין השכינה שורה אלא .The most important thing is to teach of EFL learners’ strategic reading behavior מתוך שמחה ... ולדורנו מרמזת הגמרא עוד International Journal of English Studies, 9(2), .them that they are their own educators. 59-79,169-170 איזה דרך להרב והמלמד, שכדי לרפא את פצע ,They are not small children; rather ההתרחקות שנעשה בין התלמיד להמלמד, ,they are the seedlings that Hashem has Wieczorek, A. M., Klyszejko, Z., Sarzynska צריך המלמד להשתדל לקנות את לב התלמיד J., Szostek, A., chmiel, K, Soluch, T., planted in the vineyard of Klal Yisrael, & Brzezicka, A. (2014). Mode of text ולשוב לקרבהו אליו. This Gemara is also offering a hint to and they alone bear the responsibility presentation and its influence on reading the educators of our generation. In order for their development into towering atzei efficiency: Scrolling versus pagination. Studia to bridge the chasm that has opened chayim, trees of life — righteous and Psychologica, 56(4), 309-321. between our children and their teachers, deeply learned servants of Hashem. it is incumbent upon the teacher to make The Students’ Obligation pg. 35 an effort to win the hearts of his students

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Online Learning and Talmud Torah

ithout a doubt, the proliferation of technology has had Rabbi Ezra Y. Schwartz aW profound impact on our lives. Rosh Yeshiva, RIETS, Assistant Director of RIETS Virtually every aspect of life has been changed by the spread of technology. Rabbi, Mount Sinai Jewish Center, We vacation differently now than Washington Heights, NY we did merely 15 years ago, and we obtain information more rapidly and share it with a wider audience than Of course technology is extremely way Torah is currently being studied we did in the not too distant past. broad, and to properly discuss its and taught. We can and do communicate with impact on (Torah talmud Torah In assessing the impact of technology geographically distant friends and study), one would have to chart on the teaching of Torah, we must not acquaintances in a way that would technology in all of its forms. Such a ignore the potential shortcomings of have been unimaginable just a short discussion would certainly include the this relatively new media. Even so, I time ago. Technology has left virtually easy availability of some of the most am convinced that the positives far no aspect of our lives unchanged, unsavory materials that the internet outweigh the negatives. The more and unsurprisingly, the way we study provides, and the consequent damage I teach, the more I grow convinced Torah and disseminate our learning both psychologically and spiritually that hindsight will judge technology has similarly changed. that may come from this exposure. as an overall advancement and Some rightfully shy away from using There are some who are uneasy enhancement of Torah. Technology technology to teach Torah out of with the changes to the way Torah is has already exponentially increased concern that exposure to technology studied and taught. Their traditional both the quality and quantity of may lead to dangerous places. Others mindset views the changes brought by talmud Torah. I personally have have taken a different approach. The technology — the study on a screen talmidim (students) in far corners of internet is a reality that we must or with an iPad or laptop rather than the world, talmidim whom I am never live with and not one that can be a traditional Gemara — as negative. likely to meet in person. A person can combated. The struggle for purity They note how the traditional search any of a wide array of websites would exist whether or not Torah methods of study produced exemplary and locate thousands of shiurim on is placed online. Yeshiva University talmidei chachamim, and there is no any given topic. He or she can be has supported the latter approach reason to change that which works. exposed to diverse teachers who and consequently, a robust online Moreover, they contend that new present a multiplicity of perspectives. home for Torah was created. In this methods of study and teaching are There are large numbers of women vein, our focus will therefore not be likely to dilute the intensity, reduce in particular who otherwise would on whether or not YUTorah.org and the subtlety, and shallow the depths not be exposed to high level shiurim similar websites should exist, but on of the yam haTalmud (the sea of and are now studying the depths the impact that this sort of online Talmud). of halacha because of YUTorah. audio and video learning has on the

TORAH STUDY IN THE DIGITAL AGE Special Symposium • Shavuot 5776

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Additionally, beginners who may lack to a greater sense of distraction from even the basic facility to navigate a the task at hand. We are all so worried text, any text, in any language, may still about the email that just arrived or become proficient in intricate areas of the ping we heard from our Facebook halacha and philosophy. Students with account that we do not completely learning disabilities, who are unable focus on the text in front of us or even to process ordinary written texts, can the person sitting next to us. This grow into lomdim (advanced learners) point is noted by Meiri in explaining based on technologically enhanced why it is so important for the student methods of transmission. to face the teacher: ויהיה נותן עיניו ולבו לשמוע דברי הרב ולא Of course, it is our responsibility יהיו עיניו ולבו תרים ומשוטטים הנה והנה. to highlight a few of the challenges presented to us in dealing with online One should direct one’s eyes and learning. We need to recognize where attention to listen to the words of the online learning falls short of the ideal teacher. One’s eyes should not be roaming set forth by Chazal and learn how to here and there. compensate for these shortfalls. Meiri notes that directly facing one’s Too often, because of technology, teacher helps avoid distraction. live teachers are exchanged for virtual Listening online, even when one is In describing Matan Torah, the ones. Students may decide to skip not multitasking, clearly provides verse (Shemot 20:15) states: class since the material is available greater opportunity for distraction. In online. Chazal (Horiyos 12a and this respect, talmud Torah presented Eruvin 13b) speak glowingly of the online falls short of the ideal וְכָל הָעָ םרֹאִים אֶת הַ ּקֹוֹלת וְאֶ ת הַ ּלַפִידִ ם וְאֵת קֹול הַ שֹפָר וְאֶת הָהָ ר עָ ֵׁשן וַ ּיַרְ א הָעָ ם face-to-face interaction between mentioned by Chazal. וַ ּיָנֻעּו וַ ּיַעַמְדּו מֵרָ חֹק. teacher and student: The whole nation saw the thunder Moreover, due to technology, halachic questions are answered not אמר להו רב משרשיא לבריה כי בעיתו מיעל and the lightning and the sound of the through direct conversation with a ומיגמרי קמי רבייכו גרסו מתניתא ועלו לקמי .shofar and the mountain smoking rav or posek, but through the sources רבייכו וכי יתביתו קמיה חזו לפומיה דכתיב The nation saw and they trembled provided by the Googler Rov. The והיו עיניך רואות את מוריך. .and stood from afar How is it possible to see the sounds R. Mesharshiya said to his son: when sometimes unfortunate consequence of the thunder? R. Chaim Tzanzer, you want to study before your teachers, of this is that nuances of difference Divrei Chaim to Yitro suggests that first prepare the teachings of the Mishna between the case at hand and the the reason why we normally can’t and then go to your teachers and when case discussed in a particular shiur, or see sounds is because there are you sit, make sure you can see [the found in a particular online source, too many other sensations we are teacher’s] mouth, as it states, your eyes may go unnoticed. Additionally, the feeling at the same time; we are should see your teachers. vast amount of information available distracted. At Matan Torah, the Too often our desire as rebbeim and online allows one to find a source that Jewish people reached the level will confirm whatever position he or teachers to post shiurim online and of a prophet who is able to block she is inclined to. This confirmation to meet the mandate of he’emidu everything else out and actually bias will undoubtedly lead to deciding talmidim harbeh, raise forth for hear the sounds with the clarity every issue leniently ( ) even yourself many students (Avos 1:1), lekula as if actually seeing it. From this when kula is not warranted. perspective, Matan Torah serves comes at the cost of detracting from as the paradigm of distraction-free the face-to-face interaction that Furthermore, the personal learning. Chazal so clearly favor. relationship that should bond teacher and student, rabbi and congregant, or Torah To Go Editors Furthermore, there is no doubt that the influence of technology has led even two peers grappling together to properly decipher a text can be lost.

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 This phenomenon is not unique to acquiring the skill of how to read even Torah. Interpersonal collaboration has that which does not interest him or The Scope of Online Torah decreased in all areas of life. However, her. It allowed for understanding the On any given month on the it is of particular concern with respect quote in its correct context. Although Marcos and Adina Katz to Torah. Arriving at the ultimate no one can deny the benefits of YUTorah.org website there are: truth of dvar Hashem necessitates give easy access to sources, nonetheless, • 140,000 visits to learn Torah, and take, reworking and reformulating something is lost. It is important over a third on the go with of an idea, to come to its correct to educate students to find a quote mobile devices, to choose understanding. On the positive side, quickly, but then to spend the time from over 115,000 shiurim however, the ready availability of to completely read the source in its and 10,000 articles from over halachic information online enables entirety, understand its context, and 2,000 teachers and authors; a questioner to approach a rav or decipher its true meaning. • Visitors from 128 countries posek armed with greater research and There is another dimension of around the world, from 6 information. The depth of engagement technology’s impact on talmud Torah continents; with the sources and the genuine that is worthy of our attention. The • 1,500 shiurim and articles exchange of ideas can only lead to a question we are dealing with is as uploaded by over 500 genuine improvement in the quality of much about technology as it is about volunteers; the psak issued. the type of information that we digest. • Shiurim being uploaded The advent of technology has also Because of technology, more and from multiple YU campuses, meant that the pure study of text, the more audio and video information is high schools, Yeshivot and reading of material from beginning to processed. Even the written material Seminaries, and synagogues end, is in too short supply. People can available online is often significantly from across North America easily search for the quote they need different from the written material and Israel. and the passage they want to cite. found in books. The written word as The painstaking effort of deciphering found in books and journals (popular explosion of information, to a certain an entire text, including the “boring literature such as magazines are clearly extent, equalizes all sources, but in parts,” is too rarely embarked upon. in a different category) is most often reality they are not all equal. Technology has made finding sources carefully thought out. More often all too easy. On the positive side, than not, the written word in books When comparing the written word source sheets are much easier for can be pregnant with meaning and as found in books with the oral word teachers to put together and have convey subtlety and nuance in a way found in online shiurim, the contrast a far more appealing look to them. that is generally absent from the is even more extreme. Of course, the The old-fashioned method of cutting spoken venue. Even the written word spoken word can also be profoundly with scissors and pasting with scotch online is very often not as precise and expressive and laden with content. tape is fortunately no longer needed. well-thought-out as the written word In theory, the variations of tone can However, from the perspective of in books. Hence it can be somewhat make the spoken word even more the learner, something is lost. The troubling when online sources expressive than the written word. As experience of plowing through are cited in research and scholarly Maharsha on the aforementioned material, even just reading through a works. There is no real way to assess Gemara in Horiyos notes, the ideal large segment of text before arriving at if the online source is a scholarly, method of Torah study, sitting in front the sought after source, is now in short well-thought-out exposition or a of one’s teacher, allows one to pick supply. The older system helped in simple stream of consciousness. The up on facial gestures and subtle cues

Find more shiurim and articles from Rabbi Ezra Schwartz at http://www.yutorah.org/Rabbi-Ezra-Schwartz

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 that can convey much information. or inside jokes to become insensitive, Inappropriate comments were never Audio and video shiurim found online it also helps disseminate them. In acceptable, even if they were at times fall miles short of the precision and previous times, a local shiur given in uttered. In our global world we must subtlety presented in written Torah one’s shul or classroom may have been be even more careful, since they can form. They do not allow the student genuinely local. Today, however, when be all the more damaging. to pick up on the subtleties of gesture Torah is spread to the far corners Despite all the challenges that that are found in direct face-to-face of the world, the possibility exists technology presents, our approach transmission and which can transmit for insensitive remarks to be spread must in no way lead towards a Luddite so much meaning. far beyond the confines of the local philosophy. Technology’s impact classroom and thereby hurt others This is just the tip of the iceberg. on Talmud Torah is already and will and potentially cause a massive chilul Online shiurim almost always contain continue to be overall very positive Hashem. The admonition of Chazal, off-the-cuff remarks, irrelevant and will ultimately prove to be a great chachamim hizaharu bidivreichem — comments and unnecessary verbiage. force in harbatzas haTorah. Let us not scholars, be careful with your words These are absent from the written make the same mistake as the medieval ( 1:11), must be conscientiously word and most often they are not of Avos monks who opposed the printing heeded. Teachers and rebbeim particular consequence. However, press. With all of the shortcomings and must formulate ideas with proper occasionally there is a stray remark all the areas of potential concern, we nuance and subtlety and articulate found in an online shiur that may be must not lose sight of the incredible them clearly so that there can be no insensitive to others or downright potential of technology to enhance misunderstanding on the part of the hurtful. An insensitive comment may limud hatorah. Our challenge is to find students. They must be concerned be due to the speaker struggling for the right balance where technology with mistakes in the interpretation of the right way to express an idea and doesn’t replace traditional models halacha as the simple understanding misspeaking, or it may be the function of learning, but rather enhances and of the Mishna implies, or mistakes in of an inside comment that is totally complements them. By doing so, ideology as the Rambam in appropriate for the live audience Peirush we can see technology as our tool in haMishna to that Mishna notes. but insensitive to the broader online fulfilling the Messianic notion ofki However, there must also be an audience. Furthermore, the spread of malah ha’aretz de’ah es Hashem, the awareness that the audience to whom online learning not only creates new land will be filled with knowledge of one is speaking extends far beyond contexts for off-the-cuff comments God (Yeshayahu 11:9). the confines of one’s local classroom.

Our challenge is to find the right balance where technology doesn’t replace traditional models of learning, but rather enhances and complements them.

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Something and Nothing

n the first day of Shavuos, we read the description of Matan Torah where Hashem Rabbi Hershel Reichman Ospeaks to the entire nation of Bnei Rosh Yeshiva, RIETS Yisrael and tells them of the Aseres Hadibros, the Ten Commandments. Compiled by Rabbi Tani Prero Rashi explains that the Ten Commandments include the entire Torah. The Jewish people accepted a body. Motion is foreign to Him. why we think God is hidden. At Har the whole Torah at Har Sinai, even He is everywhere. Targum Onkelos Sinai, Hashem removed the blindfolds though they only heard the Ten translates vayered not as motion, but that stop the human spirit from seeing Commandments. The rest of the as a revelation, v’isgeli. According to Him. God let Himself be perceived. Torah was given to them during their the Targum, the Almighty appeared at This is what the Targum means 40 years in the desert. By accepting Sinai. What does this mean? — v’isgeli — God revealed Himself. the Ten Commandments, Bnei Yisrael essentially accepted the entire Torah. Chassidus teaches a basic rule of the Inspiration from Above and spiritual world about the interplay Shem Mishmuel, Yisro 5671, cites the Below between man and God. In the human Gemara, Shabbos 86b, that records experience, we oscillate between a dispute as to the exact date of the In truth, the world is filled with God’s perception and revelation of Hashem. giving of the Torah. All opinions glory — M’lo chol ha’aretz k’vodo Surprisingly, Hashem does not control agree, however, that Hashem gave (Yeshayahu 6:3). Hashem is found this. Rather it is controlled by people. the Torah to the Jewish people on everywhere. But there is a barrier in He would reveal Himself, but we are the day of Shabbos. We mention our perception of Him. We don’t see the ones who don the blindfolds. The in our Shabbos prayers that Moshe Him everywhere. Our perception is prophet said, “Avonoseichem hayu received the luchos on Shabbos. weak. If a blind person is in a room mavdilim beineichem u’vein Elokeichem Apparently this was an important part with beautiful paintings, he won’t — your sins separate you from your of Matan Torah. Why was the Torah see them because his perception is Lord” (Yeshayahu 59:2). Our own supposed to be given on Shabbos? limited. A person who can see but failings prevent us from seeing the is wearing a blindfold won’t be able The verse (Shemos 19:20) tells us glory of Hashem. He would allow to see either. Hashem’s presence is that Hashem came down (vayered) Himself to be seen if only we would everywhere. We should be able to on Har Sinai to teach the Ten remove our masks. see it because we are spiritual beings. Commandments. Vayered can’t be But there is something blocking our This human influence on the spiritual taken literally. God doesn’t have sensitivity to this perception. This is world is called isarusa d’l’tata, the movement from below. Human In the human experience, we oscillate between beings create the beginning of the movement. Then Hashem responds perception and revelation of Hashem. with an isarusa d’l’eila, a movement Surprisingly, Hashem does not control this. from above. This is like two spouses who had a Rather it is controlled by people. He would fight. One of them will have to make the first move toward reconciliation, reveal Himself, but we are the ones who don either the husband or the wife. the blindfolds. According to Chassidus, in our

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 relationship with Hashem, we deep eitza b’lev ish, a spiritual wisdom, discuss divrei chol, sports, business, the people have to make that first waiting to be tapped. This is where and recreation. It is a day dedicated to move. In halacha, the effectiveness the isarusa d’l’tata comes in. You prayer and study of Torah. It is a day of teshuva also begins from our crack open the passage for those deep when families come together. It is a side, from below. The Midrash Shir( waters, and Hashem will widen that beautiful, holy day. 5:2) describes this crack for you, giving you access to a Hashirim Rabbah The day of Shabbos itself supports as if Hashem says to us: Open for me whole world of spirituality. the isarusa d’l’tata. Even this the tiniest crack in your iron armor, As a rebbe in a yeshiva, I see an movement from below has a secret which is blinding you and blocking amazing amount of spirituality guiding hand from above. Hashem you from me, and I will widen this sitting in the Jewish soul. We should gives us the day of Shabbos, a special crack to be as wide as the grand not write off people as impossible day to rest from the wearisome, stale entrance to a huge hall. People must to reach. Mayim amukim, eitza b’lev atmosphere of the six days of the make that first move, then Hashem ish. The underground water is a week. We can find our refuge and true responds with much more than what tremendous reservoir below the selves on the holy day of Shabbos. people can do themselves. The isarusa surface. Once you crack that surface, It gives us the ability to open up is the first move. It makes the d’l’tata it is revealed. Each person himself and make the first move toward the first crack in the wall that separates has the ability to uncover his latent Almighty. us from our Father in Heaven. After spirituality. We must believe that we we make the first move, Hashem will The day comes with so much are able to do this. make the rest of the wall crumble. revelation and holiness. The Jew I have seen people make such great begins the process with isarusa מַ יִם עֲ מֻ ִים ּקעֵצָה בְלֶב אִ יׁש וְאִ יׁש ְ ּתבּונָה changes in their lives. They did not d’l’tata and Hashem continues יִדְ ֶל ָ ּנה. discover something new. The power to with isarusa d’l’eila. Shabbos is the day Deep waters are the thoughts of man’s change and grow already exists deep of Matan Torah, because Shabbos is heart and a wise man will draw them inside of us. The ability to connect the day on which we are ready to make out. to our Creator is a latent ability the first move toward Hashem. On Mishlei 20:5 within us. Isarusa d’l’tata is the first Shabbos we connect to Him — and Chovos Halevavos, in his introduction, step required to evoke the isarusa that’s why He connects to us. explains that underground there is a d’l’eila when Hashem comes down in lot of water, which can nurture many response to us. Yesh and Ayin, To Be or Not people as well as animals and plants. To Be? The only problem is that it’s not easily Shabbos: The Best Day accessible. We have to dig deep to to Access Your Spiritual Shem Mishmuel explains a great find it. Many people have a feeling that Reservoir concept, the problem of yesh and ayin, they don’t have a spiritual capability. existence and nonexistence. The This is a mistake. The human being The best day of the week to open question is, do I really exist, am I real, has an amazingly deep reservoir of our spiritual reservoir is Shabbos. or is the only true existence Hashem? spirituality. Even if it is covered, it is Shabbos is a day dedicated completely After all, what am I in contrast to still there under the surface. This is to God. We completely abandon Him? Shem Mishmuel explains like an underground well, waiting to our weekday focus and burdens. the Chassidic understanding of the be tapped to release its voluminous On Shabbos we don’t discuss our philosophical issue of man’s worth in waters. In the human soul there is a financial needs and plans. We don’t the shadow of God.

Find more shiurim and articles from Rabbi Hershel Reichman at http://www.yutorah.org/Rabbi-Hershel-Reichman

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Is Adam something, yesh, or nothing, Yesh and Ayin in Our Avodas world a place of spirituality. We have ayin? Chassidus, and Torah in Hashem tremendous power to achieve, and we general, take a dialectical approach to have great responsibility that comes address this issue. On the one hand, In Chassidus, there are two ways that with the power. man is great. People are like angels, we serve Hashem. One way is by There is a different way of serving sometimes even greater than angels. being a yesh, being something with Hashem, as ayin. The thought The whole world is created for people. tremendous spiritual energy. We have process of ayin is somewhat different. The heavens, sun, moon, and stars great worth. We must serve Hashem I will let Hashem take over, I am were all created for man to be able with our powers and strengths. On too weak. If I try too much it is to serve God. God spent six days the other hand, there is a service of audacious. I will give myself to preparing a gorgeous hotel that we call the Almighty through bitul hayesh, by the Master of the Universe and let earth. People are great, so Hashem being an ayin, a nothing, and losing Him take me wherever He wants. wanted the world to be great for them. yourself in the vastness of Hashem’s This is the mida of Avraham ohavi, People are the goal and crown of all of infinite being. When we lose ourselves who said “I am nothing but dust.” creation. in Him, He then takes us as ayin. This is also the mida of Moshe, This is a very high level of service of On the other hand, our importance who said v’nachnu ma. This was Hashem. This is the level of Avraham, fades when contrasted with the also the mida of David Hamelech, who said (Bereishis 18:27) anochi Creator of it all. When faced with who said ani tola’as v’lo ish, “I am afar va’eifer, “I am nothing but God, man seems to be practically [insignificant as a] worm.” (Tehillim dust.” Hashem calls Avraham ohavi, worthless. As David wrote in 22:7)” Hashem shelters me and my beloved (Yeshayahu 41:8). Tehillim 8, “What is man that you protects me. Moshe Rabbeinu also said (Shemos pay attention to him?” Our planet 16:7) v’nachnu ma, “Who are This is how Hashem treated Bnei Earth is not even a speck in the Aharon and I, we are nothing,” Yisrael when He took us out of universe. The stars appear to us as just part of God’s reality, which is Mitzrayim. Hashem told us before He mere specks of light in the skies, everything in this world. According gave us the Torah: but we know how big they really to Chassidus, this is a higher level of אַ ּתֶם רְ אִיתֶ ם אֲ ֶ ׁשר עָשִיתִ י לְמִ צְרָ יִם וָאֶשָ א are. Someone standing on a planet serving Hashem. אֶתְ כֶם עַ ל ּכַנְפֵ י נְׁשָרִ ים וָאָבִא אֶתְ כֶם אֵ לָ י. in another galaxy would barely see our sun, and certainly would never All of us live this dialectic. We You saw what I did in Egypt, I carried see Earth. The Milky Way itself is a know we have to do great things you on the wings of eagles and I brought relatively small galaxy compared to to observe Torah and mitzvos. We you to Me. others. Our sun is a relatively small have to use our skills and abilities Shemos 19:4 star, and our planet is relatively small to achieve greatness. We must face Hashem took Bnei Yisrael on clouds in comparison to the rest of the solar challenges and overcome them. We of glory to carry them to Sinai to system. On our planet, we humans are yesh. We have an identity; we have receive the Torah. Still today, we are are smaller than the oceans and the responsibility to use our power. We riding on His wings. We are nothing, mountains, the elephants, whales and must be active, get up and conquer the like little children clinging on to trees and many other beings. When world for God’s sake and the Torah’s our mother’s bosom, as the verse in compared to Hashem’s vastness and sake and to make this world a better Tehillim (131:2) says, k’gamul alei infinity, we are truly nothing. place. Each person has his unique imo. Like a baby who completely responsibility that he must contribute On the one hand, Adam and Chava identifies and clings to his mother, to the world. This is all a function are direct creations of God and we cling to Hashem, our father and of yesh. We are more than anything the whole world is created to serve mother. From this perspective, the else God created. Vatchasreihu me’at them. On the other hand, they are nothingness of a human being is his me’elokim, we are just a little lower meaningless and infinitesimal. greatness because it means he has a than God (Tehillim 8:6). He charged complete connection with Hashem. us to make this world a better place. We must help the poor, make the

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 We are each involved in this paradox the Torah in its fullest sense, he must own abilities. He cannot say I have between yesh and ayin. We are make himself like a desert. A desert limited skills or abilities. Mayim powerful and yet we are helpless, we has nothing, no trees nor flowers. A amukim eitza b’lev ish. We don’t know are mature adults and at the same person who wants to gain Torah must the extent of our abilities. I am always time helpless babies. We confront this not be interested in a fat bank account, surprised as a teacher to see how paradox all the time. There are things not interested in luxuries. He is like many students become great in Torah. that we should do, and there are things a desert, which doesn’t even have Their abilities lie untapped under the that are beyond our ability to control. rain. There’s nothing there but sand surface. Once tapped they gush forth We live with this paradox all the and dust. Hashem gave it to us and like fountains of water. These are the time. We have to work to get our jobs gave us power to explain and develop abilities planted deep within every done, and we must be willing to step it. As special and great as we are, to Jewish person back to let Hashem finish the work receive Hashem’s special incredible Today in Israel we see Jewish children sometimes. We need to be humble at Torah, we must understand still that gushing with Torah. Children age 7 times. a person is nothing. Moshe was the or 8 know whole sforim of chumash by most humble of all people. This is why heart, and mishnayos too. It is mayim he was zoche to Torah. Humble people Torah and Yesh and Ayin amukim eitza b’lev ish. Now this are the greatest Torah scholars, and potential is being tapped in front of the greatest of the Jews. Within Torah as well there is a struggle our very eyes. between the yesh and ayin, between My Rav Moshe Feinstein zt”l rebbe At the same time, we must realize that the me and the not me. Hashem was so humble. My Rav rebbe muvhak we are dust at the feet of our Torah gave us the Torah, and gave us the Yosef Dov Soloveitchik zt”l was also teachers. It is important to let the ability to study and understand it. exceedingly humble. These two great Torah teacher take you on his wings He even gave us the power to make giants always had time to answer even up to the Torah. It is important to be decisions about Torah, the power to the most elementary questions of a humble and not a baal gaavah. The implement the Torah. This starts with young student. They made themselves Torah does not like haughtiness. Like the talmid chacham who interprets like a midbar. They were able to say “I water, the Torah goes down to the Torah lishma as his mind sees it. It is as don’t know. I spent 75 years studying lowest point. Torah seeks those who if He says, “My dear Jewish children, Torah, I’m a genius and I still say I are humble. take the Torah and use it. It is yours.” don’t know.” This is the greatness The Gemara says Torah dilei, the of gedolei Yisrael. They know the secret We Jews are privileged to have Torah of a talmid chacham is his own of being like a desert and of losing received the Torah from God. We (Kiddushin 32b). This is why he can oneself in the vastness of the Torah. received this lesson of being at the forgive his kavod (honor) as a talmid The Torah is the daas of Hashem, same time both something and chacham. He is a partner in Torah expressed in this way. A person must nothing, isarusa d’l’tata, our actions with Hashem Himself. The oral Torah make his ego null and void to truly when we act as a yesh, and isarusa was given to the scholars of Israel to merit Torah knowledge. d’l’eila, Hashem’s actions, and we interpret and to try to understand are ayin. God responds to us from We don’t learn the Torah with what God meant. The Gemara says Infinity to take away the mask that we close up personal interest. We must that that Hashem said “nitzchuni ourselves have put over our own eyes. banai — My children defeated me,” approach it with the question: What when the rabbis overruled a heavenly is Hashem teaching me? We lose Let us hope and pray that on Shavuos, voice. “Now that My children have ourselves in His values, goals and we study, learn, live and receive the made a decision about halacha, I have teachings. Torah. May we be zoche to know when to understand as My children have we are something and when we are explained,” concedes Hashem. Conclusion nothing, how to be humble and great at the same time! On other hand, the midrash Someone who wants to be a great ( 1:7) says that if Bamidbar Rabbah student in Torah must recognize his someone wants to merit receiving

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Shavuot: The God-Given and the Man-Made

ometimes we can find the big ideas in small details. One such detail is that Shavuot is Rabbi Moshe Schapiro Snot assigned a specific calendar day Reference Librarian, Mendel Gottesman Library, by the Torah. Its calendrical date in Sivan is not determined by when Yeshiva University Rosh Chodesh Sivan is declared, but simply by counting 50 days from the the festivals. Shabbat and mo’ed are אֹתָםמִקְרָאֵ יקֹדֶׁש אֵ ּלֶה הֵם מֹועֲדָ י: ג ׁשֵ ׁשֶ ת ,second night of Pesach. Therefore not equivalent and, at least on the יָמִים ֹהּתֵעָשֶ מְ הלָאכָ ּובַ ּיֹום הַ שְבִ יעִ י ׁשַ ַ בת (the Talmud (Rosh HaShanah 6b .surface, appear to be unconnected ׁשַ בָתֹון מִקְרָ אקֹדֶ ׁש ּכָל מְ לָאכָ ה לֹא תַעֲ שֹּו ׁשַ ָ בת notes that if both Nisan and Iyyar Why should the violation of a festival הִ וא לַ ה’ ְ ב כֹלמֹוׁשְ בֹתֵ יכֶ ם: are 29 days long, Shavuot will fall on the seventh of the month of Sivan. Hashem spoke to Moshe, saying: Speak interfere in any way with a person’s If both are 30 days, Shavuot will fall to the Children of Israel and say to them: observance of Shabbat? on the fifth, and if one month is 29 Hashem’s appointed festivals — that and the other 30, Shavuot will fall on The Talmud Beitzah( 17a) articulates you are to designate as holy convocations a fundamental distinction between the sixth (as it does according to our — these are My appointed festivals. For current calendar). Shavuot’s unfixed Shabbat and the yamim tovim. six days, labor may be done, and the Shabbat is “mikdesha ve-kayyama” — date is not merely a calendrical quirk, seventh is a day of complete rest, a holy however, but a function of a big idea: “sanctified and confirmed,” meaning it convocation. You shall not do any work. is a reality set by God. Mankind does the essence of the holiday of Shavuot It is a Sabbath for Hashem in all your as the day when we received both the not determine when Shabbat falls out. dwelling places. However, yom tov is dependent on us. Torah she-be-ketav (Written Torah) Vayikra 23:1-3 and the Torah she-be-al peh (Oral The beit din determines and declares Torah). Rashi asks why Shabbat appears here when Rosh Chodesh is (kiddush in conjunction with the Parashat Ha- ha-chodesh), thereby establishing and he answers: when yom tov will fall that month. Shabbat and Mo’ed Mo’adot Even today, our current, fixed] ללמדך שכל המחלל את המועדות מעלין calendar represents the formalization עליו כאלו חלל את השבתות וכל המקיים את At the end of Parashat Emor, there is of the process]. kiddush beit din המועדות מעלין עליו כאלו קיים את השבתות. a special section known as Parashat This distinction expresses itself in Ha-Mo’adot (Megilah 30b), which Anyone who violates the festivals, we the liturgy. The middle blessing of introduces the cycle of the festivals consider it as if he violated the Sabbath, the Shemoneh Esrei for Shabbat of the year. Before discussing and anyone who upholds the festivals, we ends with the words “mekadesh the festivals, however, the Torah consider it as if he upheld the Sabbath. begins with a short review of the ha-Shabbat” — “He who sanctifies Rashi’s answer is perplexing. The commandment to observe Shabbat: the Sabbath” — because it is God punishment for the violation of alone who establishes the Sabbath. Shabbat is far more severe than the However, on yom tov we conclude א וַיְדַ ֵר בה’ אֶ ל המׁשֶ ּלֵ אמֹר: ב ַד ֵ בר אֶ ל ְ בנֵ י -punishment for violating any of the blessing “mekadesh Yisrael ve-ha יִשְ ֹרָאֵ ל וְאָמַרְּתָ אֲ לֵהֶםמֹועֲדֵי ה’ אֲׁשֶרּתִקְרְ אּו

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 zemanim” — “He who sanctifies Israel too the Torah she-be-ketav was given mold the sanctity of Shabbat, much and the festivals” — because it is to Klal Yisrael by Hashem in fixed the same way in which the Oral through Israel that the festivals come form, and we cannot change one Torah draws its significance from and to be sanctified. TheOhr Ha-Chaim single letter or verse. However, just interprets the Written Torah. (Vayikra 23:2) points out that the as yom tov depends upon the Jewish We may understand Rav Kook’s terse opening verses of people’s input — namely, that it is Parashat Ha-Mo’adot comments in light of a fascinating hint at this distinction. Regarding only through an act of beit din that observation by Rav Samson Raphael Shabbat, the Torah says, “Hashem’s the yamim tovim take effect — so too Hirsch (commentary to Vayikra 23:3): appointed festivals, that you are to Hashem gave to Klal Yisrael a second designate as holy convocations — Torah — the Torah she-be-al peh, The commandment of the Sabbath is these are My appointed festivals.” The which allows for, requires, and indeed mentioned repeatedly in the Torah, each Torah repeats “these are My appointed only attains its purpose through time with reference to a different aspect festivals” to emphasize that it is God human input and endeavor.1 Each of Jewish life, of which the Sabbath is the alone who establishes the Sabbath, generation’s Torah sages must debate principal foundation…the Sabbath is and we cannot choose to make the and discuss, decide, interpret, and the starting point and the climax of all day of rest on any other day. However, formulate new laws, understandings, the holy days; the Sabbath is their basis after speaking about Shabbat and and concepts that become an and should find its realization in them. before listing off each individual yom intrinsic part of the Torah itself. This The Torah speaks about Shabbat in tov, the Torah repeats: “These are analogy also leads us to an important many contexts, each with a different the appointed festivals of Hashem, conclusion about the relationship emphasis. Leaving aside Shavuot, the holy convocations which you between Shabbat and yom tov. Just as which will be addressed at greater shall designate in their appropriate the Written Torah serves as the source length in the next section, we can time” (23:4), to emphasize that it and basis of the Oral Torah, and the quickly illustrate Rav Hirsch’s assertion. is Klal Yisrael who establishes the Oral Torah interprets and applies the Shabbat’s most fundamental message, festivals. laws of the Written Torah, so, too, found in both the second chapter of the Sabbath is the origin and source Bereshit and the Ten Commandments The Shabbat/Yom Tov of the yamim tovim, and they in turn (Shemot 20:11), that God is the Analogy to Torah develop the themes of the Sabbath Creator and King of the universe, itself. When we proclaim, in the is highlighted on Rosh HaShanah. Rav Avraham Yitzchak Ha-Kohen kiddush for Friday night, that Shabbat Shabbat as a sign of the covenant Kook, in his commentary to the is yom techilah le-mikra’ei kodesh — the between Hashem and Klal Yisrael siddur (Olat Reiyah, Kiddush Leil first of the holy convocations — we (Shemot 31:12-18) is reflected on Shabbat), draws a fascinating analogy do not mean merely that it appears in Yom Kippur, a day that celebrates the between Shabbat and yom tov on the beginning of the text of Parashat unique, intimate relationship between the one hand, and the Torah on the Ha-Mo’adot. Rather, we mean that God and the Jewish people. Shabbat other. Just as Shabbat is established the mo’adot draw their holiness from is connected to the idea of faith in by God, fixed and unchangeable, so Shabbat and in turn develop and God’s role as provider and protector

One who violates yom tov is cutting short the impact of Shabbat, denigrating its spiritual message and rendering it irrelevant and impotent. In that sense the yom tov violator is violating the Sabbath itself.

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 in the context of the story of the this connection needs explication focuses on the aspect of Shabbat that Manna (Shemot 16), and the holiday as Matan Torah is not explicitly relates to Matan Torah. of Sukkot underscores this theme. mentioned in the Torah with regard As faithful bearers of the tradition, Finally, Shabbat is associated with the to either Shabbat or Shavuot. There we believe that the Torah that was events of the Exodus (Devarim 5:15), is no direct scriptural evidence that given on that Shabbat-Shavuot many and underscores the themes of human the Torah was given on Shabbat, and thousands of years ago was a two-part freedom and compassion(Shemot yet the Talmud (Shabbat 86b) makes Torah comprised of the Written Torah 23:12), which are central to the this an axiom: “And everyone agrees and the Oral Torah.3 Incorporating celebration of Pesach. Shabbat that on Shabbat, the Torah was given Rav Kook’s analogy that Shabbat is encompasses many different themes to Israel.” Chazal formulated the text likened to Torah she-be-ketav and yom and motifs, each of which should of the liturgy for Shabbat morning tov to Torah she-be-al peh, two further inform our weekly experience of the to stress the connection between the fascinating points emerge. First, while Sabbath. However, it is impossible to Sabbath and the giving of the Torah: Shabbat is fundamentally sanctified by God, just as the complete text of יִשמַ ח מ ֶ ׁשה בְ מַ ְ ּתנַת חֶ לְ קֹו. ּכִי עֶבֶ ד נֶאֱמָ ן give each theme its due every week ,the Written Torah was given by God קָרָאתָ ּלֹו. ּכְלִ יל ִ ּת תפְאֶרֶ בְ ראׁשֹו נָתַ ָ.ּת בְעָמְ דֹו ,when there are so many competing there is also an aspect of Shabbat that לְפָ נֶיָך עַל הַר סִ ינַי. ּו ְ ׁש נֵילֻחֹות אֲבָ נִים הֹורִ יד equally important ideas. While the reflects the human input associated בְ יָדֹו. וְכָ תּוב בָהֶ ם ׁשְמִירַ ת ׁשַבָ ת. holidays themselves are also multihued and complex, they each emphasize a Moshe rejoiced in the gift of his portion; with Torah she-be-al peh. Rav Yosef particular aspect of the Sabbath. that you called him a faithful servant. Dov Soloveitchik (Shiurim Le-Zecher The relationship between the festivals You placed a crown of splendor upon his Abba Mari z”l, v.2 Kiddush Ke- and the Sabbath, understood through head when he stood before You on Mount Mekadesh Ha-Shabbat) writes that the the analogy to the Written and Oral Sinai. He brought down two stone tablets fact that Shabbat was included with Torah, sheds light on Rashi’s startling in his hand, on which was inscribed the the rest of the festivals in Parashat assertion in Vayikra 23 that one who observance of the Sabbath. Ha-Mo’adot means, not only that violates the festivals is considered in Similarly, in the Written Torah, violation of the Sabbath. The yamim Shavuot is called “the Festival of the A number of reasons are given as to tovim serve to deepen and expand the Harvest” (Shemot 23:16) and “the why Megillat Rut is read on Shavuot. lessons and messages of the Sabbath Festival of Weeks” (Shemot 34:22 just as the Oral Torah deepens and One suggestion (see R. Yehuda Leib and Devarim 16:10), but no mention Maimon’s Chagim UMoadim pp. expands the laws and principles of is made of Shavuot as a celebration the Written Torah. If one rejects the 271-272) is that Megillat Rut is a of the giving of the Torah. Of course, symbol of the Oral Tradition. While Oral Torah, he renders the Written a simple calculation based on the the Torah (Devarim 23:4) prohibits Torah a “dead” document, one that chronological information given in Moabites from marrying into the cannot be applied to ever-changing the nineteenth chapter of Shemot, Jewish people, our rabbis (Yevamot circumstances and cannot be relevant which introduces the revelation at 77a) teach us that this is only true of to the complexities of real life. So Sinai, puts the date of Matan Torah Moabite men, not Moabite women. too, one who violates yom tov is approximately around Shavuot. But By reading the megillah on Shavuot, including the last few verses, that cutting short the impact of Shabbat, ultimately, it is only through the Oral state explicitly that King David was denigrating its spiritual message and Tradition, stated clearly in the Talmud rendering it irrelevant and impotent. a product of the marriage of Boaz (Pesachim 68b), that we know that and Rut, we are affirming our belief In that sense the yom tov violator is Shavuot is “the day upon which the violating the Sabbath itself. in the Oral Tradition. The Oral Torah was given.” Once again, the Tradition that allowed Boaz to marry Sages fixed this association in the Rut, against the simple meaning of Shabbat and Shavuot liturgy, in which Shavuot is called the text, is an equal partner with zeman Matan Toratenu.2 Just as each of the Torah text and both were given The holiday of Shavuot also addresses the other holidays comes to emphasize together at Matan Torah. a particular theme of Shabbat, a different feature of Shabbat, Shavuot Torah To Go Editors namely, Matan Torah. However,

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 the festivals draw their sanctity from does not directly relate to when Rosh attaining ascending spiritual goals. Shabbat, but that Shabbat itself can be Chodesh Sivan is declared. Shavuot The message that we must take with likened to the sanctity of the festivals. is always 50 days from the second us from the yom tov of Shavuot is that The mitzvah of kiddush on Shabbat, night of Pesach. Its observance is fixed we have been given great gifts and we based on the verse “Zachor et yom ha- like the Sabbath; its calendar day in must make them even greater. It is the Shabbat le-kadesho” — “Remember Sivan is incidental. Like most festivals, permission and challenge to do so that the Sabbath day to sanctify it” — Shavuot does depend in an indirect, is the greatest gift of all. instructs us that by making kiddush removed sense upon the beit din’s Notes on Friday night we are not merely determination of the month of Nisan acknowledging the sanctity of the and the holiday of Pesach, but it is 1. Obviously, the Oral Torah is God-given, just as, ultimately, the yamim tovim only exist Sabbath, but superimposing an also a fixed day like the Sabbath. R. because of God’s commandment, but both additional layer of holiness onto Zaks speculates that this dual aspect are determined and controlled by human the God-given Sabbath. Ramban of Shavuot corresponds to the fact involvement. (Shemot 20:8) compares making that both the Written and Oral Torah 2. See Magen Avraham in his opening kiddush on Shabbat to the act of beit were given on Shavuot and, therefore, comments to Orach Chaim 494, who questions din in sanctifying the new moon or the holiday’s sanctity reflects both why we refer to Shavuot as zeman Matan the Yovel year. It is for this reason, for elements: the God-given and the man- Toratenu in the liturgy, since in our fixed instance, that the Talmud (Pesachim made. calendar Shavuot always falls on the sixth of Sivan, but the halakhah follows the opinion 105b) conceptualizes kiddush and in Shabbat 86b that the Torah was given on havdalah as “bringing in the day” and The Greatest Gift the seventh of Sivan. R. Yosef Dov Ha-Levi “bringing out the day” respectively, Soloveitchik (Beit Ha-Levi, Yitro) suggests a because while the beginning and end The holiday of Shavuot celebrates the profound answer. The Talmud Shabbat( 87a) of Shabbat are ostensibly simply a explains that the rabbi who says that the Torah giving of the Torah, which comprises was given on the seventh of Sivan maintains function of when it gets dark, there both the God-given Written Torah that it should have been given on the sixth, but is an aspect of the Sabbath’s sanctity and man-developed Oral Torah. As that Moshe added an extra day of preparation that we create and dissolve through such, it exhibits two forms of sanctity: of his own accord and Hashem subsequently kiddush and havdalah.4 one God-given and Shabbat-like and concurred. In essence, we celebrate Shavuot on the sixth of Sivan, the day when the power The holiday of Shavuot also contains the other man-made and yom tov- of Torah she-be-al peh was confirmed by God within it these two forms of sanctity: like. Rav Yaakov Moshe Charlap (Mei in the hands of the Jewish people. While the the God-given and the man-made. R. Marom, Terumah 66) utilizes the official day of Matan Torah may have been the seventh, the confirmation of the power of Mordechai Yehudah Leib Zaks (Milei God-given/man-made dichotomy to instruct us on how to better ourselves. Torah was already accomplished on the sixth de-Mordechai, Ve-Zot Ha-Berachah) by God’s acquiescence to Moshe’s addition, observes that while Shavuot is a yom The world was created by Hashem; and so we can confidently refer to it aszeman tov and therefore can be considered to its laws of nature set at the time of Matan Toratenu. creation by God’s will, but humanity be established by the beit din, unlike 3. See the beginning of Rambam’s Shabbat which is a fact of the creation was commanded to “fill the earth introduction to his Perush Ha-Mishnah. and subdue it” (Bereshit 1:28). as God established it, Shavuot can 4. See Rav Herschel Schachter, Ginat Egoz also be seen from the perspective of a This exhortation is a challenge to 4, who fine-tunes the distinction between Shabbat-like, God-given day. We began develop the physical world, but more beit din’s power to create the fundamental with the observation that Shavuot can importantly to perfect it spiritually. We sanctity of the yamim tovim and the power of individuals to superimpose sanctity fall either on the fifth, sixth or seventh must respect and protect God’s world and God’s Torah, but at the same onto an already existing holy day. We could of the month of Sivan depending on suggest that these two powers may reflect the lengths of the months of Nisan time it is the will of God that we also two aspects of Torah she-be-al peh. The Sages and Iyyar. Usually, a holiday can fall develop and transform them. Similarly, have the power both to create new rules only on two possible days depending we must recognize and appreciate the that are fundamentally rabbinic in nature (gezerot and takkanot), as well as to interpret on when the beit din declares the God-given talents and strengths that we possess, but we must utilize them and formulate preexisting laws that are new moon for that month. However, fundamentally biblical in nature (middot she- Shavuot’s calendrical date in Sivan to perfect ourselves by setting and ha-Torah nidreshet ba-hen).

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 A Shavuot Night Learning Activity LEARNING

Potluck learning is a fun, interactive way for everyone to have a voice in group learning. Each participant Aliza Abrams Konig is able to contribute by bringing Director of Student Life and Jewish Service and teaching sources that they have chosen. Learning, Beren Campus There are two ways for this activity to take place: Rabbi Joshua Flug 1. Decide on a theme and share it Director of Torah Research, YU Center for the with all the group members prior Jewish Future to the group’s gathering to learn together. Each person then prepares one piece of learning; a section of Torah, a passage of Gemara, a story, a quote, or any other idea, and teaches it to the rest of 1) Beit HaLevi, Parashat Yitro the group. The group then discusses the theme in the והנה המלאכים ביקשו שיתנו להם התורה ... ומשה רבינו נצחם .context of the sources that were brought ועיקר הנצחון היה במה שהמלאכים אינם יכולים לקיים מצות שבגוף Decide on a theme and prepare a collection of different .2 ומש”ה בעצרת צריך לקיים המצוה דלכם מה שאין המלאכים יכולים sources relating to the theme. Each person in the group לקיימה ... וזהו הענין שנוהגין בעצרת לאכול מאכל חלב, ועיקר chooses a source (or they can be assigned at random) to הכוונה בזה דביו”ט מצוה לאכול בשר ... ובעצרת אוכלין גם חלב .read privately and then teaches it to the group מקודם כדי לקיים ההבדל והזריזות שיש בין אוכל חלב לבשר והוא הקינוח והדחת הפה כדי לקיים מצוה שבאכילה, ועיין במדרש תהלים For this program, we chose option 2, and have also )מזמור ח( על פסוק מפי עוללים ויונקים יסדת עוז וע”ש שמסדר .included questions to help facilitate the conversation הויכוח של המלאכים על נתינת התורה ולבסוף אמר וז”ל אמר The theme of the learning is Matan Torah. For this broad הקב”ה והלא אתם כשירדתם אצל אברהם אכלתם בשר בחלב ... .theme, we purposely chose different types of sources ותינוק שלהם כשבא מבית הסופר ואמו נותנת לו פת ובשר וחלב This enables participants to interpret the topic however ואומר היום לימדני רבי לא תבשל גדי בחלב אמו ... ומכאן יצא they wish, and then bring in sources that they feel המנהג לאכול חלב כדי להראות הזריזות וההרחקה שבין אכילה זו relate. These sources do not need to be presented in any לאכילת הבשר ולא כמו שעשו המלאכים שאכלו תיכף זה אחר זה. .particular order This activity is a great way to actively participate in The angels requested to receive the Torah … and Moshe learning on Shavuot night or for a family to have a Rabbeinu defeated them (i.e. their claims), and his defeat was meaningful conversation at the yom tov table. based on the fact that angels cannot fulfill commandments Enjoy your learning! that require physical activity. For this reason, on Shavuot, the emphasis is on the physical, the aspects of Judaism that

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 ובודאי שניהם יש להם שכר בשוה ... מי שישן הרבה כדי שיחזק מוחו the angels cannot fulfill … This is the idea behind eating dairy בתורה נותן לו הקב”ה חלקו בתורה כמו אותו שממעט בשינה ומצטער products on Shavuot. On the holidays, there is a mitzvah to עצמו כי הכל הולך אחר המחשבה eat meat … but on Shavuot, we eat dairy products beforehand in order to fulfill the requirements between eating dairy and There are Torah scholars who deprive themselves of sleep and meat — wiping one’s hands and rinsing one’s mouth. The spend a lot of time learning Torah, and there are other Torah midrash states, regarding the dispute between the angels and scholars who get sufficient sleep so that they have enough God about God giving the Torah to humans, that God said to energy and alacrity to properly learn Torah. [This second them: “When you went down to visit Avraham, you ate meat group] can study in one hour what it takes [the first group] two and milk … but even a young child of theirs knows that when hours to study, and they both receive equal reward … one who he comes home from school and his mother gives him meat and sleeps so that he can concentrate on his learning, God gives milk, that he won’t eat it.” … From here developed the practice him the same portion as the one who deprives himself of sleep to eat dairy to show the care and caution between eating milk because everything follows one’s intent. and meat, not like the angels who ate one right after the other.

Questions for Discussion: Questions for Discussion: a) Can we learn more between 1am and 5am on no a) When the angels came down as humans, they failed to sleep or between 3pm and 4pm on a full night’s sleep? If keep the physical aspects of the Torah. Why should we the latter, why do we spend the whole night of Shavuot commemorate such an event? studying? b) Can you think of examples of mitzvot that show the b) Sir James Mackintosh once commented, “The powers importance of the physical aspects of Judaism? of a man’s mind are directly proportioned to the quantity of coffee he drinks.” How do you think R. Segal might 2) Ruth 1:16-17 respond to this comment?

Story about R. Naftali Tzvi Yehuda Berlin (4 וַּתֹאמֶררּות אַל־ּתִ פְּגְעִ י־בִילְעָ זְבְֵךלָ ׁשּוב מֵאַחֲרָ יְִך ּכִי אֶ ל־אֲׁשֶרּתֵ לְכִי אֵ לֵ ְך (the Netziv) ּובַאֲׁשֶר ּתָ לִינִי אָ לִ ין עַ ֵמְך עַ ִיוֵ מאֹלקַ יְִך אֱֹלקָ י: ַאֲׁשֶרב ּתָמּותִי אָ מּות וְׁשָ ם ראֶּקָבֵ ּכֹה יַעֲ ֶ הש ה’ לִי וְ כֹה יֹסִ יף ּכִ י הַ ָ מוֶת יַפְרִ יד ֵ ב ינִיּובֵ ינְֵך: Ruth said: Don’t urge me to abandon you, to turn away from When the Netziv completed his work Ha’amek She’eilah, you. Where you go, I will go and where you sleep, I will sleep. he gathered his students together and held a party. One Your nation is my nation and your God is my God. Where of his students asked: why are you making a party for the you die, I will die and there I will be buried. This is what God completion of a book? The Netziv responded: will do for me and may He do more because only death will This isn’t an ordinary party. Before my bar mitzvah, I wasn’t separate me from you. such a good student. One night, I overheard my parents discussing taking me out of school and sending me to become Questions for Discussion: an apprentice to learn a trade. I immediately ran into the kitchen and pleaded with them to give me another chance at a) This statement of Ruth’s is her acceptance of Judaism. becoming a Torah scholar. If not for that moment, I would have What allusions can you find to some of the foundations of become a tailor or learned some other profession, and I would Judaism? have been a good Jew. Yet after my death, I would have gone up b) How does Ruth’s commitment to Naomi and to Judaism to the Heavenly Court and they would have asked me, “Where impact how we celebrate Shavuot? is the Ha’amek She’eilah?” I wouldn’t have known what they were talking about. However, that moment changed everything 3) R. David HaLevi Segal, Taz, Even HaEzer 25:1 and this party is a celebration of that moment.

שיש ת”ח מנדדין שינה מעיניהם ועוסקים בתורה הרבה ויש ת”ח שישינים הרבה כדי שיהיה להם כח החזק וזריזות לב לעסוק בתורה ובאמת יכול ללמוד בשעה אחת מה שזה מצטער ועוסק בשני שעות

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Questions for Discussion: a) What does this story teach us about achieving our potential? b) For those of us who are not as brilliant as the Netziv, how do we know if we are achieving our potential?

5) Pesachim 68b

רב יוסף ביומא דעצרתא אמר עבדי לי עגלא תלתא אמר אי לא האי יומא דקא גרים כמה יוסף איכא בשוקא. On Shavuot, Rav Yosef would say, “Prepare for me a fattened calf ... if not for this day, I would just be another Yosef in the marketplace.”

Questions for Discussion: a) Even if Rav Yosef were just an “ordinary Joe,” wouldn’t it still be worthwhile to celebrate the giving of the Torah? What do you think Rav Yosef meant by highlighting his personal connection to the giving of the Torah? The future is b) Rav Yosef was known for his humility (Sotah 49b). Does Rav Yosef’s statement about Shavuot reflect in your hands. humility? Meet Shlomo Anapolle of Edison, New Jersey. When it comes to a love of Israel, few college students can 6) Mishna Berurah 47:28 match the Sabra passion of this Yeshiva University junior. A pre-med, biology major with plans to attend an Israeli medical school, Shlomo balances his time ואם היה ניעור כל הלילה י”א דא”צ לברך בבוקר וי”א דצריך לברך between neo-natal diagnostic research, intensive .shiurim and a commitment to Israel advocacy כי קבעו חכמים ברכה זו בכל יום דומיא דשאר ברכות השחר וספק ברכות להקל אך אם אפשר לו יראה לשמוע בה”ת מאחר ... ואם ,Whether it’s planning lobbying missions to Washington היה ישן ביום שינת קבע על מטתו ובלילה שלאחריו היה ניעור כל D.C. with YUPAC or teaching English to teens in the Negev through Counterpoint Israel, Shlomo הלילה פסק הגאון רע”א דבזה לכו”ע צריך לברך בבוקר בה”ת. If one was awake the whole night, there are those who are brings to bear his leadership skills for the sake of of the opinion that one does not have to recite the blessing the Jewish people and homeland. He is proud to [on learning Torah] and there are those who are of the invite Israeli diplomats to YU to help his peers opinion that one should recite the blessing because the contextualize current events. Shlomo chose YU because, rabbis instituted this blessing on a daily basis, similar to to him, Torah Umadda isn’t merely the convergence of science and our mesorah¬at Yeshiva University, it is the the other blessings of the morning. [In general,] when it formula for a values-driven preparation for life. This is comes to blessings, when there is a doubt, one does not recite the essence of Torah Umadda and what sets YU apart. a blessing. However, if possible, one should try to listen to Picture yourself at YU. #NowhereButHere the blessing on learning Torah from someone else … If one slept during the day in a significant way in one’s bed and then stayed up the whole night, R. Akiva Eger ruled that everyone agrees that one recites the blessing on learning www.yu.edu | 212.960.5277 | [email protected] Torah in the morning. www.yu.edu/enroll

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Questions for Discussion: a) Explain the logic of both opinions regarding one who stays up the whole night. Why does sleeping during the previous day solve the problem? b) If someone was learning on Shavuot night and fell asleep in a class for a significant amount of time, does that warrant reciting the blessing in the morning?

7) R. David Tzvi Hoffman, Commentary to Vayikra (Vol. II pp. 164-165)

לחג הפסח ולחג הסוכות נודעת מלבד החשיבות מבחינת הטבע גם חשיבות היסטורית, הראשון מזכיר את יציאת מצרים והאחרון את השגחת ה’ על העם בלכתו במדבר )ויקרא כג,מג(; וודאי שגם לחג השבועות נודע ערך היסטורי: ואין זה אלא זכרון קבלת התורה בסיני. לא הותקן לחג השבועות כל טקס סמלי, להזכיר את חזיונות סיני. ויש טעם לדבר; חזיון סיני אינו עשוי להתגשם בסמל גשמי, ... אלא יזכרו את המראות הגדולות, ויחוגו ביום מתן תורה את סיום הקציר, למען יודו לה’ The future is על ברכת האדמה בהביאם את הביכורים אל המקדש, ויכירו כי ה’ הוא האדון השליט על הכול, אשר לו יעבדו ואל מצוותיו .in your hands ישמעו, ובזה יחזרו שנית על הבטחתם שניתנה בסיני : “נעשה ונשמע.” Passover and Sukkot are known for their significance both from an agricultural perspective and from a Meet Rachel Mirsky from White Plains, New York. A historical perspective; the first commemorates the exodus biology major on a pre-med track, and captain of the YU from Egypt, and the second commemorates God’s softball and basketball teams, Rachel chose YU to allow her providence over the nation while it traversed through to explore and develop her unique talents and interests. the desert. Shavuot certainly has historical significance: Rachel loves YU because it enables her to engage in her it commemorates the receiving of the Torah at Sinai. extracurricular passions and prepare for her career [Nevertheless,] Shavuot wasn’t given [by the Torah] while remaining true to her religious commitments. An any rituals to commemorate the events at Sinai. The exceptional athlete, Rachel was recently named to the reason is that the vision of Sinai cannot be embodied by Capital One Academic All-District team. Whether in an a physical symbol … Rather, we simply remember the Israeli laboratory conducting research on the properties great visions and we celebrate the harvest on the day of of red blood cells, or authoring a medical ethics paper on eating disorders and the Biblical matriarchs, Rachel can the giving of the Torah, so that we could show gratitude find the perfect balance at YU. This is the essence of Torah to God for the blessings of the land when we bring the Umadda and what sets YU apart. first fruit to the Temple. We recognize that God is the Picture yourself at YU. #NowhereButHere master of everything, whom we serve and whose mitzvot we observe and by doing so, we repeat the message of Sinai: We will do and we will listen.

www.yu.edu | 212.960.5277 | [email protected] www.yu.edu/enroll

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Questions for Discussion: a) How does R. Hoffman explain why the Torah does not emphasize Shavuot as the day of Matan Torah? b) Why is it so difficult to symbolize Matan Torah?

8) Moed Katan 25a and Ramban

רבי שמעון בן אלעזר אומר העומד על המת בשעת יציאת נשמה חייב לקרוע למה זה דומה לספר תורה שנשרף שחייב לקרוע. R. Shimon ben Elazar states: If someone is present when a person dies, he is obligated to tear (his garments). What is this similar to? It is similar to a Sefer Torah that tore, where there is (also) an obligation to tear (one’s garments). רמב”ן: ולי נראה שהנפש בגוף כאזכרות בגוילין, ומשל בעלמא הוא לומר שהוא הפסד גדול וחרדה רבה וחייב אדם .The future is now לקרוע עליה כאילו נשרף ס”ת לפניו. Ramban: It seems to me that the soul in the body is like the names of G-d (written) on the parchment. It is merely a parable to convey the message that it is a Enroll today. great loss and cause for alarm, and a person must tear his garments as if a sefer Torah was burned before him. At Yeshiva University, growing your understanding and commitment to Jewish values is not a club or an extracurricular activity, it is YU. Questions for Discussion: a) Why do you think a person is comparable to a From Talmud to Mathematics, and Tanakh to Biology, sefer Torah? combining Torah study and Jewish values with a rigorous academic curriculum is the hallmark of YU. b) What lessons can we learn about how we With student programs across our campuses and should act from the comparison of a person to a around the world, YU takes a global approach to sefer Torah? learning, education and values, creating a full college experience. This is the essence of Torah Umadda and what sets YU apart.

Picture yourself at YU. #NowhereButHere

www.yu.edu | 212.960.5277 | [email protected] www.yu.edu/enroll

35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Yeshiva University I Azrieli Graduate School of Jewish Education and Administration

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36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 We thank the following synagogues and schools for partnering with Yeshiva University to help distribute printed copies of the Benjamin and Rose Berger Torah To-Go® series. If you would like to begin receiving printed copies please contact [email protected]

Adas Israel Beit David Highland Lakes Beth Shalom Cong. Ahavat Shalom Cong. Dor Tikvah Hamilton, ON Synagogue Rochester, NY Teaneck, NJ Charleston , SC Adas Torah Aventura, FL Beth Shalom Congregation Cong. Ahavath Torah Cong. Eitz Chaim Los Angeles, CA Beit Knesset Emek Refaim Scranton, PA Englewood, NJ Flushing, NY Adath Israel Cong. Jerusalem , Israel Beth Tikva Cong. Aitz Chaim Cong. Emek Beracha San Francisco, CA Beit Kneset Mercazi Dollard Des Ormeaux, QC West Palm Beach, FL Palo Alto, CA Adath Israel Poale Zedek Yad Binyamin, Israel Beth Zion Cong. Cong. Anshe Sfard Kehillat Cong. Ezras Israel Hampstead, QC Beit Knesset Feigenson Cote-St-Luc, QC Torah Chicago, IL Agudath Shalom Beit Shemesh, Israel Bikur Cholim Machzikay Glendale, WI Cong. Israel of Springfield Stamford, CT Beit Knesset Mitzpeh Ramot Hadath Cong. Anshei Chesed Springfield, NJ Ahavas Israel Jerusalem , Israel Seattle, WA Woodmere, NY Cong. Kadimah-Toras Moshe Passaic, NJ Beit Knesset of North Blake Street Hebrew Cong. Cong. Bais Efraim Yitzchok Brighton, MA Woodmere Ahavas Torah: The Scottsdale Melbourne, Australia Woodmere, NY Cong. KBY North Woodmere, NY Torah Center B’nai David-Judea Cong. Cong. Bais Torah Suffern, NY Beit Midrash Kol BeRamah Scottsdale, AZ Los Angeles, CA Suffern, NY Cong. Kehillath Jacob Beth Ahavas Yisrael of Edison Santa Fe, NM Bnai Torah Cong. Beit Tikvah Samuel Edison, NJ Bet Kneset Shimon Hatzadik Toronto, ON Nepean, ON Peterson Park, IL Ahavas Yisroel Jerusalem, Israel Boca Raton Synagogue Cong. Beth Aaron Cong. Kehilath Jeshurun Flushing, NY Bet Knesset Emek Refaim Boca Raton, FL Teaneck, NJ New York, NY Ahavat Achim Orthodox Jerusalem , Israel Boca Raton Synagogue West Cong. Beth Abraham Cong. Keter Torah Cong. of Fair Lawn Bet Knesset Hanassi Boca Raton, FL Bergenfield, NJ Teaneck, NJ Fair Lawn, NJ Jerusalem , Israel Calabassas Shul Cong. Beth Abraham-Jacob Cong. K.I.N.S. Anshe Sholom B’nai Israel Bet Midrash Torani Leumi Calabasas, CA Albany, NY Chicago, IL Chicago, IL Bet Shemesh , Israel Center for Jewish Life Cong. Beth El Atereth Israel Cong. Kol Israel Brooklyn, NY Anshei Chesed Cong. Beth Avraham Yoseph Of Princeton, NJ Newton, MA Cong. Machzikei Hadas Boynton Beach, FL Toronto Cong. Chabad of Richmond Cong. Beth Hamedrosh Ottawa, ON Avenue N Sephardic Cong. Thornhill, ON Richmod, VA Wynnewood, PA Cong. Magen David of West Beth David Synagogue Brooklyn, NY Chabad Of Richmond Cong. Beth Israel Deal West Hartford, CT Ayin L’Tzion Richmond, BC Berkeley, CA Ocean, NJ Beth David Synagogue Thornhill, ON Clanton Park Synagogue Cong. Beth Israel Cong. Mogen David Binghamton, NY BACH Jewish Center Toronto, ON Metairie, LA Los Angeles, CA Beth Hamidrash Cong. Long Beach, NY Community Synagogue of Cong. Beth Sholom Cong. Ohab Zedek Vancouver, BC Bais Abraham Monsey Lawrence, NY New York, NY Beth Israel Synagogue St Louis, MO Monsey, NY Cong. Beth Sholom Cong. Ohav Emeth Omaha, NE Bais Hamedrash Oneg Cong. AABJ&D Providence, RI Highland Park, NJ Shabbos Beth Israel Synagogue West Orange, NJ Cong. Beth Yitzchok Cong. Ohav Sholom Montréal, QC Edmonton, AB Cong. Adas Israel Chicago, IL Merrick, NY Baron Hirsch Synagogue Beth Jacob Cong. Of Passaic , NJ Cong. BIAV Cong. Ohr Hatorah Memphis, TN Kitchener-Waterloo Cong. Adat Yeshurun Overland Park, KS Phoenix, AZ Bais Chaim Dovid Kitchener, ON La Jolla, CA Cong. Bnai Brith Jacob Cong. Ohr Saadya Lincolnwood, IL Beth Jacob Cong. Cong. Adas Yeshurun Savannah, GA Teaneck, NJ Beis Medrash of Harborview Atlanta, GA Chicago, IL Cong. Bnai Israel Cong. Ohr Torah Lawrence, NY Beth Jacob Cong. Cong. Adath Israel Brooklyn, NY West Orange, NJ Beis Midrash of Bergenfield Irvine, CA Elizabeth, NJ Cong. Bnai Israel-Ohev Zedek Cong. Or Torah Bergenfield, NJ Beth Jacob Cong. Cong. Adereth El Philadelphia, PA Skokie, IL Beis Midrash of Woodmere Oakland, CA New York, NY Cong. B’nai Torah Cong. Rinat Yisrael Woodmere, NY Beth Jacob Cong. Cong. Agudath Achim Springfield, MA Teaneck, NJ Beis Yosef D’ulem Beverly Hills, CA Bradley Beach, NJ Cong. Brothers of Israel Cong. Rodfei Sholom Flushing, NY Beth Joseph Cong. Cong. Ahavas Achim Long Branch, NJ San Antonio, TX Beit Chaverim Synagogue Phoenix, AZ Highland Park, NJ Cong. Darchei Noam Cong. Schomre Israel Westport, CT Beth Ora Cong. Ahavat Achim Fair Lawn, NJ Poughkeepsie, NY St. Laurent, QC Portland, OR

37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Cong. Shaar Hashomayim Etz Chaim Kehillat Shaarei Yonah Moses Montefiore Anshe Shaarey Yerushalayim Westmount, QC Beit Shemesh, Israel Menachem Emunah Valley Village, CA Cong. Shaaray Tefila Ezra Bessaroth Modiin , Israel Baltimore, MD Shaarey Zedek Lawrence, NY Seattle , WA Kemp Mill Synagogue Ner Tamid Cong. Valley Village, CA Cong. Shaare Tefilla Fifth Avenue Synagogue Silver Spring, MD Baltimore, MD Shalhevet High School Dallas, TX New York, NY Kenesseth Israel Cong. New Toco Shul Los Angeles, CA Cong. Shaare Tzedek Fleetwood Synagogue St Louis Park, MN Atlanta, GA Shivtei Yisrael Englewood, NJ Mount Vernon, NY Kesher Israel Cong. North Shore University Ra’anana, Israel Hospital Cong. Shaarei Tefillah Forest Hill Jewish Centre Harrisburg, PA Shomrai Shabbos Manhasset, NY Newton Centre, MA Toronto, ON Kesher Israel Toronto, ON Nusach Hari Bnai Zion Cong. Sha’arei Tzedek Golf Manor Synagogue Washington, DC SKA High School for Girls St Louis, MO Mishkan Yair Cincinnati, OH Kew Gardens Synagogue Hewlett Bay Park, NY NY Hospital - Queens Chicago, IL Great Neck Synagogue Kew Gardens, NY South Fallsburg Hebrew Cong. Sha’arei Torah Great Neck, NY Kingsway Jewish Center Flushing, NY Association Cincinnati, OH Green Road Synagogue Brooklyn, NY Ohab Zedek South Fallsburg, NY Cong. Sherith Israel Beachwood, OH Knesset Beth Israel Belle Harbor, NY Spanish & Portuguese Nashville, TN HAFTR Richmond, VA Oheb Zedek Cedar Sinai Synagogue Of Montreal Synagogue Cong. Shevet Achim Lawrence, NY Knesseth Israel Cong. Montréal, QC Lyndhurst, OH Mercer Island, WA Hebrew Institute of Riverdale Birmingham, AL Suburban Orthodox Cong. Shomrei Emunah - The Bayit Kohelet Yeshiva High School Ohev Sholom Cong. Synagogue Toras Chaim Baltimore, MD Bronx, NY Bala Cynwyd, PA Williamsport, PA Baltimore, MD Cong. Shomrei Shabbos Hebrew Institute of White Koschitzky Minyan Ohr Shalom Synagogue of the Suburban Torah Center Far Rockaway, NY Plains North York, ON Bet Shemesh , Israel Livingston, NJ Cong. Shomrim Laboker White Plains, NY KSY Or Chaim The Beachwood Kehillah Montréal, QC Heichal Shiloh Beit Shemesh, Israel Toronto, ON Orot Hacarmel Beachwood, OH Cong. Shomrei Torah Fair Rosh Ha’Ayin, Israel Lechu Neranana The Frisch School Lawn, NJ Heichal Shlomo Ra’anana, Israel San Diego, CA Paramus, NJ Cong. Sons of Israel Jerusalem , Israel Lido Beach Synagogue Orthodox Union The Jewish Center Allentown, PA Herzlia - Adas Yeshurun Lido Beach, NY New York, NY New York, NY Cong. Sons of Israel Winnipeg, MB Lincoln Square Synagogue Petah Tikva The Jewish Center of Atlantic Cherry Hill , NJ Hildesheimer Shul New York, NY Toronto, ON Beach Jerusalem , Israel Queens Jewish Center Cong. Tifereth Beth David Lower Merion Synagogue Atlantic Beach, NY Jerusalem Hillel at Brandeis Bala Cynwyd, PA Forest Hills, NY The Jewish Learning Initiative Cote St. Luc, QC Waltham, MA Rambam Mesivta Ma’ayanot Yeshiva High On Campus Lawrence, NY Cong. Torah Ohr Hoshen Modiin School Toronto, ON Boca Raton, FL Modiin , Israel Teaneck, NJ Rambam Shul The Kipa Be’er Sheva, Israel Cong. Torat Emet The Jewish Educational Center Magen David Sephardic Be’er Sheva, Israel Phoenix, AZ Elizabeth, NJ Wykagyl, NY Riverdale Jewish Center The Roslyn Synagogue Riverdale, NY Cong. Zichron Yisroel JLI - The Johns Hopkins Margolin Hebrew Academy Roslyn Heights, NY Thornhill, ON University Memphis, TN SAR High School The Village Shul Baltimore, MD Riverdale, NY Darchei Noam Cong. Marlee Shul Toronto, ON St Louis Park, MN JLIC at Queens College Hillel Toronto, ON SCY High Thornhill Community Shul Queens, NY San Diego, CA Darchei Noam of Glenbrook Meitar Merkazi Thornhill, ON Northbrook, IL Joint Distibution Committee Be’er Sheva, Israel Sephardic Bikur Holim Tiferet Israel Jerusalem, Israel Seattle, WA Darchei Zion Menorat Hamaor Toronto, ON Modiin, Israel Kehilat Zichron Yosef Ramat Beit Shemesh, Israel Sephardic Institute Synagogue Torat Emet Jerusalem, Israel Brooklyn, NY DAT Minyan Merkaz Modiin Columbus, OH Denver, CO Kehillas Bais Yehudah Tzvi Modiin , Israel Sephardic Kehila Centre Touro Synagogue Cedarhurst, NY Synagogue Daughters of Israel Mishkan Shilo Newport , RI West Orange, NJ Kehillat Ahavat Tzion Beit Shemesh , Israel Thornhill, ON Ulpanat Orot Ramat Beit Shemesh, Israel Shaare Zedek Cong. DRS High School for Boys Mizrachi Bayit Downsview, ON Woodmere, NY Kehilat Chovevei Tzion Toronto, ON Winnipeg, MB United Orthodox Synagogues Skokie, IL Shaarei Shomayim Cong. EDOS MJE Houston, TX Denver, CO Kehillat New Hemsptead New York, NY Toronto, ON University of Massachusets Spring Valley, NY Shaarei Tefilla Eitz Chayim of Dogwood Park Moledet JLIC Hillel Las Vegas, NV West Hempstead, NY Kehillat Ohel Ephraim Be’er Sheva, Israel Amherst, MA Ariel, Israel Shaarei Tefillah Cong. Elmora Hills Minyan Moriah Shul University of Pennsylvania Toronto, ON Union, NJ Kehillat Shaareei Torah Of Ra’anana, Israel Hillel Eretz Chemda Toronto Shaarei Torah Orthodox Cong. Philadelphia, PA of Syracuse Katamon, Israel Toronto, ON Dewitt, NY

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Viewmount Young Israel of Canarsie Young Israel of Houston Young Israel of Oak Park Young Israel of Southfield Toronto, ON Brooklyn, NY Houston, TX Oak Park, MI Southfield, MI West Coast Torah Center Young Israel of Century City Young Israel of Jamaica Estates Young Israel of Oceanside Young Israel of St. Louis Los Angeles, CA Los Angeles, CA Jamaica, NY Oceanside, NY St Louis, MO Westville Synagogue Young Israel Of Chomedy Young Israel of Lawrence- Young Israel Of Orange Young Israel of Staten Island New Haven, CT Chomedy, QC Cedarhurst County Staten Island, NY Woodside Synagogue Ahavas Young Israel of Deerfield Cedarhurst, NY Irvine, CA Young Israel of Toco Hills Torah Beach Young Israel of Long Beach Young Israel Of Ottawa Atlanta, GA Silver Spring, MD Deerfield Beach, FL Long Beach, NY Ottawa, ON Young Israel of West Hartford Yagdil Torah Young Israel of Flatbush Young Israel of Memphis Young Israel Of Passaic- West Hartford, CT Clifton Boca Raton, FL Brooklyn, NY Memphis, TN Young Israel of West Yavneh Academy Young Israel of Forest Hills Young Israel Of Montreal Passaic, NJ Hempstead Paramus, NJ Forest Hills, NY Montréal, QC Young Israel of Plainview West Hempstead, NY JLIC at Yale University Hillel Young Israel of Fort Lee Young Israel of Neve Aliza Plainview, NY Young Israel of West Rogers New Haven, CT Fort Lee, NJ Karnei Shomron, Israel Young Israel of Queens Valley Park Yeshiva of Flatbush Young Israel of Hewlett Young Israel of New Hyde Park Flushing, NY Chicago, IL Brooklyn, NY Hewlett, NY New Hyde Park, NY Young Israel of Riverdale Young Israel Ohab Zedek of Yeshiva University Torah Young Israel of Hillcrest Young Israel of New Rochelle Bronx, NY North Riverdale Mitzion Kollel of Chicago Flushing, NY New Rochelle, NY Young Israel of Scarsdale Yonkers, NY Young Israel Of Baychester Young Israel of Holliswood Young Israel of North Scarsdale, NY Young Israel Shomrei Emunah Traditional Synagogue Jamaica, NY Woodmere Young Israel of Sharon Silver Spring, MD Bronx, NY Young Israel of Hollywood-Ft. North Woodmere, NY Sharon , MA YU High School for Girls Young Israel of Brookline Lauderdale Young Israel of Northridge Young Israel of Skokie Hollis, NY Brookline, MA Fort Lauderdale, FL Northridge, CA Skokie, IL

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39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5776 Rabbi David Aaron, Rabbi Elie Abadie, Yehuda Leib Abberbock, Rafi Abraham, Professor Abraham S. Abraham, Jed H. Abraham, Aaron Abramson, Rabbi David Abuchatzeira, Nina J. Ackerman, Ms. Malka Adatto, Rabbi Elchanan Adler, Rabbi Yosef Adler, Rabbi Moshe Adler, Rabbi Aharon Adler, Dana Adler, Rabbi Yitzchok Adlerstein, AlHaTorah.org, Judy Alkoby, Rabbi Jason Allen, Rabbi Nisson Lippa Alpert, Shiri Alpert, Rabbi William Altshul, Alon Amar, Rabbi Shlomo Amar, Professor Zohar Amar, Joshua Amaru, Claudia Esther Amzallag, Rabbi Hayyim Angel, Ashley Ansel, Shira Apfel, Rabbi Howard Apfel, Dr. Stuart Apfel, Pamela Apfel, Dr. Maryln Applebaum, Rabbi Yaakov Ariel, Rabbi Yosef Leib Arnest, Various Artists, Dr. Adrienne Asch, Sam Ash, Rabbi Pinchas Ashen, Rabbi Dovid Asher, Dr. Shawn Zelig Aster, Shayna Aster, Abigail Atlas, Dr. Gil Atzmon, Rabbi Kenneth Auman, Rabbi Avrohom Ausband, Professor Nathan Aviezer, Rabbi Shlomo Aviner, Chaim Axelrod, Dr. Harvey Babich, Rabbi Elisha Bacon, Dr. Joshua Bacon, Dean Karen Bacon, Rabbi Asher Balanson, Rabbi Hanan Balk, Rabbi Yehuda Balsam, Rabbi Yisrael Balsim, Rabbi Moshe Bamberger, Rabbi Natan Bar-Haim, Yonah Bardos, Dalia Barenboim, Rabbi Noah Baron, Dr. Sara Barris, Rabbi Simon Basalely, Rabbi Tzvi Basch, Rabbi Shalom Baum, Dr. Steven Bayme, Rabbi Mordechai Becher, Rabbi Yosef Gavriel Bechhofer, Katie Becker, Rabbi Assaf Bednarsh, Cantor Bernard Beer, Yitzchak Editor Beis, Rabbi Binyomin Beiser, Rabbi Eli Belizon, Mrs. Rebecca Belizon, Rabbi Shmuel Belkin, Gurion Prime Minister David Ben, Rabbi Eliyahu Ben-Chaim, Geulah Ben-David, Eitan Ben-David, Rabbi Hanan Benayahu, Rebecca Benhaghnazar, Diana Benmergui, Rabbi Moshe Benovitz, Mr. Ronald Benun, Rabbi Simon Benzaquen, Dr. Michael Berger, Rabbi David Berger, Ari Berger, Rabbi Gedalia Berger, Dovi Bergman, Rabbi Moshe Bergman, Rabbi Ozer Bergman, Rabbi Ari Bergmann, Retter Aliza Berk, Netanel Berko, Dr. Jay R. Berkovitz, Rachel Berley, Cantor Moshe Berlove, Rabbi Todd Berman, Rabbi Etan Moshe Berman, Rabbi Ari Berman, Rabbi Saul Berman, Reuven Berman, Rabbi Dr. Joshua Berman, Rabbi Julius Berman, Sara Bermish, Dr. Moshe Bernstein, Ayelet Bersson, Rabbi Yedidya Berzon, Rabbi Azarya Berzon, Rabbi Chananya Berzon, Rabbi Abraham Besdin, Mrs. Rachel Besser, Rabbi Donny Besser, Rabbi Joseph Beyda, Rabbi Ezra Bick, Rabbi Jack Bieler, Rabbi Richard Bieler, Rabbi Jonathan Bienenfeld, Rabbi Marvin Bienenfeld, Amanda Bier, Rabbi Avi Billet, Nun Rabbi Elchanan Bin, Nun Rabbi Yoel Bin, Mrs. Malke Bina, Rabbi Aaron Bina, Rabbi Gidon Binyamin, Pnina Birman, Kaganoff Mrs. Miriam Birnbaum, Rabbi Elichai Bitter, Rabbi Mendel Blachman, Rabbi Josh Blass, Rabbi Yitzchak Blau, Rabbi Binyamin Blau, Rabbi Yonason Blau, Dr. Rivkah Blau, Rabbi Yosef Blau, Rabbi Benjamin Blech, Rabbi Dr. J. David Bleich, Dr. Judith Bleich, Rabbi Moshe Bleich, Rabbi Michael Bleicher, Professor Gerald J. 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