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Shavuot Self-Guided Torah Study Experience

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The Orthodox Union’s Shavuot Self-Guided Torah Study Experience Created by Community Rabbis from across the country Compiled by Rabbi Yechiel Shaffer & The Synagogue Services Department of the Orthodox Union Editor's Note: Contained within this packet are 10 self-guided studies for an enjoyable and engaging Torah study experience. Each topic will offer a unique Torah study experience, with some of our authors offering more specific guidance, and other’s leaving the subject-matter more open to your reflection and interpretation. The essential style, structure submitted by each Rabbi has been maintained to offer a differentiated learning experience, and to celebrate the diversity of Limmud Torah approaches in Batei Kanessiyot across the country. Should you wish to submit any reflections, or ideas following the conclusion of Shavuot, please contact Rabbi Yechiel Shaffer ([email protected]), the editor/compiler of this issue. www.ou.org Index of Articles with categorizations of different style learning experiences: Why do we wave at the Shabbat Candles? by Rabbi Yechiel Shaffer, Orthodox Union and Pikesville Jewish Congregation, Maryland ● This study guide offers an array of Halachik sources to help shape an understanding to Shabbat candles. Analysis of the Role of the Oral Torah by Rabbi Elisha Friedman, Kesher Israel Congregation of Harrisburg, Pennsylvania ■ This is a study-guide written in an essay form, analyzing the reasons behind the structure of Torah requiring an Oral law. To Rebuke or Not to Rebuke: That is the Question by Rabbi Jonathan Muskat, Young Israel of Oceanside, New York ■ An examination of when to give rebuke and when not to, this article is a combination of self-guided study through the sources, with an in-depth conclusion. What Happened at Sinai? by Rabbi Hershel Becker, Young Israel of Kendall, Florida ■ Written in essay form, this study guide offers a number of different approaches to the events at Mt. Sinai. A Brief discussion of Tikkun Leil Chatzot by Rabbi Dovid Asher, Knesseth Beth Israel, Richmond, VA ■ This study guide presents the sources, and some major questions to consider further in light of the source’s comments. Why do we read Megillat Ruth on Shavuot? by Rabbi Dovid Kaplan, Congregation Ohav Zedek, Wilkes-Barre, PA ■ Written in Essay form, this guide offers a fresh approach on this ancient story. Measuring Success Jewishly by Rabbi Dr. Mordecahi Schiffman, Kingsway Jewish Center, New York ■ In analyzing ideas, this study guide offers varying perspectives on Jewish knowledge Re-examining Chavruta Learning in the Era of Social Distancing by Rabbi Dovid Zirkind, Riverdale Jewish Center, New York ● This study guide offers a fascinating approach on a number or ideas about Torah study Angels and Demons by Rabbi Avi Heller, Orthodox Union, New Jersey ● This study guide offers a unique understanding of humanity, through sources and guiding questions Out of This World: The Value of Higher Goals in Judaism By Rabbi Moshe Hauer, Incoming Executive Vice President, Orthodox Union ● ou.org Page 1 Waving at the Shabbat Candles: Why? By Rabbi Yechiel Shaffer, Rabbi, Pikesville Jewish Congregation, Regional Director, OU Midatlantic Introduction: There are two customs that relate to the beginning of Shabbat, that is specifically observed by women, and raise some significant questions about the observance of Shabbat and other Halachot. The custom for women to light candles, to welcome Shabbat, on Friday evening is far reaching, and widely observed. Major Questions on the practice to light Shabbat candles: ○ Why do we light these candles? ○ Why is there a custom to light 2 candles? ○ Why does Shabbat begin with the lighting of candles? ○ Why do women have the custom to wave their hands before the Neirot Shabbat? Shulchan Arukh, Orach Chayim 263:2 חרוא יח םי סר ״ג:ב׳ An individual man or an individual women must have in .2 דחא אה ישנ ם ו דחא ה ישנ םח י םיבי םיבי י םח their houses an ignited lamp on the Sabbath; even if they have יהל תו םהיתבב רנ קולד תבשב יפא ' 'יאתש ודר התבת ה not what to eat they must beg at doors and take oil and light יא ן ול המ שלכאי לאו לע םיחתפה םיחתפה לע לאו שלכאי המ ול ן יא the lamp because this is within the generality Sabbath ולוחק ןמש קילדמו תא רנה הזש ללכבלכ .Enjoyment וע גנ תבש אוה : Questions to Consider: ○ According to the Shulchan Aruch is the purpose of Shabbat candles to add to the honor (Kavod) of Shabbat or the joy (Oneg) of Shabbat? ○ What do you think the differences are between Oneg and Kavod Shabbat? Shulchan Arukh, Orach Chayim 263:1 חרוא יח םי סר ״ג:א׳ Be particular to make a beautiful candle and some have the היא ריהז תושעל רנ הפי ו שי וכמ ו נ םי םי נ ו וכמ שי ו הפי רנ תושעל ריהז היא intention to make two wicks one corresponding to Zachor תועלש יתש תוליתפ דחא נכ דג רוכז רוכז דג נכ דחא תוליתפ יתש תועלש and one corresponding to Shamor דאוח דגנכ :רומש This Shulchan Aruch explains why we have two Shabbat candles - to celebrate two features of Shabbat - Zachor and Shamor. Questions to Consider: ○ This explains the reason behind we have the custom to light two candles. Does it add anything to our understanding of the Kavod vs. Oneg Shabbat? ○ Is the Mitzvah to light Shabbat candles a fulfillment of Kavod Shabbat or Oneg Shabbat? Mishneh Torah, Sabbath 5:3 שמ נ ה הרות , כלה ו ת בש ת ה :׳ ג׳ The Sabbath lights should be lit during daytime, before קְצלַדַהמּ [לָרִי קְמְלִַהדי ִוֹםקדעבִּי י םְֹדוֹ ֶ םְֹדוֹ י ִוֹםקדעבִּי קְמְלִַהדי [לָרִי קְצלַדַהמּ ,sunset. This duty is assigned to women rather than men התִיﬠְשׁק .הַמַּחַ וָ מִשׁםְנ ﬠוֻּתְָצי דּלוֹ רָבַ הזָ ֶ הזָ רָבַ דּלוֹ ﬠוֻּתְָצי מִשׁםְנ וָ .הַמַּחַ התִיﬠְשׁק ou.org Page 2 .because women are usually at home doing housework וֹית ֵמר הןִ ָא ֲ נ ָשׁ לםיִ ְפ ישִׁ ֶה ֵ מן צת וֹיוְּ צת מן ֵ ֶה ישִׁ ְפ לםיִ ָשׁ נ ֲ ָא הןִ ֵמר וֹית Nevertheless, the man should caution them, asking them ַבּםוָבּתּ ןﬠתמְִהבּיה קֵ ְיתַבּאֲִכוָּסהלוֹ .ֶַתֶ ִ .ֶַתֶ ְיתַבּאֲִכוָּסהלוֹ קֵ ןﬠתמְִהבּיה ַבּםוָבּתּ about it, and telling them and the other members of his ְוַאף ַﬠל ִיפּ ְַלִהזָיהןר ֵןכ ִָציר[ ִָהיאשְַׁלהָהר household, every Friday before it gets dark: "Light the ְוִל רמאלהל כּןוּשׁ [ָנו יְֶﬠתלוֹ ל ֵןָוַַֹ קדְְַָּא ְֹב קדְְַָּא ֵןָוַַֹ ל יְֶﬠתלוֹ [ָנו כּןוּשׁ רמאלהל lights!" If it is doubtful whether darkness has already fallen רֵבּתוֹשׁתשׁﬠק ד חֶֹבםָבּיתּ ֶֶ[ֶֶַהשׁ וְּקלְַַד ִי וְּקלְַַד ֶֶ[ֶֶַהשׁ חֶֹבםָבּיתּ ד רֵבּתוֹשׁתשׁﬠק or not, whether the Sabbath has or has not begun, the lights תה .רסַנֶּא קשׁחפֵ הֲֵכְ ָוֵ סְשּׁהנִכְנ ַתסַבּ קַָפ ֵָ קַָפ ַתסַבּ סְשּׁהנִכְנ ָוֵ הֲֵכְ קשׁחפֵ .רסַנֶּא תה .may not be lit ֹל א ִכ נ נְ סַ ןיֵא ַדמ ְל ִ :ןיִקי Mishneh Torah, Sabbath 30:5 שמ נ ה הרות , כלה ו ת בש ת ל :׳ ה׳ One should spread his Sabbath table on Friday, even if he תףבּאשׁו ָבַַרְחﬠלבּשׁ נֻוֹא םד רדְְֶָּס ְֵֶַָָמ רדְְֶָּס םד נֻוֹא ָבַַרְחﬠלבּשׁ תףבּאשׁו requires no more than an olive's bulk of food; so too, he should שַׁﬠלפּ ִיא וֵֹנציֶ י[ָאר ֶאִללּ ְזִכָ ו.תיַ ֵןְכִ ֵןְכִ ו.תיַ ְזִכָ ֶאִללּ י[ָאר וֵֹנציֶ ִיא שַׁﬠלפּ set his table at the end of the Sabbath, even if he requires only לﬠ ףתבּאשׁו ַיְַחמוֹלבּשַׁאצ נֻוָֹסָ רדֵּ ְְְָמ ֵַ ְְ דּ ַַָָֻחוֹבַּצ תאול a minute amount of food, in order to honor the Sabbath both אלִּזדאכּכל יְ .צתְַי [ֵָרֶ נוָֹיִאשׁ ִֵֶי יִפּ יִפּ ִֵֶי נוָֹיִאשׁ [ֵָרֶ .צתְַי יְ אלִּזדאכּכל at its entrance and departure. One should also set the house in וִּנַוֹדבְּלככבּ יוֹתְסְ ִָ [רצו ת.אוְֹצי ִִָיִביָ ת.אוְֹצי [רצו order on Friday before sunset in honor of the Sabbath. A lamp תמםפּמ דְדְלבּבּקּוֹכִּינ ב וֹוֹעתוֹ ןַיֵ ִי ְְֵֵ ִי ןַיֵ וֹוֹעתוֹ ב דְדְלבּבּקּוֹכִּינ תמםפּמ should be lit, a table spread, and a bed properly arranged. All ו.ַתַהבּשּׁ ָ נהְיִהְי רדֶּ ולֵק [ָןﬠְחְֻלָשׁוּ ר ָוּ ר [ָןﬠְחְֻלָשׁוּ ולֵק רדֶּ נהְיִהְי ָ ו.ַתַהבּשּׁ .these are marks of respect for the Sabbath וּכלמֶלא ִהמֱטּ כּתַﬠשָֻׁצּ לֶַא וּללָּ וֹדבִכֵ ְ וֹדבִכֵ וּללָּ לֶַא כּתַﬠשָֻׁצּ ִהמֱטּ וּכלמֶלא ָהתַשׁבּ :ןֵ The Rambam offers some context to why women have adopted the custom to light the Shabbat candles. Questions to Consider: ○ What is the Rambam inherently saying about the role of these candles? ○ How would the Rambam classify the Shabbat Candles, as Kavod or Oneg Shabbat? Mishneh Torah, Sabbath 5:1 שמ נ ה הרות , כלה ו ת בש ת ה :׳ א׳ The lighting of Sabbath lights is not of free choice, to light or ָקְלַהד ]ת[ נ שׁרבַּ ְַתאבֵּ שׁהּתראֵניָ ָםוּ ִ ְִָוּ הּרֵי ְאֵשׁבּ ת קלה not to light as one chooses, nor is it the kind of religious ִַידלמק. ֵינוֹאְ ָָרצה ואם ִַיִדלְמק ָָרצהְ ִַיִדלְמק ואם ָָרצה ֵינוֹאְ ִַידלמק. performance that an individual is not called upon to make a ה ֲֶאחירָ ַ ְִלֹרדּף ַָיּחב ְָמוצה ֵֶשׁיאנוִֹ ְוֹלא ִ ְָמוצה ֵֶשׁיאנוֹ ַָיּחב ְִלֹרדּף ַ ֲֶאחירָ ה special effort to render, such as preparing an eruv in ַﬠדשׁ ֲַשׂﬠֶיּ בהֶכּנ ןְחוֹגֵﬠוָּר צאֵי וֹ רתֲ ֵוֹ רתֲ וֹ צאֵי ןְחוֹגֵﬠוָּר בהֶכּנ ֲַשׂﬠֶיּ ַﬠדשׁ courtyards or washing the hands before eating. It is rather a ייםד ְִנַיטִלַתָ זאהֲאכַלא ָל הֶהוִֹחביָלּ .ֶ ָ .ֶ הֶהוִֹחביָלּ ָל זאהֲאכַלא duty, binding on men and women alike; they are obligated to ְליהוֹת ִַָיּחיבןִ ְוֶָאחדִָנישׁם ֲִָאנישׁם ְוֶָאחד ֲִָאנישׁם ְוֶָאחדָ ִנישׁם ִַָיּחיבןִ ְליהוֹת have lamps burning in their homes on Sabbath eve. Even if וֹאא וּשׁפל תןבּלּ .י קתּבְִַָבֲֵּ ןלניוְּבּדּה ר ֵֵֶָָ ר ןלניוְּבּדּה קתּבְִַָבֲֵּ .י תןבּלּ וּשׁפל וֹאא one has nothing to eat, let him go begging at the doors, buy וֹהשׁיּהﬠא ֹלאלַמכ פּ ֵַל ָםוְחַַת ְֵחוִֹליק ַ ְֵחוִֹליק ָםוְחַַת ֵַל פּ ֹלאלַמכ וֹהשׁיּהﬠא oil, and light a lamp, forming an integral part of Sabbath ןֶֶשׁמ מוּ דַ לְ קיִ תֶ א נַּה רֵ זֶּשׁ הֶ כִ בּ לַלְ נֹ ע גֶ גֶ נֹ ע לַלְ כִ בּ הֶ זֶּשׁ רֵ נַּה תֶ א קיִ לְ דַ מוּ delight (oneg shabbath).
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    THE WINGS OF THE SUN Traditional Jewish Healing in Theory and Practice By Rabbi Avraham Greenbaum Sources and Further Reading Advice translated by Avraham Greenbaum, Breslov Research Institute. The classic compendium of Rebbe Nachman's teachings, arranged by subject. Aleph-Bet Book by Rebbe Nachman, translated by Moshe Mykoff. Rebbe Nachman's collected epigrams containing distilled Torah wisdom on all areas of life. Alim Literufah Collected letters of Reb Noson of Breslov, translated as Eternally Yours Vols. 1-3, by Yaakov Gabel, Breslov Research Institute. Anatomy of the Soul by Rabbi Chaim Kramer, Breslov Research Institute 1995. Study of the spiritual significance of the various body parts and organs. Ari, Rabbi Yitzchak Luria (1534-1572) Leader of the Safed school of Kabbalah and perhaps the greatest of all post-talmudic kabbalists. Avanehah Barzel A miscellany of anecdotes, stories and teachings of Rebbe Nachman collected by Rabbi Shmuel Horowitz (1903-1973). Avi Ezer by Rabbi Shlomo HaKohen of Lissa. Supercommentary on the Bible commentary of Rabbi Avraham Ibn Ezra. Ayeh? translated by Avraham Greenbaum. Rebbe Nachman's teaching on "Ayeh? Where is the place of His glory?" showing how to find hope in even the darkest, most desperate situations and to turn them to our own advantage. Azamra -- I will sing translated by Avraham Greenbaum, Breslov Research Institute. Rebbe Nachman's teaching on searching for the good points, together with selected explanatory material. Bender, Rabbi Levy Yitzchak (1897-1989) A prominent Breslov elder, he was a student of Reb Avraham Chazan (q.v.) and resided in Uman for over twenty-five years before settling in Israel in 1949.
  • Siman 1: the Law Concerning Arising in the Morning the Judaism Site

    Siman 1: the Law Concerning Arising in the Morning the Judaism Site

    Torah.org Siman 1: The Law Concerning Arising in the Morning The Judaism Site https://torah.org/learning/mishna-berura-s1/ SIMAN 1: THE LAW CONCERNING ARISING IN THE MORNING by Torah.org 1:1. One should strengthen himself like a lion to get up in the morning (1) for the service of his Creator, in order that he "wake up" (2) the morning [meaning arise before dawn]. {Rema: In any event, one should not delay the time for praying [beyond the time] (3) that the congregation prays (Tur).} {Rema: "I have set Hashem constantly before me" is a major principle in the Torah, and in the virtues of (4) the righteous who walk before G-d. This is true because the way a person sits, moves and conducts himself alone in his house is not like the way he sits, moves and conducts himself in the presence of a great king, nor are his speech and facial expression however he likes, [as they are] when he is with the members of his household or with relatives, as when having an audience with the king. So how much more so [should his conduct etc. be not like that which might otherwise be at home] when he considers that the Great King, the Holy One Blessed be He, whose glory fills the whole world, is standing over him and sees all his deeds (as it is written "'Is a man [able] to hide himself in any hiding place and I cannot see him?', says Hashem"). [From this realization] one will immediately be overcome with the fear and humility that comes from the dread of Hashem, may He be Blessed, and he will constantly be ashamed (The Guide to the Perplexed Part 3 Chapter 52), and [on the contrary] he will not be ashamed (5) because of those people who (6) mock his service of Hashem, may He be Blessed.
  • Meyer, Dissertation (8.19.17)

    Meyer, Dissertation (8.19.17)

    THE DIVINE NAME THE DIVINE NAME IN EARLY JUDAISM: USE AND NON-USE IN ARAMAIC, HEBREW, AND GREEK By ANTHONY R. MEYER, B.A., M.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfilment of the Requirements for the Degree Doctorate of Philosophy McMaster University © Copyright by Anthony R. Meyer, July 2017 McMaster University DOCTORATE OF PHILOSOPHY (2017) Hamilton, Ontario (Religious Studies) TITLE: The Divine Name in Early Judaism: Use and Non-Use in Aramaic, Hebrew, and Greek AUTHOR: Anthony R. Meyer B.A. (Grand Valley State University), M.A. (Trinity Western University) SUPERVISOR: Professor Daniel A. Machiela COMMITTEE MEMBERS: Professor Eileen Schuller, Professor Stephen Westerholm NUMBER OF PAGES: viii + 305 i Abstract During the Second Temple period (516 BCE–70 CE) a series of developments contributed to a growing reticence to use the divine name, YHWH. The name was eventually restricted among priestly and pious circles, and then disappeared. The variables are poorly understood and the evidence is scattered. Scholars have supposed that the second century BCE was a major turning point from the use to non-use of the divine name, and depict this phenomenon as a linear development. Many have arrived at this position, however, through only partial consideration of currently available evidence. The current study offers for the first time a complete collection of extant evidence from the Second Temple period in Aramaic, Hebrew, and Greek in order answer the question of how, when, and in what sources the divine name is used and avoided. The outcome is a modified chronology for the Tetragrammaton’s history.
  • Learning to Live with Covid-19: Panel Discussion

    Learning to Live with Covid-19: Panel Discussion

    BS”D February 12, 2021 Potomac Torah Study Center Vol. 8 #18, February 12, 2021; Mishpatim 5781; Rosh Hodesh Adar; Shekalim NOTE: Devrei Torah presented weekly in Loving Memory of Rabbi Leonard S. Cahan z”l, Rabbi Emeritus of Congregation Har Shalom, who started me on my road to learning almost 50 years ago and was our family Rebbe and close friend until his recent untimely death. ____________________________________________________________________________________ Devrei Torah are now Available for Download (normally by noon on Fridays) from www.PotomacTorah.org. Thanks to Bill Landau for hosting the Devrei Torah. ______________________________________________________________________________ LEARNING TO LIVE WITH COVID-19: PANEL DISCUSSION https://www.dropbox.com/s/xrv4t49hvr9rhk9/Covid19Event_1-23-2021.mp4?dl=0 Rebroadcast available now at link above! One of the highest rated programs the Bikur Cholim of Greater Washington has produced. ________________________________________________________________________________ After the dramatic revelation at Har Sinai, with sound and light effects that terrified B’Nai Yisrael, the Torah immediately presents what Rabbi David Fohrman describes as the most anti-climatic parsha in the Torah – a “law school” class with four detailed chapters containing 53 mitzvot in rapid succession. While it is easy to become lost among page after page of civil laws, the Ramban says that the mitzvot in Mishpatim include and elaborate on the Aseret Dibrot (Ten Commandments). The Sfat Emet describes these mitzvot as the clothing for the values that stand behind the Aseret Dibrot. As Rosh Yeshiva Rabbi Dov Linzer expresses it, the Mishna Brurah (code of halacha by the Chofetz Chaim) is only the beginning of living as a Torah Jew.

  • R. Nachman's Teachings

    R. Nachman’s Teachings © 1997 Breslov Research Institute. All Rights Reserved. 1 ADVICE................................................................................................................................................................... 4 ALIEN PHILOSOPHIES AND IDEOLOGIES................................................................................................... 5 ANGER.................................................................................................................................................................... 8 AWE AND DEVOTION....................................................................................................................................... 10 BOLDNESS........................................................................................................................................................... 16 CHANUKAH......................................................................................................................................................... 18 CHARITY ............................................................................................................................................................. 19 CHILDREN........................................................................................................................................................... 24 CLOTHES............................................................................................................................................................. 25 CONFESSION

  • 8/31/2020 Five Minutes of Teshuvah Dear Friends, Jewish Communities

    Update: 8/31/2020 Five Minutes of Teshuvah Dear Friends, Jewish communities around the country have been busy weighing the pandemic’s impact on our communal institutions. Naturally, schools and shuls have received the lion’s share of our attention. They form the backbone of any community. The consequences of their being closed are sweeping. But what about the Beit Midrash? What of the study hall? What happens when the locus of our Torah study is closed? The Torah tells us that the poles carrying the holy ark may never be removed. R. Samson Raphael Hirsch famously writes this is because its contents are inherently mobile. We stand ready at any moment to transport the Torah to any location in which we find ourselves. Torah is always ortable. So perhaps it’s no surprise that of all the transitions and adaptations with which we’ve had to contend, the migration from in-person Torah study to on-line Torah study was among the most seamless. Access, though, is only half the equation. We also have to act. After leaving this world, among the questions we will be asked by the heavenly tribunal is whether we fixed times for Torah study. There’s something about the routinization of Torah that transcends the simple question of how many hours we devoted to decoding it. Particularly in these weeks leading to the Day of Judgment, we could all stand to benefit not only from more Torah in our lives, but more regular Torah in our lives. In the 19 th century yeshiva of Kelm, one period of the weekly curriculum was five minutes long.

  • The 5 Towns Jewish Times! You Can Upload Your Digital Photos and See Them Printed in the Weekly Edition of the 5 Towns Jewish Times

    See Ad, Page 20 $1.00 WWW.5TJT.COM !vfubj igfhkhhrp t VOL. 8 NO. 12 27 KISLEV 5768 .en ,arp DECEMBER 7, 2007 INSIDE FROM THE EDITOR’S DESK LIGHTING UP THE CHANUKAH NIGHT Friday-Night Prayers BY LARRY GORDON Hannah Reich Berman 28 MindBiz The PR War On Terror Esther Mann, LMSW 30 The surge is working, but we ments, then we are just losing Laws of Chanukah may be losing the war miser- the war. Rabbi Yair Hoffman 39 ably anyway. That’s the public- This war is being fought relations war on terror that I’m not on the battlefield, but Daf Yomi Insights referring to, and there is no rather in the international Rabbi Avrohom Sebrow 56 military surge needed in order media—on CNN, FOX News, to set this all-important aspect the New York Times, the Photo Lost With A Map of the war on the right course. Washington Post, and so on. Michelle Nevada 74 Thomas Cr By Ira As long as international terror Mostly, however, it is being merchants and criminals like fought in the electronic media Mahmoud Ahmadinejad and that is highly competitive and eations Osama bin Laden can grab the has a need for breaking, dis- world’s attention with outra- Rav Moshe Weinberger, shlita, of Aish Kodesh in Woodmere lighting the geous and inflammatory state- Continued on Page 6 Chabad menorah in Cedarhurst Park. More Photos, Page 67 HEARD IN THE BAGEL STORE A FALAFEL STORY Enough Warm Weather B Y LA URA BEN-DAVID around the place and deter- BY LARRY GORDON Bar Mitzvah of Ian Mark.