sign in sign up
<<
Home , Baal teshuva, Beth din, Chavrusa, Chayei Adam, Ezra Schwartz, Great Assembly

Elchanan Theological Seminary University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TO-GO® Established by Rabbi Hyman and Ann Arbesfeld June 2017 • 5777 A Special Edition Celebrating President Richard M. Joel WITH SHAVUOT TRIBUTES FROM Rabbi Dr. Kenneth Brander • Rabbi Dr. Hillel Davis • Rabbi Dr. Avery Joel • Dr. Penny Joel Rabbi Dr. Josh Joseph • Rabbi Menachem Penner • Rabbi Dr. J. Schacter • Rabbi Schwartz

Special Symposium: Perspectives on Conversion Rabbi Eli Belizon • Joshua Blau • Mrs. Nagarpowers • Rabbi Rabbi Zvi Romm • Mrs. Shoshana Schechter • Rabbi Michoel Zylberman

1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 We thank the following which have pledged to be Pillars of the Torah To-Go® project

Beth Green Road Synagogue Young of West Hartford, CT Beachwood, OH Century City Los Angeles, CA Beth Jacob Congregation The Jewish Center Beverly Hills, CA New York, NY Young Israel of Bnai Israel – Ohev Zedek Young Israel Beth El of New Hyde Park New Hyde Park, NY Philadelphia, PA Borough Park Koenig Family Foundation Young Israel of Congregation Brooklyn, NY Ahavas Achim Toco Hills Atlanta, GA Highland Park, NJ Young Israel of Lawrence-Cedarhurst Young Israel of Congregation Cedarhurst, NY Shaarei Tefillah West Hartford West Hartford, CT Newton Centre, MA

Richard M. Joel, President and Bravmann Family University Professor, Rabbi Dr. 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

Copyright © 2017 All rights reserved by Yeshiva University Yeshiva University Center for the Jewish Future 500 West 185th Street, Suite 419, New York, NY 10033 • [email protected] • 212.960.0074

This publication contains words of Torah. Please treat it with appropriate respect. For sponsorship opportunities, please contact 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 5777 Table of Contents Shavuot 2017/5777 Chag Hasemikhah Remarks, 5777 President Richard M. Joel ...... Page 6 A TRIBUTE TO PRESIDENT RICHARD M. JOEL Kabbalat HaTorah:A Tribute to President Richard & Dr. Esther Joel Rabbi Dr. Kenneth Brander ...... Page 8 Yom Hamyeuchas Rabbi Dr. Hillel Davis ...... Page 10 What Happens in Heaven... Stays in Heaven Rabbi Dr. Avery Joel ...... Page 11 The Matan Torah Narrative and Its Leadership Lessons Dr. Penny Joel ...... Page 14 Reflections on a Presidential : Lessons from the Fourth Perek of Brachos Rabbi Dr. Josh Joseph ...... Page 16 Experiencing the Silence of Sinai Rabbi Menachem Penner ...... Page 19 Consent and Coercion at Sinai Rabbi Dr. Jacob J. Schacter ...... Page 22 Flowers and Trees in Shul on Shavuot Rabbi ...... Page 25 PERSPECTIVES ON CONVERSION The Surrogate Challenge Rabbi Eli Belizon ...... Page 28 The Power of Obligation Joshua Blau ...... Page 31 I Just Want to Drink My Tea Mrs. Leah Nagarpowers ...... ,...... Page 34 Lessons from Mount Sinai: The Interplay between Halacha and Humanity in the Gerus Process Rabbi Yona Reiss ...... Page 36 Lessons Learned from Conversion Rabbi Zvi Romm ...... Page 39 On Mikva and Matan Torah: Observations from Witnessing the Conversion Process Mrs. Shoshana Schechter ...... Page 44 Performance of Mitzvos by Conversion Candidates Rabbi Michoel Zylberman ...... Page 46 3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 Introduction

he chag of Shavuos is most closely associated with its Rabbi Yaakov Glasser identity as zman matan TToraseinu — a day commemorating David Mitzner Dean, YU Center for the Jewish Future the giving of the Torah. Its ritual Rabbi, Young Israel of Passaic-Clifton expression is limited, since there are no formal objects of sanctity traditional Masoretic structure of in our overall commitment to or commandments to engage in the verses. The other,taam elyon (the Torah. Fundamentally, the liturgical particular acts of religious observance. upper cantillation), divides the verses experience is really intended to be one The primary we engage without regard to their traditional of study. Therefore, the cantillation in over the course of the holiday is structure, and instead organizes used corresponds to the breakdown (Torah learning). This them with the goal of distinguishing of verses. This is the most authentic is distinct from every other holiday each of the commandments. There way to engage in . The throughout the Jewish calendar, is an extensive halachic discussion reading of the Torah on Shavuos has which requires us to endow a regarding which of these two an entirely different purpose. The particular object or act with a unique cantillation methods should be Rokeach no. 296 writes based on a moment of sanctity in recognizing employed when chanting the Aseres : the particular message of that chag. A אמר הקב”ה לישראל בני הוו קורין את HaDibros. TheMagen Avraham and esrog are not objects we use הפרשה הזאת בכל שנה ושנה ואני מעלה ,quotes the Masas Binyamin (494) for performance of mitzvos the rest of עליכם כאלו אתם לומדים לפני הר סיני who distinguishes between the the year, nor do we fulfill a mitzvah by ומקבלים את התורה. reading on Shavuos and the reading eating matzah, or blowing the . on an ordinary Shabbos. TheMasas The Holy One Blessed Be He said to the Yet Shavuos embraces a mitzvah that Binyanim argues that when reading Jewish people: Read this section (the is consistent throughout the year. Parshas Yisro and Va’eschanan during Aseres HaDibros) each year and I will The mitzvah most associated with the regular cycle of the year, we treat it as if you are studying it at Har Shavuos is essentially at the center should utilize the taam tachton, and Sinai and accepting the Torah. of our religious life — the study of when reading the Aseres HaDibros on Torah. How does our talmud Torah Shavuos, we should employ the taam The reading of the Torah on Shavuos experience on this holiday become an elyon. is not simply an act of Torah study. experience that is unique to Shavuos? Rather, it is intended to recreate the Why should we make such a Are we not simply engaged in a experience of Sinai itself. As a result, distinction? Surely we should be religious act that is required of us each we follow the taam elyon, which and every day of the year? consistent and select one tradition echoes G-d’s presentation of the as the authentic approach in reading Aseres HaDibros, rather than the Thekerias HaTorah (Torah reading) this section of the Torah, regardless of of Shavuos appropriately features technical manner in which they were the reason why we read it. Yosef recorded. the reading of matan Torah, and Dov Soloveitchik explained that the included within this reading are the nature of our obligation to read the This is truly what Shavuos is about. It Aseres HaDibros. There are two Torah on Shavuos is different from isn’t only about the study of Torah. It potential formats for the cantillation the obligation to read the Torah on is about the experience of Torah. We of the Aseres HaDibros. One, the an ordinary Shabbos. Throughout the are not only focused on the substance taam tachton (the lower cantillation), year, the purpose of reading the Torah and content of Torah — we embrace divides the verses based on the each Shabbos is to ensure consistency the opportunity to connect to the

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 larger transformative impact that that take place across our texts and programs, buildings, and centers

Rabbi TorahDavid , Rabbimakes Elie Abadie, on Yehuda our Leib lives. Abberbock, We Rafi , stay Professor up Abrahamtraditions, S. Abraham, Jed H. Abraham, and Aaronto theAbramson, voice Rabbi David of Abuchatzeira, G-d that Nina J. Ackerman,that Ms. Malkahave Adatto, been Rabbi Elchanan dreamt, Adler, Rabbi built, Yosef Adler, and 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 Amar, Professor Amar, Joshua Amaru, Claudia Esther Amzallag, Rabbi Hayyim Angel, Ashleylearning Ansel, Shira Apfel, allRabbi night,Howard Apfel, which Dr. Stuart Apfel, is Pamela certainly Apfel, Dr. Maryln Applebaum,calls Rabbi Yaakov out Ariel, from Rabbi Yosef each Leib Arnest, and Various every Artists, Dr. word Adrienne Asch, Sam Ash, Rabbigrown Pinchas Ashen,over Rabbi the Dovid courseAsher, Dr. Shawn of Zelig his Aster, Shaynatenure. 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 Yisraelnot Balsim, Rabbia productive Moshe Bamberger, Rabbi tactic Natan Bar-Haim, in the Yonah Bardos,pursuit Dalia Barenboim, Rabbithat Noah we Baron, study.Dr. Sara Barris, Rabbi Simon Basalely, Rabbi Tzvi Basch, Rabbi Shalom Baum,Yet Dr. Steven his Bayme, contribution Rabbi Mordechai Becher, and Rabbi Yosef imprint Gavriel Bechhofer, Katie Becker, Rabbi Assaf Bednarsh, Cantor Bernard Beer, Yitzchak Editor Beis, Rabbi Binyomin Beiser, Rabbi Eli Belizon, Mrs. Belizon, Rabbi Shmuel Belkin, Gurion Prime Minister David Ben, Rabbi Eliyahu Ben-Chaim, Geulah Ben-David, Eitan Ben-David, Rabbi Hanan Benayahu, Rebecca Benhaghnazar,of Torah Diana Benmergui, study, Rabbi Moshebut Benovitz, the Mr.experience Ronald Benun, Rabbi Simon Benzaquen, Dr. Michael Berger, Rabbi David Berger, Ari Berger, Rabbi Gedalia Berger, Dovi Bergman, Rabbiextends Moshe Bergman, beyond Rabbi Ozer Bergman, the Rabbistructures Ari Bergmann, Retter and Aliza Berk, Netanel Berko, Dr. Jay R. Berkovitz, Berley, Cantor Moshe Berlove, Rabbi Todd Berman, Rabbi Etan MosheOur Berman, religious Rabbi , lives Rabbi Saul are Berman, animated 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 Rabbigives Elchanan expression Bin, Nun Rabbi Yoel Bin, to Mrs. an Malke inner Bina, Rabbi passion Aaron Bina, Rabbi Gidon Binyamin, Pnina Birman, Kaganoff Mrs. Miriam Birnbaum, Rabbi Elichai Bitter, Rabbi Mendelprograms Blachman, Rabbi Josh of Blass, YU. Rabbi Yitzchak There Blau, Rabbi is Binyaminthetaam Blau, Rabbi Yonason Blau, Dr. Rivkah Blau, Rabbi , Rabbi Benjamin Blech, Rabbi Dr. J. David Bleich, Dr. Judith Bleich,by Rabbi a Moshe taam Bleich, tachtonRabbi Michael Bleicher, and Professor a taam Gerald J. elyonBlidstein, Rachel. Blinick, Block, Mrs. Dena Block, Elli Bloom, Dr. Norman Blumenthal, Chaim Blumenthal, Tova Bodoff,and Faygie love Bomzer, for Rabbi Torah. Herbert Bomzer, That Rabbi Yehuda is Dovidwhat Borenstein, Dr. Abba Borowich, Yitzchak Brand, Ms. Miryam Brand, Rabbi Reuven Brand, Rabbi Kenneth Brander, Rabbielyon Asher Brander, that Tehilla President Brander, Hilda Brandwein, Joel Rabbi challenged Baruch Dov Braun, Rabbi Shmuel Brazil, Professor Marshall J. Breger, Rabbi Yitzchak Breitowitz, Rabbi Mendel Breitstein, Edward Breuer,There Rabbi Alan Brill,are Rabbi the Dov Aaronday-to-day Brisman, Rabbi Shlomo structured Brody, Dr. Baruch A. Brody, Rabbi David Brofsky, Mrs. Mali Brofsky, Rabbi Avrohom Bromberg, Rabbi Moshe Bromberg, Rabbi ShavuosAbba Bronspeigel, Rabbiis all Yosef about.Bronstein, Rabbi Chaim Brovender, Dr. Jeremy Brown, Rabbi Moshe Brown, Dr. Erica Brown, Rabbi , Rabbi Eli Brudny, Rabbi Ephraim Z. ourBuchwald, community Rabbi Reuven Buckler, Rabbi to Ephraim engage A. Buckwold, in. Irving A Bunim, Rabbi Ahron Dovid Burack, Fay Burekhovich, Rabbi Steven Burg, Rabbi Mordechai Burg, Robin Burger, Dr. Edwardexperiences Burns, Esther Burns, Rabbi of Menachem religious Burshtien, life, Rabbi Yaakov and Busel, there Rabbi Asher Bush, Rabbi Dr. Nathan Lopes Cardozo, Rabbi Yosef Carmel, Rabbi Shalom Carmy, Rabbi Yigal Chabshush, Rabbi Nachum Chaimowitz, Rabbi Yoni Chambre, Professor Jerome Chanes, Rabbi , Rabbi Yaacov Moshe Charlop, Rabbi Alexander Charlop, Rabbi Yechiel Michellarger Charlop, Rabbipurpose Leon Charney, to Isaac our Chavel, Yeshiva Magazine Journal: in Chavrusa, Rabbi Yuval Cherlow,We Allan live Chernikoff, in aMrs. generationSarah Cheses, Yehuda Chinskey, that Nechamaenjoys Citrin, Rabbi Nachmanare Cohen, the Rabbi clarionDovid Cohen, Rabbi calls Shear-Yashuv for Cohen,inspiration Rabbi Mordechai Cohen, Rabbi Aaron Cohen, Michal Cohen, Rabbi Zev Cohen, Rabbi Aryeh Cohen, Stuart A. Cohen, Rabbi Yitzchok Cohen, Rabbi Yehoshua Cohen, Rabbi Chaim Cohen, Rabbi Tanchum Cohen, Rabbi Jonathan Cohen, Ariella Cohen, Rabbi Alfred Cohen, Mrs. Suzanne Cohen, Cohen, Mrs. Shulamith Cohn, Rabbi Menachem Copperman, Rabbi Eytan Coren, Mrs. Miriam Coren, Ronald Cranford, Rabbi Ari Cutler, Dr. Gabriel Cwillich, Rabbi Shlomo Cynamon, Dr. Michael Dalezman, Yakov Danishefsky, Rabbi Yaacov Darmoni, Dr. Jonathan Dauber, Rabbi Avishai David, Rabbi Aharonbeing David, aRabbi source Chanoch Davidman, of not Rabbi justMichael Davies,Torah Rebbetzin and Meira Davis, Dr. Perry andgreater Ms. Margy-Ruth access Davis, Rabbi to Edward the Davis, substance Rabbi Dr Hillel Davis, of Mrs. Yocheved Debow,and Aryeh Deinstag,revolution Jennifer Deluty, in Professor how Aaron we Demsky, relate HaTevah Editor to Derech, Naftali Derovan, Rabbi Eliyahu Deutsch, Segni Riccardo Di, Ariel Diamond, Prof. Jacob Dienstag, Chanie Dinerman, Rabbi Herbert Dobrinsky, Rabbi Mark Dratch, Rabbi Yaacov Drillman, Rabbi Drillman, Rabbi Yisroel Meir Druck, Rabbi Chaim Druckman, Rabbi Josepheducation, Dweck, Olga Dynina, Rabbi but Dovid nobility Ebner, Rabbi Usher and Eckstein, leadership. Batya Edelman, Chronos Editor,Torah Shema Koleinu than Editor, K’tones any Yosef other Editor, Rabbi in Etan Jewish Ehrenfeld, Yaakov Ehrenkrantz, Rabbiourselves Yisroel Ehrlich, Rabbi and Ally Ehrman, the Professorworld. Barry Eichler,This L’Torah issue Editor Einayim, of Rabbi Shlomo Einhorn, Rabbi Moshe Einstadter, Mrs Atara Eis, Rabbi Chaim Eisen, Mrs. Mindy Eisenman, Rabbi Chaim Eisenstein, Rabbi Benny Eisner, Zev Eleff, Dr. G.E. Elinson, Rabbi Hagay Elitzur, Rav haRoshi , Mrs. Adina Ellis, Rabbi Mickey Ellman, Rabbi Gil Elmaleh,He Rabbiinstilled Ya’akov Elman, within Rabbi Yonatan our Emmett, students Rabbi Zvi Engel, Shaynaand English, Epstein,history. Mrs. Cheryl Epstein, And Tamar yet Epstein, for Rabbi so Ephraim many, Epstein, Rabbi our Moshe Erlbaum, RollhausTorah Sarah Medved, to Esty, Go Bracha is Etengoff,dedicated Rabbi Uri Etigson, to expressingDr. Immanuel Etkes, Rabbi Yitzchak Etshalom, Special Events, Deborah Farber, Natan Farber, Rabbi Seth Farber, Rabbi Moshe Faskowitz, Rabbi Yehoshua Fass, Jennifer Fathy, Esti Feder, Ari Federgrun, Jessica Feig, Rabbi Aaron Feigenbaum, Mrs. Aviva Feiner, Rabbi Eytan Feiner, Rabbi Moshe Feinstein, Rabbi Reuven Feinstein, Dr. Carl Feit, Rabbi Yaacov Feit, Rabbi Meir Simcha Feldblum, Rabbi Yitzchak Feldheim, Rabbi Shaul Feldman, Rabbi Z. Feldman, Rabbi Jonathan Feldman, Rebecca Feldman, Dr. Louis Feldman, Dr. Adam Ferziger, Rabbi Chaim Feuerman, Rabbi Rafi Feurstein, Professorhis colleaguesSteven Fine, Rabbi Daniel a Fine, sense Rabbi Reuven of Fink,mission Rabbi Mordechai that Finkelman, Dr. Yoel Finkelman,youth Rabbi in Michael particular, Finkelstein, Rabbi Jasonthe Finkelstein, passion Rabbi Joel and Finkelstein, Eitan Fiorino,our Meira hakaras Fireman, Aliza Fireman,hatov Bernard (gratitude) J. Firestone, Jesse Fischbein, to Rabbi Dovi Fischer, Esther Fischer, Rabbi Chonoch Henoch Fishman, Professor Sylvia Barack Fishman, Secunda Mrs. Daphna Fishman, Professor David Flatto, Rabbi Tzvi Flaum, Ms. Elana Flaumenhaft, Rabbi Neil Fleischman, Rabbi Yosef Fleischman, Yishai Fleisher, Rabbi Aaron Fleksher, Rabbi Josh Flug,extends Rabbi David beyondFohrman, Rabbi Yonithe Fox, day-to-day,Daniel Fox, Dr. Steven D. andFraade, Rabbi Netanel Frankenthal,emotion Ilana Frankiel, of Rabbi Torah Ezra Frazer, Estherseems Frederick, out Rabbi ofAvidan reach. Freedman, Rabbi LaveyPresident Freedman, Rabbi BinnyRichard Freedman, Rabbi Joel Zev Freidman,for his Rabbi 14 Barry years Freundel, Daniel Fridman, Frida Fridman, Rabbi Pesachya Fried, Rabbi Yosef Friedenson, Michelle Friedman, Allen Friedman, Rabbi Asher Friedman, Rabbi David Friedman, Rabbi Gavriel Friedman, Dr. Michelle Friedman, Rabbi Mordy Friedman, Dr. Richard Friedman, Sarah Friedman, Josh Friedman,reaches Rabbi Moshe Aharon for Friedman, higher Adam purposeFriedmann, Dr. Michael in Frogel,all that Michael Fruchter, Rabbi ShavuosYossi Fuchs, Yechiel is Fuchs, an Rabbi opportunity Ari Fuld, Rabbi Dovid Fuld, for Rabbi us Meir to Fulda, Rabbi Yaakovof Furman, leadership Rabbi Milton Furst, at Rabbi Yeshiva Mallen Galinsky, University. Dr. Judah Galinsky, Rabbi Moshe Ganz, Rabbi Naftali Ganzvi, Rabbi Noah Gardenschwartz, Reuven Garret, Tova Gavrilova, Dr. Dan Geisler, Rabbi Eli Gelernter, Mrs. Yael Gelernter, Rabbi Dani Gelertner, Rabbi Shaanan Gelman, Dr. Sheldon Gelman, Rabbi Barry Gelman, Moshe Genack, Rabbi , Rabbiwe Yitzchak do. Genack, Yitzy Genack, Rabbi Shai Gerson, Rabbi Shmuel Gerstenfeld, Dr Wiiliam Gewirtz,reconnect Rabbi Baruch Gigi, Rabbito moreYehuda Gilad, than Mr. Alan Gindi,data, Rabbi but Yosef Ginsberg, to Rabbi AriPresident Ginsberg, Rabbi Beinish Joel Ginsburg, has Ms. Lesliemade Ginsparg, countless Rabbi Daniel Glanz, Debra Glasberg, Shifra Glasner, David Glassberg, Mrs. Chana Glatt, Rabbi Dr Aaron Glatt, Rabbi Ephraim Glatt, Rabbi Ozer Glickman, Arielle Glueck, Cantor Sherwood Goffin, Rabbi Zev Gold, Ronit Gold, Michal Gold, Rabbi Yoni Gold, Rabbi , Rabbi Efrem Goldberg, Mrs. Basheva Goldberg, Noah Goldberg, Rabbi Nosson Goldberg, Rabbi Dr. Judah Goldberg, Rabbi Zev Goldberg, Rabbi Chaim Goldberg, Rebbetzin Yocheved Goldberg, Michelle Goldberg, Mrs. Shayna Goldberg, Rabbi Shraga Goldenhersh, Mrs. Yael Goldfischer, Stephanie Goldglantz, Rabbi Yechiel Goldhaber, Rabbi Shmuel Goldin, Joshua L. Golding, Yedida Goldman, Rabbi Eric Goldman,the larger Dr. Dan Goldschlag, experience Estee Goldschmidt, of Rabbi talmud Yehuda Goldschmidt, Torah Judah, Goldschmiedt, contributions Ezra Goldschmiedt, Rabbi to Yamin the Goldsmith, taam Ariella tachton Goldstein, Adeena at Goldstein, Rabbi Noah Goldstein, Shira Goldstein, Goldstein, Rabbi Shmuel Goldstein, Pearl Chana Goldwasser, Rabbi Dovid Goldwasser, Rabbi , Rabbi Avraham Gordimer, Rabbi Moshe Gordon, Ms. Sara Gordon, Sharon Gordon, Ms. Anne Gordon, Rabbi Noam Gordon, Rabbi Moshe Gorelick, Rabbi Yeruchim Gorelik, Rabbi Mark E. Gottlieb, Rabbi Dovid Gottlieb, Rabbi toYisroel the Gottlieb, intergenerational Elisha Graff, Rabbi Josh Grajower, conversationsDr. Richard V. Grazi, Rabbi Maury Grebenau,YU. Rabbi There Mordechai Greenberg,are so Rabbi many Nota Greenblatt, personalities, Rabbi Ephraim Greene, Noah Greenfield, Rabbi Lavi Greenspan, Dr. Stuart Greenstein, Dr. Zehavit Gross, Rabbi Yonah Gross, Yonit Gross, Rabbi Dr. Lawrence Grossman, Rabbi Yechiel Grossman, Judy Grossman, Rabbi Zvi Grumet, Yakov Grun, Rabbi Joseph Grunblatt, Dr. Naomi Grunhaus, Yael Grunseid, Rabbi Yehoshua Grunstein, Rabbi Yirmiyahu Gugenheimer, Dr. Jeffrey S. Gurock, Rabbi Yaakov Gurvitz, Rabbi Yaacov Haber, Rabbi Alan Haber, Rabbi Haber, Rabbi Yakov Haber, Dr. Aviad Hacohen, Michelle Haimowitz, Rabbi Shmuel Hain, Rabbi Kenneth Hain, Cantor Asher Hainovitz, Rabbi Lawrence Hajioff, Mrs. Ahuva Halberstam, Rabbi Benzion Halberstam, Professor Yonaton Halevi, Rabbi Levi Yitzchok Halpern, Rabbi Y’rachmael Hamberger, Rabbi Shalom Hammer, Rabbi Zvi Harari, Avi Harari, Mr. Charlie Harary, Rabbi Dr. Michael J. Harris, Rabbi Yehoshua Hartman, Rabbi Daniel Hartstein, Professor Warren Zev Harvey, Rabbi Dr. Pinchas Zuriel Hayman, Ms. Shira Hecht-Koller, Rabbi Herzl Hefter, Dr. Michael Avi Helfand, Rabbi Nathaniel Helfgot, Rabbi Ari Heller, Rebbetzin Tziporah Heller, Shira Heller, Marvin Heller, Rabbi Avi Heller, David Hellman, Rabbi Aryeh Hendler, Rabbanit Chana Henkin, Rabbi Yehuda Henkin, Rabbi Chananel Herbsman, Rabbi Yisrael Herczeg, Marc Herman, Rabbi Zvi Herman, Dr. Ernest Herman, Rabbi William Herskovitz, Mrs. Leah Herzog, Rabbi Isaac Herzog, Rabbi Dr. Richard Hidary, Rabbi Moshe Hilman, Nathalie Hirsch, Rabbi , Rabbi Robert Hirt, Nechama Hochbaum, Rabbi Peretz Hochbaum, Rabbi Shlomo Hochberg, Rabbi Mordechai Hochheimer, Rabbi Michael Hoenig, Malcom Hoenlein, Rabbi Josh Hoffman, Rabbi Yaakov Hoffman, Rabbi David Hollander, Sarah Ariella Hollander, Dr. Shalom Holtz, Rabbi Dr. Barry Holzer, Professor Elie Holzer, Rabbi Yaakov D Homnick, Rabbi Jesse Horn, Rabbi Yaacov Horowitz, Rabbi David Horwitz, Rabbi Raphy Hulkower, Moshe Huss, Dr. Arthur Hyman, Ilana Ickow, Rabbi Eric Ifrah, Rabbi Chaim Ilson, Rabbi Shimon Isaacson, Mrs. Sharon Isaacson, Rabbi Alex Israel, Rabbi David Israel, Drazin Stanley M Wagner and Israel, Rabbi Chaim Jachter, Rabbi Ovi Jacob, Rabbi Menachem Jacobowitz, Rabbi Emmanuel Jacobowitz, Yosef Jacobs, Susan Jacobs, Rabbi Ari Jacobson, Rabbi Yaacov Jaffe, Julian Jakobovitz, David Jasphy, Rabbi Netanel Javasky, Daniel Jerome, President , Rabbi Josh Joseph, Rabbi Howard Joseph, Doni Joszef, Revel Journal, Rabbi Dr. Leo Jung, Rebbetzin Esther Jungreis, Mrs. Chani Juravel, Menachem Kagan, Rabbi Yonatan Kaganoff, Mrs. Rivka Kahan, Rabbi Scott Kahn, Rabbi Yair Kahn, Rabbi Aharon Kahn, Rabbi Moshe Kahn, Rabbi Ari Kahn, Rabbi Yosef Kalinsky, Dr. David Kallus, Rabbi Shrage Kallus, Miriam Kalmar, Rabbi Nathan Kamenetsky, Rabbi Shmuel Kamentsky, Rabbi Yisroel Kaminetsky, Rabbi Herschel Kaminsky, Rabbi Ephraim Kanarfogel, Mrs. Ora Lee Kanner, Dena Kapetansky, Rabbi Moshe Kaplan, Mathew Kaplan, Prof. Lawrence Kaplan, Rabbi Nissan Kaplan, Feige Kaplan, Rabbi Mordechai Kaplan, Rabbi Phil Karesh, Dr. Josh Karlip, Dov Karoll, Elisa Karp, Rabbi Mordechai Karpensprung, Henna Kasnett, Mr. Zvi Kaspi, Rabbi Shlomo Katz, Rabbi Michael Katz, Rabbi Yaacov Moshe Katz, Harav Yaakov Katz, Rabbi Ysoscher Katz, Dr. Jill Katz, Shaina Katz, Rebecca Katz, Dr. Jacob Katz, Anna Lisa Katz, Rabbi David Katz, Rachel Katz-Sidlow, Adina Katzman, Mrs. Leah Kaufman, Sharon Kaufman, Rabbi Lawrence Keleman, Menachem Kellner, Bracha Kenigsberg, Dr. Barry Kinzbrunner, Dr. Aaron Kirschenbaum, Jennie Kirschner, Rabbi Shmuel Klammer, Rabbi Shlomo Klapholtz, Rabbi Aryeh Klapper, Rabbi Yitzchok Kleiman, Shelley Klein, Dr. Zanvel Klein, Rabbi Nechemia Klein, Yitzy Klein, Rabbi Effie Kleinberg, Rabbi Heshy Kleinman, Mrs. Dena Knoll, Rabbi Nir Knoll, Sandra Knoll, Rabbi Jeffrey B. Kobrin, Rabbi Akiva Koenigsberg, Rabbi Eliakim Koenigsberg, Mrs. Chaya Sima Koenigsberg, Sara Kogan, Eliana Kohanchi, Rabbi Dr. Eli Kohn, Rabbi Yonatan Kohn, Rabbi Chaim Kohn, Zvi Editor Kol, Rabbi Yonatan Kolatch, Rabbi Dr. William Kolbrener, Professor Aaron Koller, Professor Moshe Koppel, Rabbi Yitzchak Korn, Chana Kosofsky, Rabbi Ira Kosowsky, Rabbi Avrum Kowalsky, Yelena Kozirovsky, Rabbi Aaron Kraft, Mrs. Lynn Kraft, Rabbi Yissachar Krakowski, Dr. Chaim Kranzler, Rabbi Simcha Krauss, Aimee Krausz, Jennifer Kraut, Haim Kreisel, Rabbi Elly Krimsky, Rabbi Paysach Krohn, Rabbi Beni Krohn, Rabbi Dr. John Krug, Rabbi Elyakim Krumbein, Malkie Krupka, Rabbi Moshe Krupka, Miriam Krupka, Batsheva Kuhr, Shuli Kulak, Judah Kurtz, Rabbi Binyamin Kwalwasser, Rabbi Ezra Labaton, Rabbi Yaacov Lach, Chanie Ladaew, Rachaely Laker, Ari Lamm, Rabbi , Rabbi Yehoshua Landau, Rabbi Doneal Lander, Professor Daniel Lasker, Rabbi Yitzchok Laskin, Rabbi Dr. Binyamin Lau, Rabbi Israel Meir Lau, Mrs. Elana Lavenda, Rabbi Naphtali Lavenda, Jennifer Lazaros, Rabbi David Lebor, Rabbi Aryeh Lebowitz, Rabbi Natanel Lebowitz, Rabbi Zev Leff, Rabbi Aryeh Leibowitz, Mrs. Yael Leibowitz, Rabbi Aaron Leibtag, Rabbi Menachem Leibtag, Dr. Shnayer Leiman, Jesse Lempel, Rikah Lerer, Rebbetzin Abby Lerner, Rabbi Eliezer Lerner, Dov Lerner, Ms. Rachel Leshaw, Rabbi Moshe Hakohen Lessin, Rabbi Dovid Lessin, Rabbi Lev, Rabbi Yonah Levant, Herbert Leventer, Ms. Elisheva Levi, Rabbi Yoni Levin, Rabbi Aaron Levine, Rabbi Yosie Levine, Rabbi Dr. Zalman Levine, Dr. Michelle J. Levine, Ms. Adina Levine, Channa Gila Ovits Levy, Russell Levy, Rabbi Zvi Lew, Jacob Lewin, Mr. Nathan Lewin, Jed Lewinsohn, Rabbi Ben Leybovich, Rabbi Aharon Lezer, Rabbi Mosheh Lichtenstein, Rabbi Dr. , Rabbi Mayer Lichtenstein, Rabbi Moshe Lichtman, Avi Lichtschein, Aviva Lieber, Rabbi Zevulun Lieberman, Katie E. Liebling, Emily J. Liebling, Diane Liebman, Rabbi Moshe Tuvia Lieff, Dr. Harry Lieman, Michael Lifshitz, Rabbi , Ohr YULA Boys Likutei, Rabbi Menachem Linzer, Rabbi Dov Linzer, Nikki Lipman, Rabbi Meir Lipschitz, Mrs. Elyse Litwack, Rabbi Josh Livingstone, Dr. Jerry Lob, Dr. Susan Lobel, Elisheva Lobell, Daniel Loewenstein, Professor Naftali Loewenthal, Adina Loewy, Janna Login, Dr. John D. Loike, Rabbi Chaim Loike, Eytan London, Rabbi JosephThe Lookstein, Rabbi HaskelMarcos Lookstein, Rabbi Aharonand Lopiansky, AlizaAdina Loshinsky, Dana Lotan,Katz Daniel Lowenstein, Rabbi Amos Luban, Rabbi Avraham Lubarsky, Ms. Adina Luber, Rabbi Moshe Shimon Luria, Guest Speaker MJE, Maayanot, Rabbi Mordechai Machlis, Adina Maik, Cantor Joseph Malovany, Yair Manas, David Mandel, Rabbi Seth Mandel, Miri Mandelbaum, Rafi Mandelstam, Dr. Vivian Mann, Rabbi Reuven Mann, Rabbi Anthony Manning, Rabbi Eli Mansour, Rabbi Mordechai Marcus, Rabbi Doni Marcus, Rabbi Chaim Marcus, Rabbi Ari Marcus, Rabbi Shmuel Marcus, Sara Margolis, Rabbi Andrew Markowitz, Rebecca Marmor, Hannah Marmor, Rabbi Leonard Matanky, Mrs. Chani Maybruch, Rabbi Shmuel Maybruch, Mrs. Sally Mayer, Rabbi Eitan Mayer, Menashe Mazurek, Michael P. McQuillan, Rabbi Yaakov Medan, Rabbi Menachem Meier, Golda Meir, Juliet Meir, Rabbi Alon Meir, Rabbi , Rabbi Baruch Pesach Mendelson, Rita Mermelstein, Steven Mermelstein, Dr. Ari Mermelstein, Miriam Merzel, Rabbi Ami Merzel, Rabbi Eliezer Mescheloff, Journal Editor Mesora, Rabbi Ephraim Meth, Editor, Mibayit, Moshe Miller, Mrs. Miriam Miller, Rabbi Eliezer Miller, Mr. Yoni Miller, Talia Miller, Rabbi Israel Miller, Rabbi Dovid Miller, Rabbi Michael Miller, Halev Dvarim Hayotzim Min, Rabbi Dovid Mintz, Rabbi Adam Mintz, Mrs. Norma Mintz, Marcy Miodownik, Rabbi Judah Mischel, Rabbi Jonathan Mishkin, Orit Montrose, Rabbi Ari Mor, Rabbi Mori, Rabbi Shalom Morris, Nicole C. Moskowitz, Rabbi Philip Moskowitz, Eliza Moskowitz, David Moster, Rabbi Levi Mostofsky, Dr. Yael Muskat, Rabbi Michael Myers, Rabbi Dovid Nachbar, Rabbi Yakov Nagen, Rabbi Francis Nataf, Mois Navon, HaRav Avigdor Nebenzahl, Mrs. Sima Neiger, Asher Nemes, Rabbi Sheftel Neuberger, Rabbi Yaakov B. Neuburger, Rebbetzin Peshi Neuburger, Motti Neuburger, Mrs. Gitta J. Neufeld, Mrs. C.B. Neugroschl, Dr. Kalman Neuman, Mrs. Pnina Neuwirth, Rabbi Ronen Neuwirth, Mrs. Chani Newman, David Nimmer, Rabbi Menachem Nissel, Dr. Steve Nissenfeld, Helen Nissim, Ms. Marianne Novak, Dr. Rona Novick, Macy Nulman, Rabbi Yosef Nusbacher, Hamizrach Editor Ohr, Rabbi Michael Olshin, Rabbi Yeruchem Olshin, Dr. Jess Olson, Rabbi Dr. Natan Ophir, Rabbi Maurice Oppenheimer, Rabbi Dovid Ordman, Rabbi Uri Orlian, Dr. Mitchell Orlian, Rabbi Meir Orlian, Rabbi Itiel Oron, Rabbi Asher Oser, Dr. Harry Ostrer, Rabbi Eli Ozarowski, Rabbi Joseph Ozarowski, Zemirah Ozarowski, Rabbi Chaim Packer, Rabbi David Pahmer, Mrs. Lori Palatnik, Rabbi Yehoshua Paltiel, Rabbi Shraga Feivel Paretzky, Rabbi Michael Parnes, Rabbi Yehuda Parnes, Dahlia Pasik, Dr. Moses Pava, Dr. Betzalel Pearl, Marina Pekar, Dr. David Pelcovitz, Rabbi Marc Penner, Dr. Ronnie Perelis, Rabbi Shlomo Perelstein, Gil S. Perl, Rabbi Yaacov Perlow, Leora Perlow, Rabbi Benny Pflanzer, Rabbi Eli Pielet, Rabbi Uri Pilichowski, Rabbi Tuli Polak, Rabbi Dale Polakoff, Rabbi Ephraim Polakoff, Dr. Nehemia Polen, Rabbi Moshe Ahron Poleyeff, Jennifer Polin, Professor Michla Pomerance, Rabbi Zev Pomeratz, Rabbi Adir Posy, Rabbi Chaim Poupko, Rabbi Yossi Prager, Rabbi Sinai Prebor, Mrs. Chana Prero, Rabbi Tani Prero, Mrs. Zlata Press, Schwartz Dr. Rebecca Press, Leyna Pressman, Rabbi David Pri-Chen, Rabbi Baruch Price, Mrs. Nechama Price, Rabbi Zev Prince, Rabbi Steven Pruzansky, Ari Pruzansky, Rabbi Menachem Raab, Alumni RIETS Rabbinic, Mrs Deena Rabinovich, Abigail Rabinowitz, Rabbi Emmanuel Rackman, Rabbi Ariel Rackovsky, Rabbi Yoel Rackovsky, Reena Radzyner, Charles M. Raffel, Rabbi Aaron Rakeffet-Rothkoff, Rabbi Naftoli Rakow, Rabbi ZviA Ralbag, Project Rabbi Dani Rapp, Dr. of Chaya Yeshiva Rapp, Jason Rappoport, University Adina Raskas, Dr. Aviezer Ravitzky, Center Rabbi Chaggai Raviv, for Tehilla the Raviv, Rachel Jewish Rechthand, Rabbi Future Dovid Refson, Rabbi Eli Reich, Rabbi Uren Reich, Rabbi Dr. Michael Reichel, Rabbi Dr. Edward Reichman, Rabbi Zev Reichman, Rabbi , Rabbi Moshe N. Reichman, Rabbi Daniel Reifman, Rabbi Dr. Jacob Reiner, Rabbi Yehoshua Reinitz, Ilana Reinman, Rabbi , Alyssa Reisbaum, Rabbi Yisroel Reisman, Rabbi Yona Reiss, Phillip Reiss, Rachel Renz,YUTorah.org Daniel Retter, Lenore Ribalt, Rabbi Gershon Ribner, Rabbi Isaac Rice, Rabbi Nosson Rich, Effie Richmond, Mrs. Sharon Richter, Rabbi Jonathan Rietti, Rabbi Ephraim Rimel, Rabbi Yosef Zvi Rimon, Rabbi , Rabbi Avraham Rivlin, Rabbi Shaul Robinson, Dr. Avigail Rock, Rivkah Rogawski, Rabbi Zvi Romm, Rabbi Zvi Ron, Rabbi Zev Roness, Alisa Rose, Rabbanit Gilla Rosen, Avigayil Rosen, Rabbi Shlomo Dov Rosen, Rabbi Menashe Rosen, Rabbi Menachem Rosenbaum, Mrs. Aliza Rosenbaum, Adam Rosenberg, Rabbi Nachman Rosenberg, Rabbi Moshe Rosenberg, Rabbi Dr. Bernhard Rosenberg, Juliana Rosenblat, Elan Rosenblat, Rabbi , Chana Rosenblatt, Kate Rosenblatt, Tamar Rosenblum, Rabbi Rafi Rosenblum, Dr. Jennie Rosenfeld, Lea Rosenfeld, Rabbi Daniel Rosenfeld, Rabbi Joey Rosenfeld, Josh Rosenfeld, Dr. Wayne Rosenkrans, Rabbi , Rabbi Yonatan Rosensweig, Professor Smadar Rosensweig, Rabbi Dr. Berel Rosensweig, Rabbi Moshe Ariel Rosensweig, Itamar Rosensweig, Dr. Philip Rosenthal, Rabbi Pinny Rosenthal, Eliyahu C. Rosman, Rabbi Dovid Rosman, Dr. David Rosmarin, Dr. Fred Rosner, Rabbi Shalom Rosner, Rabbi Aaron Ross, Shira Roszler, Willie Roth, David Roth, Rabbi Sol Roth, Rabbi Yerachmiel Rothberger, Dr. Daniel Rothenberg, Rabbi Jeff Rothman, Rabbi Gidon Rothstein, Rabbi Larry Rothwachs, Rabbi Yitzchak Rubin, Dr. Berish Rubin, MeiraDaily Rubin, Rabbi Bezalel Rudinsky, Rabbi Sheldon • Rudoff,Daf Mrs. Bracha Yomi Rutner, Dr. Daniel •Rynhold, Parshat Rabbi Lord Jonathan Sacks, Rabbi HaShavua Yoni Sacks, Rabbi , David Sacks, Miriam Sadres, Rabbi Barak Saffer, Professor Chaim Saiman, Alan Sakowitz, Mrs Ilana Saks, Rabbi Jeffrey Saks, Noam Salamon, Rabbi Matisyohu Salomon, Dr. Nili Samet, Benjamin Samuels, Henry Sapoznik, Rabbi Chaim Dovid Sapperstein, Rabbi Yehuda Sarna, Dr. Jonathan Sarna, Rabbi Jake Sasson, Rabbi Noach Sauber, Rabbi Nachum Sauer, Mr. Steve Savitsky, Rabbi Melech Schachter, Rabbi Shay Schachter, Rabbi Jonathan Schachter, Rabbi , Rabbi Dr. Jacob J Schacter, Mrs. Shifra Schapiro, Mrs. Shoshana Schechter, Dr. Yitzchak Schechter, Melissa Schenker, Rabbi , Dr. Marvin Schick, David Schiff, Rabbi Mordechai Schiffman, Dr. Lawrence Schiffman, Weinberg Aviva Schiffmiller, Rabbi Mayer Schiller, Mrs. Shira Schiowitz, Rabbi Kenny Schiowitz, Rabbi Hanan Schlesinger, Dr. David J. Schnall, Rabbi Etan Schnall, Rabbi Shmuel Schneid, Eli Schneider, Malka Schneider, Dr. Shmuel Schneider,Halacha Rabbi Avi Schneider, Rabbi Dovid •Schoen, History Cheryl Schonbrun, Rabbi Fabian • Schonfeld, Machshava Mrs. Dina Schoonmaker, Rabbi Avrohom Schorr,• and Rabbi Zev Schostak, much Mr. Stuart Schrader, Professor more! Peninnah Schram, Devorah Schreck, Aaron Schreiber, Rabbi Dani Schreiber, Rabbi Avie Schreiber, Dr. Nicole Schreiber-Agus, Rabbi Dov Schreier, Dr. Adiel Schremer, Rabbi Max Schrier, Dr. Joshua Schuchatowitz, Dr. Alyssa Schuck, Rabbi Shlomo Feival Schustal, Ari Schwab, Dr. Victor Schwartz, Rabbi , Dr. Dov Schwartz, Rabbi Yosef Schwartz, Rabbi Ezra Schwartz, Dr. Carmi Schwartz, Suzy Schwartz, Rabbi Allen Schwartz, Rabbi Dr. Jonathan Schwartz, Shira Schwarzenberger, Dr. Shai Secunda, Rachel Secunda, Anya Sedletcaia, Don Seeman, Rabbi Aaron Segal, Rabbi Ilan Segal, Atara Graubard Segal, Rabbi Ari Segal, Michelle Segall, Rabbi Tsvi Selengut, Nili Seleski, Samantha Selesny, Rabbi Aaron Selevan, Yosefi Seltzer, Ms. Maya Sen, Rabbi Ari Senter, Mrs. Lisa Septimus, Rabbi Yehuda Septimus, Rabbi Dr. David Shabtai, Rabbi Ian Shaffer, Rabbi Bentzion Shafier, Aviva Shafner, Rabbi Moshe Shamah, Cantor Brian Shanblatt, Rabbi Moshe Shapira, Rabbi Ezra Shapiro, Professor Marc B. Shapiro, Rabbi Moshe Shapiro, Yosef Sharbat, Dr. David Shatz, Rabbi Avraham Aharon Shatzkes, Ora Sheinson, Dovid Sher, Rabbi Zvi Shiloni, Ora Shinnar, Rabbi Dr. Michael Shmidman, Rabbi Shmuel Dovid Shmuelevitz, Dr. Laurence Shore, Rochelle Shoretz, Mr. Barry Shrage, Raphael Shuchat, Rabbi , Rabbi Nison Shulman, Rabbi Avraham Shulman, Rabbi Moshe Shulman, Rabbi Matis Shulman, Rabbi Robert Shur, Rabbi Ari Shvat, Dr. David Shyovitz, Rabbi Andrew Sicklick,Over Rabbi Aharon 130,000 Siegel, Rabbi Michael Siev, shiurim Shechter Mrs. Shira Siev, and Rabbi Shmuel articles Silber, Rabbi David and Silber, Rabbi growing Ahron Silver, Rabbi Eliezer every Silver, Rabbi Eliav day. Silverman, MalkiAll Silverman, materials Mrs. Malka Simkovich, Rabbi Moshe Simkovich, Rabbi , Roy Simon, Rabbi Ephraim Simon, Shoshana Simpson, Rabbi Tzvi Sinensky, Mrs. Tova Sinensky, Rabbi Shlomo Singer, Mrs. Rebecca Skaist, Rabbi Yigal Sklarin, Dr. Karl Skorecki, Dr. Robert Slater, Rabbi Nosson Slifkin, Mrs. Shira Smiles, Rabbi Yoel Smith, Sarah Snider, Rabbi Moshe Snow, Dr. Charles Snow,available Mrs. Atara Snowbell, David for Snyder, download Rose Snyder, Proffesor Haim Sober,completely Rabbi , Dr. Efrat free. Sobolofsky, RabbiSubscribe Moshe Sokolow, Loriel J. Solodokin,to a Rabbipodcast Jonny Solomon, Rabbi or Moshe e-mail Soloveichik, Rabbi Yosef Soloveichik, Rabbi Aaron Soloveichik, Pesia Soloveichik, Rabbi Meir Y. Soloveichik, Rabbi Chayim Soloveichik, Rabbi Joseph B. Soloveitchik, Dr. , Rabbi Elon Soniker, Rebecca Sontag, Rabbi Moshe Chaim Sosevsky, Professor Daniel Sperber, Shubert Spero, Rabbi Moshe Halevi Spero, Miryam Spiegel, Rabbi Zevi Spitz, Mrs. Rena Spolter, Rabbi Reuven Spolter, Rabbi Binyamin Staiman, Dr. Shaul Stampfer, Julie Stampnizky, Rabbi Moshe Stav, Rabbi David Stav, Rabbi Moshe Stavsky, Rabbi Aryeh Stechler, Rabbi , Rabbi Michael Stein, Rabbi David Stein, Hain Mrs. Elana Stein, Aaron Steinberg, Rabbi Ephraimsubscription M. Steinberg, Dr. Avraham Steinberg, of Rabbi your Yitzchak Steinberg, favorite Dr. Mark Steiner, speaker Rabbi Daniel Steinherz, orRabbi Avrohom series. Chaim Steinwutzel, There’s Dr. Baruch Sterman, something Marc Stern, Rabbi Jeremy Stern, for Chana Stern, Rabbi Mordechai Sternberg, Rabbi Raphael Stohl, Rabbi Abraham Stone, Rabbi Elly Storch, Rabbi Dr. Moshe Strauch, Rabbi Chaim Strauchler, Rafi Strauss, Aviva Stroh, Rael Strous, Rabbi Josh Strulowitz, Rabbi Gil Student, Medical Ethics Society Student, Rabbi Ben Sugerman, Rabbi Dovid Sukenik, Rabbi Yehuda Susman, Jennifer Suss, Aviva Sussman, Lisa Sutton, Rabbi Ari Sytner, Aviva Szigeti, TABC, Rebecca Tabaroki, Rabbi Aviad Tabory, Rabbi Binyamin Tabory, Mrs. Merav Tal-Timen, Rabbi Efraim Tannenbaum, Rabbi Moshe Taragin, Mrs. Shani Taragin, Rabbi Reuven Taragin, Dr. Ira Taub, Rabbi Shmuel Taub, Rabbi Michael Taubes,everyone Ms. Shuli Taubes, Professor on Hayim Tawil,the Mrs. Natalielargest Taylor, Mrs. Penina web Taylor, Shukisite Taylor, for Rabbi Michael Jewish Teitcher, Mrs. Ayala learning Teitcher, Rabbi Moshe online. Teitelbaum, Rabbi Mordechai Pinchas Teitz, Rabbi Hanoch Teller, David Teller, Da’at Editor, Ten, Rabbi Mordechai Tendler, Rabbi Moshe D. Tendler, Mechal Tesser, Rachel Thaler, Devorah Thaler, Rabbi Yaacov Thaler, Chavrusa Editor The, Lamdan Editor The, Rena Thomas, Yocheved Tirschwell, Editor To-Go, Eretz Yisrael Institute Torat, Rabbi Mordechai Torczyner, YU-Torah miTzion Toronto, Rabbi Moshe Trachtman, Mrs. Amy Tropp, Rabbi Ya’akov Trump, Rabbi Moshe Tuchman, Rabbi Gershon Turetsky, Rabbi Yehuda Turetsky, Dr. Ilana Turetsky, Mrs. Atara Turoff, Rabbi Mordechai Turoff, Rabbi Dr. Abraham Twerski, Rabbi Mayer E. Twersky, Rabbi Dr. Yitzchak Twersky, Rabbi Yitzchok Twersky, Rabbi Avi Tzarfati, Rabbi Moshe Tzuriel, Journal Editor Torah U-Madda, Dr. Jacob B. Ukeles, Rabbi Moshe Ungar, Rabbi Reuven Ungar, Helen Ayala Unger, Rabbi Dudi Unknown, Artists Various, Yerape Editor, Verapo, Rabbi Jake Vidomlanski, Chava Vogel, Rabbi Shmuel Volk, Rabbi Dr. Asher Wade, Rabbi Shmuel Wagner, Rabbi Shlomo Wahrman, Dr. Stanley Waintraub, Rabbi Joseph Waldman, Rabbi Avraham Walfish, Rabbi David Walk, Rabbi Ira Wallach, Rabbi Gedalia Walls, Rabbi Moshe Walter, Rabbi Dr. Ronnie [A. Yehuda] Warburg, Rabbi Shamai Warman, Dr. Sylvia Wassertheil-Smoller, Professor Chaim Waxman, Rabbi Ari Waxman, Kenneth Waxman, Rabbi Yehoshua Weber, Eli Weber, Rabbi Yechiel Weberman, Aliza Weg, Mrs. Yael Weil, Malka Weil, Rabbi Steven Weil, Rabbi Berel Wein, Dovid’l Weinberg, Rabbi Noach Weinberg, Rabbi Shmuel Weinberg, Rabbi Moshe Tzvi Weinberg, Gabrielle Weinberg, Rabbi Noam Weinberg, Yoni Weinberg, Yehudit Weinberger, Rabbi , Rabbi Yechiel Weiner, Sarah Weinerman, Rabbi Moshe Tzvi Weingarten, Rabbi Dr. Tzvi Hersh Weinreb, Anna Weinstein,www.facebook.com/yutorah Freyda Weinstein, Elisheva Weinstein, Rabbi Baruch Weintraub, Sabrina Weisman, Rabbi Zvi Weiss, Rabbi Dr. Richardwww.twitter.com/yutorah Weiss, Rabbi Joseph Weiss, Dr. Shira Weiss, Rabbi Avraham Weiss, Zvi Weissler, Rabbi Elie Weissman, Rabbi Shlomo Weissmann, Rabbi Gideon Weitzman, Rabbi Yehuda Werblowsky, Rabbi Yaakov Werblowsky, Josh Wernick, Aryeh Westreich, Aron White, Rabbi Daniel Whitman, Rabbi Baruch Wieder, Rabbi , Rabbi Netanel Wiederblank, Mrs. Miriam Wielgas, Jonathan Wiesen, Rabbi Mark Wildes, Temima Wildman, Rabbi Avraham Willig, Rabbi Mordechai I. Willig, Rabbi Moshe Willig, Rabbi Yehudah Willig, Rabbi Akiva Willig, Rabbi Leible Williger, Rabbi Neil Winkler, Rabbi Arnie Wittenstein, Sarah Wizman, Rabbi Simon Wolf, Rabbi Daniel Wolf, Mrs. Devorah Wolf, Rabbi Eliyahu Wolf, Bella Wolf, Rabbi Moshe Wolfson, Rabbi Pesach Wolicki, Dr Bernd Wollschlaeger, Rabbi Dr. Jeffrey Woolf, Rabbi Walter Wurzburger, Professor Michael Wyschogrod, YOFHS, YUTORAH, Mrs. Amit Yaghoubi, Rabbi Yechezkel Yakovson, Rabbi Michael Yammer, Rachel Yamnik, Rabbi Chaim Yanetz, Rabbi Gershon Yankelewitz, Daniel Yaros, Rabbi Yoel Yehoshua, Rabbi Zvi Yehuda, Ohad Yishai, Rabbi , Rabbi Benjamin Yudin, Rabbi Andi Yudin, Rabbi Aryeh Yudin, Dr. Leon Zacharowicz, Rabbi Yisrael Meir Zachs, Debra Zahrnest, Rabbi Ari Zahtz, Chava Zakharevich, Dov Zakheim, Dr. Raphael Zarum, Tov Editor Zeved, Rabbi Reuven Ziegler, Dr. Yael Ziegler, Adam Zimilover, Rabbi Binyamin Zimmerman, Rabbi Eliyahu Zimmerman, Dr. Deena Zimmerman, Rabbi Zvi Zimmerman, Rabbi Hillel Zinkin, Jonathan Ziring, Dovid Zirkind, Ari Zivotofsky, Devorah Zlochower, Itamar Zolberg, Rabbi Herschel Zolty, Rabbi Saul Zucker, Rabbi5 Shmuel Zucker, Dani Zuckerman, Shlomo Zuckier, Dr. Efraim Zuroff, Rabbi Eliezer Zwickler, Rabbi Michoel Zylberman, Madeline deLone, America Rabbi Isaac Elchanan TheologicalBeth Seminary • The Benjamin and Rose Berger CJF Torah To-Go SeriesDin • Shavuot 5777 of, Chag HaSemikhah Remarks, 5777

oday marks the fourth and final opportunity I have to address a Chag HaSemikhah President Richard M. Joel Tas Yeshiva’s president. It has been a President and Bravmann Family University sacred privilege. Professor, Yeshiva University Today, we celebrate over 130 young men וַּיֹאמֶר ה’הִ ּנֵה מָקֹום אִּתִ י וְנִּצַבְּתָ עַל הַ ּצּור .ישראל ואורייתא וקודשא בריך הוא חד הוא of extraordinary quality and character who I have seen grow in learning and in And almost 85 years ago, our first And the Lord said: “Behold, there is a middos and in professionalism. president, Dr. zt’l, stood place next to me, and you shall stand on the rock.” And today, I know that you join me in at this podium and said the following: Such a dramatic moment — Moshe celebrating the extraordinary Roshei Out of the portals of this sanctuary of wants to see God’s face. As close as Yeshiva and Hanhala of Yeshivat the spirit shall come a Moshe was to the Ribbono Shel Olam, Rabbeinu Yitzchak Elchanan whom I — lay and spiritual — conscious of its he was hungry for more. He wanted to have had the pleasure to partner with. unique heritage, striving to develop in see God’s face, and God says no. But In today’s celebrants, Yeshiva this land a Jewish life, culturally creative then God says “stand beside me.” embraces the continuity of our and spiritually satisfying, based upon the profound mission of advancing Torah eternal foundations of the Torah, helping Rav Sampson Raphael Hirsh explains: there is a place next to — הִ ּנֵהמָקֹום אִּתִ י ,values, so as to guide, teach and lead our communities to fuller self-expression our people and the world to a better and richer contribution to the cultural Me. One and only one point of view place. Almost 40 years ago, President and spiritual values of our society. exists as the highest goal to be attained Norman Lamm stood at this podium So I stand here today on the shoulders by the highest human mind, even for and shared the following message: of those who came before me, and I Moses, only one legitimate point of view, and that is not to try and a Scholarship and piety are necessary, contemplate, what can I possibly add sight of God, but, elevated by God, but they are not sufficient. A spiritual to this discussion? To this continuing and godliness, to look at men and the person is one whose ideals and practice conversation? human condition from a height, next to transcend his self-interest, whose To me, parashat Ki Tisa offers a God, near to God, from God’s point of deportment and, indeed, very presence precious perspective on how we, klei view, to understand and appreciate all symbolizes the values of Torah. kodesh, and lay kodesh, are to lead men and all conditions of human life. Years before that, at an earlier Chag our lives, a message that has been a This master insight — the human HaSemikhah, his predecessor, Dr. Samuel defining insight for my life and I think being is not supposed to see God — Belkin zt’l, shared the message that: for that of my wife and children. it’s not our realm. Our goal is to stand There is one thing we must remember Perek lamed gimmel details an amazing beside God. Our role is not to see always. Just as we have faith in God, discussion between Moshe and the God, but to see as God sees, and strive and just as we have faith in the Torah of Ribbono Shel Olam, culminating with to do as God does. Moses, so let us have faith in the Jewish Moshe beseeching God to let Moshe Beloved musmakhim: Hear the people, in the continuous miracle of its see God’s face, Hareini na es kevodecha. message from four presidents of this rebirth. Let us have faith in the miracle of God responds: Yeshiva, and consider that: וַּיֹאמֶ ר לֹא תּוכַללִרְ אֹת אֶתּפָ נָי ּכִ י לֹא יִרְ אַ נִי spiritual unity between God, His Torah ;Be a caring role model הָ אָ דָ ם וָ חָ י and His people, which is summed up in Believe in the Jewish People; the sayings of our Sages, “Israel, the Torah And He said, “You will not be able to see Dare to make a difference in the world; and the Holy One Blessed Be He, are one.” My face, for man shall not see Me and live.” And strive to see as God sees and do

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 as God does — vehalachta b’drachav. of Torah by constantly fanning its you. Partner with them and with all As musmakhim of Yeshivat Rabbeinu flames. Your actions matter — your our children to advance the Torah and Yitzchak Elchanan, you have been commitment to Torah inspires people advance the world. and elevates the world. trained in leadership, you have been V’cheyn yehi ratzon. prepared to serve as our ambassadors Esther and I are entrusting our of nobility, spreading the warmth children and our grandchildren to

WHAT YESHIVA UNIVERSITY CAN DO FOR YOU! Programs of YU’s Center for the Jewish Future

Lay Leader Services COMMUNITY BEIT MIDRASH facilitating a variety of extracurricular Join us at the Israel Henry Beren Campus workshops in a day camp setting. CHAMPIONSGATE LEADERSHIP CONFERENCE for a unique six-week lecture series and Contact [email protected]. In concert with community leaders from hear from YU’s expert faculty on topics such around the world; prioritize, present, and as Tanach, Jewish history, medical ethics, Rabbinic Services discuss an agenda of the issues facing the Jewish law, Israel’s foreign policy, and many Modern Orthodox community at a yearly more. Contact [email protected] MORRIS AND GERTRUDE BIENENFELD conference that convenes lay, educational DEPARTMENT OF JEWISH CAREER and rabbinic leaders. The conference YU SPEAKERS BUREAU DEVELOPMENT AND PLACEMENT continues through ongoing conversations Tailor programs of speakers from within the Access to professionals who aid institutions and continued updates to implement YU community for the needs and desires of with the search process, management and change in issues affecting our communities. your community or institution. mentorship of rabbis and Jewish communal Contact [email protected]. Contact [email protected] professionals throughout North America and AARON & BLANCHE SCHREIBER TORAH TOURS beyond. Contact at [email protected]. COMMUNITY LEADERSHIP INITIATIVE Teams of young men and women JEWISH CAREERS Utilizing top professors, talent and resources dispatched to communities for Simchat A vocational website designed to help of Yeshiva University, CLI teaches the skills Torah and Shavuot to teach classes, instill Jewish organizations find professionals and knowledge necessary for successful lay [spirit] and create a fun and spirited they seek, and aid professionals in finding leadership. Contact [email protected]. Yom Tov experience. positions. Visit www.yu.edu/jewishcareers. Contact [email protected]. Torah Projects & Publications RABBIS YARCHEI KALLAH COMMUNITY KOLLEL Retreats designed to strengthen the Establish a transformational Torah u-Madda participants’ preaching, pastoral, THE MARCOS & ADINA KATZ YUTORAH.ORG® religious Zionist initiative in your community programming and teaching skills, as well as Access to the shiurim of Yeshiva University that seeds young dynamic families and management skills and balance between and Rabbi Isaac Elchanan Theological serves as an incubator for future klei and lay the home-work relationship. Seminary and partner Torah institutions. kodesh. Contact [email protected]. Contact [email protected]. Contact [email protected] CJF CONSULT REBBETZIN ESTHER ROSENBLATT YARCHEI THE BENJAMIN & ROSE BERGER TORAH TO-GO® Consulting services aimed at supporting KALLAH FOR REBBETZINS Contact us to ensure that your community is synagogues, including board development, In-depth textual learning, mentoring receiving these packets. governance training, conducting focus between veteran and new rebbetzins, and Contact [email protected] groups and surveys, consensus-building, more. Contact [email protected]. STUDENT MEDICAL ETHICS SOCIETY strategic planning, interventions, and RABBANAN.ORG RABBINIC RESOURCE Join MES for the annual conference on rabbinic transition services. WEBSITE Medical Ethics and Halacha, or bring an Contact [email protected]. Webinar recordings, shiur outlines, drasha MES event to your community. YUCONNECTS ideas, a research service, and a Visit us at www.yumedicalethics.com. YUConnects offers social networking events host of links to access our resources and and opportunities, a matchmaking website services for rabbis. Community Services & with volunteer connectors worldwide, and Available at www.rabbanan.org. educational sessions relating to dating and Programs healthy relationship building. CONTINUING RABBINIC EDUCATION COURSES ® Contact [email protected]. ARBESFELD KOLLEL & MIDRESHET YOM RISHON Web-based courses for rabbis on issues such Join Yeshiva University’s vibrant campus COUNTERPOINT ISRAEL as “Addressing Abuse in Community;” “End on Sunday morning to learn from YU Yeshiva University students leave a lasting of Life Issues; “Fundraising” and more. Roshei Yeshiva and prominent scholars. In impact on hundreds of Israeli teens from Contact [email protected] addition, you have the opportunity to bring development towns in Israel by teaching KYR/MYR to your community. Jewish values and English skills, and Contact [email protected]

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 Kabbalat HaTorah:A Tribute to President Richard & Dr. Esther Joel

מׁשֶה קִּבֵלּתֹורָ ה מִּסִ ינַי, ּומְסָרָ ּהלִיהֹוׁשֻ עַ , Rabbi Dr. Kenneth Brander וִיהֹוׁשֻ עַ לִזְקֵ נִים, ּוזְקֵ נִים לִנְבִיאִ ים, ּונְבִיאִ ים ,Vice President for University and Community Life מְסָרּוהָ לְאַ נְׁשֵ יכְ נֶסֶת הַ ּגְדֹולָ ה. Moshe received the Torah from Sinai and transmitted it to Yehoshua and Yehoshua Yeshiva University to the elders and the elders to the and the prophets transmitted it remind us that the study of Torah President Richard Joel has always to the Men of the Great Assembly. is not just about collecting data subscribed to this vision, together Avot 1:1 and knowledge; it is not an exercise with his partner, Dr. Esther Joel. The he focuses on the in Googling information. Critical Joel’s home has always been warm first stages of the transmission to the experience of talmud Torah and welcoming, filled with a love for of the Torah. The Maharal is the environment in which the Torah and its values. This is seen in T(R. Judah Loew ben Bezalel), in his engagement with God occurs. The the way they engage with family and Derech haChayim commentary to this environment either enhances our in the steady stream of representatives Mishnah (s.v. Amnam), asks: Why kabbalat haTorah or detracts from its from various organizations or people doesn’t the Mishnah begin with the function and purpose. in need requesting because statement that Moshe received the Furthermore, authentic Torah study the Joel home is known “on the street” Torah from Hashem? Isn’t Divine should also create an environment as a home of chesed. All are welcomed transmission a critical component of that is modest and promotes the ideal with a smile and financial support. our mesorah? Why is Har Sinai, the of mutual respect. The experience One would think that after a grueling location, stressed instead of the role of of revelation on Mount Sinai is schedule, day in and day out helming the Divine? elaborated on in Shemot, Chap. such an important institution, that would be a well-deserved The Maharal explains that the 19–20, and continues in Chapter 24. Placed in the center of the description day of rest. Yet they have welcomed environment in which Torah thousands of students for Shabbat study takes place is integral to the of the Sinai experience are chapters 21–24 of Misphatim. These are the over their tenure as leaders at Yeshiva experience. Moshe receiving the University. Torah on Mount Sinai was not laws that instruct us on how to create happenstance; the location was a just and civil society. They are President Joel has also worked to carefully chosen. The mountain’s sandwiched in the midst of the story communicate that if YU is a place modest demeanor was a fitting of Divine revelation to remind us of Torah it must also be a place place to share the word of God. The that the Torah demands of us that we that is welcoming, engaging, and environment was choreographed to create a society that values kindness, respectful to all. How many university justice and caring. presidents stand in line to help

Find more shiurim and articles from Rabbi Dr. Kenneth Brander at http://www.yutorah.org/Rabbi-Dr-Kenneth-Brander

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 How many university presidents stand in line to help students move into their rooms in the residence halls? How many personally serve employees food at a day of recognition?

students move into their rooms remind students not to limit their experiences, helping us to improve in the residence halls? How many friendships to those in their classes our individual and collective kabbalat personally serve employees food or shiur, those from the same high haTorah. at a day of recognition? How many school, or from the same yeshiva or My colleagues, Rabbi Dr. Hillel make time to meet not just with seminary in Israel. Davis, Rabbi Dr. Josh Joseph, Rabbi current undergraduates, but with For the past fourteen years, President Menachem Penner, Rabbi Dr. Jacob prospective students — in high school Joel has been involved in all the J. Schacter, Rabbi Ezra Schwartz, and and studying in Israel — throughout challenges that university presidents members of the family, Rabbi Dr. the year? It is President Joel who is deal with, but he has also worked to Avery Joel and Dr. Penny Joel have constantly reminding us to engage make Yeshiva University a friendlier contributed additional thoughtful “the other” on campus, those who and a more engaging place. In the pieces related to Shavuot honoring the may appear different than ourselves, to process, he has made our campuses leadership of President Richard M. greet them with warmth and without our Mount Sinai, where we can find Joel. judgment. President Joel would and engage in meaningful spiritual

Were you Koveah time to learn today? Daily Learning What you want, when you want, at the pace you want

Visit www.koveah.org to start adding more learning to your day!

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 A TRIBUTE TO PRESIDENT RICHARD M. JOEL Yom Hamyeuchas f you look carefully at the Jewish calendar for the month of Sivan, Rabbi Dr. Hillel Davis you may be surprised to find that Chief Operating Officer, Five Blocks Ithe second day of the month is referred to as Yom Hameyuchas. Generally, we understand “ ” or “ ” as the paints and sketch out the drawings more apt description to the individual “being of distinguished lineage,” so the that would decorate their respective that he is and the role that he has second of Sivan is apparently the day of walls. The fourth sat by, seemingly idle, played than as a meyuchas. He is of distinguished lineage. What does that writing numbers in a note pad. As the distinguished lineage as one who has mean and why is such an attribution three were finishing their work on their worked to create a mural that reflects attached to that particular day? individual walls, the fourth finally stood the glory of all that surrounded him, The most popular explanation is based up and arranged a series of mirrors on all the good and all the potential that on the , Shabbat 86b-87a. The his wall. When the king arrived to judge we as a community have. He has built second of Sivan was the day when the the work, he awarded the prize to the up our Yeshiva to reflect the very best Jewish people were charged by God to fourth artist. He said that while the that came before us — our tradition, be a mamlechet kohanim v’ kadosh — creativity and skill of each of the three our history, our story as he would a priestly nation and a holy people. The artists were both evident and special, so often refer to it. At the same time, Aruch Hashulchan, Orach Chaim 494:7, the work of the fourth artist was truly he has invested his entire being in notes that this is the reason why it is the most beautiful in that it reflected unleashing the potential of the glory called Yom Hameyuchas — the day upon the glory and the grandeur of all that of who and what will follow — the which we as a Jewish people attained surrounded it. generations of young men and women our distinctive and distinguished place who have absorbed those lessons, Yom Hameyuchas has no intrinsic among the family of nations. holiness, but by virtue of the fact built on them and made them their Others suggest that in fact the day itself that it sits in the midst of holiness, own, and will, God willing, continue has no special or unique quality, but it reflects all that surrounds it. to bring pride and nachat to us as parents, grandparents, as and as rather since it sits squarely between Ultimately, that is what yichus is: the on the previous day and opportunity to reflect all the grandeur citizens of the world. He has created that fourth wall that reflects the glory, the shloshet yemei hagbalah, the three of that which came before and that preparatory days leading up to matan which will follow. When we think of the beauty and the nobility of what Torah, it too is swept up in the overall ourselves as primarily a conduit to was and what is still to be. simcha of the period. As such, Yom reflect the glory of the generations As a leader, he has created a paradigm Hameyuchas achieves its prestige from that preceded us and we pray (and that we could all benefit from its proximity to the holy days that work so) that the generations that emulating — understanding that our surround it. follow us will also create their own yichus comes not from any greatness beauty and dignity in which we can that we attribute to ourselves, but TheYalkut Me’am Lo’ez cites a parable, which apparently is attributed to the take pride and ultimately bask in that rather to our commitment to ennoble Roziner Rav, to explain this idea further. reflection, then we are trulymeyuchas the past and enable the future. His A king wanted his palace decorated, — we are of distinguished lineage. artistry has brightened the future of our community, the broader Jewish so he invited four famous artists, each This Shavuot, we are marking the end community throughout the world and to paint one wall of the palace. Three of President Joel’s 14 years at the helm mankind as a whole. of the four worked assiduously to mix of Yeshiva University. I can think of no

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 A TRIBUTE TO PRESIDENT RICHARD M. JOEL What Happens in Heaven... Stays in Heaven f it is acceptable to have favorite pesukim (verses) in the Torah, I would choose the following Rabbi Dr. Avery Joel Isection. Toward the end of Moshe’s Principal, Stark High School, Cleveland, OH farewell speech to Bnei Yisrael, Moshe shares some inspirational words, meant to motivate the people. In Parshas (Devarim 30:11- mimcha” — “It is not concealed from can he introduce a new law based on 14), Moshe says: you” that you would need nevi’im a heavenly prophecy. If a tries prophets), “v’lo rechoka hi” — “And to add, remove, or change mitzvos, we) יאּכִי הַּמִ צְוָה הַ ּזֹאת,אֲׁשֶר אָ נֹכִי מְ צַּוְָך הַ ּיֹום-- .it is not far away” that you would need do not listen to him לֹא-נִפְלֵאת הִוא מִּמְ ָך, וְ לֹא רְ חֹקָה הִ וא. יב לֹא (Sages), to explain to you chachamim There is a well-known story in בַּׁשָמַ יִם,הִ וא: לֵ אמֹר, מִ י יַעֲלֶה-ּלָנּו הַּׁשָמַ יְמָ ה what needs to be done. Don’t think Maseches (59b) that וְיִּקָחֶהָ ּלָ נּו, וְיַׁשְמִעֵ נּואֹתָ ּה, וְנַעֲׂשֶ ּנָה. יג וְ לֹא- that isn’t a reality given your teshuva applies this principle as well. Rebbi מֵעֵבֶרלַּיָם, הִ וא: לֵ אמֹר, ימִ יַעֲבָר-לָנּו אֶל-עֵבֶ ר time or place. Rather, repentance is Eliezer ben Hirkanus declared that הַּיָם וְיִּקָחֶהָ ּלָ נּו,וְיַׁשְמִעֵ נּואֹתָ ּה,וְנַעֲׂשֶ ּנָה. יד ּכִ י- always attainable, even though we may a certain oven made out of separate קָרֹובאֵ לֶיָך הַּדָבָ ר,מְ אֹד: ּבְפִ יָך ּובִלְבָבְָך, לַעֲ ׂשֹתֹו. sometimes feel like it is out of reach 11. For this commandment which I coils of clay is not susceptible to for one reason or another. command you this day, is not concealed tum’ah (impurity), while the Sages from you, nor is it far away. 12. It is not offers a broader definition declared that it was. After failing to in heaven, that you should say, “Who of this “mitzvah” and suggests it is convince the other members of the will go up to heaven for us and fetch it referring to the entire Torah. The , he resorted to supernatural for us, to tell [it] to us, so that we can messages then are similar, but this means to convince them. In support of fulfill it?” 13. Nor is it beyond the sea, interpretation is all-encompassing. his opinion, Rebbi Eliezer summoned that you should say, “Who will cross to It is our responsibility to acquire a carob tree to uproot itself and walk the other side of the sea for us and fetch and attain the Torah. Shamayim“ ” across a garden. He then instructed it for us, to tell [it] to us, so that we can (heaven) isn’t going to do it for us. water in a stream to reverse direction. fulfill it?” 14. Rather, [this] thing is very Simultaneously, the contents of Last, he ordered the walls of their close to you; it is in your mouth and in the Torah — the commandments, study hall to support him, so they your heart, so that you can fulfill it. the stories, and the lessons — are trembled and tilted inwards. After all But there is some debate as to what accessible to everyone, not just the of these miracles failed to sway the Moshe was truly referring to. What is chachamim and nevi’im. Sages, a bas kol (a heavenly voice) called out that the halacha should this “mitzvah” that is close to us? Beyond the charge these pesukim follow Rebbi Eliezer. According to the Ramban, it is the provide to Bnei Yisrael, they also serve mitzvah of teshuva (repentance). This as the basis for a halachic concept. Unmoved by the supernatural display parsha is always read right before Based in part on the phrase “lo of support, Rebbi Yehoshua, the av Rosh Hashana. The Seforno explains bashamayim hi,” the Rambam codifies beis din (chief of the court), responded in this vein that the message Moshe (Hilchos Yesodei HaTorah 9:1) that a with “lo bashamayim hi” — “It isn’t is leaving Bnei Yisrael is “lo nifleis hi prophet can’t override halacha, nor in heaven.” It doesn’t matter that the

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 heavens testified on Rebbi Eliezer’s creation of man by saying (Bereishis gave Moshe all of Torah She’ba’al Peh. behalf. We follow the guiding 1:26) “na’aseh adam b’tzalmeinu” — With all of the transmissions over the principles given to us, including “Let us make man.” Why is it plural? generations, some of the details were “acharei rabim l’hatos” — we follow With whom was Hashem consulting? lost. The Sages seek to rediscover the majority even if an individual One answer is that Hashem was them, and that is where machlokos sage might have gotten a law “right” talking to mankind. We are created come from. Another explanation is in the absolute sense. The Torah tells in an imperfect state (as opposed to that Hashem only gave Moshe the us through these pesukim that the all other creations). Hashem started general principles, but left it up to responsibility for interpreting the the creation process, and we are the chachamim to apply them. The Torah rests on the chachamim of each invited, and charged, to do our best application of them is where there generation, which they do by utilizing to continue and complete it — by are disagreements. [See Rambam’s the system given to Moshe on Har reaching our potential. introduction to Seder Zeraim.] Sinai, and then passed down to each This partnership is also emphasized A third approach, based on the generation. This can’t be overruled, in the difference between the first and Yerushalmi (Sanhedrin 4:2) is that even by Hashem! (Rebbi Eliezer’s second set of luchos, tablets. There Hashem taught Moshe 49 reasons to refusal to follow this system ultimately was one main difference between the prohibit each situation and 49 reasons led to him being excommunicated.) first set ofluchos — which Moshe to permit those very same situations. The Gemara continues to describe how ultimately smashed in response to Hashem gave Moshe and the Rebbi Nasan asked Eliyahu HaNavi the sin of the Golden Calf — and the chachamim all of the logic and tools, how Hashem reacted to their decision second set. While Hashem wrote on along with the ability to determine to ignore the miracles and the bas both of them, Hashem only carved what “truth” is. As Rav Chaim Navon kol, and rule against Rebbi Eliezer. out the firstluchos . Moshe had to of beautifully Eliyahu said that Hashem’s response carve out the second set, upon which explains (article available at etzion. was “nitzchuni banai” — “My children Hashem then wrote. Ultimately it org.il/en/download/file/fid/4477): have been victorious over me.” Hashem was the second set that endured. The act of Torah study is not aimed at rejoiced in the fact that they followed I heard from Rabbi Eli Rubin that uncovering and revealing an absolute the system He had put in place for it endured because that was where truth, but at creation and advancement. the development of Jewish law. This Hashem and mankind partnered In this respect, is closer to a is exactly how Hashem wanted the together. The creation of that second work of art than to a rigid mathematical halachic process to play out. set involved both Moshe and Hashem, system, in that it does not require a in partnership. The compelling question is: why specific and unequivocal conclusion. not follow the bas kol? If Hashem Until now, we have advanced the ... With respect to the Oral Law, the reveals absolute truth to us, why theory that even though it may not concept of “truth” is meaningless. The doesn’t He want us to follow that? lead to absolute truth, we follow Torah student is not required to strive for Aren’t the Sages simply trying to the halachic process and utilize the the absolute “truth” that is concealed in uncover the truth? Perhaps it is tools given to the chachamim, like God’s hidden places. The Torah serves counterintuitive, but Hashem is not following the majority. Perhaps, as raw material for human creation, looking for us to follow absolute truth. though, there is no absolute truth and man must develop the Torah in the Rather, Hashem’s goal is to create a when it comes to halacha. There is direction that seems right to him. partnership with us. Hashem wants us, some debate about what Hashem This approach can also give meaning Bnei Yisrael, involved in the creation gave Moshe on Har Sinai. If Moshe to a well-known phrase from the and shaping of halacha. He wants us to was given both (the Torah She’bichsav Gemara in Eruvin (13b). The Gemara partner with Him in this process. Written Torah)and Torah She’ba’al states that for three years Beis Hillel This isn’t the only time we see how Peh (the ), how are there and Beis Shammai argued. Each one much Hashem values His partnership machlokos, arguments, in the Gemara? said the halacha was according to with mankind. During the story of There are a few approaches to this. their opinion. In the middle of this One understanding is that Hashem creation, Hashem introduces the argument, a bas kol came out and said:

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 can be understood simply — “since Students have asked me if the way we אלו ואלו דברי אלקים חיים הן, והלכה כבית there is no single halakhic truth, both currently do things is the way Hashem הלל. These and these are the words of the opinions are equally legitimate and intended. “Did Hashem really mean Living God, and the law follows Beis ‘true.’ Both are considered a legitimate for us to have two sinks, two sets of Hillel. development of halakha.” Therefore, dishes, etc.?” “Did Hashem really machlokes isn’t a bad thing, and may intend for us to soak our strawberries Rav Yaakov Kamenetsky, Emes even be desirable. in soapy water to rid them of bugs?” L’Yaakov, Eruvin 6b, understood that “Did Hashem intend for us to not be the argument was not an ordinary Similarly, in his introduction to able to turn a light on or watch TV on argument but a very broad argument Choshen Mishpat, Rabbi Yechiel Shabbos, the day of rest?” Perhaps we about the nature of halacha: who do Michel Epstein, author of the Aruch can now meaningfully and confidently we follow when we have a majority HaShulchan, says: answer these questions. Hashem and a minority, but the minority is didn’t have a particular picture in ואדרבה זאת היא תפארת תורתינו הקדושה a little bit sharper? Beis Shammai mind; Hashem asked us to help Him והטהורה וכל התורה כולה נקראת שירה argued that you follow the sharper paint the picture and determine what ותפארת השיר היא כשהקולות משונים זה group. Since they are sharper, they .it should look like מזה וזהו עיקר הניעמות ומי שמשוטט בים התלמוד יראה נעימות משונות בכל הקולות will find the absolute truth. Beis This idea — that we partner with המשונות זה מזה. Hillel maintained that we follow the Hashem in all ways and even play a majority. Even though it may not On the contrary, this is the glory of our role in painting the landscape of the be the absolute truth, we follow the pure and holy Torah. The entire Torah is world — resonates with the way my majority since it better reflects true called a song, and the splendor of a song father lives his life. With the support human intellect. While the heavenly is when there are different voices; this of my mother, he has dedicated his voice states that both are the words is the essence of harmony. Anyone who entire life to answering the call to of Hashem, it also concludes that the sails the sea of the Talmud will discern help the Jewish community raise halacha follows Beis Hillel. In practice, the harmony rising from all the different their different voices in harmony to we have to choose an opinion to voices. follow. But fundamentally, “both these partner with Hashem in tikun olam, and these are the words of the Living Mankind’s partnering with Hashem in perfecting the world. May we all God.” the creation of halacha is harmonious merit to contribute our voices to this to Hashem. harmony as well, and truly partner Rav Navon explains that this Gemara with Hashem.

(L-R) Rabbi Dr. Avery Joel, President Richard M. Joel, Dr. Esther Joel, Dr. Penny Joel and Dr. Noam Joel

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 A TRIBUTE TO PRESIDENT RICHARD M. JOEL The Matan Torah Narrative and Its Leadership Lessons uch can be learned from the matan Torah narrative. We often focus Dr. Penny Joel Mon what Bnei Yisrael received during Experiential Educator, , Israel matan Torah and how B’nei Yisrael responded to the experience. But there are many leadership lessons that can be gleaned from the experience at bottom of Mount Sinai. But Moshe lives of the people. This experience matan Torah. needed to return to G-d at the top of points to the important balance the The text states that in preparation for the mountain to continue focusing on leader must maintain between leading matan Torah, Moshe traveled up and the bigger picture and broader vision the people and understanding the down the mountain numerous times for Bnei Yisrael. people in a thoughtful way. to communicate with G-d and Bnei R’ Shmuel Goldin, in his work Immediately following the matan Yisrael: Unlocking the Torah Text: Shmot, Torah narrative, the Torah pauses in discusses where Moshe was located the story and discusses numerous laws ּומֹׁשֶ ה עָלָה)פס’ ג( ... דוַּיֵרֶ מֹׁשֶה מִן-הָהָ ר .during the Aseret Hadibrot. He notes in Parshat Mishpatim. This is unusual )פס’ יד( ... לוַּיַעַ מֹׁשֶ ה)פס’ כ( ... דוַּיֵרֶ מֹׁשֶ ה, that Midrash Rabba suggests that Why would G-d interrupt the story אֶל-הָעָם; וַּיֹאמֶ ר, אֲ לֵהֶ ם )פס’ כה(. And Moses went up (v. 3) … And Moses Moshe needed to be with the people of making a nation with a long list went down from the mountain (v. 14) when the Aseret Hadibrot were given of laws? Rabbi Lord Jonathan Sacks … And Moses went up … So Moses because G-d wanted to make it clear suggests that Mishpatim interrupts went down unto the people, and told that the Torah was coming from G-d our narrative in order to connect this them (v. 25). and not from Moshe. great vision for our nation that we just Shemot ch. 19 Rav Shimshon Raphael Hirsch heard from G-d — the broad concepts (Shemot 19:25) also believes that of our purpose, including the Aseret Climbing a mountain, even Mount Hadibrot — to the details of how Sinai, is no small trip. So why did Moshe stood with the people during matan Torah. However, the reason to actualize that vision. Mishpatim Moshe find it necessary to make explains the legal system that guides multiple trips up and down the Moshe stood with the people was not to emphasize the Divine origin us toward making this vision a reality. mountain? And was Moshe at the We, as Bnei Yisrael, need not only a top of the mountain with G-d or at of the Torah, but rather to teach Bnei Yisrael that Moshe was receiving the shared narrative and broad vision, but the bottom of the mountain with the also a system to actualize that vision. people for the Aseret Hadibrot? Torah just like they were. This was an important message for the people By structuring the texts this way, G-d Perhaps Moshe’s frequent trips to understand and an important is providing a model for successful between G-d and Bnei Yisrael reflect reminder for Moshe — the people leadership. A leader must focus on his effective leadership style. Even needed to recognize that Moshe was a compelling vision and a detail- in the throes of preparing for matan part of the nation, obligated in the oriented plan to execute it. Torah with G-d, Moshe continued to laws like all other members of Bnei Once Bnei Yisrael received the laws, focus on the needs of the people by Yisrael, and Moshe was reminded of the narrative continues with cheit repeatedly returning to them at the the importance of understanding the ha’egel (the sin of the golden calf), and

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 again we see a leadership lesson: They have made themselves a god of Absent these people, the larger vision gold. 32. And now, if You forgive their crumbles. Therefore, Moshe did not ז. וַיְדַּבֵר ה’אֶ ל מֹׁשֶ ה לְֶך דרֵ ּכִי ׁשִחֵת עַּמְָך אֲׁשֶ ר .sin [I am satisfied,] But if not, erase want any part of it הֶעֱלֵיתָ מֵאֶרֶ ץ מִ צְרָ יִם:ח. סָרּו מַהֵר מִןהַּדֶרֶ ְך me now from Your book, which You The experience at Sinai is a critical אֲׁשֶר צִּוִיתִ ם עָׂשּולָהֶם עֵגֶל מַּסֵ כָה וַּיִׁשְּתַחֲ וּו לֹו have written.” 33. And the Lord said to moment of the Jewish narrative that וַּיִזְּבְ חּו לֹו וַּיֹאמְרּו אֵ ּלֶהאֱֹלהֶ יָך יִׂשְרָאֵל אֲׁשֶ ר .Moses: “Whoever has sinned against Me, teaches us many lessons in leadership הֶעֱלּוָך מֵאֶרֶ ץ מִ צְרָ יִם: ט. וַּיֹאמֶר ה‘ לאֶ מֹׁשֶ ה him I will erase from My book!” 34. And Moshe was a leader who understood רָאִיתִי אֶת הָעָםהַ ּזֶהוְהִ ּנֵה עַם קְׁשֵ ה עֹרֶ ף now go, lead the people to [the place] of that his role as leader included seeing הּוא:י. וְעַּתָההַ ּנִיחָ ה ּלִי וְיִחַראַּפִי םבָהֶ וַאֲ כַּלֵ ם which I have spoken to you. Behold My the bigger picture, the vision for וְאֶעֱׂשֶהאֹותְ ָך לְגֹוי ּגָדֹול: ... לא. בוַּיָׁשָ מֹׁשֶ ה angel will go before you. But on the day I the nation, and understanding the אֶל ה’ וַּיֹאמַר אָ ּנָא חָטָא הָעָם הַ ּזֶה חֲטָאָ ה .make an accounting [of sins upon them], perspectives and needs of the people גְדֹלָה וַּיַעֲׂשּו לָהֶם אֱֹלהֵ י זָהָ ב: לב. וְעַּתָה אִ ם I will bring their sin to account against Ultimately, Moshe set the example ּתִּׂשָא םחַּטָאתָ וְאִםאַ יִן מְחֵ נִי נָא מִּסִפְרְ ָך אֲׁשֶ ר them.” for us by emphasizing that you can’t ּכָתָבְּתָ : לג. וַּיֹאמֶר ה‘ אֶ למֹׁשֶה מִי אֲׁשֶר חָטָ א .Shemot Chapter 32 (Judaica Press forfeit the people for the vision לִי אֶמְחֶּנּו מִּסִפְרִ י: לד. הוְעַּתָ לְֵך נְחֵה אֶת הָעָ ם Translation) Moshe’s sincerity and true caring for אֶל אֲׁשֶר יּדִּבַרְּתִ לְָך הִ ּנֵה מַ לְאָ כִ ייֵלְֵך לְפָ נֶיָך What do we learn from Moshe’s the people motivated him to defend ּובְיֹום יּפָקְדִ ּופָקַדְּתִי עֲלֵיהֶם חַּטָאתָ ם: 7. And the Lord said to Moses: “Go, reaction to G-d? the people with his life. What could be a greater example of a leader ׁשְמּואֵל אָמַרמְ לַּמֵד ׁשֶּמָסַר עַצְמֹו לְמִיתָ ה descend, for your people that you have ?completely committed to his people עֲלֵיהֶםׁשֶ רּנֶאֱמַ וְאִם אַיןמְחֵ ּנִי נָאמִּסִפְרְ ָך. brought up from the land of Egypt have acted corruptly. 8. They have quickly Shmuel taught: We can infer that I have had the opportunity to watch turned away from the path that I have [Moses] was willing to die for [the Jewish my father, with the incredible support commanded them; they have made people] as it states “But if not, erase me of my mother, be a thoughtful and themselves a molten calf! And they now from Your book.” compassionate leader in many have prostrated themselves before it, Babylonian Talmud, Berachot 32a settings. Motivated by a desire to make slaughtered sacrifices to it, and said: the world better and, in particular, ‘These are your gods, O Israel, who The Gemara discusses how Moshe was willing to give up his life for to make Jews feel connected to their have brought you up from the land of in a meaningful way, my Egypt.’” 9. And the Lord said to Moses: Bnei Yisrael. When Moshe came to the defense of Bnei Yisrael, his father has truly taken to heart the “I have seen this people and behold! example set by Moshe Rabbeinu. He They are a stiff necked people. 10. Now compassion for the people is obvious. He could have easily given up on has consistently prioritized personal leave Me alone, and My anger will relationships with people while also be kindled against them so that I will Bnei Yisrael but instead, Moshe demonstrated that he is so invested in articulating and implementing a vision annihilate them, and I will make you for Yeshiva University. Both of these into a great nation.” … 31. And Moses the people, that he was willing to die for them. He believed that Bnei Yisrael aspects of his leadership are truly returned to the Lord and said: “Please! inspiring. This people has committed a grave sin. were the key element of G-d’s vision.

Moshe continued to focus on the needs of the people by repeatedly returning to them at the bottom of Mount Sinai. But Moshe needed to return to G-d at the top of the mountain to continue focusing on the bigger picture and broader vision for Bnei Yisrael.

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 A TRIBUTE TO PRESIDENT RICHARD M. JOEL Reflections on a Presidential Chavrusa: Lessons from the Fourth Perek of Brachos

here is a photograph that hangs between the Gottesman Library and the Glueck Rabbi Dr. Josh Joseph TBeit Midrash that shows President Senior Vice President, Yeshiva University Richard Joel, former Vice President Jeff Rosengarten and me sitting at a table on the upper floor of “the beis.” At one point, rumor had it that it get on a daily basis: the overwhelming I do not recall whether it was was a posed picture, set up to make experiential gestalt that inheres Torah immediately after that study session it look like we were learning; in fact, study in such an awe-inspiring place, or soon thereafter, but the President however, we had opened a volume of surrounded by the melodic cacophony and I committed ourselves to finding Rambam’s and were of several hundred chavrusa pairs whatever time we could to learn experiencing, for the moment, the alternately yelling at or with their together be-chavrusa in the newly- bracha that so many of our students study partners, mentors and Rebbeim. consecrated beis midrash. We chose to start with the fourth perek of Brachos for a variety of reasons, and the lessons that we shared about Torah and life could fill volumes. There are a number of lessons President Joel has taught us over the years that find resonance through this chapter as well. For now, in honor of the yom tov that celebrates matan Torah, and in honor of my mentor, friend and chavrusa, I present the following six divrei Torah.

1. Ask questions

One of the lessons President Joel constantly taught was the importance of asking questions. When we approach a Mishna, we use the same

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 technique; so for example, the first to the challenging statement, tefillah 4. We can both be right, even four words of our first Mishna beg begins with sunrise in order to though we disagree understanding: connect geula, redemption, with The Gemara details a lengthy debate tefillah. The question, then, in and of מתני׳ תפלת השחר עד חצות. itself provides solutions to two of our as to the source of the daily tefillos, Mishna: According to the Rabbis, the questions above: a) it sheds light for whether they were established by morning prayer may be recited until us that tefillah refers to the , or our ancestors, tefillos avos tiknum, noon. Shemoneh Esrei, not the Shema; and or whether they derived from the Which prayer in the morning b) that the day begins at sunrise. sacrificial services,tefillos keneged—תפלת is being referenced? The entire tmidim tiknum. Proofs are cited in Although the Gemara seems to morning service? Are we continuing support of both sides, but in the final be challenging and questioning, the discussion in the previous perakim analysis, both answers are accepted: it is simultaneously fleshing out about the Shema? The berachos our ancestors established the tefillos the halachah and ironing out the before and after? Yes, the third perek and the Rabbis related them to the details by suggesting and proposing parenthetically discusses some details sacrificial services. surrounding tefillah, but it is not made solutions! Though President Joel This combination of the two sides, clear at the outset what it signifies always welcomed questions and however, need not have been until we arrive at this perek. enjoyed parrying through give and take, he also insisted that we question, necessary. At one point, the question What does morning mean? look for answers, and focus on is raised for the position supporting—השחר Is it until the fourth hour or midday solutions and not just the problems. the ancestors’ origination: “from as the Mishnah debates? Moreover, where do we get Mussaf (the when does the morning begin? 3. It’s not enough to be right additional service)?” In our study, Even a seemingly unassuming we suggested that it seems one could—עד word, “until,” must be examined, as The Gemara inBerachos on 28b, posit a linguistic parallel between the Gemara later wonders whether details several provocative incidents this additional prayer, Mussaf, and it means “up to” or “up to and between Rabban Gamliel and Rabbi Yosef, one of the descendants of including.” Yehoshua, where the former, the Yaakov, as they seem to share the of the Sanhedrin at the time, forces same root. Later, we found that the What is the definition of—חצות the latter to admit his erroneous Or Gedalyahu on Moadim (page midday? How do we even understand opposition, thereby embarrassing 146) suggests the same idea — that time? Can an hour mean something him. The situation grew so intense and perhaps we can learn about Mussaf different from one season to the next? dire that eventually Rabban Gamliel from Yosef. Thus, we might have Is time truly fixed or can it fluctuate needed to be deposed from his truly been able to derive all of the depending on the month and time of position. As President Joel points out, tefillos from the Avos. However, the year? Moreover, why must prayer be “Ok, so you’re right. It’s not enough.” Gemara did not give such an answer, delimited to a set time? Might there be It is not enough to be right, one must possibly preferring to teach that at a chance for a do-over? act righteously as well. Often people times, a beneficial solution might are blinded by their drive to win, to derive from approaching a dilemma 2. It’s not enough to ask be accurate; the lesson we can learn via two directions and solving it while questions; recommend from The Gemara , as emphasized by providing the opportunity to benefit solutions President Joel, is that one needs to from both sides. Thus on a daily also focus on how to work toward a basis, we hearken back to the original The very first words of the Gemara on united goal, not to fracture the whole prayers of our ancestors while also the aforementioned Mishna present in the process of working toward a connecting our actions and service to a challenge: ureminhu, a citation that better answer. the Beis Hamikdash. seems to contradict the Mishna, or at least introduce a dialectic not at first apparent in the earlier text. According

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 5. With respect 6. Tocho Ke-Varo Deriving Ethical Messages President Joel has always promoted President Joel often comically quotes from Talmud Study a harmonious approach in discourse, a UJA fundraiser who once remarked, R. Yechiel as he says, “to disagree agreeably.” “The absolutely most important HaDarom (Vol. 19, pg. 178), We can profoundly disagree on thing to develop is a sense of personal writes that until R. Yisrael major issues, but we must do so in a integrity. Once you can fake that...” This Salanter, ethical development respectful manner, appreciating the approach, which certainly was meant in and the study of Gemara were tzelem Elokim, the Godly image of jest, is not often lived in jest. Especially treated as two separate realms. all those with whom we engage. The when we contrast this notion to the R. Yisrael Salanter stressed the Gemara in Berachos 27b, explains Gemara (Berachos 28a) that states that importance of finding ethical that a person cannot daven behind Rabban Gamliel only let someone who messages in one’s study of his , as this would perhaps was “tocho ke-varo” (literally “his inside Gemara, the mussar bahalacha. make the Rebbe wait for the student is like his outside”) into the study hall. This idea is consistent with to finish praying before the Rebbe President Joel would often posit that R. Yisrael Salanter’s general may finish his own Amidah. In fact, an essential leadership quality is to be approach to studying Torah. In the Gemara says that a person who honest with yourself about who you Ohr Yisrael (no. 27), he writes would daven behind his Rebbe causes are — and to share that wholeness with that the mitzvah of mastering the Divine presence to be distanced others; to make yourself vulnerable is Torah supersedes the mitzvah from B’nei Yisrael. Thus, not just one’s to make yourself truthful. In order to to constantly study Torah. The intentions, but one’s actions matter, lead, people must see you as genuine. mitzvah to constantly study and respect and consideration must be In order to advance a cause, your team Torah would not provide an given to the context within which one must trust that you are wholeheartedly allowance for someone to seek stands. committed. In order to affect others, out a means of improving the Based on this and a series of related people need to believe in you as you quality of one’s studies such as discourses in the Gemara, we truly are. This sixth lesson represents travelling to a yeshiva in another discussed the dialectic between those the value of a role model. By taking town or sleeping more in order who are b’nei Torah and those who time to learn in the beis midrash, to focus. It is only because of are b’nei yeshiva. The former is to be President Joel showed that the role the mitzvah to master Torah lauded for his dedication to Hashem’s model of “lay kodesh” that he so often that one can spend less time timeless Torah teachings and ideas; spoke about is best exemplified by studying in order to focus on but the latter attains an even higher President Joel himself. the quality of one’s studies. plane, as a ben yeshiva also recognizes With these few and humble lessons, However, this is only true when the prerequisite respect for a Rebbe my intent is to display some of my the individual is someone who is and his place within the context of the world, having merited a deep and working on ethical development place of study, the place of prayer. As meaningful relationship with a man and yirat shamayim (fear of we find ourselves leaving the period who has been a mentor, a friend, heaven). If one has mastered of Sefiras ha-Omer — a period when and a source of inspiration for many the Torah but did not use that we mourn the lack of respect of the years. As our professional relationship as an opportunity to become students of Rabbi Akiva for each other evolves I will cherish our chavrusa a refined individual, it would — and as we head to the yom tov of even more, as we continue to try to have been better to focus on our acceptance of the Torah, we must find ways to learn together. Thank quantity. Talmud Torah is not note the importance of this notion of you President Joel, not just for simply a means of collecting kavod, respect. And as President Joel transforming Yeshiva into the beacon information. It is part of a would often begin his rejoinders, it is it is today, but also for who you are process of becoming a complete worth emulating his guidance, “with and for allowing me to greatly benefit individual who lives the ideals of respect…” from a relationship with such a the Torah. remarkable person — and chavrusa. Torah To Go Editors

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 A TRIBUTE TO PRESIDENT RICHARD M. JOEL Experiencing the Silence of Sinai abbi Norman Lamm, shlit”a, in a derasha reprinted in his book The Royal Reach, points Rabbi Menachem Penner Rout that while we often speak of the Max and Marion Grill Dean, RIETS “quiet before the storm,” the inverse occurred at Sinai. Therewas most certainly a “storm”: “Greatness,” explains Rabbi Lamm, These words spoke the Lord with all is born out of the womb of stillness.” your congregation at the mount, from“ וַיְהִי בַּיֹוםהַּׁשְ לִ ייׁשִ ּבִהְיֹת הַ רּבֹקֶ יוַיְהִ קֹֹלת There is no doubt that G-d could have the midst of the fire, the clouds and the ּובְרָ קִ ים וְעָ נָןּכָבֵד עַל רהָהָ וְ קֹל ׁשֹפָר חָ זָק מְ אֹד spoken loudly enough to be heard darkness, with a great voice, and has not וַּיֶחֱרַ דּכָל הָעָם אֲׁשֶ רּבַּמַחֲ נֶה: It came to pass on the third day when it over the din of His creation. Instead, ceased. was morning, that there were thunder the world is given the opportunity Rabbi Yehoshua ben Levi in Pirkei claps and lightning flashes, and a thick to partner with the Divine at the Avot presents a similar idea (6:2): cloud was upon the mountain, and a moment of revelation. He speaks, it אמר רבי יהושע בן לוי: בכל יום ויום בת קול very powerful blast of a shofar, and stands quietly in awe. In the words יוצאת מהר חורב. the entire nation that was in the camp of Rabbi Lamm, “The word of G-d shuddered. comes forth when the words of man Every day, an echo resounds from Mount Shemot 19:15 come to an end.” Horeb (Sinai). All of this, however, occurred before G-d’s offer to partner with mankind In the words of Rabbi Lamm: “Since the giving of the Torah. The actual continues to this day and His voice, in that first Shavuot, the Divine Voice revelation, according to , a certain sense, can still be heard. In still broadcasts on the same heavenly unfolded with a backdrop of utter Parshat Va-etchanan we are told: wavelength from Sinai every day. cosmic silence. So why do we not hear it? Why אֶ ת הַ ּדְבָרִ ים הָ אֵ ֶ ּלה ִּדּבֶר ה’ אֶ ל ּכָל קְהַ לְכֶ ם ּבָהָ ר are we not moved to teshuvah or מִּתֹוְך הָאֵׁש הֶעָ נָן וְהָעֲרָ לפֶ קֹול ּגָדֹול וְ לֹא יָסָ ף א”ר אבהו בשם ר’ יוחנן: כשנתן הקב”ה את ”?introspection every day וַ ִּיכְ ּתְבֵם עַ ְ ל נֵי ׁשלֻ חֹת אֲבָ נִים וַ ִּי ְ ּתנֵם אֵ לָ י. התורה צפור לא צווח עוף לא פרח שור לא געה אופנים לא עפו, שרפים לא אמרו קדוש The Lord spoke these words to your The answer is simple: We expend קדוש הים לא נזדעזע הבריות לא דברו אלא entire assembly at the mountain out tremendous effort to make sure that העולם שותק ומחריש ויצא הקול אנכי ה’ of the midst of the fire, the cloud, and there is never a moment of silence — a אלקיך. the opaque darkness, with great voice, moment to think and to listen. Rabbi Said Rabbi Abbahu in the name of “velo yasaf.” And He inscribed them on Lamm was addressing an audience Rabbi Yochanan: When the Holy One two stone tablets and gave them to me. in the 1960’s and asking them to “sit gave the Torah no bird screeched, no fowl Devarim 5:19 still, for Heaven’s sake.” Today, the flew, no ox mooed, none of the ophanim obsession to keep our senses flooded flapped a wing, nor did the seraphim What does the pasuk mean when it has reached levels unimaginable in chant “Kadosh Kadosh Kadosh,” the sea says “velo yasaf”? Those two words can past generations. Walking, driving, did not roar and none of the creatures be understood to mean “He added sitting, standing; we are attached to uttered a sound. Throughout the entire no more.” But the exact opposite our smartphones and are listening, world there was only a deafening silence translation is also valid. Onkelus watching, communicating, and reading. as the Divine Voice went forth speaking: translates: We multitask, doing and accomplishing יָת ּפִתְ גָמַ יָאהָאִ לֵ יןמַ לִ יל ה’ עִם ּכָל קְהָ לְ כֹון ּבְ טּורָ א ”.I am the L-rd your G-d“ everything — except for the critical מִגֹו אֶׁשָתָ א עֲ נָנָא וַאֲמִיטְתָא קָל רַ ב וְלָא פְסַ ק. Shemot Rabbah 29:9 task of living in the moment and

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 contemplating the world around us. We Where is the word of G-d to be heard Have we ever considered the dread those moments of silence, but at those moments of quiet meditation? possibility that during tefillah, the they are so important for introspection Rav Avraham Yitzchak HaKohen word of Hashem is actually coming and listening for the voice of Hashem. Kook, in the first introductory essay to us? It has been said that when It is noteworthy that the holiday of to his , Olat Re’iyah, makes a we learn Torah, G-d speaks to us, Shavuot is bereft of its own unique fascinating suggestion: Our souls — and when we pray, we speak to G-d. mitzvot. There are no lulavim to shake, the portion of G-d within us — can But we rarely pray to G-d using our to dwell in, matzot to eat. “speak” and can sometimes even be own words alone. We use texts that There is just — quiet. We are asked heard. Our neshamot speak words of speak to us, even as we are speaking on Shavuot not to do — but to listen. truth — G-dly words, through which to G-d. These texts were written by Ironically, the yom tov that marks Klal we can properly learn values and set those who understood neshamot and Yisrael’s momentous proclamation of our priorities. G-dly priorities — the Anshei Knesset — with prophets among “naaseh ve-nishma” is commemorated When can we hear our souls? Perhaps HaGedolah through listening first and only acting at any moment of quiet in which we that group. later. Perhaps we have already proven truly take time away from the world. Rav Shimshon Raphael Hirsch our ability to fulfill “we will do.” On However, our souls “speak” very softly famously explains that the word Shavuot, we are asked to fulfill the and are difficult to hear. Tefillah, if not “le-hitpalel” comes from the root which means to judge. When — פלל .second part of our promise — “we rushed, can allow for such a time will listen.” There is one time, however, that we can we pray, we judge ourselves. What But we need not wait for Shavuot, or hear them loudly and clearly — when does this mean? Are we supposed even for Shabbat, to find the quiet we we mouth the words of the tefillot. to ask ourselves with each middle so desperately need. Rabbi Yehuda The words of the siddur, which often berachah of Shemoneh Esrei whether we are truly worthy of being granted HaLevi in his Book of the Kuzari (3:5) seem disconnected from our everyday explains that tefillah is to the day what lives and our priorities, express the our request? Rav Yosef Albo (Sefer Shabbat is for the week. Just as we true desires of our souls. By listening to HaIkkarim) says absolutely not. must stop for twenty-four hours every our prayers, we hear our souls talking. Tefillah is a request for mercy. We ask seven days, we must pause several In fact, Rav Kook explains, our souls Hashem not for our due but to shower times every day to reorient ourselves pray to G-d without interruption. love upon us, as a father would upon and remind ourselves of what is truly Most of the time, we cannot hear those his children. important. Our moments of prayer beautiful tefillot. Only three times a What, then, does it mean that we provide us with an island of quiet in a day do we give a “voice” to the tefillot “judge” ourselves during tefillah? world of deafening confusion. emanating from our neshamot. Perhaps we evaluate ourselves and our

When we use the words of the siddur, we can compare our priorities in light of the text composed by our Chachamim. If I would have asked Hashem for a different set of things, I must ask myself: Are my priorities correct or did Chazal perhaps have a greater understanding of what really matters?

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 priorities by listening to the words we in my weekday Amidah on these hear myself. Yes, it adds to my level utter to G-d. aspirations, what does that say about of concentration when I can hear When we speak in our own words, my priorities? myself. But this halacha may be about and listen to ourselves, we must The berachot, as the Gemara tells something more. I may be listening to my own tefillot — listening to their challenge ourselves: Am I asking for us in Megillah 17b-18a, are in a very the right things? How will I use the specific order. If I would have, for messages and listening to my soul. As I whisper the Shemoneh Esreh — things I ask for? Will they truly help example, asked for health (Refa’einu) having blocked all other sounds and me in my avodat Hashem? Are there and wealth (Bareich ) before distractions — I hear a others I should be praying for — or understanding (Ata chonen) and kol demamah , the calling of my soul, the am I asking only for selfish needs? repentance (Slach lanu), do I, perhaps, dakah truths of G-d revealed through our When we use the words of the siddur, have something to learn from the text of the Shemoneh Esrei? Sages, as passed on through our we have an even greater opportunity prayer-books for millennia. I have to judge ourselves by comparing our TheShulchan Aruch (Orach Chaim much that I can learn if I listen to that priorities — the hopes and desires 101:2) instructs us: voice. that we would pray for if left to devise As I write this piece in honor of our לא יתפלל בלבו לבד — אלא מחתך הדברים בשפתיו — ומשמיע לאזניו בלחש. ולא our own prayers — in light of the text composed by our Chachamim in the outgoing President Richard Joel, I must conclude with a personal thank ישמיע קולו. ואם אינו יכול לכוין בלחש— מותר להגביה קולו. והני מילי — בינו לבין Amidah. If the themes of the berachot seem foreign to us, if we would have you to our Nasi. By nature, I am more resistant than almost anyone to the עצמו. אבל בצבור — אסור — דאתי למטרד צבורא. asked Hashem for a different set of things, we must ask ourselves: experience of calm silence. On many One should not pray just in his heart Who is right and who is wrong? Are occasions, President Joel has steered (without saying the words) but one must me to step back, to take the time our priorities correct or did Chazal actually say them with his mouth in a perhaps have a greater understanding to just listen and take in the beauty whisper that can be heard by his ears, of what really matters? And if our around me. The voice of Hashem can but not as loud as one’s voice. And if prayers give voice to our own be heard thundering in the walls of he is unable to concentrate with just a our Beit Midrash and in the still quiet neshamot, might we, deep down, know whisper, it is permitted to raise his voice, the truth but need daily reminders? voice of acts of kindness and greatness and the words remain with him, but around the campus. Much is missed For example, the latter half of the in public it is not permitted to bother (including large objects that one can requests in the weekday Amidah anyone else with this. and will walk into!) if one runs around are for the national aspirations of The Amidah must be said softly — our holy campus with their eyes glued Klal Yisrael — from galuyot so that my fellow mitpalelim aren’t to their phone or their list of tasks to through the Mashiach. If I would distracted, but loud enough for me to complete. Thank you for opening my not have “used” half of the requests eyes, my ears and my soul!

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 A TRIBUTE TO PRESIDENT RICHARD M. JOEL Consent and Coercion at Sinai he most iconic image associated with matan Torah is surely the one described in Rabbi Dr. Jacob J. Schacter Tthe Gemara (Shabbat 88a): University Professor of Jewish Thought and Jewish History Senior Scholar, YU Center for the Jewish Future ויתיצבו בתחתית ההר א”ר אבדימי בר חמא בר חסא מלמד שכפה הקב”ה עליהם את ההר כגיגית ואמר להם אם אתם מקבלים Israel and we [still] declined to accept the Torah, they all made up their minds התורה מוטב ואם לאו שם תהא קבורתכם. “And they stood bi-tahtit of the it?,” and, in support of this argument alike to accept the kingship of God mountain” (Shemot 19:17). Rav Avdimi the Talmud cites this statement of with joy,” and goes on to note that Rav Avdimi son of Hama. Similar “God appeared on Mount Sinai like son of Hama son of Hasa said, “This 3 teaches us that The Holy One, Blessed be descriptions can be found elsewhere an old man full of mercy.” This very in ,1 with the most different sentiment is also reflected in a He, suspended the mountain over them 4 as a vat (gigit) and said to them, ‘If you pointed and powerful formulation number of other rabbinic texts as well. accept the Torah, good. But if not, there appearing in Midrash Rabbah Shir ha- For me the most compelling expression will be your burial place.’” Shirim (8:1:5): of this perspective is found in the דרש פלטיון איש רומי ואמר נתלש הר סיני Rav Avdimi interprets the unusual comment of Mekhilta de-Rabi Yishmael ונצב בשמי מרום, והיו ישראל נתונים תחתיו word tahtit as if it were tahat, meaning on the verse, “And they stood bi-tahtit ... אמר הקב”ה אם אתם מקבלים עליכם “under,” probably influenced by a of the mountain” (Shemot 19:17): תורתי מוטב ואם לאו הריני כובש עליכם ההר מלמד שנתלש ההר ממקומו, וקרבו ועמדו verse later in the Torah where that הזה והורג אתכם. תחת ההר, שנאמר ותקרבון ותעמדון תחת image is explicitly indicated, “And you ההר. עליהם מפורש בקבלה יונתי בחגוי ,approached and stood under (tahat) Paltion, a man of Rome expounded הסלע. the mountain” (Devarim 4:11). In this “Har Sinai was uprooted and stood in view, at matan Torah, the Jews stood, the height of the heavens and [the people It teaches us that the mountain was literally, under Har Sinai and were of] Israel were placed under it … The uprooted from its place and they presented with an ultimatum: either Holy One, Blessed be He, said, ‘If you [the people of Israel] came near and you accept the Torah or you will die. will accept My Torah upon yourselves, stood under it, as it is said, “And you good, and if not I will press the mountain approached and stood under the This vision of the ultimatum offered down upon you and kill you.’” the Jews under the mountain at the mountain” (Devarim 4:11). Of them moment of Revelation is also found Simply put, the Jews were forced to it is declared in the traditional sacred elsewhere in rabbinic literature. In receive the Torah; indeed, there is no writings, “O my dove in the clefts of the coercion greater than the threat of rock” (Shir ha-Shirim 2:14).”5 describing how the Nations of the 2 World will seek reward from God at death. This verse in Shir ha-Shirim, invoking the End of Days, the Talmud (Avodah But at the same time, rabbinic literature the image of the Jews under the Zarah 2b) records that their claim presents an entirely different scenario mountain at Revelation like a dove is will be rejected because they refused of Revelation, highlighting the love and found in the clefts of the rock, is also to accept the Torah even after being joy experienced by the Jewish people found in Mekhilta de-Rabi Shimon ben offered it by God. Their retort, in the at that most transcendental moment. Yohai and Midrash Rabbah Shir ha- words of the Sages, will be, “Master TheMekhilta de-Rabi Yishmael states Shirim.6 of the Universe, did You suspend the that, “When they [the people of Israel] Why is a dove found in the clefts mountain over us as a vat as you did to all stood before Mount Sinai to receive of the rock? It is fair to assume that

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 it is seeking protection from the the one hand, it is imperative that view of Rav Avdimi, God held the elements rather than continuing to we submit to God’s will and devote mountain over the Jewish people feel vulnerable to them; resting under ourselves to following what we believe at Sinai and said, “If you accept the the outcropping of the rock enables to be His commandments. We should Torah, good. But if not, there will the bird to feel safe and secure. Now experience our commitment to Torah be your burial place (sham tehei imagine the Jews standing at the and mitzvot as if we were coerced kevuratkhem).” There will be your foot of Mount Sinai exposed to the into observing them, as if we have no burial place? Should He not have merciless heat of the summer sun in choice in the matter at all. And, at the said, “Here will be your burial place?” the desert. How uncomfortable they same time, we should appreciate the Would it not have made more sense must have felt. How unpleasant and gift that God kindly bestowed upon for the text to have read, “If you will even painful the experience must have us by granting us the opportunity to not accept the Torah, I will drop the been for them! Who can concentrate live our lives blessed by the warmth mountain on top of you and you will on hearing the words of Moshe, or and the specialness of Jewish life and die right here”? True, it is interesting to even God Himself, in such a distressed Jewish living. To borrow from Rabbi note that the version of this statement position? And so, sensing the Joseph B. Soloveitchik’s description in the Mekhilta de-Rabi Shimon ben aggrieved state of the Jewish people, of what he learned from his mother, Yohai does in fact read, “If you accept God lifted the mountain over them “Judaism expresses itself not only in upon yourselves the Torah [good], to provide shade for them, to protect formal compliance with the law but and if not here (kan) will be your them from the sun, like the dove is also in a living experience. She taught burial place.”10 What is the significance protected by finding shelter in the me that there is a flavor, a scent and of the “there (sham)” in the Talmudic clefts of the rock. Now, as a result of warmth to mitzvot.”8 Judaism is both, version? requiring compliance and providing God’s kindness, they were in a much The answer lies in understanding better position to focus on what they warmth. the particular choice of the “kafah were hearing. Yes, the image is the On this holiday of Shavuot, then, when aleihem har ki-gigit” image adduced same. The Jews were, indeed, under we invoke the image of our ancestors here. Gigit means vat or “something the mountain, but gone is the sense of under Har Sinai at the great moment arched, roofing, a huge vessel, tub, ultimatum, coercion, compulsion or of Revelation, we reaffirm that our tank (for brewing beer).”11 Kafah, duress. In its place we have God’s love, observance of mitzvot is motivated by similar to kipah, or dome, gives the God’s sensitivity, God’s protection. these two dimensions. We do so, one, impression that the Jews were not We can now better appreciate a because we have no choice, and two, under the vat or mountain, but in the different statement in the Midrash, because we appreciate how meaningful mountain, surrounded on all sides ,they are for our lives. Indeed, we would by the mountain. The Maharsha אני חבצלת השרון, אני היא וחביבה אני, אני choose to observe them even were we in his commentary on this passage היא שהייתי חבויה בצלו של סיני. “I [the Jewish people] am a rose of not obligated to do so.9 in Shabbat uses the phrase “betokh Sharon (Shir ha-Shirim 2:1). I am the ha-tahtit.” Perhaps, then, we can one and beloved am I. I am she who was understand the choice of the word hidden in the shadow of Sinai.7 It is my pleasure to contribute to sham. Imagine trying to kill a fly not God’s arranging for the Jewish people this collection of essays in honor of by hitting it but by trapping it inside a to be in the shadow of Sinai was, Yeshiva University President Richard glass. It will live for a while but, soon, indeed, a most clear indication of how Joel as he completes his tenure as the it will tire and die. So too the Jewish beloved they were by Him. leader of our institution. Reflecting people, suggested my father z”l. God upon his many very significant So which is it? Were the Jewish people was telling them, “If you accept the contributions, I want to conclude with forced into accepting the Torah or did Torah, good. But if you will not do so, an insight on this Talmudic passage they accept it voluntarily, with great you will continue to live for a while that I heard from my father, Rabbi joy? Was God being coercive or was just like all the other nations around Herschel Schacter z”l. God being kind? This is the subject of you, the Hiti, Hivi, Yevusi, Emori, much discussion but I would suggest There is one word that is out of place and Girgashi. They too will continue that, ultimately, both are true. On in this rabbinic formulation. In the to exist without the Torah. But sham,

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 there, in the future, down the long Edition, vol. 2 [Philadelphia, 2004], 314). of the Jews’ experience under Har Sinai many road of history, tihiyeh kevuratchem, See also the similar formulation in Midrash years ago when I read Gerald J. Blidstein, “In you will be buried. You will not be , Parshat Yitro 13; Mekhilta de-Rabi the Shadow of the Mountain: Consent and Shimon ben Yohai, Yitro 19:19 (Hoffmann Coercion at Sinai,” Jewish Political Studies able to sustain eternal existence edition, p. 101). Review 4:1 (Spring 1992):41-53. My thanks to without the Torah. At some point I 4 Midrash Rabbah Shir ha-Shirim 1:2:2; 1:2:3; Professor Blidstein for first bringing this most guarantee you that you will disappear, Pirkei de-Rabi Eliezer, Chapter 41; Mekhilta interesting conflicting set of understandings just as all those other nations will de-Rabi Yishmael, Masekhta de-ba-Hodesh, to my attention. See, in addition,idem ., “Kafah disappear.”12 Yitro, Parshah 6, beginning (Weiss edition, Aleihem Har Ki-Gigit – Mekorot Hadashim,” p. 74b; Lauterbach edition, p. 319). See too Bar Ilan: Sefer ha-Shanah 26-27 (1995):131- Torah assures the eternity of the Rashi, Shemot 19:9, s.v. et divrei ha-am. 34; Yosef Heinemann, Agadot ve-Toldoteihen Jewish people. Creating, sustaining (Jerusalem, 1974), 170-74; Avraham 5 Mekhilta de-Rabi Yishmael, Masekhta de-ba- Kurman, Yezi’at Mizrayim u-Matan Torah and nurturing institutions of Torah Hodesh, Yitro, Parshah 3, end (Weiss edition, (Tel-Aviv, 1978), 354-61. There is a large assures the future of the Jewish p. 72b; Lauterbach edition, p. 307). body of literature relevant here. For example, people. And here we are in President 6 Mekhilta de-Rabi Shimon ben Yohai, Yitro see Tosafot, Shabbat 88a, s.v. Kafah aleihen; Joel’s debt. He has devoted a lifetime 19:17 (Hoffmann ed., p. 99);Midrash Rabbah Maharal, Tif’eret Yisrael, chapter 32; Menahem of service to the Jewish people, Shir ha-Shirim 2:14:4. M. Kasher, Torah Shleimah, vol. 15 (New York, 1953; repr. Jerusalem, 1992), 102-04; It is interesting to note that it appears that culminating in the last fourteen years , Torat ha-Mo‘adim (Tel-Aviv, Rashi conflates both of these sources (the at the helm of our institution. We 1964), 374-76; Ephraim E. Urbach, The Sages Talmud in Shabbat and the Mekhilta de-Rabi are deeply grateful to him for all his (Cambridge, 1975, 1979), 327-28; Joseph Yishamel) in his commentary to the verse, B. Soloveitchik, The Lonely Man of Faith accomplishments on our behalf, and “And they stood bi-tahtit of the mountain” (Northvale and London, 1997), 45-46. we wish him good health to enjoy (Shemot 19:17). He writes, “According to the with his exceptional family and many simple meaning (lefi peshuto) [it means] at For a different interpretation of the image of years of continued service to Klal the foot of the mountain. And its midrashic “yonati be-hagvei ha-sela,” see Eliyahu Katz, “Kafah Aleihem Har Ki-Gigit,” Shema‘atin 39 Yisrael. interpretation [is] that the mountain was uprooted from its place (she-nitlash ha-har (1974):56-57. mi-mekomo) and was held over them like I have dealt with the contemporary challenge Endnotes a vat (ve-nikhpah aleihem ki-gigit).” Notice of experiencing submission to God’s that the source Rashi gives for this second commandments while at the same time seeking 1 Midrash Tanhuma, Parshat Noah 3; ibid., interpretation is a midrash and not a Talmudic to make them personally meaningful and Parshat Shoftim 9;Mekhilta de-Rabi Shimon ben text. Indeed, the first half of his comment, the resonant in my article, “Halakhic Authority in Yohai, Yitro 19:17 (David Zevi Hoffmann, ed., words “she-nitlash ha-har mi-mekomo,” appear a World of Personal Autonomy,” in Michael J. Mekhilta de-Rabi Shimon ben Yohai [Frankfurt in the midrash (Mekhilta de-Rabi Yishmael) Harris, Daniel Rynhold and Tamara Wright, a. M., 1905], 100). For a later version, from the and not in the Talmud. The second half, ve-“ eds., Radical Responsibility: Celebrating the writings of Pirkoi ben Baboi in the eighth-ninth nikhpah aleihem ki-gigit,” invokes language Thought of Chief Rabbi Lord Jonathan Sacks century, see B. M. Levin, “Mi-Seridei ha- found in the Talmudic passage and not in (New Milford and Jerusalem, 2012), 155-76. Genizah,” Tarbiz 2:4 (1931): 395. the midrash. I thank my son-in-law, Corey Tarzik, for drawing this interesting point to 10 See above, n. 1. 2 The Talmud itself is sensitive to this my attention many years ago. See too Rashi, 11 Marcus Jastrow, A Dictionary (New York, assessment because it immediately wonders Devarim 32:10, s.v. yesovevenhu. 1950), 234. Rashi, Shabbat 88a, s.v. gigit, (Shabbat, ibid.) why any Jew can ever be 7 Midrash Rabbah Shir ha-Shirim 2:1:1. translates it as “a vessel in which beer is faulted for not observing the Torah since it placed.” was originally accepted only under duress. 8 Joseph B. Soloveitchik, “A Tribute to 12 I am reminded of the formulation of the 3 Masekhta de-ba-Hodesh, Yitro, Parshah 5, the Rebbetzin of Talne,” Tradition 17:2 (1978):77. Rambam (Hil. Melakhim 5:4) in connection beginning (Isaac Hirsch Weiss, ed., Mekhilta with The Seven Nations, “their memory has [Vienna, 1865], 73b; Jacob Z. Lauterbach, 9 I was introduced to this dual appreciation already been lost (u-kevar avad zikhram).” ed., Mekhilta de-Rabbi Yishmael: A Critical

Find more shiurim and articles from Rabbi Dr. Jacob J. Schacter at http://www.yutorah.org/Rabbi-Dr-Jacob-J-Schacter

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 A TRIBUTE TO PRESIDENT RICHARD M. JOEL Flowers and Trees in Shul on Shavuot

It was my deep honor to work in President Richard M. Joel’s office for a number of years and to see first-hand Rabbi Ezra Schwartz his profound commitment and tireless and Associate Director, RIETS dedication to enhance so many aspects of Rabbi, Mount Sinai Jewish Center, New York, NY our Yeshiva, University and community. In honor of Shavuot I have chosen to focus on our of beautifying how and why this practice was met and the practice extends to homes our homes and mekomot Torah on with controversy.1 as well as shuls. Moreover for Rama, Shavuot. This practice highlights but The earliest source of this practice is the practice is based on matan Torah, one of President Joel’s achievements; his the Maharil: rather than the generic joy of yom spectacular beautification of our Yeshiva. tov. Perhaps placing greenery to commemorate maamad Har Sinai is נוהגין להשטיח רצפת ב”ה בבשמים של In addition to the many other aesthetic a fulfillment of the Torah prohibition עשבים ובשושנים לשמחת הרגל. ,improvements to our Yeshiva’s campuses President Joel is responsible for the It is our custom to spread the floor of the against forgetting this formative construction of our gorgeous new Glueck synagogue with fragrant spices and roses event.3 Beit Midrash, which has added significant in order to enhance the joy of the holiday. This practice was further extended beauty to our Yeshiva. He was not Sefer Maharil, Hilchot Shavuot by Magen Avraham (494:5) to place content, however, with only enhancing our It seems from a careful reading of the trees in shuls and homes to remind us Yeshiva’s physical appearance. Through Maharil that the practice was to place that Shavuot is a time of judgment, his sichot mussar and campaigns, he fragrant spices on the ground of the when we are judged regarding peirot tirelessly combated the corrosive effect shul and this was a fulfillment of the hailan (fruit trees). EffectivelyMagen of cynicism that too often plagues batei general mitzvah of simchat yom tov. Avraham is adding an additional medrash. Effectively he beautified Although every yom tov mandates reason for the practice. Consequently, our Yeshiva in the physical sense and simcha, the Gemara (Pesachim 68) for Magen Avraham, the practice improved our culture as well. Both of these teaches us that Shavuot is supposed involved the placement of trees rather constitute hiddur mitzvah. Maharsha to be more joyous than other festivals. than spices or grasses. in Shabbat 133b explains that hiddur Hence the practice was limited to It is well known that the Vilna Gaon mitzvah is a category that can be applied Shavuot, and not other yamim tovim.2 to mitzvot bein adam lchaveiro as well (Gra)4 opposed this practice. Gra felt as to mitzvot bein adam Lamakom. Rama’s citation of this minhag that since the non-Jews place display Through his hard work, our Yeshiva is modifies it somewhat. Rama writes: trees during their holiday, our display of trees would constitute a prohibition ונוהגין לשטוח עשבים בשבועות בב”ה now a far more beautiful, upbeat and of chukot akum (following the ways והבתים, זכר לשמחת מתן תורה. positive place. Thank you President Joel for this, and for so much more. Our practice is to spread grasses on of the idolaters). Many of the later seforim ponder if Gra’s opposition to There is a widespread custom to Shavuot in the synagogues and the the practice in fact is at odds with the decorate our homes and shuls with homes as a remembrance of the joy of position of Rama. trees and flowers on Shavuot. We will receiving the Torah. discuss the variety of reasons for this Glosses of Rama, Orach Chaim Some suggest that there is no dispute. minhag, and the consequent practical 494:3 They contend that a careful read of implications in terms of the scope of According to Rama, the practice is Rama only supports the practice of the practice. Finally, we will discuss to place grasses rather than spices, placing grass, while Gra opposed

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 the extension of Magen Avraham to for Pentecost are absent from many Based on this we can explain that include trees.5 Although there is much of the later editions, which deleted Rama permitted placing trees in shul merit to this argument, nonetheless the foreign terms in Chayei Adam. and at home since there are legitimate many leading poskim including Aruch This deletion led to the mistaken logical reasons to do so. Gra, however, Hashulchan (495:6) understood that impression based on our modern consistent with his position in YD Gra opposed the placement of all experience that the festival addressed 178, forbids even activities that have a forms of botany. by Gra was Christmas.8 logical basis. Others suggest that there is no If Gra meant to oppose the practice of dispute between Rama and Gra, and both trees and other greenery, and if Endnotes their differences are due to historical the holiday Gra was concerned with 1 Much of the material cited comes from considerations. It is generally assumed was Pentecost, then Rama and Gra Rabbi Gedalia Oberlander’s fine article in that Gra opposed placement of trees would be in dispute. Ohr Yisrael volume 20 (5760) page 136- because of the similarity between this Perhaps we can trace this 150. Rabbi Oberlander traces the practice in great detail and offers a fair number of practice and the Christmas tree that disagreement back to a well-known was introduced by Martin Luther other reasons for the practice. For the sake of machloket regarding chukot akum. In brevity, we will suffice with the broad general to replace nativity scenes, and (שר”י) Yore Deah 178:1, Rama paskens like overview presented. subsequently came into widespread Maharik that the prohibition of chukot use in Protestant countries. Rama, 2 In Rabbi Oberlander’s article note 14, akum only applies to practices that he connects this with another famous who passed away in Catholic Poland originated among pagans and does comment of Maharil. Although for Maharil it in 1572 less than thirty years after not have a good reason. However, is permitted to fast ataanit chalom (a fast for Luther, may not have been aware of a troubling dream) on every other yom tov, a practice that is based on a solid, this practice. Gra, however, who lived on Shavuot one may not fast a taanit chalom. readily comprehensible reason cannot 200 years later in Lithuania and was Shavuot mandates an even greater level of joy be forbidden. Effectively for Rama, than any other yom tov. well aware of the practice, forbade it.6 the prohibition is only for chukim, 3 See Ramban Devarim 4:9 and Shichichat However, a careful read of the original practices that are not understood.9 Lavin #2. source in Chayei Adam indicates Consequently, it is permitted for 4 As cited by Chochmat Adam 89, Gra that the non-Jewish holiday that doctors to wear special clothing forbade the practice of placing trees since the concerned Gra was Pentecost rather to demonstrate their educational non-Jews display trees during their holiday. than Christmas.7 An essential part of attainment, since the reason for this See also Chayei Adam 131. In Maaseh Rav the observance of Pentecost involved practice is easily comprehensible. (195) Gra writes similarly that the practice should be nullified since it is not a strict decorating homes and churches with Gra (178:7), however, disagrees. obligation but only a minhag. Interestingly, birches and other greenery. Chayei According to Gra, even practices this paragraph was absent from a number of writes: the editions of Maaseh Rav. See 2009 edition Adam that are grounded in comprehensible note 106. reasons may be forbidden. His proof הגר”א ביטל מנהג מלהעמיד אילנות בעצרת, See Rabbi Oberlander, loc. cit. page 146 in is from the Gemara in Sanhedrin 52b, 5 משום שעכשיו הוא חוק העמים להעמיד the name of Rav Shlomo Zalman Auerbach. where the tanna Rabbi Yehuda forbids אילנות בחג שלהם )שקורין “זאלאניע This is the approach of the Sefer Halikutim carrying out the mitat beit din of hereg 6 שווענטע” או “פינגשטן”( Gra nullified the custom to place trees on (capital punishment) with a sword, printed on the side of Maaseh Rav 2009 edition. Shavuot because now it is the custom of since the idolaters use a sword to kill. non-Jews to place trees on their holiday Gra maintains that there is a logical 7 I would like to thank Dashiell Ferguson for alerting me to this point. (which is called Zielone Świątki or reason to employ a sword; swords Pfingsten). simply do a good, neat job of killing. 8 My brief survey of this matter shows Chayei Adam 131:13 Even so, the tanna Rabbi Yehuda that all versions of Chayei Adam published until 1960 contained the foreign language wants to forbid the use of a sword. Chayei Adam identifies the non- terms. Those who removed the terms may in Jewish festival he is referring to by its Apparently reason alone does not fact be in violation of Rabbenu Tam’s strict admonition not to amend the text in sefarim. Polish name Zielone Świątki and its suffice to conclude that an action will German name Pfingsten. These terms not constitute chukot akum. 9 See Rashi Bamidbar 19:2.

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 Special Symposium • Shavuot 5777 PERSPECTIVES ON CONVERSION

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 The Surrogate Challenge

am fortunate to be a member of a beis din that is involved in conversion. This has given me Rabbi Eli Belizon Ithe opportunity to enable sincere, Faculty, Stone Beit Midrash Program committed individuals from all Rabbi, Young Israel of Fair Lawn walks of life join kneses Yisrael and become a part of our great nation. I וְאַחַ ר יָלְדָ ה ַּבת וַ ּתִקְרָא אֶ ת ׁשְמָ ּה ִ ּדינָה. .take this job very seriously and view these technologies require conversion it as a great privilege. Nevertheless, While in the past, in vitro fertilization After, she bore a daughter and she called I frequently encounter challenges in and surrogate motherhood were her name Dina. this role. One such area of challenge merely theoretical issues in the world Bereishis 30:21 is the groundbreaking and innovative of halacha and Gemara, they now TheBaal Haturim notes that regarding technology now available through are frequent issues facing todays Dina, the Torah never refers to modern medicine in the treatment batei dinim. When analyzing and herayon (pregnancy) as it does by the of infertility; technology that enables understanding these issues, we will other children. He explains, based couples to bear children and enjoy the see that the discussions surrounding on a comment of Targum Yonasan, blessing of building a beautiful family. surrogacy and egg donation are that Leah did not in fact conceive These innovations, however, present relevant to understanding how we Dina, but rather Dina was conceived halachic questions that often extend to became a Jewish nation at Har Sinai. in Rachel’s womb. At the same time, a beis din that is involved in conversion. The question that must be addressed is: Yosef was conceived in Leah’s womb. One issue that can cause infertility which part of development is critical to If Leah would have given birth to is a woman’s inability to produce producing a Jewish baby? Does halacha another boy, Rachel would have only fertile eggs. The medical world has require a Jewish mother to deliver had the opportunity to bear one of discovered methods to extract an egg the baby, or is it more critical that the the shevatim (tribes), fewer than the from a donor and implant it, providing genetic material come from a Jewish maidservants. Leah had mercy on her an otherwise infertile woman the mother, regardless of who carried the sister and davened for a miracle. The ability to have a child. Additionally, child to term? Chazal tell us that a child Targum Yonasan states that Hashem some women can produce a fertile egg born to a Jewish mother is Jewish, but performed a miracle and transferred but for various reasons are unable to they do not specify what part of the Yosef to Rachel’s womb and Dina to complete a full pregnancy. Medical process imparts the Jewish status onto Leah’s womb. technology now provides the ability the child. TheTur takes this idea one step further. to implant a fertilized egg in another Although the concepts of egg The Torah (Bereishis 46:10) refers to woman, a surrogate, who can carry donation or surrogacy do not appear one of the children of Shimon as “Shaul the fetus to term. In many of these in the Talmud, some commentators ben Hakena’anis.” Rashi comments situations, the egg donor or surrogate on the Torah allude to a similar that this was a child born to Shimon may be a non-Jew. Our beis din very concept with the birth of Dina and Dina. After Dina was captured often is required to determine whether and Yosef. The verse uses peculiar by Shechem and was embarrassed or not children born as a result of language to describe the birth of Dina: publicly, Shimon resolved to marry

PERSPECTIVES ON CONVERSION Special Symposium • Shavuot 5777

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 her. This marriage is problematic, him as well? He is still uncircumcised that ger shenisgayer k’katan shenolad — as it involves siblings that share a at the time of the conversion. The a convert is like a newborn child who common mother, which is prohibited Baalei Hatosfos (see Tosfos, Yevamos has no halachic relatives? under Noachide law as well as Jewish 47b, s.v. and and 11a, Matbilin Kesuvos Moreover, there seems to be a halacha. How could Shimon marry s.v. ) offer an answer, which Matbilin contradiction between the two his sister? The resolves this issue may serve to clarify our issue as well. Tur passages in the Gemara. According by citing the above commentary, and The Baalei Hatosfos believe that when to the first passage, the defining step argues that since Dina and Shimon this child is born, the circumcision is in the determination of a child being were conceived by different mothers not a circumcision of conversion. At Jewish would seem to be conception. they are not considered siblings for the time of the mother’s conversion If the child was not Jewish at the time the purpose of halacha (Noachide law the fetus undergoes conversion as of conception, he or she requires a only prohibits marrying a sibling from well, regardless of the child’s gender. conversion, regardless of the fact that the same mother). The implication of Once the child is born and turns out he or she was born to a Jewish mother. these sources is that the Torah seems to be a male, we circumcise him on the However, the second passage seems to consider the woman who conceives eighth day as we would any other baby to imply the opposite, and despite the child to be the mother. This could that was born Jewish. The Ramban, the fact that these two brothers were be extrapolated to our modern-day Yevamos 47b, however, offers a different conceived while their mother was dilemma, and one may conclude that solution and explains that in general, not Jewish, they remain brothers as long as the egg is from a Jewish this formal order of circumcision once they are born, contrary to what mother, that child would not require prior to immersion in the is would normally occur in the process conversion. TheMinchas Yitzchak not essential and although ordinarily of conversion.1 This would imply that 3:114, points out that these sources recommended, the conversion is the gestation and delivery are more are difficult to rely on for a few reasons. valid if the order was reversed. The critical for creating a Jewish child. First, these sources are not traditionally conversion of the baby whose mother meant to teach halacha, they are more converted while pregnant is complete There are numerous ways to resolve aggadic texts. Additionally, the Gemara when the circumcision takes place. this contradiction and because in Brachos 60a, has a different account Thus there seems to be a fundamental there is no clear resolution as to of the story involving Leah. In the dispute regarding how we view the whether conception or gestation version in the Gemara, Leah had pity conversion process of this fetus. is the ultimate determinant, many on her sister and prayed for her to poskim suggest that the beis din There is a major challenge to Ramban’s conceive and deliver a boy. There is no should be stringent and require opinion. The Gemara inYevamos , mention of a fetus transfer or exchange. conversion if either the egg donor or 97b, discusses a similar case where a the surrogate are not Jewish. One of The most compelling and direct source mother is pregnant with twins and these resolutions provides for us an that helps to clarify our issue is one converts mid-pregnancy. The Gemara important insight into what makes highlighted by Rav Zalman Nechemia states that these twins are considered us Jewish. Rav Naftalli Trop, in his Goldberg ( Vol. V), one of to be full-fledged brothers for halachic Techumin Chiddushim to Kesuvos 11a, resolves the leading poskim in Eretz Yisrael. purposes. This would only seem to the contradiction by explaining that The Gemara inYevamos 78b, discusses make sense according to the Baalei both conception and delivery are the issue of a woman who converts Hatosfos. According to the Baalei contributing factors to one’s Judaism. while she is pregnant. The Gemara Hatosfos, when the two babies are There are two fundamental elements explains that the geirus is effective born, they are Jewish, and since they that give an individual the status of not only for her but for the fetus as have the same mother, they should a Jew. There isshem Yisrael, Jewish well. Many of the commentaries are be considered full-fledged siblings. nationality, which is attained by bothered by this conclusion. A male However, according to the Ramban, being born to a Jewish mother. The convert must undergo circumcision the two twins are not Jewish until second dimension is kedushas Yisrael, prior to immersion in a mikveh. If this the circumcision is performed. How Jewish Sanctity, which is attained particular fetus is male, how could the can they be considered full-fledged when one is conceived by a Jewish mother’s conversion be effective for siblings? Shouldn’t we apply the rule

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 mother. We take for granted that their ancestors as well? Why didn’t communities. As we approach this every child born Jewish has both of the ger shenisgayer principle apply after chag — which takes us back to our these components, but as Rav Trop matan Torah? national conversion — we realize suggests, these two elements don’t it is insufficient to simply identify Based on the analysis of the two always go hand in hand. Perhaps, he ourselves as part of the Jewish elements of our Judaism, I believe suggests, the child born to a woman nation. We must realize the other we can resolve these questions. Our who converted during pregnancy is component of becoming a Jew, and relationship with our ancestors and considered a member of the Jewish renew our commitment to achieving the fathers of our nation is a result nation for the purpose of determining . This component of of being born to Jewish parents. The kedushas Yisrael his relatives, and therefore maintains Judaism requires constant reaffirming descendants of Avraham, Yitzchak his relationship with his twin brother and commitment. We relive this and Yaakov had a shem Yisrael. for halachic purposes. Since at the transformation every Shavuos and Nevertheless, we were still missing a time of his birth he was born to a reaffirm our commitment to Torah critical component of being Jewish. Jewish mother, he has the status of and mitzvos, thereby completing We had not yet achieved the element a brother to his twin. Nevertheless, the process of our own “conversion” of kedushas Yisrael. This second at conception he was the child of a to Judaism. The world is changing element was only realized at Har Sinai non-Jewish mother and therefore and constantly confronts us with when we received the Torah and its is missing the second element of new challenges. We must therefore commandments. When we perform being Jewish, . For undergo an annual kabbalas Hatorah, kedushas Yisrael a mitzvah, we recite a beracha that that, according to Tosfos, he requires a symbolic conversion, through which states “asher kideshanu b’mitzvosav a conversion in-utero and for the we maintain our kedushas Yisrael. vitzivanu” — Who sanctified us with Ramban, he still must undergo the His mitzvos and commanded us. conversion process after birth. Thus, We were endowed with holiness and Endnotes the two passages in the Gemara sanctity when we received the Torah are not necessarily contradictory. 1 This question could theoretically be and mitzvos. In order to attain that They are merely discussing different applied equally to both the opinion of the additional component of Judaism, we components of becoming a Jew. Baalei Hatosfos and Ramban. However, as required a conversion process at Har we alluded to earlier, if a conversion takes Perhaps one could suggest that these Sinai. It remains true that our family place in-utero and then the Jewish baby two elements, Jewish nationality and relationships remained the same, since is born to a Jewish mother, he retains the relationship with his mother. See Achiezer Jewish spirituality, stem from the we already had Jewish nationality from 2:29. The relationship to the mother in such a experience of the Jewish people at our ancestors. Nevertheless, Shavuos situation is more of a technicality and as such, matan Torah. The Gemara,Kerisus imbued within us that kedushas Yisrael the first passage in the Gemara implies that 9a, states that bnei Yisrael underwent and completed the process of becoming conception is the determinant even according a conversion at Har Sinai. In fact, we a Jew. In essence, every single one of to the Baalei Hatosfos. use that process as the source for how us standing at Har Sinai was similar to 2 These two dimensions of Judaism are we conduct our conversions. If this is the status of a baby born from a Jewish not only apparent to us. Our enemies have true, then am Yisrael should have lost mother but conceived by a non-Jewish recognized it as well. We have suffered from anti-Semitism in many different generations. all of their familial relationships after mother. The same way — according to Yet the persecution and animosity was undergoing the conversion process this analysis — the child would require triggered in different generations for various at Har Sinai. Are we to assume that a conversion, the Jews at Har Sinai all reasons. We have often faced enemies that after matan Torah, the Jewish people required conversion as well.2 would like to destroy the Jewish nation, had no relatives because they were all the descendants of Avraham, Yitzchak and It is remarkable how a modern Yaakov. Mitzrayim serves as the paradigm of converts? Furthermore, don’t we all dilemma encountered in a beis this type of . They persecuted recite three times daily that we are the din for geirus helps to illuminate us before we even attainedkedushas Yisrael. However there are other enemies, such as children of our ancestors Avraham, our perspective on the chag of Yitzchak and Yaakov? How can the Yavan and Amalek, who focused on Jewish Shavuos. Many of us were born to sanctity and our observance of mitzvos. Gemara consider am Yisrael converts, Jewish parents and live in Jewish yet still maintain their connection to

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 The Power of Obligation

My Choice

lthough I wasn’t Jewish, I Joshua Blau grew up going to Yeshiva College Class of ‘17 , day camp, andA shul. As I got older, my mother and I celebrated all the בר חסא מלמד שכפה הקב”ה עליהם את in a more and more Orthodox had raised me — an only child — by ההר כגיגית ואמר להם אם אתם מקבלים fashion. It wasn’t long before I often herself for most of my life, and if she התורה מוטב ואם לאו שם תהא קבורתכם ,wore a and . My mother was going through a religious process א”ר אחא בר יעקב מכאן מודעא רבה managed to get me into an Orthodox then so was I. My taking said process לאורייתא אמר רבא אעפ”כ הדור קבלוה בימי .day school before I was even officially seriously is inherent in my personality אחשורוש דכתיב קימו וקבלו היהודים קיימו Jewish (an exception to school The point remains: If I was forced into מה שקיבלו כבר. policy). Finally, at age 10, I went with Judaism, albeit circumstantially and her to the mikvah and went through more by coercion than force, how was “…And they stood at the lowermost the conversion process. my choice meaningful? part of the mount” (Exodus 19:17). R. The question has occasionally Avdimi bar Hama bar Hasa said: occurred to me since then — as I’m A Strange Midrash [the verse] teaches that the Holy sure it has to many gerim (converts) One, Blessed Be He, overturned the — what would have happened had The giving of the Torah at Sinai mountain above them like a barrel, I not converted? The question itself might be viewed as the pinnacle and said to them: If you accept the implies a choice, but upon further of Jewish history. It was the climax Torah, excellent, and if not, there will reflection, my choice doesn’t seem of the people’s miraculous exodus be your burial. R. Aha bar Ya’akov to have been present at all. This type from a centuries-long slavery in said: From here is a substantial caveat of situation, a child under the age of Egypt, a national covenant with the to [the obligation to fulfill] the Torah. bar mitzvah converting along with a omnipotent God of their ancestors said: Even so, they again accepted parent, is precisely what necessitates and Creator of the world. A crucial it in the time of Ahasuerus, as it is a reacceptance of the mitzvot at the part of this covenant was Bnei Yisrael’s written: “They ordained and took upon dawn of adulthood for child gerim. end of the pact: the acceptance them…” (Esther 9:27); they ordained Yet, even such an affirmation of one’s of the Torah and all the laws and what they had already taken upon choice is embittered by the same systems of law therein. An oft quoted themselves. problem: Where is indeed the choice? aggadic fragment of Gemara, found For the purposes of , this in Shabbat 88a, throws a wrench into aggadic passage strikes a chord; the I was invested in Orthodoxy, the significance of this event. In classic certainly; sometimes even more than holiday not only contains its own midrashic fashion, the Gemara paints depth, but is now imbued with the my mother, at least as far as the strict a strange picture based on the word nature of the law was concerned. But additional significance of the real tachtit: this did not change the fact that I was acceptance of the Torah. But for Shavuot, a holiday on which our ויתיצבו בתחתית ההר א”ר אבדימי בר חמא extremely close to my mother, who

PERSPECTIVES ON CONVERSION Special Symposium • Shavuot 5777

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 acceptance of the Torah should be listen” when they were first asked if they Here the midrash reveals its true in far more focus, what is left by this would receive the Torah? Because [the intentions. God was threatening Bnei midrash but a seemingly meaningless, Written Law] doesn’t involve toil and Yisrael with death, but not in the way half-hearted acceptance of a body of effort and its laws are small in number. one might think. Instead of being law resulting only from a sure death Rather [the holding of the mountain] instantly crushed under the weight of sentence had it not taken place? was said about the Oral Law that has a mountain, the apprehensive nation How could such a covenant even be many details to both stringent and less would be restrained behind a wall of enforceable, when its participants stringent mitzvot. rock for the duration of their lives. could claim they only agreed This would (ignoring loss of oxygen According to Tanchuma, the Jewish because the alternative was death? — this is a midrash, after all), rather people were only forced to accept the Furthermore, even if we choose not to than rendering them dead, simply Oral Law. If the focus of the giving of take the midrash literally, how would render them immobile. In doing so, the Torah was the Written Law and such a counterintuitive angle on this imprisonment would theoretically the Oral Law simply came along with history deepen our perception of the remove all meaning from the people’s it, the problem posed by this midrash already momentous occasion of the lives, leaving the collective as a mere is minimized. However, this is not the giving of the Torah? shell of what it would have been, case. R. Shimshon Raphael Hirsch, at least in purpose, with the Torah. We might attempt to limit the scope in a beautiful essay on Shavuot,1 In an exaggerated sense, this is the of the problem by narrowing its explains that the significance of our central tenet of the midrash; God was, subject. An alternate version of annual holiday marking the giving in forcing the people to accept the the midrash in Shabbat is found in of the Torah indeed is concentrated Torah, simultaneously imparting the Tanchuma, beginning the same way on the cruciality of the Oral Law, not notion that their lives would be empty but, instead of continuing to discuss the Written Law (though the latter without it. the first statement’s implication or is, of course, certainly necessary). If continuation in history, taking a the import of the events at Sinai was This point is manifest on two radically different turn: Bnei Yisrael’s acceptance of the Oral levels, respectively contained in the Law specifically, and this was the two versions of the midrash. The ולא קבלו ישראל את התורה עד שכפה עליהם very portion of the Torah that they Gemara’s presentation addresses the הקב”ה את ההר כגיגית שנאמר ויתיצבו were forced to accept, what are we consequence of a relationship with בתחתית ההר ואמר רב דימי בר חמא א”ל .celebrating on Shavuot? God without an accompanying Law הקב”ה לישראל אם מקבלים אתם את התורה A closer look at the midrash reveals a God held a hollow mountain over the מוטב ואם לאו שם תהא קבורתכם, ואם detail with interesting implications. people to symbolize that this type of תאמר על התורה שבכתב כפה עליהם את Of anything to compare a mountain relationship is purposeless. Without ההר והלא משעה שאמר להן מקבלין אתם the Torah, they would feel trapped ,to, the midrash strangely picks a gigit את התורה, ענו כלם ואמרו נעשה ונשמע which is a tub or barrel. One might in a hollow existence. Tanchuma מפני שאין בה יגיעה וצער והיא מעט אלא think that, if a mountain hovering in makes a similar point, emphasizing אמר להן על התורה שבע”פ שיש בה דקדוקי the sky waiting to drop on millions the importance of the Oral Law מצות קלות וחמורות ... specifically. The Jewish people did not accept the of people were to resemble anything, Torah until the Holy One, Blessed Be the pictorial simile would certainly It is in this vein that the midrash He held the mountain over them like a not be hollow. Not only does such an supplies insight into Shavuot as it barrel, as it states “And they stood at the object not accurately represent the appears through Hirschian lenses. lowermost part of the mount,” and R. internal structure of a mountain, but Without the Oral Torah, the Dimi bar Hama said: The Holy One, it would also seemingly not convey Written Torah would be difficult Blessed Be He said to the Jewish people: the idea the midrash is attempting to if not impossible to understand, If you accept the Torah, excellent, and if portray. God explicitly threatens the inflexible, and limited in time scope. not, there will be your burial. If you will people with death — “if not, there will Furthermore, the nation’s continuity say that He held the mountain over them be your burial” — so why not do so is dependent upon the generational for the Written Law, did not the Jewish with something that would kill them transmission established by the Oral people respond “We will do and we will immediately? Torah. This fact is again related back

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 to our midrash by the version in the therefore, we celebrate what truly their potential. My upbringing has Mechilta of R. Shimon bar Yochai: makes us what we are, despite — nay, allowed me to fully internalize a key because of — the fact that it was not ingredient in a Torah life: obligation ויתיצבו בתחתית ההר מלמד שכפה עליהם .really a choice. without choice הקב״ה את ההר כגגית ואמר אם מקבלין While a choice of Judaism, as opposed אתם עליכם את התורה ]מוטב[ ואם לאו כאן My Choice: Redux to birth or coercion into it, may be תהא קבורתכם באותה שעה געו כולן בבכייה more impressive, it is certainly no ושפכו לבם כמים בתשובה ואמרו כל אשר As I have moved from local Chabad less meaningful. One of the greatest דבר ה’ נעשה ונשמע )כ”ד ז’( אמר הקב”ה to slightly yeshivish middle school factors of the meaning and fortitude ערבים אני צריך הרי שמים וארץ יערבנו אמר to Modern Orthodox high school to of our tradition, and of the Oral Torah להן עסיקין הן אמרו בנינו יערבונו אמר הרי Gush to YU, I have befriended many a on a broader scale, is the fact that it ערבים טובים. “…And they stood at the lowermost peer from different backgrounds and is not chosen. Instead, it was, even in part of the mount” (Exodus 19:17), with different interests and skill levels. the beginning, “forced” upon us as an [the verse] teaches that the Holy One, Almost none of them know about my integral component of our brit with Blessed Be He, overturned the mountain background. I made it somewhat of a God. It is not only the Oral Torah, but above them like a barrel, and said to policy to not outright tell people that I this aspect of coercion itself which is them: If you accept the Torah, excellent, am a ger unless directly prompted. The necessary for national survival and and if not, here will be your burial. At decision largely developed from my the deep meaning and beauty behind that moment, they all cried out in tears bashfulness, but at least in my head, I what we do every day, week, and and their hearts poured out like water in had good reasons for remaining quiet year. This experience should be, even repentance and they said “All that God about my origins. There was a latent needs to be, available for every Jew, said, we will do and we will listen.” The fear, perhaps irrational, perhaps not, regardless of background or means Holy One, Blessed Be He said: I need that people would view me differently of entrance into our nation. Part of guarantors. [They said], let the heaven if they knew. Maybe their expectations our obligation to welcome the ger and earth be the guarantors. He said for me would be lowered. Maybe their is to recognize that while his or her to them, they are busy. They said, our esteem for me would grow. entry to Judaism was by choice, it children will be our guarantors. He said, While I wanted to be acknowledged was a choice to bind oneself by the these are good guarantors. for my identity, I also scornfully same obligations incumbent on all Jewish people. It is this binding, this One might question the connection harbored anxiety for these sense of absence of choice, that is to between the first and second portions possibilities. I desired to be held under be celebrated particularly along with of this excerpt. What does being only the highest of expectations, lest I our celebration of the receiving of the forced to accept the Torah have to do be treated as if my ability or potential Torah on Shavuot. Along with the with the identity of its guarantors? was limited. I did not deserve higher resulting universal sense of appointed Based on what we have already esteem for simply living my life in devotion will come a stronger and explained, there is no non-sequitur the way it was dealt to me; I did not larger whole that we may look to with present here. Part of the purpose of accomplish anything extraordinary. great pride as we once again revel in the forced acceptance of the Oral In part, it is this attitude that has the Torah that we had no choice but Torah was to establish the integrality outwardly reinforced my ability to to accept, and are all the happier for it. of an oral tradition within which integrate to the degree that I have. children are inherently central, Gerim are often looked upon with transforming our tradition into an utmost respect and admiration; a Endnotes ever-blossoming tree of transmission. praiseworthy perspective, no doubt. 1 Judaism Eternal: Selected Essays from the Had our receiving of the Oral However, it becomes problematic when this view morphs into ger lenses, Writings of Samson Raphael Hirsch - Vol. 1, Torah been voluntary, the factor of Chapter IX, Sivan, “The Festival of Revelation obligation to continuously pass on this and the first thing one sees is ager and the Uniqueness of the Torah.” body of the law to the next generation rather than a Jew. Such an attitude would have been greatly diminished, is what I was afraid of, and is what if not altogether absent. On Shavuot, hinders many gerim from reaching

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 I Just Want to Drink My Tea

ipping a nice hot cup of ginger tea is my favorite way to end a Shabbat meal, regardless of Mrs. Leah Nagarpowers Sthe time of year. I was once a guest at someone’s Shabbat table sipping Class of 2014 my tea, when the conversation Teacher, Magen David Yeshivah, Brooklyn, NY turned to non-kosher food trends. אם היה בעל תשובה לא יאמר לו זכור מעשיך The topic seems a bit random but be a pregnant pause until I give some הראשונים אם הוא בן גרים לא יאמר לו זכור .I promise there was a context to it. rushed answer מעשה אבותיך שנאמר )שמות כב, כ( וגר לא Anyway, I was just sitting in my seat Before I describe where the תונה ולא תלחצנו. and enjoying the spicy aroma of my conversation tends to go from there brew when, yet again, someone asked If one is a baal teshuva, someone cannot my opinion on a popular non-kosher I would like to bring in the Shelah, Rabbi Isaiah Horowitz. In Shnei say to him, “Remember your earlier restaurant. Before I could open my actions,” and if one is a child of converts, mouth, someone else piped up and Luchot HaBrit he spends some time discussing the phrase “When a you cannot say to him, “Remember the asked how it is that I could have an actions of your ancestors,” because the opinion to begin with. Not missing stranger (convert) lives among you” from Vayikra 19:33, and how it is verse says, “And you shall not mistreat a beat, I followed with my typical nor oppress” (Shemot 22:20). response, “Because I’m a baalat meant to serve as a literary allusion to Avraham. He explains that the reason These statements from the Mishna are teshuva,” a line I’ve been using for already fairly clear: don’t remind baalei years at this point. Hashem put this allusion in the Torah is to remind us not to remind others teshuva or converts about their past. Then came the typical questions: Why of their potentially sordid pasts when But the Gemara goes a step further in did you become ? Was it hard we have our own to deal with. He its discussion of the Mishna. On the to keep Shabbat? What do you miss goes on to remind us that B’nei Yisrael same page, the Gemara discusses an from before? I’ve learned how to give committed acts ofavodah zarah and actual convert, explaining: אם היה גר ובא ללמוד תורה אל יאמר לו פה canned answers to these questions other aveirot while in Egypt and that שאכל נבילות וטריפות שקצים ורמשים בא that at this point require little to no because of this, we have no right to ללמוד תורה שנאמרה מפי הגבורה. thought and satisfy the inquiries fairly remind a convert of his or her prior quickly. Inevitably there was one acts. If someone is a convert and he came person who was more curious than The Talmud Bavli inMasechet to study Torah, someone cannot say to everyone else and just couldn’t let him, “Does the mouth that consumed the topic go. It tends to be the case Bava Metzia page 58b discusses a Mishna detailing the prohibition of non-kosher carcasses, wounded animals, that someone will then proceed to disgusting creatures, and creeping poke at my defenses and ask more ona’at devarim — causing someone emotional suffering — and how animals come to study the Torah personal questions about my family. that was given over by the mouth of Sometimes someone else will get that can be done through various statements. One of the examples the Hashem?” involved and change the subject, but Now most people, being decent and more often than not there will instead Mishna gives refers to baalei teshuva:

PERSPECTIVES ON CONVERSION Special Symposium • Shavuot 5777

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 kind, would never think of saying with questions I hear the most celebrate Shavuot, we take time to something like what the Gemara is common comment of all, “You’re so think about how we could be more describing to anyone. I think that the inspirational! Can you share your sensitive towards converts and baalei rabbis of the Gemara also believed story?” teshuva. Not just because Megillat that most people were decent and Rut discusses the famous convert of Now, to people who aren’t converts kind and didn’t need to give mussar the same name but because when or baalei teshuva that last comment telling people not to make such the story was over, Rut went on may seem harmless, but I would like statements. The rabbis were possibly to just be Rut, a regular to argue otherwise. When someone shomeret using such an extreme example to mitzvah member of the tribe. Stories becomes a baal teshuva or a convert illustrate a different point about such as Rut’s can definitely be a he or she spends a certain amount of how it feels for the convert in this source of inspiration, but as we seek time learning how to fit in to thefrum situation. If you were in this convert’s out inspiration, we also need to be community. What to say when, how shoes, how would you feel? Attacked? sensitive to the impact it has on to dress, what hechsherim to look for, Embarrassed? Isolated? Inferior? I others. I, and many, many others, these are all things we have to navigate believe the rabbis would also apply don’t want to be treated as a separate as we find our place in the religious this thinking to other questions posed group that the rest of the community world.1 After this transitional period to converts that seem to be more we just want to be accepted like any finds “inspiration” from. We just want pareve. Questions like, Why did you to bake challah, daven in a , other frum from birth person (FFB). convert? Was it hard to keep Shabbat? In other words, we want to “pass.” learn Torah, and enjoy a night out like What do you miss from before? Once we have integrated into Modern anyone else. So please, don’t make If you have been following me so far, Orthodox society, we don’t want us pay for our supper by harassing us then you can already see where that others to remind us of our past. Can with questions. We just want to drink conversation I was describing usually you imagine someone reminding you our tea. goes. It comes out that I’m a convert of a car accident you had at 16 after (surprise!) and then the questions you were well into your 20’s? Now Endnotes become increasingly more invasive. imagine that happening when you’re 1 I encourage you to read Becoming Frum: At this point I tend to do one of two surrounded by strangers who want How Newcomers Learn the Language and things, feign fatigue or steel myself to ask all sorts of probing questions Culture of by Dr. Sarah with another cup of ginger tea. After about the incident, over 10 years later. Bunin Benor for more information on this transition. about 10 minutes of being peppered I would like to suggest that as we

The Choice of the Convert as a Source of Inspiration Even without knowing a person’s particular story, we can individual didn’t see any of that and came to refine himself/ be inspired by the very choice to become Jewish. The herself to the Holy One Blessed Be He and accepted upon Midrash Tanchuma, Lech Lecha no. 6 states: himself/herself, the yoke of the Heavenly Kingdom. Is there ?anything more precious than this א"ל ר"ש בן לקיש חביב הגר לפני הקב"ה מן אותן אוכלוסין שעמדו R. Yehonatan Eibeschitz, Yearot Devash no. 1, writes that על הר סיני, למה שכל אותן אוכלוסין אלולי שראו הקולות והלפידים when we recite the beracha of Al HaTzaddikim (for the וברקים וההרים רועשים וקול שופרות לא קבלו עליהם מלכות righteous), we should specifically have in mind to fulfill שמים, וזה לא ראה אחד מכולם ובא ומשלים עצמו להקב"ה וקבל the mitzvah to love the convert. In today’s day and age עליו עול מלכות שמים יש חביב מזה. Reish Lakish responded: the convert is more precious before when the spirit of the times is to live a life free of any the Holy One, Blessed Be He than the population that stood ethical systems, and this individual decides to accept at Mount Sinai. Why? Because if that population didn’t the yoke of mitzvot, this individual is comparable to see the sounds, the flames, the thunder, the trembling of the Avraham Avinu who discovered God on his own. mountains and the sound of the , they wouldn’t have Torah To Go Editors accepted upon themselves the Heavenly Kingdom. This

35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 Lessons from Mount Sinai: The Interplay between Halacha and Humanity in the Gerus Process

major motif of the Shavuos holiday is the idea that kabbalas HaTorah represents Rabbi Yona Reiss theA collective conversion of B’nai Rosh Yeshiva, RIETS, , CRC Yisroel to the Jewish faith. Indeed, the Talmud (Kerisus 9a) derives Chairman, RCA Conversion Committee from the matan Torah experience at Har Sinai each of the requisite components of conversion, including Hadibros on Shavuot morning, the grandiose reward for her conversion the requirements for immersion in entire congregation rises to stage a to Judaism. According to one opinion a mikvah and, in the case of male reenactment of the entering of the in the Talmud (that of “acherim converts, bris milah. The statement community of Israel into the Divine omrim”), most converts endure a of “na’aseh ve’nishma” (Shemos covenant (see Mesorah, volume 1, certain amount of suffering as a result 24:7) — that we agreed to accept the pp. 17-18). Along the same lines, of having delayed their entry into covenant of all the laws of the Torah, the reading of the Megillah of Ruth the covenant of the Jewish people. including those not yet known by on Shavuos (in the Diaspora on the However, in the case of Ruth, she was us — parallels the requirement of second day) evokes the conversion not able to convert until the Sages had kabbalas ol mitzvos, the acceptance experience of each individual convert. decreed that the Biblical ban against by each convert throughout Ruth, in her exclamation (1:16) of marrying Moabite converts applied the generations of the yoke of “amech ami v’elokoich elokai” (your only to Moabite men and not Moabite commandments (see, e.g., Teshuvos people are my people, and your G-d is women. As soon as this ruling was VeHanhagos 2:515). Similarly, the my G-d), represents the paradigmatic issued, she converted immediately requirement that a conversion take convert who is prepared to associate without delay, and was therefore not place before a rabbinical court is herself wholly and unconditionally to subject to punishment (commentary based on the concept of the rabbinical the Jewish people and the Jewish faith. of Etz Yosef, ibid). court serving in the place of the Divine Presence that was present at The Talmud Yevamos( 48b) derives However, the aforementioned opinion Har Sinai, as expressed in the verse from the verse in Ruth (2:12) in in the Talmud about how converts are (Tehillim 82:1) Elokim nitzav ba’adas which Boaz tells her “u’sehi maskurtech penalized for not having converted Kel be’kerev Elokim yishpot — that shelemah” — that your reward shall at an earlier point in time is puzzling the Divine Presence resides within a be complete, “asher bas lachasos because Judaism does not seek to rabbinical court (see Rabbi Joseph B. tachas kenafav” — because you have proselytize non-Jews to convert Soloveitchik, Al HaTeshuva, p. 137). chosen to enter under the protections to Judaism, and believes that it is of the wings of the Divine Presence, perfectly legitimate for non-Jews to During the reading of the Aseres that Ruth received a particularly remain non-Jewish. Why, then, should

PERSPECTIVES ON CONVERSION Special Symposium • Shavuot 5777

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 a convert be punished for taking so understand why, notwithstanding It is interesting in this vein to note long to convert? Na’ami’s three utterances ofshovna that while Judaism recognizes the and (“return, my validity of The commentaryAhavas Eisan (on shovna b’nosai she’ain da’atam domeh daughters, go back”), from which ( 58a) — of there the Eyn Yaakov) answers this question zeh lazeh Berachos based on a different Talmudic passage. we derive that a convert should be being a variety of different personality discouraged three times, the Midrash types — nonetheless when it comes The Gemara inShabbos (146a) states that all Jews were present at Har Sinai (Yalkut Shimoni, Yisro, Remez 268) to interactions with conversion and have therefore been cleansed teaches: candidates the Talmud (Shabbos 30b) :states explicitly כשיבוא אדם אצלך להתגייר ואינו בא אלא of the contamination brought upon לעולם יהא אדם ענוותן כהלל ולא קפדן לשם שמים אף אתה קרבהו ואל תרחקהו humankind by the Serpent in the כשמאי. מכאן אתה למד שיהא אדם דוחה בשמאל Garden of Eden. The Talmud then A person should always have the patience ומקרב בימין. asks that while this makes sense with respect to descendants of those who When a person comes to you to convert and forbearance of Hillel and not the were present at Mount Sinai, this and is sincerely motivated to do so, you strictness and severity of Shamai. does not account for converts whose should welcome him and not distance Most people are familiar with the ancestors were not present at the time. him. From here we learn that a person famous story of the individual who Accordingly, the Talmud answers that should distance with left (weaker hand) thought he could cause Hillel to while the converts were not present, and welcome with the right (stronger) lose his temper by continuously their “mazal,” or spiritual shadow, hand. interrupting him with silly questions was indeed present at Har Sinai when Since each sincere convert starts off while Hillel was trying to bathe for the Torah was given. Therefore, all as a destined member of the Jewish Shabbos. What is not as well known is converts were predestined from the people, special care must be taken that this story appears in the context time of their birth to become converts not to cast the convert away, even in of the Talmudic passage praising to Judaism, in which case, explains the process of our appropriate efforts Hillel’s personality specifically when the Ahavas Eisan, they can be held to gauge his or her commitment and dealing with candidates for Jewish responsible for not converting quickly sincerity to adopt the Jewish faith. conversion. The Talmud immediately enough. The Radal (commentary to Midrash thereafter recounts how after ) writes: TheChida (Midbar Kedemos) notes Rabbah, Megillas Ruth Shamai forcefully turned away three conversion candidates who came with והיינו שפותחין לו דלת ואין דוחין לגמרי לנעול that this is a reason why a convert unreasonable attitudes (one wanting דלת בפניו. is not called a “goy she’nisgayer” (a non-Jew who converted), but rather The door to conversion should never be to accept only the Written Law, one a “ger she’nisgayer” (a convert who shut entirely but must always maintain a wanting to learn the entire Torah converted), since he or she was sliver of an aperture. on one foot, and the other wanting always destined to become a convert. In fact, the Ba’alei Tosafot (Yevamos to become the High Priest), Hillel This insight is also consistent with 109b, s.v. Ra’ah) note that while it worked with them with patience and the comment attributed to the Ger is improper to solicit converts or to understanding until they were fully Tzedek of Vilna that throughout the convert an individual precipitously, ready for conversion (see Maharsha ad generations, those Jews who became the patriarchs were criticized for locum, s.v. amar leih). At the end of the apostates were descendants of the rejecting the overtures of Timna account, the Talmud (Shabbos 31a) small minority of Jews who did not (see Sanhedrin 99b), a daughter of a tells about how the three individuals want to accept the Torah at the time chieftain of Seir, when she genuinely met up in one place and declared: קפדנותו של שמאי בקשה לטורדנו מן העולם of matan Torah, and those non-Jews desired to become a member of the ענוותנותו של הלל קרבנו תחת כנפי השכינה. who converted to Judaism were Jewish people. A consequence of her descendants from the small minority rejection from The severity of Shamai sought to banish of the other nations who would have was that she ended up in a union with us from the world, and the humility of been prepared to accept the Torah Elifaz, the son of Esav, from whom she Hillel drew us under the wings of the when it was offered to them. bore Amalek, the arch enemy of the Divine Presence. Jewish people. Based on this insight, we can

37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 The clear message from this Talmudic level prior to the completion of the to Judaism is a significant human passage is that the rabbis who deal conversion process. milestone that requires humanity, with conversion candidates are Along these lines, Rav Asher Weiss sensitivity and appreciation. enjoined to assume the personality Accordingly, in addition to sending (Shu”t Minchas Asher 1:49) rules that profile of Hillel. it is not the province of the out a certificate of conversion to the conversion candidate, we have TheGemara in Yevamos (47b) to reject a candidate based on the fact indicates that it is a mitzvah to that they are uncomfortable with the adopted the practice of sending out convert a sincere conversion convert’s social skills (unless of course “Mazal Tov on Your Conversion” cards, much in the same fashion that candidate without delay as soon there is a deficiency in terms ofmidos as the convert demonstrates his or — the essential character traits that people send such cards on a birthday, her readiness to accept the yoke are part of a Torah Jew’s personality) anniversary, or birth of a new baby. of commandments and the Jewish if the convert has the requisite The Talmud inPesachim (87b) faith. The commentators debate commitment and wherewithal to teaches: לא הגלה הקב”ה את ישראל לבין האומות the nature of this mitzvah, but one fulfill the mitzvos of the Torah. While אלא כדי שיתוספו עליהם גרים explanation is that this is a fulfillment part of the conversion process is an of the commandment v’ahavtem es assessment by the Beth Din that a Hashem did not exile the Jewish people — to love the convert (see Rav candidate belongs in the community hager amongst the nations of the world except Yerucham Perlow’s discussion in his of Israel, the Beth Din also has a for the purpose of adding converts to our commentary to the solemn responsibility to facilitate the people. of Rav Sa’adiah Gaon, Mitzvah 19, conversion of any sincere individual in the name of the Ri Arbargaloni). who is genuinely prepared to assume Hashem put us in exile to attract While others are of the opinion that the commitments and responsibilities the sincere converts who are the mitzvah of loving a convert only that define membership in the Jewish scattered throughout the earth. We kicks in at the time that the convert community. can suggest that this task carries a has joined the Jewish people, the twofold purpose. On one level, we Our rabbis teach that ger she’nisgayer Tosafos HaRosh (Shabbos 137b) states have a responsibility to bring into k’katan shenolad dami — a convert that the mitzvah of loving the convert the fold the sincere converts, such who converts is like a newborn child is in existence even at the time that as Ruth, the great grandmother of (Yevamos 22a). Conversion is not a bris milah is performed on a male King David, who have so much to only a halachic process, but is a birth, conversion candidate who still needs contribute to the continuity of the a moment of celebration. It is our to undergo conversion in order to Jewish people. But on another level, custom at the Chicago Rabbinical become a member of the Jewish faith, the very process of working together Council, and the practice of many and that this is the reason why the with conversion candidates serves as a other rabbinical courts, to have blessing recited at such time includes growth opportunity for the character the convert recite the blessing of traits of Jews from birth, to learn how אשר קדשנו במצותיו וצונו למול the phrase Shehechiyanu on a conversion. It is a Who has commanded us to inspire, to instruct and to embrace — את הגרים happy occasion, a momentous event. to circumcise the converts. We can those, like Ruth and even like Timna, There is even a custom (seeMishnas understand this approach very well who want so much to join the Jewish HaGer 8:4, Teshuvos VeHanhagos based upon the explanation that every people and adopt the Jewish faith. 3:307) to have a seudas mitzvah convert was destined from birth to This can happen if we are prepared to — a festive meal — following the convert to Judaism, and therefore is open our hearts and minds, like Hillel, completion of a conversion. It is already viewed as a convert on some to work with them earnestly and vital to remember that conversion compassionately.

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

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 Lessons Learned from Conversion

he receiving of the Torah, which we celebrate on Shavuot, serves as the model Rabbi Zvi Romm Tfor the laws surrounding conversion Faculty, Isaac Breuer College to Judaism. Having been involved Rabbi, Bialystoker Synagogue, NYC with the Manhattan Beth Din for Menahel, Manhattan Beth Din for Conversions Conversions for close to a decade, I have been privileged to watch hundreds of individuals engage in detail. The end result, typically, is a halachically required, we find that the their own personal reception of convert who often knows more about connection to Hebrew enhances the the Torah, as they embrace a life of Judaism than many of the people he or connection to Torah and community. Torah and mitzvot in all its fullness. she sits with in shul on a regular basis. A few months after we asked a stellar Along the way, I have been inspired Why the contemporary insistence candidate to learn how to read many times over by the commitment Hebrew, she wrote to us: and self-sacrifice displayed by these on acquiring extensive knowledge, individuals. As all of us prepare to if the Talmud does not seem to I write to you to express deep gratitude receive the Torah anew on Shavuot, require it? I think the answer lies in for asking me to learn to read Hebrew I share some lessons learned from the recognition that the knowledge is in preparation of my joining the Jewish converts and their process that can not only an end in itself; it is a means people. serve as a source of inspiration to us to enable the candidate to deepen a I am excited and humbled by the new all. sense of connection and commitment world that has been opened up to me. to Torah and the Orthodox Instead of doing my prayers in English, I community. While the beth din may read them in Hebrew...yes, it takes me a Knowledge is a Key to not be obligated Talmudically to long time but the joy is immeasurable... I Commitment insist on a certain level of knowledge, have a long ways to go before I can read Reviewing the Talmudic passages it is mandated to determine the fluently with speed, but I can read, I can regarding conversion, one gets the candidate’s level of commitment, and follow prayers in shul from my siddur. impression that the conversion in the contemporary world, one way It is an amazing feeling! I am really candidate needs to acquire very little in which to do that is by observing the looking forward to the High Holidays, Judaic knowledge before conversion. depth of commitment generated by G-d willing I will be a halachic Jew who Yet, every beth din today insists on a the acquisition of knowledge. for the first time will use the ’s rigorous educational process through Our beth din generally insists on Hebrew side. I will need translation but which the candidate studies Jewish the candidate learning at least basic not transliteration. theology and practice in considerable Hebrew reading. While this is not Those of us who were born Jewish

PERSPECTIVES ON CONVERSION Special Symposium • Shavuot 5777

39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 would do well to reflect on the struggles and triumphs of the Jewish community is probably the single idea that knowledge is a key to people worldwide and historically. most important element in the commitment. The better we can In a more focused sense, this means conversion process to help ensure that understand a Jewish experience — a that a conversion candidate needs the convert will remain committed to holiday, a lifecycle event, or even to integrate into a specific Orthodox a life of Torah and mitzvot in the long a simple halachic practice — the community before we can consider term. more committed we will feel to that finalizing the conversion. This experience and the joy will truly be is often a complicated prospect. Doing What is Right immeasurable. Full integration into an Orthodox community means living within A non-Jewish woman in her twenties Community Really Matters comfortable walking distance of a met a Jewish man who, like his functional Orthodox synagogue, parents, was nominally Orthodox Rav Yosef Dov Soloveitchik zt”l sees something that can be challenging for but not fully observant. The family the declaration of Ruth (1:16) — many candidates. insisted that the woman undergo “Your nation is my nation; your G-d And yet — integration into a Orthodox conversion before any is my G-d” — as reflecting a dual community is essential to the possibility of marriage would be aspect of conversion. The convert not conversion process. Anecdotal considered. As the woman began only commits himself or herself to the evidence suggests that even born to study with an Orthodox tutor, Jewish religion. He or she commits to Orthodox Jews often drift from she gradually began incorporating become part of the Jewish people. observance when they do not feel Orthodox practice into her life and In a broad sense, this means part of the community. I would say was disappointed to see that her developing a sense of kinship with the that successful integration into a boyfriend was maintaining his non-

JEWISH EDUCATION HAS ALWAYS BEEN YOUR PRIORITY. WHY STOP NOW?

40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 observant lifestyle. She truly came to forcing her to move back to her family, decisions seemed, superficially, to love Orthodox Judaism and sincerely who lived quite a distance from any backfire — should inspire us to “keep wanted to lead her future life as a Orthodox resources. This was a cruel at it” and do what we know is right, fully Orthodox Jew. Ultimately, she irony; her very devotion to Orthodoxy even when we seem to be hurt by presented her boyfriend with an had set her back, in a very real sense, doing so in the short run. ultimatum: If you will not become in her pursuit of conversion! fully Orthodox yourself, we can no The beth din continued to provide We are Fortunate to be longer be in a relationship. both pastoral support to this idealistic Chosen The couple chose to end the woman, as well as connecting her to relationship, and the woman apartment possibilities in Orthodox A man in his twenties became continued to pursue conversion. But neighborhoods which would be attracted to Judaism through reading. there was a catch: The boyfriend’s within her price range. After a number During the course of his exploration parents had been advised that the beth of disappointments, the woman was of Judaism, he suffered an accident din would only convert a candidate able to find an apartment she could which left him temporarily bedridden who was living in an Orthodox afford in a vibrant Orthodox area. and depressed. By that time, he had community. They had therefore rented We completed her conversion not already purchased a Hebrew-English an apartment for the woman in an long thereafter. Today, she is studying siddur. He randomly opened up the Orthodox neighborhood. When the Torah full-time and has begun siddur, looking for some comfort relationship ended, the boyfriend’s applying for . during the difficult period he was parents no longer felt a vested interest experiencing. The siddur opened I think this story speaks for itself. The in the woman’s conversion process, to Aleinu. The man read Aleinu for tenacity this woman displayed — and they stopped paying her rent, the first time and found its message keeping to her goals, even when her

“ We knew YU was the place our

children could accomplish everything they wanted in a“ fully Jewish environment.

“Having attended YU and benefited from its education and religious culture we felt confident that it would provide those same opportunities for our children. With its balance of Limudei Kodesh and challenging academics, we knew YU would provide our children with the preparation needed for their careers as professionals, as well as reinforce the religious ideals that they will take with them in all that they do. The same values that permeated the walls of YU when we attended 35 years ago are the very values that we chose to inculcate in our children.

Today, our daughter is a sophomore at Yeshiva University. We are thrilled with the education she is receiving and her growth in Torah. She couldn’t be happier.”

Michele & Jody Bardash YU Parents LEARN MORE! yu.edu/enroll www.yu.edu | 646.592.4440 | [email protected]

41 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 incredibly inspiring. At that point — decision, and the fact that he or she observant. One such member pulled he later related to the beth din — he need not feel obligated to undertake me aside during the spirited simcha became convinced that he was on the these extra mitzvot. At the same dancing and commented to me with right path and went on to seek out time, we certainly view the system of great passion, “You know, if Marty a more formal structure in which to mitzvot as a privilege, not a burden. If can become a Shabbos, what study Judaism, ultimately leading to we are surprised that someone would excuse do the rest of us have?” his conversion. voluntarily choose to be an Orthodox I don’t know whether that member Jew, perhaps we need to do a better I find this story striking on several ultimately became shomer Shabbos. job affirming to ourselves our sense of levels. Unfortunately, Aleinu is a I do know that Marty went on to pride and privilege in being bearers of prayer that is often recited without become extremely active in that the Torah. Perhaps we really do need feeling even by those who attempt synagogue, spearheading a successful to say Aleinu with a little more feeling! to invest their prayers with meaning. campaign to build an locally and Aleinu has the “misfortune” of being organize a daily minyan. He certainly placed at the end of our davening, We Can Powerfully Influence exerted a powerful influence on his a time when even the more devout Those Around Us surroundings. among us often have “one foot out Our beth din worked with “Marty,” the door.” The idea that Aleinu could Questions Can be our Lifeline a man in his sixties who had been clinch someone’s decision to convert to Faith should certainly give us pause the next married to a non-observant Jewish woman for many years. Along the time we recite Aleinu mechanically. Many of the converts we have worked way, he developed an interest in with were raised as Catholics. I often What is even more striking, though, Orthodox Judaism. He and his wife hear from them something along the is that Aleinu’s content often causes began attending services and classes following lines: “I went to Catholic us a degree of discomfort. Aleinu at an Orthodox synagogue located school, where we were taught that proclaims that we are fortunate about fifteen minutes’ drive from their questions were bad, that we should to have been chosen to be Jewish, home. As their observance intensified, just have faith and not ask questions. privileged to be able to worship G-d, the couple ultimately acquired I find Judaism to be so refreshing, and grateful that the Jewish role in a “Shabbat apartment” near the because it validates and encourages the world is distinct from that of a synagogue where they spent Shabbat, asking questions.” non-Jew. Many of us chafe at that now fully observant. The journey unabashed expression of pride in toward conversion culminated with One such conversion candidate the Jewish mission. In fact, I have the man undergoing circumcision was a woman in her twenties. She frequently heard born Orthodox and immersion in a mikveh; a few had forged a learning relationship Jews express amazement that anyone hours after the mikveh immersion, with a wonderful Orthodox woman would want to convert. Why, they the couple gathered in the Orthodox who was quite pious and scholarly. ask, would anyone voluntarily take synagogue where they were married But there was a problem: when the upon themselves a whole host of extra according to Halacha, surrounded by candidate would question certain obligations? all the members of their newfound aspects of Judaism, in a sincere Our discomfort should be disturbing supportive community. attempt to try to achieve a better understanding, the Orthodox mentor to us. It is true that halacha mandates Although the synagogue was impressed upon her the importance impressing upon a prospective Orthodox, many of the members of accepting things on faith and convert the gravity of his or her of the synagogue were not strictly

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

42 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 limiting one’s questions. In a different practices and viewpoints on faith, cannot let it go. context, this might have been good might we not generate disillusionment His sentiment beautifully captures advice, but it was devastating for with Judaism? Engaging a sincere the attitude toward Torah that is this candidate. “This is exactly why questioner can often lead to a championed by Chazal (cited in Rashi I left Catholicism!” she complained. deepened faith and commitment, to Shemot 19:1): “Let the words of The beth din connected her with a rather than a lackluster one. Torah be eternally new to you.” different mentor who encouraged questions. The woman’s intellectual Never Old, Never Stale This attitude of wonder and freshness, curiosity was satisfied. She went on expressed by so many converts, is the to convert with our beth din and A young man who converted with our greatest source of inspiration. It can be today is living a life of commitment beth din about two years ago recently easy to allow one’s Torah learning and to Torah and mitzvot. wrote me the following: mitzvah observance to become rote and ossified. One of the “perks” in my I have often thought about this case I have been told by a fellow convert that role as administrator of the beth din when contemplating our collective the conversion is over, and that I am a is my constant exposure to men and efforts to educate our own Orthodox full Jew. The problem I have with that women who are proud to “never let youth. The candidate in question left statement is that the actual moment go” of the awe-inspiring experience of Catholicism because she felt that she that I became Jewish followed by the accepting a life of mitzvot, allowing it was not allowed to raise questions. experience of my neshama coming into to be an ongoing source of inspiration. If we discourage questioning and my body is something that I think about tell our youth — or, for that matter, and relive every day of my life. It was the adults we seek to educate — that such a positive moment that I really they should simply accept our Torah NOWHERE BUT HERE

Yeshiva University’s commitment to ensuring that all students can enjoy an uplifting Torah education and a fulfilling college experience includes distributing $42 million in scholarships and financial assistance, benefiting 80% of students. Unlike most universities, YU’s financial aid office considers parents’ obligations to pay yeshiva tuition for siblings.

Achieving their academic and spiritual goals is why YU students meet with outstanding success. Applying to graduate programs and entering their chosen careers, 94% (44 students) were admitted to medical school, 96% (27 students) to dental school and 100% (60 students) to law school in the past year.

REACH OUT TO US [email protected] | 646.592.4440

43 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 On Mikva and Matan Torah: Observations from Witnessing the Conversion Process

s director of the program at Stern College for Women, a program geared Mrs. Shoshana Schechter towardA women who are coming Director of Mechina Pathways and Assistant from unaffiliated or less affiliated Professor of Bible, Stern College for Women backgrounds with limited to no formal , I have had the opportunity and privilege of I’m not sure if she or I was more she’s older,” at which point the rabbi, seeing young women from all over anxious, though in all fairness it was to help lighten the mood, smiled and the world accept the yoke of heaven probably she. The mere thought of said, “You know, we can change that and the yoke of mitzvot and choose entering a mikva with a group of three now too.” a life of Torah. For some of these rabbis was itself anxiety-provoking In my experience in accompanying women, though, the choice was not to say the least. It certainly didn’t these young women, the most merely choosing a Torah lifestyle make it easier after the news media inspiring part of the geirut process over a secular Jewish one, but rather reported about mikva scandals is the proceeding that takes place choosing Judaism altogether. I have involving a corrupt rabbi abusing his immediately before the woman had the unique opportunity to guide power over vulnerable women seeking is about to immerse in the mikva. several of my students through the conversion. The members of the beit While partially immersed and geirut process and to experience the din (that served on the cases that I completely covered except for her event as a layperson from the inside. have dealt with), Rabbis Rapp, Romm head, Rabbi Romm asks her a series And I must say, the entire experience, and Willig, deal with the immersion of questions before her complete from the initial beit din meetings, to with tremendous sensitivity and immersion. Discreetly, from just follow-up communication with the modesty. Numerous steps are taken to outside the doorway, he begins by members of the beit din, culminating ensure that the immersion takes place asking her, “By immersing at this in the finaltevillah (immersion), I with the utmost standards of . time, do you agree to believe in one have been struck time and time again Additionally, the rabbis, aware of the G-d and reject other gods and other by the sensitivity in which the process potential anxiety, do everything they religions?” He then continues asking was handled. [Note: I have dealt solely can to put each woman at ease. My her about the acceptance of other with the Manhattan Beth Din for favorite line at one conversion of twin aspects of Judaism including belief Conversions under the leadership of sisters was when one of the rabbis in G-d’s revelation of the Torah, both Rabbi Zvi Romm.] asked, “OK, who’s going first?” and the Written and Oral Law, belief in one of the young women pointed to To be perfectly honest, the first time I reward and punishment, acceptance accompanied a student to the mikva, her sister and said, “she will because

PERSPECTIVES ON CONVERSION Special Symposium • Shavuot 5777

44 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 of Shabbat, , tzniut, tefilla. Experiencing these events have been covenant and this imprecation, but with He then asks about her commitment and continue to be among the most whoever is here, standing with us today to Jewish community: living in a inspiring experiences of my life. As before Hashem, our G-d, and with Jewish community and being actively Rabbi Romm asks the young women whoever is not here with us today. involved in a community that is to agree to a lifelong commitment Devarim 29:13-14 committed to and to Torah and mitzvot, I find myself The Torah is a gift from G-d and halacha. He asks if she is committed directing the very same questions to is ours for the taking, even if we to raising her future children in a me. And as she agrees after each one, weren’t actually at Har Sinai. Just as Jewish community conducive to I find myself agreeing silently, noting Moshe urges the next generation to Torah growth and sending those that over the course of my life no one take ownership of their Torah after children to Jewish schools that ever asked me those questions. they leave the supernatural bubble embody those values. He asks about Moshe tells Bnei Yisrael at the of the midbar and enter the Land of her commitment to her fellow man beginning of Sefer Devarim: Israel, we too must take ownership and her commitment to mitzvot bein of our portion in Torah. It makes ה’ אֱֹלקֵ ינּו ּכָרַ ת עִ ָ ּמנּו ּבְרִ ית ְ ּבחֹרֵ ב. לֹא אֶ ת interpersonal mitzvot , adam lachaveiro no difference whether we grew up אֲ בֹתֵ ינּו ּכָרַת ה’ אֶ ת הַ ּבְרִ ית הַ ּזֹאת ּכי אִ ָ ּתנּו ִ like tzedaka and chessed. Each loaded with Torah or we didn’t, whether אֲ נַחְ נּו אֵ ֶה ּלפֹה הַ ּיֹום ֻּכּלנּו חַ ּי ִָים. question begins with the identical our knowledge of Torah was taught wording, “By immersing at this time Hashem, our G-d, sealed a covenant as the “Old Testament” or even if we do you agree to…” And after each with us at Horeb. Not with our learned the “new” one, at some point question there is a pause, and the forefathers did Hashem seal this in our lives each one of us must try to woman responds with, “I agree.” The covenant, but with us — we who are reflect, take ownership of our Torah questions culminate with the woman here, all of us alive today. and commit ourselves actively, not immersing herself in the waters of Devarim 5:2-3 just passively. Na’aseh v’nishma, we will the mikva with the help of the female Toward the end of the Sefer Devarim, do and we will listen, is not confined mikva attendant as the rabbis leave the he repeats this idea: to the national unilateral response room. A few minutes later when she at Har Sinai over 3,000 years ago. וְ לֹא אִ ְ ּתכֶם לְ בַ ְ ּדכֶם אָ נֹכִ י ּכֹרֵת אֶ ת הַ ּבְרִ ית emerges Rabbi Romm gives her a mi Nobody is asking us the questions that הַ ּזֹאת וְאֶת הָאָ לָ ה הַ ּזֹאת. ּכִי אֶ ת אֲ ׁשר יֶ ְ ׁשנֹו ֶ blessing and like any new sheberach the convert is asked before entering ֹּפה עִ ָנּו ּמ עֹמֵדהַ ּיֹום לִפְ נֵיה’ אֱֹלקֵ ינּו וְאֵ ת אֲ ֶ ׁשר Jewish neshama born into the Jewish the mikva, but our na’aseh v’nishma אֵ ינֶּנּו ּפה עִ ָנּו ּמהַ ֹּיֹום. .people, she receives her Jewish name Not with you alone do I seal this can be manifested even in a silent “I agree,” more than 3,000 years later. It is most apropos to dedicate a Shavuot- It makes no difference whether we grew up with themed publication to the topic of Torah or we didn’t, whether our knowledge of geirut. As we celebrate z’man matan Torateinu, the period of receiving the Torah was taught as the “Old Testament” or even Torah, there is no better way to glean inspiration than to look at those who if we learned the “new” one, at some point in truly accepted the yoke of Torah in a our lives each one of us must try to reflect, take very personal and profound way. On this Shavuot, may we all experience ownership of our Torah and commit ourselves our own matan Torah individually and actively, not just passively. proactively.

Find more shiurim and articles from Mrs. Shoshana Schechter at http://www.yutorah.org/Mrs-Shoshana-Schechter

45 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 Performance of Mitzvos by Conversion Candidates

When Did Rus Convert? he Gemara (Kerisus 9a) Rabbi Michoel Zylberman derives the necessary Rosh Chaburah, RIETS components of the conversion Director of GPS Conversions, RCA Tprocess from our collective experience S’gan Menahel, Beth Din of America at Sinai. The requirements of bris milah (for males), immersion in a mikvah, and bringing a (when (Rus 1:16-18), And when [Naomi] converted before marrying Machlon there is a Beis HaMikdash) mirror the saw that [Rus] was determined to go and Kilyon; only now that Naomi was steps that the Jewish people took prior 1 with her, she left off speaking to her. returning to Beis Lechem did Rus to receiving the Torah. While we She said “We are forbidden to leave the express interest in converting. This is derive the formal steps of geirus from boundaries on Shabbat,” Rus replied, the position of R. Meir (Rus Rabbah the conversion that we underwent “Where you go, I will go.” [Naomi said] 2:9) that lo geirum v’lo hitbilu osam — at Sinai, we learn about the process “We are forbidden to have secluded they did not convert them nor bring leading up to conversion from the meetings between man and woman.” them to a mikvah. Rashi (Rus 1:12) exchange between Naomi and Rus in [Rus replied] “Where you sleep, I will accepts this approach and writes that Megillas Rus. sleep.” [Naomi said] “We have been when Machlon and Kilyon married The Gemara Yevamos( 47b) records: commanded .” Rus and Orpah, the latter remained .Rus responded] Your people shall be non-Jewish] תנו רבנן גר שבא להתגייר בזמן הזה ... ואין my people.”. [Naomi said] “We are Ibn Ezra (1:4) argues with מרבים עליו ואין מדקדקים עליו. אמר רבי forbidden from idolatry.” [Rus replied] Rashi, since, in his opinion, it is אלעזר מאי קראה דכתיב ותרא כי מתאמצת Your God is my God.”. [Naomi said] inconceivable that Machlon and“ היא ללכת אתה ותחדל לדבר אליה. אמרה לה Four modes of death were entrusted to Kilyon (who, according to Bava Basra“ אסיר לן תחום שבת באשר תלכי אלך. אסיר beth din.” [Rus said] “Where you die, I 91a, were righteous people) would לן יחוד באשר תליני אלין. מפקדינן שש מאות will die.” [Naomi said] “Two graveyards have married non-Jewish women.2 וי”ג מצות עמך עמי. אסיר לן עבודת כוכבים were placed at the disposal of the beth He argues that Rus and Orpah must ואלקיך אלקי. ארבע מיתות נמסרו לב”ד din.” [Rus said] “And there will I be have converted earlier, and the באשר תמותי אמות. ב’ קברים נמסרו לב”ד buried.” Immediately, “[Naomi] saw conversation between Rus and Naomi ושם אקבר. מיד ותרא כי מתאמצת היא וגו’. that [Rus] was determined to go with Our Rabbis taught: If nowadays, a reflects a reaffirmation on Rus’s part her.” man desires to become a convert … of that which she had previously “We should not persuade or dissuade The simple reading of the pesukim, accepted (1:16). amplified by the Gemara’s analysis, him excessively.” R. Eleazar said: What While Rashi must contend with the is the Scriptural proof? It is written implies that Rus and Orpah had not

PERSPECTIVES ON CONVERSION Special Symposium • Shavuot 5777

46 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 difficulty of assuming that Machlon references proficiency in the siddur), Jews should not be permitted to and Kilyon married non-Jewish the convert would, upon conversion, perform mitzvos that require women, Ibn Ezra’s position raises violate numerous prohibitions due to v’taharah (sanctity and purity) such the question of how Naomi could lack of knowledge, and the beis din as , , and .8 have encouraged her daughters- will have violated the prohibition of Remo (Yoreh Deah 291:2) cites Shu”t in-law to return to their idolatrous lifnei iver, causing the new convert to Maharil (Chadashos 123:2), who ways if they had indeed already sin.6 rules that a non-Jew should not be converted and were halachically Some have claimed that requiring permitted to display a mezuzah for Jewish. R. Yoel Sirkus (author of the conversion candidates to embark additional reasons. The Maharil was Bayis Chadash — the Bach), in his on a rigorous course of study and asked about a local non-Jewish ruler Meishiv Nefesh on Megillas Rus (1:4), integration is an unnecessarily who requested a mezuzah to place attempts to somewhat reconcile the onerous addition of the contemporary in his fortress. The person asking opposing positions. He suggests that rabbinate meant to inappropriately the question expressed concern that while Rus and Orpah did indeed discourage conversion candidates.7 failure to provide the mezuzah could convert before their marriages, their After all, they argue, Rus merely made lead to negative repercussions for the local Jewish community conversions, having been performed a singular declaration of faith and for ulterior motivation (i.e. for the commitment and she was immediately Maharil responded that to the extent sake of marriage), were halachically accepted as a convert. It is clear, that the non-Jew who requested suboptimal but valid post facto (based however, in context, that whether the mezuzah believed that it would on Yevamos 24a). When the Medrash Rus’s statement was a reaffirmation protect him, if at some point he no says that they did not convert, it of a previous conversion or whether longer felt protected, he would not means that they did not convert in it preceded an actual conversion, treat it properly or dispose of it. At the optimal fashion. Their status was she had already been significantly the very least, after this ruler’s passing similar to the status that the Rambam exposed to the lifestyle to which she his children would likely throw it out. (Issurei Biah 13:14-15) ascribes to was committing herself and had been Second, there is a concern that Jews the wives of Shimson and Shlomo sufficiently trained in its details. In the may be led to think that the individual 3 4 HaMelech. ten years that Machlon and Kilyon displaying the mezuzah is himself were married to Rus and Orpah, they Jewish, and may be misled into being The Need for a Conversion presumably had significant exposure hosted by the non-Jew (with the Process to practical Judaism, and all that implicit fear that he may then kill was left for Rus to do was make the the Jew).9 This is along the lines of The above analysis may be helpful commitment to embrace that lifestyle. the Gemara in Menachos (43a) that in discounting a misconception that prohibits a Jew from selling a garment some have about the conversion Tefillin and Mezuzah for with tzitzis on it to a non-Jew lest the process. It is common practice to Conversion Candidates buyer pass himself off as a Jew and use require conversion candidates to his assumed identity to lure and then undergo significant educational 10 Our practice of having conversion kill Jews. training — including both the candidates observe mitzvos in advance theory and practice of Jewish law At first glance, the Radvaz’s position of the actual conversion is consistent — and integrate into an observant would preclude a conversion with the ruling of Rambam (Melachim community, so that they will have the candidate from wearing tefillin or 10:10) that a non-Jew may voluntarily 11 requisite knowledge and experience affixing a mezuzah to his doorposts. perform most mitzvos. However, to live an observant lifestyle upon However, Be’er Sheva (Shu”t 36) there are some exceptions to this conversion.5 ( appears to suggest that under certain Minchas Elazar Shu”t principle that may pose problems for 4:63) reasons that if a beis din were to circumstances a non-Jew may be the aspiring conversion candidate and convert someone without previously entrusted with mezuzos. He cites a require further analysis. educating him or her in the proper Yerushalmi in Peah (1:1) that relates observance of mitzvos (he specifically Radvaz (ad loc.) suggests that non- an episode in which Rebbi sent a

47 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 נכללים בהם מכבדין אותו אפילו ככהן גדול mezuzah to Artivan, presumably a Studying Torah and Shabbos שאין כאן חשש לטעות אחריו שהרי אף בשלו non-Jew, in response to his request Observance הוא עוסק וכל שכן אם חקירתו על דעת לבא for a gift.Be’er Sheva posits that עד תכלית שלימות תורתינו עד שאם ימצאנה since Rebbe identified Artivan as Reflecting the special connection שלימה יחזור ויתגייר … an individual who believed in the between the Jewish People and the oneness of Hashem, he sent him Torah, the Gemara (Chagiga 13a) The same applies if one studies, not for a mezuzah to encourage him to prohibits a Jew from teaching Torah the purpose of fulfilling its commands continue his belief and to convert. to a non-Jew and also (Sanhedrin but because one’s heart desires to Alternatively, Be’er Sheva suggests 59a) derives that a non-Jew who know our Torah and Talmud. He is that Rebbe knew that Artivan was not learns Torah is deserving of severe then worthy of punishment because 14 an idolater, and that Rebbe believed punishment. This is codified in people might think that he is one of that there was only an issue with Rambam (Melachim 10:9). However, us because they see his knowledge and providing idolaters with mezuzos. despite the dual prohibitions, might be lured by him. Nevertheless, Both suggestions of the Be’er Sheva common practice is to instruct one who studies the principles of the would presumably allow a prospective conversion candidates in whatever Seven Noachide Laws, their details convert to affix mezuzos in his home. Torah knowledge is necessary to and the laws derived from them, even facilitate their observance of Jewish Netziv (Eimek She’ala, Eikev 145:19) though that would include most of the law.15 suggests an alternative explanation of fundamentals of Torah law, we would the passage in the Yershulami. Rebbe This practice is consistent with a honor him like the Gadol. There sent Artivan a mezuzah that had comment of the Maharsha (Shabbos is no concern that a Jew might be tricked not been written for the purpose of 31a s.v. amar lei mikra) regarding to follow him because he is studying what affixing to a door, and thus lacked the the story of the non-Jew who came relates to him. This is certainly true if kedusha of a regular mezuzah. To send to Hillel and requested to convert his inquiries are for the intent of fully a regular mezuzah would have been an on condition that he be allowed to understanding the Torah so that if he wear the garments of the Kohen finds the Torah to resonate with him, he inappropriate affront to the sanctity of 18 19 20 the mezuzah. Shoel U’meishiv (Hagos Gadol. The Maharsha assumes that will convert. Shaul, Yoreh Deah 231:3) similarly Hillel did not, as the Gemara seems The aforementioned Gemara in suggests that the mezuzah that Rebbe to indicate, convert him on the spot. Sanhedrin also records that a non- sent was intended only as an . Rather he instructed the interested Jew who observes Shabbos (even According to this explanation, there party to study the relevant portion of on another day of the week — see would be no distinct dispensation for the Torah so that he would realize on Rambam ibid.) is deserving of severe a prospective convert.12 his own that a non-Kohen may not punishment. While there may be wear bigdei kehuna. In suggesting this Based on the Radvaz, Rav Moshe theoretical arguments to allow for a answer, the Maharsha writes that there Klein, Mishnas HaGer (1:31), points conversion candidate to fully observe is no prohibition for a conversion 21 out that a conversion candidate Shabbos, common practice is to candidate to study Torah.16 17 should not wear tefillin before the instruct a conversion candidate to conversion has been completed. Meiri (Beis HaBechira, Sanhedrin 59a largely keep Shabbos but to perform s.v. Ben Noach) explicitly permits a one melacha over the course of Some batei din have the practice of 22 23 instructing a conversion candidate to non-Jew to study Torah if doing so Shabbos. If a candidate may in fact put on tefillin for a few weeks prior to will lead him to convert: be Jewish already but is preparing to undergo a conversion because of some וכן הדין אם עסק בתורה שלא לכונת קיום the actual conversion in order to allow 13 doubt regarding his or her status, עיקרי מצוותיה אלא שלבו חפץ לירד לידיעת for sufficient practice. The general the candidate should fully observe תורתינו ותלמודינו ראוי ליענש מפני שבני practice is that conversion candidates Shabbos, as the consequence of a אדם סבורים עליו שהוא משלנו מתוך שרואין ,are not instructed to put up mezuzos Jew violating Shabbos is more severe אותו יודע ויבואו לטעות אחריו ומ”מ כל but would not need to remove them than that of a non-Jew who keeps שהוא עוסק בעיקרי שבע מצות ובפרטיהם if they move into a residence that Shabbos.24 ובמה שיוצא מהם אע”פ שרוב גופי תורה .already has mezuzos set up

48 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 In his famous letter to Ovadia HaGer, components of geirus are invalid even post in which fully observant families, other than the Rambam lauds the dedication and facto if not performed in front of a beis din. that of the local rabbi, have sustained and can commitment of the righteous convert Tosafos (Yevamos 45 s.v. Mi) assume that the continue to sustain Orthodox life over the presence of beis din is only necessary even long term. Additionally, the candidate will who leaves behind a comfortable post facto for kabbalas hamitzvos, the formal have been living there for a significant period lifestyle to embrace Judaism. He acceptance of the binding nature of Torah of time either without intention to move writes regarding the respect and and mitzvos and commitment to live an or with a commitment to move only to a admiration that a ger tzedek deserves: observant lifestyle. As long as this declaration similar community, and maintain an ongoing, was made in the presence of a beis din, even positive relationship with a local rabbi. You should know that the obligation if the beis din did not observe the milah 6 Minchas Elazar suggests that in earlier times, and tevilah, the geirus is still valid. Rambam that the Torah obligates us vis-a-vis proficiency in the siddur was not as critical a (Issurei Biah 13:7), however, assumes that beis converts is great. Regarding a father prerequisite for conversion as it is now, and din is necessary even post facto for tevilah therefore, the Gemara makes no mention of and a mother we are commanded to (and perhaps milah as well). According to an educational period prior to conversion. In honor and fear [them]; regarding the one opinion in Tosafos, if a woman goes earlier times we accepted the basic halacha propehts [we are commended] to listen to the mikva as a subsequent to her (Sotah 31b) that Shema and davening may conversion, that is the halachic equivalent of [to them], and regarding the converts we be recited in any language and the Shaliach having a beis din present. Given that there are commanded to to love them intensely Tzibur would have in mind all those in the was no beis din in Midyan, Machlon and congregation who were incapable of davening from the heart ... and HaKadosh Baruch Kilyon assumed like this position in Tosafos on their own. In such an environment, not Hu Himself loves the convert ... that beis din was not absolutely necessary and being able to daven in the original was not the conversions were therefore valid. Naomi an impediment to converting. Nowadays assumed like the other that without that is no longer the case, and therefore more We should draw inspiration from the a beis din for at least some components of training is necessary. Minchas Elazar does not geirei tzedek in our communities in the geirus process the conversion would be address other areas of Jewish law that would ineffective, and therefore Rus and Orpah enhancing our own avodas Hashem, presumably also require practice in observing. and embrace those who make the remained non-Jewish and Rus needed to commitment to join the am hanivchar. convert in a valid fashion. 7 For an analysis of the appropriate attitude toward conversion candidates see this 5 The following is an excerpt from the GPS author’s “Dissuasion and Encouragement: (Geirus Policies and Standards) document Complimentary Themes in the Conversion Endnotes that governs the batei din that operate under Process” (Torah to Go, Shavuos 2014). the auspices of the Rabbinical Council of 1 See Rambam (Issurei Biah 13:1-5). In America and the Beth Din of America: 8 While presumably the Radvaz is referring to a fascinating line, Meiri (Beis Habechirah, allowing a non-Jew to don tefillin and to affix i. As far as the halacha is concerned, Yevamos 46a s.v. U’ma sheamru) implicitly a mezuza to his doorpost, the intention of the conversion involves the creation of a wonders why every Jew is not required to reference to sefer Torah seems unclear. Rav transformed, fully reborn, new person. undergo immersion, just as every male must Hershel Schachter suggested that the intent of Becoming fully part of the Jewish family, receive a bris milah, as part of a personal the Radvaz may be to prohibit a non-Jew from one literally acquires a new family, a new life acceptance of the Covenant. receiving the honors of hotza’ah or hagba’ah and as such one reorients one’s entire being. and gelilah. 2 Meishiv Nefesh to Rus 1:4 quotes a Medrash The candidate will be expected to cultivate HaNeelam (Zohar HaChadash) that is new friendships, new relationships, new 9 Be’er Sheva (Shu”t 36) cites a Talmudic consistent with Ibn Ezra’s analysis. social activities, new Torah commitments. source for not allowing non-Jews to use 3 For further analysis of the status of such Moreover, as with any Jew, the growth and mezuzos. The Gemara Bava( Metzia 102a) conversions, see this author’s “The Converts learning process continues throughout one’s rules that if a Jew vacates a residence that of Shushan” (Torah To Go, Purim 2016). life. will be occupied by another Jew, he may not remove the mezuzos from the premises. If the 4 See Tzitz Eliezer 17:42:5, who points ii. As a result, a candidate must come to residence will be occupied by a non-Jew he out the difficulties inherent in the Bach’s reside in a Torah observant community. It may remove the mezuzos. Be’er Sheva notes presentation. Tzitz Eliezer quotes various is not possible to learn and absorb Judaism that the intent of the Gemara must be that the suggestions that account for how Naomi and Torah living at a distance; it must be departing resident must remove the mezuzos, could have attempted to dismiss Rus and experienced on a daily basis, especially on and not merely that he may, as there is no Orpah if they had indeed already converted. Shabbat and holidays. The candidate must chiddush in saying that he may remove the See commentary of R. Ovadia Yosef to also experience traditional Jewish communal mezuzos (see also Shitah Mekubetzes citing Megillas Rus (appended to Chazon Ovadia life in order to be familiar with the realities R”i MiLunil). of living as a Jew, both in faith and in on Yom Tov), who suggests that Machlon and 10 Remo does acknowledge more room peoplehood. Kilyon, who accepted Rus and Orpah as full for leniency than the Maharil. According geirim, and Naomi, who did not, took sides to Remo if there is a concern that failure to in a dispute between the Rishonim as to what iii. Ordinarily, this community will be one

49 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 provide the mezuzah could endanger the is also the position of Minchas Yitzchak contradictory. See R. Eliyahu Bracha, Toldos Jewish population, then one would be allowed (1:36:1), Tzitz Eliezer (21:25), and Shevet Noach pp. 572-573 for an analysis of two to give the mezuzah to a non-Jew. HaLevi (7:162). See R. Ovadia Yosef (Yabia versions of the Rambam’s teshuvah. Omer, Y.D. 2:17:5), who records that the 11 It is arguable that the two reasons of the 20 There may be other mitigating positions practice in Egypt that predated his arrival Maharil which form the basis of the Remo’s that provide further allowance for teaching as Chief Rabbi of Cairo was to provide ruling in Hilchos Mezuzah do not apply to a Torah to conversion candidates. Netziv conversion candidates with an easy-to-read conversion candidate. There is less likelihood (Meishiv Davar 2:77) argues based on various booklet written in the vernacular that outlined that a conversion candidate would treat a sources that a non-Jew is permitted to study the basics of Judaism. See also R. Asher Weiss mezuzah with disrespect or pose a danger Torah SheBichsav and is only proscribed in Geirus K’hilchasa, Section II 9:2. to other Jews by passing himself off as a Jew. from studying Torah SheBeal Peh. One R. Moshe Klein (Mishnas HaGer 1:32 and 16 See R. Eliyahu Bracha, Toldos Noach, p. of his primary proofs is the tradition (see footnotes 75-76) assumes that this is the case 570, and Mishnas HaGer, pp. 318-319 ft. 107, Sotah 35b) that Yehoshua translated the with tzitzis as well. He further notes that even who discuss whether there would be room to Torah into seventy languages. See, however, the Radvaz’s position is not relevant to the permit the non-Jew in this case to study Torah R. Ovadia Yosef (Yabia Omer, Y.D. 2:17) wearing of tzitzis. As tzitzis are not considered while preserving the prohibition of a Jew who quotes many sources that dispute the to be objects of inherent kedusha there would teaching him Torah. Netziv’s contention. Shiltei HaGibborim (end be no objection to a prospective convert of the first perek ofAvodah Zarah) quotes 17 R. Akiva Eiger (Shu”t 1:41) was asked wearing them. from the Riaz that the prohibition only about the propriety of teaching Torah to a applies to and the explanation of 12 Mishnas HaGer (1:31) suggests, based on conversion candidate who resided in a locale its pesukim and not to Neviim and Kesuvim, Netziv, that if tefillin are written specifically where conversion to Judaism was illegal and or at least those portions that deal with the for the prospective convert there would be no was hoping to eventually relocate to a country consolation of the Jewish people. See Tzitz objection to his wearing them. where conversion would be possible. R. Akiva Eliezer (21:25), who analyzes (and rejects) Eiger points out that Tosafos (Yevamos 24a 13 Rav Schachter thinks that a conversion the position of some authorities that the s.v. Lo) understood that Hillel did indeed candidate should not recite a birchas prohibition only applies to teaching the convert the individual immediately and that hamitzvah prior to performing a mitzvah. reasoning behind the laws but not the laws Tosafos implicitly disputes the Maharsha’s Since the conversion candidate is not (yet) themselves. For a general treatment of the leniency. He concludes that he does have commanded to perform any given mitzvah, subject of teaching Torah to non-Jews see the ability to allow teaching Torah to a even if he is permitted to do so voluntarily, R. J. David Bleich, Contemporary Halakhic conversion candidate. R. Moshe Feinstein it would be an untruth to recite the formula Problems Vol. II pp. 311-340 and Toldos Noach (Igros Moshe, Yoreh Deah 3:90) finds R. Akiva asher kidishanu b’mitzvosav v’tzivanu — Chapter 10. See also Mishnas HaGer Part II Eiger’s position difficult and assumes that the who has sanctified us with his mitzvos and Chapter 15. reluctance to allow a conversion candidate commended us. My colleague Rabbi Zvi to study Torah must have been limited to the 21 The forementioneda Meiri views the Romm suggested that a conversion candidate situation at hand, where it was not feasible to prohibition of a non-Jew keeping Shabbos could avoid this concern and still recite such convert at that moment. as being based on the same reason as the brachos by prefacing every birchas hamitzvah prohibition to study Torah. There is a concern with the phrase (or a similar phrase): “A Jew 18 Regarding the Meiri’s implication that that if a non-Jew keeps Shabbos others will in this situation would say Baruch ata …” there would be a collective interest in having a incorrectly think that he is Jewish and be led This is similar to a suggestion of R. Yitzchok non-Jew study the Torah in order to discover astray. It is arguable that this concern does Zilberstein recommends that if one is in the ultimate truth and convert, it is worth not apply to conversion candidates. Tosafos doubt as to whether he is in the presence noting an interesting comment of Ibn Ezra Yeshanim (Yevamos 48a s.v. Zeh) in one of more than six-hundred thousand people, (Devarim 31:12). Included in the Torah’s list answer suggests that a non-Jew who intends such that he would have to recite the bracha of attendees at the Hakhel gathering ishager to convert is permitted to keep Shabbos. R. of Chacham Harazim, he should recite asher b’kirbecha — the stranger in your midst. Akiva Eiger (Kamma, Hashmatos to 121) the relevant passage from the Rambam or Ibn Ezra writes, “ulay yisyaheid” — perhaps quotes from R. Pinchas Horowitz (author of that includes the text of the he will become Jewish. Ibn Ezra clearly the Haflaah) that the prohibition for a non- bracha (teshuva referenced at kikar.co.il). understood that the ger referenced here is not Jew to keep Shabbos applies to the twenty- a ger zedek, an actual convert, but rather a ger 14 See Tosafos (Chagigah 13a s.v. Ein mosrin) four-hour period beginning Shabbos morning toshav, a non-Jewish resident of the Land of who address the need for both prohibitions. and through motzaei Shabbos. According to Israel, and that there is a collective interest in Although the Gemara uses the term chayav this approach, which R. Akiva Eiger himself having such a person convert. See Pardes Yosef misah — is deserving of the death penalty, rejects, it would be permissible for a non-Jew HaChadash on this passuk for further source see Kesef Mishneh to Rambam who says that to keep our Shabbos, so long as he performs material on this matter. the reference to the death penalty is to misah melacha on motzei Shabbos. biydei shamayim — death in the hands of 19 There is a teshuvah of the Rambam In a pamphlet entitled V’ahavatem Es Heaven and not by a beis din. (Pe’er HaDor 50) that may lead to a similar HaGer (2003), a guide for families that host conclusion as the Meiri, although the printed 15 In addition to the Minchas Elazar cited conversion candidates published by the Israeli teshuva has some lines that may appear earlier and the Igros Moshe cited below, this Conversion Authority (Ma’arach HaGiyur),

50 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 the author recommends instructing conversion candidates to keep Shabbos fully. 22 The most common suggestion in contemporary times has been to turn on a light once over the course of Shabbos. Given the recent movement away from incandescent bulbs (which according to many poskim constitutes a Torah prohibition of kindling a flame)in favor of fluorescent, halogen, or LED bulbs (which according to many poskim would only involve a rabbinic prohibition), perhaps the violation of a clearer Torah prohibition would be advisable. 23 The issue of whether a conversion candidate who has already undergone a bris milah but not yet gone to the mikva may (or should) observe Shabbos spurred much literature in the aftermath of an episode that took place in Yerushalayim in 1848. See, for example, Binyan Tzion 126. For a thorough analysis of this topic, see Rabbi J. David Bleich in Contemporary Halakhic Problems Vol. IV pp. 145-170. 24 Minchas Chinuch (mitzvah 32 section entitled Assufi) is bothered by the apparent Catch-22 situation of a person who is unsure as to whether he is Jewish. If he observes Azrieli Graduate School Shabbos he may violate the capital offense of a non-Jew keeping Shabbos and if he desecrates is here for you. Shabbos he may violate the capital offense of a Jew violating Shabbos. He suggests that a YU’s Azrieli Graduate School is a resource for day schools, educators person is situation violate a melacha through and the entire Jewish education community. a chatzi-shiur — performing the action in If you are a new teacher looking to further your education or an experienced teacher seeking career a quantity less than that necessary to incur advancement, Azrieli Graduate School of Yeshiva University has learning opportunities to match your needs: culpability. In Torah law there are many Master’s Degrees: Choose from full and part-time programs, both online and on-campus. mitzvos and aveiros whose fulfillment or Executive Doctoral Degree (EdD): Complete your coursework online in just three years with five violation requires a certain minimum amount visits to campus per year. (shiur). However, the notion of shiurim does Programs for All Educators: Four day summer intensives, in Israel (Differentiated Instruction) and not apply to non-Jews. Thus, for example, New York (Holocaust Education), and all Azrieli courses are open to educators wishing to advance. a Jew is only liable for stealing if he stole an Summer Chinuch Fellowships: Graduate course credit for Jewish education staff at Camp object worth at least a perutah; a non-Jew Moshava I/O, Camp Moshava Los Angeles and Camp Morasha. would be liable for stealing even if he stole an www.yu.edu/azrieli | [email protected] | 212.960.0186 object worth less than a perutah. If this individual of questionable status performs a melacha on Shabbos with only a chatzi-shiur, if he is really not Jewish he would be considered to have violated Shabbos. If he Pardes Yosef (Noach 43) quotes in the name of violation of Shabbos. is Jewish, he would have only performed a the Chasam that one who is of doubtful R. Yitzchak Yosef (Kuntreis HaGiyur, printed melacha with a chatzi-shiur, which according status should wear tzitzis in a reshus harabbim in Kenes HaDayanim 5774, pp. 148-149) to some is not Biblically prohibited (even (public domain). If he is Jewish, then he will thinks that the notion of safeik d’oraisa though in general chazti-shiur in other areas have done nothing wrong, as one is permitted l’chumra does not apply to non-Jews, and is considered Biblically significant), and to wear clothing in a reshus harabbim. therefore if someone is of doubtful status, according to others would not be prohibited if However, if he is not Jewish, since he is not there is no consideration of being stringent to his intention is simply to avoid this Catch-22 obligated in tzitzis the garment would be intentionally violate Shabbos, and he should situation. considered a masa, a burden, and to wear it fully observe Shabbos. in reshus harabbim would be considered a

51 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5777 Aaron and Blanche Schreiber Torah Tours 5777 A PROGRAM OF RIETS-CJF AND THE OFFICE OF STUDENT LIFE Bringing simchat hachag to communities all over the world! The Aaron and Blanche Schreiber Torah Tours, currently in its fourth decade, shares the Torah knowledge and enthusiasm of Yeshiva University and RIETS students with Jewish communities throughout the world. Teams of 4 to 6 young men and women spending Simchat Torah and Shavuot in communities across North America and Europe. The students participating on Torah Tours teach classes, lead singing and dancing, meet with synagogue youth, and create a fun and spirited Yom Tov experience. For more information about the Aaron and Blanche Schreiber Torah Tours program please visit www.yu.edu/cjf/torah-tours.

We thank the following communities for hosting Yeshiva University students this year: Ahavat Achim (Fair Lawn, NJ) Congregation Shaarei Tefillah (Newton, MA) Anshei Sphard Beth El Emeth (Memphis, TN) Congregation Shaya Ahavat Torah (Parsippany, NJ) Belmont Synagogue (London, UK) Elmora Hills Minyan (Elizabeth, NJ) Beth David Synagogue (Binghamton, NY) Forest Hill Jewish Centre (Toronto, ON) Beth Israel Congregation (Miami Beach, FL) Golf Manor Synagogue (Cincinnati, OH) Beth Israel Malden (Malden, MA) Kehillat Shaarei Torah (Toronto, ON) Beth Jacob Congregation (Columbus, OH) Keneseth Beth Israel (Richmond, VA) Beth Zion Congregation (Montreal, QB) Kesher Israel Congregation (Harrisburg, PA) B’nai Israel Ohev Zedek (Philadelphia PA) Lake Park Synagogue (Milwuakee, WI) Borehamwood and Elstree Synagogue (London, UK) (Brookline, MA) Brith Sholom Beth Israel (Charleston, SC) Montefiore Synagogue (Lowell, MA) Cockfosters and N. Southgate Synagogue (London, UK) Mt. Kisco Hebrew Congregation (Mt. Kisco, NY) Congregation Agudas Achim (West Hartford, CT) Ner Tamid (Baltimore, MD) Congregation Emek Beracha (Palo Alto, CA) Pinner Synagogue (London, UK) Congregation Agudath Achim (Bradley Beach, NJ) Radlett Synagogue Brondesbury Park (London, UK) Congregation Ahavas Sholom (Columbus, OH) Rimon Center (East Windsor NJ) Congregation Beth Abraham-Jacob (Albany, NY) Roslyn Synagogue (Roslyn Heights, NY) Congregation Beth El Atereth Israel (Newton Centre, MA) Shaarei Torah Orthodox Congregation (Dewitt, NY) Congregation Beth Israel (Metairie, LA) Sons of Israel (Allentown PA) Congregation Beth Sholom (Providence, RI) Suburban Torah (Livingston, NJ) Congregation Beth Tikvah Ahavat Shalom Nusach Hoari Tribeca Synagogue (New York, NY) (Dollard des Ormeaux, QB) United Orthodox Synagogues (Houston, TX) Congregation Dor Tikvah (Charleston, SC) Westville Synagogue (New Haven, CT) Congregation Machzikei Hadas (Ottawa, ON) Young Israel of Brookline (Brookline MA) Congregation Ohav Sholom (Merrick, NY) Young Israel of Plainview (Plainview, NY) Congregation Ohr Torah (West Orange, NJ) Young Israel of West Hartford (West Hartford, CT) Congregation Rodphey Sholom (Holyoke, MA) Young Israel of White Plains (White Plains, NY) Congregation Shaar Hashomayim (Montreal, QC)