Parasha Tefilah MAY 15, 2021 Daily Bitachon 4TH OF , 5781 Embrace Living Emunah Halachot BAMIDBAR/

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IN MEMORY OF THE KEDOSHIM OF MERON ELIYAHU BEN RACHMON • MOSHE BEN SUZAN • TALIA BAT HADASSA  IN HONOR OF RABBI ELI J MANSOUR BY TOMER AND TZVIYA NAFTALI  Avraham Naftali - לעילוי נשמת אברהם שאול נפתלי הלוי בן שולמית ע״ה

Every Jew is a Letter Jewish tradition views each Jew as a letter of the . Each and every Jew, regardless of his background and cur- Rabbi Eli Mansour rent standing, has a sacred, precious soul.

The Book of Bamidbar begins with a This is why, as the Torah tells in Parashat Bamidbar, God record of the census that God ordered instructed Moshe himself to personally count the nation. Moshe to take after the Mishkan’s This “counting” involved more than determining a number. construction. The census found that there were just over It entailed identifying the spiritual source of every Jew, find- 600,000 males aged twenty and over among Beneh Yisrael. ing to which “letter,” or aspect, of Torah each Jewish soul The Sages comment that the 600,000 people in Beneh Yis- corresponded. This undertaking required the involvement rael correspond to the 600,000 letters in the Torah. of a prophet of Moshe Rabenu’s stature, who was capable of identifying the special, sacred quality of every member of Beneh Yisrael. Anyone who counts the letters in the Torah will find that there are much fewer than 600,000 letters. What the Sages meant by their statement is that each Jewish soul has an in- The notion of each Jewish soul corresponding to a “letter” of herent connection to the Torah; it originates from the same the Torah conveys a number of important practical lessons. spiritual source as the Torah. Each letter of the Torah is First, it teaches about the respect we must show toward sacred, filled with meaning and significance. The Rabbis of our fellow Jews. If the soul of every Jew is sacred like a the were known as “Soferim,” which literally means , then we must treat all Jews with the respect “counters.” They had achieved the level of scholarship and reverence we afford a Sefer Torah. In our dealings with where they could “count” – reveal the full meaning of – each any Jew, on any level, we must bear in mind the inestimable and every letter in the Torah. In fact, it is told that Rabbi spiritual value of that person’s soul. Akiva was capable of determining Halachot based on the decorative crowns affixed to the letters of the Torah. Under- lying each letter – and even the shape of each letter – is a Additionally, this concept must affect the way we view vast treasure of information and profundity. and conduct ourselves. We must carry ourselves with the self-respect and dignity that is appropriate for an object of

1 sanctity. Before performing any action or going to any lo- The answer, the Netivot Shalom explains, is that this Mish- cation, we must honestly ask ourselves, is this appropriate na seeks to bolster our self-esteem, and reassure us that for a Sefer Torah? Is this place somewhere that I would feel we are “precious” in the eyes of G-d. One of the common comfortable bringing a Torah scroll? If not, then how can a obstacles to religious commitment is shame and a lack of person bring himself, his sacred soul, to that place? self-worth. Many people look at themselves, their behav- ior and their lives and conclude that G-d has no interest in them, that the sanctity of the Torah has no relevance to In particular, the Jew’s stature as a letter of the Sefer Torah them. The Mishna therefore comes along and assures us must impact upon the way he or she dresses. The sacred that no matter who we are and what we have done, we are status of a Torah scroll requires that it remain closed and “Habib” – “precious,” both because we are human beings concealed at all times, except when it is read. It is deemed endowed with the divine image, and because we, as Jews, disrespectful to leave a Torah exposed and open for all to are princes, the children of the King of the world. see at all times. We must look at ourselves the same. Fail- The Netivot Shalom explains on this basis why the Mishna ing to cover ourselves properly infringes upon the holiness chose specifically the three verses it cited. and sanctity of the soul within us. It reflects a lack of appre- ciation for who we really are, for the spiritual quality that we The verse, “for He made man in the image of G-d” actually each possess. We must recognize the sacred soul within appears in the context of the prohibition of murder. G-d us and treat it with the utmost dignity, reverence and re- warns that one who murders another person will himself be spect. Even – and perhaps especially – during the summer killed, because every person is endowed with the image months, we may not compromise our dignity and violating of G-d. The Mishna chose this verse, the Netivot Shalom the sanctity of our souls through inappropriate dress and explains, because this verse makes it absolutely clear that conduct. H every human being, for all time, has the image of G-d within him, and it can never be lost. If a person murders somebody else, he is liable to the death penalty regardless of who the victim was – because all people have a sacred spark within Yes, the Torah is For Us their souls, no matter what mistakes they have made. Rabbi Eli Mansour The second verse cited by the Mishna – “You are children of Hashem your G-d” – introduces the prohibition against The Mishna in Pirkeh Abot (3:14) teaches, “Man is precious, self-mutilation in response to personal tragedy (“Lo Titgode- in that he was created in the image [of G-d]… Yisrael are du”). The Mishna could have cited an earlier verse to prove precious, in that they were called children of the Almighty… that Am Yisrael are Hashem’s children – G-d’s message Yisrael are precious in that they were given a beloved ves- to Pharaoh, “Yisrael is My firstborn son” (Shemot 4:22). It sel [the Torah]…” didn’t cite that verse, the Netivot Shalom writes, because one might have then assumed that only in those times, For each of these three statements, the Mishna brings a when G-d brought Beneh Yisrael from Egypt, we had the verse to prove the point being made. The statement that status of His beloved children. And so the Mishna cited the people are created in G-d’s image is supported by the verse, verse, “You are children of Hashem your G-d” which intro- “for He made man in the image of G-d” (Bereshit 9:6). The duces a command which is eternally binding. This verse statement that Am Yisrael are G-d’s children is supported demonstrates that for all time, and under all circumstances, from the verse, “You are children of Hashem your G-d” (De- we are the Almighty’s beloved children. varim 14:1). And the statement that we have been given a “beloved utensil” is supported with the verse in Mishleh Finally, the Mishna proves that we are precious by virtue (4:2), “For I have given you good teaching; do not abandon of our having been given the priceless gift of the Torah, cit- My Torah.” ing the verse, “For I have given you good teaching; do not abandon My Torah.” This verse speaks to each and every The Netivot Shalom (Rav Shalom Noach Berezovsky of person, in each and every era, assuring him that the Torah Slonim, 1911-2000) raised the simple question of why this has been given to him, it is relevant to him, and it is binding Mishna is included in Pirkeh Avot, which is a collection of upon him. practical ethical and religious teachings. The Mishnayot in Pirkeh Abot give us instructions and guidance for living our Each morning, we recite a special Beracha – “Birkat Ha’To- lives as Torah Jews. For what purpose are we told in Pirkeh rah” – thanking Hashem for giving us the Torah. This Be- Avot that we are “precious” both because we are human racha concludes, “Baruch Ata Hashem Noten He’Torah” beings and because we are members of Am Yisrael? – “Blessed are You, Hashem, who gives the Torah.” This Beracha is formulated in the present tense – “who gives the Torah” – because the Torah is given to us anew, each and

2 every day, no matter what situation we are in, and no matter The Arizal explained that every Shabbat, Moshe Rabbenu what spiritual level we are on. gives us a special gift – he returns to us these crowns This is something to reflect upon as we prepare for Shabuot, which we had to relinquish to him as a result of the grave when we celebrate Matan Torah. It is a mistake to think sin of the egel ha’zahav (golden calf). And thus in our Moshe – ישמח משה במתנת חלקו ,that Matan Torah was relevant only to previous generations, Shabbat prayers we say when Jews lived on a higher level, when they did not have Rabbenu rejoices every Shabbat when he gives the Jew- the distractions and temptations that we face in our time. ish People this special gift, temporarily retuning to us our This is incorrect. We must remind ourselves that the Torah lost crowns. These crowns, the Arizal taught, produces is for us – yes, even us. Let us not belittle ourselves. As the unique glow that shines from our faces on Shabbat. the Mishna teaches us, we are G-d’s beloved children, eter- nally. He wants us to serve Him and to build a relationship Indeed, as the Ba’al Ha’turim notes, immediately following with Him to the best of our ability, no matter what we have the Torah’s account of Moshe’s radiance, it tells that Moshe done in the past. assembled the people and conveyed to them the mitzvah The relates that when the Romans entered the Bet of Shabbat observance – because we acquire some of Ha’mikdash, just before they set the building ablaze, they Moshe’s special radiance each and every Shabbat. entered the Kodesh Ha’kodashim – the most sacred cham- ber, where the Aron was kept – and they saw the two Ker- ubim (cherubs) on top of the Aron embracing one another. Probing a bit deeper into the nature of the special radiance This symbolized G-d’s embracing the Jewish People. Even of Shabbat, the Peri Tzaddik (Parashat Vayshev) explains at that moment, when G-d was angry at His nation and de- that the source of this shine is wisdom, as indicated by -A per“ – חכמת אדם תאיר פניו ,(stroyed the Mikdash, He showed us how much He loves us. the pasuk in Kohelet (8:1 G-d’s love for us is eternal and unconditional, and so our son’s wisdom illuminates his face.” Indeed, the Gemara in commitment to Torah must be eternal and unconditional. Maseches Nedarim (49) tells that a certain Roman noble- woman noticed that Rabbi Yehuda’s face looked red and Yes, the Torah is for us, on whatever level we are on, be- radiant, and she assumed that he was drunk. Puzzled cause no matter what, Hashem wants us to have this most by this sight, she approached him and asked how it was H precious of all gifts – the sacred Torah. possible for a distinguished Rabbi to be intoxicated. He explained that he did not drink, other than for and , and for the four cups of wine on Pesach, which left him with a headache that remained until Shavuot. The reason why he looked flushed, he said, was because he had accumulated vast amounts – חכמת אדם תאיר פניו :EMBRACE SHABBAT of Torah knowledge, which caused his face to shine. On The Destructive Effects Shabbat, then, as the Peri Tzaddik explains, we are en- of Anger on Shabbat dowed with special wisdom, and this wisdom produces the special shine on our faces. Rabbi David Sutton

With this background, we gain a deeper understand- -an “ex – נשמה יתירה On Shabbat, we are endowed with a ing of why tradition warns us of the especially destruc- tra soul” which arrives with the onset of Shabbat and de- tive consequences of anger on Shabbat. While anger parts when it concludes. Additionally, the Midrash speaks must always be avoided, on Shabbat this is particularly of a special shine which radiates from our faces through- important. The Gemara teaches in Masechet Pesahim, out Shabbat. a scholar loses – כל הכועס – אם חכם הוא חכמתו מסתלקת his knowledge as a result of anger. The source of this The Arizal taught that this special radiance originates from concept is the story told in Sefer Bamidbar (31) of Moshe the special radiance that shone from Moshe Rabbenu’s Rabbenu, who became angry at the nation’s military of- face when he came down from Mount Sinai for the final ficers, as a result of which he forgot a halachah. Anger time. The Torah describes how Moshe’s face shone when causes the loss of wisdom, and thus anger on Shabbat .and our special radiance נשמה יתירה he descended from the mountaintop, and the Gemara in causes us to lose our Maseches Shabbat explains this shine as the result of Since this radiance stems from the enhanced knowledge Beneh Yisrael’s “crowns” which were taken from them af- and understanding granted to us on Shabbat, it is lost as ter the sin of the golden calf, and then given to Moshe. a result of anger, which has the effect of making us lose

3 our knowledge. “Anytime I feel myself growing angry,” the Rebbe ex- plained, “I open the box and put the anger inside it. Two hours later, I come back to it, and when I look at it, I It is interesting to note that after the Torah intro- realize that there is really nothing to be angry about.” duces Shabbat in Perashat Vayakhel it adds : Do not ignite fire in“ לא תבערו אש בכל מושבותיכם ביום השבת all your dwelling places on Shabbat”. The Zohar explains This is the nature of anger: if we wait, it dissipates. And that this refers to the fire of anger. Do not become angry so one of the most effective techniques we can follow for on Shabbat. This is mentioned after the concept of our avoiding anger is to pause, to delay, and not to react im- radiance on Shabbat. The Torah is telling us, if you want to mediately. keep your shining, don’t get angry.

There was once a Rabbi who would give every new couple How can we help ensure to avoid anger? It is only natural before their wedding a bottle of water, which he said was a a peaceful marriage). He would tell) שלום בית to become angry when we feel offended or victimized, or segulah for when the people around us do not act toward us the way the couple that whenever they feel angry, before saying we feel they should. What can we do to avoid anger so we anything they should sip a mouthful of water and keep it .which we receive on in their mouths for as long as they can before swallowing נשמה יתירה can preserve the precious Shabbat? Only then should they begin talking. He explained that by pausing, we allow our anger a chance of dissipate before we act on it, and this is an invaluable technique for main- The Gemara in Masechet Gittin speaks about the concept taining peace in marriage. -the complex procedure required when writ – גט מקושר of divorce contract), which our Sages enacted to) גט ing a prevent rash, hasty divorces. Kohanim, as the Gemara Similarly, the Alter of Kelm had a special “anger suit” into explains, are especially prone to anger, and they are thus which he would change whenever he felt himself becom- prone to rashly divorcing their wives. Whereas other men ing angry. This forced him to delay his reaction until after are able to remarry their wives if they change their minds his anger dissipated. after giving a divorce (as long as the wife had not married somebody else in the interim), a kohen is forbidden from marrying a divorcee. As such, a moment of anger can Restraining anger elevates us to great spiritual heights. cause a kohen to lose his wife forever. In order to help The Sefat Emet draws an analogy to trains, which in his day were powered by coals. The fire produced by the גט prevent this from happening, the Sages enacted that a must be folded and stitched several times, with the hus- coals created an energy which was contained in the en- band signing his name after each fold. This prolonged, gine. Containing the energy in a small place caused it to convoluted process gives the husband’s anger a chance increase, until it was enough to propel the train forward. to dissipate, thus ensuring that the divorce is given with a Similarly, when anger is contained within a person and not full heart, and not in a momentary rush of anger. allowed to escape, it creates an energy which propels a person to great heights of spiritual greatness.

The Gemara’s discussion offers us a valuable strategy for avoiding anger. Namely, we need to give ourselves time. The Sefer Hasidim tells the story of a man whose final Before we act upon our anger, we need to first pause and word of advice to his son as he lay on his deathbed was take some time to wait for our feelings to dissipate. This to wait twenty-four hours before reacting when he feels technique will help us avoid the destructive effects of an- angry. Sometime later, he went on a trip and spent many ger. years away from his family. When he returned, he saw his wife hugging a young man. He was enraged and was about to kill them both with his spear. Just then, he re- Rav Naftali of Ropshitz, one of the famous early Hassidic membered his father’s advice on his deathbed, and he re- Rebbes, had an empty silver tobacco box, and one of his strained himself. By the next day, he had learned that his students noticed that every so often he went to the box, wife, unbeknownst to him, was pregnant when he left, and opened it, looked inside, and then closed it. Finally, his this young man she was embracing was their son. His pa- student asked him to explain this practice. tience and self-control prevented a terrible tragedy.

4 Rav once received a phone call from Ramban says every person became uplifted as they were somebody identifying himself as a certain Rabbi. The call- counted, as the pasuk says, we don’t count them, their er sharply denounced a ruling that Rav Moshe’s Bet Din heads get lifted up- because being counted was an uplifting had issued in a certain case, and claimed that the ruling experience. Each person met Moshe and Aharon, each was incorrect and thus void. Sometime later, this Rabbi received a beracha, and felt important. The term used to - למספר שמות came to Rav Moshe and asked to be tested on the laws describe this count is of shehitah and then given a license authorizing him to “To the number of their names” perform shehitah. Rav Moshe at first hesitated, but then decided that since has had already forgiven the Rabbi for A number indicates a lack of importance. The Nazis put what he did, he would grant him his request. It was later numbers on their Jewish prisoners, as if they had no discovered that the Rabbi had never placed that call, and identity. There’s a term, “You’re only a number.” A number somebody else had imitated his voice to try to fool Rav has no identity. But the name describes and captures the Moshe. Rav Moshe later jubilantly told over the story, and personality of the person. Every name is sent by G-d, for noted how pausing and thinking saved him from unneces- each individual. The person’s parents get inspired by G-d, sarily embarrassing this Rabbi. to give that name. Jewish people are names, not numbers. That’s the message for us, before we go to Kabbalat HaTorah on Shavuot. No person should feel that the Torah which we receive on Shabbat is a very is not for them, or that they are too small. Every individual נשמה יתירה The precious gift. The Gemara in Ta’anit teaches that Hashem is counted, every individual has importance, and every a precious individual has a mission. The Chiddushe HaRim brings –מתנה טובה...בבית גנזי described Shabbat as gift which was kept in His treasury and then given to us. down the concept that דבר שבמניין אינו בטל אפילו באלף. .This refers to the extra soul which we receive on this day When one receives a precious, delicate item, it usually comes with instructions and rules for how to properly han- Something that you count is not anulled, even in a 1,000. dle it. A computer, for example, should not be exposed to In the laws of , there’s a concept that sometimes too, is a precious something is batel/annulled. For example, if a little milk ,נשמה יתירה extreme heat or cold. The and delicate gift, and can easily be ruined through anger. falls into a pot of meat, in certain circumstances, the milk Especially on Shabbat, then, let us ensure to pause before is batel/anulled. reacting when we feel anger, so that we can receive the But if something important, or something that is counted, maximum benefit from the priceless gift of Shabbat and falls into a mixture, it does not become annulled. Important allow it to inspire and elevate us throughout the coming H things are counted. It’s brought down that as we say the week. 11 spices of the ketoret, we are supposed to count them on our fingers, to show their importance. Throughout our tefila, there are certain things that are counted, which DAILY BITACHON: gives them importance. Bamidbar - The Individual So too, here in the Parasha, counting every Jewish person ensures that no Jewish person can ever be annulled or Rabbi David Sutton lost. Each of us has an identity, an importance. That’s the message: That every Jew was sent here on a specific As we’ve been mentioning, we read Parshat Bechukotai mission. Only he can fulfill his mission. He’s not just two weeks before Shavuot, and it works out that we read another Jew. Yisrael is an acronym for/ישראל Parashat Bamidbar the week before Shavuot. Obviously, It says the word there’s a lesson for us in this as well. there are יש One reason is that Parashat Bamidbar starts by saying sixty ששים where (in the desert) and when Matan Torah occurred- 10,000s רבוא including the date, and time. This is like a ketuba, that has letters אותיות ,to have a date and a place, so it’s like G-d is, so to say writing a ketuba with the Jewish people in Bamidbar, and in the Torah לתורה reigniting the marriage of G-d and the Jewish people. This means there are 600,000 letters in the Torah, that In that ketuba, every Jew is counted. Bamidbar is called correspond to the 600,000 main souls of the Jewish people Sefer Hapekudim- The book of Countings. It says that the that got out of Mitzrayim. counting shows the importance of every individual. The

5 Every Jew is, in a sense, “plugged in” to a letter of the The main purpose of the bestowal of the Torah upon the Torah. And just like a sefer Torah that’s missing a letter is Jewish people is so that they disqualified, the Jewish nation that is missing one person rely on Hashem. is disqualified. A question is asked- if you count the letters of the Torah, there are only 300,00+letters. Where are the missing These are powerful words. We might think that the main letters? purpose of the Torah is to learn how to live life. But it’s not. It’s to create a connection with G-d. One answer given is there are 600,000 spaces of letters, and between the letters are also spaces. Not every Jew is And he continues: לפי שעיקר הכל הוא הבטחון השלם והוא כלל כל המצות actually a letter. Some Jews are the spaces between two letters. For a sefer Torah to be kosher, it has to be Because the most important thing is that we have complete surrounded by empty space. So even the Jew that looks reliance on Hashem, and this general principle like he might not be so important, like the filler or the empty incorporates all Mitzvot. space, without him, the Sefer Torah is disqualified. Regardless of how important a Jew seems; we are all Very powerful! necessary in the larger picture. That’s the feeling we need We like to hold onto the general rule. We want to know to have, as we prepare for Shavuot. “I am also being what it is that we’re really doing, and we never want to lose mekabel Torah. I am one of those recipients of the Torah.” the forest for the trees. Every year, we reaccept the Torah. Everything in history And here you have it: The whole Torah is for Bitachon. repeats itself; it’s not just a commemoration. We have to How do we understand that? What about all the other actually recommit ourselves to accept the Torah, and to Mitzvot -Kashrut, Shabbat, Tefilin? The answer is: learn Torah. This can only happen if we realize that we Everything is about Bitachon, because all of the mitzvot are all necessary and needed. People don’t want to to do are about having a connection and relationship with things if they’re unnecessary. People don’t like to put forth Hashem, our loving Father. effort if it’s not going to make a difference. So we have to tell ourselves, before Matan Torah, that we do make a difference. We can prove this with the pasuk that we say when the Hechal opens on Shabbat: The Jewish people are compared to the stars. Every star אתה הראת לדעת כי ה הוא האלוקים ,אין עד מלודו may seem small from here, but up close, each star is very significant and very important. You, G-d, showed us to know, that Hashem is the Elokim These are the feelings we should have on Parashat (He is, was, and will be, who created everything) He’s the Bamidbar, as we get ready for Matan Torah. We have to boss in charge and there’s no one else but Him. realize the importance of each of us, and that our individual En od milvado- these are the three most powerful Bitachon acceptance of the Torah is necessary. words, the theee words that cause miracles. Have a Shabbat Shalom. H But when did G-d “Show us to know?” At Har Sinai. As Rashi says, ‏When Hashem gave Benei Yisrael theTorah, He opened DAILY BITACHON: to them all seven heavens, al the heavens above and Shavuot: Matan Torah/Bitachon everything below, so that they saw (prophetically) that He was the One and Only. You showed us to know. Rabbi David Sutton

to know”means to connect as the pasuk/ דעת The word receiving the Torah. We will/ מתן תורה Shavuot is all about says: soon learn that a fundamental aspect of Hashem giving us והאדם ידע את חוה אשתו .the Torah was for the reason of Bitachon The Gaon M’Vilna makes a powerful statement in his Adam knew/ connected to Chava his wife. He knew his commentary on Mishle: wife, he became close to his wife. So here we learn that the Jewish people connected to G-dועיקר נתינתו התורה לישראל הוא כדי שישימו בטחונם בה' at Har Sinai. They knew it and experienced it. The whole

6 .There is no one except Shavuot and BeH bring with it Bitachon for the entire year אין עד מלבדו point is to know Hashem. H The Gaon M’Vilna doesn’t make things up. It’s a pasuk. It’s the whole purpose of Torah. And the rabbis teach us an important Hiddush about this: We sometimes struggle with Bitachon and yet we read and see that the great rabbis were so connected. Why is Parashat Bamidbar: that?Does it come with Rabbi school? No. The answer is Why the Desert? that the more you learn Torah, the more connected you Rabbi David Ashear feel to the Hashem. Learning Gemarah in depth helps strengthen your belief in G-d. It may not make sense but it’s true. This Shabbat will begin a new sefer, Bamidbar, and the opening pasuk says that Hashem spoke to Moshe A great rabbi founded the Yeshivat Or Sameach for Baalei The Torah here wants to convey ."במדבר סיני באהל מועד" Teshuva. that Hashem spoke to Moshe and it also wants to convey While we lived in Israel, these students would often come where that took place – in the Ohel . But of what to our house for Shabbat dinners (we lived across the significance is it for the Torah to mention that they street from the .) They’d quote something the happened to be in the desert at that time? rabbi once said, when a new student came to him saying The Gemara says Hashem created the entire world in he had so many questions and didn’t know if he believed order for the Jewish People to accept the Torah. Matan in G-d. The Rabbi answered, “I don’t care who you believe Torah was the most monumental event in all of history. in. Just to go to Gemarah class! That will take care of the Why did Hashem give us the Torah in the desert? problem. It’ll help you believe.” Seemingly, it should have been in the most exotic place in the world. And which mountain did Hashem choose to give A similar story is told about when the rabbis of Lev L’Achim it upon? Har Sinai, the lowest and simplest mountain of all. once asked Rav Shteinman for proofs to the Torah that Hashem was teaching us here, the way that a person will they could use to teach the Baalei Teshuva. He told them be able to build himself spiritually and achieve greatness they didn’t need proofs “Just learn.” Break your head on a in Torah is through the character trait of humility. The Gemarah. desert has nothing to brag about. Har Sinai has nothing to brag about. That is why those were the places most fit to And if you’re a woman, break your head on a halacha have the Torah given upon.The Torah is telling us here, in class.Whatever it is, learn. Know that when you connect this first pasuk in Bamidbar, the reason why Hashem yourself to Torah, you’re connected to G-d, and when chose Moshe is because he considered himself like a you’re connected to G-d, you don’t question. He’s right Moshe was – “והאיש משה ענו מאד ,desert, as it says there with you. The closest thing that G-d has of Himself exceedingly humble." in this world is Torah. That’s how we connect ourselves to Him. So the more we commit ourselves to learning Torah The Shaareh Kedusha writes, anyone who works on on Shavuot, the more connected to Hashem we are. The himself on the mida of humility will merit to have the main benefit of learning Torah is that as your learning goes Shechina dwell with him, just like Hashem dwelt with up, your Bitachon goes up. People don’t understand that. Moshe. We find people who have so much Heavenly help It’s magic. G-d is in the room when you learn. In fact, one and they are loved by all. What is the secret to their Shavuot night, when the Bet Yosef was learning, he success? It’s very simple, they possess real humility and, actually went into a trance. It says the Mishna talked as a result, Hashem gives them chen and He helps them through him. with all their endeavors. A person is naturally haughty, but he’s obligated to uproot that haughtiness. Chazal tell us, The point is when you’re learning, you’re connected and Hashem will not dwell together in the same place as a baal then you see it. Your Bitachon is real and natural. ga’avah; He will only rest His Presence with the humble Rabbi Nissim Yagen says “I don’t believe in G-d, I see.” ones. When you’re connected, you don’t have to just believe.You What wouldn’t a person do to get more Siyata D’Shamaya? see it. Here, Chazal are teaching us the way. We have to BeH we will commit ourselves to learn Torah stronger on recognize, we do not deserve any respect or honor for

7 anything that we do or possess. Everything we have is a Shavuot: The Truth of Torah gift from Hashem- money, wisdom, talent, charisma. If anything, someone who is blessed with talents should feel Rabbi David Ashear even more humbled, thinking that he’s underachieving with the gifts that Hashem gave him. He should be humbled, thinking, what did I do to deserve such chesed On Shavuot, Hashem came down on Har Sinai and from Hashem? If a person even gets insulted from the way revealed Himself in front of some three million people. On he is treated by another individual, then he is still lacking that day, the Torah says it was absolutely clear that and there is nothing else- ואין עוד ,in humility. If a person feels he should be recognized more Hashem is the only G-d for his accomplishments, he is still lacking in humility. To besides Him. Hashem gave us the Torah, which undeniably become humble requires a great deal of mental toil. For a shows us His authorship and existence. For over three person to convince himself that he has nothing of his own, thousand years, all of mankind has dissected the Torah, everything is lent to him by Hashem for a purpose. The scrutinized it, debated it, and it still remains absolutely more we believe it, the less we’ll be affected by the way perfect. other people treat us. It says in Devarim (4:32): "Go and search history, from the The Reishit Chochma writes in Shaar Anava (83:11), if beginning of creation until today, and you will find that no someone will possess the mida of humility, and become a other nation ever claimed to hear G-d speaking to them person who doesn’t get offended from other people’s together, like Hashem spoke to us on Har Sinai." There are comments, or someone who is able to be shamed and not over four thousand religions in the world, and they all want reply, immediately Hashem will rest His Shechina upon you to believe that theirs is correct. The first claim that any him and he’ll no longer need people to learn from because religion should make to convince people of its authenticity the spirit of Hashem will teach him everything he needs to is that G-d spoke to their nation-not the Jews. Yet no know. We can bring so much blessing into our lives if we religion ever made such a claim. How could the Torah can become more humble. It will also bring us so much make such a bold statement, predicting the future and kedusha and tahara and it’ll make us receptacles to absorb putting its veracity at stake? It could only be because Torah and grow from it the way that Hashem wants us to Hashem, its author, has the past present and future in grow from it. front of Him at all times. He knows what is, what was and what will be. The Zohar HaKadosh told a story about Rabbi Abba who once noticed a man resting beneath a mountain. A giant The Pasuk says in Shemot (34:23) that all males have an ,the festivals-שלש רגלים snake approached him to attack and, suddenly, a reptile obligation three times a year, on the emerged from the mountain and killed it. The man lying to travel to and bring offerings in the Bet there was totally unaware of the miracle that just took Hamikdash. They all had to pick up and leave their homes place for him. After he woke up and walked away, the in Israel. Imagine the scene-thousands of people leaving ledge that he was resting under collapsed and fell right in their houses and lands unprotected. Israel is surrounded the spot that he was in. Realizing this man was saved by enemies who are waiting for opportunities to take over. miraculously twice, Rabbi Abba approached him and The fact that the Jews were traveling to Jerusalem was asked him what his secret to having such Siyata public knowledge openly written in the Torah. Was this not D’Shamaya was? The man replied, his entire life, whenever a dangerous Mitzva? Yet the Torah in the next Pasuk Nobody will ever covet-"ולא יחמוד איש את ארצך" :anyone hurt him in any way, he would always forgive that guarantees person, not only outwardly but even in his heart. He would our land when we go to do this Mitzva three times a year. go out of his way to help that person, the one who insulted No enemy will ever take advantage of this vulnerability. him, in the best way that he could. When Rabbi Abba How could the Torah be so bold to make such a prediction? heard those words, he said, “Wow, how great is this Again, it's clear that Hashem is the author, and only He person’s deeds. It is fitting that Hashem should be making can make that guarantee. miracles for him. In the beginning of Parashat Behar, all the landowners are Everyone can reach this level. If we work hard on it and commanded to take an entire year off from working their ask Hashem for Siyata D’Shamaya to help us, then b’ezrat land. This Mitzva seems, at face value, outrageous. For Hashem, we’ll be successful in it. generations, people's main source of income and sustenance came from agriculture. If the Torah was written Shabbat Shalom.H by a human, Heaven forbid, who would ever dream of commanding an entire society to take off a year of work and not have food. It doesn't make sense. Furthermore,

8 the Torah says, "If you are wondering how are you going to “Just then,” she said to the professor, “I saw you.” He was eat when you take off a year, you will discover that in the wearing a funny hat and was raising money for a certain sixth year, your land will produce enough for three years." cause. Anytime a student donated some money, the Who would make such a guarantee? It is so easy to be professor gave him a lollypop. The professor then walked proven wrong. Just count six years and see. If the blessing over to the student standing in line ahead of this girl, have doesn't come, everything would be false. Yet, thousands him a lollypop and said, “Hi, why don’t you give this lollypop of years later, we are still keeping Shemitah, and our belief to the wonderful young woman standing behind you?” And in Hashem is only getting stronger. that boy did. There are many more proofs in the Torah itself, and we “That changed everything,” the girl told him. “Somehow, could go on and on. However, there is no need. The Torah that cute little scene made me feel at ease, and I said to true. Hashem is here with us. We are so fortunate myself, ‘I can do it.’ I just wanted to thank you, because-תמא is to be the ones chosen to uphold the Torah, fulfill its Mitzvot the only reason I stuck it out is because of you.” The girl and have the Zechut to live for eternity together with then mentioned that she was dating that student who was Hashem in the World to Come.H standing ahead of her in line, and eventually, they got married. The professor explained to his audience that leadership is not about exerting power, but about giving. And since Shavuot: Jewish Royalty everyone has what to give, everyone can and should strive to be a leader. Rabbi Joey Haber His point, to a large extent, reflects the Torah’s conception of royalty. From the Torah’s perspective, “royalty” means A university professor once delivered recognizing that everything one has is undeserved, and is a speech in front of a group of given to him for a purpose, to help and to make a meaningful students, and he asked, “How many impact. And so everyone is capable of leadership. As people in the room consider themselves leaders?” long as we realize that our blessings have been given to Very few students raised their hands. The vast majority us by G-d for a reason, for a purpose, in order to serve were reluctant to describe themselves as “leaders.” others, then we are all leaders. The professor then said, “I’m afraid that you don’t understand what leadership is. I’m going now to tell you The Mother of Royalty what it means to be a leader.” The seven weeks between Pesach and Shavuot He proceeded to tell them that several years earlier, he correspond to the seven qualities with which G-d created was approached by a woman who was in her senior year the world, and which we must work to develop within ”.royalty“ ,תוכלמ at that college. She told him she needed to tell him a story. ourselves. The seventh and final quality is The night before her first day in college, she was with her Appropriately, at the conclusion of this final week, on parents in a hotel near the university, as she lived far away. Shavuot, we read the Book of Rut, which tells the story of She was very nervous about starting college, and she was the mother of Jewish royalty – Rut, the great-grandmother crying inconsolably, and even vomited out of anxiety. Her of King David. parents tried, in vain, to calm her nerves. Finally, they Rut was born to royalty, and eventually produced royalty, reached a deal. She would go to college the first day, look but in between, she had nothing. She was a princess, the around and see what it’s like, and if she then decided she daughter of the king of Moav, but she left the wealth and couldn’t go through with it, her parents would take her prestige of her family to marry a foreigner, one of the sons home. of Elimelech, a Jew who had left Eretz Yisrael due to a dire When she arrived on the first day and started getting famine, and settled in Moav. Soon after her marriage, her herself set up, she was overwhelmed. The campus was father-in-law, her husband, and her brother-in-law all died. large and foreign, there were throngs of people she did not Suddenly, the three women – Rut, her sister-in-law, Orpah, know, and she felt very intimidated. As she was waiting on and her mother-in-law, Naomi – were penniless widows. line for something, she decided she would go home. She Naomi decided to leave Moav and return to Eretz Yisrael, just couldn’t do it. and she pleaded with Rut and Orpah to remain in Moav. She explained that they had no future with her – she could not bear more children, and she had no money with which

9 to support herself. Orpah agreed, but Rut refused to This is why Yishai did not think to include David in his abandon her mother-in-law. Even after Naomi explained meeting with Shemuel. David was never regarded as an to her the difficulties entailed in living as a Jew, Rut insisted actual son of Yishai, as a legitimate member of the family, on joining her. and so he was excluded. Upon their arrival in Eretz Yisrael, Rut – a former princess And this is precisely the reason why nobody was more – was forced to collect fallen barley stalks in the nearby suitable for kingship than David. Left out of the family, fields during the harvest in order to have food to eat. In the condemned to live in solitude and humiliation with the end, as we know, she ended up marrying the fields’ owner herds, David spent his time studying and singing songs of – Boaz – and bore a son, who became the grandfather of praise to Hashem. Like his great-grandmother, Rut, who King David. decided to join the Jewish People expecting nothing in Rut embodied the Jewish concept of royalty. She did not return, David similarly devoted himself to G-d without demand or expect anything. She was prepared to live as expecting anything. He felt he deserved nothing – and so a pauper for the sake of joining the Jewish People. She he was the one chosen to receive the glory and grandeur said to herself, “I deserve nothing, and because of that, I of royalty. Only somebody who recognizes that he does can have everything.” Once a person recognizes that he not deserve anything can be trusted with the great is not entitled to anything, and everything he receives is a blessings of royalty, as he is certain to use these blessings blessing from G-d, he is happy living with what he has, he properly, as a means of helping, assisting and giving to enjoys all his blessings, and realizes that he must use others. is associated with the תוכלמ them for a meaningful purpose. And once he realizes that, As mentioned, the quality of he has achieved royalty. number 7. For this reason, it is associated with the seventh day, Shabbat. Shabbat is the day when we suspend our professional and commercial activities in order to focus on David’s Humble Beginnings the fact that everything we own, everything we’ve earned, This definition of “royalty” is also embodied by the story of has been given to us as a blessing and gift from the King David himself. Almighty. This recognition is what Jewish royalty is all We read in the Book of Shemuel I (16) that G-d instructed about. It’s a mindset whereby we recognize that everything the prophet Shemuel to travel to the home of Yishai, we have has been given to us for a purpose, to do David’s father, and anoint one of his sons as king over something meaningful and worthwhile with it. Shabbat is Israel. Shemuel told Yishai to bring all his sons, and Yishai the day when we become “kings” – because on this day, brought all but the youngest – David, who was shepherding we reinforce our awareness of the fact that everything we the family’s herds in the fields. As Shemuel looked at each have is given to us by Hashem for a purpose, which is the of Yishai’s sons, G-d told him that this son was not the precise definition of Jewish royalty. chosen king. After Shemuel went through all seven, he We are all capable of being “kings.” We achieve royalty asked Yishai if he had any more sons. Yishai replied that and leadership by appreciating and enjoying our blessings, there was a young son out in the fields, and when this son while recognizing that we are to use them wisely and – David – arrived – G-d told Shemuel to anoint him king. meaningfully, to help make the world a better place. H Why did Yishai not initially bring David to meet Shemuel? Why was he left out in the fields? The Rabbis explain that David was treated by his family as an illegitimate child. Before David was born, Yishai TEFILAH SERIES decided to have his non-Jewish maidservant convert and to then marry her. The maidservant informed Yishai’s wife Pesukie D'Zimra of his plans, and they arranged that after dark, Yishai’s Rabbi Daniel Semah wife would come into the room instead of the maidservant. The result was that Yishai’s wife became pregnant – with David – and since Yishai did not expect her to be pregnant, We begin the section called  he assumed that she had engaged in an illicit relationship, verses of song. In this section we and her son was illegitimate. And thus throughout David’s accumulate various pesukim from across the tanach. Then childhood, he was treated as an illegitimate child, forced to we switch to the end of the book of tehillim and then we spend his days and nights alone, outside with the cattle. culminate with pesukim from  and finally with 

10 from the torah. As we begin to delve into this section, we concept applies not only to the continued existence of the will see a running theme throughout the whole section world but every detail of the world, major and minor, exists which builds a momentum until it culminates with the final only through the direct will of hashem. Moreover, as we redemption. As we recite this in the morning, we need to discussed many times this power of hashem continuing say it slowly, understand what is being said and allow it to the world to exist doesn’t happen by setting systems in penetrate our hearts so we can live and feel the ideas. The motion. Rather at every precise moment and in every whole process begins with  as an opening slight detail hashem issues a new decree and expresses beracha and serves as an introduction. Lets begin. his will to allow the forthcoming to exist and to thrive. We need to stop right here and internalize this concept in its בּ ָרוּךְ שׁ ֶא ָמ ַר וְהיָ ָה ה ָעוֹל ָם, fullest depth. Blessed is the one that spoke, and the world existed. We ב ָרוּךְ גּוֹזר ֵ וּמְקיַ ֵם, refer here to the fact that hashem originally brought the world into existence with his spoken word. Hashem said Blessed is he who decrees and fulfills. The term decree is let there be light and there was light. Everything that generally associated with judgment. This tends to give off happened was done by the spoken word. We allude here a message of harshness. However, we need to understand to the fact that the existence of the world didn’t come about that the opposite is true. Yes, we are referring here to the by all the methods of creation currently being promoted by meting out of punishment which may be difficult at times, modern science. Be it evolution, big bang, or whatever but we need to understand it in the context of the strict else is floating around out there. We affirm right here that system with its full benefits. Hashem created the world hashem created the world into its original existence just by with people in it that have the ability to choose between using his speech. By commanding things to transpire. right and wrong. Unlike the rest of creation, the animals, That’s the basic message here. However, there is a deeper vegetation, seas, cosmos etc. they are all preprogrammed message that we need to understand. That when a person to act in accordance with their natural instincts. Humans speaks it reflects his want. His desire. When hashem said however have the ability to choose and overcome their “let there be light” he was expressing his desire that light natural instincts. Intellectually a human can understand should come to be. So, essentially it wasn’t even his that a certain natural drive that he has is not a good thing speech that made everything happen but rather it was his to do and he can choose not to do it. This is one the great desire or his will that brought everything into existence. gifts that hashem has bestowed upon mankind. The So, when we say hashem spoke and it existed we mean greatness of this gift is precisely because it generates the hashem willed it and it existed. This is a very important responsibility in our choices. Because we have the ability point we need to internalize for the prayers and for life in to choose, we get credit for good choices and are general. As we will see further on. accountable for the bad choices. Animals are not responsible for the choices they make because they have ברוּךְ הוּא, no control over their behavior. So, we embrace here the Blessed be he. We mere mortals have no comprehension system that provides us with all our eternity and all our of what hashem really is. His essence is removed from our opportunities in this world. plane of consciousness. All we can hope for is to in some ב ָרוּךְ עוֹשׂ ֶה בְר ֵאשׁ ִית, way understand his ways. Understand what he does on some level. So, once we establish in the first line that Blessed is the one that created the beginning. What does hashem created the world with his will we now pause to it mean hashem created the beginning? It seems like a proclaim blessed is he. Now we can gain a glimpse of his strange thing to say. The explanation they say is that great ways since the world has been created so we pause before the world was created there were no boundaries to give a blessing to our renewed understanding. and no limitations to anything. Hashem existed is his eternal state of existence and there was no limit of any ברוּךְ אוֹמ ֵר וְעוֹשׂ ֶה, kind. Then this world was created with limitations. Every Blessed is the one who says and does. Continuing in the creation became limited in many ways. Be it by dimension, vein of how we started where the spoken word or the will by ability, in what and when it can do and not do things and of hashem created the world in the first place we now many other ways. All these creations need to exist within a move to the continued existence of the world. The same framework of limitation also. The most elementary of power that was used to create the world originally limitations is the concept of time. The term beginning -hashems will- that is the same power being used to connotes this concept of time. That there is a beginning continue the world in its existence. Hence the first line was and there will be an end. That before this beginning came in passed tense and this line is in present tense. This into existence this existence didn’t exist. It means that at a

11 certain point in time something happened. So, the first Yadayim with a Beracha the next morning. One may thus creation that hashem created was the concept of time. continue learning even after Amud Ha’shahar (daybreak) That things can exist within that concept. This means on Shabuot morning, and one does not have to stop to hashem created the beginning. He created the concept of wash his hands. There is no requirement to interrupt one’s time. This was the very first creation. Before heaven and learning to wash his hands at Amud Ha’shahar. However, earth before light and darkness he created the time that it is proper to stop at Amud Ha’shahar to recite Birkat heaven and earth will exist in. Ha’Torah. According to some authorities, the recitation of Birkat Ha’Torah in the morning covers a person’s Torah ב ָרוּךְ מְר ַח ֵם לע ַ הָא ָרׂ ֶץ, ב ָרוּךְ מְר ַח ֵם ע ַל ה ַבְרׁ ִיוֹת, study only until Amud Ha’shahar the next morning, even if Blessed is he that has mercy on the land, blessed is he he does not go to sleep. Therefore, those who remain that has mercy on the creations. The land refers to the awake throughout the night on Shabuot should stop at actual world. The earth, vegetation, heavens the galaxies Amud Ha’shahar to recite Birkat Ha’Torah, and then return etc. the creations refer to the beings that inhabit the world. to their studies. Mankind, animals, birds, fish, insects etc. we declare here that hashem runs the world with mercy on the world and on the inhabitants of the world. The mercy on the world is One should recite Keri’at Shema Al Ha’mita – the bedtime the fact that day after day year after year for all these Shema – even if he remains awake all night. Therefore, millennia the natural world continues unabated. Every day on Shabuot night, one should ensure to recite the bedtime for thousands of years the sun rises in the morning and Shema before Hasot (midnight as defined by Halacha). sets in the evening. Aside from two historical incidents Our custom in any event is not to recite the Beracha of where the sun didn’t set on schedule, for thousands of “Ha’mapil” on any night, but the rest of the text of Keri’at years day in day out the sun comes up and goes down Shema Al Ha’mita should be recited before Hasot even on exactly on time. For thousands of years we have winter the night of Shabuot. summer fall and spring exactly on time with the trees blooming and food growing at the correct time. This is mercy on the world that no matter what transpires and no SUMMARY: One who remains awake on Shabuot night matter what damage mankind inflicts on the creation1 the should nevertheless recite Keri’at Shema Al Ha’mita before natural world continues its course. Mercy on the creations Hasot, without the Beracha of “Ha’mapil” (which in any and inhabitants of the world refers to a similar point. No event is never recited according to our custom). At Amud matter what transpires in a mans deeds and no matter how Ha’shahar, one should stop to recite Birkat Ha’Torah. One many sins a man performs his life continues down its does not have to wash Netilat Yadayim at Amud Ha’shahar. 8 natural course without too much interruptions. And despite the difficulties we all may encounter here and there we need to recognize that overall, our lives function within a certain range of normalcy. With our general heath and Giving Charity on Erev Shavuot / sustenance, family and social life continues with a certain Learning on Shavuot Night level of predictability. This is mercy that hashem has on Rabbi Eli Mansour creations. H

Rav Chayim Palachi (Turkey, 1788-1868), in his work Mo'ed Le'kol Chai (8), records the custom to give charity on Erev Shavuot. One should set aside ninety-one coins Halacha: (whichever coins one chooses) and then add another thirteen coins one at a time, until he reaches a total of 104, Rabbi Eli Mansour twice the numerical value of the Hebrew word "Ben" Shavuot – Netilat Yadayim, Birkat ("son"). One should then give the money to a needy Torah Ha’Torah and the Bedtime Shema scholar.

It is customary to remain awake Rav Chayim Palachi adds that this practice is effective in throughout the night of Shabuot and immerse oneself in earning atonement for the sin of Adam in Gan Eden, the . According to Sephardic practice, one who sin of the golden calf, and sins involving the desecration of the Berit Mila. Moreover, it functions as a "Segula" to help remains awake the entire night does not wash Netilat childless couples have children, and to bring the redemption

12 closer. In discussing the customs of Shabuot, Rav Haim the night by failing to pray properly in the morning. After Palachi writes that if someone remains awake throughout staying awake studying Torah throughout the night, one the night of Shabuot, then his Mazal (fortune) will likewise must make an effort to remain fully awake and alert during never “sleep” throughout the year, and he is guaranteed to the prayer service on Shabuot morning so he can pray live throughout the year. He also is rewarded with sons properly. who are Talmideh Hachamim. Additionally, Rav Haim Palachi writes, this merit atones for sins involving viewing inappropriate sights. He cites the comments of the Hida It should be noted that the Ben Ish Hai (Rav Yosef Haim of (Rav Haim Yosef David Azulai, 1724-1807) in his work Baghdad, 1833-1909) viewed the period of Sefirat Ha’omer Simhat Ha’regel that many things which happen to a as an extended Tikkun (“repair” of spiritual imperfections person over the course of the year are the result of his in the upper worlds) that begins on the second night of conduct on the night of Shabuot. Accordingly, he writes, Pesah and reaches its culmination in the Musaf prayer on one must avoid speaking about mundane matters on this the first day of Shabuot. Accordingly, the Shaharit and night, and even when he needs to interrupt his learning for Musaf prayers on Shabuot morning are laden with spiritual some important matter, he should ensure to speak in significance, and it is critical for one to recite these prayers Lashon Ha’kodesh. He adds that the Rabbi bears the properly. One who sleeps through these prayers, or does responsibility of warning his congregants against wasting not recite them as he should, runs the risk of forfeiting the time with idle chatter, frivolity and the like, and that if one spiritual achievements of the entire Omer period. wastes time on Shabuot night, he should preferably go to Therefore, it is critical after staying awake on Shabuot sleep. morning to muster all one’s strength to pray properly on Shabuot morning.

Rav Haim Palachi further writes that if one feels he will be unable to pray with Kavana (concentration) in the morning One who suspects that he will be unable to remain awake if he remains awake all night, he should take a nap during and alert through the end of the Musaf prayer should recite the night. Despite the immense benefits of remaining Shema and then take a nap. It is preferable to complete awake throughout the night, it is far more important to the prayer service later, after sleeping and rejuvenating ensure to pray properly in the morning. oneself, than to risk dozing during the Tefila.

SUMMARY: There is a custom to set aside 104 coins for When is the earliest time for reciting Shaharit on Shabuot charity before Shabuot, and donate them to a needy Torah morning? scholar. The practice of remaining awake throughout the night of Shabuot is very significant and valuable, but one Generally speaking, one should not recite the Amida must ensure not to waste any time throughout the night, prayer of Shaharit before sunrise (Netz Ha’hama). On and to devote himself exclusively to Torah study. If one Shabuot morning, however, some authorities permit feels he will be unable to pray with concentration in the congregations to begin the Amida before sunrise. Since it morning if he remains awake all night, he should take a is very difficult for people to pray properly after remaining nap to ensure that he prays properly. 8 awake throughout the night, there were some who held that the prayer may be recited earlier to help ensure that everyone will be able to properly pray the entire service. Shavuot – Shaharit and Musaf on This is the ruling of the Peri Megadim (492) and the Mishna Berura (89:1, and in Sha’ar Ha’siyun 5). There are many Shavuot Morning congregations that nevertheless ensure to wait until Rabbi Eli Mansour sunrise before beginning the Amida on Shabuot morning, and though this is certainly an admirable custom, those who pray the Amida before sunrise certainly have The Hid”a (Rav Haim Yosef David Azulai, 1724-1806), in authorities on whom to rely. Indeed, the practice of his work Abodat Ha’kodesh (listen to audio recording for Hacham Baruch Ben Haim was to pray the Amida before precise citation), writes that one must make a special effort sunrise on Shabuot morning, and, as mentioned, this on Shabuot morning, after staying awake through the practice is perfectly acceptable. This is the ruling of Rabbi night, to pray properly. Many people tend to doze during Karp in his work Hilchot Hag Be’hag (p. 132; listen to audio the prayer service on Shabuot morning, such that they do recording for precise citation). not recite the words properly, skip sections of the service, and certainly do not concentrate on the meaning of the words. The Hid”a writes that “Yasa Secharam Be’hefsedam” It should be noted that congregations that recite the Amida – these people lose their reward for learning throughout before sunrise on Shabuot morning must ensure not to

13 recite Shema before the earliest time for Shema, which Additionally, Megillat Rut is a story of remarkable “Mesirut occurs approximately 10-15 minutes after dawn. Nefesh” – self-sacrifice. Rut was the daughter of the king (Generally, however, by the time these congregations of Moav, yet she was prepared to leave her life of royalty reach the Shema prayer, that time has already passed.) and all the amenities and luxuries it offers in order to become a Jew. This story reminds us that we need to sacrifice in order to succeed in Torah and Misvot. We SUMMARY: One must make a special effort to remain cannot expect to excel in our devotion to Torah while awake and alert throughout the prayer service on Shabuot enjoying all the comforts and luxuries that life offers. morning after remaining awake through the night. If one “Mesirut Nefesh” is an indispensable prerequisite for a suspects that he will be unable to remain awake and pray successful Torah life. properly throughout the service, it is preferable to recite Shema, take a nap, and then complete the prayer service Finally, the story of Megillat Rut concludes with Rut’s properly. Although the Amida of Shaharit generally should marriage to Boaz and the birth of their son, who ultimately not be recited before sunrise, some congregations have became the grandfather of King David, who was born and the custom of reciting the Amida on Shabuot morning passed away on Shabuot. It is thus appropriate to read before sunrise in consideration of the difficulty entailed in this story on Shabuot, when we remember and reflect remaining awake and alert throughout the prayer service. upon David Ha’melech. 8 This is certainly an acceptable practice. 8

The Custom to Read Megilat Rut on Shavuot – Reasons for the Custom to Shavuot Decorate the with Flowers Rabbi Eli Mansour Rabbi Eli Mansour

It is customary to read Megillat Rut on Shabuot, and Rav Haim Palachi (Turkey, 1788-1869), in his work Mo’ed several different reasons have been given for this custom. Le’chol Hai, observes that the first day of Shabuot can fall The Mordechi (Rav Mordechai Ben Hillel, Germany, 1250- on only four days of the week – Sunday, Monday, 1298), in Masechet Megilla (chapter 1), as cited by the Wednesday and Friday. These days are represented by Rama (Rav Moshe Isserles of Cracow, 1525-1572) in the letters “Alef,” “Bet,” “Dalet” and “Vav,” which spell the Darkeh Moshe (494), explains that the story of Rut took word “Abedu,” as in the verse, “Abedu Goyim Me’arso” – place during the harvest season, around the time of “Gentile nations have been driven from His land.” As we Shabuot, and it is therefore appropriate to read this story know, G-d first offered the Torah to the other nations, but on this holiday. Others explain that at the time of Matan they did not accept it, and it was therefore given to the Torah, the Jewish People underwent a process of Jewish people. Thus, as a result of the day of Shabuot, “conversion,” for, like converts, they had been obligated the event of Matan Torah, “Abedu Goyim Me’arso” – the only in the Seven Noachide Laws, and then committed gentile nations were driven from Eretz Yisrael, and this is themselves to the Torah’s 613 commands. (Interestingly, alluded to by the four days on which the holiday can occur. the Hebrew word “Gerut” has the numerical value of 620, corresponding to the 613 Biblical commands plus the seven Misvot instituted by the Sages.) Therefore, on the There is an ancient custom to adorn the synagogue with day we celebrate Matan Torah, we read the story of Rut, flowers on the holiday of Shabuot. This custom has been which tells of Rut’s conversion and acceptance of the traced back very far back in Jewish history. In fact, Targum Misvot. Yonatan Ben Uziel interprets Haman’s description of the Jews to Ahashverosh to mean that they spread out flowers Thirdly, we read Megilat Rut as a reminder that accepting in the on Shabuot. Thus, this custom was the Torah includes not only our obligations toward G-d, but practiced already during the times of the Jews in Persia. also our obligations to other people. The story of Rut is all about Hesed: Rut accompanied her mother-in-law, Naomi, and left her homeland to be at her side; Boaz cared for Rut Another allusion to this custom in Megilat Ester is the when she arrived in Bet-Lehem, and then married her; Rut verse, “Ve’ha’dat Nitena Be’Shushan Ha’bira” (literally, performed kindness for her deceased husband by allowing “The edict was issued in Shushan, the capital city”), which his soul to be perpetuated through the process of Yibum. may be read to mean, “the law was given with roses.” This We read this story to remind ourselves that kindness and refers to the fact that when Hashem gave the Torah at sensitivity to other people is part and parcel of our Sinai, with every utterance the world was filled with the acceptance of the Torah. pleasant fragrance of aromatic flowers and spices. We

14 commemorate this aspect of Matan Torah by adorning the The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) synagogue with flowers. adds a deeper interpretation of this custom based on Kabbalistic teachings. He explains that Torah study has the effect of “Mituk Ha’dinim” – “sweetening” harsh Rav Haim Palachi also offers a different reason, suggesting judgments issued against a person. Even if G-d had that the flowers allude to the “Duda’im,” the plant which issued a decree, Heaven forbid, against somebody, that Reuven brought to his mother, Leah, as we read in the decree can be annulled through the study of Torah. The Book of Bereshit. This plant helped Leah conceive with divine Name associated with strict judgment is “Elokim,” Yissachar, and the tribe of Yissachar became the nation’s whereas the Name associated with “Mituk Ha’dinim” is Torah scholars. On the day of Matan Torah, then, we “Havaya” (Y-H-V-H). When we spell out the names of the commemorate the plants as a result of which the tribe of letters of these Names (e.g. the Alef of “Elokim” is spelled Torah scholars emerged. out, “Alef, Lamed, Peh”), the combined numerical value of the letters of “Elokim” is 300, and the combined numerical value of the letters of “Havaya” is 72. The letter representing We might also suggest an additional reason for decorating the number 300 is “Seen,” and the number 72 is represented the synagogue with flowers. The event of Matan Torah by the letters “Ayin” (70) and “Bet” (2). The two letters of was a very frightening experience. The Torah describes “Havaya,” the Ben Ish Hai explains, surround the letter of how there was thunder, lightning, loud noise and fire, and “Elokim” to neutralize its effect, such that the letter “Seen” the people were terrified – “Va’yeherad Ha’am.” By is placed in between the “Ayin” and “Bet.” When the three decorating the synagogue and bringing to mind the letters are arranged in this fashion, they spell the word beautiful and fragrant plants that filled the earth at the time “Eseb” – “grass.” Thus, we put out vegetation on Shabuot of Matan Torah, we tell Hashem, and ourselves, that we to symbolize the profound spiritual effect of our Torah have only a positive association with that event. We focus study, how it has the capacity to annul harsh judgments. not on the fear and intimidation, but rather on the As we celebrate the event of Matan Torah, we remind pleasantness and beauty of the event, because our attitude ourselves of how valuable and precious Torah learning is, and feelings toward Torah are positive and pleasant. as alluded to in the “Eseb” with which we decorate the When we think of Torah, we think of the joy and satisfaction synagogue and home. it provides, and not about fear. By focusing on this aspect of Matan Torah, we remind ourselves of the special Simha of Torah which will hopefully characterize our learning SUMMARY: It is customary to decorate homes and throughout the year. 8 synagogues with vegetation on Shabuot to commemorate the vegetation that adorned Mount Sinai when the Torah was given. On a Kabbalistic level, vegetation alludes to Decorating Homes and Synagogues the power of Torah study to protect us from harsh 8 With Flowers on Shabuot decrees. Rabbi Eli Mansour

It is customary to adorn our homes and synagogues on Shabuot with flowers and greenery. This custom is recorded by the Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) in his discussion of the laws of Shabout (Orah Haim 494:3). More so than on other holidays, it is appropriate on Shabuot to decorate the homes and synagogues with flowers and other vegetation, in order commemorate Matan Torah. At the time of the Revelation at Sinai, G-d warned the people not to allow their cattle to graze on the mountain (“Gam Ha’son Ve’ha’bakar Al Yir’u El Mul Ha’har Ha’hu” – Shemot 34:3), indicating that it was full of pasture. Mount Sinai is in the desert, where vegetation does not grow, but in honor of the event of Matan Torah G-d had flowers and grass grow on the לע״נ אברהם שאול נפתלי הלוי mountain, and we commemorate this adorning of Mount בן שולמית ע״ה .Sinai by adorning our homes and synagogues on Shabuot Avraham Naftali

15 בס״ד The Akkad edition

Halachot shabbat Week 35

Cong. Shaare Rahamim Halacha Weekly Subject: mohek

What is mohek? Erasing a letter, symbol, design, or image, etc. Where does mohek come from? Mohek is one of the 39 Melachot that were performed in the Mishkan. There were letters and symbols written on the beams of the Mishkan. If there was a mistake, they would erase the writing in order to have room to write it correctly.

Yum, Skittles! My favorite!

Can I open it if I will definitely be ripping part of the words?

Answer: Yes

Really? Isn’t this considered erasing?

Insight: Ripping words in general isn’t allowed (Miderabanan). Here however, since it isn’t your intention, and you don’t care for the words to be ripped, it’s allowed.1

-1 שו״ת יבי״א ח״ה או״ח סכ״ט בגיל׳ מס׳ 3, אור לציון ח״ב פכ״ז הל׳ ז, ילקוט יוסף שבת כרך ה עמ׳ קיז 16 To subscribe: [email protected] 917.202.6883