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Torah, Nevi'im, and Kesuvim

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Torah, Nevi'im, and Kesuvim The Relationship of Rabbi Michael Taubes Nach and Torah Rosh Yeshiva, RIETS and YU High School for Boys Rabbi, Congregation Zichron Mordechai, Teaneck , NJ TORAH, NEVI’IM, AND KESUVIM: HOW ARE THEY DIFFERENT, HOW ARE THEY SIMILAR? he Gemara in Shabbos (88a) the Gemara in Kiddushin (49a) and in that it is rooted, separately, in Torah, relates that when praising Sanhedrin (101a), which identify one in Nevi’im, and in Kesuvim.6 The Hashem in connection with who has experience with or expertise Gemara in Rosh Ha-Shanah (32a) Tthe giving of the Torah to the Jewish in mikra as someone who studies speaks of citing pesukim individually people on Shavuos, a certain individual Torah, Nevi’im, and Kesuvim.2 As from Torah, from Nevi’im, and from thanked Him for having presented us detailed by the Gemara in Bava Basra Kesuvim as part of the special berachos with a “Torah [consisting] of thirds.” (14b), there are eight books in Nevi’im of Malchuyos, Zichronos, and Shofaros In clarifying this unusual phrase, and eleven books in Kesuvim, for a on Rosh Ha-Shanah. The Gemara Rashi there (d”h Oryan Telisa’i) states total of nineteen. When added to the in Megillah (21b) suggests that that the reference is to the fact that five books of the Torah,3 this results in specifically three people are called up there are three sections of the Torah, the Tanach consisting of twenty-four to the Torah on Mondays, Thursdays, namely, Torah, Nevi’im, and Kesuvim, books, the amount identified by the and Shabbos afternoons as a means or what we commonly call “Tanach”;1 Gemara in Ta’anis (8a) and in many of corresponding to Torah, Nevi’im, the Ritva there (d”h Oryan Telisa’i) Midrashic and other sources.4 and Kesuvim. And the Gemara in explains that all three were actually Although these sections of Scripture Bechoros (50a) notes that words can alluded to at Mount Sinai. These three are certainly related,5 they are have different meanings depending on sections collectively comprise that nonetheless distinct from one another. whether they are found in Torah, in which Chazal generally call “mikra,” or On occasion, for example, Chazal Nevi’im, or in Kesuvim. The question Scripture, as indicated by the Midrash seek to emphasize the significance of is what precisely distinguishes these in Devarim Rabbah (8:3) as well as by a particular concept by demonstrating three divisions of Scripture from each 26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 other, or, put differently, what unique the Torah states “eileh ha-mitzvos …” the Kohanim in the Beis Ha-Mikdash characteristic(s) identify each of — these are the mitzvos that Hashem and to their garments, as presented them, and what warrants the inclusion commanded (Vayikra 27:34). The in the Gemara in Yoma (71b) and in of a particular book in one section as implication of the word “these,” as Ta’anis (17b), to the placement of opposed to another. noted by the Malbim there (No. 120), markers at a gravesite, as discussed in is “these and no others.” TheSifra the Gemara in Moed Kattan (5a), and The Legal Authority of Each there (Parashas Bechukosai 13:7) thus the technical performance of a bris Section states, as does the Gemara in Shabbos milah, as noted by Tosafos in Yevamos (104a), among other places, that (71b, d”h lo nitnah). In addition, The singular nature of Torah is following the closing of the Torah, a there are some laws found in Nevi’im relatively easy to understand. The prophet does not have the authority and Kesuvim that may not have been Gemara in Nedarim (22b) actually to innovate any new law to be binding “on the books” in terms of having suggests that but for the failings of upon future generations with the been previously observed, but which the people, the five books of Torah force of a law from the Torah.9 Of were part of a tradition that existed alone would have sufficed (along course, since the prophets were from the revelation at Mount Sinai with the book of Yehoshua because (generally) among the sages of their indicating that at a certain point in of its significance regarding Eretz respective generations, as implied time they would be introduced by a Yisrael), and the works in Nevi’im by the Mishnah at the beginning of prophet. Ibn Ezra, in his commentary and Kesuvim would not, in a certain Pirkei Avos (1:1), and as indicated by to Shemos (12:1, d”h Va-Yomer) cites sense, have been necessary at all; the Rambam in the introduction to the idea of having songs and musical Torah obviously stands apart from his Mishneh Torah, they had the same instruments as part of the Beis Ha- everything else. Indeed, the Mishnah right to legislate new laws as did other Mikdash service and the prohibition in Sanhedrin (90a) declares that one sages. But these laws, found in Nevi’im to carry outside on Shabbos as who denies the Divine origin of Torah and Kesuvim, do not have quite the examples of this. TheShelah (Torah has no share in Olam Ha-Ba, and the authority of any laws from the Torah, She-B’al Peh, afterOs Tav, d”h Kelal Gemara later there (99a) adds that as explained by Tosafos to Bava Basra Rabbanan) goes so far as to say even this person is classified as a non- (147a, d”h Minayin) and discussed by about Megillah reading on Purim believer and that such is the case even the Ramban, in his commentary to the that Moshe Rabbeinu had been told if he or she denies the Divine origin Rambam’s Sefer Ha-Mitzvos (Shoresh at Mount Sinai that when so-and-so of just one word or just the spelling7 2), among others. will take place, such-and-such should of one word of Torah.8 The Rambam, be done in commemoration.10 These in his Peirush Ha-Mishnah to the tenth Divrei Kabbalah laws, then, though found in Nevi’im chapter of Sanhedrin (called “Cheilek,” and Kesuvim, can have the force of in the introduction to Mishnah 1, d”h The above is not, however, to suggest actual Torah laws. Ve-Ha-Yesod Ha-Shemini), articulates that every law found in Nevi’im One of the words often used to refer that the entire Torah was dictated to and Kesuvim should be considered to Nevi’im and to Kesuvim is the Moshe Rabbeinu by Hashem Himself, Rabbinic in nature. In some cases, word “kabbalah,” as indicated by and declares that this is a fundamental a law found there is a law that was Rashi in Bava Kamma (2b, d”h Divrei principle of the Jewish faith. In this actually already “on the books” from Kabbalah). The Mishnah inTa’anis sense, that Torah is literally and the time of the giving of the Torah (15a), for example, introduces a entirely the word of Hashem, it is at Mount Sinai, but was initially passuk from Nevi’im by saying that unlike any other portion of Scripture. preserved only as part of the oral it is written in thekabbalah ,11 while For this reason, it is only in Torah, tradition presented there and was the Gemara in Sotah (37a) as well as as opposed to in either Nevi’im or not immediately written down. At in Niddah (25a) introduces a passuk Kesuvim, that a law can be introduced some later date, a prophet, for various from Kesuvim by saying that it is with the authority to make it binding reasons, then committed the law to written in thekabbalah . It should for all time. writing. Examples of this include be stressed that the word kabbalah At the very end of the book of Vayikra, certain details relating to the service of in this context has nothing at all 27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5779 to do with mysticism or esoteric and certainly by the sages, is classified from a passuk in Nechemiah (8:8).18 mystical literature. The word rather as a Rabbinic requirement, and not The Maharatz Chayes elsewhere (to alludes to something that has been as something from the Torah.15 The Yoma 38b, d”h Mena Ha Milsa) notes received. Rashi in Chullin (137a, Ramban, however, in his commentary that it is precisely because many ideas d”h Toras Moshe) says that it hints at there, disagrees and maintains that a in Nevi’im and Kesuvim are actually the prophecy that the navi receives law that a navi expressly commanded rooted in Torah that Chazal frequently via Divine inspiration (Ruach Ha- (as opposed to something that is look for hints to these ideas in Torah Kodesh) as necessary for each given implied by a narrative or accepted as itself. circumstance. TheMachzor Vitry (No. a precautionary stringency) can be 16 424, commentary to Pirkei Avos 1:1) considered like a law from the Torah. The Sanctity of the Respective explains that the words of the Nevi’im ThePri Megadim, in the introduction Scrolls reflect a received tradition going back to his commentary on the Shulchan to the days of Yehoshua.12 In either Aruch (Pesichah Kolleles 1:18-19), Nonetheless, even those who case, principles and laws that appear in accepts the broader understanding of maintain that (at least some) laws Nevi’im and Kesuvim are frequently divrei kabbalah. He asserts that many found in Nevi’im and Kesuvim have referred to as “divrei kabbalah” — laws found in Nevi’im and Kesuvim the authority of laws found in Torah, words of the received tradition.
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