1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774

In commemoration of the 70th yahrtzeit of most of our family members who were murdered by the Nazis from Rosh Chodesh Nissan through Shavuos, 1944.

In loving memory of the Shapira, Werfel, Turner, Frankel, Grunglas, .על קידוש השם and Moscovitz families who perished

ר' חיים מאיר בן אפרים עבר שפירא וכל משפחתו אפרים עבר שפירא וכל משפחתו יששכר דוב ווערפל וכל משפחתו שרה בת ר' אהרן מיכל טורנער וכל משפחתה ר' אליה בן ר' שמואל גרונגלס וכל משפחתו אסתר בת ר' אברהם גרונגלס וכל משפחתה רבקה בת ר' אליה גרונגלס רחל בת ר' אליה גרונגלס יהודה ליב בן ר' אליה גרונגלס

Judy and Mark Frankel and Family

Richard M. Joel, President and Bravmann Family University Professor, Yeshiva University Rabbi Kenneth Brander, Vice President for University and Community Life, Yeshiva University and The David Mitzner Dean, Center for the Jewish Future Rabbi Yaakov Glasser, Associate Dean, Center for the Jewish Future

Rabbi Robert Shur, Series Editor Rabbi Joshua Flug, General Editor Rabbi Michael Dubitsky, Editor Andrea Kahn, Copy Editor

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2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 Table of Contents Shavuot 2014/5774

Featured Section: The 48 Methods of Acquiring Torah The sixth chapter of Pirkei Avot is an addendum to the first five chapters and contains beraitas, rabbinic teachings from the Mishnaic times that were not included in the Mishnah. One particular beraita discusses 48 methods to “acquire” Torah. These 48 methods are particularly relevant to Shavuot as we experience our own personal acceptance of the Torah. Some people even use these 48 methods as a method of preparing for Shavuot by focusing on a specific method each day of the Omer and then reviewing all 48 on the last day (See Chochma U’Mussar 1:236 and Chiddushei HaRim, Sefirat HaOmer). The articles in this section highlight some of the contemporary educational lessons that we can learn from the 48 methods. Miut Sheinah: Studying Torah While Sleep Deprived Rabbi Yaakov Glasser ...... Page 4 Know Thyself: Student at the Center of Learning Scott Goldberg, PhD ...... Page 8 Torah Study and Character Development Rabbi Dovid Hirsch ...... Page 12

מהות עם ישראל בקבלת התורה Rabbi Meir Goldwicht ...... Page 19 Dissuasion and Encouragement: Complementary Themes in the Conversion Process Rabbi Michoel Zylberman ...... Page 25

Shavuot Lessons for Families From the Legacy Heritage YUTeach Fellowship Rabbi Ariel Cohen • Rabbi Gershon Eisenberger • Ms. Danielle Grajower • Ms. Sarah Hochman • Ms. Deborah Klapper • Ms. Jaclyn Sova ...... Page 33

Practical Halacha Guide for Shavuot Based on the halachic rulings of Rabbi Hershel Schachter ...... Page 42

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 Miut Sheinah: Studying Torah While Sleep Deprived Rabbi Yaakov Glasser Associate Dean, Center for the Jewish Future • Rabbi, Young Israel Passaic Clifton

The beraisa in Avos delineates 48 pathways to acquiring a substantial relationship to the study of Torah. Among the list are a series of habits that are intended to diminish our indulgence in physical needs and desires. One of the more striking suggestions is “miut sheinah,” curtailing one’s sleep. It is striking that Chazal would recommend a tactic that seemingly compromises one’s awareness and alertness, which are essential elements to success in intellectually mastering the complexities of Torah. It is well established that a healthy sleep regimen correlates with increased focus and memory capacity. What is so crucial about studying Torah at night, that we would seemingly compromise the productivity and integrity of our study the remainder of the day? The first individual in the Torah with whom we associate a pronounced commitment to Torah learning at night is Yaakov Avinu. Among the most climatic moments of Sefer Bereishis is Yaakov’s angelic dream at the peak of Har Hamoriah: ַויִּ ְפ ַגּע ַבּ ָמּקוֹם ַויָּ ֶלן ָשׁם ִכּי ָבא ַה ֶשּׁ ֶמשׁ ַויִּ ַקּח And he reached the place and lodged there because the ֵמ ְאַבנֵי ַה ָמּקוֹם ַויָּ ֶשׂם ְמ ַר ֲאשׁ ֹ ָתיו ַויִּ ְשׁ ַכּב ַבּ ָמּקוֹם sun had set and he took the rocks from that place and ַההוּא. .placed them under his head and he slept in that place בראשית כח:יא Bereishis 28:11

The Divine vision evolves from a deep sleep that overwhelms Yaakov upon finally succumbing to the exhaustion that grips his daily life experience. Rashi explains the source of this overwhelming fatigue: וישכב במקום ההוא: לשון מיעוט באותו He slept in that place: This language comes to exclude. He מקום שכב, אבל ארבע עשרה שנים slept in that place, but for the fourteen years that he served in ששמש בבית עבר לא שכב בלילה, שהיה the house of Ever, he didn’t sleep at night because he was עוסק בתורה. .[engaged in Torah [study רש"י, בראשית כח:יא Rashi, Bereishis 28:11

Yaakov Avinu’s dedication to talmud Torah (Torah study) in Yeshivas Shem VaEver eclipsed his attention to provide for his most basic needs of physical functioning. The Gemarah in Sukkah

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 53a, writes that an oath to refrain from sleep for more than three days is invalid because it is physically impossible. It is likely that Yaakov indeed slept occasionally to reinvigorate his attention and strength, but never engaged in “shechivah”—in the settled and relaxing state of indulgent slumber. His commitment to talmud Torah entailed a comprehensive devotion that encompassed both day and night. He viewed the entire 24-hour period as a critical unit to accomplish his goals in talmud Torah. Yaakov Avinu, in what is described as the first formal Torah learning enterprise, devotes considerable time and energy to the study of Torah at night. In fact, the eternal mandate to regulate one’s daily Torah study is formulated to accentuate this span of dedication during both daytime and nighttime: ֹלא יָמוּשׁ ֵס ֶפר ַה ָתּוֹרה ַהזֶּה ִמ ִפּיָך This book of Torah shall never leave your lips and you shall study ְו ָהגִ ָית בּוֹ ָיוֹמם ָו ַליְ ָלה ְל ַמ ַען ִתּ ְשׁמ ֹר it day and night in order that you observe everything that is ַל ֲעש ֹוֹת ְכּ ָכל ַה ָכּתוּב בּוֹ ִכּי אָז ַתּ ְצ ִל ַיח written in it because then you will be successful in your ways and ֶאת ְדּ ָר ֶכָך ְואָז ַתּ ְשׂ ִכּיל. .then you will prosper יהושע א:ח Yehoshua 1:8

What is so unique about the study of Torah at night? Contemporary advances in technology and communication have essentially equalized the daytime and nighttime hours in their potential for productivity. Traditionally, however, the nighttime posed many pragmatic barriers to efficiency. The centrality of talmud Torah to Jewish life demands that we transcend these challenges and devote ourselves to Torah learning, even when conditions make it difficult. The Gemarah (Menachos 99b) writes that one fulfills the minimal requirement for Torah study by learning a section of Torah in the day as well as in the night. The Rambam (Hilchos Talmud Torah 1:8) codifies this basic obligation to study Torah daily as encompassing both the daytime and nighttime hours. It would appear from the Gemarah and the Rambam that the significance in talmud Torah at night is found in its balancing contribution to the obligation to study during the day. The Shulchan Aruch writes: צריך ליזהר בלמוד הלילה יותר One must be scrupulous about studying at night more than during מבשל יום, והמבטלו עונשו מרובה. .the daytime and one who neglects this is punished severely שולחן ערוך, אורח חיים רלח:א Shulchan Aruch, Orach Chaim 238:1

The Shulchan Aruch formulates one’s obligation to study at night as even greater than during the day. This approach is rooted in the many statements we encounter throughout Chazal that seem to promote a disproportionate emphasis upon the study of Torah at night. The Gemarah in Chagiga (12b) writes that one who engages in the study of Torah at night is endowed with an additional dimension of chessed (kindness) during the day. In Eiruvin (18b), the Gemarah writes that a home permeated with the study of Torah at night will never be destroyed. In Menachos (110a) the Gemarah compares rabbis who engage in Torah study at night to those who served in the Mikdash itself. The Gemarah in Tamid (32b) writes that anyone who studies Torah at night will merit the presence of the Shechinah: תנא רבי חייא כל העוסק בתורה R. Chiya taught: Anyone who studies Torah at night does so בלילה שכינה כנגדו שנאמר קומי opposite the Divine presence as it states (Eicha 2:19): “Arise and

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 רוני בלילה לראש אשמורות שפכי sing at night, when it first becomes dark, pour out your heart like כמים לבך נכח פני ה'. ”.water in the presence of God

The Rambam, subsequent to codifying the requirement to study Torah at night in the first chapter of Hilchos Talmud Torah, reintroduces the concept of Torah study at night in an entirely different context in the third chapter: אף על פי שמצוה ללמוד ביום ובלילה Even though there is a mitzvah to study day and night, most of אין אדם למד רוב חכמתו אלא בלילה one’s knowledge is learned at night. Therefore, one who wants to לפיכך מי שרצה לזכות בכתר התורה earn the crown of Torah should be cautious about one’s nights יזהר בכל לילותיו ולא יאבד אפילו ,and not lose even a single night to sleeping, eating, drinking אחד מהן בשינה ואכילה ושתיה conversation or other things. Rather, one should [dedicate] one’s ושיחה וכיוצא בהן אלא בתלמוד nights to Torah study and words of wisdom. Our rabbis taught: תורה ודברי חכמה אמרו חכמים אין רנה של תורה אלא בלילה שנאמר The song of Torah only comes about at night as it states, “Arise קומי רוני בלילה. ”.and sing at night רמב"ם, הל' תלמוד תורה ג:יב Rambam, Hilchos Talmud Torah 3:12

While the fundamental mitzvah of talmud Torah is to study both during the day and at night, the “crown of Torah” can only be acquired through devotion to study at nighttime. In this context, the Rambam quotes the verse in Eicha that compares nighttime Torah learning to a song. What is the source of the Rambam’s romanticized depiction of talmud Torah at night? In his commentary on Maseches Brachos, Rav Avraham Y. Kook (Ein Ayah to Brachos 3b) reveals the grandeur of talmud Torah at night. The Gemarah (Brachos 3b) compares David Hamelech’s sleep at the beginning of the night to that of a horse, and his sleep at the conclusion of the night to that of a lion. Rav Kook explains that the horse is an animal whose strength is rooted in man’s capacity to utilize it for a higher purpose. Horses can be trained to maximize their contribution in the contexts of work and of war. The lion’s strength is internal. It possesses a reservoir of courage and vigor that can be unleashed independent of human direction. Rav Kook explains that David Hamelech functions in two capacities. First, his strength and leadership is a product of the people he serves. Ein melech belo am, there is no king without a nation. By virtue of his leadership role within the greater Jewish people, David projects a vitality and virtue that promotes the values and ideals of Torah. He metaphorically rides the horse of his nation and conquers the enemies of his people. As the night gets darker, an additional dimension of David’s spiritual personality emerges. The lion’s vigor represents one’s internal capacity to project the world of talmud Torah and transform the landscape of our spiritual reality. The internal spiritual fortitude required to conquer the overpowering feeling of exhaustion with a commitment to the study of d’var Hashem (the words of God) is the pathway to adorning ourselves with the crown of Torah. The accolades celebrated by Chazal relate to the transformative effect of exuding a personal devotion to Torah that transcends the more natural structures and frameworks for Torah growth symbolized by the clarity of daytime. Yaakov Avinu recognized that to achieve the spiritual heights of his ancestors, he needed to access a deeper and more personal source of dedication that can only be realized through piercing the darkness and challenge of growing at night.

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 Jewish education is devoted to creating the curriculum, structures, and frameworks of talmud Torah bayom, daytime study. The goals, instruction, and assessments that are necessary to shape a learning environment of accountability and achievement are core to the development of our children. However, our tradition recognizes another dimension to learning as well. It is found outside the parameters of the “required” learning of “vehagisa bo yomam valayla,” the daily requirements of Torah study. It is the journey to discover what the Rambam describes as the “rina shel Torah,” the song of Torah, the personal and melodious experience of Torah learning emerging from within the depths of one’s own heart and soul. The recognition that beyond the basic requirements of accumulating the knowledge of yahadus is the effort to discover the passion and music of Torah learning. It can be found in the late night mishmars of yeshivos and seminaries, where students project their own motivation in embracing a higher dimension of dedication to Torah learning. It can be found in the Torah learning of summer kollels and camps, when students strive to uncover the magic of the Torah learning experience, beyond the accumulation of substance and information. It can also be found in the late hours of Shavuos night as we rub the exhaustion from our eyes and pour one more cup of coffee so that we can demonstrate our love of Torah in anticipation of re-experiencing its revelation. Many wonder why a custom would evolve to remain awake the entire night, thus compromising our ability to focus on tefilah and talmud Torah for the remainder of the holiday. Perhaps this approach, of “miut sheinah,” is intended to concretize that Shavuos is not only about receiving the essence of talmud Torah. In fact, if we were looking for a holiday that celebrates our achievements in the public study of Torah, we should look toward Simchas Torah. Shavuos has a different goal. The Gemarah (Shabbos 88a) tells us that when the Jewish people expressed their commitment of na’aseh venishma, we will do and then we will listen, angels descended and placed “crowns” on their heads. Shavuos is about acquiring our kesser Torah, our crown of Torah. It is about discovering our personalized “song” of Torah. Shavuos is an opportunity to transcend the practical and reach for the ideal. It is an all night mishmar—where the motivation comes from within. It is certainly true that curtailing one’s sleep is a striking tactic to kinyan HaTorah, the acquisition of Torah. However, sometimes we have to be willing to sacrifice some space in the normative requirements of talmud Torah to inspire a broader lifetime commitment to the passion and motivation in reaching for the crown of Torah. To truly “acquire” a deep and lasting relationship to talmud Torah, we must continue to identify and embrace opportunities that cultivate a love and a pride for the substance and song of our tradition.

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 Know Thyself: Student at the Center of Learning Scott Goldberg, PhD Vice Provost for Teaching and Learning, Yeshiva University

Roger Schank, founder of the renowned Institute for the Learning Sciences at Northwestern University, points out a fundamental truth about teaching and learning: “The students that you have may not want to learn what it is that you want to teach.”1 No doubt, student interest is an important ingredient in learning—but is it the foundation on which successful learning is built? John Hattie’s groundbreaking book Visible Learning: A Synthesis of Over 800 Meta-Analyses Relating to Achievement2 provides a detailed breakdown of 138 different influences on achievement. Each influence, organized by domain (i.e., student, teaching, teacher, school, curricula, and home), is analyzed for, and rank ordered by, its impact on student learning. Hattie discusses each influence in turn, providing us with a detailed explication of the factors that impact achievement. Pirkei Avot 6:6 appears to provide us with a similar list. While analysis of the order of the delineation of influences on Torah acquisition might bear interesting lessons for teaching and learning, we will focus our attention on other aspects of the beraita. Reading the beraita with Hattie as a framework shows a striking feature—our beraita provides a list of characteristics of acquisition of Torah that almost exclusively fall on the student. Indeed, the beraita pays scant attention to the rebbe (teacher), to the student’s peers (whether classmates or merely friends according to different commentaries), or to God—and even when it does, it seems to be directing its attention to the student or learner. Further, there is no mention of the home, no mention of the specific curriculum other than the generic “Torah,” and no mention of specific teaching methodologies per se. Rather, the focus is on acquisition by the student. The focus is on learning. Remarkably, while it took until the 20th century for educational philosophers such as John Dewey to note the active role that students must play in his/her learning, our Sages already understood the reality that it is the student who actively acquires Torah, not merely passively absorbs a teacher’s wisdom.

1 Schank, R. (2011). Teaching minds: How cognitive science can save our schools. New York: Teachers College Press. Page 1. 2 Hattie, J.A.C. (2009). Visible learning: A synthesis of over 800 meta-analyses relating to achievement. New York: Routledge.

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 Like Hattie, our beraita provides us with “inputs” through which Torah is acquired. That is, the 48 characteristics through which Torah is acquired are not descriptors of outcomes for those who acquire Torah. As Hattie says: “Many teachers believe that if achievement is enhanced, then there is a ripple effect to these dispositions. However, such a belief is not defensible, as such dispositions need planned interventions and may indeed become precursors or barriers to further learning.”3 Our beraita captures this notion; it isn’t that the characteristics emerge when one learns Torah—these aren’t outcomes of learning. Rather, these are all characteristics/behaviors through which Torah is acquired. These are influencers—the result of our Sages’ own “meta-analyses” of studies of achievement. The underlying key dispositional ingredients in the student domain according to Hattie relate to a child’s openness to new experiences, their perception of the value of investing in learning, and the sense of self that they develop through the learning process. These are motivational factors. Our beraita itself delineates such motivational factors too—a set of dispositions that shape a learner’s sense of self that influence his/her motivation to put forth effort in learning. Let us explore a specific example—that of anava, humility, the eighth characteristic on the list. In his published letters, in response to a student asking about his developing a sense of self that remains “in check,” Rav Shlomo Wolbe discusses the fine line between haughtiness and humility: רבינו ישראל סלנטר זי"ע אמר "אני יודע Rabbi Yisroel Salanter said, “I know that I have the head שיש לי ראש של אלף אנשים, ולכן יש לי of 1,000 people and therefore I have the responsibility of עבודה של אלף אנשים!" אנחנו לומדים people.” We learn from this that a person must 1,000 מזה: אדם חייב לדעת את כוחותיו .know the abilities and talents that God gave him/her וכשרונותיו שהקב"ה נתן לו. (Igrot U'ketavim (#93 אגרות וכתבים ס' צג

For Rav Wolbe, describing oneself as such without minimizing or exaggerating one’s characteristics is actually the definition of humility. Likewise, for Hattie, accurate understanding of one’s own achievement levels is a significant influence on his/her achievement. In fact, this has the greatest influence. How do we develop and teach such a disposition? This is especially challenging in a world that promotes immediate gratification with tools that easily measure “success” through YouTube hits, Facebook “likes,” and Twitter followers. Dan Piraro depicts this sad truth in a 2012 cartoon depicting a funeral scene in which a couple reflects on the minimal attendance, and one of them says, “He had over 2,000 Facebook friends. I was expecting a bigger turnout.” In today’s world, in which everyone is a winner because winning is more important than playing the game, what can we do to promote the process itself? How do we promote the value of struggling to learn beyond test grades? How do we ensure that our children do not lose interest in an endeavor when signs of success are not immediately forthcoming? This is a serious challenge in today’s world, which stresses the final product and producing it bigger, better, and faster. Of course, we know that successes and failures are part of what determine our religious and personal fortitude in embracing the next moment of challenge. Indeed, stepwise individual

3 Hattie, p. 40.

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 growth, not only big picture expectations, contributes to a healthy sense of self and thereby leads to greater student achievement. Too often we forget this lesson ourselves and struggle to pass it along to the next generation. We need to re-envision our definitions of success. What we tell our children is important. While our beraita teaches us similar advice about contributors to success close to 2,000 years ago, Dr. Carol Dweck provides us with what she depicts as “new” approaches to success in her book Mindset: The New Psychology of Success. Dweck helps us answer our questions about developing student interest in learning and motivation to succeed. She depicts two different views that people have on intelligence. The first is an entity view, in which the person considers intelligence and ability to be fixed and stable. Students with this view of intelligence may be overly concerned with looking smart. These people tend to develop goals based on performing better than others and avoiding failure. They are prone to learned helplessness—they cite circumstances that are beyond their control and give up easily. They try to avoid challenging activities and sometimes attempt outrageously difficult tasks as they have a built-in excuse for failure. Following failure they may switch to an easier task or stop trying altogether. Perhaps ironically, students with long and continuous histories of success can be most vulnerable to learned helplessness and may accept the entity view of intelligence more readily. In contrast, Dweck presents the incremental view of intelligence. These individuals believe that intelligence and ability are malleable and changeable. They cultivate their intelligence through ongoing effort, task involvement, and strategy development. They develop mastery goals with respect to achievement and are interested in learning and mastering challenges, not just looking smart. Following failure, they remain confident that they can succeed by revising strategies and increasing efforts. They believe that effort will actually increase their intelligence. Dweck’s research suggests that the way we talk with our children about success and failure makes a difference in their perception of it. Her diagnosis: only telling the end of the story, focusing only on the successful outcomes and cutting out the challenges along the way, instills a fixed learning disposition with reduced motivation and sense that effort matters. Such a person does not have an accurate sense of self. Dweck prescribes the following antidote: shift the focus of narratives to the process, discuss the ups and the downs, reflect on the challenges that were overcome and how a successful outcome was achieved. This, according to Dweck, will create a disposition of motivation and an accurate sense of self. For the sages of our beraita, Hattie, Schank, and Rav Wolbe, such humility is a prerequisite for the acquisition of Torah. Yet we do not communicate these messages to our children. In fact, we often communicate the opposite message. Consider the numerous stories about gedolim which portray them as infallible angel-like humans almost from the day they were born. In contrast, Rabbi Yitzchok Hutner, in his famous letter to a struggling student, cautions us not to leave out the struggles of our great leaders: רעה חולה היא אצלנו שכאשר מתעסקים It is a terrible problem that when we discuss the greatness אנו בצדדי השלימות של גדולינו, הננו of our gedolim, we actually deal only with the end of their מטפלים בסיכום האחרון של מעלתם. stories. We tell about their perfection, but we omit any מספרים אנו בצדדי דרכי השלימות שלהם,

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 בשעה שאנחנו מדלגים על המאבק הפנימי mention of the inner battles that raged in their souls. The שהתחולל בנפשם. הרושם על שיחתנו על impression one gets is that they were created with their full הגדולים מתקבל כאילו יצאו מתחת יד היוצר stature … For example, everyone is impressed by the בקומם ובצביונם. הכל מושחחים, מתפעלים purity of the Chofetz Chaim's speech. However, who ומרימים על נס את טהרת הלשון של בעל knows about all the wars, the battles, the impediments, the החפץ חיים זצ"ל, אבל מי יודע מן כל downfalls, and the retreats that the Chofetz Chaim המלחמות, המאבקים, המכשולים שלו עם יצרו הרע ... התוצאה מזה היא כשנער בעל experienced in his fight with the evil inclination?! … As a רוח, בעל שאיפה, בעל תסיסה מוצא בעצמו result [of this gap in our knowledge of gedolim], when a מכשולים, נפילות, ירידות הרי דומה בעיניו young man who is imbued with a [holy] spirit and with כבלתי "שתול בבית השם." ambition experiences impediments and downfalls he פחד יצחק, אגרות וכתבים ס' קכח .believes that he is not planted in the house of Hashem Pachad Yitzchak: Igrot U'ketavim (#128)

We know that successful people struggled through challenging times before they realized success. Rav Schach writes in his Michtavim that the Chofetz Chaim was a “schmoozer.” That is, he worked to not speak lashon hara—he didn’t avoid speech but struggled through the challenge, the same challenge we confront, perhaps (although perhaps not) with a different scope and order of magnitude. We know that Beethoven’s music teacher thought he was “hopeless” as a composer. Louisa May Alcott’s editor told her that her writings would never appeal to the public. While college chemistry students must now study Louis Pasteur, he was given a rating of “mediocre” in college chemistry. Even the newspaper editor who fired Walt Disney because he had “no good ideas,” had the opportunity to work through that failure by reflecting on how to identify the qualities of creative geniuses. Of course, everyone makes mistakes. However, it is how we deal with these errors, whether we have a mindset that leads us to work to improve, and the extent to which we invite others in to learn from us, that can help us achieve personal success and allow others to learn from us, as well. A teshuva from Rabbi Shlomo Aviner stands as a model of this. שאלה: האם לפעמים אתה טועה? ?Question: Do you ever make mistakes תשובה: בודאי שלפעמים אני טועה, Answer: I certainly make mistakes, though they are rare because אמנם זה נדיר, כי אני בודק כל שאלה I carefully research each question [I receive] … There have been ... וכמה פעמים פרסמתי שטעיתי. .a number of times that I publicized that I erred עם כלביא ס' ה Am K’Lavi no.5

As we have seen, our beraita recognizes the role of the learner in achieving success. Among a series of many characteristics/behaviors, humility remains a prerequisite for achievement, substantiated by today’s research that it is a foundational disposition that contributes the most to learning. While our beraita does not address the role of the home or the school, no doubt it would agree that we need to recognize and highlight each step in our children’s growth. We must teach them to focus on the process, noting and reflecting on the successes and failures along the way, not just the outcome. We must not fall into the trap of expecting immediate gratification from our children. Instead, we must recognize the effort and time it takes to develop a healthy and accurate sense of one’s own learning abilities, as well as the other dispositions highlighted by the beraita and our other modern sources.

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 Torah Study and Character Development Rabbi Dovid Hirsch Rosh Yeshiva, RIETS • Rabbi, Kehillas Bais Yosef of Passaic-Clifton, New Jersey

Introduction: The Torah is acquired with 48 methods The beraisa uses the term kinyan, acquisition, when discussing these 48 methods. This term is usually used in the context of monetary acquisitions. Why is it used here? What does it mean to acquire Torah? I once heard that just as we are required to formally acquire an object before we take ownership of it, and without that acquisition, the item doesn’t belong to us, so too, one who tries to learn Torah without refining his character traits cannot truly take ownership of his Torah learning. Learning Torah without proper character traits can be considered a form of stealing the Torah. People mistakenly think that the mitzvos bein adam Lamakom (mitzvos between man and Hashem) and mitzvos bein adam lachaveiro (interpersonal mitzvos) are two separate areas that don’t intersect. In reality, that is not the case. They are completely enmeshed. This is especially true when it comes to learning Torah. If one does not strive to follow all of the values of the Torah, there is something seriously lacking with his learning. אינו מחזיק טובה -One does not claim credit for himself (#27) לעצמו The Chovas Halevavos in his introduction to Sha’ar Avodas Ha’Elokim writes that hakaras hatov, gratitude, is the foundation of all character traits. In fact, the Hebrew word for Jew is Yehudi. The word Yehudi comes from the word hoda’ah, to give thanks. The idea that we are known as Yehudim, people who give thanks, speaks volumes about the importance of hakaras hatov. Thus, it is most appropriate to begin with a discussion about hakaras hatov. I would like to present a few ideas that show how far we go to fulfill hakaras hatov. Hakaras Hatov forced Moshe Rabbeinu to Reinterpret Hashem’s Commandment When it was time for the Jewish people to wage battle against Midyan, Hashem commands Moshe Rabbeinu to exact revenge against the Midyanites (Bamidbar 31:2). Yet we find that Moshe Rabbeinu appoints Pinchas to lead the battle: ַויִּ ְשׁ ַלח א ֹ ָתם ֶמשׁה ֶא ֶלף ַל ַמּ ֶטּה ַל ָצּ ָבא א ֹ ָתם ְו ֶאת ִפּינְ ָחס Moshe sent them, a thousand from each tribe and ֶבּן ֶא ְל ָעזָר ַהכּ ֹ ֵהן ַל ָצּ ָבא ְוּכ ֵלי ַהקּ ֹ ֶדשׁ ַו ֲחצ ֹ ְצרוֹת ַה ְתּ ָרוּעה Pinchas the son of Elazar the Kohen with the holy ְבּיָדוֹ. .vessels and the trumpets in his hand במדבר לא:ו Bamidbar 31:6

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774

The Midrash wonders why Moshe Rabbeinu didn’t lead the battle himself and states: וישלח אותם משה אמר הקב"ה למשה The verse states] “Moshe sent them,” Hashem told Moshe] נקם נקמת אתה בעצמך והוא משלח את ?go avenge,” [meaning] you personally, and he sent others“ אחרים אלא מפני שנתגדל בארץ מדין Rather because he was raised (as a young adult) in the Land אמר אינו בדין שאני מצר למי שעשה בי of Midyan, [Moshe] said, it is not proper that I should cause טובה. .suffering to those who were kind to me במדבר רבה, מטות כב:ד Bamidbar Rabbah, Matos 22:4

Hashem told Moshe Rabbeinu to do something and he didn’t listen! When it comes to character traits, the Rambam, in the first two chapters of Hilchos Deios, writes that all traits must be balanced. Even a trait such as anger can be displayed in limited circumstances. If Hashem would tell someone to express a certain trait in a way that is normally considered a negative use of the trait, there would be no reason to question Hashem’s request. Yet when it comes to hakaras hatov, Rav Chaim Shmulevitz, Sichos Mussar (5732 no. 32), suggests that the trait is so important that Moshe Rabbeinu felt that he must interpret Hashem’s command to “go avenge” as a directive to others and not to Moshe Rabbeinu himself. Being Grateful to a Wrongdoer Who Indirectly Caused Good R. Chaim Shmulevitz shows us another example of the importance of hakaras hatov. After Moshe Rabbeinu killed the Egyptian taskmaster who was beating a Jewish slave, he fled to Midyan, where he encountered a struggle between the daughters of Yisro and some shepherds. Moshe Rabbeinu chased away the shepherds and gave water to Yisro’s sheep. When Yisro asks his daughters why they came home earlier than usual that day, they respond: ַותּ ֹ ַאמ ְרן ָ ִאישׁ ִמ ְצ ִרי ִה ִצּ ָילנוּ ִמיַּד ָהר ֹ ִעים ְוגַם They said, an Egyptian man saved us from the shepherds ָדֹּלה ָד ָלה ָלנוּ ַויַּ ְשׁ ְק ֶאת ַהצּ ֹאן. .and he drew [water] for us and gave water to the sheep שמות ב:יט Shemos 2:19

Why did Yisro’s daughters refer to Moshe Rabbeinu as an Egyptian? Wasn’t he an Ivri (a Jew)? The Midrash states: משל לאחד שנשכו הערוד והיה רץ This is comparable to someone who was bitten by a donkey and ליתן רגליו במים נתנן לנהר וראה ran to the river to wash his legs in the water. When he put his legs תינוק אחד שהוא שוקע במים, ושלח in the water, he saw a child drowning and saved the child. The ידו והצילו, אמר לו התינוק אילולי child said to him, “If not for you, I would have died.” The man אתה כבר הייתי מת, אמר לו לא אני responded, “It wasn’t me who saved you but rather the donkey הצלתיך אלא הערוד שנשכני וברחתי who bit me and chased me away. He saved you.” Similarly, when הימנו הוא הצילך, כך אמרו בנות the daughters of Yisro said to Moshe, thank you for saving us, יתרו למשה יישר כחך שהצלתנו מיד הרועים, אמר להם משה אותו מצרי .Moshe said, the Egyptian that I killed is the one who saved you שהרגתי הוא הציל אתכם, ולכך אמרו ,Therefore, they told their father, “An Egyptian man,” meaning לאביהן איש מצרי, כלומר מי גרם [who caused him to come to us, the Egyptian man that [Moshe לזה שיבא אצלנו איש מצרי שהרג. .killed שמות רבה, שמות א:לב Shemos Rabbah, Shemos 1:32

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 The Egyptian taskmaster was beating a Jewish slave. What he was doing at the time was so evil that it warranted Moshe Rabbeinu killing him. Yet Moshe Rabbeinu’s deep sense of gratitude allowed him to see that the Egyptian taskmaster deserved some credit for indirectly causing something good. Gratitude must be a Personal Expression Chazaras Hashatz, the Chazzan’s Repetition, is a prayer recited by the chazzan on behalf of the whole congregation. Rav Soloveitchik stressed the fact that even though we already fulfilled our personal obligation of reciting the Amidah, Chazaras Hashatz is a different type of prayer. It is a tefillas hatzibbur, a prayer offered by the whole congregation (see Nefesh Harav pp. 124-127). We are supposed to listen to every word of the chazzan (see Shulchan Aruch, Orach Chaim 124:4). Nevertheless, there is one prayer that we recite on our own: Modim D’rabbanan. Why don’t we follow the normal protocol by listening to the chazzan’s recitation of Modim? Rav Dovid Avudraham explains: וכשיגיע ש"ץ למודים וכורע כל When the chazzan reaches Modim and bows, the entire העם שוחין ואומרין הודאה קטנה ,congregation bows and recites a small expression of gratitude המתחלת כמו כן במודים שאין דרך which also begins with the word Modim (we are grateful) because העבד להודות לרבו ולומר לו אדוני it is not the way of a servant to thank his master and tell him “you אתה על ידי שליח אלא כל אדם are my master” through an agent. Rather each person must צריך לקבל בפיו עול מלכות שמים verbally accept the yoke of Heaven personally and if one uses an ואם יקבל על ידי שליח אינה קבלה גמורה ... אבל בשאר התפלה agent, it is not a full-fledged acceptance … However, regarding שהיא בקשה יכול לתבוע צרכיו על other prayers that are requests, one may use an agent to request ידי שליח. .one’s needs ספר אבודרהם, שמונה עשרה Sefer Avudraham, Shemoneh Esrei

It is not enough to feel a sense of gratitude toward those who have been kind to us. We must communicate it to them regularly and in a personal way. As the Chovos Halevavos teaches us, regular expressions of gratitude will lead one to refine all of his character traits. This is why it is a critical aspect of acquiring Torah. (#2) שמיעת האוזן-A Listening Ear The following approach is found in Rav Baruch Simon’s, Imrei Baruch, Mishpatim no. 3. The Gemara, in a discussion about compensation for damages that cause bodily harm, quotes a beraisa that states the following regarding sheves, repayment for loss of work: סימא את עינו If he caused the eye to go blind, he pays the value of the eye (i.e. the difference between נותן לו דמי what the person would have earned before becoming blind and what he could earn in עינו ... חירשו the future) … If he caused the person to go deaf, he pays the entire worth of the נותן לו דמי .(individual (i.e. what the person would have earned over the course of his lifetime כולו. Baba Kama 85b בבא קמא פה:

In addition to the technical fact that in the times of the Mishna, someone who was deaf couldn’t find any type of employment, Rabbeinu Yonah, Sha’arei Teshuva 2:12, notes that the beraisa is

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 teaching us a moral lesson as well: The ability to hear and listen to what others have to tell us is something invaluable. Chazal tell us that we have two options to filter out information that we shouldn’t be listening to. We can cover our ears with our earlobes or we can cover them with our fingers. If Hashem wanted us to be able to block out information we shouldn’t listen to, why didn’t he design the ear like the mouth that can be opened and closed naturally? Maharal, Be’er HaGolah, Be’er no. 3, explains that listening is so important that Hashem didn’t want to create any natural impediment to our ability to listen. If an eved Ivri (Jewish servant) finishes his six-year term and decides to remain a slave, he must have his ear pierced. Why, specifically, the ear? The Gemara explains: מה נשתנה אזן מכל אברים שבגוף ?Why is the ear singled out from all of the limbs of the body אמר הקב"ה אזן ששמעה קולי על Hashem said, the ear which heard My voice on Mount Sinai saying הר סיני בשעה שאמרתי כי לי בני For unto Me the children of Israel are servants; they are My“ ישראל עבדים ולא עבדים לעבדים servants,” and not servants of servants—and this individual went והלך זה וקנה אדון לעצמו ירצע. .and acquired for himself a master?! He will have his ear pierced קדושין כב: Kiddushin 22b

This explanation begs a question: If piercing the ear is a punishment for not listening to Hashem’s commandments, why do we wait until the end of the six years to pierce his ears? Why not do so right away? R. Chaim Ya’akov Goldvicht, Asufas Ma’arachos pp.83-90, explains that a servant has no ability to make his own decisions. He might be able to listen to the commands of his master, but he is not able to process information on his own. When an eved Ivri decides that he wants to permanently remain a servant (at least until yovel) and he has totally relinquished his ability to listen to information and process it, he deserves to have a punishment relating specifically to his ear. He doesn’t recognize the importance of being able to listen. With this background, we can understand why listening is an important component of acquiring Torah. The pasuk states: ֵמ ִסיר אָזְנוֹ ִמ ְשּׁמ ֹ ַע ָתּוֹרה ַגּם ְתּ ִפ ָלּתוֹ ֵתּוֹע ָבה. One who turns his ear from hearing Torah, his משלי כח:ט .prayers are considered an abomination Mishlei 28:9

Why should someone who doesn’t listen to the words of Torah be punished specifically that his prayers are not answered? Furthermore, what it is it about not listening to Torah that makes his prayer an abomination? Rav Chaim Shmulevitz, Sichos Mussar (5732 no. 19), explains that we are dealing with someone who specifically doesn’t want to listen to someone else’s ideas in Torah. He is only interested in his own opinions. When a person takes such an attitude, Hashem takes the same attitude and says, if this person is not willing to listen to others, why should I listen to him? His prayers are now meaningless and are therefore an abomination. A similar idea is presented by Rav Chaim Volozhiner to explain the following Mishna: רבי חנינא בן תרדיון אומר שנים שיובים R. Chanina b. Tradyon says: Two people who sit and don’t ואין ביניהם דברי תורה הרי זה מושב have words of Torah between them, it is considered a

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 לצים. .gathering of scoffers אבות ג:ב Avos 3:2

We usually associate moshav leitzim, a gathering of scoffers, as a group of people engaged in frivolity or silliness. These two people could be sitting and engaged in serious behavior, and yet the Torah calls it a moshav leitzim just because they don’t speak words of Torah. Why? R. Chaim Volozhiner, Ruach Chaim, explains that they key word is beineihem (between them). The Mishna is discussing two people and each of them is learning Torah. However, neither individual is interested in listening to the Torah ideas of the other. Each individual is learning on his own. In taking that approach, each one is scoffing at the opinions of the other, and therefore the Mishna considers it a moshav leitzim. (#34) מתרחק מן הכבוד-Distancing Oneself from Honor The Gemara states: המחזר על הגדולה גדולה בורחת ממנו וכל One who pursues glory, glory runs away from him and one הבורח מן הגדולה גדולה מחזרת אחריו. .who runs away from glory, glory will chase him עירובין יג: Eruvin 13b

This is the idea of distancing oneself from honor. It is not enough to not pursue honor. If we want to properly acquire Torah, we have to run away from it. In general, pursuit of honor is considered a terrible thing. As we noted earlier, the Rambam in Hilchos Deios writes that our character traits must be balanced. There are two traits that require us to go to an extreme and eliminate them almost completely: anger and haughtiness. Regarding haughtiness, the Gemara, Sotah 5a, has a discussion as to whether any form of haughtiness is acceptable and the maximum that is allowed is a shemini sheb’shminis, 1/64 of one’s character. A person must have self-esteem, but cannot pursue honor. The obligation to run away from honor is relevant in the area of talmud Torah. The Mishna states: רבי צדוק אומר אל תעשם עטרה להתגדל R. Tzadok says: Do not make [words of Torah] a crown to בהם ולא קרדום לחפור בהם וכך היה הלל glorify oneself with and not a hatchet to dig with. Hillel said אומר ודאישתמש בתגא חלף. .a similar idea: One who uses the crown will waste away אבות ד:ה Avos 4:5

Torah learning and seeking honor are two contradictory concepts, and therefore Torah learning should not be used as a tool for seeking honor. While Tosafos, Berachos 17a, permit learning for the purpose of gaining honor if it will lead one to learning for its own sake, Tosafos, Pesachim 50b, prohibit learning for the purpose of boasting to others. The Chasam Sofer, in his Teshuvos, Orach Chaim no. 208, states that one who publishes a sefer for the purpose of gaining honor violates a biblical prohibition. Originally, there was a prohibition against writing down any words of Torah unless one was writing one of the books of Tanach. Any interpretations or commentaries were meant to be passed on orally from generation to generation. The Gemara, Gittin 60a, states that when the rabbis saw that parts of the oral tradition would be

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 עת לעשות לה' הפרו “ (lost if they weren’t written down, they invoked the verse (Tehillim 119:126 It is a time to act for Hashem, they violated the Torah,” and permitted writing down the oral ,תורתך tradition. The Chasam Sofer suggests that this leniency only applies to someone who is interested in carrying on the tradition and teaching Torah to others for altruistic reasons. However, if one is writing a sefer for the purpose of gaining honor, the leniency does not apply and one violates the biblical prohibition against writing down the oral tradition. The Gemara states: אמר רבי חנינא בר אידי למה נמשלו דברי Rabbi Chanina b. Idi states: Why are words of Torah תורה למים ... לומר לך מה מים מניחין compared to water … to teach you that just as water sinks מקום גבוה והולכין למקום נמוך אף דברי from a high place to a low place, so too words of Torah תורה אין מתקיימין אלא במי שדעתו שפלה. .only last through someone who is humble תענית ז. Ta’anis 7a

Torah is compared to water, which flows downward. If someone wants to be successful learning Torah, he should emulate water. Water seeks its lowest point and then spreads out. Similarly, one should not learn for the purpose of gaining honor but rather to share it with others. Like water, we have an obligation to disseminate the Torah, not to keep it to ourselves. Someone who is looking for honor doesn’t want to share his ideas with his colleagues because he is worried about his colleagues taking away some of his honor. However, someone who runs away from honor will graciously share with others because he understands that this is the ultimate purpose of Torah learning. The opening Mishna in Avos states, “Moshe kibel Torah MiSinai,” Moshe received the Torah from Sinai. Why does the Mishna say MiSinai, why not B’Sinai, at Sinai? What did he receive from Sinai? Rav Soloveitchik noted the Midrash that discusses why Har Sinai was chosen as the location for the receiving of the Torah: גאות אדם תשפילנו זה תבור The verse (Mishlei 29:23) states] “The haughtiness of a person] וכרמל שבאו מסוף העולם מתגאים will lower him,” this refers to Mount Tavor and Mount Carmel לומר שאנו גבוהים ועלינו הקב"ה who came from across the world with pride saying “we are the tall נותן את התורה ושפל רוח יתמך mountains and on us, Hashem will give the Torah. [The verse כבוד זה סיני שהשפיל את עצמו continues,] “A humble person will sustain honor,” this refers to לומר שאני נמוך ועל ידי כך תמך Sinai who humbled itself and said “I am the lowest of mountains,” הקדוש ברוך הוא כבודו עליו ונתנה עליו התורה וזכה לכל הכבוד הזה. and because of this, Hashem sustained its honor and gave the במדבר רבה, נשא יג:ג .Torah on it and it was worthy of all of the honor Bamidbar Rabbah, Naso 13:3

Rav Soloveitchik suggested that Moshe Rabbeinu didn’t only receive the Torah at Sinai. He learned the message of humility from Sinai and he was the leader of the Jewish people because of that humility. When we run away from honor and think about how we can help others through our Torah learning, we can strive to be like Moshe Rabbeinu, the greatest teacher of Torah.

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 Conclusion The Mishna, Sotah 14a, states that most grain-based korbanos are made from wheat, not barley, because wheat is considered food for humans and barley is considered food for animals. The korban ha’omer, offered from the second day of Pesach until Shavuos, consisted of barley, and the special korban for Shavuos, the shtei halechem, was made from wheat. The contrast between the korban ha’omer and the shtei halechem can be understood when we consider the comment found in the Zohar Chadash to Parshas Yisro, that when we left Mitzrayim we were at the 49th gate of tumah (impurity). On a spiritual level, we were no different than animals. There is no coincidence that there are 49 days in the Omer. Each day of the Omer we are supposed to eradicate a gate of impurity to reach the height of spiritual human beings ready to accept the Torah. During the beginning of that process, we bring a korban consisting of animal food and at the end of that process on Shavuos, after we have purged ourselves of our animalistic tendencies, we bring a korban of wheat, to highlight the fact that we have developed into spiritual human beings. The days of the Omer are a time to work specifically on refining our middos to remedy the lack of kavod the talmidei Rav Akiva had for one another. After we have worked on these traits and show respect for one another, then we are ready to accept and acquire the Torah.

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 מהות עם ישראל

בקבלת התורה1 הרב מאיר גולדויכט ראש ישיבה, ישיבת רבינו יצחק אלחנן

אנו נמצאים בפתחו של ספר במדבר ושוב מגיע הציווי הא -לקי לספור את עם ישראל, וכותב על זה רש"י: מתוך חיבתן לפניו מונה אותם כל Because of Hashem’s love for them, He regularly counts them. He שעה, כשיצאו ממצרים מנאן, counted them when they left Egypt and when they died after the וכשנפלו בעגל מנאן לידע מנין golden calf, He counted them to know how many remained and הנותרים. כשבא להשרות שכינתו .when He wanted to reveal the Divine presence, He counted them עליהן מנאן. Rashi, Bamidbar 1:1 רש"י, במדבר א:א

התורה סופרת אותנו עוד פעם ועוד פעם משום חיבתו של הקב"ה אלינו, ונאמר בתנחומא (כי תשא ס' ט): בעשרה מקומות נמנו ישראל אחד בירידתן למצרים שנאמר (דברים י) בשבעים נפש ירדו אבותיך וגו', ואחד בעלייתן שנא' (שמות יב) ויסעו בני ישראל מרעמסס וגו', ואחד בחומש הפקודים, אחד במרגלים, ואחר בימי יהושע בחלוק הארץ, ושנים בימי שאול שנאמר (שמואל יח) ויפקדם בטלאים ויפקדם בבזק ולמה בטלאים כד אינון עתירין זכיין באמרא כד אינון מסכינין מעובדיהן בבזק, ומהו בזק אבן נטל מן כל אחד ואחד מהם ובאבנים מנאן, ואחד בימי דוד שנאמר (שמואל ב כד) ויתן יואב את מספר מפקד העם אל המלך, ואחד בימי עזרא כל הקהל כאחד ארבע רבוא (עזרא ב) ואחד לעתיד לבא שנאמר (ירמיה לג) עוד תעבורנה הצאן "עי מונה, והדין כי תשא את ראש. אכן כל פעם מונים וסופרים אותנו, וכידוע שכשסופרים אז מגבילים הדבר, שהמספר הוא לא יותר ולא פחות. מאידך, אנו, עם ישראל, נמשלים לכוכבי השמיים, לחול הים, ולעפר הארץ, והנה הפסוקים: ַו ֵיּוֹצא א ֹתוֹ ַה ָחוּצה ַויּ ֹ ֶאמר ַה ֶבּט־נָא And He took him outside, and He said, "Please look heavenward ַה ָשּׁ ַמיְ ָמה ְוּספ ֹר ַה ָכּוֹכ ִבים ִא ַם־תּוּכל and count the stars, if you are able to count them." And He said to ִל ְספּ ֹר א ֹ ָתם ַויּ ֹ ֶאמר לוֹ כּ ֹה יִ ְהיֶה זַ ְר ֶעָך. ".him, "So will be your seed בראשית טו:ה Bereishit 15:5 ְו ַא ָתּה ַאָמ ְר ָתּ ֵה ֵיטב ֵא ִיטיב ִע ָמְּך And You said, “I will surely do good with you, and I will make your ְו ַשׂ ְמ ִתּי ֶאת־זַ ְר ֲעָך ְכּחוֹל ַהיָּם ֲא ֶשׁר seed [as numerous] as the sand of the sea, which cannot be ֹלא־יִ ָסּ ֵפר ֵמר ֹב. בראשית לב:יג ".counted because of multitude Bereishit 32:13 ְו ַשׂ ְמ ִתּי ֶאת־זַ ְר ֲעָך ַכּ ֲע ַפר ָה ֶאָרץ ֲא ֶשׁר ִא ַם־יוּכל ִאישׁ ִל ְמנוֹת And I will make your seed like the dust of the earth, so that if a man ֶאת־ ֲע ַפר ָה ֶאָר ץ ַגּם־זַ ְר ֲעָך יִ ָמּנֶה. .will be able to count the dust of the earth, so will your seed be counted בראשית יג:טז (Bereishit 13:16 (Judaica Press Translation

*An English language translation of key sources was added to ease the reading of the article and to enhance the understanding of the English language summary at the end of the article.

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 מצד אחד סופרים אותנו והמספר בא לציין כמה, לא יותר ולא פחות, ומצד שני משווים אותנו לכוכבי השמיים, לחול הים ולעפר הארץ שאי אפשר למנות או לספור אותם. ולכן צריך לשאול מה הסטטוס שלנו, האם אנו בני ספירה ואנו מספר כזה לא יותר ולא פחות; או שאנחנו מעבר לכל מספר כמו כוכבי השמיים, חול הים ועפר הארץ, זו היא שאלתינו הראשונה. שאלה נוספת, בפרשיות הראשונות של ספר במדבר, פרשת במדבר ונשא, התורה מתארת את ההליכה במדבר בצורה מאורגנת, מסודרת, כל איש תחת דגלו, והיכן של שבט נמצא, אהל מועד וכדומה. ופתאום, באמצע כל התיאור הפסטורלי הזה מחליטה התורה לעסוק בדיני סוטה ומיד אח"כ עוסקת התורה בדיני נזיר. ורש"י (ו:ב) מסביר למה נסמכה פרשת נזיר לפרשת סוטה: "לומר לך שכל הרואה סוטה בקלקולה יזיר עצמו מן היין." התורה מסבירה למה נסמכה פרשת נזיר לפרשת סוטה, שאלתינו היא למה בכלל התורה באמצע כל הציור הפסטורלי של האומה במדבר רצתה לעסוק בדיני סוטה ונזיר? הרי זה לא קשור לחלק הזה של ספר במדבר, וזה היה הרבה יותר מתאים אם התורה היתה מדברת על זה בחלק השני של הספר העוסק במחלוקת עם עדת קורח, בלעם, מי המריבה וכדומה. ולכן שאלתינו השניה היא, מה ראתה התורה באמצע התיאור הנפלא הזה לעסוק בדיני סוטה ונזיר? נעבור לשאלתינו השלישית, נאמר בשו"ע: ביום חמישים לספירת העומר הוא חג .On the 50th day of Sefirat HaOmer is the holiday of Shavuot שבועות, וסדר התפלה כמו ביום טוב The prayers are the same as the holiday of Pesach except that we של פסח, אלא שאומרים: את יום חג recite “this holiday of Shavuot the time of the receiving of the השבועות הזה זמן מתן תורתנו. ”.Torah שלחן ערוך, אורח חיים תצד:א Shulchan Aruch, Orach Chaim 494:1

ומקשה על זה המגן אברהם (שם), הרי איך אפשר לחגוג את יום מתן תורתינו ביום החמישים כאשר התורה ניתנה ביום החמישים ואחד. שהרי עם ישראל יצא ממצרים ביום חמישי, והתורה ניתנה בשבת, ולפי חשבון פשוט יוצא שהתורה ניתנה ביום החמישים ואחד. אם כך מדוע אנו חוגגים את חג השבועות ביום החמישים ולא ביום החמישים ואחד. ויש מפרשים שהסיבה היא לרמז יו"ט שני של גלויות. והתירוץ הזה מאוד מוזר, איך יכול להיות שהתורה ניתנה ביום החמישים ואחד כדי לעודד את הגלויות? הרי יו"ט שני של גלויות זה עונש, כך משמע ע"פ הרא"ש. לכן שאלתינו השלישית היא שאלת המגן אברהם, אם התורה ניתנה ביום החמישים ואחד מדוע אנו חוגגים את יום מתן תורתינו ביום החמישים? כדי לענות על שאלותינו נעמיק במשמעות המילה "מספר." בלשון הקודש למילה מספר יש כמה פירושים, פירוש אחד הוא גבול. מי שגר על הגבול הוא גר על "הספר," הוא יושב בספר, "יושבי הספר." ולכן פירוש אחד של המילה מספר הוא גבול. פירוש שני של המילה מספר זה להגדיל, ככל שהמספר הולך וגדל כך גם הדבר שנספר מתייקר ונהיה יותר גדול. ופירוש שלישי של המילה מספר זה דבר שקוּף שדרכו אפשר לראות רחוק שנאמר: ַויִּ ְראוּ ֵאת ֱא - ֵֹלקי יִ ְשׂ ָר ֵאל ְו ַת ַחת And they perceived the God of Israel, and beneath His feet was like ַרגְ ָליו ְכּ ַמ ֲע ֵשׂה ִל ְבנַת ַה ַסּ ִפּיר ְוּכ ֶע ֶצ ם the forming of a sapphire brick and like the appearance of the ַה ָשּׁ ַמיִם ָלט ֹ ַהר. .heavens for clarity שמות כד:י (Shemot 24:10 (Judaica Press Translation

כלומר, כשעמדנו ליד הר סיני ראו דבר שקוף שאיתו אפשר לראות רחוק, "לבנת הספיר" (והיה אסור להם לראות את זה), והשרש של המילה ספיר זה ס.פ.ר. אותו השרש של המילה מספר. נמצא ששלשת הפירושים של המילה מספר הם א) גבול, ב) דבר שהולך וגדל, ג) דבר שקוף שדרכו אפשר לראות רחוק. ואם כך פלאי פלאים משום שכל אחד מהפירושים של המילה מספר נמצא בעם ישראל. חול הים, תפקידו הוא, "גבול שמת בל יעברון" (תהלים קד:ט). כלומר, שתפקידו של חול הים הוא לעצור את המים כדי שהמים לא ישתפו את היבשה ולכן כשמשווים אותנו לחול הים אז זה פירוש הראשון של המילה

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 מספר, כלומר גבול. וכשמשווים אותנו לעפר הארץ אז זה הפירוש השני של המילה מספר, דבר שהולך וגדל משום שכל דבר שצומח גודל ומתגדל על ידי עפר הארץ. והפירוש השלישי של המילה מספר, דבר שקוף שדרכו אפשר לראות רחוק, זה כוכבי השמיים. כוכבי השמיים הם רחוקים מיאתנו, אבל אפשר לראות אותם למרחוק. ומענין שכוכבי השמיים אינם מאירים את הארץ, כי מה שמאיר את הארץ זה השמש והירח ולא הכוכבים. ואע"פ שאור הכוכבים נקרא אור, מכל מקום בתחלת החדש, כשהירח לא במלואו, אז חשוך משום שאור הכוכבים אינם מאירים את הארץ. ולכן הפירוש השלישי של המילה מספר, דבר שקוף שאיתו אפשר לראות רחוק, הוא כוכבי השמיים. לכן כאשר משווים אותנו לחול הים, לעפר הארץ ולכוכבי השמיים אז בעצם מקופל בזה שלשת הפירושים של המילה מספר. וא"כ נילך צעד נוסף, שהרי בהפטרה של פרשת במדבר נאמר (הושע ב:א) " ְו ָהיָה ִמ ְס ַפּר ְבּנֵי־יִ ְשׂ ָר ֵאל ְכּחוֹל ַהיָּם ֲא ֶשׁר ֹלא־יִ ַמּד ְוֹלא יִ ָסּ ֵפר." והרי יש כאן סתירה בתוך הפסוק משום שמצד אחד "והיה מספר בני ישראל," כלומר שאנו ממוספרים; אבל תוך כדי דיבור אנו נמשלים ל"חול הים אשר לא ימד ולא יספר." האם אנו כחול הים או האם אנו מסופרים? והתשובה היא מכיוון שאנו מסופרים אנחנו יכולים להיות כוכבי השמיים, כעפר הארץ וכחול הים "אשר לא ימד ולא יספר." וזה המפתח, משום שההגבלה היא זאת שמאפשרת לנו את היציאה מההגבלות. לכן נאמר בערב קבלת התורה (שמות יט:יב) " ְו ִהגְ ַבּ ְל ָתּ ֶא ָת־ה ָעם ָס ִביב ֵלאמ ֹר ִה ָשּׁ ְמרוּ ָל ֶכם ֲעלוֹת ָבּ ָהר וּנְג ֹ ַע ְבּ ָק ֵצ הוּ ָכּ ַל־הנּ ֹגֵ ַע ָבּ ָהר מוֹת ָיוּמת." ההזהרה הנוראית הזאת, שמזהרת כי מי שיגע בהר ימות היא משום שמי שיודע ליצור את ההגבלה יכול גם להרחיב אותה. זאת אומרת שכל ענינה של קבלת התורה הוא שכל אחד ידע את מקומו. הסיבה לכך היא בגלל שברגע שאדם יודע את מקומו הוא יכול לקבל את התורה, ואיתה הוא יכול לצאת מהגבולות שלו וזו היא המעלה של קבלת התורה. ולכן הדרך לקבלת התורה היא ע"י ספירה, משום שעם ספירת העומר אנו מגבילים את הדבר כמו מספר, לא יותר ולא פחות. וברגע שגמרנו לספור ארבעים ותשע ימים, לא יותר ולא פחות, רק אז אנו מקבלים את היכולת לצאת מהגבולות. ודבר נפלא, שאנחנו העם היחידי שמי שמנסה לתת לנו מספר לא מצליח, משום שאחרי שאנחנו נספרים אנו גודלים מעבר לכל מספר מוגבל. ולכן ההליכה לקבלת התורה מחייבת ספירה, והשיא הוא כאשר נאמר, "כל הנגע בהר מות יומת." והנה במוצאי יום הכיפורים, אחרי העבודה הקדושה של היום הקדוש, התקיעות בשופר, הריקודים, הרוח והשמחה שנתכפרנו על חטאינו, וכך גם השמחה כשיצא הכה"ג מבית קודשי הקודשים שמראו כזיו החיות, והשמחה של בית השואבה שאמרו על זה חז"ל (סוכה נא.) שמי שלא ראה את שמחת בית השואבה לא ראה שמחה מימיו, כל אלו כאין וכאפס לרוח והשמחה של מתן תורה. אבל בקבלת התורה אומרים לנו, לא לגעת ולא לרקוד, לא לקפוץ, כל אחד צריך לעמוד במקום שלו לא להתקרב אל ההר משום שהאיש שיתקרב סקול יסקל. וזה מאוד משונה, למה רצה כך הקב"ה שנתנהג במתן תורה? הסיבה היא, כדי ללמדינו שכשכל אחד יודע את מקומו אז אנחנו יכולים לקבל תורה משום שאחד מהדרכים שהתורה נקנית היא "המכיר את מקומו." כי כשאדם יודע את מקומו, את מעלותיו וגם את חסרונותיו, רק אז הוא יכול לצאת מהגבולות. ולכן אע"פ שקיבלנו את התורה ביום החמישים ואחד, משום שיצאנו ממצרים ביום חמישי וקיבלנו את התורה בשבת ובחשבון פשוט יוצא שקיבלנו את התורה ביום החמישים ואחד, אנו חוגגים את מתן תורתינו ביום החמישים. וההסבר נאמר במסכת פסחים: רב יוסף ביומא דעצרתא אמר: עבדי לי Rav Yosef said on Shavuot: Make for me a meal with a fine עגלא תלתא. אמר: אי לא האי יומא דקא ,cut of meat. He said, if not for what happened on this day גרים, כמה יוסף איכא בשוקא. ?how many other Yosefs are there in the marketplace פסחים סח: Pesachim 68b

כלומר שרב יוסף אומר למשפחתו בחג השבועות שיקנו עגל משום שצריך לחגוג, כי אילולי ליום הזה שהוא יום החמישים-אז לא הייתי אדם מיוחד.

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 ומקשה על זה הבאר היטב (תצד:א), הרי למה רב יוסף דווקא אומר שאילולי "האי יומא," למה שלא פשוט יאמר שבלי מתן תורה הוא לא היה מיוחד. ועוד, שהרי נאמר לנו (שבת פח.) שבזמן מתן תורה כפה ה' עלינו הר כגיגית, ואמר אם מקבלים תורתי מוטב, אם לאו אז מחזיר העולם לתהו ובהו ואם כך, אז בלי מתן תורה הרי העולם היה נחרב. ויותר מזה, הרי ידוע לנו שלרב יוסף היה ענווה כמו שנאמר (סוטה מט:), "משמת רבי בטלה ענוה ויראת חטא. אמר ליה רב יוסף לתנא לא תיתני ענוה דאיכא אנא." פירוש הדבר, שאחרי מותו של רבי רצו לומר שבטלה הענווה, אמר רב יוסף "האיכא אנא" (אני עדיין כאן) ואם רב יוסף היה כל כך עניו, אז למה הוא מתפאר כאן בעצמו ואומר שהוא כ"כ מיוחד. התשובה היא שרב יוסף רוצה לומר שאפילו האומות העולם היו יכולים לקבל התורה שהרי יש לאומות העולם הזיכרון פינומלי לעמיק ולזכור הכל, ויש להם היכולת לקבל תורה. אלא הבעיה היא לא יום קבלת התורה אלא היום שלפני קבלת התורה. משום שהיום שלפני קבלת התורה זה היום שבו יראתו קודמת לחכמתו אז חכמתו מתקיימת כמו שאמר רבי חנינא בן דוסא (אבות ג:ט). לכן אנחנו חוגגים את היום החמישים, ולא את יום החמישים ואחד, משום שאנו יודעים שהמפתח לתורה הוא לא ידיעת התורה, אלא יראת שמיים. ואותו רבי חנינא בן דוסא נמצא במסכת ברכות (לד:) כאשר רבי יוחנן בן זכאי מבקש ממנו שיבקש רחמים על בנו החולה: "אמר לו: חנינא בני, בקש עליו רחמים ויחיה. הניח ראשו בין ברכיו ובקש עליו רחמים - וחיה. אמר רבי יוחנן בן זכאי: אלמלי הטיח בן זכאי את ראשו בין ברכיו כל היום כולו - לא היו משגיחים עליו. אמרה לו אשתו: וכי חנינא גדול ממך? אמר לה: לאו, אלא הוא דומה כעבד לפני המלך, ואני דומה כשר לפני המלך." אומר רבי יוחנן בן זכאי שאילולי הוא היה מתפלל לא היו מקשיבים לו ואז שואלת אותו אשתו, האם חנינא בן דוסא גדול ממך? עונה רב יוחנן בן זכאי, לא אלא שהוא דומה כעבד לפני המלך ואני דומה כשר לפני המלך. ההסבר הוא ששר, המלך מזמין אותו לפגישות חשובות ומיוחדות, אבל העבד נכנס גם לחדר שינה כדי לנקות ולסדר. לשר אולי יש יותר כבוד, אבל העבד נכנס לכל מקום והעבד נמצא בקשר רצוף יותר עם המלך. והסיבה היא שרבי חנינא בן דוסא, שמושווה לעבד, יראתו קודמת לחכמתו. ובגלל זה אנו חוגגים את יום החמישים כחג מתן תורה, כי כאשר יראתינו קודמת לחכמתינו, חכמתינו מתקיימת. לכן, ברגע שנבין שהמפתח לתורה זה היראת שמיים אזי עלינו לשאול, איך אפשר לזכות היראה הזאת? התשובה היא, שכשהאדם יודע את מקומו, את גבולותיו, את מעלותיו ואת חסרונותיו רק אז הוא יכול להרחיב את הגבולות. רק אז הוא יכול לצאת מהם. ולכן מצד אחד סופרים אותנו, וגם מבקשים מאיתנו לספור, משום שענינה של הספירה היא ההגבלה, כי האדם הוא מוגבל; אבל אחרי שמבינים שאנו מוגבלים אז נוכל לשבור הגבולות ולהיות ככוכבי השמיים לרוב. את הענין הזה למדנו בראשונה במצרים שנאמר (שמות יב:כב) "ואתם אל תצאו איש מפתח ביתו עד ב ֹקר." ומדוע אנו צריכים להישאר בביתינו? הסיבה היא, כי לפני שנהיה להיות גוי קדוש צריך קודם שיהיה בית קדוש. והבית נהיה קדוש כשיודעים את הגבולות, מה מותר ומה לא, מה אפשר ומה אסור. וכשמבינים את זה אז לא רק שאנו פורצים את הגבולות אלא אם זה גם אפשר להבין למה אומות העולם קמים עלינו לכלותינו כל פעם מחדש. אצל אומות העולם אין המוסג של ההגבלה, יש רק את המוסג של רב. וכך אמר עשיו ליעקב (בראשית לג:ט) "יש לי רב." אבל באומות העולם כל מה שחשוב זה הריבוי, ההרבה, הרייטינג (ratings) רק המספרים קובעים אצל אומות העולם. בעוונותינו לפעמים אנו גם נדבקים בדבר הזה, שאנו מודדים הכל לפי הרייטינג, שכל מה שמענין אותנו זה הרבה ומי שאין הרבה אז הוא כלום. אבל ביהדות (דברים ז:ז) "ֹלא ֵמ ֻר ְבּ ֶכם ִמ ָכּ ָל־ה ַע ִמּים ָח ַשׁק ה' ָבּ ֶכם ַויִּ ְב ַחר ָבּ ֶכם ִכּ ַי־א ֶתּם ַה ְמ ַעט ִמ ָכּ ָל־ה ַע ִמּים." גם לא בהר גבוה ניתנה התורה, אלא דווקא בהר הכי נמוך משום שאנו המעט. ולמה לומר לנו שאנו מעט, כדי לעורר בנו את הידיעה הזאת שאנו מוגבלים כי כשאנו מודעים לזה שאנו מעט זה גורם לנו להתאחד. כשישראל ליד הר סיני אנו איש אחד עם לב אחד, וכשמצרים רודפים אחרינו נאמר (שמות יד:ד) "והנה מצרים נסע אחריהם," ומדוע נאמר נסע היה צריך להיכתב נסעו. אומר שמה רש"י, "בלב אחד כאיש אחד," כלומר שאצל אומות העולם כל מה ששווה זה האינטרס, וזה הלב. אצל אומות העולם, יש רק אחדות כשיש

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 אינטרס ולכן כשאין אינטרסים אז האחדות נופלת. לכן ממלכות שאתמול היו בעלות הברית יכולים להיות מחר אויבים, ולכן כשאומות העולם רואים אותנו כאחד זה מוציא אותם מדעתם. היום בשבוע שבו אנו מאוחדים זה השבת. הרי בסעודה שלישית, שכולנו עייפים ושבעים, ואעפ"כ אנו נוטלים ידיים כדי לאכול לחם, ואנו יושבים ליד השולחן והרב מדבר קצת למעט האנשים שבאו- זה האחדות. זה הסגולה של סעודה שלישית שמחברת אותנו ביחד ועל זה אומרים חז"ל (שבת קיח.) "כל המקיים שלש סעודות בשבת ניצול משלש פורעניות: מחבלו של משיח, ומדינה של גיהנם, וממלחמת גוג ומגוג." והסיבה לכך היא משום שהשבת מחברת שלשה דברים ביחד שנאמר, "אתה אחד ושמך אחד ומי כעמך ישראל גוי אחד בארץ." ולכן אחד מהסיבות שאדם זוכה לאריכות ימים זה שהוא לא מדלג על סעודה שלישית, והרבה יהודים זקנים יעידו על כך שהמצווה שבה זכו לאריכות ימים היא השבת ובמיוחד סעודה שלישית. ולכן אומר המהר"ל בנצח ישראל (פרק לח): בשלשה מקומות היו חולקים באי העולם על הקב"ה אחד בדור הפלגה, בימי יהושע ובמלחמת גוג ומגוג. ומסביר על זה המהר"ל "כי לכך היו חולקים על השם יתברך שהוא אחד, כי עתה נעשו האומות הרבה כאשר נפלגו בדור הפלגה, ולקח השם יתברך את אברהם, אשר בחר בו לפי שהוא אחד. ואז האומות, שהם רבים, כי אז נפלגו והיו רבים, ומכח רבוים - אשר הרבוי מתנגד לדבר שהוא אחד, היו חולקים על יחידו של עולם." לכן האומות העולם, שמהותם זה הריבוי, מתנגדים לבסיס הא -לוקי של אחד שהוא גם מהותו של ישראל. ולכן כשאומות העולם רואים אותנו, עם ישראל חוזרים לארצינו אחר אלפיים שנות גולה ומקיימים את דברי הנביאים, וכשהם רואים את האחדות שלנו זה גורם להם להילחם בנו. ערב מלחמת ששת הימים, האומה התאחדה כדי להראות לעולם שישראל על המפה, והאחדות הזאת הובילה את כל אויבינו לתקוף אותנו. הבעיה של האומות העולם זה שהם לא מבינים שככל שאנו מאוחדים יותר כך הם מפסידים יותר, משום כשאנחנו מאוחדים אין אף אחד יכול לגעת בנו. היכולת של הגוים לגעת בנו באה, "[כש]יש עם אחד מפוזר ומפורד," כי רק כשאנחנו מפוזרים ומפורדים הגוים יכולים לתקוף אותנו, אבל כשאנחנו אחד אין לאומות העולם יכולת לנגוע בנו, וזה קרה בהר סיני. בהר סיני האומה היתה איש אחד עם לב אחד, ופתאום באו אומות לבלעם ואמרו, "מבול בא לעולם," וענה להם בלעם, "לא, תורה נותן ה' לבניו. ה' עוז לעמו יתן." פתחו ואמרו אומות העולם "ה' יברך את עמו בשלום." (זבחים קטז.) העם שלנו ראוי לשלימות, ולכן זו היא הסיבה שכל לילה לפני ספירת העומר אנו אומרים "שבע שבתות תמימות תהיינה," והיה ראוי לומר שבועות אז למה אומרים שבתות? משום שכל ענינה של הספירה היא לאחד אותנו, לא למען הריבוי או ההרבה אלא האחד. יעקב אבינו אומר (בראשית לג:יא) "יש לי כל," לא משום שליעקב היה הכל, ההפך, בקושי היה לו, אלא שיעקב יתכוון שהיה לו את המוסג הזה של אחד. לכן גם כשליעקב אין כלום עדיין יש לו את הכל. ולכן אנו אומרים "שבע שבתות תמימות" משום שהאחדות הזאת נמצאת בשבת. זה מה שהתכוונה התורה, שכאשר כל העם במדבר בהרמוניה, סדר, אחדות, ופתאום אנו עוסקים בדיני סוטה ונזיר. משום שפתאום יש אדם שנהיה מחמיר והוא התחיל להתנתק מהחברה ומהעם; ומצד השני יש לנו בעיה של סוטה בקלקולה, ושיש אלו שיצאו מהכלל. אצל אומות העולם מי בכלל סופר אותם, הרי הם כלום, הם רק המעט. אצל אומות העולם, הם ישארו מאחור משום שהם רוצים ללכת קדימה. אבל ביהדות כל המחנה יעצור ולא יזוז עד שנאסוף אותם. כל העם יתאחד כדי להאסוף אותם, וזה לא משנה אם זה משום שהם סופר- קדושים (נזירות) או משום שזה טומאה (סוטה), כי העם יעצור כדי לתקן את המצב. אבל האומות אין אפילו את ההוא אמינא לדבר כזה, כי אצלם כל מה שמשנה זה הרוב. ביהדות זה בדיוק ההפך משום שמהותינו מבוסס אל האחד, כי מי שיודע לשים לב לדברים הקטנים יזכה גם לדברים הגדולים. עם גדול הוא עם שיודע לחבר את כל הדברים הקטנים כדי להתאחד ולהיות גוי גדול וקדוש. ולכן התורה רוצה שאנו בספירת העומר נזכור שאנו מוגבלים, וזה יגרום לענווה וליראת שמיים שתעורר אותנו גם להסתכל עם הדברים הקטנים. ואז אנו, המעט, נתאחד ואף אחד לא יוכל לקום עלינו. וזה היא מהות עם ישראל, וזו היא משמעות קבלת התורה.

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 ואם נראה את הדברים כך אז נזכה לאותו ברכה שנאמר (שבת קיח.-קיח:) "אמר רבי יוחנן משום רבי יוסי: כל המענג את השבת נותנין לו נחלה בלי מצרים, שנאמר אז תתענג על ה' והרכבתיך על במתי ארץ והאכלתיך נחלת יעקב אביך." ומי שיודע את הסוד של ההגבלה גם יודע לצאת מן ההגבלות, ולכן כשאנחנו נמצאים בזמנים קשים שמנסים לעשות אותנו עוד יותר קטנים אז דרך האחדות נוכל לפרוץ את כל ההגבלות ויתקיים ברכה זו של נחלה בלי מצרים "כיעקב שכתוב בו ופרצת ימה וקדמה וצפונה ונגבה" (שבת קיח:). Summary  Question 1: The Midrash notes ten times that the Jewish people were counted, and the number is always an exact, finite number. At the same time, the Jewish people are compared to the stars of the sky, the sand of the beach and the dust of the earth, all of which cannot be counted. Can the Jewish people be counted or not?  Question 2: In the middle of telling us how the Jewish people camped in the desert, the Torah tells us the law of the nazir (someone who takes a vow not to drink wine, cut his hair or come in contact with a corpse) and the law of the sotah (adulteress). Don’t these laws seem out of place?  Question 3: Shavuot is the day that we celebrate the receiving of the Torah. However, according to the assumption that the Jewish people left Egypt on a Thursday and received the Torah on Shabbat, the Torah was actually given on the 51st day after leaving Egypt. Why then do we celebrate receiving the Torah 50 days after the first day of Pesach?  To answer these questions, we must understand the word for counting, lesaper, is from the which has three other connotations: 1) a border or boundary, 2) to grow and ,ס.פ.ר. root multiply, 3) something that is more easily seen from a distance. The Jewish people are compared to three things that can’t be counted: 1) The sand on the beach, which is a boundary for the water; 2) the dust of the earth, which contributes to the growth of all vegetation; 3) The stars of the sky, which can only be seen from a distance.  One of the themes of receiving the Torah is boundaries. In order to be a nation that transcends all boundaries, we have to first know and observe certain boundaries. On the 50th day after leaving Egypt, the Jews were given certain boundaries at Har Sinai before receiving the Torah on the 51st. Shavuot is a day to commemorate the fact that we can live by those boundaries. Our receiving of the Torah doesn’t celebrate our intellectual ability to study the Torah but our moral commitment to observing it.  While the nations of the world focus on numbers, statistics and ratings, we concern ourselves with unity and the importance of the individual. The Torah interrupts the story of the encampment in the desert with the laws of the nazir and sotah to teach us that if someone leaves the camp, whether the person is overly-religious like the nazir or wayward like the sotah, we don’t leave that person behind. We require unity and therefore stop our travels to attempt to bring that person back.  We may represent a small, finite number, but through our unity, we can transcend numbers and be a nation that cannot be counted.

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 Dissuasion and Encouragement: Complementary Themes in

the Conversion Process Rabbi Michoel Zylberman Associate Bochen, RIETS Geirus Coordinator, RCA∙ Segan Menahel, Beth Din of America

The Gemara (Keritut 9a) derives the necessary components of the conversion process from our collective experience at Sinai. The requirements of brit milah (for males), immersion in a mikvah, and bringing a korban (when there is a Beit HaMikdash) mirror the steps that the Jewish people took prior to receiving the Torah.1 While the formal steps of the act of geirut emerge from the conversion that we underwent at Sinai, the prescribed attitude and orientation toward prospective converts finds precedent in the exchange between Naomi and Rut in Megillat Rut. Discouraging the Prospective Convert The Gemara (Yevamot 47a-b) records: תנו רבנן גר שבא להתגייר בזמן ,Our Rabbis taught: If a [prospective] convert comes to convert nowadays הזה אומרים לו מה ראית שבאת we say to him/her: “Why do you desire to convert? Do you not know that להתגייר אי אתה יודע שישראל Israel at the present time is persecuted and oppressed, despised, harassed

1 See Rambam (Issurei Biah 13:1-5). In a fascinating line, Meiri (Beit Habechirah, Yevamot 46a s.v. U’ma sheamru) implicitly wonders why every Jew is not required to undergo immersion, just as every male must receive a brit milah, as part of a personal acceptance of the Covenant. R. Hershel Schachter (Ginat Egoz 35:5) poses the following questions, based on a comment of R. Yisrael Yehoshua of Kutna, Yeshuot Yisrael (Choshen Mishpat 3), that relate to the relationship between the conversion process and ma’amad Har Sinai. First, the Gemara (Yevamot 46a) establishes that geirut must take place in the presence of a beit din. If conversion is modeled after Sinai, why is there a necessity for a beit din, as there was no beit din overseeing the giving of the Torah? Second, at Har Sinai we received the Torah in the presence of the Shechinah. Why do we not require the Shechinah to be present in order to perform a conversion? The answer is that at Har Sinai, precisely because of the presence of the Shechinah, there was no need for a beit din. However, for geirut throughout the generations, the beit din serves as the representative of the Shechinah in accepting new members of the Jewish people. See R. Schachter’s comments there for further development of this idea and some practical ramifications.

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 בזמן הזה דוויים דחופים and overcome by afflictions?” If he/she replies, “I know and yet am סחופים ומטורפין ויסורין באין unworthy,” we accept him/her immediately,2 and we inform him/her of עליהם. אם אומר יודע אני ואיני some of the minor commandments and some of the major commandments כדאי מקבלין אותו מיד. And we inform him/her of the punishment for the [transgression of … ומודיעין אותו מקצת מצות the] commandments. We say to him/her: “You should know that before קלות ומקצת מצות חמורות ... you had come, if you had eaten forbidden fats, you would not have been ומודיעין אותו ענשן של מצות, אומרים לו: הוי יודע, שעד שלא punishable with karet (Divine excision), if you had profaned the Shabbat באת למדה זו, אכלת חלב אי you would not have been punishable with stoning; but now were you to eat אתה ענוש כרת, חללת שבת אי forbidden fats, you would be punished with karet; were you to profane the אתה ענוש סקילה, ועכשיו, Shabbat you would be punished with stoning.” And just as we inform אכלת חלב ענוש כרת, חללת ,him/her of the punishment for [the transgression of] the commandments שבת ענוש סקילה. וכשם [so too do we inform him/her of the reward [granted for their fulfilment שמודיעין אותו ענשן של מצות, and we inform him/her of some of the minor commandments and … כך מודיעין אותו מתן שכרן ... some of the major commandments - what is the reason? In order that if ומודיעים אותו מקצת מצות he/she desires to withdraw let him/her do so, for R. Chelbo said: Converts קלות ומקצת מצות חמורות מאי are as hard for Israel [to endure] as a sore … “We should not persuade or טעמא דאי פריש נפרוש דאמר dissuade excessively.” R. Eleazar said: What is the Scriptural proof? It is רבי חלבו קשים גרים לישראל כספחת ... ואין מרבים עליו ואין written (Rut 1:18), And when [Naomi] saw that [Rut] was determined מדקדקים עליו. אמר רבי אלעזר to go with her, she left off speaking to her. She said “We are forbidden to מאי קראה דכתיב ותרא כי ,leave the boundaries on Shabbat,” Rut replied (Rut 1:16) “Where you go מתאמצת היא ללכת אתה I will go.” [Naomi said] “We are forbidden to have secluded meetings ותחדל לדבר אליה. אמרה לה ”.between man and woman.” [Rut replied] “Where you sleep, I will sleep אסיר לן תחום שבת באשר Rut 1:16) [Naomi said] “We have been commanded six hundred and) תלכי אלך. אסיר לן יחוד באשר thirteen commandments.” [Rut responded] Your people shall be my תליני אלין. מפקדינן שש מאות ”.people.” (Rut 1:16). [Naomi said] “We are forbidden from idolatry וי"ג מצות עמך עמי. אסיר לן Rut replied] “Your God is my God.” (Rut 1:16). [Naomi said] “'Four] עבודת כוכבים ואלהיך אלהי. modes of death were entrusted to beth din.” [Rut said] “Where you die, I ארבע מיתות נמסרו לב"ד will die.” (Rut 1:17) [Naomi said: “Two graveyards were placed at the באשר תמותי אמות. ב' קברים נמסרו לב"ד ושם אקבר. מיד disposal of the beth din.” [Rut said] “And there will I be buried.” (Rut ותרא כי מתאמצת היא וגו'. Immediately, “[Naomi] saw that [Rut] was determined to go with .(1:17 her.”

On the one hand, the Gemara requires that we initially attempt to dissuade a prospective convert from becoming a coreligionist. We must make the prospective convert fully aware of both the intense persecution that is the lot of the Jew as well as the significant obligations and responsibilities of a Torah-observant Jew. The Midrash (Rut Rabbah 2:16) appears to go even

2 Although the Gemara indicates that we would accept such a convert immediately, common practice is to require a course of study to ensure that the convert possesses the proper knowledge to conduct him or herself as an observant Jew. Minchat Elazar (4:63), in justifying the practice of teaching Torah to conversion candidates despite the Talmudic prohibition (Chagiga 13a and Sanhedrin 59a) of teaching Torah to a non-Jew, reasons that if a beit din were to convert someone without previously educating him in the proper observance of mitzvot (he specifically references proficiency in the siddur), the convert would, upon conversion, violate numerous prohibitions, and the beit din would have violated the prohibition of lifnei iver, misguiding the uninformed.

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 further than the Gemara in mandating three attempts at dissuading a prospective convert, based on the three times that Naomi pleaded with Rut “shovna,” return:3 שבנה בנותי לכנה ר' שמואל בר .The verse (Rut 1:12) states] “Return my daughters, go.” R] נחמני בשם ר' יודן בר' חנינא :Shmuel b. Nachmeni said in the name of R. Yudan b. R. Chanina בשלש מקומות כתיב כאן שבנה In three places it says “return” (1:7, 1:11 and 1:12) corresponding שבנה שבנה כנגד ג' פעמים to the three times we turn away the prospective convert. If he is שדוחין את הגר ואם הטריח יותר .willing to continue, we accept him מכאן מקבלין אותו.

There are multiple rationales for attempting to dismiss a prospective convert. The Gemara presents R. Chelbo’s statement that converts are as difficult for the Jewish people as a “sapachat,” a form of tzara’at. The rishonim disagree as to whether R. Chelbo highlights a deficiency in the collective body of geirim and the need to weed out those whose conversion would be detrimental to the Jewish people, or whether he emphasizes the exalted status of the ger that may reflect negatively on Jews from birth. Rashi (s.v. D’amar) suggests that according to R. Chelbo, converts tend to retain some practices of their upbringing and may negatively influence other Jews.4 Tosafot (Yevamot 47b and Kiddushin 70b-71a s.v. Kashim), however, present two distinct interpretations of R. Chelbo that stress the special status of a ger. First, acceptance of converts poses a particular challenge to other Jews since one who causes any anguish (ona’ah) to a ger violates multiple prohibitions.5 Alternatively, geirim tend to be especially knowledgeable and scrupulous about mitzvah performance, and this implicates those Jews from birth who are not as careful about their observance. Beit Yosef (Yoreh Deah 268 s.v. U’kesheba) quotes Semag (Lo Ta’aseh 116) as explaining that the attempts at dissuading the potential convert serve to prevent any subsequent claim on his part that had he known what he was getting himself into he would never have converted.6 Rambam (Issurei Biah 14:1) indicates that beyond (and prior to) the dissuasive conversation mandated by the Gemara, a beit din should independently investigate the motivation and sincerity of a prospective convert. כיצד מקבלין גירי הצדק כשיבוא אחד How do we accept righteous converts? When a non-Jew להתגייר מן העכו"ם ויבדקו אחריו ולא comes to convert, and we investigate him and do not find any

3 Although this formulation does not appear in Shulchan Aruch or the classic authorities, Rokeach (110) does rule that we should not accept converts until we have discouraged them three times. For further analysis of this matter see R. Yona Reiss, B’inyan Kabalat Geirim, in Zeved Tov (pp. 459-460). 4 See Rambam (Issurei Biah 13:18), who appears to understand this line in a similar vein. Meiri (Yevamot 109b s.v. L’olam) writes that R. Chelbo’s concern is that one who converts for ulterior motives may tend, once the original impetus is gone, to become less careful in his observance and serve as a negative influence on other Jews. While Rashi and Rambam’s concern may arguably extend even to sincere converts, Meiri’s presentation is clearly limited to those that convert for ulterior motives. Bach (Yoreh Deah 268:4), however, assumes this understanding in Rashi and Rambam as well. See also Rashi (Niddah 13b s.v. K’sapachat) who quotes and rejects an interpretation that converts may not be sufficiently knowledgeable in their mitzvah observance and may thus create an unfair burden for the rest of the Jewish people, as the notion of arvut creates collective responsibility for the deviant actions of all members of the Jewish people. Rashi ultimately rejects this interpretation not because of the premise, but because he believes that geirim are not included in arvut. See also the citation of this position in Tosafot (Yevamot 47b and Kiddushin 70b s.v. Kashim). 5 See Bava Metzia 59b. 6 See R. Moshe Klein, Mishnat HaGer (Part II Chapter 6 p. 264) for an analysis of Semag’s intention.

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 ימצאו עילה, אומרים לו מה ראית שבאת ulterior motives, 7 we say to him “Why do you want to להתגייר וכו'. ” … ?convert

The general approach of contemporary poskim, reflected most famously in Achiezer (3:26-28), is to convert individuals whose initial motivation may have been for ulterior motives when the beit din can ultimately discern sincerity and commitment independent of the initial motivation. This is consistent, on some level, with the approach of Tosafot (Yevamot 24b s.v. Lo and 109b s.v. Ra’ah) to the actions of Hillel Hazakein. The Gemara (Shabbat 31a) records that Hillel Hazkein was approached by a prospective convert who insisted on converting with the precondition that he become a kohen gadol, a clear impossibility, and by a prospective convert who insisted on learning the entire Torah while standing on one foot. Despite the apparent lack of sincerity on the part of these conversion candidates, Hillel proceeded to convert them. Tosafot explain that Hillel was confident that ultimately these individuals would possess the requisite sincerity.

Encouraging the Prospective Convert Notwithstanding all of the above, the Gemara equally cautions against being overly dismissive or discouraging of the interested convert; ein marbin alav—we should not scare the sincere convert away. The very next line in Rut Rabbah reflects this balance. אמר ר' יצחק בחוץ לא ילין גר (איוב R. Yitzchak said: A stranger shall not sleep outside (Iyov לא:לב) לעולם יהא אדם דוחה בשמאל a person should always push away with his left hand—8(31:32 ומקרב בימין. .and bring close with his right hand

Although Naomi repeatedly attempted to discourage Rut from converting, she embraced Rut’s decision once she realized the depth of Rut’s commitment. The Gemara in Sanhedrin (99b) records that the Avot were punished for not allowing Timna to convert despite her sincere intentions.9 Timna came from royal stock but wanted to embrace the faith of Avraham, Yitzchak, and Yaakov. However, the Avot pushed her away, and Timna subsequently became a concubine of Elifaz the son of Esav and gave birth to Amalek (Bereishit 36:12), which Chazal view as a punishment for not facilitating the conversion of a sincere potential convert. Bach (Yoreh Deah 268:5) views the detailed instructions of the above quoted Gemara in Yevamot as striking the appropriate balance between discouraging the insincere convert and encouraging the sincere one. The Gemara requires that we initially apprise the interested party about a sample of complex mitzvot (chamurot) as well as a sample of simple mitzvot (kalot). We hope that upon hearing about the complexity of Jewish observance, evidenced by the selection of mitzvot chamurot, and the punishment for noncompliance, the insincere convert will abandon his quest. At the same time, we

7 See also Meiri (Yevamot 47a s.v. Kevar). Shu”t Beit Yitzchak (Yoreh Deah 2:100:4) notes that Rambam’s language implies that a beit din should not rely solely on the representation of the prospective convert about his motivation but should reach its own independent conclusion. 8 The commentaries on the Medrash note that the homiletic interpretation of the passuk in Iyov is that one should not totally push away a prospective convert, forcing him out onto the street. 9 Tosafot (Yevamot 109b s.v. Ra’ah) note that the Gemara’s negative comment about those who accept geirim applies only to those who convert them immediately upon request or despite clear external motivation.

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 inform the prospective convert of some mitzvot kalot and of the reward for proper observance. This is due to the opposite concern: if the prospective convert is sincerely motivated and we fail to inform him that there are also easier elements of observance and immense reward for proper observance, we will unjustifiably discourage him from what would be an appropriate conversion. We also inform him of the ultimate reward in Olam Haba in order to prevent him from becoming distressed by the theological dilemma of tzadik v’ra lo—the suffering of the righteous in this world.10 Shu”t R’ Eliyahu Gutmacher (Yoreh Deah 87) suggests that if a beit din has doubts about the sincerity of a potential convert but has no credible evidence of lack of sincerity, the orientation of the beit din should be to accept rather than reject the convert. In his calculation, the consequences of rejecting a genuinely sincere convert, as the Avot did with Timna, are more severe than of accepting a candidate who appears sincere to the beit din but may be masking ulterior motivations. He argues that the Avot presumably had at least speculative grounds for rejecting Timna but were nonetheless punished for doing so. If, however, a beit din were to accept a convert who, unbeknown to them, had ulterior motivations that he deliberately withheld from the beit din, the conversion would still be valid post facto (Yevamot 24b)11 (assuming that the ger sincerely accepted the yoke of observance) and the beit din would not be liable for any wrongdoing.12 According to some authorities, facilitating the conversion of a sincere, committed convert may be included either in the imperative of ahavat hager, loving the convert,13 or subsumed more generally under the mitzvah of ahavat Hashem. The Gemara (Shabbat 137b) rules that one who circumcises a convert recites a berachah that includes the phrase “asher kidishanu b’mitzvotav v’tzivanu lamul et hageirim etc.” Tosafot Harosh implicitly asks14 what mitzvah is there to

10 See, however, Meiri (Yevamot 47a s.v. Kevar) who writes that the reason for informing the prospective convert about mitzvot kalot is that idolatrous religions do not generally have precepts that govern the minutia of daily life. Upon discovering that Judaism involves such details, the prospective convert may choose to reconsider. Meiri understands that our representation about the ultimate reward in Olam Haba is similarly intended to dissuade the convert. The emphasis is supposed to be that only the truly righteous will merit such reward. See also Iyun Yaakov on the Ein Yaakov, quoted in the hagahot v’hearot on the Machon Yerushalayim Tur (268:20), who cites a Tanchuma on Parshat Re’eh that presents Dovid HaMelech as expressing to Hakadosh Baruch Hu that he is more worried about proper performance of mitzvot kalot than of mitzvot chamurot, given the dictum (Avot 2:1) hevei zahir b’mitzvah kalah k’vachamurah—be as careful with an easy mitvzah as with a difficult mitzvah. The hope is that information about easy mitzvot may also serve to discourage a potential convert. 11 The conclusion of the Gemara there is that even though we should not convert individuals who convert for ulterior motives, their conversions are valid post facto (so long as the requisite commitment to beliefs and practices was in place). 12 For further analysis of this position see Mishnat Hager (Part II Chapter 3). One could, however, argue, based on the presentation of R. Schachter cited in footnote 1 above, that under certain circumstances, the deliberate withholding of critical information from a beit din when that information may have changed the beit din’s ultimate decision to convert a person could call into question the validity of the conversion. See a teshuvah of R. Asher Weiss on this topic in Kovetz Darchei Hora’ah 12 (Yerushalayim, Sivan 5770 pp. 70-72) that recommended redoing the conversion in the particular case that he was asked about. And you shall love the convert for you were—ואהבתם את הגר כי גרים הייתם בארץ מצרים 13See Devarim 10:19 strangers in the land of Egypt. The more conventional understanding of this passuk assumes that it only applies subsequent to a conversion. Mishnat Hager (Part II Chapter 11 footnote 70) quotes acharonim that note that this is the simple understanding of the Rambam (Hilchot Deiot 6:4). 14 Shu”t D’var Avraham (2:25:1) was asked how we recite a berachah on the milah of a convert if there is no obligation to circumcise converts. He responds that while there is no obligation to seek out converts to circumcise

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 כי נצטוינו לאהוב את circumcise a convert that would justify the text of this berachah.15 He answers For we are commanded to love converts and it is impossible“ .הגרים ואי אפשר להיות גר בלא מילה to be a [male] convert without milah.” This response implies that the act of accepting geirim is included in the mitzvah of ahavat hager.16 R. Yehuda Gershuni (Kol Tzofayich pp. 503-505, cited in R. Gedalia Dov Schwartz, Loving the Convert: Converts to Judaism and our Relationship with Them, Chicago 2010) quotes the Tashbeitz in Zohar HaRakia (28), who asks why R. Shlomo ibn Gevirol did not count the mitzvah of accepting geirim in his list of mitzvot. R. Gershuni and R. Yerucham Fishel Perlow (commentary to Sefer Hamitzvot of Rabbeinu Saadia Gaon end of Aseh 19) suggest that this is included in the mitzvah of ahavat Hashem. This is evidenced in Sifrei (Va’etchanan Piska 32): ואהבת את ה' אלהיך, אהבהו על הבריות You shall love God your Lord, project love of Him onto other כאברהם אביך כענין שנאמר (בראשית people as your father Avraham [did], as it states (Bereishit יב:ה) ואת הנפש אשר עשו בחרן, והלא And the souls that they made in Charan.” If the whole“ (12:5 אם מתכנסים כל באי העולם לבראות ,world attempted to create one small mosquito and give it life יתוש אחד ולהכניס בו נשמה אינם ”they would not be able. [How then did Avraham “make יכולים אלא מלמד שהיה אברהם אבינו people?] Rather, this teaches that Avraham Avinu converted מגיירם ומכניסם תחת כנפי השכינה. them and took them under the wings of the Shechinah.

The Rambam quotes this Sifrei in his Sefer Hamitzvot (Aseh 3) and explains that just as Avraham Avinu, out of his love of Hashem, inspired others to join his faith. so too should we love Hashem in such a way that inspires others to take an interest in our faith. 17

Unique Circumstances While a beit din must strike an appropriate balance between discouraging and encouraging a prospective convert, there are situations in which the general orientation to push away may be minimized or dispensed with entirely. In 1864, as the American Civil War was raging, Rabbi

(mitzvah chiyuvit), if a situation presents itself in which a sincere convert is in need of a milah one fulfills a mitzvah in performing the conversion (mitzvah kiyumit). By way of analogy, while there is no mitzvah to seek out animals to slaughter, if one does slaughter an animal in order to eat its meat, he fulfills the mitzvah of shechitah. 15 The text in our Gemara indicates that there are two separate berachot recited upon the milah of a ger: the generic “al hamilah” as well as the unique “lamul et hagerim etc.”. Rambam (Milah 3:4) only records the second berachah. Kesef Mishneh notes that Rambam follows the text of the Gemara as recorded in Rif and explains that according to Rambam this berachah is not a birchat hamitzvah, as the ger is not yet Jewish until he completes his immersion in a mikvah, but rather a birchat hashevach, a berachah extolling the uniqueness of the mitzvah of brit milah in general and the status of dam brit, the blood of the brit. This approach is in distinction to that of the Rosh, who clearly views this berachah as a birchat hamitzvah. 16 This is the position of R”i AlBartziloni cited in the commentary of R. Yerucham Fishel Perlow on the Sefer Hamitzvot of Rabbeinu Saadia Gaon (end of Aseh 19). 17 It is worth noting an interesting comment of Ibn Ezra (Devarim 31:12). Included in the Torah’s list of attendees at the Hakhel gathering is hager asher b’kirbecha—the stranger in your midst. Ibn Ezra writes, “ulay yityahad”— perhaps he will become Jewish. Ibn Ezra clearly understood that the ger referenced here is not a ger zedek, an actual convert, but rather a ger toshav, a non-Jewish resident of the land of Israel, and that there is a communal interest in having such a person convert. See Pardes Yosef HaChadash on this passuk for further source material about this matter. See also the statement of R. Eliezer in the Gemara (Pesachim 87b).

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 Bernard Illowy (1814-1875), a student of the Chasam Sofer who served as the rabbi of New Orleans, Louisiana, issued an edict prohibiting local mohalim from circumcising children born to a union of a Jewish father and a non-Jewish mother. He reasoned that these conversions were not being performed for the sake of geirut, as the mothers had no intention of converting themselves or even raising the children as Jews (and neither did the nonobservant Jewish fathers), and any berachah recited on such a milah would be a berachah levatalah—a blessing recited in vain.18 Performing a milah on these children would give the incorrect impression that these children were halachically Jewish. In response to R. Illowy’s proclamation, two of the local mohalim pledged to follow his directive; a third mohel refused and R. Illowy publiclly denounced him. 19 R. Illowy’s actions, which he wrote had the endorsement of R. Samson Rafael Hirsch of Frankfurt, spawned a debate in the Jewish newspapers of the time, both in the United States and in Germany, as to whether his halachic position and banning of the noncompliant mohel were justified, and as to whether a subsequent milah performed by the noncompliant mohel would be valid post facto. The treatment in the Der Israelit, the weekly organ of Agudath Israel in Germany, led to an exchange of letters between two German halachic authorities of the time, R. Zvi Hirsch Kalischer and R. Ezriel Hildesheimer. As part of their discussion, R. Kalischer, in disagreeing with R. Illowy, cites the pasuk in Ezra (9:2) that refers to zera kodesh, “holy seed.” R. Kalischer claims that zera kodesh is a reference to the progeny of the unions between Jewish men and non-Jewish women that were rampant in the time of Ezra and Nechemia. These children, while not halachically Jewish, have some higher status than full non-Jews and therefore, argues R. Kalischer, it is appropriate to do what we can to provide them, when possible, with a proper conversion. R. Hildesheimer argues that zera kodesh refers not to the progeny of these unions but to the Jewish seed itself of the husbands.20 Thus there is no evidence to the notion of treating these children differently than any other non-Jew.21 What emerges from R. Kalischer’s argument is the possibility of a different orientation toward conversion candidates with Jewish blood or identity who are not halachically Jewish. He suggests that the general orientation to push off conversion candidates may not apply to the same extent to an individual who has a Jewish father. There may be grounds to distinguish between the formal pushing away reflected in the Gemara’s specific directives, that should still be followed, and the less rigorous defined process of investigation of motives. Contemporary

18 Regarding performing milah on non-Jews generally see Rema (Yoreh Deah 263:5), Taz (263:3), and Shach (263:8). 19 These accounts are included in a collection of R. Illowy’s writings published by his son and entitled Sefer Milchamot Elokim: The Controversial Letters and the Casuistic Decisions of Rabbi Bernard Illowy PhD (Berlin 1914), pp. 188-202. That volume reprinted some articles written by R. Illowy and others that appeared in the Jewish Messenger of New York and the German Der Israelit. See the introduction for biographical information about R. Illowy, some of which is reproduced at http://www.jewish-history.com/Illoway/biography.html. R. Illowy was also responsible for bringing to the attention of the halachic world the question of the kashrut of the Muscovy Duck. 20 R. Reiss (ibid. p. 465) observes that the commentary of Metzudat David on the passuk in Ezra supports R. Hildesheimer’s interpretation. See further evidence of this in R. Mordechai Alter, Kager Kaezrach (Yerushalayim 2013), pp. 391-397. 21 Shu”t R. Ezriel 229-232, especially 229:19 and 230:18.

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 batei din tend to be sympathetic to this approach, at least in certain circumstances in which a halachically non-Jewish individual is raised with a Jewish identity .22 This is presumably the case to an even larger degree regarding an individual who was raised as Jewish and is observant of halacha only to find out at some later point that he or she is not halachically Jewish. The primary reasons for pushing away geirim—the concerns for ulterior motives or for not understanding the gravity of accountability involved—would not apply in such a situation. In a brief previously unpublished letter reprinted in the journal Moriah (Tamuz 5765 p. 57 and recently republished in Iggerot Moshe Vol. 9 Even Haezer 14), R. Moshe Feinstein responded to an inquiry from Brazil regarding the daughter of a non-Jewish woman (and a Jewish father) who was raised Jewish, attended Jewish schools, and was observant of halacha, and only discovered that she was not halachically Jewish upon becoming engaged to marry a Jew. The question posed was whether the beit din should be wary of converting such a person. R. Moshe answered that the beit din should not hesitate to convert her. Even though one might have argued that such a conversion should be deemed a conversion for ulterior motives (i.e. to be able to marry the man that she was engaged to), that is not the case, as the whole reason that she was interested in marrying a Jewish man was because of her Jewish upbringing. R. Moshe suggests that this was precisely the criticism of the Avot’s handling of Timna. They viewed Timna’s interest in conversion as being motivated by her interest in marrying a member of the families of the Avot, and they therefore rejected her. While it was true that she was interested in marrying into the family, her primary motivation was altruistic, and her interest in marrying into the family was only because those were the people who shared her belief system. The Medrash Tanchuma (Lech Lecha 6) relates: אמר ליה ר"ש בן לקיש חביב הגר לפני R. Shimon b. Lakish said: The convert is more precious to הקב"ה מן אותן אוכלוסין שעמדו על ?Hashem than the people who stood at Har Sinai. Why הר סיני, למה שכל אותן אוכלוסין ,Because if those multitudes had not seen the sounds, the torches אלולי שראו הקולות והלפידים וברקים ,the lightning, the trembling mountains and the shofar blasts וההרים רועשים וקול שופרות לא they would not have accepted the yoke of heaven. This קבלו עליהם מלכות שמים, וזה לא [convert] did not see any of those [signs] and he came to ראה אחד מכולם ובא ומשלים עצמו להקב"ה וקבל עליו עול מלכות שמים complete himself before Hashem and accepted upon himself the יש חביב מזה. ?yoke of heaven. Is there someone more precious than that

Notwithstanding the initial attempts that we must make to discourage a prospective convert, Chazal laud the sacrifices and commitment demonstrated by the sincere convert. The personal kabbalat HaTorah of the ger tzedek outshines the collective kabbalat HaTorah of maamad Har Sinai. May our batei din continue to enjoy siyata dishmaya in properly facilitating the conversion process of geirei tzedek.

22 See R. Asher Weiss (ibid. pp. 82-83), who recommends minimizing the pushing away of intermarried spouses that express an interest in conversion, assuming that the eventual convert and spouse will embrace an observant lifestyle. See R. Reiss (ibid. pp. 464-5) for further source material about this matter.

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 Shavuot Lessons for Families From the Legacy Heritage YUTeach Fellowship, a project of Yeshiva University's Institute for University-School Partnership

The Ten Commandments: I am Your God Rabbi Ariel Cohen Teacher, Manhattan Day School, New York One of the most significant and moving moments over Shavuot is the reading of the Aseret Hadibrot, the Ten Commandments. We are re-experiencing one of the biggest moments in Jewish history, namely the giving of the Torah. When we imagine the scene at Har Sinai, we are struck with awe and reverence. When we incorporate Chazal’s description of the scene we are left speechless and bewildered. The main event at Matan Torah seems to be the giving of the Aseret Hadibrot, and there is something unique about the first two dibrot. Chazal, Makkot 24a, teach us that the first two dibrot were told to us directly by Hashem. The first and second commandments are the foundation for our belief system and are worth analyzing. אנכי ה' אלקיך אשר הוצאתיך מארץ מצרים I am the Lord Your G-d who took you out of Egypt from מבית עבדים. לא יהיה לך אלהים אחרים על פני. .a house of slaves. There shall be no other gods before Me שמות כ:ב-ג Shemot 20:2-3

Discussion Questions: Why begin with these commandments? Is Hashem trying to simply set a serious tone? What is the first commandment commanding us to do? Believe? Can we really be commanded to “believe” in something? Why does Hashem stress that He took us out of Mitzrayim and not that He created the world? Surely, on a scale of G-d's accomplishments, stage-managing the Exodus doesn't even approach His role as designer and creator of the universe! Use the following two comments of Ramban to help answer these questions: וזו המצוה תקרא בדברי רבותינו And this commandment is called in the words of our Rabbis (ברכות יג:) קבלת מלכות שמים, כי acceptance of the kingdom of heaven, because these mitzvot המצות האלה אשר הזכרתי הם במלך that I mentioned are (between) a king and his nation. And this כנגד העם. וכך אמרו במכילתא (בפסוק is what it says in the Mechilta: “There shall be no other gods הבא) לא יהיה לך אלהים אחרים על פני before me, why is it stated if it already stated I am the Lord למה נאמר, לפי שהוא אומר אנכי ה' your G-d? A parable is said about a new king who entered his אלהיך, משל למלך שנכנס למדינה, country. His servants told him to institute some decrees. He אמרו לו עבדיו גזור עלינו גזירות, אמר להם לאו, כשתקבלו מלכותי אגזור said, no, only after you accept me as king will I institute עליכם גזירות, שאם מלכותי אינכם decrees, because if you do not accept me as king, why would

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 מקבלים גזירותי האיך אתם מקיימין. you keep my decrees? So too Hashem told the Jews, I am the כך אמר המקום לישראל אנכי ה' אלהיך Lord your G-d and you shall not serve the gods of others, Am I לא יהיה לך, אני הוא שקבלתם מלכותי the one that you accepted as your king in Egypt? The Jews עליכם במצרים, אמרו לו הן, replied, yes. [Hashem said] When you accepted my kingship כשקבלתם מלכותי קבלו גזרותי, כלומר you accepted my decrees as well, in other words, just as you אחר שאתם מקבלים עליכם ומודים accepted and recognize that I am the Lord and I am your G-d שאני ה' ואני אלהיכם מארץ מצרים קבלו כל מצותי. .from the land of Egypt, accept all of my commandments רמב"ן שמות כ:ב Ramban, Shemot 20:2

ואמר אשר הוצאתיך מארץ מצרים, And it states “that I took you out of the land of Egypt” because כי הוצאתם משם תורה על המציאות taking them (out of Egypt) teaches the existence (of G-d) and the ועל החפץ, כי בידיעה ובהשגחה desire (of G-d to take them out), because we left there with ממנו יצאנו משם, וגם תורה על G-d’s) knowledge and intervention. Additionally, it teaches the) החדוש, כי עם קדמות העולם לא ability of G-d to orchestrate) change, because with the original) ישתנה דבר מטבעו, ותורה על state of the world, nothing changes from its nature. Additionally, היכולת, והיכולת תורה על הייחוד, כמו שאמר (לעיל ט יד) בעבור תדע it teaches about Hashem’s ability and His ability teaches His כי אין כמוני בכל הארץ. uniqueness (oneness) as the verse states “so that you will know רמב"ן שמות כ:ב ”.that there is no one like me in all of the land Ramban, Shemot 20:2

A Stranger Among Us: Understanding the Torah's Perspective on Converts Rabbi Gershon Eisenberger (YC ’03, RIETS ’09, Azrielli ‘09) Ms. Danielle Grajower (SCW '07) Teachers, Hillel Day School of Boca Raton, Florida

On Shavuot, we read Megillat Rut, which tells the story of a princess from Moav who converted to Judaism and eventually married a judge of Israel, Boaz. Question: Why do we read Megillat Rut on Shavuot? R. David Abudraham explains that Shavuot commemorates our acceptance of the Torah. It is when we converted as a nation. Similarly, we read the story of Rut and her conversion to Judaism. The Torah teaches us that there is a special commandment to love a ger (convert). The Gemara, Bava Metzia 59b, points out that this mitzvah appears no less than 36 times throughout the Torah, making it the most repeated mitzvah in the Torah. In Parashat Kedoshim, we are taught the following about how we are to treat converts: ְו ִכי -יָגוּר ִא ְתָּך ֵגּר ְבּ ְאַר ְצ ֶכם ֹלא When a stranger (convert) dwells among you in your land, do not תוֹנוּ א ֹתוֹ. ְכּ ֶאזְ ָרח ִמ ֶכּם יִ ְהיֶה ָל ֶכם taunt him. The stranger (convert) who dwells with you should be ַה ֵגּר ַה ָגּר ִא ְתּ ֶכם ְו ַאָה ְב ָתּ לוֹ ָכּמוָֹך like a native among you, and you shall love him like yourself, for you ִכּי -גֵ ִרים ֱהיִ ֶיתם ְבּ ֶא ֶרץ ִמ ְצ ָריִם ֲאנִי .were strangers in the land of Egypt—I am Hashem your God ה' ֱא ֵֹלק ֶיכם: Vayikra 19:33-34 ויקרא יט:לג-לד

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774

Questions: ?means taunt. What are some examples of ways one might taunt a convert תונו The word Why do you think someone would taunt a convert? Rashi helps us answer these questions: לא תונו- אונאת דברים. לא תאמר לו Do not taunt—(This refers to) verbal harassment. Do not say אמש היית עובד עבודה זרה ועכשיו אתה to him, “in the past you worshiped idols and now you come to בא ללמוד תורה שנתנה מפי הגבורה: ”?learn Torah that was given from the mouth of the Almighty

Questions: Why does the Torah suddenly mention that the Jewish people were like strangers in Egypt? What does that have to do with taunting a convert? Rashi explains: כי גרים הייתם-מום An imperfection that exists in you, don't say to your friend. [Don’t taunt שבך אל תאמר another with a flaw you share in common. “People in glass houses shouldn’t לחברך: [”.throw stones

Rav Shimshon Rafael Hirsch teaches an additional insight: that you must show a stranger kindness in both your feelings and your actions. Questions: How can you have positive feelings without positive actions? How can you be kind in your actions but not in your feelings? Give an example from your life where you can see kindness in both actions and feelings. Conclusion Ibn Ezra teaches us why we must be extra sensitive toward the convert: ...כך אזהירך על הגר שכחך גדול similarly, I (Hashem) warn you about the stranger—as your... מכחו, או בעבור שאין לו כח, שהוא .strength is greater than his, or since he has no strength at all בארצך ברשותך .He is able to live in your land only with your permission

Questions: What characteristics does Ibn Ezra attribute to a “ger”? Based on these defining characteristics, who are other people in your life today who can be considered “gerim”? As we saw from R. Abudraham, Shavuot commemorates our connection to converts. Let us use this opportunity to understand why the Torah strongly emphasizes caring for converts and open our hearts to all those around us who may be in need of extra care and concern. As vulnerable as others may be, we must also remember how powerful we are, and how our words, our actions and our feelings can change the lives of those around us.

35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 Har Sinai: A Study in Humility Ms. Sarah Hochman Teacher, BiCultural Day School, Connecticut Introduction: Humility is among the greatest of virtues, as its opposite, pride, is among the greatest of vices. Avraham says in Bereishit 18:27 “Behold now, I have taken upon me to speak to Hashem, who am I but dust and ashes.” The king, in Devarim 17:20, is told to review the Torah regularly so that “his heart be not lifted above his brethren.” King David and Moshe both display examples of being humble before Hashem. Moshe describes himself as nothing (Shemot 16:8), and King David describes himself as a worm (Tehillim 22:7). The character traits of a religious person addressing Hashem must give us pause to contemplate what humility truly is. The humble person is one who believes every gift they have comes from Hashem; short of that a person is not humble. R. Sol Roth notes that according to the Rambam, a full characterization of the humble person must take into account man’s relation to Hashem. We find many examples of true humility in the texts and personalities of Judaism—Moshe, Hillel, and Rabbi Yehuda HaNasi. It is said when Rabbi Yehuda died so did true humility. (Sotah 49a) We will discuss what humility really means when we see it in the Tanach and when we see it in our daily lives. Activities: Younger children may have learned the song about why Har Sinai was chosen above all other mountains. Have them sing it, or go over the words below and discuss which mountains are humble and which are not. This is the springboard into the humility and Shavuot discussion. I am a mountain so very high, I can reach right up to the sky. The Torah should be given on me, because I am as tall as can be you see. Oh no, I am a mountain so very wide, I can reach from side to side. The Torah should be given on me, because I am as wide as can be you see. But little Har Sinai just stood there and sighed, I know I’m not tall and I’m not wide. The Torah won’t be given on me, because I am as small as can be you see. But of all of the mountains, Hashem chose Sinai, because he did not hold himself high. He had such simple and humble ways. Questions: What do we learn from the song? What does humble mean?

People in the Tanach and Talmud are also shown to be humble. King Shaul appeared to be humble, at least in the beginning of his reign. We can learn from his act of apparent humility (Shmuel I ch. 10). When Shaul is appointed king it is in front of all of B’nei Yisrael. Shmuel uses a lottery to show

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 the nation that Hashem has chosen Shaul. When Shaul’s name is picked he is nowhere to be found. Eventually he is found hiding in the luggage. Questions: Why do you think Shaul is hiding? Is this an act of being humble? Explain.

We learn that a conscious attempt to be humble is not humility at all but a self-aggrandizing attempt to lift oneself up. [For children: We know that if we purposely try to make ourselves humble this is just trying to make ourselves more important.] Questions: How can we be humble if not on purpose? Can you give an example of the last time you were humble?

Use the scenarios below and discuss if the people in the situations are humble or not and why. There are no correct answers, this is meant to spur discussion.  Yehuda gets an A on his test. He does not tell anyone about his grade and when asked what he got, he answers that that is between him and the teacher. Most students assume he got a bad grade but he sticks to it and does not share his grade. Is he humble?  Molly is on the playground doing cartwheels. Her friends tell her how amazing she is. She replies that she takes gymnastic once a week. Is this a humble answer? Why or why not?  Moshe, at the burning bush, says, “Who am I that You (Hashem) are speaking to me.” Is that humility or fear? Moshe, at the burning bush, reminds Hashem that he has a speech impediment. Is this humility or just stating the facts?  Yosef comes into class talking about how much fun he had working in a soup kitchen. He is very proud of the mitzvah he performed. Is he humble? Closing Questions: Why is it important to know that Har Sinai was humble? What does this teach us about how we should act? Explain. Did Har Sinai demonstrate humility for the sake of bringing itself higher or was it true humility? How do you know? How is being humble the opposite of pride?

Bibliography:  My Jewish Learning, “Humility in Judaism,” Rabbi Louis Jacob.  “Towards a Definition of Humility,” Rabbi Sol Roth. Tradition, volume 13, 1973.

What Does Shabbat Commemorate? Ms. Deborah Klapper Teacher, The Binah School, Massachusetts

The mitzvah of Shabbat is described in the Torah and in our davening as being both in remembrance of Hashem’s creation of the world and in remembrance of Yetziat Mitzrayim (the Exodus from Egypt). This discussion guide will allow you to explore what it means to

37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 “remember” something that happened before you were born, what exactly one is supposed to remember, and how these memories relate to specific aspects of Shabbat. Questions to consider before you begin: 1) What other events that took place before you were born do you “remember”? 2) What have your parents and teachers done to help you “remember” these events? 3) You “remember” your last birthday party and you “remember” that Hashem created the universe. How are these kinds of “remembering” similar? How are they different?

The Texts: ֲא ֶשׁר ִק ְדּ ָשׁנוּ ְבּ ִמ ְצ ָוֹתיו ְוַ ָר ָצה ָבנוּ, ְו ַשׁ ָבּת Who has made us holy with His commandments and was ָק ְדשׁוֹ ְבּ ֲאַה ָבה ְוּב ָרצוֹן ִהנְ ִח ָילנוּ, זִ ָכּרוּן pleased with us, And gave us His holy Shabbat with love ְל ַמ ֲע ֵשׂה ְב ֵר ִאשׁית. ִכּי הוּא יוֹם ְתּ ִח ָלּה and pleasure, A memorial to Creation. Because it is the first ְל ִמ ְק ָר ֵאי ק ֹ ֶדשׁ זֵ ֶכר ִל ִיציאַת ִמ ְצ ָריִם. .day of the holidays, In memory of Yetziat Mitzrayim ִכּי ָבנוּ ָב ַח ְר ָתּ ְו ָאוֹתנוּ ְק ַדּ ְשׁ ָתּ ִמ ָכּל ָה ַע ִמּים Because you chose us and dedicated us out of all the nations ְו ַשׁ ָבּת ָק ְד ְשָׁך ְבּ ֲאַה ָבה ְוּב ָרצוֹן ִהנְ ַח ְל ָתּנוּ. And you gave us your holy Shabbat with love and pleasure. קידוש ליל שבת Friday Night Kiddush

1. This Kiddush describes Shabbat in two different ways. What is the difference between “He gave us His holy Shabbat with love and pleasure” and “Because it is the first day of the holidays”? 2. Why is the first connected to creation, while the second is connected to Yetziat Mitzrayim?

זָכוֹר ֶאת -יוֹם ַה ַשּׁ ָבּ ת, ְל ַק ְדּשׁוֹ . ֵשׁ ֶשׁת יָ ִמים Remember the Shabbat day to make it holy. Work for six ַתּ ֲעב ֹד, ְו ָע ִשׂ ָית ָכּל - ְמ ַל ְאכ ֶתָּך . ְויוֹם ַה ְשּׁ ִב ִיעי- days and do all of your work. But on the seventh day is - ַשׁ ָבּת, ַלה' ֱא ֶֹלקיָך: ֹלא - ַת ֲע ֶשׂה ָכל - ְמ ָל ָאכה Shabbat for Hashem your G-d: don’t do any work, you or ַא ָתּה ִוּבנְָך ִוּב ֶתָּך, ַע ְב ְדָּך ַו ֲא ָמ ְתָך ְוּב ֶה ְמ ֶתָּך, your son or your daughter, your slave or your animal or the ְוגֵ ְרָך, ֲא ֶשׁר ִבּ ְשׁ ָע ֶריָך . ִכּי ֵשׁ ֶשׁת-יָ ִמ ים ָע ָשׂה convert who lives in your gates. Because in six days Hashem ה' ֶאת - ַה ָשּׁ ַמיִם ְו ֶאת- ָה ֶאָרץ, ֶאת- ַהיָּם ְו ֶאת- made the Heavens and the Earth, the sea and all that are in ָכּל - ֲא ֶשׁר - ָבּם, ַויָּנַח, ַבּיּוֹם ַה ְשּׁ ִב ִיעי; ַעל - ֵכּן, them, and He rested on the seventh day. Therefore Hashem ֵבּ ַרְך ה' ֶאת -יוֹם ַה ַשּׁ ָבּת— ַויְ ַק ְדּ ֵשׁהוּ .blessed the Shabbat day and made it holy שמות כ:ז-י Shemot 20:7-10

?Shabbat? Why (זכור) ”How, according to this mitzvah, should one “remember ָשׁמוֹר ֶאת-יוֹם ַה ַשּׁ ָבּת ְל ַק ְדּשׁוֹ, ַכּ ֲא ֶשׁר Keep the day of Shabbat to make it holy, like Hashem your ִצ ְוָּך ה' ֱא ֶֹלקיָך . ֵשׁ ֶשׁת יָ ִמים ַתּ ֲעב ֹד, ְו ָע ִשׂ ָית G-d commanded you. Work for six days and do all of your ָכּל - ְמ ַל ְאכ ֶתָּך . ְויוֹם ַה ְשּׁ ִב ִיעי ַשׁ ָבּת ַלה' :work. And the seventh day is Shabbat for Hashem your G-d ֱא ֶֹלקיָך: ֹלא ַת ֲע ֶשׂה ָכל- ְמ ָל ָאכה ַא ָתּה ִוּבנְָך Do not do any work, you or your son or your daughter or your ִוּב ֶתָּך ְו ַע ְב ְדָּך ַו ֲא ָמ ֶתָך ְו ְשׁוֹרָך ַו ֲחמ ְֹרָך ְו ָכל - slave or your ox or your donkey or any of your animals or the ְבּ ֶה ְמ ֶתָּך, ְוגֵ ְרָך ֲא ֶשׁר ִבּ ְשׁ ָע ֶריָך ְל ַמ ַען יָ ַנוּח convert who lives in your gates, so that your slave may rest like ַע ְב ְדָּך ַו ֲא ָמ ְתָך ָכּמוָֹך . ְוזָ ַכ ְר ָתּ ִכּי ֶע ֶבד ָהיִ ָית ,you. And remember that you were a slave in the land of Egypt ְבּ ֶא ֶרץ ִמ ְצ ַריִם, ַויּ ֹ ִצ ֲא ָך ה' ֱא ֶֹלקיָך ִמ ָשּׁם, and Hashem your G-d brought you out of there, with a strong ְבּיָד ֲחזָ ָקה ִוּבזְר ֹ ַע נְטוּיָה; ַעל - ֵכּן ִצ ְוָּך ה' hand and an outstretched arm. Therefore Hashem your G-d ֱא ֶֹלקיָך, ַל ֲעשׂוֹת ֶאת-יוֹם ַה ַשּׁ ָבּת . .commanded you to observe the Shabbat day דברים ה:יא-יד Devarim 5:11-14

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774

1. What are we supposed to remember in this mitzvah of Shabbat? How are we supposed to remember it? 2. In this mitzvah, it seems that remembering happens because we keep Shabbat. How is remembering different when it happens because of something we do (rather than because we are trying to remember)? 3. How are the last two verses here different from the last two verses in the previous source? Be specific! Questions to consider after reading all sources: 1. The Torah told you to make sure that the people who work for you get to rest also. How does this change your experience of resting? 2. Letting your slaves rest on Shabbat reminds you of Yetziat Mitzrayim. Is there a similar reminder for creation? 3. What can you do on your Shabbat to make it more of a reminder of creation and Yetziat Mitzrayim for you personally? Will you do the same thing to remember the two different events? Why or why not?

A Lifelong Learner Ms. Jaclyn Sova (SCW ’08, Azrieli ‘12) Teacher, Stella K. Abraham High School for Girls Pirkei Avot is often learned between Pesach and Shavuot. The steps from slavery to acceptance of the Torah requires personal reflection and growth, which is the basis of the Pirkei Avot text. Every Mishna is infused with wisdom and insight into personal growth and self-actualization. Some are better known than others. However, all of the messages are crucial to teach our children, since they hold the secrets to happiness, meaning and growth. It is for that reason that I have chosen to focus on a detail of a well-known Mishna to teach children of various ages. My hope is that through this exercise, children of various ages and intellectual and maturity levels will be engaged in learning. בן זומא אומר איזהו חכם, הלומד Ben Zoma said: Who is wise? One who learns from every person, as מכל אדם, שנאמר: מכל מלמדי ”.the verse suggests: “From all my teachers have I acquired wisdom השכלתי כי עדותיך שיחה לי. Pirkei Avot 4:1 פרקי אבות ד:א

For younger children: .Who is wise? One who learns from every person איזהו חכם? הלומד מכל אדם What does it really mean for a person to be smart? Do they get high scores on tests or know tons of facts by heart? Or maybe it is more than that—perhaps you will need to see That every person is unique and is a model for you and me So let’s start a game together, a story I will provide And you will tell me the message hidden deep inside

39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 What can you learn from these people? What is it you can see? Because remember every person can be your teacher if you let them be. Scenario: Shira loves ice cream! Shira couldn’t believe she already had enough stickers on her job chart to get some delicious ice cream. On her way to the ice cream store with her big brother, Moshe, they passed a man who lived on their block named Mr. Friedman. Mr. Friedman told Shira and Moshe that he bought flowers for his garden that morning and accidentally left them somewhere. He could not find them. After Shira and Moshe helped Mr. Friedman, and they still could not find the flowers, Mr. Friedman smiled and said, “Baruch Hashem, it’s just flowers. It is not a big deal!” Finally, Shira was on her way again with her brother to the ice cream store. She could not decide if she would get vanilla or chocolate…or both! Finally after buying her chocolate ice cream with sprinkles, she and Moshe walked to the closest bench outside to enjoy their delicious ice cream. While they were walking, suddenly Shira tripped and some of her ice cream fell all over the floor! As she was about to cry, she took a deep breath and said, “Baruch Hashem it’s only ice cream. It’s not a big deal!” and Shira and Moshe laughed as they headed home. Questions to consider: 1. Why wasn’t Shira upset anymore about her ice cream that fell on the floor? 2. Where did Shira learn to react in a positive way? 3. Was there ever a time you learned something from someone else? Questions for older children: 1. Why do you think the verse quoted in the Mishna says, “I have learned from all of my teachers,” when the Mishna stresses learning from every person? What message might the verse be teaching about our perception of those around us? 2. If we are supposed to learn from every person, what about the people in the world who are not so nice? Are we supposed to learn how to behave from them? Explain.

Even though studying and high test scores make a person look bright It is really learning from other people what is wrong and what is right A chacham knows that from every person he can learn Imagine if you learn from everyone how much wisdom you will earn! Sources for Pre-teens and Teens: אמר רבי הרבה תורה למדתי Rebbi said, I have learned a lot of Torah from my teachers. I learned מרבותי ומחבירי יותר מהם .even more from my friends. I learned the most from my students ומתלמידי יותר מכולן. Makkot 10a מכות י.

תלמוד גדול או מעשה גדול..נענה Which is greater, talmud (learning/studying) or ma’ase רבי עקיבא ואמר תלמוד גדול נעננו ”.action)? Rabbi Akiva answered and said, “learning is greater) כולם ואמרו תלמוד גדול שהתלמוד They all responded, learning is greater because learning leads [a מביא לידי מעשה. .person] to action קדושין מ: Kiddushin 40b

40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 Questions to consider: 1. In what way could a teacher learn more from his students than from peers or even teachers? 2. Rabbi Dr. Norman Lamm in an essay titled “Knowing vs. Learning: Which takes precedence,” (in Wisdom From All My Teachers pg. 18) writes, “If knowledge is a state of being, studying is an act of becoming.” Explain Rabbi Lamm’s quote. In what way is it consistent with Rabbi Akiva’s view of learning? 3. By working to become a chacham, how might he simultaneously be working to attain another quality listed in the same Mishna: “Who is honorable? One who honors his fellow men”? 4. If Pirkei Avot is a book about attaining morals and self-actualization, what middah is a person really working on when striving to be a chacham?

Conclusion: Learning on the night of Shavuot is not merely a rectification of the past; it symbolizes our eagerness for constant growth. Jews are not complacent with that which they already know but are looking to what still needs to be learned. The learning is not limited to the walls of the beit midrash. Every encounter with another person is an opportunity to learn from their knowledge and personality, and can most certainly be a learning experience about yourself.

41 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 Practical Halacha Guide for Shavuot Based on the halachic rulings of Rabbi Hershel Schachter Rosh Yeshiva and Rosh Kollel, RIETS Compiled by Rabbi Shay Schachter Annotated by Rabbi Yehuda Turetsky and Rabbi Etan Schnall

Eating a Meal on Erev Yom Tov:  One should refrain from eating a large meal on erev Yom Tov in order to eat the Yom Tov meal with an appetite.1 It is best not to eat a meal in the late afternoon, even if the meal is not elaborate.2 In all instances, one should not eat meat on erev Yom Tov.3

Candle Lighting:  There are two opinions as to whether the bracha on Yom Tov candles should be recited before or after the candles are lit. The generally accepted practice is to recite the bracha before lighting the candles.4  The bracha of Shehechiyanu: There is no requirement to recite the bracha of Shehechiyanu in conjunction with Kiddush. However, the Talmud (Eruvin 40b) states that the significance of the bracha is enhanced when it is recited in conjunction with Kiddush, and common practice is to act accordingly. R. Akiva Eiger (O.C. 263:5) quotes the opinion of R. Yaakov Emden that women should not recite Shehechiyanu when lighting Yom Tov candles, but should instead wait until Kiddush to satisfy the requirement to recite the bracha.5

1 Shulchan Aruch (O.C. 249:2) states this explicitly in regard to erev Shabbat. This is included in the mitzva of honoring Shabbat, which includes preparations done before Shabbat begins. Rema (529:1) rules that this halacha applies to erev Yom Tov as well, for there is also an obligation to honor Yom Tov (see below). See Mishna Berura (249:10) for an additional reason to prohibit large meals. 2 Ibid. Shulchan Aruch states that it is a mitzva to avoid eating a standard weekday meal after the ninth halachic hours has passed. Biur Halacha explains that this refers to eating what is sufficient to satisfy him during the week. However, one need not refrain from eating enough to simply quiet his feelings of hunger. 3 Regarding eating meat at a seudat brit milah on erev Shabbat, see Magen Avraham (249:6) who cites a disagreement amongt the Poskim. 4 Magen Avraham (O.C. 263:12) quotes the Drisha’s son who records that his mother’s practice was to recite the bracha before lighting the candles. While Magen Avraham argues that one should recite the bracha after lighting, the accepted practice is not in accordance with his opinion. See Mishna Berura (263:27). 5 R. Yaakov Emden’s position is recorded in his Shut Sheilat Ya’avetz (1:107) and has been accepted by many poskim. Mishna Berura (263:23) rules that one should not protest against those whose custom is to recite Shehechiyanu at the time of candle lighting. Achronim present justifications for this practice; see Aruch HaShulchan (263:12) and Moadim U’Zmanim (7:117).

42 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774  The mitzvah to light Yom Tov candles should ideally take place in one’s home. If one is staying in a hotel, one’s private guest room is one’s “home.” However, hotels prohibit lighting candles in guest rooms because this poses a fire hazard.6 Therefore, the obligation is best fulfilled by turning on an electric light in one’s room, provided that it is incandescent (not neon or fluorescent, etc.), as many poskim maintain that a bracha may be recited on a light bulb that contains a filament.7 It does not appear proper to light candles in a place where no one will benefit from the light of the candles, and a bracha may not be made in this scenario.8

Yahrtzeit Candles:  Some poskim question whether one is permitted to light a yahrtzeit candle on the second day of Yom Tov in honor of Yizkor. The Kitzur Shulchan Aruch (98:1) cites poskim on both sides of the issue and concludes that one should not light such a candle on Yom Tov. He views it as a “ner shel avtala,” a candle whose light does not provide benefit on Yom Tov, and as such may not be lit. Therefore, one should ideally light a yahrtzeit candle on erev Yom Tov (see footnote).9

The Shavuot Meal:  There is a long-standing custom to eat dairy on Shavuot.10 Mishna Berura (O.C. 494:16, Sha’ar HaTziyun 15) notes the long-standing custom to wait six hours before eating meat if

6 R. Schachter cautions that one who lights a candle in a guest room without permission violates the prohibition of theft, as hotel administration does not authorize guests to use rooms in this manner. See R. Asher Weiss, Kovetz Darkei Hora’ah (4:94). 7 It is important to note that this mitzva can be fulfilled by turning on a closet or bathroom light (the bracha must be recited outside of the bathroom). For a summary of poskim who discuss whether one fulfills the mitzva by lighting electric lights, see Shemirat Shabbat KeHilchata (chap. 43, note 22). 8 See Shulchan Aruch (O.C. 263:9). 9 Many other poskim accept the Kitzur Shulchan Aruch’s ruling; see also Da’at Torah (O.C. 515:5). Shut Ketav Sofer (O.C. 65) permits one to light a yahrzeit candle on Yom Tov, though he believes that it should be lit inside the shul. In his discussion of the issue, Biur Halacha (514 s.v. Ner) writes that if one neglected to light a yahrzeit candle on erev Yom Tov, it is best to light it in shul or at least in the place where one eats in order to benefit from the additional light. Some later poskim have questioned whether Biur Halacha’s logic still applies, as it is unlikely that a candle will significantly increase the light in the room in a contemporary setting. Biur Halacha concludes that one may perhaps be lenient in a pressing situation to light the candle because the aforementioned Ketav Sofer argues that a yahrzeit candle is considered a permissible ner shel mitzvah, and not a ner shel avtala, as it provides honor to one’s parents. It should be noted that most poskim assume that it is only a custom to light a yahrtzeit candle and not a halachic requirement; see Shut Yechave Da’at (5:60). See also Mishna Berura (261:16) quoting Maharshal who permits one to instruct a non-Jew to light a yahrtzeit candle during bein hashmashot of erev Shabbat, due to the unique importance that many associate with this custom. 10 This custom is recorded by Rema (O.C. 494:2). Various reasons are offered for this custom; see Rema and Mishna Berura (ibid.).

43 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 one ate hard cheese.11 R. Soloveitchik ruled that American cheese is certainly not included in the custom.12

Staying Up All Night:  Many question whether a person who remains awake the entire night is obligated to wash his or her hands in the morning. The common practice is to wash one’s hands without a bracha. However, if one uses the bathroom prior to washing, one may recite the bracha of Al Netilat Yadayim.13  A similar question exists regarding the Birchot HaTorah. Common practice is to fulfill the obligation by answering amen to the brachot of one who did sleep. One should not recite amen after the phrase “la’asok b’divrei Torah,” but after the entire paragraph of “v’ha’arev na” is completed.14  It is likewise unclear whether one who remains awake all night may recite the brachot of Elokai Nishama and HaMa’avir Sheina Me’einai. Here, as well, common practice is to find someone who did sleep the previous night and answer amen to that individual’s brachot.15 Amen following HaMa’avir Sheina should not be said until after the bracha that concludes the Yehi Ratzon prayer.  Those who daven at sunrise (vatikin) should not recite a bracha on the tallit before the halachic time known as mishe’yakir. R. Moshe Feinstein states that in the New York area, this time is approximately 35-40 minutes before sunrise.16 Because of this concern, the B’nei Yissoschar recommends waiting to don the tallit until the completion of Korbanot (before Baruch She’amar) in order to ensure that one does not don his tallit or make the bracha too early.

Shavuot Davening:  Staying up late to learn Torah does not exempt one from reciting Keriat Shema in its proper time. The mitzvah of Keriat Shema should ideally be fulfilled during davening—in order to recite Keriat Shema together with the Birchot Keriat Shema—and not beforehand. R.

11 The custom to wait after eating hard cheese is recorded by Rema (Y.D. 89:2). For this purpose, hard cheese includes types that are aged and somewhat sharp. While Shach (89:17) quotes the Maharshal, who forcefully rejects this stringency, most poskim do not accept his opinion; see, for example, Biur HaGra (89:11). Shach (89:15), Taz (89:4), Yad Yehuda (89:30) and other poskim discuss how to define “hard cheese” for purposes of this halacha. 12 As reported by R. Schachter in Mesorah Journal (vol. 20, pg. 92). For an updated list of contemporary cheeses that may pose a problem, see May 2012 edition of “Daf HaKashrus,” published by the Orthodox Union Kashrus Division (http://www.oukosher.org/index.php/learn/daf_ha-kashrus). 13 Rema (O.C. 4:13) requires one to wash without a bracha. Mishna Berura (4:30) notes that later poskim debate whether to accept Rema’s ruling or to wash with a bracha. However, poskim agree that one can recite a bracha in this scenario if he or she uses the bathroom first. This appears to be common practice. 14 See Shulchan Aruch (O.C. 47:12) and Mishna Berura (ibid.). Mishna Berura also cites the ruling of R. Akiva Eiger that one who slept in bed the previous day (prior to staying up the entire night) may recite Birchot HaTorah in the morning according to all opinions. Although some poskim question R. Akiva Eiger’s opinion, many poskim endorse this ruling (see Shut Tshuvot V’Hanhagot 3:149, citing the Brisker Rav). 15 Sha’arei Tshuva (O.C. 46:7) and Mishna Berura (O.C. 46:24). 16 See Shulchan Aruch (O.C. 18:3) and Shut Igrot Moshe (O.C. 4:6). Shemoneh Esrei is scheduled to begin at sunrise, as per Shulchan Aruch (O.C. 89:1).

44 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774 Soloveitchik and many other poskim maintain that it is better to daven without a minyan before sof zman Keriat Shema (the end of the period during which one may recite Keriat Shema) rather than daven with a minyan after this time has elapsed.17  Many have the custom to follow the Ba’al HaTanya’s practice to recite “ushnei se’irim l’chaper” (as opposed to “v’sa’ir l’chaper”) in the Mussaf Amida, in order to make mention of the korban chatat (sin offering) that was offered with the shtei halechem (ritual loaves of bread) of Shavuot.18  Megillat Rut is read on the second day of Yom Tov. The custom in our Yeshiva is to read the megilla from a klaf (parchment). Poskim differ as to whether the brachot of Al Mikra Megilla and Shehechiyanu are recited when a klaf is used.19  When the ba’al koreh reads Megillat Rut from a printed Tanach, etc. it is preferable for individuals to read along quietly. This applies to the reading of the haftarah throughout the year, as well.20  The aliyah of maftir on the first day of Shavuot should be reserved for an outstanding talmid chacham.21  The custom of our Yeshiva is to omit the recitation of “Yetziv Pitgam” on the second day of Yom Tov.22

17 Nefesh HaRav (pg. 114). For more on this subject, see Shut Pri Yitzchak (1:1) and Shut Binyan Olam (O.C. 4). 18 See Siddur Ba’al HaTanya where this practice is recorded. For an alternative perspective, see Shut Igrot Moshe (Y.D. 3:129:7). 19 See Rema (490:9), Levush (490:5), Ma’aseh Rav of the Vilna Gaon (175), Mishna Berura (490:19) and Hilchot Chag B’Chag (Shavuot chap. 8, note 79). 20 See Mishna Berura (284:1) and Shut Chatam Sofer (O.C. 68). See also Magen Avraham (284:5), Sha’arei Ephraim (9:33, cited in Biur Halacha 284:5, s.v. Trei and Mishna Berura 494:4). 21 Chok Yaakov (494:4). See also Mishna Berura (494:4). 22 See Levush (O.C. 494).

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48 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series• Sivan 5774