PERSPECTIVES ON SHAVUOT

Veten Chelkenu the Torah was given, the accepted intended day rather than the actual view is that the Torah was given on day. Why? Betoratecha – the seventh day of Sivan, the second We refer to Shavuot as zman mattan day of Shavuot. This anomaly was Give Us Our Share Toratenu, the anniversary of the famously pointed out in the 17th giving of the Torah, rather than zman in Your Torah century by R. Avraham Gombiner in kabbalat Toratenu, the anniversary his commentary to , of our receiving the Torah. Had the Kenneth Auman . He wonders why Magen Avraham Torah indeed been given on the 6th we refer to Shavuot as Judaic Studies Faculty, Stern College zman mattan of Sivan, it would have indeed been if the Torah was actually for Women; Rabbi, Young Israel of Toratenu purely a “given” Torah, one that Flatbush given the day after Shavuot (i.e., the brooked no human input. However, second day of Shavuot). A Tale of Two Days there was human input — Moshe In fact, according to the , it arranged for it to be given a day later. On all our holidays, the second day had originally been G-d’s intention This was no longermattan Torah, but of Yom Tov is an “artificial” holiday, to give the Torah on the 6th of Sivan. rather kabbalat Hatorah! Moshe, however, for certain technical observed solely by Diaspora Jewry, to From the very beginning, essential reasons, made an “executive decision” maintain our ancient tradition from to the giving of the Torah, there to postpone the event for one day. times when it was unclear what the have been those human beings who As the Gemara in 87a puts actual day of the holiday was. actively receive the Torah, who derive it, “ , Hosif Moshe yom echad midato ” insights from the Torah, and who can In a sense, however, the second day of Moshe added one day on his own. Shavuot is the “real” holiday, because apply the principles of the Torah to while there is a debate in the Talmud We therefore are commemorating our world. Moshe Rabenu began that regarding the actual date on which mattan Torah on the anniversary of the process even before the Torah was

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 given, and it has continued until this e.g., the number of almonds that will R. Yosef was not boasting at all. He very day. Indeed, Moshe kibel Torah grow in California. [Did you know was thanking G-d for giving us a miSinai, Moshe received the Torah; he that California produces over 90% Torah that we can all study and use to was not merely a passive recipient but of the world’s almonds? And that achieve personal greatness. Everyone an active part of the process, as are the they import truckloads of bees every achieves something unique, all Sages in every generation. season to pollinate the trees?] because of mattan Torah. But the deeper meaning is that we Yom Hadin, the Day of are judged on our own branch. Did Celebrating Our Judgement we develop our own individual branches to their greatest potential? Divine Connection The first Mishna inMassechet Rosh Did we produce all the fruit that we Rabbi Reven Brand Hashanah tells us that on Shavuot the are capable of producing? And how world is judged regarding the output much do we intend to produce for the of trees, “ .” Rosh Kollel, Yeshiva University Torah Baatzeret al perot ha’ilan coming year? Mitzion Kollel of Chicago This appears to be connected to Every single one of us can contribute the agricultural aspect of Shavuot, Shavuot is a time of commandments to Torah learning and Torah output and of celebration. referring to its Biblical name of in the world. We all have our own Yom Habikurim, the “Holiday of the branch, our own share of Torah. Our tefillah emphasizes the First Fruit.” Is there any connection commemoration of the giving of between fruit trees and the fact that it Celebrating Our the Torah, and we reenact Hashem’s is zman mattan Toratenu? Accomplishments presentation of the Aseret Hadibrot Sfat Emet wonders why our Sages during the . Over in Pirkei Avot (2:12) exhort us to The Gemara inPesachim 88b tells us centuries, many communities “expend effort in the study of Torah that R. Yosef, the celebrated amora recited liturgical poems known as for it is not an inheritance.” After all, and rosh yeshiva, took special care to azharot, which summarize all 613 the Torah does describe itself as being have an elaborate feast on Shavuot, commandments. the inheritance of the Jewish nation remarking that “if not for the Torah, Shavuot is also a time for celebratory — Torah tziva lanu Moshe morasha I would be no different than all the feasting. While on other chagim, kehillat Yaakov. other Yosefs in the world.” opinions differ regarding how Sfat Emet explains that both are true. Some commentators struggle to elaborate our meals must be, with Torah is compared to a tree — a understand R. Yosef’s statement, for respect to Shavuot, all opinions agree tree of life. A tree has a trunk and it is highly unlikely to imagine that that we must enjoy festive meals. The branches. The trunk was given to us at he was bragging about how great he Gemara (Pesachim 68b) provides the Sinai and was inherited by subsequent was, or about how much honor he rationale: Shavuot is the day of the generations. Thus, we speak ofmattan received. giving of the Torah. . Torah R. Yosef was teaching a very important Still we may wonder, why does the But each and every Jew has his or lesson. We must not only celebrate giving of the commandments generate her own branch. We and only we can the giving and receiving of the Torah such a celebration? We know that our develop that branch and make it bear on Shavuot, we must also celebrate Avot already fulfilled all the mitzvot fruit. This is not an inheritance — this our own individual accomplishments (Yoma 28b) even before the Torah was needs to be cultivated by us. in the study and observance of the formally given, so what dimension is added at Har Sinai? This interpretation gives us new Torah. Not only should we celebrate insight into the meaning of the fruit mattan Torah in general, we should The answer is that through our of the trees being judged on Shavuot. also be proud of our individual experience at Har Sinai we entered The simple meaning of course refers accomplishments — much as we a new category of being formally to the actual output of the trees — celebrate a siyum. commanded — metzuveh v’oseh

36 37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 (literally, commanded and performs). HaRan, Drush 7) adds further we do to further our relationship with The Talmud Kiddushin( 31a) relates a explanation. He notes that Hashem Hashem are connected on the level of story that conveys this sentiment: receives no benefit from the mitzvot ratzon — Divine will. we perform; the mitzvot are entirely The word mitzvah shares a root with אמר רב יוסף מריש ה"א מאן דהוה אמר לי given for our merit. Therefore, he .the word tzavta, which means team הלכה כר"י דאמר סומא פטור מן המצות reasons that only when we personally By creating an expression of His will עבידנא יומא טבא לרבנן דהא לא מיפקידנא fulfill what Hashem commanded are through a mitzvah, Hashem has given והא עבידנא השתא דשמעיתא להא דא"ר we receiving what Hashem has offered us an opportunity to team up with חנינא גדול מצווה ועושה יותר ממי שאינו as a merit. Those who volunteer to do Him (k’viyachol). This is why, before מצווה ועושה אדרבה מאן דאמר לי דאין something for Hashem has not given we perform a mitzvah, we emphasize הלכה כרבי יהודה עבידנא יומא טבא לרבנן Him anything nor received what He Rav Yosef, who was blind, said: At first I the fact that He commanded us by has chosen to give. would say: If someone would tell me that including the word v’tzivanu in the the Halacha is in accordance with the We can understand this on a deeper syntax of every bracha on a mitzvah. level in light of a comment of the Rosh opinion of Rabbi Yehuda, who says, A Each commandment is thus an (Tosafot Rosh, 31a), who blind person is exempt from fulfilling the Kiddushin expectation and an invitation — an adds: mitzvot, I would make a festive day for opportunity for us to connect with Hashem’s will and to literally tap into ועוד שאין הקדוש ברוך הוא צריך כלום לכל the , as I am not commanded and infinity in our physical world. Could המצוות אלא שאומר ונעשה רצונו הילכך yet I perform the mitzvot. This means we imagine a greater gift than being המצווה ועושה הוא עושה רצון קונו אבל מי my reward is very great. Now that I have Ḥ invited by the Creator of the universe שאינו מצווה ועושה לא שייך לומר ביה עושה ,heard that which Rabbi anina says to be His partner? This is truly a רצון קונו שהרי לא צוה לו כלום ומ"מ שכר Greater is one who is commanded to do *.reason to celebrate יש. a mitzva and performs it than one who is not commanded to do a mitzva and And further, that Hakadosh Baruch performs it, on the contrary: If someone * Thank you toAvi Mori, Mr. Etzion Brand; Hu needs nothing from all the mitzvot, my dear friend, Rabbi Elie Mischel; and my would tell me that the Halacha is not in rather that He says and His will is done. teacher, Professor Leslie Newman for their accordance with the opinion of Rabbi Therefore, the one who is commanded helpful comments. Yehuda, and a blind person is obligated and does is doing the will of his Maker. in mitzvot, I would make a festive day However, the one who isn’t commanded for the rabbis. What I Learned and does, it cannot be said of him that he Being commanded is what Rav Yosef is doing the will of his Creator since He from Desk Plants celebrated personally and what we didn’t command him anything; yet, he and Shavuot Shul celebrate collectively on Shavuot, receives merit. . Decorations zman matan Torateinu The Rosh is teaching that, with the And still, we may wonder, why is this introduction of formal obligations, Rabbi Naphtali Lavenda a source of such celebration? What Hashem is gifting us a new dimension is the significance of being formally of mitzvot — the aspect of connecting Director, Online Rabbinic Programming commanded? Rishonim offer various with Hashem’s will. This is the most Rabbi Isaac Elchanan Theological answers to this question. profound gift of all. Our connection Seminary with Hashem is a relationship; Tosafot (Avoda Zara 3b) suggests that Last year, the American Society for the reason for the lofty status of the connecting with each other on a deep Horticultural Science published an level of meaning is far more valuable 1 metzuveh v’oseh is that this individual interesting study. Many employers overcomes their inner instinct to resist than simply providing a service. world-wide are interested in reducing instruction (our Yetzer Hara), not a By sharing His will with us, Hashem the stress of their employees and challenge for us when we decide to do is giving each of us — every Jew for creating healthier, more productive a mitzvah voluntarily. eternity, whose soul stood at Sinai — workers. This particular study tested an opportunity to connect with Him the impact of having a small indoor Rabbeinu Nissim of Gerona (Derashot on an inner level. Now, the actions plant on a worker’s desk. First,

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 researchers measured the stress levels is the reason you may have learned everything in my heart, and may all the of 63 office workers when feeling as a child: to recreate the Har Sinai foliage of the field — all grasses, trees, worn out at work. Later, they gave experience when the mountain, or and plants — awake at my coming, employees a plant for their desk base of the mountain, was covered in to send the powers of their life into the and told them to take three-minute greenery (Levush 494:1).7 But why words of my prayer so that my prayer “nature breaks” when feeling fatigued, do these all specifically require foliage and speech are made whole through the and then measured their stress or flowers? If we wanted a pleasant life and spirit of all growing things, which levels afterward. What they found smell, we could spray Febreze. If we are made as one by their transcendent was that workers had a significant are davening about our fruit, we could Source...”14 decrease in stress levels after looking have a basket of fruit at the front of Perhaps this can also explain the at their plant! In their conclusions, shul. And we already recreate the Har of decorating the shul on Dr. Masahiro Toyoda, lead author Sinai experience through the reading Shavuot. Not only does it bring of the study and professor at the of the Aseret HaDibrot.8 So why such simchat yom tov, recreate the Sinai University of Hyogo, postulated stress on grass, plants and trees? experience, and remind us to daven that this result is based on Attention In Parshat Chayei Sara,9 Yitzchak for our fruits. Also inherent within Restoration Theory — that people goes out “lasuach basadeh.” The the greenery is the ability to induce can concentrate better after spending commentators differ in understanding a state of mindfulness, allowing for time in, or looking at, nature — and exactly what it was that Yitzchak did subconscious recognition that all of a desk plant offers that opportunity. in the field, ranging from praying,10 our joys or supplication are owed Toyoda said, "This state is similar planting a tree,11 or going for an to a Higher Being. Once a year, on to that of mindfulness, which pays evening stroll amongst the bushes.12 Shavuot, we reexperience that sublime attention to the present moment. To The Malbim appears to follow the first and supreme mindfulness of Hashem get good effects of stress reduction explanation, that Yitzchak went to as Creator, responsible for the majesty brought by a small plant, let's enjoy daven, but then clarifies that it was not of nature and all that is good in our the time of three-minute gazing at the just prayer, but “speech thoughts that lives, spurred on by surrounding plant without thinking or words."2 shoot out from one’s imagination while ourselves with plants of nature. The holiday of Shavuot is filled ”; more of a meditation.13 thinking However, the truth is that we have with its own unique minhagim. We Perhaps Yitzchak specifically went daily opportunities for mindfulness. eat dairy food products, stay up all out to the field because seeing the The Gemara15 tells us how the night learning Torah, and decorate greenery of nature, be it a desk plant chasidim rishonim, the pious , the shul with plants, flowers and or grass and trees in the fields, helps us prepared for an hour before davening other foliage. While the Rama (OC be more mindful of Hashem through to achieve proper kavanah. The 494:3) describes this last custom as His creations. Rambam,16 who seemingly foresaw “spreading grass on the floor,” others Rebbe Nachman MiBreslov stressed our future smartphone generation mention the spreading or giving out of the importance of doing hitbodedut with short attention spans, notes that 3 and the , 494:5, roses, Magen Avraham (solitary meditation), especially even a brief amount of thoughtfulness introduces the custom of decorating impactful in nature. His talmid, Rebbe time before prayer is enough. The the shul with trees.4 Natan, recorded a prayer of Rebbe whole point of this requirement is to What is the significance or purpose Nachman’s that expresses the effect of clear our minds so we can be mindful of this minhag? Some attribute prayer amongst greenery outdoors. and focus on Hashem, and not go it to increasing the simchat yom through all the words of davening “…Master of the Universe, grant me the tov through the fragrant scent and without even stopping to think — ability to be alone; may it be my custom beautiful flowers.5 Others point to “what am I even saying?!” to go outdoors each day among the trees Shavuot as a time when we are judged and grass — among all growing things The other way to achieve mindfulness regarding our fruits,6 and decorations and there may I be alone, and enter into during prayer is by having quiet of trees remind us to daven on their hitbodedut prayer, to talk with the One around us, removing the distractions, behalf. Most well-known, though, to whom I belong. May I express there limiting the talking in shul (or if you

38 39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 might find yourself in quarantine, them. Nobody was saying hello to me haTorah and spur tefillot for our fruits, in your home makom tefillah). I anymore. I was about to shut it off, but but also remind us to be mindful that remember growing up in Cincinnati, then I saw, in the last few seconds, our Hashem is there with us, celebrating it was so silent in shul during davening then 2-year-old Simcha. He went toward Shavuot, celebrating our tefillot and I could hear a pin drop, and that was the door and at the last second looked celebrating our return to His home. when the shul was full of several up, said “Hello Abba!” and went inside. hundred people Shabbat morning! Shiviti Hashem linegdi tamid — Endnotes Only years later did I retroactively Hashem is constantly before me. appreciate that quiet as a conducive 1. “Potential of a Small Indoor Plant on the The greenery on Shavuot helps us to medium for , after spending Desk for Reducing Office Workers’ Stress” kavanah proactively be mindful of Hashem. time in numerous other shuls whose HortTechnology, Volume 30: Issue 1, Feb. Thechasidim rishonim, those pious 2020, p. 55-63 https://journals.ashs.org/ decorum was not yet at that level men in the Gemara, were mindful horttech/view/journals/horttech/30/1/ of silence. That is mindfulness, every day, clearing their minds and article-p55.xml recognizing that in shul and during connecting with Hashem before 2. https://edition.cnn.com/2020/02/07/ tefilah, we are not just rushing through tefillah. Even the Japanese workers health/plants-reduce-stress-in-workplace- another item on our itinerary, but study-wellness/index.html were mindful periodically throughout rather recalibrating our minds for the the day when looking at their plant. 3. The Maharil, Hilchot Shavuot, introduces day’s challenges through connecting Shiviti Hashem linegdi tamid — we this custom as “spreading spices of grass and to Hashem. roses on the floor of the Beit Knesset” while have the ability and the command others (for example, the minhag of Vermaisa) Let me end with a personal anecdote: (as noted in the very first halacha of describe it as also decorating above and the the Rama) to be mindful sides of the Aron in addition to distributing A few years ago, I installed a camera constantly of Hashem in our lives, every single a rose to every person in shul. See Rabbi over our front door (Israel’s version of day, every single hour, every single Gedalia Oberlander’s article in Ohr Yisrael, the Ring doorbell camera). All my kids volume 20 (5760) page 136-138. moment. All the other kids were knew it was connected to an app on my distracted, they weren’t focused on 4. In Ma’asei Rav, the is noted as phone that sent me a message when it what was around them, weren’t living nullifying this custom due to the prevalence sensed motion; they would therefore of religious significance now associated in that moment of entering the house. look up at the camera, wave and say with trees among non-Jews, and therefore But my son Simcha reminded me to “Hi Abba!” when coming into the house. potentially violating chukat akum. See be mindful — Ohr Yisrael (ibid, p. 145-148) for further Very cute. Shortly after installing it, I Shiviti Hashem linegdi — that our Father in Heaven discussion of this. was traveling to the U.S. for work and tamid is always there with us and watching 5. Maharil, Hilchot Shavuot. received a message from the camera. over us. Once again, even from 6,000 miles away, 6. See Rosh Hashana 16a. the kids were looking up at the camera As the vaccine allows (b'ezrat 7. Rabbi Oberlander (ibid.) provides a and sending me greetings — “Hi Abba!” Hashem) more and more of us to collection of a number of additional novel — knowing I would get it. return safely to our shuls, let us stop explanations for this minhag. and smell (or in this case look at) the 8. See Harrerei Kedem (vol. 2, siman 117) Fast forward half a year later, and my figurative roses. Let us be mindful where Rav Soloveitchik expands on this idea, kids mostly forgot about the camera, of why we are there and who we are highlighted by the need for reading the Aseret sometimes saying “Hi” but mostly not. Hadibrot while standing, done with ta’am talking to (hopefully Hashem, and not One day, I happened to be at a meeting elyon and broken up by commandment as our shul neighbor catching up on last in Yerushalayim, which is unusual opposed to by pasuk, all as a recreation of the night’s sports game — that’s what the Sinai experience. because I mostly work from home. As I kiddush is for!), and how invigorating got back to the car after my meeting, I 9. Bereshit 24:63. the silence is in allowing us to focus saw alerts from the camera. I watched 10. See Rashi (ibid) and Brachot 26b, which on our . And this Shavuot, let the video and I saw each of the four older tefillot learns from this pasuk that Yitzchak created the plant and flower decorations kids come up toward the front door, the tefillah of Mincha. in our shuls not only enhance our totally focused on getting into the house, 11. Rashbam (Bereshis 24:63). simchat chag, recreate kabbalat or yelling that their sibling was bothering 12. Radak (ibid.)

40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 13. Malbim (ibid.) as translated by Professor fail to include Ruth’s story in Shoftim that the focus of the book is to Aaron Demsky. See Professor Demsky’s post before completing the book? demonstrate the Divine benevolent https://www.thetorah.com/article/what-is- response to people who benefit isaac-doing-in-the-field-when-he-encounters- Reviewing three central messages of others. rebecca , where he notes the Malbim Megillat Ruth may help us understand “unknowingly echoed the Classical Arabic why Shemuel isolated Ruth, Naomi Megillat Ruth also portrays Divine saha ‘to take a spiritual journey’ that included meditation.” and Boaz from their contemporaries, reward for emunah. Our two heroines, and to appreciate the value of this Naomi and Ruth, are presented not 14. Likutei Tefillot 2:11. English translation is book. only as paragons of chesed, but also from www.opensiddur.org. as paragons of emunah in Hashem. 15 . Brachot 30b. 1: Supporting King David Naomi proclaims that her suffering 16 . Mishneh Torah, Hilchot Tefilah 4:16. is a product of Divine justice. When According to Rabbi Avraham ibn Naomi learns that Ruth’s gleaning Ruth and Shoftim: Ezra,5 the goal of Megillat Ruth is has led her to Boaz, Naomi blesses to record the lineage of King David. G-d “who has not abandoned His Two Tales of One Indeed, it has been argued that generosity to the living and the dead.” City Shemuel wrote Megillat Ruth in an Ruth demonstrates her emunah right attempt to protect King David from at the start of the story, with the 6 Rabbi Mordechai Torczyner challenges to his Moabite heritage. declaration of loyalty to G-d that has Lest people reject King David as served as the model for conversion Rosh Beit , Beit Midrash a scion of inappropriate lineage, for millennia. Boaz and Ruth are Zichron Dov, an affiliate of Torah Megillat Ruth testifies to Ruth’s rewarded for this chesed, and Naomi MiTzion and Yeshiva University legitimacy as Boaz’s wife. and Ruth are rewarded for emunah as well. Ruth, Naomi and Boaz lived in Beit Taking the megillah’s support of King Lechem during the centuries-long David in a more positive direction, era between Yehoshua’s death and Dr. Yael Ziegler contends that 3: Teaching Loyalty Shaul’s ascendancy as king.1 Shemuel the book legitimizes King David’s documented that period — including monarchy by demonstrating that The story begins with Elimelech’s events that occurred in Beit Lechem King David emerged from people of wealthy family abandoning the Jews 9 continues with — in the book of Shoftim. And yet, heroically selfless generosity. A king’s during a famine, Machlon and Kilyon choosing to when Shemuel recorded the story of self-interest can lead to corruption marry Moabites rather than Jews,10 Ruth he chose not to include it with and abuse; Tanach is littered with and concludes with Ploni Almoni stories from the same time and place examples. Hashem envisioned a refusing to aid Ruth. The first two in Shoftim, but instead to create a monarch who would be truly selfless, 2 betrayals result in death; the name of separate book: Megillat Ruth. Why and Megillat Ruth demonstrated 3 the perpetrator of the third betrayal is did he assign this story its own space? that David’s ancestors embodied this 7 entirely omitted, suggesting that his 4 characteristic. Don Isaac Abarbanel suggested two name has been cut off.11 problematic answers. First, Shoftim tells a national story, and Ruth tells a 2: Demonstrating Divine On the other hand, the megillah private story. This is difficult, though; Reward describes a series of actions in which some of the stories recorded in our heroes support those who rely Shoftim are personal, and Ruth’s story Rabbi Zeira taught, “This megillah on them. Hashem is loyal to “His establishes the lineage of the royal does not contain impurity and purity, nation” and ending the famine. Ruth Davidic dynasty. prohibition and permission, and is loyal to Naomi, remaining with her it is written only to teach you the after Machlon’s death, accompanying Second, Shoftim was concluded great reward for those who practice her back to Israel, and gleaning to before Shemuel recorded the story chesed.”8 There are halachic elements support both of them. Boaz is loyal of Ruth. But this only pushes the in the text, but Rabbi Zeira contended to Ruth and Naomi, supporting them question further — why did Shemuel

40 41 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 with grain, redeeming the name of 3. We may also ask why Shoftim is in the containment and security. Ironically, Machlon and the family field, and Prophets, while Ruth is in the Writings, but clearly delineated systems can have marrying Ruth. Megillat Ruth offers a that is beyond the scope of this essay. a liberating effect on our life. Along lesson in loyalty, as well as its rewards. 4. Introduction to the Book of Yehoshua. these lines, our rabbis teach, “Ein lecha 1 These three themes demonstrate why 5. Introduction to the Book of Ruth. ben chorin ela mi she’osek b’Torah,” roughly translated as, “the truly free Ruth’s story cannot be included in the 6. See Rabbi Yehoshua Bachrach, Imah shel person is one who engages in Torah.” book of Shoftim. Shoftim depicts a Malchut pp. 11-12. In a somewhat counterintuitive depressing spiral, a rudderless nation 7. Dr. Yael Ziegler, Madua Nichtivah Megillah manner, living in accordance forgetting its roots and becoming Zu. And see Shemot Rabbah 2:2-3 regarding with the Torah’s statutes can be increasingly, unrelievedly, barbarically the selection of Moshe and King David. liberating, giving us the opportunity Canaanite over the centuries. The 8. Ruth Rabbah 2:14, and see Daat Mikra for self-actualization and even self- events that involve Beit Lechem Ruth pp. 4-11 for examples of how this theme emerges in the text. transcendence through the systematic are the creation of an apparently pursuit of meaningful goals. idolatrous house of worship led by a 9. See Ruth Rabbah 1:4, Bava Batra 91b. Levi from Beit Lechem, and the rape 10. Malachi 2:11 brands intermarriage as I once heard a psychologist share and murder of a concubine from Beit betrayal; indeed, the punishment predicted in an insightful analogy relating to this Lechem by Jews. To quote Rabbi Malachi 2:12 befalls Machlon and Kilyon. idea. Imagine there is a great party Yosef Gavriel Bechhofer, “No book in 11. See Rashi to Ruth 4:1. on a rooftop. Fine wine, excellent Tanach expresses failure like the book 12. Bigdei Shesh, Introduction to Shoftim. food, tasteful music, lively dancing. of Shoftim.”12 Under which circumstance will people enjoy themselves more: when In contrast, Ruth’s messages are Rules That Set Us aspirational. Here we find the there is a fence surrounding the selflessly generous roots of the Free perimeter of the roof or when there Davidic dynasty in Beit Lechem. Here is no fence around the edge of the we learn about chesed and emunah, Ilana Turetsky Ed.D roof, leaving it totally open? Clearly, and their rewards. Here we see loyalty the presence of the fence enhances Faculty, Azrieli Graduate School of people’s experience. Rather than change lives, catalyze hope and enable Jewish Education and Administration blessing. Shoftim and Ruth may having to constantly be worried that occur in the same period and place, they are getting too close to the edge but they depict dramatically different Recently, in a conversation with a and might fall off, they can relax philosophical planets. The world of friend in which we were lamenting and enjoy themselves. Structure Shoftim is irredeemable; the world of the challenges of consistently eating provides security, predictability, and Ruth is redemption itself. healthfully, my friend shared the safety. Ironically, the containment following observation: “I wish I offered by the fence is very liberating, As we read Megillat Ruth this year, related to unhealthy food the same opening up a form of enjoyment may we absorb not only its specific way I relate to non-kosher food. and opportunity that wouldn’t exist messages, but also its broad promise With non-kosher food, it’s not an without this boundary. that chesed, emunah in Hashem and option. There’s no struggle for me. It’s loyalty to each other will bring about In exploring the Jewish nation’s completely off limits and I don’t even 2 geulah. choice to accept the Torah, Chazal relate to it as a possibility.” highlight a contradiction between the biblical and rabbinic account of the Endnotes This observation points to the experience at Sinai. According to the role that structure plays in our text of the Torah, Hashem presented 1. For a more precise date, see Ruth Rabbah 1, lives. Though some may be able the Torah to the Jewish nation, who Bava Batra 91a, Malbim to Ruth 1:1, and Prof. to superimpose structure where it Feivel Meltzer, Daat Mikra Ruth pg. 16. willingly and unequivocally accepted doesn’t organically exist, there is “na’aseh v’nishma.” 3 On the other hand, 2. Bava Batra 14b, credits Shemuel with the something about built-in structure the rabbinic account paints quite a authorship of both books, as well as parts of that, for many, provides a sense of the book of Shemuel.

42 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 different portrait. In the midrashic an inscription. One is through ink speaking positively about others, texts,4 a serious degree of coercion was inscribed on a material such as but absent the rules of lashon hara, involved — “Kafah aleihem har k’gigit” paper or parchment. The second I’m not convinced I would have the — Hashem raised the mountain over is through etching an inscription self-discipline to refrain from negative their heads and said that if they chose into a material, such as stone. There speech. I love the idea of family time not to accept the Torah, there (i.e. is a critical difference between the embedded in a technology-free zone, under the mountain) will be their two. In the former, a foreign body is but without the halachot of Shabbos grave. How do we reconcile these two superimposed on a different material, and yom tov, I am highly skeptical diverging accounts of the giving of the such as ink on paper. In contrast, when that my family and I would have the Torah? etching a message into stone, there strength to create this space. This Lord Rabbi Jonathan Sacks zt”l5 is no foreign body. The inscription Shavuot, I will be appreciative of the becomes one with the material. The defined system of religious precepts points to the word “cherut” to help explain this discrepancy. While the rabbis expound on the verse “charut al and moral guidelines that the Torah haLuchot” and teach, “al tikreh charut gives me to help me grow into my best concept of freedom is referenced 8 in the Torah, the Hebrew word ela cherut” — don’t read “engraved,” self. commonly associated with freedom, rather “free…” True freedom is where there exists a deep oneness between “cherut,” is nowhere to be found Endnotes in the biblical text. Rather, in the the principles and the people. 1. Pirkei Avot, 6:2. There are slight variations context of emancipating slaves, the The Torah isn’t a body of arbitrary in the formulation of this statement. See 6 term “chofshi” is used. The word rules that have been designed to Masechet Kallah Rabati, 5:3; P’sikta Zutrata, “chofshi,” explains Rabbi Sacks, relates keep us in line. Rather, it is a set of Ki Tisa, 32:16. to freedom from responsibilities and laws that is aligned with our deepest 2. Medrash Tanchuma, Parshat Noach; Tosfot the flexibility to do what you want essence, that reflects our collective on Shabbat 88a. when you want. This form of privilege history as a nation, is a response to our 3. Shemot, 24, 7. reflects freedom of the individual, experiences in Egypt, and is designed but does not, on its own, constitute a to help us bring out our best selves as 4. Shabbat 88a. liberated society. A liberated society is individuals and as a nation. This set of 5. See https://rabbisacks.org/new-concept- not characterized by an environment laws is not external and foreign to our freedom/. in which everyone does as he or she essence but is deeply bound with our 6. Shemot, 21,2. pleases. On the contrary, this would deepest selves and our greatest innate 7. For a related idea, see Maharal, Netzach lead to pandemonium, disarray, and potential. Yisrael, perek 11. individualistic pursuits. In the Torah’s Some ba’alei mussar suggest that 8. Pirkei Avot, 6,2; Pirkei D’Rabbi Eliezer, view of freedom, a liberated society Shavuot is a time to reflect on the perek 46. is given structure through rules and positive impact that the Torah has on boundaries, and through the vehicle our lives. On a personal note, over of these boundaries, members of the time, I have come to appreciate not society gain the freedom to engage, just the compelling rationale behind connect, and pursue lofty goals that individual elements of the Torah’s elevate both the individual and the ordinances, but also the form — the collective.7 structured system of clear guidelines, Building on the value of the structure which provide a sense of clarity, that the Torah provides, Rabbi Sacks purpose, and containment. Giving takes this idea one step further. charity is certainly a value that I The pasuk in Shemot 32:16 states cherish, but the concept of ma’aser that the words of G-d were “charut (giving one tenth of our income to al haLuchot”— engraved on the charity) helps me structure my good Luchot. There are two ways to make intentions. I believe in the virtue of

42 43 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5781