Isaac Elchanan Theological Seminary University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TO-GO® Established by Rabbi Hyman and Ann Arbesfeld May 2015 • 5775

Dedicated to the Memory of Rav zt”l

Featuring Divrei Torah from Rabbi Elisha Bacon • Rabbi Rabbi • Rabbi Etan Schnall Rabbi Benjamin Yudin

Collected insights from members of the Graduate Program of Advanced Talmudic Studies at Stern College for Women We thank the following who have pledged to be Pillars of the Torah To-Go® project Congregation Kehillat Shaarei United Orthodox Beth Shalom Yonah Menachem Synagogues Rochester, NY Modiin, Houston, TX Congregation The Jewish Center Young Israel of Shaarei Tefillah New York, NY New Hyde Park Newton Centre, MA New Hyde Park, NY

For nearly a decade, the Benajmin and Rose Berger Torah To-Go® series has provided communities throughout North America and Israel with the highest quality Torah articles on topics relevant to throughout the year. We are pleased to present a dramatic change in both layout and content that will further widen the appeal of the publication. You will notice that we have moved to a more magazine-like format that is both easier to read and more graphically engaging. In addition, you will discover that the articles project a greater range in both scholarly and popular interest, providing the highest level of Torah content, with inspiration and eloquence. We would like to acknowledge the continued dedication and efforts of Rabbi Rob Shur and Rabbi Josh Flug in progressing this publication to the highest levels of excellence. In addition, we thank Rabbi Hyman and Ann Arbesfeld for their continued vision in supporting Torah initiatives at that are truly transformative for our entire community.

Richard M. Joel, President and Bravmann Family University Professor, Yeshiva University Rabbi Kenneth Brander, Vice President for University and Community Life, Yeshiva University Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary

Rabbi Robert Shur, Series Editor Rabbi Joshua Flug, General Editor Rabbi Michael Dubitsky, 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 • Shavuot 5775 Table of Contents Shavuot 2015/5775 Dedicated to the Memory of Rav Aharon Lichtenstein zt”l

What is your Olam Haba Moment? A Lesson from Shavuos 4 Rabbi Elisha Bacon Matan Torah: Singular Event, Two Narratives 8 Rabbi Yaakov Neuburger Honor Your Parents: The Fulcrum of the 11 Rabbi Michael Rosensweig What Happened to the Spices? 19 Rabbi Etan Schnall From Bondage to Bonding 24 Rabbi Benjamin Yudin The Minhagim of Shavuot 27 From Members of the Graduate Program of Advanced Talmudic Studies at Stern College for Women

The opening Mishnah inAvos records the vital links in our chain of tradition from Moshe Rabbeinu through the Anshei Knesses HaGedolah. In each stage of transmission, the Mishnah records the identity of both the “teacher” and “student” in that particular era of our historical development. The Maharal identifies an anomaly to this pattern in presenting Moshe Rabbeinu’s experience in receiving the Torah. Rather than identify Moshe’s “teacher” as G-d himself, the Mishnah writes “Moshe kibel Torah MiSinai”. Why not explicate the originating source of the mesorah as emanating from Hakadosh Baruch Hu instead of Sinai? The Maharal answers that if the Mishnah had explicated the connection between G-d and Moshe, one would imagine that the Divine connection forged within the context of Torah is exclusive to Moshe. Rather, by identifying “Sinai” as Moshe’s source, the Mishnah conveys the unique relationship that is cultivated between every student of Torah and the Ribono Shel Olam Himself. The role of the , is not to transmit information, but rather to recreate the Sinai experience for each student, empowering them to develop their own individual relationship to Torah. As we were preparing this issue for publication, we learned of the loss of Rav Aharon Lichtenstein zt”l. Words cannot capture the depth and breadth of his greatness in Torah, human sensitivity, and ideological leadership of our community. We dedicate this issue of the Benjamin and Rose Berger Torah To-Go® in his memory, and hope that the values and ideals that are conveyed through these articles, inspire us to perpetuate his legacy by forming our own individual and unique relationship to Torah and avodas Hashem. Rabbi Yaakov Glasser David Mitzner Dean, Center for the Jewish Future

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 What is your Olam Haba Moment? A Lesson from Shavuos

n our home we like to talk about “Olam Haba moments” — moments when one merits the Rabbi Elisha Bacon IWorld to Come. On the surface, one Mashgiach, Yeshiva University might think we would be alluding to those larger-than-life events described in the Gemara. Who has not been agreeable mood, Reb Naftali made his touched by the story of Rabbi Akiva, powerful stories are an essential part request. The young man acquiesced, who exalted at the opportunity to love of our tradition, but they are not the but only on the condition that Reb God with all of his being as he died at daily, routine occurrences that we call Naftali dress in priest’s clothes, the hands of his Roman torturers? Olam Haba moments when speaking to our children. We refer to a very compliments of the young man, and different type of story. lead the young man and his cronies כל ימי הייתי מצטער על פסוק זה בכל נפשך - ,around town with loud singing אפילו נוטל את נשמתך אמרתי: מתי יבא לידי In The Maggid Speaks (p. 78) Rabbi dancing and merrymaking. Though ואקיימנו, ועכשיו שבא לידי לא אקיימנו? tells of Reb Naftali, the mortified by the prospect of being ברכות סא: gabbai tzeddaka (charity collector) humiliated in this way, Reb Naftali Rabbi Akiva said to his students: All in a small town in Poland around agreed and endured the jeers of the my days I have been troubled by this the turn of the 20th century. Late shocked townsfolk, who had always verse, ‘with all your soul,’ which I one night, after Reb Naftali had respected Reb Naftali but who were interpret to mean even giving up your returned home from an exhausting now pelting him with eggs as the soul. I wondered, when will I have the day collecting tzeddaka for a local entourage sang and danced through opportunity to fulfill this? Now that I emergency, a beggar arrived at his the streets. When the ordeal was have the opportunity shall I not fulfill it? door asking for 20 rubles. The money over, Reb Naftali gave the money Brachos 61b Reb Naftali had already collected was to the beggar, ripped off the priest’s spoken for, and he felt unable to go And then there is the example of clothes, threw them in the closet and back to the townsfolk once again for Rabbi Eliezer ben Dordaya who crawled into bed a depressed and additional funds. But in the face of mustered nearly super-human humiliated man. Some months later, the beggar’s pitiful entreaties, Reb strength to repent from a life of utter the Divrei Chaim, the Sanzer Rebbe Naftali relented and prepared to ask sin and in dying, merited the honorific (1793–1876), came to town and told the one man he thought might be in title of Rebbe (Avoda Zara 17a). his entourage that he smelled Gan a position to help. Unfortunately, this Eden emanating from Reb Naftali’s In both of these astounding examples individual was young, irreverent and house. The Rebbe entered the house of heroism, the Gemara describes wild, someone who wasted his time and discovered that the smell was that a bas kol (Heavenly voice) rang drinking, gambling and carousing, coming from the priest’s clothes. After out and proclaimed: mezuman l’chayei and Reb Naftali dreaded the expected pressing him for the story behind the Haolam Haba, the protagonist had encounter. Coming upon the young clothes, the Rebbe instructed Reb earned a place in Olam Haba. These man in the local tavern and in an

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Naftali to be buried in those very to the challenge. Our Olam Haba show mercy.” Rabbi Yossi exclaimed, clothes and that, as a result of his self- moments will be squandered. “I am telling you substance and you sacrifice, he would go straight up to The Gemara warns us about having a are responding ‘Heaven will show . What had seemed to Reb Gan Eden myopic view of greatness: mercy’! It will surprise me if they do Naftali as the worst moment in his life, not burn both you and the Torah scroll in fire.” “Rebbe,” said the other, “How תנו רבנן: כשחלה רבי יוסי בן קיסמא, הלך ,a moment to be buried and forgotten do I stand with regard to the World to רבי חנינא בן תרדיון לבקרו. אמר לו: חנינא .was actually an Olam Haba moment אחי, אי אתה יודע שאומה זו מן השמים Although the ending of this story is Come?” Rabbi Yossi asked, “‘Is there any particular act that you have done?” He המליכוה? שהחריבה את ביתו ושרפה את היכלו, והרגה את חסידיו ואבדה את טוביו, uplifting, there is misfortune here as well. Reb Naftali’s selflessness did replied:”I once mistook money for ordinary charity money, and I ועדיין היא קיימת, ואני שמעתי עליך שאתה יושב ועוסק בתורה ]ומקהיל קהלות ברבים[ indeed earn him a special place in Olam Haba. But he needed someone distributed [of my own] to the poor. “In that case,” he replied, “then I should be וספר מונח לך בחיקך! אמר לו: מן השמים ירחמו. אמר לו: אני אומר לך דברים של טעם, .else to interpret the events for him He did not understand that his ordeal so fortunate to share in your portion.” Avoda Zara 18a ואתה אומר לי מן השמים ירחמו, תמה אני אם לא ישרפו אותך ואת ספר תורה באש! .could be an Olam Haba moment The Gemara describes that after the אמר לו: רבי, מה אני לחיי העולם הבא? אמר Instead of focusing on the task he destruction of the Beis Hamikdash by לו: כלום מעשה בא לידך? אמר לו: מעות של had set for himself, to successfully the Romans, Rabbi Chanina gathered פורים נתחלפו לי במעות של צדקה וחלקתים help the beggar, he had focused only groups of scholars together to teach לעניים, אמר לו: אם כן, מחלקך יהי חלקי on his ordeal and let the humiliation Torah in public so as to ensure the ומגורלך יהי גורלי. overwhelm him. How many times .continuity of Torah and the Mesorah עבודה זרה דף יח. in our own lives do we miss the significance of our accomplishments? Despite the great risk to his life, Rabbi As in the case of Reb Naftali, do our Our taught: When R. Yossi ben Chanina persevered in this effort. This stressful experiences sometimes Kisma was ill, R. Chanina ben Tradyon was certainly a heroic act. Yet despite leave us so emotionally drained that went to visit him. He said to him: “My this awesome accomplishment, Rabbi we miss the big picture? Or do our brother Chanina, do you not know Yossi casted doubts as to whether daily challenges sometimes seem so that it is Heaven that has ordained Rabbi Chanina had acted correctly. ordinary to us that we do not endow this [Roman] nation to reign? For even Then Rabbi Yossi proceeds to ask them with significance? How often though she has destroyed His House, Rabbi Chanina if he had ever done a do we fail to recognize our Olam burnt His Temple, killed His pious ones meritorious act worthy of Olam Haba. Haba moments because they do not and caused His best ones to perish, still At this point, the Gemara focuses stand out as clearly as Rabbi Akiva’s Rome is firmly established! Yet I have our attention on something in Rabbi martyrdom? And herein lies the heard about you that you are sitting Chanina’s life that seems incredibly danger. If we fail to recognize and and occupying yourself with the Torah, trivial in comparison to his risking his ultimately seize upon the myriad of publicly gathering assemblies, and life for Torah. Rabbi Chanina relates opportunities for greatness that come cradling a Torah scroll in your bosom.” that he once confused Purim tzedaka our way, we will not necessarily rise Rabbi Chanina replied, “Heaven will money with regular tzedaka money. To make up for the confusion, Rabbi How many times in our own lives Chanina added money from his own pocket. Upon hearing this, Rabbi Yossi do we miss the significance of our exclaimed that he hopes he himself shares in Rabbi Chanina’s portion of accomplishments? How often do we fail Olam Haba. What was so significant about Rabbi Chanina’s giving tzeddaka, to recognize our Olam Haba moments a seemingly minor act? The truth is, Rabbi Chanina could have easily because they do not stand out as clearly as justified not paying the tzedaka from Rabbi Akiva’s martyrdom? him his own funds. His confusion was

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 an honest error, and no poor person their job much more difficult. The that everyone can find at least one lost out as a result of the mistake. In Rambam explains: mitzvah to which he can connect and perform wholeheartedly. As proof to מיסודות האמונה בתורה שאם קיים האדם addition, since this all occurred in the his interpretation of Rabbi Chananya’s מצוה משלש עשרה ושש מאות מצות כראוי privacy of his own home, no one would statement, Rambam cites our Gemara וכהוגן ולא שתף עמה מטרה ממטרות העולם have known whether he did or did not in Avoda Zara. Accordingly, the הזה כלל, אלא עשאה לשמה מאהבה כמו give of his own money to tzedaka. Yet Gemara means that when Rabbi שביארתי לך, הרי הוא זוכה בה לחיי העולם Rabbi Chanina did not invoke excuses Chanina convened large crowds to הבא, לכן אמר ר’ חנניה כי מחמת רבוי and justifications. He wanted to be teach Torah, there was potential for an המצות אי אפשר שלא יעשה האדם אחת above board in every respect. This is element of pride and honor to act as a בכל ימי חייו בשלימות ויזכה להשארות הנפש an Olam Haba moment, a moment in motivator. However, Rabbi Chanina’s באותו המעשה. וממה שהמורה על היסוד הזה which a person overcomes his natural simple act of tzedaka, done privately שאלת ר’ חנינה בן תרדיון מה אני לחיי העולם inclinations to make excuses and with no fanfare, was clearly a pure הבא, וענהו העונה כלום בא לידך מעשה, rationalize his behavior. These small mitzvah done with perfect intention כלומר האם נזדמן לך עשיית מצוה ראוי, ענה moments don’t make headlines, but and therefore worthy of a true portion לו שנזדמנה לו מצות צדקה בתכלית השלמות this Gemara demonstrates the power of in Olam Haba. [See Rav Eliyahu האפשרית, וזכה בה לחיי העולם הבא. the small moment even over dramatic Dessler, Michtav Me’Eliyahu, Vol. III רמב’’ם פירוש המשנה, שם .events The Rambam provides us with pp 107-109 for a full discussion of this One of the foundations of belief in our an opportunity to sharpen our Gemara and Rambam.] Torah is that if someone fulfills one of the understanding of this Gemara and With this comment of Rambam, we 613 mitzvos properly and justly without shed additional light on our concept now have a clearer picture of what any ulterior motive from this world, of true Olam Haba moments. We may constitutes an moment. rather out of total altruism, one merits Olam Haba be familiar with the statement of R. The size of the challenge or difficulty the World to Come. For this reason, Chananya ben Akashya: of the mitzvah is less significant Rabbi Chananya said that because there than the kavana, intention, that goes are so many mitzvos, it is impossible ר’ חנניא בן עקשיא אומר רצה הקב"ה לזכות into overcoming the challenge or that a person will not perform one of את ישראל לפיכך הרבה להם תורה ומצות performance of the mitzvah. In our them properly during his lifetime and שנאמר ה’ חפץ למען צדקו יגדיל תורה lives, we are presented with many merit eternity through that act. The ויאדיר. mitzvos and many little moments. If proof to this idea is that in response to מכות כג: only we could overcome our natural Rabbi Chanina ben Tradyon’s question Rabbi Chananya ben Akashya said, instinct and desire to be self-serving, “Will I merit the World to Come” he “Hashem wanted to create merits for to make excuses, to rationalize, and was answered “Did you perform an the Jewish people so he gave them much instead, seize the moment, rise above action [that’s worthy],” meaning did Torah (to learn) and a multitude of our ego-centered tendencies, and do you perform one mitzvah properly. To mitzvos (to accomplish) as the verse what is right, for Hashem’s sake, then this Rabbi Chanina responded that he states: Hashem desired for the sake of we will have truly actualized ourselves performed the mitzvah of tzedaka out Israel’s righteousness, that the Torah be and attained a share inOlam Haba. made great and glorious.” of total altrusim and through that, he With this approach to mitzvos, Makkos 23b merited the World to Come. Rambam, Commentary on the we may understand a perplexing The Rambam seems to be bothered Mishna to Makkos 23b comment of Rashi in Parshas Emor. by Rabbi Chananya’s statement. One The verse reads: might think that if Hashem wanted For someone to earn a true portion ּובְקֻ צְרְ כֶםאֶ ת־קְצִיראַרְ םצְכֶ לֹא־תְ כַּלֶה ּפְאַ ת to help Bnei Yisrael, He should have in Olam Haba, he has to do a mitzvah ׂשָדְָך ּבְקֻ צְרֶ ָךוְלֶקֶט קְצִירְ ָך לֹא תְ טלַּקֵ לֶעָ נִי וְלַּגֵ ר given them just a few mitzvos upon with his whole heart, with pure kavana, ּתַעֲ זֹב אֹתָם אֲ נִי ה’ אֱֹלקֵ יכֶ ם: which they could focus their efforts absent of any ulterior motives other אמור כג:כב and accomplish with distinction. than for the sake of love of Hashem. Therefore, Rabbi Chananya states Instead, Bnei Yisrael were tasked with When you reap the harvest of your land, that Hashem gave many mitzvos so a large number of mitzvos making you shall not remove completely the corner

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 of your field as you reap and you shall not of the Beis HaMikdash and bringing opportunities for growth, for newness, gather the gleanings of your harvest; for korbanos obviously has to be done for spiritual accomplishments. , for the sake of the poor and the proselyte shall you leave l’sheim Shamayim With this in mind, we should be forever heaven, otherwise the entire endeavor them; I am Hashem your God. alert to opportunities for spiritual is undermined, so too any small Emor 23:22 growth. We are not required to give up act done , has big This verse is seemingly out of place. l’sheim Shamayim our lives or to change the world for that spiritual ramifications. It interrupts the Torah’s narrative Olam Haba moment. Indeed we should of the holidays and resides between The message of recognizing that live our lives, with every moment fully descriptions of Shavuos and Rosh daily challenges, when properly experienced and evaluated. Hashana. navigated , are true l’sheim Shamayim Just this past Pesach, my wife spent moments, is no more Rashi on that verse comments: Olam Haba tremendous time and effort making a evident in the Torah than during the wonderfully scrumptious dish whose holiday of Shavuos. No mention is אמר רבי אבדימי ברבי יוסף מה ראה הכתוב difficulty was compounded by not made in the Torah that Shavuos is ליתנה באמצע הרגלים, פסח ועצרת מכאן having her usual kitchenware a celebration of receiving the Torah וראש השנה ויום הכפורים והחג מכאן, ללמדך with which to work. Unfortunately, See VaYikra 23:16). And) שכל הנותן לקט שכחה ופאה לעני כראוי, Klei Yakar, as mishaps are wont to happen, on yet we know from tradition that מעלין עליו כאילו בנה בית המקדש והקריב the second day of Pesach when we Shavuos is characterized as קרבנותיו בתוכו. zman had 23 mouths to feed, the entire Rabbi Avdimi ben Rabbi Yosef says: . Perhaps the Torah matan Toraseinu dish slid off the stove and landed “What did the verse see to put these doesn’t describe Shavuos as the day of upside down on the floor, smashed commandments among the festivals, because the Torah does matan Torah and ruined. No doubt my wife’s gut Pesach and Shavuos on one side and not want us to overly focus on the reaction could have been to be upset, Rosh Hashana, Yom Kippur, and overtly awesome spiritual moments annoyed, and angry, you name it. Just Succos on the other side?” To teach you in life. The giving of the Torah at imagine yourself in that situation. But that whoever gives gleanings, forgotten Har Sinai was a singular experience. instead, she overcame that emotional produce, and the corner (portions of the The Jewish people were completely reaction and expressed gratitude that field left for the poor) to a poor person united; they heard G-d speak directly no one got hurt, gam zu letova. She properly is considered as if he built to them, and for a short period of consciously decided that she had the Beis HaMikdash and brought his time were elevated to the status that an opportunity at that moment to offerings inside it. mankind once held before the sin continue to experience the mitzvah of Adam Harishon (see Gemara, What does the mitzvah of tzedaka of simchas Yom Tov and not let her have to do with building the Shabbos 146a). However, that mood be marred by this setback, and Beis HaMikdash and bringing awesome moment of Matan Torah is she moved on. We proceeded to have korbanos? Perhaps we can suggest not representative of our daily lives. a lovely meal filled with ruach and that whomever sincerely (hence Yes, we all aspire to and hopefully simcha, just the way Hashem had experience moments of spiritual the emphasis in Rashi on the word wanted it. That was anOlam Haba properly) performs an ostensibly highs and feelings of greatness, but moment for our family: so simple minor act of giving tzedaka, in the message to us is that we must and thus easily overlooked, and yet actuality has done something with not evaluate our spiritual successes so monumental. May we all merit to the same import as two grand based solely on those moments. be mindful, to seize all the moments We do not celebrate just one day as mitzvos, that of building the Beis in our lives, to act l’sheim Shamayim, HaMikdash and bringing korbanos. matan Torah. Every day should be a and turn our challenges, big and small, day. Every day represents Furthermore, just like the building matan Torah into Olam Haba moments.

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Matan Torah: Singular Event, Two Narratives

Parshas Hageirus / The Conversion Narrative Rabbi Yaakov Neuburger ucked away after the lengthy , RIETS • Morah D’asra, Congregation legal discourses of Parshas and prior to Beth , Bergenfield, NJ Tthe launching of the even lengthier detailed description of the Mishkan and twelve pillars corresponding to the When this process took place is requirements, Hashem recorded an twelve tribes of Israel. 5 And he sent the debated by Rashi and Ramban. understated eleven-verse narrative. youth of the people of Israel and they Whereas Ramban understands that Woven around the story of the writing brought burnt offerings and offered peace the text follows in chronological order and reading of the first sefer Torah, offerings to Hashem using bulls. 6 Moshe and that this covenant took place on this portion describes Moshe building took half of the blood and placed it in the day afterMatan Torah, Rashi sees twelve pillars, one for each tribe, basins, and the other half, he sprinkled it as a flashback to the preparatory days and sprinkling the with blood on the altar. 7 He took the Book of the leading up to revelation. This is part of of their sacrifices. The events climax Covenant and he read it to the nation Rashi and Ramban’s deliberations on with a penetrating and puzzling vision and they said “Everything that Hashem the interpretation and application of that reassures us that Hashem was said, we will do and we will follow.” 8 the Talmudic principle ain mukdam watching over us even as we were Moshe took the blood and sprinkled it ume’uchar baTorah, passages in the suffering terribly, even during His on the nation and said “Behold this is Torah are not necessarily written in apparent hiddenness from us. the blood of the covenant that Hashem chronological order. with you on these matters.” 9 Simply put, the rabbis of the Talmud דוַּיִכְ createdּתֹב מׁשֶה אֵ ת ּכָל יּדִבְרֵ ה’וַּיַׁשְ ּכֵםּבַ ּבֹקֶ ר went up with Aharon, Nadav, stated that chronology need not be וַּיִבֶןמִ Moshe זְּבֵחַ ּתַחַת הָהָרּוׁשְּתֵים עֶשְ הֹרֵ מַ ּצֵבָ ה Avihu and seventy of the elders of Israel. the driving organizer of the Torah לִׁשְ נֵיםעָשָ ֹרׁשִבְטֵ ייִשְ ֹרָאֵ ל: ה וַּיִׁשְ לַח אֶ ת נַעֲרֵ י They saw the God of Israel and narratives. While Rashi applies this 10 ּבְנֵי יִשְ לֹרָאֵ וַּיַעֲ לּועֹֹלת וַּיִזְּבְ חּו זְבָחִים ׁשְ לָמִ ים ,His feet was like a work of paved principle broadly throughout Torah לַה’ ּפָרִ underים: ו חוַּיִּקַ מׁשֶה חֲצִי םהַּדָ וַּיָשֶ ֹם ּבָאַ ּגָ נֹת sapphire and the very essence of Heaven the Ramban understands that it refers וַחֲצִי הַּדָ ם זָרַ ק עַלהַּמִ :זְּבֵחַ ז וַּיִּקַח סֵפֶר הַּבְרִ ית its purity. to a specific parsha in Bamidbar אוַּיִקְרָ inּבְאָ זְנֵיהָעָם וַּיֹאמְ רּו ּכֹל אֲׁשֶר ּדִּבֶ ר ה’ where the recorded dating clearly 24 נַעֲשֶ ֹה Shemotוְנִׁשְמָ ע: ח חוַּיִּקַ מׁשֶה אֶת םהַּדָ וַּיִזְרֹק this story is understudied as indicates that the chronological order עַל Thoughהָעָם וַּיֹאמֶר הִ ּנֵה דַם הַּבְרִ ית אֲׁשֶ ר ּכָרַ ת ה’ narrative, the rabbis of later of the texts was ignored. Beyond that עִּמָכֶםa biblicalעַל ּכָל הַּדְבָרִ יםהָאֵ ּלֶה: ט לוַּיַעַ מׁשֶ ה years teased out from these verses all episode, argues Ramban, almost all וְאַהֲ רֹן בנָדָ וַאֲבִיהּוא וְׁשִבְעִים מִ ּזִקְ נֵי יִשְ ֹרָאֵ ל: י the necessary elements of conversion. the narratives of the Torah text follow וַּיִרְ אּו אֵת יאֱֹלהֵ יִשְ לֹרָאֵ וְתַחַת רַ גְלָיו ּכְמַעֲשֵ ֹה .means to say that they saw here a in their natural sequence לִבְ נַתThat הַּסַּפִירּוכְעֶצֶם הַּׁשָמַ יִם לָ טֹהַ ר: שמות פרק כד description of the “conversion” of the Thus Ramban explains that this parsha 4 Moshe wrote all of the words of Sinai generation. Indeed later scholars occurred just after the content of the Hashem, and he woke in the morning would entertain whether the laws of entire Parshas Mishpatim was taught. and built an altar under the mountain conversion were consistently applied It precedes Moshe’s return to the top to that generation.

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 of Sinai for the next forty days but it altar of Hashem and half in basins. He of the Ten Commandments. On the represents a more informed covenant took the Book that he wrote the day before fourth of Sivan, he was told to go up [the than the one that took place the day and read it to them and they accepted mountain]. before: to enter the covenant with him. They Rashi, 24:1 said: everything that Hashem said, we והנה משה כתב ביום ההוא בספר כל מה will do and we will follow you, whatever Rashi’s View: Two Narratives שנצטווה, חקים ומשפטים ותורות, והשכים you command us from Hashem. He then בבקר ממחרת היום ההוא לכרות להם ברית sprinkled the other half of the blood upon Accordingly, Ramban views that our על הכל, ובנה המזבח )פסוק ד(, וזבח הזבחים them because this covenant required commitment to the life that Hashem )פסוק ה(, ונתן חצי הדם על מזבח ה’ וחצי two equal parts. After he completed his wants us to lead coalesced over a הדם שם באגנות )פסוק ו(, ולקח הספר actions, he was required to fulfill the word multi-step process. That process שכתב מאמש וקראו באזניהם, וקבלו עליהם ,of Hashem who told him to go up with included the teachings of Mara עוד לבא בברית עמו, ואמרו )פסוק ז( כל Aharon etc. This is what is stated “Moshe the initial verbal commitments to אשר דבר ה’ נעשה ונשמע אליך, מכל אשר went up with Aharon, Nadav, Avihu etc.” becoming a “mamleches kohanim” (a תצוה מאתו ית’. ואז זרק עליהם חצי הדם He also performed what was commanded, nation of priests), the Sinai revelation )פסוק ח(, כי זאת אות הברית לבא השנים And he approached Hashem himself,” per se, and finally, completing a“ בחלקים שוים. ואחרי שהשלים מעשיו עמהם and this is reflected in the verse, “Moshe conversion process complete with הוצרך למלאת דבר ה’, שאמר לו ה’ עלה went into the cloud etc.” Behold, this sacrifices and accepting the “stone אתה ואהרן וגו’. וזהו שאמר )בפסוק ט( ויעל .covenant took place the day after the handiwork” of Hashem משה ואהרן נדב ואביהוא וגו’. ועשה עוד מה giving of the Torah and that is when .Yet Rashi’s view begs interpretation שצווה )בפסוק ב( ונגש לבדו אל ה’, והוא Moshe went up the mountain and stayed In Rashi’s view, the Torah divided שאמר )בפסוק יח( ויבא משה בתוך הענן there for forty days. the story of Matan Torah into two וגומר. והנה מעשה הברית ביום המחרת למתן Ramban, Shemot 24:1 storylines. How intriguing it is to have תורה, ובו היתה העליה שעלה משה אל ההר Here, Ramban is arguing with his two parshiyos focus separately on the )פסוק יג(, וממנה נתעכב שם ארבעים יום. much more succinct predecessor, selfsame episode, each one choosing רמב”ן, שמות כד:א Rashi, who says: Behold, Moshe wrote in the Book on that details so different from each other that they convey vastly different פרשה זו נאמרה קודם עשרת הדברות, ,day all that he was commanded, statutes .impressions and overtones ובארבעה בסיון נאמר לו עלה. laws and commandments, and he awoke The Matan Torah of Parshas Yisro רש”י, שמות כד:א the next morning to create a covenant on all of it. He built an altar and offered This portion took place before the giving welcomes the Shechinah with sacrifices and placed half the blood on the

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 supernatural thunder and lightning The sound of the shofar was growing charismatic colleagues. However, as and shofar sounds that increase in stronger. Moshe would speak and any matter worthy of our energies, it volume. The trembling mountain Hashem would respond with a voice. 20 will more often require the careful and marks Hashem’s presence as it sends Hashem descended upon Mount Sinai to even painstaking efforts to succesfully up furnace like smoke. The people the peak of the mountain and Hashem pave our path in the labyrinth of are prepared through abstinence and called Moshe to the peak of the mountain Torah. For most of us, we will have to are severely cautioned to keep their and Moshe ascended. slowly amass knowledge even as we distance. They are overwhelmed and Shemot 19 attempt to deepen our understanding left shaking, somewhat traumatized of all of Hashem’s wisdom. Not so the Matan Torah of Parshas and ready to run: Mishpatim. Here, the people stand — Certainly, we, who have come to quietly — to be crowned appreciate the results of laborious and טו presumablyוַּיֹאמֶר אֶל הָעָםהֱ יּו נְכֹנִים לִׁשְ לׁשֶ ת יָמִים אַ ל by the light sprinkling of blood that thorough research in so many areas of ּתִּגְׁשּו אֶל אִּׁשָ ה: טז וַיְהִי בַּיֹוםהַּׁשְ לִ ייׁשִ ּבִהְ יֹת marks the new covenant. They have life, can well understand the humbling הַ רּבֹקֶ יוַיְהִ קֹֹלת ּובְרָ קִ ים וְעָ נָן ּכָבֵד עַל הָהָ ר וְ קֹל engaged through Moshe’s Torah message of Parshas Mishpatim. It is the ׁשֹפָר חָ beenזָק מְ אֹד וַּיֶחֱרַ דּכָל הָעָם אֲׁשֶ ר ּבַּמַחֲ נֶה: and have responded with unassuming ongoing and scheduled יז וַ instructionּיֹוצֵ אמׁשֶה אֶת הָעָם לִקְרַ את הָאֱֹלהִים מִ ן absolute commitment. They have Torah study that connects students הַּמַחֲ נֶה וַּיִתְ יַּצְבּו ּבְתַחְּתִית הָהָ ר: יח וְהַר סִ ינַי .their korbonos sprinkled on them. The and teachers, and fathers and sons עָׁשַן ּכֻּלֹו מִּפְ נֵי ראֲׁשֶ דיָרַ עָלָיוה’ ּבָאֵ ׁש וַּיַעַ ל of a fiery quaking mountain Quietly imbibing wisdom, slowly עֲׁשָ נֹו depictionּכְעֶׁשֶן הַּכִבְׁשָ ן דוַּיֶחֱרַ ּכָל הָהָר מְ אֹד: יט lifted off its core surrounded by bolts and steadily, molds hearts, souls and וַיְהִי קֹולהַ ּׁשֹפָר הֹולְֵך וְחָ זֵק מְ אֹדמׁשֶ ה יְדַּבֵ ר light, sound, and visible thunder is minds and plants anchors to our וְהָאֱֹלהִ ofים יַעֲ נֶּנּו בְקֹול: כ וַּיֵרֶ ד ה’ עַל הַר סִ ינַי .commitment אֶל .absentרֹאׁש הָהָ ר אוַּיִקְרָ ה’ לְ מׁשֶה אֶ ל רֹאׁש הָהָ ר לוַּיַעַ מׁשֶ ה: Why two different stories instead of Thus, we return to the story of Sinai שמות פרק יט one complete account? Why are so after learning in great detail about 15 He said to the nation: Be prepared many details suppressed, seemingly courts and torts, and the concern for the next three days, don’t approach in an effort to paint such distinct for the poor and disadvantaged a woman. 16 It was on the third day pictures? and having been exposed to the in the morning and there was thunder Perhaps the event that would model breathtaking scope of Torah. and lightning and a thick cloud on the the experience of Torah study for all The experience of study modeled in mountain; the sound of a shofar was time has to include both the impulsive Parshas Mishpatim, the one closer to very strong and the nation in the camp excitement associated with the high our ongoing efforts to be kove’a itim trembled. 17 Moshe took the nation out drama that Sinai was, as well as the la’Torah (set aside time for Torah of the camp towards Hashem and they very measured care and concern that study) does not end with a shocked stood at the base of the mountain. 18 characterizes sacrificial service. people on the run, rather it culminates Mount Sinai was full of smoke because with a people riveted on their vision There are times that our study must be Hashem descended upon it and the of Hashem as a consuming fire that is charged by an exciting program and smoke rose like smoke from a furnace visible to all. and the mountain trembled greatly. 19 fuelled with a flamboyant teacher and

Perhaps the event that would model the experience of Torah study for all time has to include both the impulsive excitement associated with the high drama that Sinai was, as well as the very measured care and concern that characterizes sacrificial service.

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Honor Your Parents: The Fulcrum of the Ten Commandments

here is little doubt thatkibbud av va-eim is a central mitzvah; it is not merely “another Rabbi Michael Rosensweig Tcommandment,” but an imperative Rosh Yeshiva and Rosh , RIETS vital to the enterprise of Torah and mitzvot. The Rambam Mamrim( Compiled by Rabbi Itamar Rosensweig 6:1) characterizes it as a “mitzvat Bella and Harry Wexner Fellow, RIETS, and Resident aseh gedolah” — a great positive Scholar, Cong. Ahavath Torah, Englewood, NJ commandment; the Yerusalmi (Pe’ah 1:1) declares it “chamurah shebichamuros;” — of the most serious belongs to a select class of mitzvot doubt of its axiological import. mitzvos, and the Tur (Yoreh Deah 240) 2 issued as a prequel to matan Torah. Yet when we assess kibbud av va-eim prefaces his discussion noting that At Marah, Bnei Yisrael were charged in the sugya (Talmudic discussion) of kibbud av va-eim demands a unique with a few essential commandments aseh docheh lo ta’aseh (the ability of a “punctilious observance.” that would both prepare them for and positive commandment to override What is the evidence for this afford them a glimpse of the Torah a negative commandment) — the evaluation? First, kibbud av va-eim they would later receive--sham sam lo sugya prima facie most informative appears in the most critical contexts of chok u-mishpat ve-sham ni’sahu —there of halakhic hierarchies — it emerges the Torah. It is delineated in the Aseret He established law and statute and as decidedly inferior to other Hadibrot (Shemot 20:12) — kabed there He tested it (Shemot 15:25). mitzvot, less capable of prevailing et avikha ve-et imekha, honor your Along with , monetary laws over a competing lav (negative father and your mother — and not and parah adumah, kibbud av va-eim commandment). At one stage of just as any dibrah (commandment), preceded matan Torah. the discussion in Yevamot (6a), the but the pivotal one that transitions Third,kibbud av va-eim is one of the Gemara maintains that any aseh the dibrot from bein adam la-Makom rare instances where the imperative (positive commandment) would (between man and God) to bein adam to perform a mitzvah is buttressed prevail over a lo ta’aseh she-yeish la-chaveiro (between man and man).1 by the explication of its own reward: kareit (negative commandment Kibbud av va-eim later resurfaces lema’an ya’arikhun yamekha, in order with a penalty of Heavenly in (Vayikra 19:3) “ish that your days be lengthened. The excommunication), except for the imo ve-aviv ti’rau,” one shall fear his Gemara accordingly (Chullin 110b) aseh of kibbud av va-eim. This, the mother and father — the parshah that rules that such mitzvot lie beyond the Gemara explains, is due to an imposed Ramban (Vayikra 19:2) characterizes jurisdiction of Bet Din: kol mitzvat constraint: איש אמו ואביו תיראו ]אני ה’[ כולכם חייבים as gufei Torah (foundations of the aseh shematan secharan betzeidah, ein בכבודי. — Torah). In both of these contexts, beit din shel matah muzharin alehah kibbud av va-eim is significantly any mitzvah whose reward is written “You shall fear your mother and your conjoined with the mitzvah of in the Torah, Bet Din cannot enforce. father [I am God]” All of you are Shabbat. Given the prominence accorded obligated to honor Me. Second, according to Rashi (Devarim to kibbud av va-eim in the Torah’s 5:16 s.v. Ka-asher), kibbud av va-eim presentation, there seems to be little

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 By fiat,kibbud av va-eim is rendered consequently, what appeared to against an aseh derabanan; why is impotent in a clash against another be a clash between a de’oraita and kibbud av va-eim the only mitzvah mitzvah. Kibbud av va-eim can never derabanan is in fact a clash between hyper-sensitive to kavod Shamayim? compete against kavod Shamayim, the two mitzvot de’oraita: Moreover, for the Beit Yosef, the impotence of kibbud av va-eim is נראה שהטעם משום דכיון דקי”ל דכל מילי .honor of Heaven stipulated by a gezeirat ha-katuv דרבנן אסמכינהו אלאו דלא תסור הרי הוא The inferiority ofkibbud av va-eim, in (textual decree) — ”Ani Hashem” — ככל דברי תורה. fact, runs deeper. The same Gemara counterintuitive as it may be. Tosafot in Yevamot rules that kibbud av va- It seems that the reason is that it is (Yevamot 5b s.v. Kulkhem), however, eim is an exception to the otherwise established that all rabbinic laws are suggest that this fiat is superfluous, universal principle of aseh docheh lo based on the prohibition of “do not stray” for the impotence of kibbud av va-eim ta’aseh, incapable of displacing even an [from their words], it is treated as a could be derived even in its absence. ordinary lav. The Gemara cryptically biblical commandment. After all, the Gemara Kiddushin( cites kibbud av va-eim’s rank as a But this proposed solution of the Kesef 31a) rules that honoring one’s mere hekhsher mitzvah, a preparatory, Mishnah does not sufficiently account father prevails when it conflicts with instrumental mitzvah, to explain its for the Rambam’s position. It may honoring one’s mother because “ conspicuous impotence.3 But this atah explain the derabanan dimension, but ” — explanation requires clarification: In ve-imkha chayavin bikhvod avikha it begs the question as to why the aseh you and your mother are obligated what sense is kibbud av va-eim only a de’oraita of kibbud av va-eim should to honor your father. So too, argue hekhsher mitzvah; in what sense is it cede to a fellow aseh. Second, it is Tosafot, since child and parent alike only a vehicle to achieve something not at all apparent that the Rambam are charged with — else? kavod Shamayim ascribes to the view that lo tasur “hu ve-aviv muzharin” — it intuitively Further still, the Rambam in Hilkhot transfiguresmitzvot derabanan into follows that kibbud av va-eim cannot Mamrim (6:12) remarkably rules that mitzvot de’oraita.5 To be sure, the Kesef override another mitzvah. On the mitzvat aseh of kibbud av va-eim Mishnah had his own reservations, Tosafot’s view, then, the impotence of is incapable of overriding a fellow and in his Beit Yosef, he puts forth an kibbud av va-eim is not only a fact, it is mitzvat aseh and, more strikingly, alternative solution: an intuitive fact. even a mitzvat aseh mi-derabanan ?Have we arrived at a contradiction דכיון דמאני ה’ כולכם חייבים בכבודי ילפינן (rabbinic mitzvah). This despite the We opened our analysis with a survey לה, ומילי דרבנן ודאי הם כבודו של מקום אין Rambam’s ruling elsewhere (Yibum of mekorot that speak to kibbud av לו לעבור עליהם בשביל כבוד אביו. 6: 10) that one aseh may displace axiological import, “ another.4 The Rambam’s ruling is va-eim’s chamurah Since we derive it from “I am God, all ” in the language of the particularly perplexing because the shebichamurot of you are obligated to honor Me,” and Yerushalmi. Yet in the of Gemara’s ruling deals specifically with sugya aseh observing rabbinic decrees are certainly docheh lo ta’aseh, kibbud av va-eim the case of kibbud av va-eim against a part of honoring God, one may not seems conspicuously subordinate to lo ta’aseh. On what grounds does the violate them to honor a parent. other mitzvot. How does Rambam extend the Gemara’s ruling kibbud av va- eim’s subordinate status cohere with to a mitzvat aseh — and especially to A special fiat Ani“ Hashem” declares its axiological prominence? an aseh mi-derabanan? kibbud av va-eim powerless against kavod Shamayim, regardless of Further, this is not just an What underlies the Rambam’s ruling? how trivially the latter manifests. inconsistency between the rules How can the aseh de’oraita of kibbud Accordingly, kibbud av va-eim cannot of aseh docheh lo ta’aseh of kibbud av va-eim be powerless against an displace even an aseh derbanan, for it av va-eim and its other associated aseh derabanan? TheKesef Mishneh too instantiates kavod ha-Makom. halakhot, for the contradiction (Mamrim 6:12, s.v. Afilu), vexed penetrates internally, within the laws by this very difficulty, suggests that TheBeit Yosef’s solution to the of aseh docheh lo ta’aseh. The hitherto this ruling is grounded in lo tasur. Rambam’s ruling only deepens the discussed sugya in Yevamot (6a) points Every mitzvah derabanan is thereby conceptual difficulty: Why iskibbud to kibbud av va-eim’s exceptional elevated to de’oraita standing, and av va-eim the only mitzvah enervated

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 impotence; but there are other sugyot that suggest that, to the contrary, kibbud av va-eim is exceptionally potent, more capable of prevailing in conflict than any other mitzvah. Typically, halakhah maintains that an aseh cannot displace a lav that is conjoined with an aseh, ein aseh docheh lo ta’aseh va-aseh. The Gemara inBava Metzia (32a), however, suggests the possibility of kibbud av va-eim constituting an exception to this rule; only kibbud av va-eim would be sufficiently potent to displace loa ta’aseh va-aseh. The rationale adduced is particularly striking: הואיל והוקש כיבוד אב ואם לכבודו של מקום שנאמר כאן כבד את אביך ואת אמך ונאמר להלן כבד את ה’ מהנך. Since honoring one’s father and mother is connected to honoring God as it states here “honor your father and your mother,” and it states later “Honor God with your possessions.” The suggested potency ofkibbud av va-eim, within the laws of aseh docheh lo ta’aseh, is underwritten6 precisely by its axiological moment, for kibbud av va-eim is matched with kavod Shamayim. Kibbud av va-eim, then, is governed by a fundamental tension. On the one hand, the Gemara in Yevamot (6a) maintains that it is manifestly subordinate to other mitzvot because it cannot compete against kavod Shamayim — kulkhem chayavim bikhvodi. But, on the other hand, the Gemara in Bava Metzia (32a) suggests The future is that kibbud av va-eim is superior to other mitzvot because it emulates kavod Hamakom — hukash kevodam le-kavod in your hands. ha-makom. Perturbed by this tension, Tosafot (Yevamot 6a, s.v. Ta’ama) ask how the Gemara could oscillate between Meet Zvi Goldstein, a current MTA High School senior such contradictory extremes. How could the sugya enrolling in Yeshiva University. Zvi is coming to in Yevamot hold that kibbud av va-eim is incapable of Yeshiva University for the countless opportunities to displacing even a regular lav, while the sugya in Bava engage with top Roshei Yeshiva and world-renowned Metzia had no qualms suggesting that kibbud av va-eim faculty. With 150 student clubs, 16 NCAA sports teams and would displace even a lo ta’aseh va’aseh? Curiously, the hundreds of activities, lectures and events throughout Gemara never entertained the possibility of kibbud av va- campus, YU has something for everyone. eim being just like other mitzvot. Picture yourself at YU. #NowhereButHere Tosafot suggest that kibbud av va-eim is by its fundamental character an extreme mitzvah, either subordinate or superior to other mitzvot, but never typical or equal. It is either “hukash le-kavod ha-makom” and superior or “Ani www.yu.edu | 212.960.5277 | [email protected] Hashem, kulkhem chayavim bikhvodi” and subordinate, but never in between. True, the sugya entertained the hava amina (initial thought), based on hukash kevodam www.yu.edu/enroll

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 le-kavod ha-makom, that kibbud av Kibbud av va-eim is itself a mitzvah, fortified by a concomitant imperative va-eim should displace even a lav va- and it is not at all apparent that it of reverence and honor. Kibbud av aseh, but once the Gemara concluded stands in greater conflict withkavod va-eim is, in this sense, the most that it cannot, kibbud av va-eim must Shamayim than, say, any conflict elementary sine qua non for a religious be demoted to a rank below other between two mitzvot. Tosafot tersely community: “כבד את אביך ואת אמך, להזהיר על הקבלה mitzvot, incapable of displacing even suggest that the gezeirat hakatuv “Ani רוצה לומר שימשך האדם לקבלת האבות שזה ”an ordinary lav. But this solution of Hashem, kulkhem chayavim bikhvodi עיקר כולל לכל הדתות שלא יצוייר מציאותם Tosafot only deflects the difficulty, indicates a special relationship אם לא יהיה האדם נשמע לקבלת האבות since the fundamental problem between kibbud av va-eim and kavod וחכמי הדת...אם מן האבות ‘כבד את אביך remains: What is the character of Shamayim, but they don’t elaborate ואת אמך’, ואם מן החכמים ‘לא תסור מן .kibbud av va-eim such that it tends further only to the extremes? הדבר אשר יגידו לך ימין ושמאל’.” ,To expound on Tosafot’s suggestion Let us pose one further question. let us probe the character of kibbud Honor your father and your mother The Gemara invoked Ani“ Hashem, av va-eim and extract its central, commands the concept of tradition, that kulkhem chayavim bikhvodi” as underlying principles. On one plane, one should continue the tradition of one’s the source for kibbud av va-eim’s there is undoubtedly a dimension parents because this is a foundation that ineffectiveness against clashing of hakarat hatov, gratitude, as the relates to our belief system, for it cannot mitzvot, implying that when kibbud av Sefer ha-Chinukh articulates in his exists without listening to the tradition of va-eim conflicts with some mitzvah, it treatment of the mitzvah (mitzvah no. one’s forefathers and the scholars of the eo ipso conflicts withkavod Shamayim. 33): religion … From our forefathers, “Honor your father and your mother,” and from משרשי מצוה זו, שראוי לו לאדם שיכיר (Tosafot (Yevamot 5b, s.v. Kulkhem the Torah scholars “Do not stray from ויגמול חסד למי שעשה עמו טובה ... ושיתן .note that this is hardly obvious ”.the words that they tell you, right or left אל לבו כי האב והאם הם סיבת היותו בעולם, It is most revealing that R. Yosef Albo ועל כן באמת ראוי לו לעשות להם כל כבוד Bet Din ha-Gadol classifieskibbud av va-eim alongside וכל תועלת שיוכל, כי הם הביאוהו לעולם, גם lo tasur, the imperative to obey the יגעו בו כמה יגיעות בקטנותו. governs the entirety The root of this commandment [to honor rulings of Bet Din ha-Gadol, since both of Klal Yisrael, one’s parents is] that it is proper for a mitzvot are rooted deep in the soil of person to recognize and provide kindness religious authority. Bet Din’s authority local batei din for someone who has provided good to over and attendant responsibility you ... One should internalize the fact towards the community is mirrored preside over each that a father and mother are the basis by kibbud av va-eim, on the scale of the community, and of a person’s existence in this world. For individual family.7 this reason, it is proper to give them all Indeed, R. Yosef Albo’s interpretation parents preside over of the honor and service possible because was most likely inspired by the they brought their child into this world Rambam’s codification. Rather than their atomic mini- and they toiled for him many times while filing the laws ofkibbud av va-eim in growing up. Sefer Mada, where we might have communities—the But there appears to be an additional anticipated,8 the Rambam codifies family; kibbud av dimension to the mitzvah, as well. them in Hilkhot Mamrim, alongside R. Yosef Albo (Sefer ha-Ikarim the laws of Bet Din ha-Gadol. The va-eim is the bedrock 3:26) argues that kibbud av va-eim first four chapters ofHilkhot Mamrim is underwritten by the concept of pertain to the laws of compliance in which the system religious authority, the parents’ role and obedience to Bet Din ha-Gadol; in bequeathing their mesorah to their lo tasur; bal tosif (don’t add to the of Torah sheba’al peh children; if this religious authority is commandments); bal tigra (don’t is anchored. to be more than a chimera, it must be subtract from the commandments);

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 and zakein mamrei (rebellious scholar). Chapters five and six tackle kibbud av va-eim. The final chapter covers ben soreir u-moreh (rebellious child). The unifying theme of Hilkhot Mamrim is the authority of Torah sheba’al peh (the Oral tradition) and the hierarchy of institutions that preside over it. Bet Din ha-Gadol governs the entirety of Klal Yisrael, local batei din preside over each community, and parents preside over their atomic mini-communities — the family; kibbud av va-eim is the bedrock in which the system of Torah sheba’al peh is anchored. A child’s first interaction with the Ribono Shel Olam is through his parents, through the values and beliefs and through the traditions they bequeath to him. It is perhaps with this in view that our above Tosafot saw kibbud av va-eim and kavod Shamayim as uniquely related, for it is in the furthering of kavod Shamayim that the authority of a parent — and thereby the imperative of kibbud — is firmly rooted. Several further indications bolster this interpretation that kavod Shamayim underpins kibbud av va-eim. First, the Gemara draws several salient analogies between the two. In Kiddushin (30b) the Gemara equates kibbud av va-eim with kavod ha-Makom: ת”ר נאמר: כבד את אביך ואת אמך, ונאמר: כבד את ה’ מהונך, השוה הכתוב כבוד אב ואם לכבוד המקום; נאמר: איש אמו ואביו תיראו, ונאמר: את ה’ אלהיך תירא ואותו תעבוד, השוה הכתוב מוראת אב ואם למוראת המקום; נאמר: מקלל אביו ואמו מות יומת, ונאמר: The future is איש איש כי יקלל אלהיו ונשא חטאו, השוה הכתוב ברכת אב ואם .in your hands לברכת המקום…וכן בדין, ששלשתן שותפין בו. Our rabbis taught: It says “Honor your father and your mother,” and it says “Honor God with your possessions,” the verse equates honoring one’s parents to honoring God. It states Meet Miriam Libman, a current Yeshiva University senior. “One shall fear his mother and father,” and it states “One shall Miriam will be graduating with a degree in accounting fear God, the Lord and worship Him,” The verse equates fear and will begin her career at Ernst & Young in the fall. of one’s parents to fear of God. It states “One who curses one’s She is among the 90% of YU students employed, in * father or mother shall be killed,” and it states “A person who graduate school or both—within six months of graduation. curses God shall bear iniquity,” the verse equates cursing a With nearly double the national average acceptance rates to medical school and 97% acceptance to law school and parent to cursing God ... The equations are logical because the placements at Big Four accounting firms, banks and three (God, father and mother) are partners in his being. consulting firms, our numbers speak for themselves.

In particular, the Gemara suggests that kibbud av va-eim is Picture yourself at YU. #NowhereButHere actually a form of kavod Shamayim: בזמן שאדם מכבד את אביו ואת אמו, אמר הקדוש ברוך הוא: מעלה אני עליהם כאילו דרתי ביניהם וכבדוני. When a person honors his parents, God says: I consider it as if www.yu.edu | 212.960.5277 | [email protected] I live among you and you honored Me. *Career Center Survey, 2013/2014 And conversely for a child who distresses his parents: www.yu.edu/enroll

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 was such that the first five were written fellow mitzvot. What accounts for this תני תנא קמיה דרב נחמן: בזמן שאדם מצער ?on one tablet because they relate to the dialectic את אביו ואת אמו, אמר הקדוש ברוך הוא: יפה עשיתי שלא דרתי ביניהם, שאלמלי דרתי honor of the Creator. Perhaps the answer lies in the ביניהם ציערוני. A similar point is made by Chizkuni character of kibbud av va-eim as A beraita was taught before Rav (Shemot 20:12) a dimension of kavod Shamayim, Nachman: When a person causes anchored in the federation of religious חמש דברות הראשונות העובר עליהם אינו רע distress to a parent, God says: It is a authority. If parents embrace their אלא לשמים לפיכך הזכיר שמו בכולם שהרי good thing that I didn’t live among them role as torchbearers of mesorah, לשמו הם קבועים אבל חמש האחרונות אינם because if I did, they would cause Me their authority issues forth from the אלא לבריות לפיכך לא חש להזכיר שמו בהם. distress. hallowed recesses of . If one violates the first five kavod Shamayim In consonance with it, Similarly, Rav Yosef would compare commandments, he is only immoral kibbud av va- is vital, axiologically central, and kibbud av va-eim with kavod ha- towards God. Therefore, His name is eim exceedingly potent: Shekhinah: mentioned in all of them, because they hushvu kevodam . are there to serve Him. The last five are le-kavod ha-Makom רב יוסף כי הוה שמע קל כרעא דאמיה, אמר: towards other people and therefore, God But on these same grounds, if a parent איקום מקמי שכינה דאתיא. When Rav Yosef would hear the footsteps did not include His name.11 competes against kavod Shamayim, of his mother, he would say: I should rise when he tests his authority against 9 This classification would be virtually for the Shekhinah is coming. incomprehensible on the view that His Authority, he severs his own authority from its life source and is Second, the Tur (Yoreh Deah kibbud av va-eim is grounded in left pathetically paralyzed and pitiably 240:19) rules that kibbud av va-eim hakarat hatov. Additionally, in light feeble: Ani Hashem, kulkhem chayavim presupposes virtuous, upstanding of R. Yosef Albo’s interpretation, we bikhvodi. Thus, a parent’s demand parents. Parents who fail to uphold might further appreciate just how that his child violate a lav or even an the values of the Torah forfeit their felicitously kibbud av va-eim — as a aseh or even an aseh mi-derabanan is right to kibbud. If kibbud av va-eim manifestation of kavod Shamayim — halakhically meaningless. was grounded solely in hakarat hatov transitions the dibrot from bein adam — a natural debt of gratitude — it is la-Makom to bein adam la-chaveiro, the It is precisely this character of difficult to see how the rectitude of the fulcrum on which they turn. kibbud av va-eim, as rooted in kavod parent becomes a necessary condition Let us now return to our initial query. Shamayim, that explains the dialectic for kibbud. If, however, kibbud av va- We observed that a fundamental embedded at its core. When kibbud av coheres with , eim is grounded in a parent’s charge tension runs throughout kibbud av va-eim kavod Shamayim then to further kavod Shamayim, then it va-eim — a tension which speaks to hushvu kevodam le-kavod ha- ; but when follows that a parent who rebuts the its dialectical nature. Kibbud av va- Makom kibbud av va-eim stands in contradiction with it, very basis of his authority ipso facto eim is indisputably a linchpin of the renounces his claim to kibbud; such a Torah’s axiology and possibly, in the then Ani Hashem, kulchem chayavim . by parent has uprooted the very ground hava amina, more potent than other bikhvodi Kibbud av va-eim 10 necessity, then, is a mitzvah of either on which he stands. mitzvot in displacing a lav va’aseh, extreme, never coequal with other Third, some Rishonim classifykibbud matched with kavod ha-Makom. At the mitzvot — exactly as Tosafot noted. av va-eim as a mitzvah bein adam same time, it is pitiably powerless to la-Makom. The Ramban (Shemot displace an ordinary lav, an exception It will be recalled that the Gemara, 20:13), for instance, explicitly to the principle of aseh docheh lo in justifying kibbud av va-eim’s identifies the first fivedibrot — kibbud ta’aseh, and according to the Rambam, impotence, why it stands as an av va-eim among them — as mitzvot incapable of prevailing over even exception to aseh docheh lo ta’aseh, bein adam la-Makom: an aseh derabanan, incapacitated by characterized kibbud av va-eim as a kulkhem chayavim bikhvodi. Tosafot, “hekhsher mitzvah,” a mitzvah whose והנראה במכתב הלוחות שהיו החמש we saw, maintains that kibbud av import is essentially instrumental or ראשונות בלוח אחד שהם כבוד הבורא. va-eim is necessarily a mitzvah of preparatory, whose significance rests It seems that the writing of the tablets extremes, never coequal with its in its capacity to facilitate something

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 external to itself. Perplexed by this characterization, Tosafot (Yevamot 6a, s.v. Shekein) argue that the Gemara did not intend to demote kibbud av va-eim to a mere hekhsher mitzvah but to describe the typical scenario in which kibbud av va-eim conflicts with alav . Strictly speaking, it is the preparation for kibbud av va-eim that conflicts with thelav , not the mitzvah itself. Suppose a father demands that his son cook for him on Shabbos. The cooking — the action that conflicts with Shabbos — is merely the preparation for kibbud, for kibbud inheres only in the act of serving (ma’akhilo), which occurs later. Hekhsher mitzvah then does not characterize kibbud av va-eim but the preparatory stages that lead up to it, and it is these stages that are powerless against a lav. This interpretation of Tosafot, however, is highly problematic. For as Tosafot themselves observe, kibbud av va-eim is debilitated even when the act of kibbud proper clashes against a lav, not just its preparatory stages. Ultimately, Tosafot appeal to an inelegant lo plug: Since hekhsherim are inadequate to displace a lav, and since most clashes of kibbud av va-eim involve only its hekhsherim, we simply generalize to all cases of kibbud — acts of kibbud av va-eim proper included — and declare them likewise powerless: ואר”י דכיבוד אב אפי’ עוסק בגוף מצוה לא דחי דבכל ענין קא פסיק שלא ישמע לו והיינו משום דברוב ענייני כיבוד רגילים להיות על ידי הכשר מצוה קאמר רחמנא דלא דחי בכל ענין. Rabbeinu Yitzchak asserts that even if one is involved in the The future is now. actual mitzvah of honoring a parent, it does not override a negative commandment because the Talmud states that Enroll today. one should not listen to the parent under any circumstances. This is because most situations of honoring are preparatory YU enables you to grow and deepen your understanding in nature and therefore, the Torah states that it can never of, and commitment to, Jewish life at a top tier college override. while discovering your passions and beliefs and forming lasting friendships. With student programs across our But perhaps the Gemara has something else in mind. For campuses and worldwide, YU takes a global approach in light of our analysis, hekhsher mitzvah encapsulates the to learning, education and values, creating a full college fundamental character of kibbud av va-eim as a parent’s experience. partnership with the Ribono Shel Olam, as a delegate A YU education is not out of reach. Over 80% of students of kavod Shamayim. It is parents who bring the world of received help with tuition last year, with over $45 million Torah and mitzvot to life for a child; and it is through in scholarship and financial aid awarded.

his parents that a child first embraceskavod Shamayim. Picture yourself at YU. #NowhereButHere Kibbud av va-eim is, in this sense, an instrument, a hekhsher mitzvah for kavod Shamayim. The dynamics that govern are aseh docheh lo ta’aseh www.yu.edu | 212.960.5277 | [email protected] therefore inapplicable to kibbud av va-eim. For an ordinary conflict between alav and an aseh is adjudicated as an external clash between two competing principles, www.yu.edu/enroll

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Grounded in a partnership with Hakadosh Baruch Hu, kibbud av va-eim is vital, axiologically central, and exceedingly potent. It is with this partnership that kibbud av va-eim integrates the worlds of bein adam la-makom and bein adam la-chaveiro, infusing the world of the former into the latter, and it is in this sense that kibbud av va-eim serves as the critical transition between the first and last fivedibrot . and fully determined by the laws An isolated Anokhi, abstract, perception of unlimited power, and intuitive of aseh docheh lo ta’aseh. A conflict removed and unapproachable, was impact that an infant and young child hardly intelligible. But partnered experience in a parental relationship establish with kibbud av va-eim, however, is a formative model for the Divine relationship construed as an internal conflict with kibbud av va-eim — an Anokhi of trust, reliance, and infinite appreciation. within kavod Shamayim and its reified in the love of a parent, an It is surely no coincidence that we relate to distribution, governed not by the Anokhi immanent in the foundation the omnipotent and omniscient Hashem laws of aseh docheh lo ta’aseh but by an of family life, an Anokhi that radiates also as Avinu shebashamayim, drawing on throughout a Jewish home — is that paradigm. Absent the parental bond, internal calculus of its own. it would be considerably more difficult, something else entirely. In harmony Grounded in a partnership with possibly impossible, to cultivate more than with kavod Hamakom, how truly, truly Hakadosh Baruch Hu, kibbud av an abstract link between limited man and resplendent this mitzvah is: hukash the transcendent Creator. This, too, is an va-eim is vital, axiologically central, kevodam le-kavod hamakom. important facet of the kavod Shamayim motif and exceedingly potent. It is with of kibbud av va-eim. The pivotal role parents this partnership that kibbud av va-eim Notes play in paving the way for a transference of these feelings and perceptions to Avinu integrates the worlds of bein adam 1. See the discussion below on whether shebashamayim is yet a further aspect of this la-makom and bein adam la-chaveiro, kibbud av va-eim itself is a mitzvah bein adam singular kavod Shamayim theme. I hope to la-chaveiro or bein adam la-makom. infusing the world of the former into elaborate these and additional components of the latter, and it is in this sense that 2. See the discussion in Sanhedrin 56b. kibbud av va-eim elsewhere. serves as the critical kibbud av va-eim 3. See Tosafot 6a s.v. Shekain. 8. Compare with the Tur and Shulkhan transition between the first and last Aruch’s codification ofHilkhot Kibbud Av 4. See Noda Beyehudah Kamah, Choshen fivedibrot . The Gemara inKiddushin va-Eim in Yoreh Deah 240, between Hilkhot Mishpat 40. (31a) beautifully captures this Sh’vuot, on the one hand, and Hilkhot Kavod partnership: 5. See Rambam, Sefer Hamitzvot, Shoresh Rabo ve-Talmid Chakham, on the other. Note 1 and Ramban’s comments there. See how the Rambam opens the sixth chapter of also Rambam, Hilkhot Mamrim 1:2. I’ve Hilkhot Talmud Torah, despite not having yet בשעה שאמר הקב”ה )שמות כ( אנכי ולא .elaborated more fully on this issue elsewhere. discussed kibbud av va-eim יהיה לך, אמרו אומות העולם: לכבוד עצמו For lack of a more suitable term, I 9. See also the position of the Yerushalmi .6 הוא דורש, כיון שאמר )שמות כ( כבד use “underwritten” free of its financial that kibbud av va-eim is greater than kavod את אביך ואת אמך, חזרו והודו למאמרות .connotations of “accepting liability” or Shamayim הראשונות. “guaranteeing,” but in its more archaic 10. See however the position of the Rambam When God commanded the first two meaning. The relevant metaphor is that of a (Mamrim 6:11). commandments, the nations of the surface text underwritten by an interpretive world said that He did so for His own conceptual text. 11. See also the discussion of the Minchat Chinuch no. 34. honor. Once He said “Honor your father 7. Furthermore, kibbud av va-eim constitutes and your mother,” they retracted and a vital foundation that facilitates the most accepted the first two. critical relationship with Hashem. The absolute trust and faith, unlimited reliance,

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 What Happened to the Spices?

havuot begins this year on Sunday, and so we transition to Yom Tov on the heels of Rabbi Etan Schnall SShabbat. In this scenario, the holiday Faculty, Stone Beit Midrash Program is welcomed with a unique blend of and Havdala commonly known by the term “yaknahaz.” This individual, on a sublime level, longs a response to the loss of the neshama acronym represents the fusion of these for Shabbat. Therefore, thenefesh is yeteira on Motzaei Shabbat.6 The two mitzvot into a single formulation pained by the departure of Shabbat Talmud (Beitza 16a) cites Reish that discharges both obligations. and so must be rejuvenated (Tur Lakish’s statement that every Jew The rabbis of the Talmud Pesachim( O.C., ibid.). Partaking of a fragrant receives a neshama yeteira (literally, 102b) debate the sequence in which aroma brings pleasure to the nefesh. an additional soul) at the onset of the various bracha components of Evidently, fragrance bridges the divide Shabbat. It departs when Shabbat Havdala and Kiddush are recited in between one’s spiritual essence and concludes, leaving the individual this formulation. The Talmud (103a) physicality.3 The spiritual significance feeling spiritually weaker.7 Indeed, concludes by adopting the position of aroma and its connection to the Rashbam understands that this is the of Rava that the correct order is as sublime is well documented in Torah reason we omit the bracha on besamim follows: Boreh pri hagafen, M’kadesh sources. The importance ofkitoret when Yom Tov follows Shabbat. Yisrael v’hazemanim, Borei meorei (incense) in the Beit HaMikdash and The Divine gift of neshamaa yeteira ha’esh, Hamavdil bein kodesh l’kodesh the association of sacrifices with rei’ach is bestowed on Yom Tov as well. and Shehechiyanu. Each component is nichoach, a satisfying aroma, are two Therefore, when Shabbat transitions abbreviated by a representative initial: examples.4 This notion is also reflected to Yom Tov, there is an unbroken yud (yayin — wine); kuf (Kiddush); in the source provided by the Talmud continuum and no need to rejuvenate nun (ner — candle); hey (Havdala); as the basis for blessings recited upon through besamim, for the neshama and zayin (z’man — the bracha enjoying a fragrance: yeteira is a constant. However, Tosafot challenge the אמר רב זוטרא בר טוביה אמר רב מנין of Shehechiyanu). Thus emerges explanation of Rashbam. If there is שמברכין על הריח שנאמר )תהלים ק”נ( כל the term yaknahaz, the colloquial ,indeed a neshama yeteira on Yom Tov הנשמה תהלל יה איזהו דבר שהנשמה נהנית ,pronunciation of the acronym why is there no bracha on besamim in ממנו ואין הגוף נהנה ממנו הוי אומר זה הריח. YKNH”Z. Rambam codifies this Havdala following Yom Tov? Because ברכות מג: practice (Hilchot Shabbat 29:22), as does Shulchan Aruch (O.C. 473:1). of this question, Tosafot conclude that R. Zutra b. Tuvia said in the name of there is no neshama yeteira on Yom Tosafot (Pesachim 102b, s.v. Rav Rav: How do we know that we recite a Tov. No besamim are needed when amar) note that in this analysis, there blessing on fragrance? As it states “Let Yom Tov follows Shabbat because the is one component conspicuously all souls praise God.” What is something 1 festive meal and the accompanying absent: besamim, spices. Indeed, that the soul benefits from and the body simchat Yom Tov achieve the same the standard Havdala following does not? This refers to fragrance. effect normally accomplished through every Shabbat includes a blessing Brachot 43b on the enjoyment of fragrant spices besamim.8 2 However, a slightly different (Shulchan Aruch, O.C. 297:1). The Shut Radbaz (2:620) adds an formulation emerges from the reason for this practice stems from the additional dimension to this Tosafot.5 According to Rashbam, notion that the nefesh, or soul of an explanation. On a normal Motzaei smelling of the spices is intended as

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Shabbat, the mere inclusion of yeteira on Yom Tov, why do we omit fortification; it expands the capacity to besamim in Havdala represents an besamim from the Havdala of Motzaei appreciate physical pleasures without aspect of “agmat nefesh” ­­— the Yom Tov? To provide the backdrop any negative impact.12 anguish one experiences with the for the answer, let us first delve into By contrast, Shut HaRashba (7:349) loss of the neshama yeteira. Therefore, the meaning and significance of the cites an explanation that does not if Chazal were to establish a need neshama yeteira. literally describe the actual addition for , the result would be besamim Rashi, commenting on the passage of a neshama. Rather, it describes incongruent with the obligation of in Beitza that introduces the concept, the state of rest and pleasure that simchat Yom Tov integral to Jewish explains as follows: one’s neshama enjoys on Shabbat. In holidays. As such, we omit the bracha other words, Shabbat is the ultimate רוחב לב למנוחה ולשמחה, ולהיות פתוח of so as not to suggest that besamim experience for the soul (“neshama לרוחה, ויאכל וישתה ואין נפשו קצה עליו. one is entering Yom Tov on a somber yeteira”), because all physical labor רש”י ביצה דף טז. ד”ה נשמה יתירה 9 note. and effort are suspended. Apparently, Magen Avraham and Taz, commenting A widening of the heart for rest and joy, besamim are enjoyed Motzaei Shabbat on Shulchan Aruch (O.C. 491:1), side an openness to eat and drink without the because one’s soul is anguished to with Tosafot, adopting the position revulsion of the spirit. leave its pristine, natural state to that there is no neshama yeteira on Rashi, Beitza 16a resume the weekday work. According Yom Tov. It is interesting to note Rashi’s view can be understood to to Rashba, there is no neshama yeteira that Levush (O.C. 281) writes that mean that the neshama yeteira serves on Yom Tov; meaning, Yom Tov is the prayer “Nishmat,” that is recited to facilitate proper observance of not a day of absolute rest in the same on Shabbat, is added in part due to the positive commandments of way that Shabbat is. The permissibility the neshama yeteira of Shabbat. Elya Shabbat. The mitzva ofoneg Shabbat of melachot ochel nefesh, activities Rabba (ibid.) comments that this requires one to indulge in physical performed for food preparation, would appear to follow Rashbam’s pleasures on Shabbat, such as eating prevents the complete rest of the soul, opinion that there is a neshama yeteira and drinking (see Rambam, Hilchot or the state of neshama yeteira. on Yom Tov, as common practice is to Shabbat, chapter 30). One who is Despite their differences, both Rashi recite on Yom Tov as well.10 Nishmat spiritually oriented runs the risk and Rashba may point to a unique of compromising his or her avodat capacity for spirituality on Shabbat — What Is a Neshama Yeteira? Hashem when the pursuit of worldly either an additional soul granted to a pleasures is not appropriately balanced Jew when it begins, or as indigenous to Regardless, the argument leveled by upon the backdrop of spiritual one’s own soul in response to Shabbat Tosafot against Rashbam remains pursuits.11 Theneshama yeitera affords in the absence of involvement in unresolved: if there is a neshama the individual additional spiritual worldly matters of labor.

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 However, there is an additional, more manner on Yom Tov as well, when one Making Shavuot Impact the profound and impactful dimension of takes advantage.15 Whole Year this concept found in Shita Mekubetzet Ramban (HaEmuna V’HaBitachon, ( 16a) focusing on the Jew’s Avnei Nezer’s understanding is Beitza Chap. 21), writes that the words “v’ten ability to connect to spirituality on not merely an explanation of the chelkeinu” (give us our portion) that phenomenon of neshama yeteira Shabbat: appear in the Amida of both Shabbat on Yom Tov; rather, it carries an and Yom Tov hint to the neshama נשמה יתירה פירוש , ועל זה חל עליו שפע אלקי imperative, as well. Each holiday on yeteira of each. Answering Tosafot’s ושכל יותר לעסוק בתורה ולעיין במעשה ה’. the Jewish calendar, beyond simply question, Ramban writes that no ולפיכך תקנו להריח בבשמים במוצאי שבתות commemorating various events in besamim are needed after Yom Tov לשכח את הנפש מאבדתה. Jewish history, is also a repository of The explanation of neshama yeteira is for a new reason — because unlike spiritual achievements that can be that it is the recipient of Divine influence the neshama yeteira of Shabbat, attained more readily at that time — and an increased cognitive capacity to the neshama yeteira of Yom Tov achievements most relevant to the study Torah and investigate the acts of never leaves the individual.16 Sfat foundations of the holiday itself. For G-d. For this reason, our rabbis instituted Emet (Emor, 5647) elaborates that example, Succot symbolizes trust smelling spices at the conclusion of the kedushat hayom (sanctity of the in Hashem. The Jews entered the Shabbat, so that the soul will forget its day) of Yom Tov has the unique wilderness confident in Hashem’s loss. propensity to pervade one’s physical desire and ability to protect them. existence and does not remain in the An individual receives an increased Sitting in a succah is our remembrance spiritual realm only. As an example, dose, as it were, of Divine inspiration of the manner in which He indeed this is manifest in the permissibility and intellect to delve into Torah protected us. Moreover, one who on Yom Tov of melachot performed wisdom and the ways of Hashem.13 It is wishes to strengthen his trust in for food preparation. Therefore, the not surprising that the Zohar (3:173a) Hashem can do so — with investment impact of a Yom Tov is integrated in reveals that when the neshama yeteira and focus — more easily on Succot a way that lingers after the Yom Tov returns to Heaven following Shabbat, than during the rest of the year. has passed.17 He points to isru chag it is asked what chiddushei Torah (novel This is because the same original (the day after the holiday) as a formal Torah ideas) it studied or arrived at spiritual forces of a holiday can be re- expression of a day’s holiness extending over the course of the day. This is an experienced by us today; in the case of beyond its place on the calendar — a appropriate question if the neshama Succot, the sense of trust in Hashem phenomenon that exists after Yom Tov yeteira is given to facilitate delving forged by our ancestors is more and not Shabbat.18 deeper and uncovering new insight into accessible to us at that time.19 Perhaps Divine wisdom.14 It would seem that Shem MiShmuel (Devarim 5677) this is an additional dimension of the according to Rashbam, these special quotes his father, Avnei Nezer, who increased spiritual capacity afforded elements of Shabbat are also accessible explains the sustaining nature of by the neshama yeteira. The imperative on Yom Tov. Theneshama yeteira the neshama yeteira of Yom Tov in a is to take advantage of the spiritual fortifies one’s spirituality and provides different fashion. Unlike Shabbat, the opportunities of Yom Tov, because the an opportunity to grow in a unique static standard of kedushat hazman fruits of our labor will have long lasting (the sanctity created by time), the results, even after Yom Tov has passed. The sanctity of Yom sanctity of Yomim Tovim stems from We refer to Shavuot as z’man matan the efforts and powers granted to the Torateinu, the time that our Torah Tov “belongs to the Jewish people to establish the Jewish is given, albeit millennia after the calendar and its holidays. The Talmud historical event of ma’amad Har people,” and so the (Beitza 17a) explains that the bracha Sinai. It is a time when we have recited on Yom Tov, mikadesh Yisrael neshama yeteira that the opportunity and imperative to v’hazemanim is a reflection of this — redouble our commitment to Torah the sanctity of Yom Tov “belongs to the accompanies it is study, Torah values, and the mitzvot people,” and so the neshama yeteira that of the Torah in the spirit of “na’aseh accompanies it is theirs to keep. theirs to keep. v’nishma”20 — in a way that will be

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 The practice of staying up all night to learn is not so much grounded on an increased number of hours of study. Rather, it is intended to reflect a burning desire forkabbalat HaTorah and its study — it is as if we are so excited that we couldn’t fall asleep even if we tried to on the eve of matan Torateinu more lasting and more impactful than HaTorah that endures. 7. See Aruch HaShulchan (O.C. 297:1) who any other time of the year. The practice explains that this feeling is experienced by Notes of staying up all night to learn is not all Jews, though some may be unable to easily detect it. He notes that everyone can so much grounded on an increased 1. See Kovetz Shitot Kamai, Beitza 33b, for authorities who advocated including besamim sense that some sort of change occurs to the number of hours of study. Rather, it is in Yaknahaz. This position was rejected by the individual on Motzaei Shabbat. Even if one intended to reflect a burning desire for vast majority of Rishonim and Shulchan Aruch isn’t aware of its significance, this sensation is kabbalat HaTorah and its study — it is (O.C. 491:1). proof of the fact that the loss of the neshama as if we are so excited that we couldn’t yeteira is felt on a deeper level of one’s being. 2. Common practice is to recite Borei minei See also Michtav Me’Eliyahu (2:72). fall asleep even if we tried to on the eve besamim at Havdala regardless of the type of of matan Torateinu.21 spices used (Mishna Berura 297:1). 8. This might indicate that other physical pleasures can also be appreciated by the There are times over the course of the 3. See Shut Shvut Yaakov (3:20) who suggests nefesh. Alternatively, note that Tosafot year when one’s excitement is hardly at that the blessing recited on fragrances may emphasize simchat Yom Tov and not simply stem entirely from the soul’s ability to benefit this level. However, one may feel that eating and drinking a festive meal. This may from the aroma, even when one does not have be the focus in Shut Radbaz 2:620. Shita he or she wants to be more strongly the physical sense of smell. However, this Mekubetzet (Beitza 16a) similarly refers to connected to Torah or should devote opinion was rejected by later authorities (see Yom Tov alone as providing happiness. All more time to Torah study, but has Shulchan Aruch O.C. 297:5 and Mishna Berura this may point away from pleasure in the trouble making that feeling a reality. 297:13). pure, physical sense. However, see Tosafot, The experience of Shavuot, like other 4. See also Bereishit 27:27 and Rashi, ad loc., Beitza (33a) whose parallel position may not accommodate this interpretation, as holidays, is underscored by a neshama Yeshayahu 11:3, Gemara Shabbat 88b, with Maharasha and Ketzot HaShulchan (98). B’nei they do not mention simchat Yom Tov per se. yeteira that remains after the Yom Tov Yissaschar (Adar, 4) attributes this unique Interestingly, Tosafot Rabbeinu Peretz (ad has passed. Therefore, we have the tools quality to the fact that the sense of smell was loc.) mention “seeing” the holiday food. See to energize the entire year with higher the only one of the five human senses not Chashukei Chemed (Pesachim 102b) who spiritual accolades that we reach for on tainted by association with the sin of the Tree ponders if any seudat mitzva can be equated according to our Tosafot, or perhaps there is 22 of Knowledge. Shavuot. Rav Gedalya Schorr suggests a unique quality inherent in a seudat Yom Tov. that this is the root of the custom to 5. See Shut Tshuvot V’Hanahgot (2, end of See also Avodat Yisrael, Zachor (s.v. V’Hinei). 134) where this distinction is noted. hold a neilat hachag at the conclusion 9. In a similar vein, R. Shlomo Zalman of a Yom Tov. In this context, “neila” 6. Interestingly, Pri Migadim (M.Z. 293:3) Auerbach stated that one should not cause the means to “lock-in” the power of the rules that one includes besamim even when wine of Havdala to overflow at the conclusion holiday. It reflects our desire and efforts one recites Havdala on Shabbat afternoon of Yom Tov when Chol HaMoed followed afterPlag HaMincha, see Shulchan Aruch O.C. to solidify and concretize our spiritual (Shmirat Shabbat KeHilchata 62, note 26). 293. Elsewhere (A.A. 299:1) Pri Migadim is This practice on Motzaei Shabbat represents a gains from Yom Tov, rather than allow unsure. Note that any leniency to permit one siman bracha (auspicious) for the work week them to dissipate. If we spend the days to make Havdala before the end of Shabbat ahead (Mishna Berura O.C. 296:5), a symbol of Shavuot engaged in Torah study and is not practically relevant today (Mishna incongruent with Chol HaMoed when in celebrating the gift of Torah,23 with Berura 293:9 and 299:20). Even when it was permissibility of work is limited to specific practical, it did not allow one to compromise circumstances (Shulchan Aruch O.C. 530:1). the assistance of our neshama yeteira, any of the laws of Shabbat following Havdala we will indeed infuse the rest of the before nightfall. It merely allowed one 10. See Aruch HaShulchan (E.H. 62:28), who year with a renewed sense of kabbalat to recite Havdala early when it would be cites the ruling that panim chadashot are not impossible to recite it at the normal time. needed on Shabbat or Yom Tov in order to

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 recite sheva brachot. In his explanation of the aspect mentioned by Rashi) depends on the 16. For additional approaches to understand law, Aruch HaShulchan seems to associate the overall spiritual orientation of a person. See Rashbam’s opinion, see Ran on Rif (Pesachim presence of the neshama yeteira, though this Shefa Chaim, pg. 123 and Michtav Me’Eliyahu 20b-21a), Bach (O.C. 297), and Nishmat should only be a factor on Shabbat. See also (2:72). Yaakov (pg. 24). Aruch HaShulchan (491:1), who follows the 14. Rashi and Nimukei Yosef (Avoda Zara 17. This explanation can also be found in Magen Avraham and Taz regarding Havdala 19b) seem to indicate that Shabbat should D’var Shmuel (Pesachim 102a) in the name of when Yom Tov falls on Motzaei Shabbat. be reserved for review of the week’s Torah Sfat Emet. This issue may also relate to the matter of learning (see Gevurot Yitzchak, Shabbat 17). Melave Malka following Yom Tov or when 18. See Divrei Aggada (pg. 548). Yom Tov follows Shabbat. See Shaarei Teshuva 15. Interestingly, Noda B’Yehuda (O.C. 2:94) 19. This principle appears in various forms (O.C. 300), who links the requirement of explains that the increased spiritual capacity in a wide range of sources. See, for example, seudat Melave Malka following Shabbat to the of a teacher that is bestowed upon a rebbe on Machatzit HaShekel (O.C. 468:15) and neshama yeteira, based on Kabbalistic sources. Shabbat and Yom Tov is the basis of the mitzva Kedushat Levi (Shavuot, s.v. V’Nireh li). See also Shut Rivivot Ephraim (2:292). for a student to visit his teacher on these days (Talmud, Rosh Hashana 16b). However, he 20. See Halichot Shlomo (Shavuot, pp. 371- 11. See Tosafot, Ketubot 104a, citing the includes Rosh Chodesh as well, and does not 372, fn. 1). Midrash. address neshama yeteira as a source for this 21. See Moadim L’Simcha (Freund, 6:422). 12. See Siftei Chaim, Moadim (3:418, 423). increased Divine inspiration. Noda B’Yehuda simply relates to the kedushat hayom of these 22. Ohr Gedalyahu (2:103 and 3:73). 13. Some explain that the degree to which days, indicated by the Mussaf offerings. See the neshama yeteira impacts the individual on 23. See Talmud Pesachim (68b). Zohar (Pinchas 242b) and Nishmat Yaakov (pg. a spiritual level (as opposed to the physical 26) regarding Rosh Chodesh.

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 From Bondage to Bonding

he Navi Ezekiel (16:6) recounts Jewish history and Tproclaims: Rabbi Benajmin Yudin Faculty, JSS and IBC Program וָאֹמַ ר לְָךּבְדָמַ יְִךחֲ יִיוָ ראֹמַ לְָךּבְדָמַ יְִך חֲ יִי And I said to you in your blood you shall Rabbi, Congregation Shomrei Torah, Fair Lawn, NJ live, I said to you, in your blood you shall live. my forefathers. enter the states, Shmos At first glance this is most paradoxical. (13:5) “you shall perform this service The Maharal in his commentaryGur Though the spilling of blood most in this month.” often has destructive and negative Aryeh, Shmos (12:6), notes that these connotations and consequences, here two bloods and mitzvos represent the On the night of our liberation in it is the medium for our very survival new acceptance of avdus, servitude, Egypt, we accepted His mastery, and thriving. Our Rabbis (Mechilta, that the Jewish nation accepted on and became His avodim. This is Bo, Masechta D’Pishcha 5) inform us the night of their liberation. An eved clearly stated by Pharoh himself. The that when the prophet refers to two (servant) needs a physical sign, a Yalkut Shimoni, Psalms (872), on the sets of blood, he is referring to the manifestation of his being an eved. The opening verse of Hallel, “Give praise two mitzvos of bris milah and korban Nazis, y”s, in their cruelty, branded a you servants of Hashem,” teaches Pesach that we performed on the number on the arms of their Jewish that Pharoh declared, “behold you night of our Exodus from Egypt. Why slaves, as a farmer brands his cattle, are free men, you are now servants of specifically were these two mitzvos showing complete ownership and Hashem.” Pharoh continued, “until selected? control. Hashem ordained a physical now you were my slaves, now you demonstration of our being His are free, you are henceforth slaves of One could answer that they reflect servants by demanding that we Hashem, you are to extol Hashem the two different sanctifications that circumcise. In the second blessing of for you are His slaves.” Thus the we underwent that night. Milah Birkas Hamazon we thank Hashem for two opening paragraphs of Hallel represents the personal individual “Your covenant which you sealed in are in chronological order. The first kedusha (sanctity) that each Jew our flesh.” This was and is a sign of our paragraph states, “give praise you possesses. Korban Pesach represents avdus. servants of Hashem,” and this is the communal and national followed in the next chapter by “when Moreover, the eved needs an action, a kedusha that envelopes the Jewish Israel went out of Egypt.” people. Similarly, at the miraculous service, that is performed exclusively deliverance at Yam Suf, the Jews for his master. Carrying a towel and This transition of servitude from man sang (Shemos 15:2) “this is My G-D slippers to the bathhouse might not to G-D, from Pharoh to Hashem, was and I will beautify Him, the G-D of be exhaustive labor, but it is indicative already stated by Hashem as the raison my father and I will exalt Him.” The of a service performed on behalf of d’etre of leaving Egypt. At the burning first phrase expresses the personal a master. Hashem, in His infinite bush, Hashem tells Moshe: וַּיֹאמֶר ּכִי אֶהְ יֶה עִּמָ ְך וְזֶה ּלְָךהָאֹות ּכִי אָ נֹכִ י individual rapport that each Jew kindness and sensitivity, gave us the ׁשְ לַחְּתִיָך ּבְ הֹוצִיאֲָך אֶת הָעָם מִּמִ צְרַ יִםּתַעַבְ דּון has with Hashem. Rashi, citing the service, the avodah of the korban אֶת הָאֱֹלקִים עַל הָהָר הַ ּזֶ ה. Mechilta notes that the second phrase Pesach to reflect our acceptance of שמות ג:יב connotes that I am not the source of servitude. Thus, the Torah, referring to the sanctity; rather the sanctity was the korban Pesach and it’s observance established for me since the days of by future generations when they He said, I will be with you, just this will

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 be the sign that I have sent you, when The second phraseahavta osanu — Being an eved Hashem is a privilege. you bring the people out of Egypt, you You have loved us — is referring to To literally serve the Creator and shall became the servants of G-D on this Shavuos. Hashem shows His love for Master of the universe gives meaning, mountain. His people by giving us His Torah. purpose and fulfillment to every Shemos 3:12 Note, every morning and evening action. Not only the specific mitzvos before the Shma, we recite a beracha that one performs — Shabbos, tefilin, Note the verb ta-avdun — to serve, expressing the special connection and taharas hamishpacha, religious to become His avodim. Indeed, the Ibn Ezra Shmos (3:2), notes that the between the Jewish people and Torah. activities that connect mortal man first encounter between Hashem and The morning beracha concludes, with the Immortal Being — but all of “who chooses His people Israel with one’s activities, eating and sleeping, Moshe was at the sneh, the bush. He postulates that the very name Sinai is love,” and the evening beracha ends become important and noteworthy with, “who loves His people Israel.” as they are channeled to His service. derived from sneh, as the revelation Torah is an expression of G-D’s love I eat well to have a healthy body to at Sinai is the fulfillment ofta-avdun, accepting his sovereignty, as mandated for His nation. While the mitzvos serve Hashem. I sleep sufficiently to are called commandments, which have a healthy body to serve Hashem. at the sneh. could be understood as obligatory Even the placing of my right shoe On each of the Shalosh Regalim, we burdens, when one realizes that they before my left shoe, which can seem recite as the preamble to our Amida, emanate from His abundant love, one so inconsequential, has significance “Ata b’chartanu” — you have chosen appreciates the privilege of serving for now and for the future. Thus, what us. The Gra teaches that the first three Him, independent of all the benefits appear to be mundane activities are phrases express the themes of the that accrue to man from that service. all elevated in His service, thereby three festivals. Ata b’chartanu — you infusing all of one’s life experiences V’ratzisa banu — You found favor in have chosen us from all peoples — with meaning. The Rambam Dei’os( is the essence of Pesach. Hashem us — refers to Sukkos. The termritzui is found most often in the Torah to 3:3) summarizes this idea by quoting promised Yaakov on his descent to the verse: Egypt: note His forgiveness and acceptance ּבְכָל ּדְרָ כֶיָךדָ עֵהּו וְהּוא ריְיַּׁשֵ אֹרְ חֹתֶ יָך. of our korbonos. Here too, He משלי ג:ו accepted our repentance and regret אָ נֹכִיאֵרֵ ד עִּמְָך מִ צְרַ יְמָ הוְאָ נֹכִיאַעַלְָך גַם עָ ֹלה. for the sin of the Golden Calf and בראשית מו:ד In all your ways know Him, and He will responded in kind with the I shall descend with you to Egypt, and I Ananei straighten your paths. — Clouds of Glory — the shall also surely bring you up. Hakavod Mishlei 3:6 Bereishis 46:4 essence of our celebration of Sukkos. Moreover, in a world with over seven This is understood by theBeis Halevi The termavdus , which means slavery billion people walking the face of this that Hashem will only alter the laws of or servitude, is most often understood earth, one could certainly sense a nature — the ten plagues and Kriyas in a derogatory sense. Being a slave to feeling of worthlessness, depression Yam Suf — for the deliverance of the Pharoh was demeaning and stripped and insignificance, a mere speck in the Jewish people. Ata b’chartanu, He the slaves of their human dignity and vast universe. What comes to mind is chose us to be His ambassadors. self-worth. the cry of the Psalmist (8:5):

Being an eved Hashem is a privilege. To literally serve the Creator and Master of the universe gives meaning, purpose and fulfillment to every action. Not only the specific mitzvos that one performs, but all of one’s activities, eating and sleeping, become important and noteworthy as they are channeled to His service.

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 ,our mission in the best way possible עִבְדּו אֶ ת ה’ ְּבׂשִמְחָ ה, ּבֹאּו לְפָ נָיו ּבִרְ נָנָה. מָה אֱ נֹוׁש ְרֶ ּכִי תִ זְּכּנּו, ּובֶן אָדָ ִי םתִ ּכפְקְדֶ ּנּו. What is frail man that You should Serve Hashem with gladness, come maximizing our potential for service remember him, and the son of man that before Him with joyous song. and kiddush Hashem. you should be mindful of him? There is a rather challenging Shavuos is the celebration of our In addition, years after one dies, who Gemorah, Brachos (4b), that provides fulfillingta-avdun, accepting upon remembers him? Even those who us with flight data of the angels. ourselves liberating servitude. While might carry his name, his total life Michael flies non-stop. That is to say, slavery conjures up in our minds experiences, his shmiras mitzvos and when sent on a mission, he is able to the idea of humans owned and avodas hakodesh, his ups and downs, reach his destination in one flight. The treated as property by another, to be his successes and failures, aren’t they angel Gavriel requires a stop-over and a slave or servant of Hashem is the here today and gone tomorrow? The arrives at his destination after but one greatest accolade that can describe an answer is a definiteno ! By being an stop. Eliyahu must stop three times individual. Hashem refers to Moshe, eved of Hashem, as He is immortal, prior to performing his mission, and as in Bamidbar (12:7), avdi Moshe, one’s service of Him, one’s activities the angel of death must stop seven My servant Moshe. In the closing directed toward Him, one’s Torah and times before executing his mission. chapter of the Torah, Devorim (34:5), mitzvos, are elevated literally and live What might we learn from the flight “so Moshe, servant of Hashem, died on forever. pattern of the Heavenly beings? there”. Moreover Hashem refers to His nation as servants: The Chofetz Chaim zt’’l inSheim The Chofetz Chaim zt’’l learns a most ּכִי לִי בְ נֵי יִׂשְרָאֵל עֲבָדִ ים, עֲבָדַ י הֵ ם אֲֶ ׁשר Olam (11) teaches that we recite daily powerful message. Take note and learn הֹוצֵאתִיאֹותָם מֵאֶרֶ ץ מִ צְרָ יִם, אֲ נִי ה’ אֱֹלקֵ יכֶ ם. in Kedusha, ‘Nekadeish’ — “we shall from the angels. Each one conducts ויקרא כה:נה sanctify Your name in this world, just himself in accordance with their as they the angels sanctify it in Heaven unique individual potential. Eliyahu For the children of Israel are servants to above.” This is to be understood can reach his destination, wherever Me, they are my servants whom I have literally. As the angels on High do His it may be, after three stop-overs. He taken out of the land of Egypt. I am G-D requests and bidding, so is man to do could however take a few more rest your Lord. in this world. All of man’s actions are stops, but doing so would delay his Vayikra 25:55 recorded as found in Malachi (3:16): mission by a few moments. Similarly, TheYalkut Shimoni, Shemos (286) in if Gavriel would travel at Eliyahu’s אָ ז ְרּו נִדְ ּביִרְ אֵי ה’ אִ יׁש אֶת רֵ עֵ הּו, וַ ּיקְ ֵ ׁשב ַ pace it would delay his service even introducing the Ten Commandments ”,teaches on the verse, “I am your G-D ה’ וַ ִּיׁשְמָ ע וַ ִּיּכָתֵב סֵפֶ ר זִּכָרֹון לְפָ נָיו לְיִרְ אֵ י ה’ momentarily. The message is: note ּולְ חֹׁשְבֵ י ְ ׁש מֹו. how exact the angels are to actualize that it was most personal as G-D was It was inscribed before Him in a book of their potential in their service speaking to each individual, not just remembrance of those who fear Hashem full of Hashem. They represent total collectively to the fledgling nation. and meditate upon His name. commitment to their mission, and Moreover, each individual understood the Commandments based on their Moreover, the Zohar teaches that absolute loyalty to their Divine ability to comprehend. A personalized the angel Gavriel proclaims nightly dispatcher. revelation to each individual. the activities of man, literally Man too is put in this world with a Similarly, may we accept upon understanding, Koheleth (10:20), mission of sheirus — service — as ourselves this forthcoming Shavuos “some winged creature may publicize each individual looks differently a personalized privilege to strive to the matter,” it is noted for all eternity. one from another, thinks differently be an eved of Hashem using our own If one only realized the incredible than anyone else, and hence has a unique traits. privilege of this service of Hashem, unique mission to accomplish that they would strive to do all their nobody else can perform. The model activities in the best way possible, with we acknowledge twice daily in our a joyous countenance reflecting the recitation of Kedusha is: may we Psalmist (100:2): emulate the angels. May we perform

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 The Minhagim of Shavuot From Members of the Graduate Program of Advanced Talmudic Studies at Stern College for Women

Where Are All sitting in a sukkah, no blowing of the the beginning of the barley harvest, the Mitzvot on shofar — absolutely nothing marks Shavuot only celebrates the wheat Shavuot? Shavuot as a unique holiday from the harvest, reflected in the korban of the halachic perspective of the Shulchan Shtei HaLechem, which was brought Rachel Weber Leshaw Aruch. The Rema, in 494:3, adds on Shavuot (Shmot 23:16). Here we f you open up a Shulchan some Shavuot-specific details in the start to understand our feeling a lack Aruch to find the halachot of form of customs — but not halachot of mitzvot on Shavuot; the mitzvot Shavuot, you’ll probably spend — which were common in his day. that we perform on other holidays are Ia few minutes flipping pages with a These include spreading out grass in predicated upon the commemoration perplexed look on your face. Where shuls and houses, and eating dairy of significant historical events, and not is the section called Hilchot Shavuot? foods. Many of the other common solely upon agricultural timekeeping. Shouldn’t it be immediately after hallmarks of Shavuot are also customs, The commandments to sit in a sukkah Hilchot Pesach? Or before Hilchot including staying up all night to learn, or to eat matzah are mitzvot whose Tisha B’av? But in fact, Hilchot Shavuot reading Megillat Rut, and reciting function is to recall the historical does not appear in any of those places, Akdamot. To wit, the majority of our experience they echo; Shavuot, which because Hilchot Shavuot does not have contemporary celebration of Shavuot is not as directly tied to a historical its own section in the Shulchan Aruch. is really made up of minhagim, event, lacks a comparable thematic Instead, the last siman (chapter) of customs, as opposed to halachot. mitzvah. Hilchot Pesach is called Seder Tefillat What is responsible for this oddity? And yet the agricultural celebration Chag Hashavuot, and it contains just Where are the missing mitzvot of of the wheat harvest is ultimately three short seifim, or sentences. The Shavuot? Why are there so many less associated with Shavuot than Shulchan Aruch simply lists what the minhagim? What makes this holiday a particular historical event — the order of davening is for Shavuot, different from all others? giving of the Torah at Har Sinai. and which Torah portions are read, The first thing that separates Shavuot Even though the Torah never gives followed by the prohibition of fasting from Pesach in the Torah is that it is a specific date formatan Torah, it on the holiday. exclusively an agricultural holiday, is understood by all later sources What is also immediately obvious is and is not linked to any historical to be on the same day as Shavuot the lack of any specific halachot for event. As opposed to Pesach, which (Pesachim 68b, Shabbat 86b and Shavuot — there’s no matzah, no marks the Exodus, and, secondarily, others). Shavuot is described as zman

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Matan Torateinu in the davening, and The rabbis then placed a greater has expanded, as generations of the on Shavuot is the emphasis on the historic aspect of the Jews have added minhagim to the story of the receiving of the Torah holiday, and developed Shavuot into a celebration of Shavuot. To show our in Parshat . So if we follow our holiday focused around the giving of acceptance of the Torah anew every previous train of thought, shouldn’t the Torah. year, we imbue the “chetzyo lachem” there be a mitzvah associated with this There are various explanations for the with communally-created meaning, historical event that we perform on whether by eating cheesecake, most prevalent minhagim of Shavuot, Shavuot? many of which relate back to Shavuot decorating the shul with flowers, or any of the other that we R’ David Tzvi Hoffman answers as zman matan Torateinu. But it does minhagim this question by suggesting that not seem far-fetched to say that a choose to perform, all as a show of our love for the holiday empty of Shavuot’s connection to matan Torah holiday which may have been empty mitzvot but full of , and full is in fact the very reason why there of unique practices was bolstered by minhagim of meaning. are no mitzvot associated with it. In minhagim developed over the course his commentary to Vayikra 23, he of centuries, so as to make the day explains that our responsibility to more special. Tikkun Leil remember the giving of the Torah is Shavuot: A One final source suggests this idea in so all-encompassing that it cannot Priority? a slightly different way. The Gemara be reduced to symbolic actions. The in Pesachim 68b, discusses the optimal revelation of God to the Jewish people Gabrielle Hiller way to celebrate Yom Tov, and quotes at Har Sinai cannot be reproduced a dispute between R’ Eliezer and R’ ne of the most famed in any physical way, and therefore Yehoshua. R’ Eliezer says that Yom Yov minhagim of Shavuot is the the day of Shavuot must remain should be spent either “kulo laShem” practice of staying up all untethered by specific mitzvah Onight learning Torah, formally referred entirely in the service of God and obligations. learning of Torah, or “kulo lachem,” to as Tikkun Leil Shavuot. Synagogues R’ David Tzvi Hoffman believed that entirely as a day of eating, drinking, around the world have programming Shavuot was always known as Zman and physical enjoyment. R’ Yehoshua and shiurim designed to encourage Matan Torateinu, and was celebrated believed that the holidays should be as many community members as as such since the time the Jews split half and half — “chetzyo laShem possible to forgo a night of sleep wandered in the desert. However, v’chetzyo lachem.” But even R’ Eliezer in order to engage in this practice. there remains no text in the Torah agreed that Shavuot must also include Strangely, however, in the Shulhan 1 connecting matan Torah to Shavuot. time for physical enjoyment, because Arukh’s discussion of Shavuot there This has led some scholars to suggest it is the day on which the Torah was is no mention of this minhag. Even that after the destruction of the Beit given. Rashi explains that we need to the Rama, who delineates other Hamikdash, the rabbis placed a greater show that we are still happy that we minhagim of Shavuot such as eating emphasis on the historic significance accepted the Torah, and therefore we dairy and decorating the 2 of Shavuot as zman Matan Torateinu. need to celebrate in a physical way. with flowers, omits any mention of Shavuot was originally an agriculture- Tikkun Leil Shavuot. Where then does To take this idea one step further, we focused holiday, which was celebrated this practice come from and should it can suggest that Shavuot cannot be a with a special korban in the Beit actually be encouraged for everyone? day of purely ritual structure; in order Hamikdash. No other rituals were for us to show our happiness around The first discussion of this idea necessary because it was a holiday accepting the Torah, the day must appears in the Zohar I:8. R. centered around the Beit Hamikdash. include time for human initiative. David Brofsky explains that, “This However, after the destructions of the The chetzyo“ lachem,” the part of the passage describes the ‘wedding’ First Beit Hamikdash and the Second holiday meant for human enjoyment, of the Shekhina with Ha-Kadosh Beit Hamikdash, the day was suddenly is described in the Gemara as being Barukh Hu (the distinct aspects of empty, celebrated as a generic holiday for eating and drinking. But it God as understood by the Zohar), with nothing marking it as unique. seems that on Shavuot this concept accompanied by the bridesmaids, the

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Jewish people, who learn Torah all Today, the practice of staying awake 2. See Rama to Orah Haim 494:3. 3 night, as an adornment of the bride.” learning Torah has spread to the 3. Rabbi David Brofsky, “The Customs of TheZohar discusses this idea once general population, not just the Shavuot,” The Israel Koschitzky Virtual Beit more in Parshat Emor 88a: pious or the learned, as mentioned Midrash, available at: http://www.vbm-torah. by the and org/shavuot/shv72db.htm. Therefore, the pious in ancient times did Zohar Magen Avraham respectively. While it is certainly 4. Translation is from Rabbi David Brofsky’s not sleep that night but were studying the praiseworthy for someone to take article cited above. Torah, saying, “Let us come and receive this practice upon him or herself, 5. Magen Avraham 494. Author’s translation. this holy inheritance for us and our the lack of a solid foundation in children in both worlds.” That night, the 6. Rabbi Shlomo Aviner, “Laws of Staying halakhic sources for the widespread Congregation of Yisrael is an adornment Awake All Night on Shavuot,” Torat HaRav practice means that a person should Aviner, available at: http://www.ravaviner. over them, and she comes to unite with also consider the consequences of com/2013/05/laws-of-staying-awake-all- the King. Both decorate the heads of staying up all night to ensure that night-on.html. those who merit this. R. Shimon said it does not interfere with other the following when the friends gathered religious obligations. Indeed, R. The Minhag of with him that night: Let us come and Shlomo Aviner asserts that if staying Reciting Yetziv prepare the jewels of the bride … so that awake will lead someone to be too Pitgam tomorrow she will be bejeweled… and exhausted to Shaharit in the properly ready for the King.4 daven morning with proper kavanah, intent, Davida Kollmar In the seventeenth century, the Magen then one should not stay up all night ne common Ashkenazi Avraham again mentions this practice: because davening, a clear obligation, minhag on Shavuot is to recite takes precedence over a minhag. the piyut (poem) of Yetziv איתא בזוהר שחסידים הראשונים היו נעורים Additionally, R. Aviner cites the OPitgam on the second day of Shavuot. כל הלילה ועוסקים בתורה וכבר נהגו רוב Brisker Rav’s bewilderment that so The first letter of each line forms an הלומדים לעשות כן ואפשר לתת טעם ע”פ many people take upon themselves acrostic, spelling out the name of פשוטו לפי שישראל היו ישנים כל הלילה the performance of Tikkun Leil the author, Yaakov BeRabbi Meir והוצרך הקב”ה להעיר אותם כדאיתא במדרש Shavuot when many are not as careful Levi, who is commonly identified as לכן אנו צריכים לתקן זה. to observe the obligation of discussing 1 It is written in the Zohar that the pious Rabbeinu Tam. The text of thepiyut , the Exodus from Egypt until one is 2 in ancient times would stay awake the which originated in France, is brought overcome by sleep.6 whole night and study Torah. And in the Machzor Vitri, and the minhag most learned people already practice While R. Aviner’s message appears to read it is also mentioned in the Sefer this, and it is possible to say that the discouraging, it is important to HaMinhagim of both R. Isaac Tyrnau straightforward explanation is because remember that the message of the and R. Avraham Klausner, in the Sefer Israel slept the whole night and Ha- minhag remains the same. Shavuot Maharil, in the Levush, and others. Kadosh Barukh Hu needed to wake has been established as zman matan Yetziv Pitgam is read after the first them up, as it is recorded in the Midrash. Torateinu, the time of the giving of verse of the haftarah. The timing of the Therefore, we need to fix this.5 the Torah, and the minhag of Tikkun reading is the context in which Yetziv Leil Shavuot teaches that it is vital to Pitgam appears most often in halachic TheMagen Avraham states that, by seriously learn and study the Torah discussions. This is because there is his time, the practice of learning that we received. That message is not a halachic problem with reading the throughout the night had spread to limited to the night of Shavuot. Rather, piyut between the brachah on the most learned people. Furthermore, it should imbue our perspective of the haftarah and the haftarah, because it he brings a different explanation entire holiday, encouraging us to learn would constitute an interruption. This than the Zohar for the minhag: to during the day if we are unable to do so problem is resolved for the piyut of counteract the lack of anticipation during the night. Akdamot, which is recited at the Torah and excitement of Bnei Yisrael who Notes reading on the first day, by reading it overslept the morning of receiving the before Birkot HaTorah. Since Yetziv Torah. 1. See Orah Haim 494. Pitgam is read during the haftarah,

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 The Graduate Program in Biblical & Talmudic Interpretation at Stern College for Women

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However, in order the meturgaman and Moshe acting as a therefore be read in the middle.3 for the common man to learn Torah, middleman on Har Sinai is supported it was important that it would be by the Yerushalmi, 4:1, which The placement ofYetziv Pitgam Megillah makes sense when considering the in a language he could understand. states explicitly that the Targum The celebration of the role of the of the Torah during Torah reading purpose of the piyut. Thepiyut is written in Aramaic, and was once meturgaman makes sense for Shavuot, corresponds to giving of the Torah then, because it was through him that through a middleman. said by the meturgaman. In ancient times, the Torah was read a few the common man could appreciate the A final suggestion for why the practice Torah that he was given on that day. verses at a time, in Hebrew, and then of reading Yetziv Pitgam on Shavuot Furthermore, in addition to simply it was the job of the meturgaman to has been maintained is based on an translate those verses into Aramaic, translating the text, the meturgaman alternate reading of the last line. Instead would also add in his own thoughts the common vernacular. In this piyut, of reading the word “Yehonatan” as and explanations about what was the meturgaman asks Hashem and the name Jonathan, it can alternatively being read.6 On Shavuot, there is a community members for permission be translated as “God gave,” and then focus on Talmud Torah, so we applaud to conduct this translation. This the phrase “Yehonatan gevar invetan” the learning that the metugaman purpose of Yetziv Pitgam is stated would be translated as, “God presented would do throughout the year. explicitly in the last line of the piyut, [the Torah] to [Moses] the epitome “Keka’imna vetargimna, bemilui debahir Another important aspect of of humility.”7 In fact, the piyut as a safrin,” (As I stand and translate with the meturgaman which relates to whole praises Hashem who gave the words the sofrim chose).4 Once Shavuot is his job as the middleman. the Torah, and the people who learn the Torah and haftarah were no longer Themeturgaman would act as the it.8 This idea relates to the theme of translated, this last line was deleted intermediary between the one reading Shavuot as a day of matan Torah and from the piyut, which is why it is not the Torah and the people. In Mishnaic talmud Torah. Therefore, although said today.5 The connection between times as well, the meturgaman was in there were once many piyutim recited Yetziv Pitgam and the Targum helps charge of taking the Hebrew outline of by the meturgaman, it is the one about explain what is now the last line of the the given quietly by the Tanna, Shavuot, which is closely connected to Piyut, “Yehonatan gevar invetan bechain and explaining it loudly, in more detail, the spirit of the day, which is the one namtei lei apirin,” (Jonathan the and in Aramaic for those present to that has remained. humble, let us give to him praise). This hear. The Torah, too, was given to the Notes line is likely a reference to Yonatan Jewish people through a middleman, Ben Uzziel, who wrote the Targum Moshe. Following the narration of the 1. Schiffman, Lawrence. “Yatziv Pitgam, One of Our Last Aramaic Piyyutim.” Shavuot To Yehonatan, one of the earliest Aramaic Aseret HaDibrot, The Torah, Devarim Go, 5771. translations of the Neviim. 5:20-28, describes the request that the Jewish people had of Moshe, that 2. Ibid. Yetziv Pitgam is not the only Aramaic they would hear the Torah from him 3. Ibid. piyut that was ever written for the instead of from Hashem directly, meturgaman. Akdamot, which is also 4. Nulman, Macy. “Yetziv Pitgam.” The because they were afraid. Hashem’s Encyclopedia of Jewish Prayer. Rowman & still extant, likely served the same response to this request was “ Littlefield: Lanham, MD, 1993. purpose, but it is also probable that Heitivu bechol asher dibeiru,” (they did good 5. Ibid. there were other such piyutim as with all that they said), that He was well. So why have Yetziv Pitgam and 6. “Meturgaman (‘Interpreter’).” Jewish pleased with their fear of Him and was Akdamot survived, while the others Encyclopedia. 1906. Retrieved on April 1, therefore supportive of their request 2015, from http://www.jewishencyclopedia. have not? I would like to give a few com/articles/10742-meturgeman. suggestions. for a middleman. On Shavuot, then, when we commemorate matan Torah, 7. Gold, Avie. The Complete Artscroll Machzor First, a piyut focused on the we retain the piyut that was given by Shavuos. Zlotowitz, Meir, and Nosson meturgaman makes sense for the the meturgaman, a later-era middleman Scherman, ed. Mesorah Publications: New York, 1991. holiday of Shavuot. On Shavuot, we who is replicating what happened at celebrate the giving of the Torah to matan Torah. The connection between 8. Ibid.

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Adorning the Synagogue with Flowers: A Fulfillment of a Biblical Commandment

Ashley Mandelstam here is a common custom among to decorate their synagogues and homes with trees and flowers for the holiday of Shavuot. In this essay, we will Texplore some prominent reasons for this minhag and try to fully understand the importance of this minhag. The earliest known source of this minhag is recorded by the MaHaril, Rav Yaakov Moelin (1365-1427), who records that on Shavuot, German Jews in his community had the custom to place fragrant spices on the floors of their synagogues for simchat“ haregel,” for the pleasure of the holiday. He does not mention, however, the connection between fragrant smells and the chag of Shavuot. The Rema codifies this minhag inOrach Chayim 494:3, where he states the custom of decorating our shuls and homes with green plants and trees as a remembrance of matan Torah. Many achronim try to explain why the minhag of decorating with trees helps us to remember matan Torah. TheLevush explains that the connection between matan Torah and trees is apparent in the pasuk in Shmot 34:3: ּגַם-הַ ּצֹאן וְהַּבָקָראַ ל-יִרְ עּו, אֶל-מּול הָהָר הַ הּוא. The sheep and cattle should not graze opposite that mountain. At ma’amad Har Sinai we were commanded not to let our animals graze around Har Sinai, and from that we infer that there were many trees surrounding Har Sinai. Rabbeinu Sheim Tov Gagin in his Keter Sheim Tov, offers another approach, based on the verse in Shir Hashirim. לְחָיָו ּכַעֲרּוגַתהַ ּבֹׂשֶם, מִ גְּדְלֹות מֶרְ קָחִים; ׂשִ פְתֹותָ יו, ׁשֹוׁשַ ּנִים--נֹטְ פֹות, מֹור עֹבֵ ר. שיר השירים ה:יג His cheeks are as a bed of spices, as banks of sweet herbs; his lips are as lilies, dropping with flowing myrrh. He explains the words “siftotav shoshanim,” (his lips are as lilies) to mean that every word of HaShem fills the world with wonderfully fragrant smells. As such, there is a very clear connection between this interpretation of the verse in Shir HaShirim and the minhag as initially recorded by the MaHaril. There is a common thread in the various reasons for the minhag. It seems that this minhag is an attempt to recreate the setting of ma’amad Har Sinai on Shavuot. Yet the minhag demonstrates something deeper as well. Another message can be found in the

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 verse in Parashat Va’etchanan in Har Sinai and pass it down to our own fulfillment of re-experiencing recalling ma’amad Har Sinai. The children and grandchildren. In light ma’amad Har Sinai but also to verses state, of the Ramban, it seems we have an fulfill our obligation to teach our not only to remember descendants about the entire matan רַק רהִּׁשָמֶ obligation לְָךּוׁשְ מֹר נַפְׁשְָךמְ אֹד, ּפֶן-ּתִׁשְ ּכַ ח the experience cognitively, but also Torah encounter through experientialאֶת-הַּדְבָרִ יםאֲׁשֶר-רָ אּו עֵ ינֶיָך ּופֶ ן-יָסּורּו by recreating ma’amad education. Experiential education is מִּלְבָבְ experientially ָך,ּכֹל, יְמֵי חַ ּיֶיָך; וְהֹודַ םעְּתָ לְבָ נֶיָך, וְלִבְ נֵי Sinai through sounds, smells and a tool that is often utilized in Jewish בָ נֶיָך. Harיֹום, אֲׁשֶ ר עָמַדְּתָ לִפְ נֵי ה’ אֱֹלקֶיָך ּבְ חֹרֵ ב, .visions. Ramban here emphasizes the education, such as at the Pesach Sederּבֶאֱ מֹר ה’ אֵ לַי הַקְהֶ ל-לִי אֶת-הָעָם, וְאַׁשְמִעֵ ם importance of the “ma’amad Har Sinai However, I believe this minhag of אֶת-ּדְבָרָ י: Experience,” including all the sounds decorating our shuls with greenery is דברים ד:ט-י and visions, because he felt that the yet another example. By creating the But beware and watch yourself very well, atmosphere of ma’amad Har Sinai, atmosphere of Matan Torah, we can lest you forget the things that your eyes was essential to our internalization of instill into future generations not only saw, and lest these things depart from our deep rooted faith in God and His the message of the importance of the your heart, all the days of your life, and Torah after our close encounter with Torah we received on Har Sinai, but you shall make them known to your Hashem Himself. also the experience itself. children and to your children’s children, Considering this obligation, it is the day you stood before the Lord your no coincidence that the minhag of Eating Dairy God at Horeb, when the Lord said to decorating our shuls with fragrant Foods me, “Assemble the people for Me, and I flowers and trees is one that is linked will let them hear My words, that they to the well-known psychological Elana Raskas may learn to fear Me all the days that phenomenon that smells trigger they live on the earth, and that they may he minhag of eating dairy on memory. This phenomenon of teach their children. Shavuot is a very popular one. Devarim 4:9-10 sensory input causing significant It’s hard to imagine this holiday memory recall is called the Proustian Twithout variations of appetizing The Ramban asserts that these phenomenon, wherein by creating cheesecake. Usually we eat meat on verses impose two very important a similar atmosphere to one that the festivals as a manifestation of our obligations. First, that we must take had been previously experienced, joy for the holiday, but Shavuot seems extra heed to remember the Torah the individual is transported back to be an exception. Is this truly the and its mitzvot. Second, that we must to that original setting. We use this case? Why do we eat dairy specifically minhag as an avenue not only for our remember the experience of ma’amad on Shavuot? In the following essay, we will explore a few reasons behind this minhag as well as its different permutations. Perhaps the most well-known reason for eating dairy on Shavuot is cited by the Mishnah Brurah in his commentary on the Shulchan Aruch (Orach Chaim 494:3:12). TheMishnah Brurah explains that when the Jewish people received the Torah at Har Sinai (the event we commemorate on Shavuot), they received all the laws of kashrut, including those of basar b’chalav, meat and milk. Since the laws of slaughtering and kashering meat are

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 very complex, when the Jews went He explains that the minhag allows us to Based on these various motives for back to their homes afterma’amad commemorate the korban of the Shtei eating dairy on Shavuot, our practice Har Sinai, they were not sufficiently Halechem, the bread offering given on will differ. In line with theMishnah prepared to prepare and eat kosher Shavuot. How so? There is a halacha that Brurah, eating dairy alone would be meat, and they therefore opted to eat when eating a dairy meal with bread, appropriate on this holiday, while only dairy at that time. We therefore the bread used at that meal cannot according to the Rama and Beit have the custom to act as Bnei Yisrael subsequently be eaten with meat, and HaLevi the minhag requires of us did when they received the Torah and vice versa.2 Thus, the Rama notes the that we eat dairy followed by meat. eat dairy in commemoration of that practice of beginning a meal with dairy TheDarkei Teshuva, R. Tzvi Hirsch moment in our history. foods, eaten with one loaf of bread, Shapira, maintains that the ideal followed by meat foods, which requires practice is to eat a dairy kiddush or a TheMishnah Brurah also mentions the a second loaf of bread. In this way we practice of eating milk and honey on small meal, followed by a large meat ensure that there are two loaves of bread Shavuot (ibid. 13). Originally cited by meal an hour or so later (Yoreh Deah eaten at the Shavuot meal, reminiscent 89:19). Whatever one’s practice in the Kol Bo, this minhag centers on the of the brought to the Beit pasuk in Shir HaShirim Shtei Halechem one’s own home, the underlying Hamikdash. inspiration is apparent: On this seminal holiday of recalling נֹפֶתּתִ ּטֹפְ נָהׂשִ פְתֹותַ יְִך, ּכַּלָה;ּדְבַׁש וְחָ לָב ּתַחַ ת TheBeit HaLevi, Rabbi Yosef Dov matan Torah, we demonstrate through this לְׁשֹונְֵך, וְרֵ יחַׂשַ לְ מֹתַ יְִךּכְרֵ יחַ לְבָ נֹון. Soloveitchik, writes of another שיר השירים ד:יא reason for eating dairy on Shavuot minhag, as well as through others, our readiness to accept the Torah and our Thy lips, O my bride, drop honey — in his commentary on Parashat Yitro honey and milk are under thy tongue; (Shemot 19). This reason, like the meticulousness in keeping all of its 3 and the smell of thy garments is like the Rama’s, involves eating both dairy and mitzvot. smell of Lebanon. meat, rather than dairy alone. He cites Notes a well-known Midrash in which the Shir HaShirim 4:11 1. Rambam, among others. See http://www. angels ask God why they were not the yutorah.org/lectures/lecture.cfm/711105 for This verse is traditionally understood recipients of the holy Torah, and why a lengthier discussion on the topic of simchat to be likening the Torah to milk and it was given to Bnei Yisrael over them. Yom Tov. honey. Many people thus eat both God gives many responses; among 2. Shulchan Aruch, Yoreh Deah 89:4. The milk and honey on this holiday of them He praises Bnei Yisrael for their reason for this is lest remnants of dairy/meat celebrating our receiving the Torah. conduct in keeping the laws of meat remain on the bread and be eaten with the other. and milk. God says, “You, angels, ate While these two explanations account meat and milk together when you 3. Thanks to Halachapedia for direction to for why we eat dairy (and honey) on visited Avraham in his tent after his many sources. Shavuot, they also pose a problem: Brit Milah. But even the small children According to many poskim,1 we are of Bnei Yisrael know not to eat meat Akdamut obligated to eat meat on the festivals and milk together. They separate milk in order to fulfill the commandment and meat by eating bread in between Aviva Sterman of “v’samachta b’chagecha,” rejoicing on and washing out their mouths.” God holidays. How, then, could we ignore uses this as an example to prove to the this command and instead eat dairy f you were to write an angels why Bnei Yisrael are deserving on this holiday? introductory poem to the Ten of the Torah. In this vein we eat Commandments, what would A look into the Shulchan Aruch reveals milk followed by meat on Shavuot Iyou say? Akdamut, a poem written by that it may not be the case that we avoid to indicate our meticulousness in Meir ben Yitzchak Nehorai in the 11th meat in favor of dairy. While R. Yosef our observance of mitzvot via our century, has been incorporated into Karo does not mention the minhag of eagerness to keep the laws of kashrut, our liturgy as such an introduction. eating dairy on Shavuot, the Rama, R. an act unique to the Jewish people and Akdamut can be divided into four Moshe Isserlis, does in his glosses on the not to the angels. sections: praise of G-d, a description Shulchan Aruch (Orach Chaim 494:3).

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 of the angels’ praise of G-d, a Jews are chaviv, dearer, to G-d than miraculously and openly saved us from description of the people of Israel’s the angels because they praise G-d slavery. The people of Israel were swept praise of G-d (even in the midst regularly, whereas the angels sing off their feet and taken by G-d through of hatred from the nations), and a before G-d more rarely. Additionally, an ocean to their freedom. The Jews description of the end of days. Though the angels only say G-d’s name after themselves had little to do with their praise of G-d is always appropriate three words (“kadosh, kadosh, kadosh, redemption; the events that took place and is certainly stressed on holidays, Hashem …”) whereas the Jews say it were entirely orchestrated by G-d. the content of Akdamut does not after only two (“Shema Yisrael Hashem From Pesach we begin sefirat ha’omer, seem to be directly related to the …”). Lastly, the angels are only able in which we count our way towards Ten Commandments or Shavuot. It to sing before G-d after the Jews have the receiving of the Torah. In this 49- possible that there is a hint to Shavuot already done so. day process, we are meant to prepare in the transition from the second and perfect ourselves. As we build a Shema is often used in Jewish texts to section to the third, when the author relationship with G-d, it is now our symbolize the Torah study and prayer contrasts the angelic praises of G-d turn to initiate holiness. On Shavuot of the Jewish people, and therefore with those of the Jews. itself we celebrate our reception and is used elsewhere as a contrast to the continued study of the Torah. After detailing the tributes of the praise of the angels. During a period Talmud is a mitzvah that involves angels described in our Kedusha of persecution in which Shema could Torah constant human effort: to learn, service (referencing Ezekiel 1, Isaiah not be recited in its normal place in think, and understand as much and 6, and Chullin 91), the author turns the prayer service, Shema was added as often as we can. I have heard from to the people of Israel. He notes that to the Kedusha service, a natural place my teachers that this is the reason the unlike the angels, some of whom only for it to be added given Kedusha’s Torah does not mention that Shavuot praise G-d once every seven years, the description of the angelic chorus. commemorates and only Jews make G-d their chativa, object of Rabbi N. Daniel Korobkin1 points out matan Torah mentions its agricultural significance. love, bikivata, at fixed times, and recite that this theme is likely also the reason We are supposed to celebrate the fact the Shema twice a day (referencing the description of the Kedusha appears that we were given the Torah every Chagiga 3a). The Jews also study the in the first of our two blessings before Torah constantly, and since by doing Shema during Shacharit. day, not just on the holiday. This also may be the reason Shavuot is so they follow the Divine will, G-d Why did Meir ben Yitzchak Nehorai accepts their prayer. so short. Torah study should not be choose to elaborate on this theme celebrated on one major holiday and The contrast set up between the in his introduction to the Ten then abandoned the rest of the year; it angels and the Jews is a theme Commandments? Perhaps he should be commemorated modestly in found throughout Jewish literature. mentions it as a way of alluding to a a one-day (or in the Diaspora, two-day) The Talmud inChullin 91b, which dichotomy present on Shavuot. holiday and continuously celebrated the author of Akdamut references On Pesach, we celebrate how G-d year-round. numerous times, states that the

35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Yet when we to Shavuot, we are met As a book of Divine law and ethics, a powerful moment of revelation, with a different set of messages.matan the Torah had to be given in a context like that of witnessing the Heavenly Torah itself was very much a Divinely- that would give appropriate grandeur chorus of angels, and the giving of our initiated experience. Revelation and its to its lofty content, and given in a daily-learned Torah. overwhelming spiritual nature become way that made it absolutely clear that He reminds us as well that G-d favors apparent as we read of the events that the Torah was from G-d. The sacred the learning and prayer of the Jews unfolded at Har Sinai. Chabbakuk’s task of being a “kingdom of priests” more than the praise of the angels, description in the haftarah of the needed to be assigned in a way that and that instead of dreaming for a second day of Shavuot of the earth conveyed its gravity and Divine prophetic experience, we should use shaking and mountains exploding as nature. The glory of G-d revealed at the tools we have been given to access G-d gave the Torah adds even more Har Sinai did just that. We remind G-d. A Divine encounter initiated by reverence to this sacred scene. The ourselves of the intensity of revelation G-d is not something we can choose fact that revelation was spiritually by reading accounts of other to experience whenever we would overpowering is not a side note: on the revelations, such as that of Ezekiel’s. like. But we can encounter G-d in our first day we read of Ezekiel’s description Once this Divine essence of the own way, by building ourselves toward of the angels’ , further attesting Kedusha Torah was made clear, however, and Him through learning and observing to the importance of revelation on the Torah was given, subsequent the Torah. On Shavuot, therefore, we Shavuot. Perhaps Shavuot is only one generations have the duty to study and do not just celebrate both the intensity day because the intensity of revelation keep the Torah, while remembering of revelation and the importance of that it commemorates is too sublime the loftiness that it contains. daily learning and observing, but the for an extended celebration. Though Therefore, when we commemorate intensity of an encounter with G-d it at first seems that we are celebrating the giving of the Torah on Shavuot, that is achieved through daily learning the reception of the Torah and its year- we remind ourselves of when it was and observing. On this Shavuot, let round, daily study, we seem to be in first given and the revelation that awed us recommit ourselves to toil in the fact celebrating the giving of the Torah our people, while simultaneously Torah day and night, and in doing so — a transcendent, once-in-a-lifetime reminding ourselves of the daily task build a life of closeness with G-d. experience. we have to cherish, study, and observe Notes What, then, are we meant to the Divine will. While writing an celebrate? Is Shavuot about human- introduction to the scene of matan 1. Korobkin, N. Daniel. 2013. “Kedusha, Shema, and the Difference between Israel and initiated Talmud Torah or about the Torah, the author of Akdamut may Angels.” Hakira, the Flatbush Journal for Jewish centrality of revelation in the Israel- have wanted to hint to us that what Law and Thought. Vol. 16 (19-46). G-d relationship? we are about to read contains both

A Divine encounter initiated by G-d is not something we can choose to experience whenever we would like. But we can encounter G-d in our own way, by building ourselves toward Him through learning and observing the Torah. On Shavuot, therefore, we do not just celebrate both the intensity of revelation and the importance of daily learning and observing, but the intensity of an encounter with G-d that is achieved through daily learning and observing.

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 We thank the following synagogues and schools for partnering with Yeshiva University to help distribute printed copies of the Benjamin and Rose Berger Torah To-Go® series. If you would like to begin receiving printed copies please contact [email protected]

Adas Israel Beit Knesset Emek Beth Shalom Congregation Anshe Congregation KBY Congregation Shevet Hamilton, ON Refaim Rochester, NY Sfard Kehillat Torah Suffern, NY Achim Adas Torah , Israel Beth Tikva Glendale, WI Congregation Kehilath Mercer Island, WA , CA Beit Kneset Mercazi Dollard Des Ormeaux, QC Congregation Anshei Jeshurun Congregation Shomrei Chesed Emunah Adath Israel Yad Binyamin, Israel Beth Zion Congregation New York, NY Woodmere, NY Baltimore, MD Congregation Beit Knesset Feigenson Cote-St-Luc, QC Congregation Keter Congregation Bais Torah Congregation Shomrei San Francisco, CA Nofei Aviv, Beit Shemesh, Bikur Cholim Machzikay Efraim Yitzchok Shabbos Adath Israel Poale Zedek Israel Hadath Teaneck, NJ Woodmere, NY Far Rockaway, NY Hampstead, QC Beit Knesset Mitzpeh Seattle, WA Congregation Machzikei Ramot Congregation Bais Torah Hadas Congregation Shomrim Agudath Shalom B’nai David-Judea Laboker Stamford, CT Jerusalem , Israel Congregation Suffern, NY Ottawa, ON Montréal, QC Ahavas Israel Beit Knesset of North Los Angeles, CA Congregation Beit Congregation Magen Woodmere Tikvah David of West Deal Congregation Sons of Passaic, NJ Bnai Torah North Woodmere, NY Nepean, ON Ocean, NJ Israel Ahavas Torah: The , ON Beit Midrash Kol Congregation Beth Congregation Mogen Allentown, PA Scottsdale Torah Center Boca Raton Synagogue BeRamah Aaron David Congregation Sons of Scottsdale, AZ Boca Raton, FL Santa Fe, NM Teaneck, NJ Los Angeles, CA Israel Ahavas Yisrael of Edison Boca Raton Synagogue Bet Kneset Shimon Congregation Beth Congregation Ohab Cherry Hill , NJ Edison, NJ West Hatzadik Abraham Zedek Congregation Tifereth Boca Raton, FL Ahavas Yisroel Jerusalem, Israel Bergenfield, NJ New York, NY Beth David Jerusalem Flushing, NY Center for Jewish Life Bet Knesset Emek Congregation Beth Congregation Ohav Cote St. Luc, QC Princeton, NJ Ahavat Achim Orthodox Refaim Abraham-Jacob Emeth Congregation Torah Ohr Congregation of Fair Jerusalem , Israel of Richmond Albany, NY Highland Park, NJ Boca Raton, FL Lawn Richmod, VA Bet Knesset Hanassi Congregation Beth El Congregation Ohav Congregation Torat Fair Lawn, NJ Jerusalem , Israel Chabad Of Richmond Atereth Israel Sholom Emet Anshe Sholom B’nai Richmond, BC Newton, MA Merrick, NY Phoenix, AZ Israel Bet Midrash Torani Leumi Woodside Synagogue Congregation Beth Congregation Ohr Congregation Zichron Chicago, IL Bet Shemesh , Israel Ahavas Torah Hamedrosh Saadya Yisroel Anshei Chesed Silver Spring, MD Wynnewood, PA Teaneck, NJ Thornhill, ON Congregation Beth Avraham Yoseph Of Toronto Congregation Clanton Park Synagogue Congregation Beth Congregation Ohr Torah Congregation Israel of Boynton Beach, FL Thornhill, ON Toronto, ON Israel West Orange, NJ Springfield Avenue N Sephardic Community Synagogue Berkeley, CA Congregation Rinat Springfield, NJ Congregation Beth David Synagogue of Monsey Congregation Beth Yisrael Darchei Noam , NY West Hartford, CT Monsey, NY Sholom Teaneck, NJ Congregation Ayin L’Tzion Beth David Synagogue Congregation AABJ&D Lawrence, NY Congregation Rodfei St Louis Park, MN Thornhill, ON Binghamton, NY West Orange, NJ Congregation Beth Sholom Darchei Noam of Fair Beth Hamidrash BACH Jewish Center Sholom Lawn Congregation Congregation Adas San Antonio, TX Long Beach, NY Providence, RI Midland Park, NJ Vancouver, BC Israel Congregation Schomre Bais Abraham Passaic , NJ Congregation BIAV Israel DAT Minyan Beth Israel Synagogue St Louis, MO Overland Park, KS Poughkeepsie, NY Denver, CO Omaha, NE Congregation Adat Bais Hamedrash Oneg Yeshurun Congregation Bnai Israel Congregation Shaar Daughters of Israel Beth Israel Synagogue Shabbos La Jolla, CA Brooklyn, NY Hashomayim West Orange, NJ Montréal, QC Edmonton, AB Congregation Adereth El Congregation B’nai Westmount, QC Congregation Bnai Brith Beth Jacob Cong. Of Baron Hirsch Synagogue New York, NY Torah Congregation Shaare Jacob Kitchener-Waterloo Memphis, TN Springfield, MA Tefilla Savannah, GA Kitchener, ON Congregation Ahavas Beis Medrash of Achim Congregation Brothers Dallas, TX DRS High School for Beth Jacob Congregation Harborview Highland Park, NJ of Israel Congregation Shaare Boys Atlanta, GA Lawrence, NY Congregation Ahavat Long Branch, NJ Tzedek Woodmere, NY Beth Jacob Congregation Beis Midrash of Achim Congregation Dor Englewood, NJ EDOS Irvine, CA Bergenfield Portland, OR Tikvah Congregation Shaarei Denver, CO Bergenfield, NJ Beth Jacob Congregation Tefillah Congregation Ahavat Charleston , SC Eitz Chayim of Oakland, CA Beis Yosef D’ulem Shalom Congregation Eitz Newton Centre, MA Dogwood Park Flushing, NY Beth Jacob Congregation Teaneck, NJ Chaim Congregation Sha’arei West Hempstead, NY Beverly Hills, CA Torah Beit Chaverim Congregation Ahavath Flushing, NY Elmora Hills Minyan Cincinnati, OH Synagogue Beth Joseph Torah Congregation Emek Union, NJ Westport, CT Congregation Englewood, NJ Congregation Sherith Beracha Eretz Chemda Phoenix, AZ Israel Beit David Highland Congregation Aitz Palo Alto, CA Katamon, Israel Lakes Synagogue Beth Ora Chaim Nashville, TN Congregation Kadimah- Etz Chaim Aventura, FL St. Laurent, QC West Palm Beach, FL Toras Moshe Beit Shemesh, Israel Brighton, MA

37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Ezra Bessaroth Kesher Israel Or Chaim The Jewish Center of Atlantic Young Israel of Houston Seattle , WA Washington, DC Toronto, ON Beach Houston, TX Fifth Avenue Synagogue Kew Gardens Synagogue Atlantic Beach, NY Young Israel of Jamaica Estates New York, NY Kew Gardens, NY New York, NY The Jewish Learning Initiative Jamaica, NY On Campus Forest Hill Jewish Centre Kingsway Jewish Center Petah Tikva Young Israel of Lawrence- Toronto, ON Toronto, ON Brooklyn, NY Toronto, ON Cedarhurst The Roslyn Synagogue Golf Manor Synagogue Knesset Beth Israel Queens Jewish Center Cedarhurst, NY Roslyn Heights, NY Cincinnati, OH Richmond, VA Forest Hills, NY Young Israel of Long Beach The Village Shul Great Neck Synagogue Knesseth Israel Congregation Rambam Mesivta Long Beach, NY Toronto, ON Great Neck, NY Birmingham, AL Lawrence, NY Young Israel of Memphis Thornhill Community Shul Green Road Synagogue Kohelet Yeshiva High School Riverdale Jewish Center Memphis, TN Thornhill, ON Beachwood, OH Bala Cynwyd, PA Riverdale, NY Young Israel Of Montreal Tiferet Israel HAFTR Koschitzky Minyan SAR High School Montréal, QC Toronto, ON Lawrence, NY North York, ON Riverdale, NY Young Israel of Neve Aliza Torat Emet Hebrew Institute of Riverdale KSY SCY High Karnei Shomron, Israel Columbus, OH - The Bayit Beit Shemesh, Israel San Diego, CA Young Israel of New Hyde Park Touro Synagogue Bronx, NY Lechu Neranana Sephardic Bikur Holim New Hyde Park, NY Newport , RI Hebrew Institute of White Ra’anana, Israel Seattle, WA Young Israel of New Rochelle Plains Ulpanat Orot Lido Beach Synagogue Sephardic Institute Synagogue New Rochelle, NY White Plains, NY Downsview, ON Lido Beach, NY Brooklyn, NY Young Israel of North Heichal Shiloh United Orthodox Synagogues Woodmere Lincoln Square Synagogue Sephardic Kehila Centre Rosh Ha’Ayin, Israel Houston, TX North Woodmere, NY New York, NY Synagogue Heichal Shlomo University of Pennsylvania Young Israel of Northridge Ma’ayanot Yeshiva High Thornhill, ON Hillel Jerusalem , Israel School Shaare Zedek Congregation Northridge, CA Philadelphia, PA Herzlia - Adas Yeshurun Teaneck, NJ Winnipeg, MB Young Israel of Oak Park Viewmount Winnipeg, MB Magen David Sephardic Shaarei Shomayim Oak Park, MI Toronto, ON Hildesheimer Shul Wykagyl, NY Congregation Young Israel of Oceanside West Coast Torah Center Jerusalem , Israel Margolin Hebrew Academy Toronto, ON Oceanside, NY Los Angeles, CA Hillel at Brandeis Memphis, TN Shaarei Tefilla Young Israel Of Orange Westville Synagogue County Waltham, MA Marlee Shul Las Vegas, NV New Haven, CT Irvine, CA Hoshen Modiin Toronto, ON Shaarei Tefillah Congregation Yagdil Torah Young Israel Of Ottawa Modiin , Israel Menorat Hamaor Toronto, ON Boca Raton, FL Ottawa, ON The Jewish Educational Center Ramat Beit Shemesh, Israel Shaarei Torah Orthodox Congregation of Syracuse JLIC at Yale University Hillel Young Israel of Plainview Elizabeth, NJ Merkaz Modiin Dewitt, NY New Haven, CT Plainview, NY JLI - The Johns Hopkins Modiin , Israel University Shaarey Yerushalayim Young Israel Of Baychester Young Israel of Queens Valley Mizrachi Bayit Baltimore, MD Valley Village, CA Traditional Synagogue Flushing, NY Toronto, ON JLIC at Queens College Hillel Shaarey Zedek Bronx, NY Young Israel of Riverdale MJE Queens, NY Valley Village, CA Young Israel of Brookline Bronx, NY New York, NY Joint Distibution Committee Shalhevet High School Brookline, MA Young Israel of Scarsdale Moriah Shul Jerusalem, Israel Los Angeles, CA Young Israel of Canarsie Scarsdale, NY Ra’anana, Israel Kehilat Zichron Yosef Shivtei Yisrael Brooklyn, NY Young Israel of Sharon Moses Montefiore Anshe Young Israel of Century City Jerusalem, Israel Emunah Ra’anana, Israel Sharon , MA Los Angeles, CA Kehillas Bais Yehudah Tzvi Baltimore, MD Shomrai Shabbos Young Israel of Southfield Young Israel Of Chomedy Cedarhurst, NY Ner Tamid Congregation Toronto, ON Southfield, MI Chomedy, QC Kehillat Ahavat Tzion Baltimore, MD Simon Wiesenthal Center Young Israel of St. Louis Young Israel of Deerfield Ramat Beit Shemesh, Israel New Toco Shul Los Angeles, CA St Louis, MO Beach Kehillat New Hemsptead Atlanta, GA SKA High School for Girls Young Israel of Staten Island Deerfield Beach, FL Spring Valley, NY North Shore University Hewlett Bay Park, NY Staten Island, NY Young Israel of Flatbush Kehillat Ohel Ephraim Hospital Spanish & Portuguese Young Israel of Toco Hills Brooklyn, NY Ariel, Israel Manhasset, NY Synagogue Of Montreal Atlanta, GA Young Israel of Forest Hills Kehillat Shaareei Torah Of Nusach Hari Bnai Zion Montréal, QC Young Israel of West Hartford Forest Hills, NY Toronto St Louis, MO Suburban Orthodox West Hartford, CT Synagogue Toras Chaim Young Israel of Fort Lee Toronto, ON NY Hospital - Queens Young Israel of West Baltimore, MD Fort Lee, NJ Kehillat Shaarei Yonah Flushing, NY Hempstead Menachem Synagogue of the Suburban Young Israel of Hewlett Ohab Zedek West Hempstead, NY Modiin , Israel Torah Center Hewlett, NY Belle Harbor, NY Young Israel Ohab Zedek of Kemp Mill Synagogue Livingston, NJ Young Israel of Hillcrest North Riverdale Oheb Zedek Cedar Sinai The Beachwood Kehillah Silver Spring, MD Synagogue Flushing, NY Yonkers, NY Beachwood, OH Kenesseth Israel Congregation Lyndhurst, OH Young Israel of Holliswood Young Israel Shomrei Emunah The Frisch School St Louis Park, MN Ohr Shalom Jamaica, NY Silver Spring, MD Paramus, NJ Kesher Israel Congregation Bet Shemesh , Israel Young Israel of Hollywood-Ft. YU High School for Girls Harrisburg, PA The Jewish Center Lauderdale Hollis, NY New York, NY Fort Lauderdale, FL 38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Aaron and Blanche Schreiber Torah Tours Shavuot 5775 A PROGRAM OF RIETS-CJF Bringing simchat hachag to communities all over the world!

The Aaron and Blanche Schreiber Torah Tours, currently in its fourth decade, shares the Torah knowledge and enthusiasm of Yeshiva University and RIETS students with Jewish communities throughout the world. This year teams of 4 to 6 young men and women will be spending Shavuot in communities across North America. The students participating on Torah Tours will teach classes, lead singing and dancing, meet with synagogue youth, and create a fun and spirited Yom Tov experience. For more information about the Aaron and Blanche Schreiber Torah Tours program please visit www.yu.edu/cjf/torah-tours.

We thank the following communities for hosting Yeshiva University students over Shavuot:

Albany, NY • Allentown, PA • Atlanta, GA • Binghamton, NY Charleston, SC • Columbus, OH • East Windsor, NJ • Holyoke, MA Jackson Heights, NY • Las Vegas, NV • Lido Beach, NY • Los Angeles, CA Malden, MA • Merrick, NY • Mt. Kisco, NY • New Haven, CT New York, NY • Newton, MA • Overland Park, KS • Parsippany, NJ Philadelphia, PA • Plainview, NY • Providence, RI • Roslyn Heights, NY Toronto, ON • Washington, DC • Yardley, PA Rabbi David Aaron, Rabbi Elie Abadie, Yehuda Leib Abberbock, Rafi Abraham, Professor Abraham S. Abraham, Jed H. Abraham, Aaron Abramson, Rabbi David Abuchatzeira, Nina J. 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