DVAR DARCHEI May 2020 • Sivan 5780

CONGREGATION DARCHEI NOAM OF FAIR LAWN DVAR DARCHEI May 2020 • Sivan 5780

SHAVUOT 5780

Sponsored by: The Thaler Family in memory of David Thaler z”l The Adler Family in memory of Avrohom and Tzipora Adler z”l

Table of Contents

Introduction Rabbi Jeremy Donath ...... 3

Shavuot in Quarantine: Kabbalat HaTorah for (Isolated) Individuals Rabbi Jeremy Donath ...... 4

Praiseworthy Are the Lazy Ones: A Halachik and Hashkafic Approach to Simchas Yom Tov in Lockdown Rabbi Robbie Schrier ...... 9

Shavuot 5777 David Thaler ...... 15

Shavuot 5780 Rabbi Avi Herzog ...... 17

Yetziv Pitgam – A Reflection Yitzhak (Andy) Schultz ...... 18 מש י ר ת של ו ןוש Howard Goldberg ...... 19

Shavuot 5780 Rabbi Ari Diamond ...... 21

Shavuot 5780 Rabbi / Chaplain Michael E. Rosenzweig ...... 22

A Challenge and an Opportunity Channan Strassman ...... 23

Tzniut: The Ethic of Self-Restraint Steve Kobrin ...... 25

Being Yourself: Lachem and Shavuot Acceptance of Our Humanity and Frailty Rabbi Jeremy Donath ...... 38

סב ״ ד Introduction Rabbi Jeremy Donath

Dear Darchei Noam Community, Shavuot as a remembrance of the (Megillah 4a) Welcome to the Dvar Darchei, simcha (joy) of Mattan Torah. Quoting his grandfather (the Chiddushei Ha’Rim), the Sefat Emet ו ןיגהונ טשל ו ח בשע י ם בשב ו ע ו ת בב "ה םיתבהו , Congregation Darchei Noam’s Torah says that Moshe was also implanting רכז תחמשל תמ ן הרות . publication to help enhance your Shavuot holiday with thoughtful (Shulchan Aruch, Orach Chayim 494:3) within each and every one of us the Torah material from the community. ability to capture the essence of that The Magen Avraham also quotes this This year, we are experiencing holiday on our own! tradition, yet says that the reason for Shavuot in an unprecedented way רבדיו השמ תא ידעומ ה ' וכ .' השמ ןקית לארשיל placing flowers in our homes is to being restricted to our homes as the הל י תו לאוש י ן ןישרודו עב נ י נ ו לש םוי וכ .' יפ ' ומ "ז ,remind us of the fact that on Shavuot shuls are still closed due to the ז"ל תנש ן הז חכה תראהו יה ו "ט לכל שיא לארשי it is a Rosh Hashana for the fruits of Coronavirus and this journal is one יש ו לכ רדל שו רוקחלו עב נ י נ ו לש םוי וכ .' יו "ל the trees, and we should pray for our way in which we can interact with רבדיו ושלמ ן הגהנה הש נ ה י ג תראה מה ו ע ד ו ת לא .crops to have a good season one another and feel more united. נב "י . כל ן רצ י ך לכ שיא לארשי בתהל ו נ ן לכב ( מפ "ג ) ( החמ "ש ) טשל ו ח בשע י ם . ... ןיגהונ I want to begin by thanking all those דעומ הל י תו ןכומ לבקל נפ י ה ' מכ "ש הארי לכ ימעהל ד נליא תו הבב "כ םיתבבו נו "ל םעטה who made this a reality. First off, we ךרוכז . יש ז כ י ר ו בש ע צ תר ןינודינ לע תוריפ אה י ל ן וללפתיו thank Daniel Abraham for the origin (Sefat Emet on Bamidbar 634) לע י םה : of the idea and for spearheading its (Magen Avraham 494:5) Moshe was ensuring that each and publication. Thank you to Oren every one of us had within ourselves Kravetz for all of his editing and Either way, we see there is a deep the ability to learn and capture the technical work with formatting the connection between the Jewish home essence of each holiday and the ability submissions. Thank you to all of the and the holiday of Shavuot. Our to prepare ourselves to receive the contributors from near and far for spirituality is not meant to only exist spiritual essence of the chag. On their Torah contributions, and also to in the sphere of our shuls and batei Shavuot this means that each of us are Ed Berger, Ahuva Lamm, and Chanan medrash, the home is also a place of capable, even as individuals, to accept Strassman for their editorial help and spirituality and ruchniyut that is an the yoke of Heaven and to re-accept input. Thank you to Ronna and Able extension of our spiritual existence. the Torah anew. This Torah thought Adler for co-sponsoring this project. This year of all years are we feeling gives me the confidence that each of Lastly, I would like to thank Eve the centrality of our homes in our us has exactly what we need inside of Thaler and the extended Thaler & religious spheres, and this Torah us to have a fulfilling and rich Ashkenas families, for sponsoring the journal is meant to enhance the Torah Shavuot experience even if we are Dvar Darchei in honor of our dear experience that we will all have this limited to our own homes. friend David zt”l. It is an honor to holiday. hear from David in this journal and I The Sefat Emet shares the following Our hope is that this Torah journal know this project would be something thought that when Moshe established will further provide you with the David would be very proud to be the practice of learning about each tools and resources to enhance and associated with. holiday in preparation of that uplift what is sure to be a unique, and meaningful Shavuot experience! * * * particular holiday and on the holiday itself, Moshe was not only instructing Chag Sa’meach and a Gutten Yom The connection with the holiday of us to learn about the laws of the Tov to all! Shavuot and our physical homes is holiday. one with a deep tradition. The Remah Rabbi Jeremy Donath השמ ןקית םהל לארשיל והיש לאוש י ן ןישרודו speaks of the tradition of putting עב נ י נ ו לש םוי : כלה תו חספ חספב , כלה תו תרצע flowers and plants not only in our תרצעב תוכלהו גח גחב . shuls, but also in our homes for

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Shavuot in Quarantine: Kabbalat HaTorah for (Isolated) Individuals Rabbi Jeremy Donath

This year, it is obviously We are all familiar with the notion that they draw their strength and purpose disappointing that we will not be able that Chazal understood the from the quiet nature of the Jewish home. to have a communal celebration of connection of the celebration of This is in contrast to the kingdoms Shavuot and Kabbalat HaTorah, as we Shavuot with the receiving of the and nations of the world described in would typically have. It will likely be Torah at Sinai: the beginning of the verse who may harder for many to learn deep into the ,exercise much more power and might רמא בר י עלא ז ר לכה דומ םי תרצעב עבד י נ ן ימנ night without the energy of the yet who have vanished in the annals םכל אמ י אמעט םוי נש י הנת וב הרות אוה community and the communal Rabbi Elazar said: All agree with regard of history. How true are these words shiurim offered to help keep people to Atzeret, the holiday of Shavuot, that we concerning the importance of the engaged. Instead of our encampment require that it be also “for you,” meaning Jewish home during this time when it being described as: that it is a mitzva to eat, drink, and is unsafe to venture outside of our rejoice on that day (Pesachim 68b) houses where we have all had to focus ןַחִיַּו םָשׁ לֵאָרְשִׂי דֶגֶנ רָהָה on drawing strength from the people Israel encamped there in front of the What is the reason? It is the day on mountain (Shemot 19:2), closest to us in our homes, and from which the Torah was given, and one the Torah. as Rashi notes: must celebrate the fact that the Torah was given to the Jewish people. The Alshich (Rav Moshe Alshich, 16th ְכּ שׁיִא דָחֶא בֵלְבּ דָחֶא century Safed) connects this same like one person with one heart, In addition to the Torah that is given verse (Tehillim 68:13) with the to the entirety of the Jewish people, this year we will more aptly be acceptance of Torah, and explains that there is something unique to the described as: something happened at Sinai even acceptance of the Torah to those who more specifically to each and every dwell in their homes and even more שׁיִא דָחֶא בֵלְבּ דָחֶא individual. The Alshich quotes the One person with one heart, specifically to each and every mechilta in Yitro which explains that as we are all limited to our individual individual person. The passuk in the spoils referenced in this verse is a homes. Nonetheless, there is Tehillim says: reference to the fact that the entirety something unique to the Kabbalat of the Jewish nation received the יֵכְלַמ תוֹאָבְצ ןוּדֹדִּי ןוּדֹדִּי נוּ ְ תַ ו תִיַבּ קֵלַּחְתּ לָלָשׁ HaTorah specifically of the individual The kings and their armies are in Torah at Sinai and that includes every with regards to Shavuot and it is headlong fight; the dweller in the house single Jewish neshama, even those imperative that we don’t miss out on are sharing in the spoils (Psalms 68:13) who were not born yet, who were still the unique nature of Shavuot even present at Sinai: while isolated from each other. Rav Shimshon Rafael Hirsch, in his הנה אבל לא בה י א ו ר הריכזנ זמ "ל כמב י אתל commentary on Tehillim explains that The words which we recite at תשרפ עמשיו ורתי , לע תונו תיב לחת ק לש ל the dweller in the , תַוְנ תִיַבּ this phrase Kiddush on Shavuot and in our house, is a reference to the fact that תעשבש תמ ן הרות תונ תיב םהש לארשי הקלח Tefillot which capture the essence of לש ל תה ו הר ... יכ יא ן ךל לכ שפנ שפנו לארשימ the Jewish people draw their strength the— ןמז תמ ן יתרות נ ו —the holiday are אלש הלבק רהב יס נ י קלח תמה י סח לא י ה , המו and values from the quiet recesses of time of the giving of our Torah. What םג לכ שדחמה י ם דח ישו ם תוארוהו לכה הלבק .their homes does this phrase really mean to us? שפנ שדחמה אמ ז , אוהו רמאמ ם ז"ל פא י ל ו המ Are we just celebrating a historical Rav Hirsch writes: תש ל מ י ד קיתו היה תע י ד רמול פב נ י בר ו לכה םע הז שקבמה אלממו תא ודועי הלודגב תיתיב event on Shavuot that took place סמ י נ י . תומשבו הבר רמא ו פב י ר שו , לכ המ הש י ו הטקש thousands of years ago, or is there תע י ד י ם מכחה י ם שדחל לכה לבק ו סמ י נ י , אוהו יכ perhaps more to the significance of That the nation of Israel will still be לכ תעה י ד י ם הל ו דל המ י ו ם הה ו א האלהו דע ףוס this phrase? standing at the end of days, due to the fact לכ דה ו ר תו םהיתושפנ םש ואצמנ םשו יה ו , לכו

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד emerges into the airspace of the ממש נ ו ואבנתנ לכ םיאיבנה דמעש ו , בר נ ן רמא י אלש תושפנה שי םהל סחי תב ו הר לכ תחא אב ' ' world, an angel comes and slaps it on היה ול תב לוק חבמ י נ ו ת י ה , לכו תחא קלחה הש ו א תמ י סח לא י ה Shemot Rabba [Vilna] 28:6) its mouth, causing it to forget the) אמ ז ןתינ ול קלחה הה ו א ושדחל הפ , לכ שפנ Question: If each of us has already entire Torah, as it is stated: “Sin שפנו דב ו ר רשא אבי וב על ו םל הזה , והזו רמאמ ם received the amount of Torah in crouches at the entrance” (Genesis ז"ל לע תונו תיב וכו ,' יכ שאר ספה ו ק כלמ י which we are already going to bring 4:7), i.e., when a person enters the אבצ ו ת ודודי ן ודודי ן , ושריפ לע רשא יה ו תמב ן to the world already at Sinai, what is world he is immediately liable to sin הרות גב ףו שפנו , הש י ו םיעתרנ חאל ו ר י םה .the purpose of the efforts of our toil in due to his loss of Torah knowledge םעמשב קה ו ל , יכאלמו אבצ ו ת יה ו דדמ י ן םתוא our learning today? Why does the Angel teach the fetus if רחא ךכ (Romemot Kel on Proverbs 31:11) The Alshich goes on to explain that it when it emerges from the womb, the The Alshich explains that each Jewish is similar to the well known gemarah child is forced to forget all of its soul received at Sinai the general in Niddah 30b about the angel who Torah? The Alshich explains that we Torah and also the Torah which is teaches each neshama all of the Torah are shown in the womb the individual uniquely meant for that individual to in its mother’s womb and then causes Torah that is destined for each of us to us to forget it all on our way into the bring to the world, in order to help us קלח תמה י סח —share with the world Every Torah thought that would world: know the unique Torah that we are . לא י היל supposed to bring forth to the world יאו ן ךל םימי אש ד ם רש ו י טב ו הב רתוי אמ ו ת ן in the future be shared and every novel Torah conversation eventually through our efforts in learning. Similar to the womb experience, each םימיה , רמאנש ימ נתי נ י יחריכ םדק יכ ימ לא ו ה נרמשי י , יאו והז םימי שיש םהב םיחרי יאו ן םהב discussed, originally stems from the event of kabbalat haTorah at Sinai. of our neshamot were present at Sinai to have a glimpse at the נש י ם - וה י רמוא לא ו יחרי הדיל . ידמלמו ן ותוא individualized Torah that each of us is לכ תה ו הר הלוכ , רמאנש ינרויו רמאיו יל ךמתי The Alshich’s source is the following supposed to bring to the world. Our רבד י ךבל מש ו ר צמ ו ת י היחו , רמואו סב ו ד לא ו ה medrash which states that every job is to spend our lives actualizing לע י להא י . אמ י רמואו ? יכו אמית איבנ אוה prophecy which the prophets were to that potential and learning/teaching רמאקד - ת"ש : סב ו ד לא ו ה לע י להא י . יכו ו ן אבש prophesize in the future originates that Torah which was determined אל ו י ר עה ו םל - אב ךאלמ ורטסו לע יפ ו , וחכשמו from Mattan Torah and the same is .originally at Sinai . לכ תה ו הר הלוכ , רמאנש חתפלה תאטח ץבור true with regards to the Torah taught by the leaders of every generation. It And there are no days when a person ךא אוה תתל לכל דחא קלח חב י נ ת ושפנ . הנהו ... all stems from the singular event of is in a more blissful state than those בתכ נ ו הלעמל לע ספ ו ק םא נשקבת ה ףסככ , יכ Mattan Torah. The implication is that days when he is a fetus in his רשא ול קלח לודג תב ו הר קש ב ל ה ושפנ אמ ז , אל even the pesakim of our poskim and mother’s womb, as it is stated in the הלעי לע וחור בש ל י למע העיגיו אבת ול רחא community leaders during the last previous verse: “If only I were as in ודלוה , יכ הברדא כשמ ח י ם התוא ממ נ ו הב ו דל ו few months during an unprecedented the months of old, as in the days אלו שת ו ב לא י ו דע וקשי ד לע תותלד תיב דמה שר situation in quarantine, were when God watched over me” (Job םוי םוי עגייו אצמיו , יכ תעגי תאצמו מאה ן ךכו originally inspired from the event of 29:2). And the proof that this verse is איה הכרד לש הרות וכ ,' מא נ ם רשא פל י קלח ו יכ Kabbalat HaTorah at Sinai! referring to gestation is as follows: בר רצ י ך תעיגי רשע נש י ם עגייו תנש י ם אל ישי ג Which are the days that have months ד"א רבדיו קלא י ם תא לכ רבדה י ם הלאה רמאל , א"ר לכ קלח ו ל but do not have years? You must say קחצי המ הש נ ב י א י ם תע י ד י ם נתהל תואב לכב רוד רודו (Romemot Kel on Proverbs 31:11) .that these are the months of gestation לבק ו רהמ יס נ י , כש ן השמ רמוא םהל לארשיל ( רבד י ם And a fetus is taught the entire Torah Without our efforts throughout our טכ ) יכ תא רשא נשי ו הפ מע נ ו דמוע יה םו תאו רשא while in the womb, as it is stated: lives, the potential we were given at יא נ נ ו הפ מע נ ו יה םו , מע נ ו דמוע יה םו יא ן תכ י ב אכ ן And He taught me and said to me: Sinai has the chance to not be realized“ אלא מע נ ו יה םו לא ו תומשנה תעה י ד ו ת תוארבהל אש י ן םהב שממ אלש הרמאנ םהב מע י הד , אש ע "פ אלש יה ו Let your heart hold fast My words; and shared with the world! אב ו הת העש לכ דחא דחאו לבק תא לש ו ... אלו לכ keep My commandments, and live” The Alshich in Tehillim and in םיאיבנה דבלב לבק ו סמ י נ י ןתאובנ , אלא ףא מכחה י ם Proverbs 4:4). And it also states: “As I Parshat Yitro expresses this idea as) עה ו דמ י ם לכב רוד רודו לכ דחא דחאו לבק תא לש ו :was in the days of my youth, when well סמ י נ י , הכו "א ( רבד י ם ה ) תא רבדה י ם הלאה רבד ה ' ' the converse of God was upon my לא לכ םכלהק , לוק לודג אלו ףסי , ר ' ןנחוי רמא לוק א ' ' tent” (Job 29:4). And once the fetus קלחנ זל ' תולוק םהו םיקלחנ על ' של ו ן , בשר "ל רמא

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד פש ע הה ו א אש י נ ו לח אלא קמב ו ם תש ל מ י ד י .from the meaning of asaf, to continue … יכ ושפנ התיה תונ תיב ה ' :... הנהו לע נע י ן הז מכח י ם צמ ו י י ן םש , אוהשכו מלת י ד םכח נבו ו ןבו ,The Ibn Ezra writes: “ki zeh hayah מאש ר נ ו מאש ר ו בר תו י נ ו ז"ל יכ לכ המ חש כ מ י נב ו ןתשלשו יק ימי ן לוק פש ע הה ו א חמ ז י ר לע י םה pa’am achat,” Mattan Torah only דה ו ר תו םירמוא לכב רוד רודו חמ י ד ו ש י תה ו הר םדאכ חמה ז י ר לע סכא נ י א לש ו יאו נ ו קסופ המ ן .happened once לכה לבק ו סב י נ י , אלה השקי םא ןכ הפיא היה על ו םל . Alternatively, Rashi quotes from the אר ו י יכ לב י למע ילבו העיגי תב ו הר שדחי לכ דחא הארנו הד י י נ ו רמאד י נ ן פב "ק ארתבד ימ םו חש ר ב Targum Onkelos who explains ve’lo המ הש ו פ ק ד ושפנל אמ ז , הככיאו לכונ יארו נ ו תיב שדקמה עא "פ נש י הלט האובנה ןמ םיאיבנה :yasaf as רמאמ ם ז"ל אב ו םרמ ( גמ י הל ו ב ) תעגי תאצמו ןמ מכחה י ם אל הלטינ , רק י הל האובנ חל י ד ישו מאה ן , אוהו רמאמ המלש תמכחב ו ( לשמ י ב ד ) ) תה ו הר פל י כש ל חהש מכ י ם שדחמ י ם תב ו הר אוה אלו ףסי - רתמ ג מ י נ ן אלו קספ יכ ולוק קזח יקו םי םא נשקבת ה ףסככ וכו ' זא בת י ן וכ .' ךא הנה אוה , , ע"י לוק פש ע אבה תאמ ו ךרבתי לע רה יס נ י והזו על ו םל יכ זא לבק ו תומשנה םדוע שמ ו ל ל ו ת םיפוג , לעו ןכ תומדכ האובנ , יכ האובנה תקלחנ המכל נפ םי Rashi understands ve’lo psak as “that רצ י ך הל ו צ י א המ קש ב ל ו תושפנה לא פה ו לע השמ דא ו ן םיאיבנה רבד תא ו ךרבתי נפ םי לא it never ends.” The voice of Hashem הב י ו םת למ ו ושב ת רמוח ושיתהל תעיגיב רשב נפ םי ראשו םיאיבנה ואבנתנ לקפסאב ר י א אש י נ ה that was heard at Sinai never ceases to תבב י יסנכ תו יתבו ושרדמ ת , זאו לע ידי תשתה אמ י ר ה לכ דחא פל י תלעמ ו רחאו ךכ אל אר ו םוש inform and be heard throughout חה ו רמ רבגת שפנה הל ו צ י א רוא דח ישו ה רשא מד ו ת קר לוק אב תאמ ו ךרבתי יהו ו שמתשמ י ן .history הברקב הצוח תבב לוק שדחמהו ישודיח אד ו ר י י את יא נ ו אל Romemot Kel on Pslams 65:13-14) The commentary of R. Abraham) האור אלו עמוש קר לוק פש ע אבה תאמ ו ךרבתי Hayyim ben R. Naftali Tzvi Hirsch יתמיא השענ לכ בכה ו ד הזה , העשב נש תו תיב החנ לע י . ,Schor, in his sefer Torat Chayim לחת ק לש ל . אוהו , יכ כש י נ ה איה תונ תיב ה ,' ,' דועו הארנ כהלד י ודסי תחב י תמ תכרב תה ו הר explains based on this opinion that לחת ק לש ל . אוהו נע י ן רמאמ ם ז"ל משב ו ת הבר רב ו ך התא ה ' ןתונ תה ו הר אלו נקית ו רמול ןתנ the sound of Kabbalat HaTorah never ( השרפ חכ ו ) יכ תמב ן הרות (ש) ורמאנ לכ טרפ י תה ו הר מכ ו תש י ק נ ו רמול תפב י תח הכרבה הה י א ceases to echo throughout history and תה ו הר תעה י ד י ם שדחתהל עב ו םל פא י ל ו לכ המ מר ז עש ו ד יה םו אוה ןתונ תה ו הר אוהו לוק פש ע it can always be heard. The תש ל מ י ד קיתו תע י ד שדחל . אוהו יכ לכ תומשנה אבה ממ נ ו מל י זש ו הכ וב , הארנו אדהד אוה abundance of Torah that emanated תעה י ד ו ת אבל לכב רוד רודו םש יה ו , לכו תחא יתכד ב גמ י ד רבד י ו בקעיל אלו תכ י ב גה י ד רבד י ו from Hashem at Sinai continues to הלבק קלח ארה ו י הל פל י חב י נ הת תב ו הר בקעיל , משמ ע ימנ יכ דוע יה םו גמ י ד רבד י ו shape and inform the Torah שדחתהל עב ו םל , לכ תחא דב ו ר תש ב א וב . ימו בקעיל . experience in all of our lives. He קליח לכל שפנ קלח תמה י י סח הל . אלה איה , , (Sefer Torat Chayim, Baba Metzia 65a) :writes as follows כש י נ ה יש ו תעד קלח חב י נ ת לכ חור שפנו . לעו הז The Torat Chaim was commenting on אכמ ן יאו ךל הרות חמ ז תר לע סכא נ י א הלש . או "ת . רמאי , תונו תיב לחת ק לש ל תה ו הרות :the following gemarah יכו תה ו הר חמ ז תר אלהו איה ומ תחנ רקב ן תויוז (Romemot Kel on Torah 20:14) רמא בר י רפ נ ך רמא בר י ןנחוי : לכ הש ו א מלת י ד לכו רה ו הצ ומלל ד ושרה ת ודיב ... הארנו פל י All of our Torah comes from םכח , נבו ו מלת י ד םכח , ןבו נב ו מלת י ד םכח , - רמאנש תשרפב נחתאו ן תא רבדה י ם הלאה רבד Mattan Torah וש ב יא ן הרות תקסופ וערזמ על ו םל , רמאנש נאו י ה ' לא לכ םכלהק רהב לוק לודג אלו ףסי אכיאו Where in the Torah is this idea תאז רב י ת י וגו ' אל ושומי פמ י ך יפמו ךערז יפמו אמ ן רמאד אל קספ קש ו ל ו יק םי על ו םל , נעהו י ן alluded to? In Sefer Devarim, the ערז ךערז רמא ה ' התעמ דעו םלוע . אמ י רמא ה ' - מת ו ה אמל י אקפנ ימ הנ לוק תמ ן הרות יק םי Torah describes the sights and sounds רמא דקה שו רב ו ך אוה : נא י ברע ךל רבדב הז . על ו םל הארנו שרפל פל י תעשבש תמ ן הרות אצוי :of Har Sinai אמ י התעמ דעו םלוע - רמא בר י הימרי : אכמ ן פשה ע תאמ ו ךרבתי עיפשהו לע רה יס נ י לכ תֶא םיִרָבְדַּה הֶלֵּאָה רֶבִּדּ קָוֹקְי לֶא לָכּ םֶכְלַהְק רָהָבּ יאו ךל הרות חמ ז תר לע סכא נ י א הלש תה ו הר הלוכ בש בתכ לעבשו הפ שרדמ הדגאו ךוֹתִּמ שֵׁאָה ןָנָﬠֶה לֶפָרֲﬠָהְו לוֹק לוֹדָגּ אֹלְו ףָסָי (Baba Metzia 65a) לכה רמאנ ול השמל סמ י נ י , ותואו פשה ע יק םי םֵבְתְּכִיַּו לַﬠ יֵנְשׁ תֹחֻל םיִנָבֲא םֵנְתִּיַּו יָלֵא : על ו םל דעו , לכו מלת י ד קיתו עה ו קס תב ו הר םשל The Jews heard the 10 commandments The Gemara relates other statements מש י ם פשה ע הה ו א חמ ז י ר לע י ו חנו לע י ו הכוזו which Hashem spoke to them as a nation pertaining to Torah scholars and their שדחל ישודיח תה ו הר לע ידי פשה ע הה ו א הש ו א at the mountain from amidst the fire and descendants. Rabbi Parnakh says that תומדכ חור שדקה . יהו י נ ו המ מאש ר ו מכח י ם clouds. It was a great sound ve’lo yasaf Rabbi Yoḥanan says: With regard to רבדיו קלא י ם תא לכ רבדה י ם הלאה לכ המ (Devarim 5:19) anyone who is a Torah scholar, and whose son is a Torah scholar, and תש ל מ י ד קיתו תע י ד שדחל לכה רמאנ סב י נ י יהו י נ ו The commentators all try to define the ,whose grandson is a Torah scholar יתכד ב לוק לודג אלו ףסי קש ו ל פש ע תמ ן הרות phrase: “ve’lo yasaf.” The Ibn Ezra the Torah will never again cease from אל קספ דע יה םו יקו םי על ו םל . יהו י נ ו רמאד אכמ ן and the Rashbam explain that lo yasaf his descendants, as it is stated: “And יאו ךל תה ו הר חמ ז תר לע סכא נ י א הלש , מר ז קל ו ל means that it will never happen again,

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Torah, how many Yosefs would there be עבצאב קלא י ם םהילעו לככ רבדה י ם , ביר "ל רמא as for Me, this is My covenant…My (in the market? (Pesachim 68b םהילעו לככ רבדה י ם ביתכו לכ צמה ו ה רשא כנא י spirit that is upon you, and My words It is only due to the importance of וגו ' לכ לככ רבד י ם רבדה י ם צמ ו ה צמה ו ה ארקמ which I have put in your mouth, shall Torah study that I have become a שמ נ ה כלה תו מלת ו ד תותפסות דגא תו יפאו ' המ not depart out of your mouth, nor out of the mouth of your seed, nor out of leader of the Jewish people, and I תש ל מ י ד קיתו תע י ד רמול נפל י בר ו לכ ן ורמאנ therefore have a special obligation to השמל סב י נ י רמאנש ( תלהק א ) שי רבד רמאיש the mouth of your seed’s seed, says .rejoice on this day האר הז שדח אוה בח י ר ו שמ י ב לע י ו רבכ היה ”the Lord, from now and forever על ו ימל ם Isaiah 59:21). The Gemara asks: What) is the significance of the phrase “says (Vayikra Rabba [Vilna] 22:1) The Sefat Emet, R’ Yehudah Aryeh the Lord”? The Gemara answers that Leib Alter, writes as follows: The Maharal of Prague, R’ Judah the Holy One, Blessed be He, said: I מכ ו בתכש ו זח "ל כש ל םיאיבנה לבק ו םתאובנ Loew, in his work “Derush al am your guarantor in this matter. The רהמ יס נ י . מכ ו ןכ לכב הנש הנשו לבקמ לכ דחא HaTorah” (Sefariah, 66-67) also Gemara asks: What is the meaning of לארשימ גחב הזה לכ המ תעש י ד בהל י ן שדחלו :expresses this idea as well תב ו הר . זו "ש אלמלא אה י אמוי המכ ףסוי אכיא ?”the phrase “from now and forever שב ו אק . אה י אמוי שממ . הז חה ג בש ו ןתינ תה ו הר המו תכש ו ב לחת ה יהיו תלק לקו שה ו פ ר רסח … The verse mentioned only three לכב הנש : או "ו , חאו "כ תכ י ב לכו םעה םיאור תא קה ו ל ו ת generations. Rabbi Yirmeya says: The (Sefat Emet Bamidbar 635) תאו לוק שה ו פ ר אלמ י ם שרפבו ' נחתאו ן תכ י ב verse means that from this point לוק לודג משמ ע לוק דחא . הרוי הש ג ם יכ תמאב forward, after three generations, the The Sefat Emet explains that the shefa, שה "י הנתנ לארשיל ברב ו י יב רתו , םע לכ הז איה Torah returns to its lodging, i.e., the abundance, of Torah which is granted תטעמתמ חא "כ דב ו ר יתו םה דע אלש ראשנ קר .Torah is now ingrained in the family to each and every person, which לוק דחא לכמ רשא יה ו ז ' תולוק הלחתב הש ו א The Torat Chaim explains so emanates from the Sinaitic experience ברה ו י דגה ו ל . הנהו אכ ן אל תכ י ב אלו ףסי beautifully that the reason why the is specifically happening on the תשרפבו נחתאו ן תכ י ב לוק משמש ע ו ת ו לוק דחא blessing we recite every morning over holiday of Shavuot. It is not just a ביתכו לצא ו אלו ףסי פש י ר ו ש ו אש ו ת ו לוק אל historical event that we are רב ו ך “ the mitzvah of learning Torah is קספ מכ ו פש י שר "י ז"ל תמ ו ך רפסה י , לכ הלא דגנ in the present tense, commemorating, but instead it is an ” התא ה ' ןתונ תה ו הרות תוכיא חב י נ ת טעמתה ו ת תה ו הר רשאכ ראבנ : active event which re-occurs every ,that Hashem gave (Dorshot Maharal, Derush al HaTorah ”, ןתנ תה ו הר “ and not year on Shavuot that we are able to us the Torah in the past because the 66-67) event of Mattan Torah continues to be tap into the Kol gadol v’lo yasaf, the The Significance of Shavuot perpetuated in our own lives with everlasting sound of Hashem from every novel Torah thought that each Once we have begun to appreciate the Sinai that each year we have the of us learn and conceptualize for the magnitude of Mattan Torah, we can ability to hear from, and be inspired world. begin to appreciate the significance of by the sound of Mattan Torah. Shavuot. The following gemarah He brings the following medrash as Conclusion captures the importance of Shavuot support to the idea that all aspects of This idea, that the Torah is given and the event of Mattan Torah in the Torah were given at Sinai and not uniquely to each and everyone of us terms of the impact it has on the just the 10 commandments or the every year on Shavuot not just on a development of every one of us. written Torah, but even the Oral communal level, but on an individual tradition and all later Torah novel The gemarah says: level as well has major implications this year. This year, we will not be בר ףסוי יב אמו אתרצעד רמא דבע י יל אלגע concepts and pesakim that are to be blessed to have robust learning אתלת רמא יא אל אה י אמוי אקד םירג המכ ףסוי created throughout history as it programs throughout the night at אכיא שב ו אק .enfolds each of our shuls to help inspire us The Gemara relates] that Rav Yosef, on] [ ארקיו זי , ג ] שיא שיא במ י ת לארשי רשא טחשי and help us make it through the late the day of Shavuot, would say: Prepare וש ר וא בשכ וא זע ... בר י הימחנ רמא רתיו ןו hours in a productive fashion. While me a choice third-born calf. He said: If not ץרא לכב איה פא י ' רבד י ם התאש האור ןתוא it is disappointing to not be able to for this day on which the Torah was given ורתי ן ןתמל הרות גכ ו ן כלה תו תיציצ פת י ל י ן learn together, there is a silver lining that caused the Jewish people to have the זמו ו הז ףא ןה ללכב תמ ן הרות רמאנש ( רבד י ם ט ) ) that each and every one, is able to ןתיו ה ' לא י תא נש י תוחול באה נ י ם תכ ו ב י ם

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד spend the holiday learning the Torah that speaks individually to us. Each of us has a different affinity to various aspects of learning and often when we are in shul, we partake in the various learning options that are meant to educate the masses. This year, in the privacy of our homes, we are able to try our best to re-capture the unique portion of Torah which is tailored made by the creator for each and every one of us. We should all be zoche to rediscover the portions of Torah that we were destined to learn and to bring forth to the world this Yom Tov, so we are better positioned to be able to share our Torah with each other in person, in the near future. My hope is that these ideas help us emerge with a greater appreciation of the words we recite in — ןמז תמ ן יתרות נ ו —Kiddush/Davening of in which we begin to appreciate that on Shavuot we receive not only the Torah for the community, but our own personal Torah as well. Wishing you all a Chag Kasher Ve’Sameach! Rabbi Jeremy Donath

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Praiseworthy Are the Lazy Ones: A Halachik and Hashkafic Approach to Simchas Yom Tov in Lockdown Rabbi Robbie Schrier

Introduction: verse he cites isn’t about Yom Tov! It Mitzvah? Let’s take a look at the Chag Sameach to all! The following is about a totally different sources: commandment in the Torah called רבד י ם קרפ ״ט ז .pages are a guided discussion IV through the topic of simchas Yom Ma’aser Sheni! The Torah tells us to ָﬠְבִשׁ ֥ה ֹעֻבָשׁ ֖ת ָל־רָפְּסִתּ ֑ך ֵחָהֵמ ֤ל שֵׁמְרֶח ֙ ָמָקַּבּ ֔ה ֵחָתּ ֣ל Tov. I inserted explanations of tithe our produce and eat the produce ֔ ֖ ֜ ֤ ֙ ֣ .in Yerushalayim ֹפְּסִל ר ָﬠְבִשׁ ה ׃תוֹֽעֻבָשׁ ִשָׂﬠְו תי ָ ַחג תוֹעֻבָשׁ ַל וקי ָ ק questions and answers that are being ךיקלֱא ַסִּמ ֛ת ַבְדִנ ֥ת ךְדָי ֖ ֶשֲׁא ֣ר ֵתִּתּ ֑ן ֶשֲׁאַכּ ֥ר ךְכֶרָבְי ֖ רבד י ם קרפ י ד״ .developed through the mekoros III ֥ ֞ ֣ ֣ ֨ ְיק ָוק לֱא ֶֽק ׃ךי ָתְּחַמָשְׂו ֵנְפִל י ׀ ָוקְי ק ךיקלֱא ָתַּא ה throughout. I also included short ַﬠ ֵ֣שּׂר ֵשַּׂﬠְתּ ֔ר ֵ֖את ַאוּבְתּ־לָכּ ֣ת ֶﬠְרַז ֑ך ֵצֹיַּה ֥א ֶדָשַּׂה ֖ה בוּ ִ ְ נ ֣ ך בוּ תִּ ךֶ ֮ ךְדְּבַﬠְו ֣ ךֶתָמֲאַו ֒ יִוֵלַּהְו ֙ ֶשֲׁא ֣ר ֶרָﬠְשִׁבּ ֔ ךי biographical sketches of some of the ֥ ֞ ֣ ֣ ֣ ֵגַּהְו ֛ר תָיַּהְו ֥ םוֹ ָנָמְלַאָהְו ֖ה ֶשֲׁא ֣ר ֶבְּרִקְבּ ֑ך קָמַּבּ ֗ םוֹ ֶשֲׁא ֤ר ָנָשׁ ה ָנָשׁ ׃הֽ ָתְּלַכָאְו ֵנְפִל י ׀ ָוקְי ק ךיקלֱא קָמַּבּ םוֹ .personalities we will be discussing ֮ ֣ ֣ ֒ ֤ ֙ ֣ רַחְבִי ֙ ָוקְי ֣ק ךיקלֱא ֵכַּשְׁל ֥ן מְשׁ ֖וֹ ׃םָֽשׁ רַחְבִי־רֶשֲׁא ֵכַּשְׁל ן מְשׁ וֹ םָשׁ ַשְׂﬠַמ ר ךְנָֽגְדּ ךְשֹׁריִֽתּ !Hope you enjoy ;You shall count seven weeks for yourself ֶרָהְצִיְו ֔ך בוּ כְ ֹ ֥ר ֹ ת ךְרָקְבּ ֖ ֶנאֹצְו ֑ך ַמְל ֣ ןַﬠ ַמְלִתּ ֗ד ָאְרִיְל ֛ה from [the time] the sickle is first put to the ָוהְי־תֶא ֥ה ֶהלֱא ֖ ךי ִמָיַּה־לָכּ ׃םיֽ ... ָתַּתָנְו ֣ה ֶכַּה ֡ ףֶס לֹכְבּ ֩ מלת ו ד לבב י תכסמ הכוס ףד כ״ז מע ו ד ב׳ .I standing crop, you shall begin to count ֶוַּאְתּ־רֶשֲׁא ֨ה ךְשְׁפַנ ֜ ָקָבַּבּ ֣ר בוּ צַּ ֹ ֗ ןא בוּ ַ ַ ֙יּ ןִי ֙ בוּ שַּׁ כֵ ָ ֔ר בוּ כְ ֹ ֛ל נת ו בר נ ן : השעמ ברב י אעלא י הש ל ך בקהל י ל נפ י seven weeks. And you shall perform the ֶשֲׁא ֥ר ךְלָאְשִֽׁתּ ֖ ֶשְׁפַנ ֑ך ַכָאְו ֣ ָתְּל ָ֗שּׁם יֵנְפִל ֙ ָוקְי ֣ק ךיקלֱא בר י לא י ע ז ר בר ו לב ו ד גרב ל , רמא ול : אעלא י , , ,Festival of Weeks to the Lord, your God ָתְּחַמָשְׂו ֖ ָתַּא ֥ה בוּ ֵ תי ֶ ךֽ ׃ יא ךנ שמ ו ב ת י רה ג ל . הש י ה בר י לא י ע ז ר רמוא : : the donation you can afford to give, You shall tithe all the seed crop that the בשמ ח נא י תא לצעה נ י ן אש י ן ןיאצוי תבמ י ה ן field gives forth, year by year. And you according to how the Lord, your God, גרב ל , יתכד ב תחמשו התא ךתיבו Rebbe Ilai once went on a festival to visit shall eat before the Lord, your God, in the shall bless you. And you shall rejoice his teacher, Rebbe Eliezer who resided in place He chooses to establish His Name before the Lord, your God, -you, and your Lod. Rebbe Eliezer said to him, “Ilai, you therein, the tithes of your grain, your son, and your daughter, and your are not among those who keep the wine, and your oil, and the firstborn of manservant, and your maidservant, and festival.” This is because Rebbe Eliezer your cattle and of your sheep, so that you the Levite who is within your cities, and would say, “I praise the lazy ones that may learn to fear the Lord, your God, all the stranger, and the orphan, and the don’t leave their homes on the festivals, the days. … And you shall turn that widow, who are among you, in the place for it is written in the Torah, “and you money into whatever your soul desires; Biography Corner shall rejoice, you and your household.” cattle, sheep, new wine or old wine, or (Sukkah 27b) whatever your soul desires, and you shall Rebbe Eliezer ben Hurkonos eat there before the Lord, your God, and you shall rejoice, you and your household. Rebbe Eliezer ben Hurkunos is the famed ״שר י לבב י תכסמ הכוס ףד כ״ז מע ו ד ב׳ .II tannaitic sage who is quoted throughout (Devarim 14:22–23, 14:27) the Talmud as Rebbe Eliezer. As is יא ךנ שמ ו ב ת י רה ג ל - ליאוה אלו תדמע בב י ךת The question is now obvious: how can recorded in the first chapter of Pirkei לצא תשא ך ש You are not among those who keep the Rebbe Eliezer prove that one must be d’Rebbe Eliezer, Eliezer’s father festival-since you didn’t stay in your with his/her family for Chag from Hurkonos was a wealthy land owner house with your wife. (Rashi, Sukkah 27b) this verse that has nothing to do with who had no interest in his son studying Torah. In fact, Eliezer was illiterate at the Chag?!! The story of Rebbe Ilai and Rebbe age of 22 (or maybe even 28)! He Eliezer seems simple enough. Answering the Question: How sacrificed everything to travel to However, there is a major problem Does One Fulfill The Mitzvah Of Yerushalayim and learn Torah from with Rebbe Eliezer’s comment. He Simchas Yom Tov? Rebbe Yochanan ben Zakkai. He became cites a verse to prove that one must be In order to answer this question, we one of Rebbe Yochanan’s closest pupils and eventually helped Rebbe Yochanan with his “bayis” (aka family) for Yom need to explore the Mitzvah of escape the besieged Yerushalyim before Tov in order to experience the joy of Simchas Yom Tov (rejoicing on the the destruction of the temple.) the Chag with them. However, the festivals). How does one fulfill this

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד which the Lord, your God, will choose to Sidebar establish His Name therein. (Devarim There is a familiar story that we read every year that should bother us, 16:9–11) given the above Gemara... Question to ponder: Why would the הֶשֲׂﬠַמ יִבַּרְבּ רֶזֶﬠיִלֱא יִבַּרְו ַﬠֻשׁוֹהְי יִבַּרְו רָזָﬠְלֶא הָיְרַזֲﬠ־ןֶבּ יִבַּרְו אָביִקֲﬠ יִבַּרְו ןוֹפְרַט וּיָהֶשׁ ןיִבֻּסְמ Torah only mention the mitzvah of קַרְב־יֵנְבִבּ וּיָהְו םיִרְפַּסְמ תַאיִציִבּ םִיַרְצִמ וֹתוֹא־לָכּ הָלְיַלַּה , דַﬠ וּאָבֶּשׁ םֶהיֵדיִמְלַת וּרְמָאְו םֶהָל simcha by Shavuos and Succos? What וּניֵתוֹבַּר ַﬠיִגִּה ןַמְז תַאיִרְק עַמְשׁ לֶשׁ תיִרֲחַשׁ . It once happened that Rebbe Eliezer, Rebbe Yehoshua, Rebbe Eliezer ben happened to Pesach? Azaryah, Rebbe Akiva, and Rebbe Tarfon were all leaning (conducting their seder) in Bnei Brak. They were retelling the story of the exodus the entire רבד י ם קרפ ט״ז .night until their students came and told them, “Our teachers, the time for the V ַ֧חג ֹכֻּסַּה ֛ת ֶשֲׂﬠַתּ ֥ה ךְל ֖ ַﬠְבִשׁ ֣ת ִמָי ֑ םי ָאְבּ ֨ ךְפְּס ֔ ךְנְרָגִּֽמ ֖ (morning recitation of Kriat Shema has arrived.”(Haggadah מוּ ִ ִ יּ בְ ק ֶ ֽ ך ׃ ָתְּחַמָשְׂו ֖ ֶגַּחְבּ ֑ך ָתַּא ֨ה בוּ ִ ְ נ ֤ ך בוּ תִּ ֶ ֙ ֙ך ךְדְּבַﬠְו ֣ It seems that Rebbe Eliezer himself left Lod (his hometown) for Pesach to ֶתָמֲאַו ֔ך ִוֵלַּהְו ֗י ֵגַּהְו ֛ר תָיַּהְו ֥ םוֹ ָנָמְלַאָהְו ֖ה ֶשֲׁא ֥ר visit Rebbe Akiva in Bnei Brak!! Isn’t this against his own opinion, as ׃ךיֶֽרָﬠְשִׁבּ recorded in the Gemara Succah above? This question is posed by Rav Yechiel Epstein tz’l, famous author of the Aruch HaShulchan, in his You shall make yourself the Festival of commentary to the Haggadah. Sukkoth for seven days, when you gather in [the produce] from your threshing floor A simple answer is to say that he brought his entire family along. This and your vat. And you shall rejoice in would alleviate the concern that he is not with his “bayis,” since his your Festival-you, and your son, and wife and children were with him. your daughter, and your manservant, and However, we can potentially suggest a different explanation (inspired your maidservant, and the Levite, and the by the answer of Rav Epstein tz’l. This story occurred after the stranger, and the orphan, and the widow, destruction of the Temple. The Roman government was mercilessly who are within your cities. (Devarim persecuting the Jewish people. Anyone who was discovered teaching 16:13–14) Torah publicly was sentenced to death. The great Torah sages described

טוקלי מש ע ו נ י הרות תשרפ האר מר ז .in the Haggadah may have been in hiding, explaining why they didn’t VI קתת ״ה realize it was daytime yet. They were literally hiding underground! It תחמשו [ זט , אי ] לא ו מלש י ם , רמאנ אכ ן חמש ה was at this dark time in Jewish history that everyone turned to the רמאנו להל ן חמש ה , המ חמש ה מאה ו הר להל ן ultimate optimist, the person who could see holy light shining in the מלש י ם ףא חמש ה מאה ו הר אכ ן מלש י ם gloom: Rebbe Akiva. The Gemara Makkos (24b) famously recounts that when Rebbe Yehoshua and Rebbe Elazar ben Azaryah beheld a fox And you shall rejoice – this refers to the running out of the ruins of the Kodesh HaKadoshim, they started crying. shelamim korban. It says here (in But Rebbe Akiva started laughing. He explained that when seeing the Devarim 16) “happy” and it says later total destruction of the Beis HaMikdash as Hashem had promised, he (Devarim 27) “happy”, just as there it now could fully believe that Hashem’s promise to return Jewish elders refers to a shelamim sacrifice, so too here. and children to the streets of Yerushalayim. Only Rebbe Akiva could see (Yalkut Shim’onei Torah, Parshat Re’eh, total destruction and be reminded of the promises of future 247:905) redemption. רבד י ם קרפ כ״ז .VII Rebbe Eliezer and Rebbe Yehoshua were actually Rebbe Akiva’s teachers. ְחַבָזְו ָ֥תּ ִמָלְשׁ ֖ םי ַכָאְו ֣ ָתְּל ָ֑שּׁם ָשְׂו ֣ ָתְּחַמ ֔ ֵנְפִל ֖י ְיק ָ֥וק .Yet they knew they had to visit Rebbe Akiva in a dark time like this לֱא ֶֽק ׃ךי They needed his optimism, his inspiration, and his confidence in Hashem’s mercy in order to properly recount the events of Yetzias And you shall slaughter peace offerings, Mitzrayim, our original redemption. There was no other way for them and you shall eat there, and you shall to be in the proper mindset for the holiday of Pesach, if they were not rejoice before the Lord, your God. in the city of Bnei Brak sitting next to Rebbe Akiva. (Devarim 27:7)

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד רמאנש תחמשו גחב ך ... החמשהו מאה ו הר The verse refers to twice to the commandment. As we will see, the גרב ל י ם איה יש רק י ב מלש י ם רתי לע מלש י גח י הג , commandment to rejoice on the Rishonim debate whether this is a ולאו םה םיארקנה מלש י תחמש גח י הג רמאנש festivals. Chazal explain that this bone fide biblical fulfillment of our תחבזו מלש י ם תלכאו םש תחמשו נפל י ה ' קלא י ך , mitzvah of happiness is accomplished mitzvah of simchas Yom Tov. Some םישנו יח תובי צמב ו ה וז . by eating the meat of sacrificial suggest that it is only rabbinic in offerings in the Beis HaMikdash. nature. There are three commandments that we Obviously, this is impossible when #1 You Can Only Fulfill the are commanded on all three festivals, and the Beis HaMikdash lies in ruin. Mitzvah on a Biblical Level by they are these: to appear (aka traveling to However, the Gemara in Pesachim Eating Sacrificial Meat the Beis HaMikdash)...the korban mentions another possible way to We have seen that Chazal interpret chagigah...and happiness...and the fulfill this mitzvah: the simcha mentioned in the Torah as happiness written by the festivals is that one should bring a shelamim in addition being a command to consume מלת ו ד לבב י תכסמ חספ י ם ףד ע״א .VIII to the korbon chagigah, and this is what is sacrifical meat. Some Rishonim, such מע ו ד א׳ as the Ba’alei HaTosafos (hailing from called shalmei simchas chagigah...and 12th-14th century France and women are obligated in this לארשיו המב חמש י ם ? אלא רמא בר אפפ : : Germany), assume that the only way commandment. (Rambam, Hilchot חמשמ ו סכב תו היקנ ןייו ןשי How does a regular Jew experience simcha to achieve the mitzvah of simchah is Chagiga 1:1) (on the festivals)? Rav Pappa explains, he through sacrificial meat. Everything However, the Rambam is clear in the is happy with clean clothes and old wine. else mentioned in the Gemara Sefer HaMitzvos (where the Rambam (Pesachim 61a) Pesachim before is only rabbinic. counts the 613 mitzvos) and elsewhere in the Mishnah Torah סות תופ מ תכס מ ו דע טק ן ףד ד״י ומע ד ׳ב .X מלת ו ד לבב י תכסמ חספ י ם ףד ע״א .IX where he codifies the entire corpus of) מע ו ד א׳ halachah) that eating and doing מ והי ארנ ה יל תחמשד רה ג ל ימנ נברד ן תחמשו things that bring enjoyment is also a יה י נ ו מלשב י חמש ה אתיאדכ גחב י ג ה נת ו בר נ ן : יח בי םדא חמשל נב י ו נבו י ותיב גרב ל , , .It appears to me that the simchah of the fulfillment of this commandment רמאנש תחמשו גחב ך , המב חמשמ ם - יב י ן . בר י festivals (that we have nowadays) is only הדוהי רמוא : םישנא וארב י םהל , םישנו וארב י

רפס צמה ו ת לרמ ם״ב תוצמ ע הש נ ״ ד .rabbinic, “and you shall be happy” that is XII הל ן ... נת אי , בר י הדוהי ןב תב י אר רמוא : ןמזב הוצמהו נה "ד איה צש ו נ ו משל ו ח גרב ל י ם אוהו written in the Torah is only fulfilled with בש י ת שדקמה יק םי - יא ן חמש ה אלא רשבב , , רמא ו הלעתי (ס"פ האר ) תחמשו גחב ך . איהו .the shelamim brought for this mitzvah רמאנש תחבזו מלש י ם תלכאו םש תחמשו נפל י צמה ו ה לשה י ש י ת ןמ שלשה צמ ו ת נה גהו תו גרב ל . (Tosefot, Mo’ed Katan 14b) ה ' קלא י ך . ישכעו ו אש י ן תיב שדקמה יק םי - יא ן חמש ה אלא יב י ן , רמאנש ןייו חמשי בבל נא שונ נעהו י ן ושארה ן מרה ו ז לא י ו צב ו ו י הזה אוה However, as we will see, the majority We learned: a person is obligated to make יש רק י ב ברק ן מלש י ם לע לכ נפ םי . ... ללוכו of authorities reject this position and his children and the members of his רמאב ו תחמשו גחב ך המ מאש ר ו ג"כ חמש לכב assume that one can fulfill this biblical household happy on the festival, for it says ימ נ י חמש ה . הזמו כאל ו ל רשב םימיב םיבוט .commandment even nowadays תותשלו ןיי שובללו דגב םי ישדח ם קלחלו תוריפ ”.you shall be happy on your festival“ #2 Eating Special Food, Drinking ימו נ י תמ י הק נטקל י ם םישנלו How does he make them happy? With Wine, and Wearing Nice Clothes wine. Rebbe Yehudah says, “men with And the 54th positive commandment is what makes men happy, and women with is a Biblical Fulfillment of Simchas Yom Tov that we are commanded to be happy on the what makes women happy.”...We learned, festivals...and the first concept that is When the Rambam first introduces Rebbe Yehudah ben Beteira says, “in the alluded to here in this command is to the mitzvah of Simchas Yom Tov, it time that the temple stood, there was only bring a korbon shelamim...and it also seems as if you can only fulfill this by happiness with sacrificial meat...and now includes when it says “you shall rejoice in eating the sacrificial meat of a korban that the temple is not standing, happiness the chag,”...other types of rejoicing. And shelamim. is only achieved with wine. from this (we see) to eat meat on the festivals and to drink wine, and to wear ר במ ״ ם ה כל תו ח הגיג רפ ק א ׳ הכלה א ׳ .Pesachim 109a) XI) new clothes, and to divvy up fruits and שלש צמ ו ת השע וטצנ ו לארשי לכב לגר שלשמ Now we have to determine whether sweets (Sefer HaMitzvot LaRambam, םילגר ולאו ןה : ארה י י ה רמאנש הארי לכ ךרוכז , drinking wine and wearing nice Mitzvot Ase 54) גחהו י הג רמאנש חת ו ג הל ' קלא י ך , החמשהו clothing is a full fulfillment of this

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד

Sidebar festivals is biblical even today...even though we don’t have korbonos, it is

What do I do if I hate meat? possible to fulfill it with other forms of Many people wonder if they are obligated to eat meat on Yom Tov even if simchah. (Sha’are Teshuva on Shulchan they dislike it. See the below selection from the Chofetz Chaim’s Beur Orach, Orach Chayim 729:2) Halachah where he explains that there is a distinction between meat and wine. #3 Enjoying Everything Yourself ...Isn’t Considered Happiness דציכ חמשמ ן טקה נ י ם וכו ' םישנהו וכו ' - םישנאהו ןמזב מהבש "ק היה יק םי יה ו לכוא י ן רשב We see that one can fulfill this לשה מ י ם החמשל ביתכדכו תחבזו מלש י ם תלכאו םש תחמשו וגו ' ישכעו ו אש י ן מהב "ק יק םי יא ן ןיאצוי ידי תבוח חמש ה אלא יב י ן רמאנש ןייו חמשי בבל נא שו לבא רשב יא ן הבוח כאל ו ל obligation by eating, drinking, and ישכע ו יכ ו ן אש י ן נל ו רשב מלש י ם מו "מ צמ ו ה שי םג כאב י תל רשב יכ ו ן רמאנש וב חמש ה [ ןכ dressing in a special way. However, a ראבתמ רבדמ י בה "ח שו "א ] רבחמהו אלש ריכזה רשב זא י ל של י תט י ה בב "י ע"ש ינעלו ן ןיי ךמס closer read of the Rambam reveals : לע המ הש ז כ י ר סב "א צש ר י ך בקל ו ע עס ו הד לע יה י ןיי And people in the time that the temple stood fulfilled this by eating the meat of a that there is actually another shelamim for happiness...and now that the temple does not stand, you only fulfill this requirement that one has to fulfill this command by drinking wine...but meat is not an obligated to eat nowadays since we mitzvah: don’t possess sacrificial meat, but nonetheless it is a mitzvah to also eat meat since ר במ ״ ם ה כל תו םוי וט ב רפ ק ו ׳ הכלה ח״י .XV there are contexts in which the Torah describes eating meat as happiness. (Biyur דציכ טקה נ י ם ןתונ םהל לק י תו גאו ו ז םי נדגמו תו , (Halacha 729:2 םישנהו וק הנ הל ן דגב םי יטישכתו ן םיאנ פכ י Hence, it is clear that it is preferable, if one enjoins meat, to eat the meat on ממ ו נ ו , םישנאהו לכוא י ן רשב יתושו ן ןיי אש י ן Yom Tov. However, if one does not like meat and doesn’t eat it in other חמש ה אלא רשבב יאו ן חמש ה אלא יב י ן , contexts, it is likely that one is not obligated to consume meat. A local אוהשכו לכוא ו התוש יח בי כאהל י ל [ רבד י ם ט"ז] .orthodox rabbi should be consulted regarding this question רגל םותיל הנמלאלו םע אש ר עה נ י י ם למאה ל י ם , There is also a debate in the poskim as to whether one can eat chicken or other לבא ימ נש ו לע תותלד רצח ו לכואו התושו אוה birds to fulfill this mitzvah. If one does not like beef, it may be that chicken נבו י ו ותשאו יאו נ ו כאמ י ל הקשמו נעל י י ם ירמלו .would be an acceptable alternative שפנ יא ן וז תחמש צמ ו ה אלא תחמש רכ י וס , לעו One last question (that is beyond our current discussion) is how many times a לא ו רמאנ [ עשוה ט'] םהיחבז םחלכ וא נ םי םהל .day one must consume wine or meat to fulfill this mitzvah לכ לכוא י ו ואמטי יכ םמחל םשפנל , החמשו זכ ו To conclude, one should certainly try to consume a reviis of wine לק ו ן איה םהל רמאנש [ כאלמ י ב'] יתירזו שרפ approximately 3.3 fluid ounces according to Rav Moshe Feinstein) at each) לע נפ םכי שרפ גח י םכ . .Yom Tov meal How do we fulfill the mitzvah? Children are given nuts...women should purchase bring simcha to him and his family clothing and jewelry according to their ר במ ״ ם כלה תו י ו ם בוט רפ ק ׳ו הכלה י ״ ז .XIII everyone with what makes him or her means, and men should eat meat and ש תעב ימי חספה ומשו תנ ימי חה ג םע אש ר םימי personally happy. drink wine, for there is no happiness םיבוט םלוכ סא ו ר י ם דפסהב נעתו תי , יחו בי םדא This position is codified by many without meat and wine, and when he eats הל י תו הב ן חמש בוטו בל אוה נבו י ו ותשאו נבו י poskim. For example, see the Sha’arei and drinks, he is obligated to feed the ותיב לכו ולנה םי לע י ו רמאנש [ רבד י ם ט"ז] Teshuva quoted below. Bottom line, convert, the orphan, and the widow with תחמשו גחב ך וגו ,' ףא לע יפ החמשהש מאה ו הר we assume that the mitzvah is other poor people. But he who locks his אכ ן איה ברק ן מלש י ם מכ ו אש נ ו ראבמ י ן כלהב ו ת fulfilled even biblically today. doors and eats and drinks with his family גח י הג שי ללכב התוא חמש ה משל ו ח אוה נבו י ו and doesn’t feed the poor and embittered עש ר י ושת הב לע ןחלוש רע ו ך חרוא יח םי .XIV נבו י ותיב לכ דחא דחאו וארכ י ול . On the seven days of Pesach and eight souls, this is not the happiness of a כלה תו םוי בוט ןמיס ט״כקת עס י ף ב׳ days of Chag (Succos), and the other mitzvah but rather the happiness of his stomach. (Rambam Hilchot Yom Tov יח בי םדא . יע י ן אשב ג ת רא י ' סמ י ' ס"ה דע ןמיס Yomim Tovim...a person is obligated to be (7:18 ס"ט הלעה צמד ו ' לש תחמש םוי בוט אוה מ"ע happy and in good spirit, him, his המ "ת פא י ל ו הזב "ז תגהונו םג םישנב ףאו אש י ן children, his wife, and all members of his נל ו ברק נ תו רשפא קל י י ם ראשב חמש ו ת household...even though the happiness described by the Torah refers to a korbon See the Shaagas Aryeh...where he explains shelamim, included in that happiness is to that the commandment of simchah on the

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד parallel commandments: one mitzvah שמ נ ה ב ר ו הר ןמיס קת ט״כ ק״ס י ״ ז .XVI Biography Corner is to personally rejoice and another ו יח בי כאהל י ל רגל םותיל וכו ' - רמאנש ( רבד י ם The Chofetz Chaim mitzvah is to ensure that others are also rejoicing. But that specifically is ט"ז) ולהו י רגהו םותיהו וגו ' לבא ימ נש ו לע יתלד not what the Torah is telling us. The רצח ו לכואו התושו אוה נבו י ו ותשאו יאו נ ו Rambam explains that true simchah כאמ י ל הקשמו נעל י י ם ירמלו שפנ יא ן וז תחמש cannot be achieved by just focusing צמ ו ה אלא תחמש רכ י וס לעו לא ו רמאנ םהיחבז on one’s self. True simchah can only םחלכ וא נ םי םהל לכ לכוא י ו ואמטי יכ םמחל be achieved when one’s family is also םשפנל אמט אוה החמשו זכ ו לק ו ן אוה םהל happy. In fact, true simcha can only רמאנש יתירזו שרפ לע נפ םכי שרפ גח י םכ [ במר "ם ] םגו זב הו "ק לפמ י ג אמ ו ד עב ו שנ ימ be achieved when one ensures that his/her neighbors are also taken care אש י נ ו ןתונ נעל י עסמ ו תד ו יב םו בוט ר"ל וקיתעהו ד"ז לכ רחאה ו נ י ם םסרפתנו לדוג חה י ו ב לכל Rav Yisroel Meir Kagan, better known as the Chofetz Chaim, was born in Poland, of. לארשי עו "כ יא נ ו צמ ו י ראשיש נע י יב םו בוט לב י 1839. True happiness isn’t gastronomical עס ו הד לבא המ השענ םע אה ו למ ל י ם םיאכדנהו Over the course of his lifetime, he pleasure, or even feeling proud of עב י ר תמש ב י י ש י ן טושפל די שקבלו עו "כ גהנ ו became a legendary gadol hador whose oneself for being “a good person.” אב י ז ה קמ ו מ ו ת קש ו ד ם םוי בוט יכלוה ן ובנ נ י בל piety and Torah knowledge were True happiness comes from the sense יתבל ישעה ר י ם ץבקל בע ו ר לא ו רמה י שפנ ירשאו unparalleled. While many remember the of shleimus (wholeness) that people אה שנ י ם שמש י מ י ן יע ן ע"ז מש ז כ י ן ןמצעל יכזמו ן Chofetz Chaim for his tziddkus achieve when they fully realize the לכל ישנא עה י ר : righteousness), we tend to forget that he) was a first class posek and talmid (He quotes the Rambam and adds)...and potential of their tzelem Elokim chacham who mastered all of Torah. His the holy Zohar speaks at length of the (divine image). When you act Godly, famous halachik work, the Mishnah punishment of he who doesn’t give to the you feel more complete. And that Berurah (along with his super poor person from his meal on Yom Tov, completeness comes from an acute commentary, the Beur Halacha), are sense of holiness and loyalty to God indispensable to paskening halacha Heaven forbid. And many of the later and His children. This feeling can today. The Chofetz Chaim personally rabbis write of this obligation which is only be achieved by: one, taking care viewed piety, compassion, and Torah why we don’t find poor people without knowledge as indispensable parts to meals on the festivals...this is why many of those we love most and ensuring create a true eved Hashem. are accustomed that before Yom Tov that they feel happy and fulfilled. And two, caring for our community more The story is famously told that the people will go to those who are well off to globally beyond the walls of our Chofetz Chaim was testifying in court gather together money for those of for a student who had been falsely embittered spirit, and praiseworthy are home as well. Let’s cite another accused of espionage by the Russian these people that pay attention to this. famous Rambam from the laws of government. The defense attorney, They strengthen themselves and all the Purim to further this point: seeking to boost the stature of the rabbi מר ם״ב תוכלה גמ י הל נחו הכו קרפ ׳ב .people of their city. (Mishna Berura XVII in the eyes of the court, told the 529:17) הכלה י ״ ז following story: “Rabbi Kagan once invited a beggar into his home. The The message here is clear. You aren’t בטומ םדאל ברהל תו תמב נ ו ת בא י ו נ י ם ברהלמ ו ת beggar stole a significant amount of just obligated to make sure that you עסב ו תד ו חולשבו נמ תו ערל י ו , אש י ן םש חמש ה items and started fleeing into the night. are happy. You are obligated to make הלודג הראופמו אלא חמשל בל נע י םי םימותיו Rabbi Kagan ran after him, shouting, sure that everyone is happy. You have נמלאו תו םירגו , חמשמהש בל למאה ל י ם לאה ו I’m completely mochel you, and I don’t“ an obligation to ensure that your המוד כשל י נ ה רמאנש [ והיעשי נ"ז] יחהל תו חור bear a grudge against you. The property spouse and children are happy. And פש ל י ם יחהלו תו בל םיאכדנ . is yours!” The judge asked the defense you are also obligated to ensure that attorney if he actually believed this It is better to spend more on the gifts to the poor and downtrodden are taken story. The attorney replied, “No, I don’t the poor than one’s festive meal and care of. believe this story happened. But they shloach manos to his friends. For there is don’t make up stories like that about But the Rambam runs even deeper. no greater or beautiful happiness than you and me!” One may have thought that the Torah gladdening the hearts of the poor, is commanding everyone in two orphans, widows, and converts. For he

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד who gladdens the heart of the suggestion is made by Rav Baruch Biography Corner downtrodden is akin to the divine Epstein hy’d (son of the Rav Yechiel presence (Shechinah). (Rambam Hilchot Epstein we quoted earlier) in his Rav Baruch Epstein Megillah & Chanukah 2:17) Torah Temimah. הרות ת המימ םירבד פ קר ד״י הרעה ע ה״ .See the below comment of the XIX Maharal, where he explains that true ותיבו וז תשא ו , עמשמו אד "א םדאל ידיחי משל ו ח simcha is only really achieved when חמש ה תמא י ת השכ ו א דבל ו . הזבו שי שרפל one’s soul feels complete. This is a שמ "כ תה ו ס ' העבו "מ רב "ה ו ' ב ' עאד "פ אש י ן constant theme of the Maharal, and is השאה חמ ו י תב המצעל תחמשב חה ג שמ ו ם הד ו י heavily complemented by the

מ"ע הש ז "ג כב "ז יח תבי שמ ו ם הלעב , ועי "ש . .Rambam’s we cited above Rav Baruch Epstein was born in נעהו י ן אוה ע"פ במה ו רא אכה מד י אש י ן ול השא Bobruisk, Russia in 1860. He studied יא נ ו לוכי קל י י ם תחמשו התא ךתיבו , א"כ שמ נ ה ב ר ו הר ןמיס קת ט״כ ק״ס י ״ ז .XVIII under the tutelage of his prestigious תחמשב חה ג יתכד ב ג"כ הזכ , א"א ול קל י י ם דבל ו רשאכו םדאה רעצב זא אוה רסחב ו ן יא ן לבקמ father, Rav Yechiel Epstein, before צמ ו ה וז , ארבסהו הטונ םאד איה יא הנ תלטונ תה ו הר הש י א לש י מ ו ת םדאה , ללכ רבדה יכ יא ן enrolling in the famed Volozhin קלח תחמשב ו יא ן תחמש ו המלש , ןכלו יח תבי םג yeshiva. While learning in Volozhin, he אר ו י םדאל לש י מ ו ת קלאה י הזה איה תה ו הר כ"א איה וללגב , יעכו ן ארבס וז בתכ רה "ן רב שי פ"ב developed a close relationship with his ע"י חמש ה הש י א לש י מ ו ת ישפנ , רשאכו םדאה uncle, Rav Naftali Tzi Yehuda Berlin דקד ישו ן עאד "פ אש י ן השאה חמ ו י תב צמב ו ת ושפנ החמשב זא אר ו י לבקל ושפנ לש י מ ו ת better known by his acronym, the) ופ "ר מ"מ שי הל צמ ו ה סמש י י ע ת הלעבל קל י י ם תה ו הרות .(Netziv צמ ו ת ו אוה , דועו ראבנ הזמ סב "פ וז : When a person is in pain, he is lacking This implies that it is impossible for a and can’t fully accept the Torah which is He was a brilliant talmid chocham and person to experience true happiness as an the ultimate completeness of man. The a prolific author, but he never took a general principle is, a person is not individual when he is alone. (see further formal rabbinic position. Instead, he worthy of divine completeness (aka the in his comments for other halachik worked as a banker in Pinsk for years. Torah) unless he is happy, (meaning to questions that is principle perfectly One of his most famous works is the say) he possesses sheleimus. And when a answers) (Torah Temima on Torah Temimah, where he inserts the midrashic interpretations of Chazal into person’s soul is happy, then he is worthy Devarim 14:75) the Chumash. In 1942, he was of accepting the Torah. (Derech Chayim To Conclude: murdered by the Nazis when they on Avot 6) To Conclude: Many of us may feel burned down a hospital that he was Now we are able to answer our like our Yom Tov experiences have being treated in. original question. We wondered how been “subpar”. However, it is Rebbe Eliezer could quote a verse that important to remember that the true is really about ma’aser sheni and use simchah of Tom Tov is achieved when it as a proof for the need to be home we focus on our loved ones and of for Chag. Rebbe Eliezer wasn’t telling taking care of those who need our his student that there is a separate help. While sharing Yom Tov meals obligation to ensure that your family and davening together in shul is is happy for Chag (and hence that you wonderful and we pray that we will have to stay with them). Rather, the be back soon, for this Shavuous we only way for you to fulfill your can pat ourselves on the back and personal obligation of being happy is praise ourselves for being among “the to also be with your family. When lazy ones” who stay home and describing the mitzvah of ma’aser gladden the hearts of our family. sheni, the Torah implies that the only way to be happy is when one is uveisecha, with his or her family. The Torah is delineating what it takes to reach a state of true simcha. A similar

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Shavuot 5777 David Thaler1

In honor of the upcoming Yom Tov of following: “Rabbi Meir would say: leadership world. Each generation Shavuot, the anniversary of receiving whoever studies Torah, for Torah’s had a pair of spiritual authorities—the the Torah at Har Sinai, please allow sake alone, merits many things—from Nassi and the Av Bet-Din. me to share this Dvar Torah. I recently him, people enjoy counsel and Which is the Torah’s ideal? The came across an address that was given wisdom, understanding and Rebbe: the entire history of humanity by the Lubavitcher Rebbe, in 1989, power…the Torah grants him is a prelude to the coming of the concerning the Torah’s view of sovereignty, dominion, and Moshiach. The Messiah will be the separation of religion and state in jurisprudence.” From this Beriasa, the world leader who will herald and government. So, a Torah thought, Rebbe expounded upon the still preside over this climatic era. He is going into Shavuot, which centers on contemporary subject of the role of described as being both a teacher and a contemporary topic. religion, Torah, and state in the world a king. He will be the paragon of The Rebbe’s shiur is based on Pirkei today–what is the Torah’s view on spiritual and material leadership- Avot, “Ethics of our Fathers,” Perek 6. separation of religion and state. (the embodied in one leader. Moshe, then, As an aside, Perek 6 is different from Rebbe, Iyar, 5749; 6/3/1989). represents the Torah’s idea of the Perakim 1-5. Whereas the first 5 —should religious authorities be perfect teacher. chapters of Pirkei Avot consist of allowed to govern, or to judge, or for Moshe embodies the essential mishnayot, this final perek is that matter, be allowed to have any personality trait for leadership—a comprised of a series of additional political influence? As relevant a person with utter self-effacement and teachings of the Tanaim. These are question to grapple with in 2017 as it a complete absence of self-interest. Rabbinic studies that are not included was at the time of his address in 1989. Only with such a person, can absolute in the mishnayot, and are called The early generations of Jewish authority be trusted. This ensures the Beraisos, or additional teachings. leaders” wore different hats,” ideal integration and harmony The Sfas Emes comments that perek 6 functioned in various roles, all being between all areas of communal life. It is commonly known as: Kinyan combined in the one leader. Moses, as is not power that corrupts, according Ha’Torah, acquisition of Torah. This a prime example, aside from being the to the Rebbe, but the ego of the perek deals with the acquisition and ultimate teacher of Torah to Bnei powerful. The many components of integration of Torah knowledge. Yisrael, was also, at various times, life are but the many facets to its Kinyan HaTorah links together the king, general, judge, an advocate for singular essence. As with Moses, various components of Torah, in this the Jewish people, and reigned over these various “hats” will be worn in a case, the mishnayot with the Beraisos. them (Devorim: 33:5). The Rebbe humble manner by the Messiah. The integration of various states that later generations were (Beyond the letter of the law: a components of Torah, allows for the viewed as being weaker with the end Chassidic companion to Pirkei Avot: Torah, in its entirety, to become result being a division of leadership. Torah and state: pages: 312-14). We securely established within Klal He cites the example of the norm, in continue to need a separation of Yisrael (adapted from the Sefas Emes later Jewish history, that the prophet religion and state until the coming of on Pirkei Avot: pages 416-17). would be the leading moral authority the Messiah. Returning to the Rebbe’s address, the and the king would manage national However, on a personal level, we can first Beraisa, in Perek 6, states the affairs. There emerged a separation of strive to refine and integrate our powers even within the Torah

1 Chag Sameach, all. As you may know, David Thaler z”l, was an avid and passionate Torah learner, and had been writing and sharing a weekly dvar Torah on the parsha every week for the two years before he passed, with family and a handful of friends. This dvar Torah was from Shavuot 2017. We have great comfort in hearing his words, and we thought it might be nice for all of you to hear them too. Kol tuv, Eve, Steven, Rebecca & Ari Ashkenas, and Shani & Jeremy Gutmajer

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד internal and external selves. We are the same person in one situation in life as we are in another situation. Thirty years of being a therapist boils down to this lesson—helping individuals, couples, and families, of all ages, to integrate all aspects of themselves into one, united, harmonious whole human being. Only by reaching that kind of internal harmony, can we hope to develop and sustain happy and meaningful relationships. May we continue to work on ourselves and merit experiencing the Messianic era of inward and outward, peace, and harmony. Chag Sameach, Much Love, David

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Shavuot 5780 Rabbi Avi Herzog

On Shavuot morning we will be instructive to note that the themselves out repeatedly throughout .Tanach " יפנכ " privileged to read of B’nei Yisrael’s grammatical form of the word arrival at Sinai and their subsequent (“the wings of”) appears only twice in Let us commit to strengthening our receiving of the Torah. Upon Moshe’s the entire Torah—in our verse here, performance of the mitzvot. Let us do first ascension to Har Sinai (he and in the third paragraph of Shema. our utmost to uphold our end of this ascends and descends several times), agreement with Hashem. And as יפנכ There we are bidden to place the Hashem tells him: 2 the corners of a reward for doing so, may we merit“) " יפנכ דגב םהי " tzitzit on their garments”). It would seem that His constant protection, as He carries הכ רמאת בל תי בקעי , גתו די נבל י לארשי : םתא which יפנכ רשנ י ם there is a direct correlation between us upon the same אר י םת רשא שע י ת י רצמל י ם , אשאו םכתא לע and the contexts brought us to Sinai, the very same " יפנכ " these usages of יפנכ רשנ י ם איבאו םכתא לא י : This is what you shall say to Beit Ya’akov in which they are found. place where we first took upon (a reference, according to the Midrash, to While the verse here is written in the ourselves to observe the mitzvot! the women), and tell to B’nei Yisrael. You past tense, “and I carried you…,” it Chag samei’ach to all from Eretz witnessed what I did to Mitzrayim, and can also be read as a reference to the [furthermore] I carried you upon the Yisrael. future; “I carried you, and I will again wings of eagles and brought you to me. carry you, upon the wings of eagles.”3 (Shemot 19:3-4)1 With this background, the correlation Rashi, in explaining why the now becomes clear. Hashem is telling metaphor refers specifically to eagles us that just as in the past He protected rather than other birds, thereby us from the pursuant enemy, He will expanding upon the imagery, informs do so in the future as well, but it is the reader that whereas other birds conditional. In other words, if we carry their young between their legs keep our end of the bargain, G-d will to protect them from predators uphold His end. If we wear tzitzit swooping down from above, the eagle upon the corners of our garments— carries its young on its wings, as it and it’s not the act of wearing tzitzit only fears attack from man below. The alone that has meaning; rather, as eagle rationalizes, explains Rashi, that Rashi states there, the wearing of “I’d rather the arrow enter me than tzitzit is to serve as a reminder to my child.” Similarly, Hashem walks observe the mitzvot4—then G-d will in front of B’nei Yisrael, his children, protect us from those who dare to in order to protect them from the attack us. But if we choose to not pursuing enemy. uphold our end of this covenant, then I would like to suggest that there is there is no guarantee that G-d will another, deeper meaning underlying uphold His. Indeed, both sides of this the “wings of eagles” imagery. It is cause-and-effect scenario play

1 This beautiful imagery of the wings of eagles calls to mind Operation Wings of Eagles, also known as Operation Magic Carpet, a mission in which Yemenite Jews were flown to and resettled in Israel in 1948-1949. .can be translated as both wing and corner, depending on the context ףנכ The word 2 3 This grammatical shift from past to future and future to past is referred to as “vav hahipuch,” meaning that the letter vav, depending on its attendant vowel, reverses the tense. In our verse, the word is written “va’essa,” (“and I carried”); the vav hahipuch rendering would be “v’essa” (“I will carry”). 4 I once heard in the name of Rav Yosef Dov Soloveitchik, “the Rav,” that the tying of tzitzit is intended to be similar to the idea of tying a string around one’s finger.

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Yetziv Pitgam – A Reflection Yitzhak (Andy) Schultz

Growing up in a traditional but non- Categorically, we are preparing to of Hashem’s gift of Torah to His Orthodox family, it often seemed that become am kadosh, a holy people. people. The song is written by Yaakov Shavuot, of all the Chagim, received This requires tremendous ben Meir Levi (Rabbeinu Tam), as an the least amount of attention. In the introspection and spiritual acrostic of his own name, with each early years of my ba’al teshuva “readiness”. Similar to our ancestors pasuk correlating the beauty of journey, it still seemed that Shavuot who, Baruch Hashem, left Egypt, we Creation with the study of Torah. didn’t garner the same level of too must be of heightened awareness In Pirkei Avot (Chapter 1, Mishnah 2), interest as that of Pesach, Succot, or and commitment in order to receive Shimon HaTzadik states that the the Yamim Noraim. In part, this may the Torah. world stands on three things: Torah, result from the fact that unlike Pesach In Birchot HaShahar, the morning Avodah (Divine Service), Gemilut and Succot, with their requisite labor- blessings of davening, we include the Chassadim (acts of loving-kindness). intensive preparations, transition phrase, v’Talmud Torah k’neged The prominent placement of Torah in from weekday to Shavuot is relatively kulam, essentially stating that the this order seems to indicate Creation easy. In addition, the Yom Tov study of Torah is tantamount to all cannot be sustained without Torah, atmosphere of Shavuot is perhaps other Mitzvot. Shavuot not only thereby highlighting the inherent link most similar to that of Shabbat (times stresses Matan Torah, receiving of the between Creation and Torah. two, of course), as there is no Succah, Torah, but also highlights our sacred Rabbeinu Tam eloquently restates the matzah, or even thoughts of a duty of learning Torah. The minhag of same idea in Yetziv Pitgam while also connected Chol HaMoed! the first night is to engage in extended connecting the beauty and majesty of Yet, despite its lack of ostensible learning, with a community, in order Creation to the study of Torah. While “fanfare”, Shavuot is perhaps the to allow an individual to demonstrate we cannot, G-d forbid, compare the greatest representation of the his or her commitment to Talmud power of Hashem with mortal efforts, individual and collective faith of the Torah. This seems fitting, given the we can recognize that Torah study Jewish people. Furthermore, Shavuot fact that from the second night of sustains the World and advances His recognizes the distinction of the Pesach, we count every day until Creation. Hence, there is an inherent Jewish people from every other Shavuot, making our desire for Torah link between Creation and Torah. In nation. After all, without the Torah parallel to that of our ancestors after order to advance Creation as a and its Mitzvot, how different would they left Egypt. Like a child who reflection of the Divine, we must we be from the other nations of the enthusiastically opens a gift for which stress the primacy of Torah as the world? Fundamentally, Shavuot they have waited an extended period only guide to our sustenance and celebrates the uniqueness of Judaism, of time, so too do we zealously salvation. which is codified and elucidated in “unwrap” our Torah on Shavuot. May the recitation of Yetziv Pitgam Torah. After Yetziat Mitzrayim, The Yom Tov davening is nearly remind us of our uniqueness among Shavuot represents the most identical to that of the other Chagim. the other nations of the world and significant link in the chain as it However, three very significant simultaneously serve as an impetus relates to understanding the shared additions are made to the Torah for us to maximize our effective use of destiny of the Jewish people. Service: Akdamut, Megilat Rut, and the most beautiful gift Hashem has Perhaps the decreased physical Yetziv Pitgam. Of the three additions, bestowed upon the Jewish people. preparation of Shavuot, as compared Yetziv Pitgam probably receives the Chag Sameach! to the other Chagim (note: decreased least attention (which may be due, in- is emphasized, since Shavuot, much part, to our tendency to “zone out” like Shabbat, still requires physical during Haftarah leyning). preparation), enables a more Nevertheless, Yetziv Pitgam profound spiritual preparation. highlights the truly benevolent nature

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד מש י ר ת של ו ן ל תרימ Howard Goldberg

We have all seen the effects of the about people and situations. Perhaps violating this commandment. Here, Coronavirus. The practice to use the fact that we cannot come together Lashon Hara is clearly equated with .and murder של ו ן רה ע surgical masks as a cover for one’s b’achdut is a sign that our have gone too far. Similarly, consider the ninth איצומ םש ער face, specifically the mouth, has become commonplace. Another The Chofetz Chaim writes that there commandment of not bearing false unique precaution against this virus is witness. Does this not refer to gossip for people to remain in quarantine for is no greater sin preventing the Geulah (redemption) from coming and the spread of Lashon Hara? Also, fourteen days. Interestingly, these two look at the difference between the features are reminiscent of the Torah’s than negative speech about others, compared תרשע ה ד ב ר ו ת wording of the approach to the case of a metzora. and his words can be applied to our situation. According to Rabbi Moshe in Shemot (20:13) and Devarim (5:17). “Metzora” is the Torah’s word for a Gruenstein, it is no coincidence that In Shemot it says: person afflicted with tzara’at, a אל הנעת ךערב דע קש ר our quarantine started as we prepared contaminating discoloration that for Pesach and Yitziat Mitzrayim. It Do not bear false witness, appears upon one’s skin, garment, or was precisely the transgression of while in Devarim we read home. If indeed the discoloration is sinful speech that got us into אל הנעת ךערב דע וש א determined a tzara’at affliction, the Mitzrayim in the first place! The metzora must begin a period of Torah states that Yosef related Do not bear false witness in vain. outside of the , ץוח הנחמל quarantine negative information about his The Ramban explains that the camp. Chazal believe that one incurs brothers to his father Yaakov, which additional phrase in Devarim teaches tzara’at and becomes a metzora by led to his sale and descent to Egypt. A that even if your testimony doesn’t engaging in certain sinful activities, further Midrash records that one of harm your neighbor and is in vain, most notably sinful speech against the reasons the Jewish people were you still can’t falsely testify against another Jew. There are two types of redeemed was because they did not him. Thus, the charge to guard our של ו ן sinful speech. The first is called speak Lashon Hara about each other speech is represented in the ten .which refers to relating negative in Mitzrayim. So our adherence to commandments , ערה information about another Jew that is correcting this mistake within our On the Second day of Yom Tov we absolutely true. Yet, a more serious slavery helped bring about the ,the book of Ruth , גמ י תל ר תו transgression is to disseminate that redemption. read where we find an example of positive which is not true. This behavior is Seven weeks later we have the Yom regard for others. Specifically, we spreading false Tov of Shavuot, and the Torah is still , איצומ םש ער called how concerned Boaz קרפ ג״י read in information. deeply concerned about how we treat s reputation. Even’ תור felt about , תרשע ה ד ב ר ו ת During this time between Pesach and one another. We read the though nothing inappropriate Shavuot, we are all in essence the ten commandments, and it is easy happened when Ruth went to meet just like to feel good about ourselves. We keep , ץוח הנחמל quarantined and Shabbat and honor our parents, and Boaz at night, he wanted her to leave the metzora. Wearing surgical masks early in the morning when no one draws attention to the role of our of course we would not -heaven forbid- kill or even think of doing so. could be recognized because he was mouths and speech in our daily concerned about any false gossip or interactions, while fourteen days is However, do we focus on what that s’ תור Lashon Hara that could ruin the maximum amount of time one can sixth commandment really reputation. The Midrash explains that be quarantined as a metzora. means? As the Gemara states, this in the verse Furthermore, social divisiveness does not refer to the act of killing רמאיו לא עדוי יכ האב השאה ןרוגה caused by Sinat Chinum (baseless alone, but rather that one who hatred) is usually based on the spread embarrases someone else and makes Let it not be known that a woman came to of misinformation and half-truths them feel bad is also guilty of the threshing floor (Ruth 3:14)

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Boaz was actually praying to Hashem that Ruth’s reputation remain unharmed. Based upon these sources, it appears there is no greater service to Hashem than being careful regarding what comes out of our mouths. Dissecting the lives of others is abhorrent to Hashem, and conversely, saying good things about each other and the Jewish people gives Him the greatest Nachas imaginable. Positive speech is our main ticket to receiving the most generous rewards in this world and the next. Therefore, this Shavuot let us upgrade our speech, stop the negativity, and let that be a merit to ending our plague and giving refuah to all who have been afflicted.

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Shavuot 5780 Rabbi Ari Diamond

The language used to identify luchos, leaving Yom Kippur as the if the actual transmission happened only later. Perhaps we can also . ןמז ןתמ נתרות ו Shavuos in our liturgy, both in the appropriate in the נתרות ו Amidah as well as in benching, is the suggest that the word In understanding what is at the heart ןמז ןתמ ,time of the giving of the Torah is specifically ןמז ןתמ נתרות ו of the Shavuos celebration, we can phrase of While the national revelation of look to the Meshech Chochma in used to highlight that it is a time of . נתרות ו תו Sinai was no less than one of the Parshas Yisro, who suggests that the receiving “our Torah,” not each of the cornerstones of our faith, the experience of surrounding Har Sinai 613 mitzvos, but rather when the Jews may and coming face to face with the each received the ability to relate to ןמז תמ ן ת ו תר נ ו description of and serve G-d. On Shavuos, we , נפ םי נפנב םי רבד ד ' םכמע ,appear less than accurate. almighty commemorate and celebrate our First, as we all learn at a young age transformed the Jewish nation and transformation to be able to connect to and as described the text of both imbued them with a permanent G-d through the Torah, even if we versions of the Sinai experience in holiness that remains even after the had yet to receive it in its entirety. Yisro and Vaeschanan, only the Ten holiness of the mountain faded. The Commandments were given to people experience of revelation elevated each at that time. While Moshe remained Jew, setting the groundwork to accept on the mountain to receive the rest of the Torah in its entirety. the Torah, the Jewish people Similalry, the Ramchal in Da'as explains ( המו שיש ונל תעדל themselves were not privy to that Tevunos (158 discussion. Rather, they were that the spiritual ability to keep the explicitly told to return to their Torah is what was given to the Jewish :On a national people at Har Sinai. He writes . וש ב ו םכל להאל י םכ —tents level, the people only received a small יארתו יכ הז המ השעש ודאה ן הב ל לארשי רהב יניס , fraction of the Torah. The revelation at הש נ ה אל ןתנ םהל םש הרותה הלוכ דמעמב אוהה , Har Sinai was no doubt momentous, לבא יה התי הנכה תללוכ לכל בע ו תד וצמה תו ... זאו א ןתנ םהל יחת הל חוכה ומשל ר לכ וצמ יתו ו , םהישעמשו but to designate that experience as בעב ו תד ו ושעי ירפה בוטה ךרטצמה וקיתל ן רבה י הא the giving of the Torah” when only a“ handful of laws were given is a And see, that this is what Hashem did for curious choice. Yisrael at Har Sinai, as behold He did not Second, after Moshe descends from give them the entire Torah there in that his private session with G-d and is encounter, but it was the general told of the grave sin of the Golden preparation for the entire service of the Calf, the luchos that he received and commandments... and then He gave them were to be given to the people are first the ability to keep all the destroyed. Moshe then returns to the commandments, and that their actions in mountain for 80 days concluding on His service would have positive effects to Yom Kippur, the first 40 days to beg repair all of creation... for national forgiveness and the We associate receiving the Torah with second 40 days to receive the second the standing at Har Sinai, even luchos. Even if the luchos are to be though only a fraction of the mitzvos seen as representative of the Torah in were given there, because that its entirety, is would seem logical to experience is what elevated the Jewish assign that status to the second set of nation and enabled them to receive the Torah, with all of its mitzvos, even

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Shavuot 5780 Rabbi / Chaplain Michael E. Rosenzweig

Dear Friends: fellow Jewish brothers and sisters As we approach this Shavuot / Matan On a final note we read from the Book and for all people bring only G-d's Torah, the giving of our beautiful of Ruth on Shavuot. Ruth is known beautiful comfort and healing to all Holy Torah, here are some thoughts for her Chesed and loving kindness. who are so sadly ill and may G-d on the beauty of Shavuot. We see Ruth gleaning the fields and return them to only good health very soon. The mission of the Jewish nation and bringing food for Naomi. Her overall the Jewish people from Hashem is to very beautiful relationship with her Toda Rabbah my friends, a very live a life that is guided by the beauty mother-in-law Naomi leads to Ruth beautiful and meaningful and of G-d's Torah and its values. On a becoming one of our most well- joyous Shavuot to one and all. national level, the giving of the Torah known converts. By following the G-d Shalom and be well my friends. is a time of tremendous achudit / of Israel as Ruth so beautifully states unity. Six hundred thousand Jewish in the Book of Ruth, chapter 1/ verse people received the Torah / The Ten 16, "I will go where you go and my Commandments. We all stood with G-d will be your G-d.” Thus Ruth is one another as the Torah so pledging to follow Hashem and the beautifully states - B'ecud - one nation beauty of the commandments of Judaism. This becomes a wonderful with one heart at Mount Sinai. There was tremendous unity and Kiddish Hashem and light unto the nations. Overall, it is a very beautiful, friendship with one another. This is the central theme of Shavuot: Ahavat powerful and faithful message for Shavuot. However, this year Israel—unconditional love for our fellow Jewish people. especially as our entire world has been so ravaged by the horrific corona Another aspect of living by the beauty virus, we have seen literally countless of the Torah is to always keep it at our acts of chesed / loving kindness, forefront. The wonderful Shavuot caring, compassion, unity and vast message from the Song Of Songs / donations by our Jewish world. The Song of Solomon in chapter 4, verse entire world and all people have 11, ''oh how sweet are thy words of rallied so beautifully by emulating thy Torah—they are as sweet as milk Hashem's true and beautiful loving and honey unto my lips,'' so King kindness to help and assist our very, Solomon's wonderful message is that very wonderful health care heroes, the Torah way of life of living by frontline worker heroes, essential G-d's Torah is to always be a person worker heroes and First Responder of sweetness, respectfulness, decency, heroes and families affected by so goodness, honesty, friendliness, much sadness and unemployment kindness, sensitivity, caring and and the patients who are so sadly ill. compassion towards all. This is why we have the wonderful custom of May the beauty of Shavuot and the eating something sweet such as the joy of receiving / Kabbalat HaTorah and living by our beautiful famous Shavout cheesecake to Torah of holiness and loving symbolize the pure sweetness kindness, sensitivity, goodness, and goodness of the Torah's and G-d's ways. respectfulness, decency, unity, caring, comfort and compassion for all our

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד A Challenge and an Opportunity Channan Strassman

My children learned a song in will do and we will hear.” Thus, we Before meeting with Moshe on Har preparation for Shavuot, and I accepted the Torah unconditionally. Sinai, Hashem commanded: “You remember learning it when I was their At first glance, it looks like shall set boundaries for the nation all age: the other nations didn’t have a fair around, saying ‘Guard yourselves Hashem gave us a present shake. There are plenty of appealing from going up to the mountain or commandments in the Torah, but God touching it, for all who touch the Do you know what it was? mountain will surely die.’” (Shemot, didn’t mention those. Why not tell He gave us the Torah the children of Esav about Shechitah 19:12) Moshe further clarified that the nation must wash their clothing and And we must keep its laws! or explain the signs of kosher animals? They might have said, “Our refrain from marital intimacy during He asked the other nations, ancestor Esav was a hunter, Torah the Sheloshet Yemei Hagbalah, the “Do you want this gift of mine?" sounds good!” Instead, Hakadosh three days of observing this boundary, so as to accept the Torah in But they said "No thank you, Baruch Hu presented each nation with the prohibition they would find a state of ritual purity. Afterward, For Torah there's no time." most challenging! This hardly sounds God summoned Moshe again to (Then to B'nei Yisroel Hashem did go, like a genuine offer. reiterate the same command! Moshe replied, “The nation cannot go up to We said "Na'aseh VeNishma" because we One way to address this difficulty is the mountain, for You warned us love Him so.) 2X to reframe the scenario. Why did saying, ‘Set boundaries upon the Interestingly, this song is Hashem put those Mitzvot on mountain and sanctify it.’” (Shemot, more than just a nursery rhyme. The display? Was He making an offer He 19:23) Rashi even goes so far as to storyline appears in the Midrash knew the nations would refuse, or add that the physical boundary itself Yalkut Shimoni on Parshat Vezot was He giving them the chance to would speak to the Jews, warning HaBracha, where Hashem offered the embark on a journey of self- them not to stray any further toward Torah to other nations before B’nei improvement? This process was not the mountain. Despite having already Yisrael. Each nation asked “What’s in about exploiting character flaws, but followed His instructions and the Torah?” Hashem told the nation highlighting areas for growth. implemented miraculous safety of Edom that the Torah forbids Hashem chose to showcase Mitzvot precautions, Hashem insisted that murder, and they replied, “Sorry, through which the nations could Moshe repeat this command to B’nei God. Our ancestor Esav was told to demonstrate the most learning and Yisrael. Only after reinforcing the live by the sword, so we do a lot of development. This offer was both a Mitzvah of Hagbalah does Hakadosh killing…” When Hashem told the challenge and an opportunity. Baruch Hu pronounce the Aseret nations of Amon and Moav about the Now the tables are turned, and B’nei HaDibrot. prohibition of sexual immorality, they Yisrael appear to be missing out. Perhaps this command was the said, “Nope, we come from Lot and Sure, they accepted the Torah, but challenge for Klal Yisrael. At our his daughters, so we do that...” Next, when did God reveal a “development core, the Jewish people crave Hashem presented the children of Mitzvah” for us? What was our connection. Hashem knew that we Yishma’el with the Torah’s command opportunity for growth, and did we would want to ascend Har Sinai at against stealing. “No thanks,” they receive the same challenge to improve such an auspicious moment of answered, “our ancestor Yishma’el in that area? It’s possible the Midrash D’veikut, and our desire to achieve was a wild man whose hand was didn’t need to mention such an that closeness would be strong against everyone, which means exchange for B’nei Yisrael because we enough to necessitate a reminder robbery and theft…” Finally, Hashem find one in the Torah. about Hagbalah. We yearn to feel approached B’nei Yisrael and we close with our Creator and each other, declared “Na’aseh VeNishma, We

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד and this could be our area for growth. at times in the desert, and one could There are times when Torah suggest that these three days of observance enables us to experience separation were no different on an closeness and intimacy, while at other emotional level. Creating distance times we must exercise restraint. may have been a hardship for some Kedusha does not come by Jews, and yet they still chose to join as eliminating boundaries and structure, one. In rising to a challenge, we it is the result of our efforts to create recognized the opportunity for and maintain them. Standing at a growth. That is how B’nei Yisrael distance from Har Sinai could have succeeded where the other nations been our chance to tell God “No failed. The Goyei Ha’Aretz wanted thanks,” like the other nations. God’s opportunity but shied away Instead, B’nei Yisrael chose to work from the challenge, while we on this Midah of creating boundaries. embraced both. In a way, our experience this Shavuot Here, too, we can relate with the Har may actually be more authentic than Sinai experience. We all feel the in years past. There were three days impact of this difficult time, and our of Hagbalah at Har Sinai, and we responses to creating distance run the have been practicing social distance gamut of emotional expression. for almost three months. The charge However, we are not the first group of to “set boundaries around the Jews to accept the Torah together mountain” deeply resonates with our amidst personal struggle. On Shavuot Kehila, as we have not stepped foot in we accepted the Torah in its entirety, shul for so long. We have also the opportunity and its challenges. adhered to the guidelines for proper Hashem should bless our community washing and interpersonal conduct in and all of Klal Yisrael with the our efforts to preserve health, similar strength to continue supporting each to Moshe Rabbeinu’s instruction. other and growing together. I imagine that B’nei Yisrael had different reactions to the Hagbalah process. Some probably accepted the Mitzvah with joy, while others may well have felt a sense of frustration at the “new normal” during that time. Rashi famously describes the feeling of camaraderie as the Jews encamped by the mountain, “Ke’ish Echad B’lev Echad, like one person with one heart,” we’re all in this together. But that cohesion did not necessarily mean it was easy for everyone. Indeed, the rest of Rashi’s words reveal that this communal response was unique to Har Sinai, as every other gathering was fraught with argumentation and complaint (Rashi, Shemot 19:2). Clearly, the Jews experienced and expressed discomfort

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Tzniut: The Ethic of Self-Restraint Steve Kobrin

Introduction: Background: covenant, so that Abraham would have, as The character quality of tzniut plays a Sarah has died. Abraham then springs we say today, “Jewish grandchildren.” major role in Jewish life, especially in into action to make the necessary Despite all the promises, God does not the relationships between men and arrangements. He also starts the and will not do it alone. By the very act of women. It is commonly translated as process of planning for his family’s self- limitation (tzimtzum) through which “modesty.” In this paper, I offer the future. He creates the space for human freedom, idea that a more accurate translation He purchases a cave in the field of He gives us responsibility, and only by is “self-restraint.” From that point of Machpela. exercising it do we reach our full stature view, I think that tzniut is closely He makes sure that his son Isaac as human beings. God saved Noah from related to the qualities of TzimTzum marries the right kind of woman. the flood, but Noah had to make the ark. (defined as God’s “withdrawal” of He gave the land of Israel to the people of His will from the world) and Hester Rabbi Sacks describes why these Israel, but they had to fight the battles. Panim (defined as God “hiding His actions are significant: God gives us the strength to act, but we face” from us during times of national Throughout the story of Abraham and have to do the deed. What changes the tragedy) that are also major factors in Sarah, God had promised them two world, what fulfils our destiny, is not our lives. More than that: I think a things: children and a land. The promise what God does for us but what we do for sound argument can be made that of the land (“Rise, walk in the land God. they all refer to the same thing. throughout its length and breadth, for I That is what leaders understand, and it is I will provide sources in Tenakh, will give it to you”) is repeated no less what made Abraham the first Jewish Talmud, and commentaries to show than seven times. The promise of children leader. Leaders take responsibility for just how much these terms have in occurs four times. Abraham’s descendants creating the conditions through which common. In summary, I will show will be “a great nation,” as many as “the God’s purposes can be fulfilled. They are how self-restraint can be considered a dust of the earth,” and “the stars in the not passive but active – even in old age, universal principle observed by God sky”; he will be the father not of one like Abraham in this week’s parsha. nation but of many. in how He governs the world, by Conclusion: leaders in how they manage society, Despite this, when Sarah dies, Abraham by parents in how they raise their has not a single inch of the land that he By giving us the opportunity to do children, and by men and women in can call his own, and has only one child things for ourselves, God is engaging how they conduct themselves in who will continue the covenant, Isaac, in TzimTzum. marriage and general relationships. currently unmarried. Neither promise has B. Why the Jews had to wait 40 Best of all: I will demonstrate how been fulfilled. Hence the extraordinary years to enter the Promised Land. tziut, TzimTzum, and Hester Panim detail of the two main stories in Chayei http://www.rabbisacks.org/covenant- are all acts of self-restraint in Sarah: the purchase of land and the conversation-5770-shelach-lecha-freedom- needs-patience/ consideration of, and for the benefit finding of a wife for Isaac. There is a of, someone else. They are truly acts moral here, and the Torah slows down the Background: speed of the narrative, so that we will not of kindness. Rabbi Sacks asks whose idea it was to miss the point. XX. TzimTzum as self-restraint. send the spies to explore the land of Examples of TzimTzum from God promises, but we have to act. God Canaan. It is a logical question Rabbi Jonathan Sacks. promised Abraham the land, but he had to because as a result of the Jews’ A. Abraham does legacy planning. buy the first field. God promised Abraham reluctance to enter the land, they were many descendants, but Abraham had to then made to spend an additional 40 http://www.rabbisacks.org/chayei-sarah-5774- beginning-journey/ ensure that his son was married, and to a years in the desert. woman who would share the life of the

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד He ends up quoting the Rambam, Rabbi Sacks discusses why the He answers that the challenge for who basically says that whose idea it priesthood did not go to Moses but to Moses, the leader of the nation at this was is irrelevant. The bottom line is his brother, Aaron. He emphasizes time, was to help the people that the Jews needed to stay in the that Moses had to be the one to “transition from passive recipients of desert: bestow the priesthood onto his God’s blessings to active creators.” It takes more than a few days or weeks to brother, not God - even though God They needed to grow from “children” turn a population of slaves into a nation commanded it. who had done nothing but complain - capable of handling the responsibilities of Rabbi Sacks explains this is because and deviate, with the building of the golden calf - to responsible adults. freedom. In the case of the Israelites it Moshe must show the people a certain needed a generation born in liberty, quality about himself: Moses had to demonstrate a specific hardened by the experience of the desert, Moses must show the people – and Aaron form of leadership to do this: untrammeled by habits of servitude. himself – that he has the humility, From this we see that one of the greatest Freedom takes time, and there are no the tzimtzum, the power of self- challenges of leadership is to give people shortcuts. Often it takes a very long time effacement, needed to make space for the chance to give, to contribute, to indeed. someone else to share in the leadership of participate. That requires self-restraint, Rabbi Sacks elaborates that people the people, someone whose strengths are tzimtzum, on the part of the leader, need time to transform themselves: not yours, whose role is different from creating the space for others to lead. As yours, someone who may be more popular, the saying goes: “When there is a good Why, asks Maimonides (Guide, III: 32), did G-d not simply give the Israelites in closer to the people, than you are – as in leader, the people say: The leader did it. the desert the strength or self-confidence fact Aaron turned out to be. When there is a great leader, the people they needed to cross the Jordan and enter Rabbi Sacks concludes: say: We did it ourselves. the land? His answer: because it would This brings us to the fundamental True leadership involves humility and have meant saying goodbye to human magnanimity. The smaller the ego, the distinction in politics between State and freedom, choice and responsibility. Even Society. The state represents what is done greater the leader. That’s what Moses G-d Himself, implies Maimonides, has to showed in the parsha that does not for us by the machinery of government, work with the grain of human nature and mention his name. through the instrumentality of laws, its all-too-slow pace of change. Not courts, taxation and public spending. because G-d cannot change people: of Conclusion: Society is what we do for one another course He can. He created them; He could By letting Aaron assume his own through communities, voluntary re-create them. The reason is that G-d power, Moshe was engaging in associations, charities and welfare chooses not to. He practices what the TzimTzum. organisations. Judaism, I believe, has a Safed Kabbalists called tzimtzum, self- marked preference for society rather than D. The people build the tabernacle. limitation. He wants human beings to state, precisely because it recognises – it is construct a society of freedom – and how http://www.rabbisacks.org/terumah-5774- the central theme of the book of Exodus – home-build-together/ could He do that if, in order to bring it that it is what we do for others, not what about, He had to deprive them of the very Background: others or God does for us, that transforms freedom He wanted them to create. Rabbi Sacks remarks that the us. The Jewish formula, I believe, is: small Conclusion: narrative about the construction of the state, big society. tabernacle is extensive and filled with By giving us the time to appreciate Conclusion: detail. But why is this so, considering our freedom, God was engaging in By allowing the people to take that this Mishkan was only a TzimTzum. responsibility for their relationship temporary home for the Divine with God, Moshe was engaging in C. Moses delegates power to Aaron. presence? TzimTzum. http://www.rabbisacks.org/covenant- He also wonders why the making of conversation-5771-tetzaveh-leadership-means- E. The Akeidah. the Mishkan took place in the book of making-space/ Exodus, which is really all about the http://www.rabbisacks.org/to-bless-the-space- between-us-vayera-5776/ Background: birth of the Jewish nation?

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Background: how much he owed his father. He had to made with them. Then My anger shall be Rabbi Sacks talks about parenthood. separate from his son so that Isaac could kindled against them in that day, and I He portrays God as a parent. “The be Isaac and not simply a clone of will forsake them, and I will hide My face God of Israel is the God who loves us Abraham. from them, and they shall be devoured, and many evils and troubles shall come and cares for us as a parent loves for Conclusion: and cares for a child.” upon them; so that they will say in that When Abraham was willing to day: Are not these evils come upon us God chooses Abraham specifically to sacrifice his own son, he was because our God is not among us? And I become a role model of the parent- engaging in TzimTzum. will surely hide My face in that day for all child, father- son relationship. XXI. Hester Panim as self- the evil which they shall have wrought, in Then how can He ask him to sacrifice restraint. that they are turned unto other gods. Now his son Isaac on the altar? Rabbi Sacks A. Biblical prophecy of God therefore write ye this song for you, and says it is to teach the importance of withdrawing His protection, and teach thou it the children of Israel; put it separation. the nation suffering tragedy - as in their mouths, that this song may be a witness for Me against the children of I have long argued that the point of the a consequence of our own Israel. For when I shall have brought them story is not that Abraham loved God actions. into the land which I swore unto their enough to sacrifice his son, but rather that 1) The root of the prophecy in fathers, flowing with milk and honey; and God was teaching Abraham that we do Torah they shall have eaten their fill, and waxen וט ַ ו ֵ יּ ָ ֧ר א ָוהְי ֛ה ֹאָבּ ֖ לֶה מַּﬠְבּ ֣ דוּ ָנָﬠ ֑ן ֹמֲﬠַיַּו ֛ד מַּﬠ ֥ דוּ ָנָﬠֶה ֖ן not own our children, however much we fat; and turned unto other gods, and ֶפּ־לַﬠ ֥ חַת ֹאָה ׃לֶהֽ (ס ) זט ַ ו ֹ֤יּ מא ֶ ר ְיק ָו ֙ק ֶשֹׁמ־לֶא ֔ה ךְנִּה ֥ love them. The first human child was served them, and despised Me, and broken ֹשׁ ֵ ֖כ ב ֶתֹבֲא־םִﬠ ֑ ךי םָקְו ֩ ָﬠָה ֨ם ֶזַּה ֜ה ָנָזְו ֣ה ׀ ֵרֲחַא ֣י ׀ לֱא ֵ֣קי ,called Cain because his mother Eve said My covenant; it shall come to pass, when ָאָה־רַכֵֽנ ֗ ץֶר ֶשֲׁא ֨ר ֤ה אוּ ָשׁ־אָב ֙ הָמּ ֙ בְּרִקְבּ ֔וֹ ַבָזֲﬠַו ֕ יִנ With the help of God I have acquired“ many evils and troubles are come upon רֵפֵהְו ֙ ִתיִרְבּ־תֶא ֔י ֶשֲׁא ֥ר ַרָכּ ֖ יִתּ ׃וֹֽתִּא וזי רָחְ ָ ֣ה ִפַּא ֣י ֣בוֹ kaniti] a man” (Gen. 4:1). When parents] them, that this song shall testify before ֠ ֞ ֨ ֤ ֙ ֣ think they own their child, the result is them as a witness; for it shall not be ַה־םוֹיַּב אוּה ִתְּבַזֲﬠַו םי ִתְּרַתְּסִהְו י ַנָפ י םֶהֵמ ָיָהְו ה ֔ ֛ ֥ ֖ ֑ ֙ ֣ .often tragic ;forgotten out of the mouths of their seed ֹכֱאֶֽל ל מוּ צְ אָ ֻ וּה עָר תוֹ בַּר תוֹ רָצְו תוֹ רַמָאְו יַּבּ םוֹ ֔ ֗ ֣ ֤ ֙ ֔ ֖ ֥ for I know their imagination how they do הַה אוּ ֹלֲה א ַﬠל ֵא־יִֽכּ ןי לֱא ַקי ִבְּרִקְבּ י אָצְמ נוּ ִ י עָרָה תוֹ :He elaborates ׃הֶלֵּֽאָה וחי אְ ָ ֹנ ִ ֗כ י ֵתְּסַה ֨ר ִתְּסַא ֤ רי יַנָפּ ֙ יַּבּ ֣ םוֹ הַה ֔ אוּ ַ֥ﬠל First separate, then join. First even now, before I have brought them into ָﬠָרָה־לָכּ ֖ה ֶשֲׁא ֣ר ָשָׂﬠ ֑ה ִ֣כּי ָנָפ ֔ה ֶק ־ל ֱא הל ִ ֖ םי ִרֵחֲא ׃םיֽ individuate, then relate. That is one of the the land which I swore.' So Moses wrote וטי ﬠְ תַּ ָ ֗ה בְתִכּ ֤וּ םֶכָל ֙ ָריִשַּׁה־תֶא ֣ה ֹזַּה ֔ תא ָדְמַּלְו ֥הּ ־תֶא fundamentals of Jewish spirituality. We this song the same day, and taught it the ֵאָרְשִׂי־יֵנְבּ ֖ל ָמיִשׂ ֣הּ ֶהיִפְבּ ֑ם ַמְל ֨ ןַﬠ ִלּ־הֶיְהִתּ ֜י ָריִשַּׁה ֥ה are not God. God is not us. It is the clarity children of Israel. (Devarim 31:15–22) ֹזַּה ֛ תא ֵﬠְל ֖ד ֵנְבִבּ ֥י ׃לֵֽאָרְשִׂי כּכ ִ ֽ י א־ ֲ ִ ב אי ֶ ֜ וּנּ ָמָדֲאָה־לֶֽא ֣ה ׀ of the boundaries between heaven and http://www.mechon- ַבְּשִׁנ־רֶשֲׁא ֣ יִתְּﬠ ָתֹבֲאַל ֗ וי ַבָז ֤ת בָלָח ֙ דוּ בְ ַ ֔שׁ ַכָאְו ֥ל ַבָשְׂו ֖ע earth that allow us to have a healthy mamre.org/p/pt/pt0531.htm ֵשָׁדְו ֑ן פוּ ָ ָ ֞נ ה ִהלֱא־לֶא ֤ םי םיִרֵחֲא ֙ דָבֲﬠַו ֔ םוּ ִנְו ֣ צֲא ֔ נוּ ִ י relationship with God. It is true that - The purpose of this Shira, this song ֵפֵהְו ֖ר ִתיִרְבּ־תֶא ׃יֽ אכ ְ ֠ו הָיָה ֶצְמִת־יִֽכּ ֨ ןא ָ תֹא ֜וֹ עָר ֣ תוֹ Jewish mysticism speaks about bittul ha- shirat Ha'azinu - is to explain how תוֹבַּר ֮ תוֹרָצְו ֒ ְ֠ו הָתְנָﬠ ָריִשַּׁה ֨ה ֹזַּה ֤ תא ויָנָפְל ֙ ֵﬠְל ֔ד ִ֛כּי yesh, the complete nullification of the self Bnei Yisrael should react when ֥ ֹלא ַכָשִּׁת ֖ח ִפִּמ ֣י עְרַז ֑וֹ ִ֧כּי ַדָי ֣ יִתְּﬠ רְצִי־תֶא ֗וֹ ֶשֲׁא ֨ר ֤ה אוּ in the all-embracing infinite light of God, .national tragedies like this occur הֶשֹׂע ֙ יַּה ֔ םוֹ ֶטְבּ ֣ םֶר ֶאיִבֲא ֔ וּנּ ָאָה־לֶא ֖ ץֶר ֶשֲׁא ֥ר but that is not the normative mainstream How the Torah instructs us to (2 ׃יִתְּﬠָֽבְּשִׁנ בכ ַ ו ִ יּ ְ כ ֹ֥תּ ב שֹׁמ ֶ ֛ה ָריִשַּׁה־תֶא ֥ה ֹזַּה ֖ תא יַּבּ ֣ םוֹ of Jewish spirituality. What is so striking behave when the prophecy הַה ֑ אוּ ָדְמַּלְיַֽו ֖הּ ֵנְבּ־תֶא ֥י ׃לֵֽאָרְשִׂי about the heroes and heroines of the And the LORD appeared in the Tent in a comes true and God withdraws Hebrew Bible is that when they speak to pillar of cloud; and the pillar of cloud His protection: Rabbi Menachem God, they remain themselves. God does stood over the door of the Tent. And the Leibtag on Parshat Haazinu. not overwhelm us. That is the principle LORD said unto Moses: 'Behold, thou art the kabbalists called tzimtzum, God’s self- 32:4-6 / THE OPENING about to sleep with thy fathers; and this limitation. God makes space for us to be STATEMENT [Who's to blame!] people will rise up, and go astray after the ourselves. foreign gods of the land, whither they go To confirm this point, review 32:4-6, Abraham had to separate himself from his to be among them, and will forsake Me, noting how these psukim deal directly father before he, and we, could understand and break My covenant which I have with the key question of 'who's to blame'!

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד [i.e. God or the people] when calamity God threatens to punish Bnei Yisrael as Israel is God’s people, as long as it befalls the nation: should they be unfaithful to this covenant, places itself with all its existence and all The Rock [i.e. God] - His deeds are just as He promises to be helpful should its endeavors exclusively under God to perfect, they be faithful. [This theme is repeated fulfill His Will. And God’s special numerous times in Chumash, especially relation to it depends - more than with all His way are just. A steadfast God ['emuna' - see TSC in the 'tochachot', and throughout Sefer any other nation - on its special complete shiur on 'mei meriva'!] and no Devarim.] devotion to God in obedience and injustice. As divine punishment serves to remind faithfulness. The whole accusation (of God not being in their midst) is wrong. God is He is just and upright. Bnei Yisrael of their covenantal in its midst, never ceases his special If so, then who should Bnei Yisrael blame responsibility (should they go astray), the shira opens by telling us not to blame God relation to Israel. But just because he is in when something goes wrong? Once again, its midst no sin escapes His punishing the shira provides the answer: when the nation is plagued by tragedy. Instead, 'blame yourselves', for God has attention, and misfortune follows sins, by [Do you attribute] injustice to Him? no reason to punish you - unless you have which it sinks to - but not under - the ['shichet lo'?/ question] no - ['lo' - with gone astray. [Note the Torah's use of the moral level of the other nations. (Judaica an 'aleph'/ the answer] word 'brit' in this context in 31:16 & 20!] Press translation, page 616) It is his children's fault ['banav mumam'] http://www.tanach.org/dvarim/haaz1.htm b) Rambam, Guide for the - A generation so crooked and perverse. Perplexed. 3) Reinforcement of the idea that Shall you blame this on God? the prophecy means God’s The Rambam discusses how God - so foolish a nation- and unwise withdrawal of His protection: “comes out” (yaza) and “returns” For He is your father who created you He a) Rabbi Samson Rafael Hirsch on (shuv) to his “place,” meaning made you and established you. verses 17 and 18. providing and then withdrawing His [And therefore, why would He want to protection. With regards to our verse - I just leave them to themselves, and cause you harm, unless there was a Dev. Chapter 31 verse 17 - he says, withdraw My special care of them, and purpose.] then by itself it falls prey to the other Thus the prophet (Moses) foretelling Based on the first section of our shiur, it is nations. Israel’s national collapse is the misfortune says, “and I will hide My face clear why this must be the opening natural consequence of its weakness when from them and they shall be devoured;” statement - for this is exactly the question left to itself. Israel’s historical existence (Dev 31.17) for, when man is deprived of that Bnei Yisrael will ask when they are and prosperity is the work of the Divine protection he is exposed to all confronted with tragedy. Since they are miraculous power of God. dangers, and becomes the butt of all God's nation, they expect their God to fortuitous circumstances; his fortune and ... Not in his own behavior, in God’s protect them and save them from trouble. misfortune then depend on chance. Alas! behavior he finds the cause of his how terrible of a threat! Friedlander However, this question stems from a misfortune. God, whom and spite of his translation, page 33 terrible misunderstanding of the special sins he still thinks he can call his God, relationship between God and His people. and who had promised him protection and B. Identification of this prophecy God did not promise to be a 'patron god', support against the nations, no longer with the time of Esther. taking care of every tiny need of his keeps His promise, otherwise such 1) Background: Book of Esther 'spoiled child'. Rather, God entered a sufferings would not befall him. He thinks The primary source relating to the origin covenant with Bnei Yisrael for a purpose - he can blame God, and forgets to blame of Purim is the Book of Esther, which to represent Him before the nations of the himself, forgets to go back to the causes became the last of the 24 books of the world. [See TSC shiurim on Sefer why God no longer behaves to him as Hebrew Bible to be canonized by the Sages Breishit., Noach, Lech Lecha, Vayera etc.] “his” God, forgets that God withdraws of the Great Assembly. It is dated to the That covenant was not only about His special care at this time because of all fourth century BCE and according to the privileges (i.e. promises of protection) - the misdeeds that he practices, because he Talmud was a redaction by the Great rather, its primary focus was has turned to heathenism! He has Assembly of an original text by responsibilities and obligations. Because forsaken God - that is why he is forsaken Mordechai. His Name and reputation are at stake, by God. God is only Israel’s God as long

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד https://en.wikipedia.org/wiki/Purim find and recognize the hidden manner by which God saves Am Yisrael. 2) Talmud: Mishnah and Gemara. hand of God in our history. However, the pasuk (quoted by the Midrash) implies quite the opposite - it The Tractate Megillah in the Mishnah Considering that Megillat Esther is part explains how God punishes Am Yisrael: (redacted c. 200 CE) records the laws of the Tanach, we would expect it to carry relating to Purim. The accompanying a prophetic message (just as every other And God told Moshe, after you die... this Tosefta (redacted in the same period) and sefer in the canon does). In regard to the nation will leave Me and break My Gemara (in the Jerusalem and Babylonian Megilla itself, it is usually understood covenant... And My anger will be kindled Talmud redacted c. 400 CE and c. 600 CE that Megillat Esther teaches us how to see against them on that day and I will respectively) record additional contextual the 'hidden hand' of God in a series of forsake them, v'histarti panai - and I will details such as Queen Vashti having been historical events that ultimately lead to hide My face from them... and many evils the daughter of Belshazzar as well as Bnei Yisrael's salvation. In fact, this is and troubles shall befall them, so that they details that accord with Josephus' such as usually the explanation given for its name will say on that day, 'Are not these evils Esther having been of royal descent. Brief - Esther - which may stem from the among us, because God is not among us.' mention of Esther is made in Tractate Hebrew verb "l'hastir" - to hide. The V'anochi hasteir astir panai bayom hahu - Chullin (Bavli Chullin 139b) and idolatry Megilla teaches us that we must always and I will hide My face from them on that relating to worship of Haman is discussed find and recognize the hidden hand of God day because of all the bad that they have in Tractate Sanhedrin (Sanhedrin 61b). in our history. done... Now write down this song and teach it to Bnei Yisrael, so that it will be https://en.wikipedia.org/wiki/Purim b) But why not mention the name My witness... (Devarim 31:16-18)” 3) Gemara: Chulin 139b. of God? Every other sefer manages to drive home the same e) This contemplation is exactly "Esther min haTorah minayin? (What is message and use the name of what is called for it in Shirat the source in Torah for [the story of] God! Ha'azinu. Esther?) 'V'Anochi hasteir astir panai bayom hahu. [I will surely hide my face Why then is the Megilla not more specific In these psukim, God warns Bnei Yisrael from you on that day.]'" (Devarim 31:18, in this regard? Why is God's Name not that at times He may not come to the cited in Chulin 139b)” mentioned? Almost every other sefer in immediate aid of His people. Even though Tanach expresses this point explicitly. it may appear to Bnei Yisrael that God This is the link between the book of Why is Megillat Esther different? has left them, Shirat Ha'azinu teaches Esther and the Torah, between the Bnei Yisrael to recognize that God only prophecy in Devarim and the events c) Furthermore, almost every other book in Tanakh explains not appears to be 'hiding His face' ["hester that took place at the time we now call panim"]. This manner of punishment is Purim. The name Esther may stem only how God “punishes,” us but why He does. intentional, for God hopes that by doing from the Hebrew verb "l'hastir" so, Am Yisrael will contemplate their (samekh-tav-resh) - to hide. Furthermore, almost all other seforim in predicament and relate their punishment C. How the story described in the Tanach explain not only how God saves to their wayward behavior. For this book of Esther portrays a time Am Yisrael, but also why He punishes reason, Moshe must teach Bnei Yisrael when God engage in TzimTzum. them in the first place. This theme of Shirat Ha'azinu, for it teaches us how to divine retribution is explicit in the Torah relate to such situations (see 31:19-20). In Rabbi Menachem Leibtag on the in the tochachot (Vayikra 26:3-46, that song, we are told: Book of Esther. Devarim 11:13-17, 28:1-69, etc.) and "Z'chor yemot olam, binu shnot dor http://www.tanach.org/special/purim/purim reiterated over and over again by all of the s1.htm prophets. vaddor... - Remember the days of old, consider the years of ages past." (Devarim 1) How is the Megilla similar to - d) God’s “hiddenness” is supposed 32:7) and different from - the other to force us to contemplate why books in Tenakh? we became threatened in the first The Shira teaches us to reflect on our history in order to realize why we are a) Every book of Tanakh has a place. prophetic message. The Megilla being punished. If something goes wrong, teaches us that we must always ... it is commonly understood that the it is Am Yisrael who is at fault, not God name Esther relates to the 'hidden' (see 32:5-6!).

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד To appreciate this prophetic setting, we 2) Why were we in exile at the time must note Yirmiyahu's description of 3) What happened when the exile of Esther? God's expectations from this Exile at the was declared to be officially a) The time period of the Megilla is conclusion of the seventy year period: over? the Babylonian exile: "Thus said the Lord, when the 70 years a) The Cyrus declaration opened To pinpoint the time period of the are complete, I shall remember you and the door to the return. Megilla, we must continue the pasuk keep My promise to return you to this Precisely as Yirmiyahu had predicted, mentioned in our introduction: land... [At that time...] you shall call out seventy years after Bavel had risen to to Me - you shall come and pray to Me - Ish Yehudi was in Shushan... whose power the opportunity to return arose and I will hear you... and you will ask for when the Babylonian empire fell to Koresh name was Mordechai... asher hogla Me and find Me. If you will search for Me (=Cyrus the Great), the first king of the MiYerushalayim - who was exiled with all of your heart, then I will be there from Jerusalem together with the Persian Empire (see Yirmiyahu 25:11-12, for you, and I shall turn away your Ezra 1:1). Exile of Yechonya Melech Yehuda - captivity and gather you from all the who was exiled by Nevuchadnetzar nations wherein you may be dispersed... In the first year of his reign, Koresh issued King of Bavel. (2:5-6) and I will return you to the land from his famous proclamation allowing and b) This time is referenced in Sefer which you were exiled..." (29:10-14) encouraging all of the Jews of the Persian empire to return to Jerusalem and rebuild Yirmiyahu: According to Yirmiyahu, the return of the the Temple. The prophets clearly This pasuk not only sets our time frame to Exile after seventy years would not be understood this historic decree as the the Babylonian Exile ("galut Bavel"), it automatic. Rather, it was God's hope that fulfillment of Yirmiyahu's prophecy (see also contains textual similarities to a their return would be catalyzed by sincere Ezra 1:1-4, II Divrei Ha'yamim 36:20- significant pasuk in Sefer Yirmiyahu: repentance and a yearning to return. 23). As God had promised, the time of "Now these are the words of the book d) A small opportunity to repent. redemption from the Babylonian Exile had come. that Yirmiyahu sent from Jerusalem to ... the primary theme of Chumash (is) that the elders of the Exile, to the priests, God desires for the Jewish people to b) How did the Jews respond? and to the prophets and to all the become His 'model' nation - a people - asher hogla - who were Unfortunately, the response of the Exile to "mamlechet kohanim v'goy kadosh" (see this historic opportunity was less than exiled by Nevuchadnetzar from Shmot 19:4-6) - in Eretz Canaan, i.e. to Yerushalayim - who were exiled to enthusiastic. A group of some forty become a vehicle through which all thousand did return; however, the Bavel with Yechonya..." (Yirmiyahu nations will come to recognize God (see majority of Am Yisrael remained in Bavel. 29:1-2) Devarim 4:5-8). In an ideal setting, the c) According to Yirmiyahu, the Bet HaMikdash in Yerushalayim was to Even those who did return lacked exile would be long but serve as a symbol of this purpose. enthusiasm. The apathy of the returnees is temporary, and it would end echoed in the prophecies of Chagai and However, in the time period of Zecharya, the prophets of this time period. only with the people yearning to Yirmiyahu, God decides to destroy that return: (See Chagai 1:1-3, 2:3; see also Zecharya Temple and exile his people for they no 4:10; 6:15; 7:4-7; 8:6.) Yirmiyahu argues that their stay in longer fulfilled their purpose. Bnei Yisrael

Bavel will be for at least seventy had become so corrupt that rehabilitative c) And how did this lead to our years. Therefore, he encourages the punishment became necessary. According impending destruction? Exile to set up homes and families in to Yirmiyahu, God's hope was for the Based on this historic and prophetic Bavel for they are the 'long term' Exile to 'learn its lesson' in Bavel and setting (explained above), one could future of Am Yisrael. Indeed they are then, after the seventy years were over, suspect that the impending destruction of supposed to return to Yerushalayim, they would be spiritually prepared and Am Yisrael by Haman may be a Divine but only after the seventy years of eager to return to their homeland, and to punishment for their apathy. After all, the Bavel's reign are over. reconstruct its symbolic shrine - the Jews living in the Persian empire appear Temple in Jerusalem. to have:

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Preferred Shushan over Yerushalayim; similar to God's? Is not the fear that all forbidden under threat of death (as Esther Opted to subjugate themselves to the women in the Persian kingdom will feared in 4:11). Here we find an obvious Achashveyrosh rather than respond to now disobey their husbands ironic? If Am parallel to the Kodesh HaKodashim in the God's call to return to their land; Yisrael (destined to be an "or lagoyim") Mikdash (Purim - Yom Kippurim!). does not respond to its divine call, what b. Chatzer Chitzona = Kodesh. Replaced the Bet HaMikdash with the could God expect from other nations? palace of Achashveyrosh! The 'waiting area' outside the inner [Note that in earlier prophecy, Am Yisrael chamber is called the "chatzer d) The Megilla demonstrates this is often compared to God's wife; see through satire: hachitzona" (6:4). Here "roey pnei Hoshea 2:4,16-18. See also Zecharya 1:1- haMelech" (1:14) like Haman himself are Even though this prophetic message is not 3; note "shuvu aylai..." and "va'yiktzof," allowed to enter freely. This is parallel to explicit in the Megilla, we will now show and compare it to Esther 1:12.] the Kodesh where Kohanim are permitted that it may be hidden in its satire. b. The king as God. to enter. [See the description of the [Note: Before we continue, it is important ...who is the real King in the Megilla? Temple in Yechezkel 40:18-19.] to clarify a problematic issue. We are Chazal suggest the possibility that the c. Sha'ar Bet HaMelech = Azara. about to relate many elements in the story word "HaMelech" in the megilla may be In front of the palace is "sha'ar bet of the Megilla to a satiric commentary on "kodesh," as it may be referring to God Persian Jewry. This does not mean that hamelech" where people like Mordechai and not to Achashveyrosh! are permitted to stand (2:21). However, these events did not actually occur. The story of the Megilla is true and based on Even Haman's petition to Achashveyrosh even here one must dress properly to destroy Am Yisrael may echo a similar ("aveilut" is not permitted); therefore he historic fact. However its prophetic message is conveyed through the use of complaint that God may have against His can not be there dressed in sackcloth (see own nation: 4:2!). This area is parallel to the Azara in literary tools, such as satire and irony. Often, criticism is more poignant when "There is a certain nation scattered the Mikdash. delivered implicitly rather than explicitly. among the nations whose laws are e) Yerushalayim replaced with (L'havdil, take for example George different than any other nation, but the Shushan. Orwell's criticism of the Russian laws of the King they do not keep, and it is Rechov Ha'Ir Shushan = Yerushalayim revolution in 'Animal Farm'.)] not worthwhile for the King to leave them be." (3:8) This is the area "lifnei sha'ar hamelech" For a start, we will bring two examples (4:2) or "rechov ha'ir" (4:6) where where there appears to be an 'echo' of In a certain way, Haman's accusation is Mordechai can dress in sackcloth. This is God's voice behind certain statements in similar to God's threat in Shirat parallel the city of Yerushalayim the Megilla. Ha'azinu to destroy Am Yisrael for not surrounding the Mikdash. keeping His laws (32:26). After all, what 1. God replaced with This parallel is strengthened by the Achashveyrosh. purpose is there for God to keep His Megilla's use of the word "Bira" to a. Vashti as Am Yisrael. people if they refuse to obey Him and fulfill their divine goal? for not keeping describe Shushan. As we explained in our For example, the story of Vashti may His laws (32:26). After all, what purpose introduction, in Divrei HaYamim, the reflect God's utter disappointment with is there for God to keep His people if they only other time in Tanach prior to Am Yisrael for not returning to Israel to refuse to obey Him and fulfill their divine Megillat Esther where this word is fulfill their divine purpose, to become goal? mentioned, "Bira" describes specifically God's 'model' nation: the Bet HaMikdash, in the context of its 2. God's Temple replaced with "[Vashti was called to] Come to the King purpose to serve as a national center and Achashveyrosh's palace. symbol of God's Name. [See Divrei and show all the nations her beauty... but a. Chatzer P'nimit = Kodesh HaYamim I 29:1,19; you should read she did not come as the King commanded, Kodashim. 29:1-25 to see the context. (You'll find and he became very angry..." (see Esther The Megilla refers to the most inner there a familiar passage from davening, 1:9-12) chamber of the king's palace as the which you may now understand a little Is not Vashti's behavior similar to that of "chatzer hap'nimit" (5:1), where entry to better.) See also Mesechet Midot I:9, Am Yisrael? Is not the King's conclusion anyone, unless called to enter, is

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד where the Mishna refers to the Bet 6:15). Redemption is indeed possible; neglected during the first Temple period HaMikdash as the "Bira."] however Zecharya insists that both (see 7:5-14). f) Why Satire? Chazal’s need for a spiritual and physical return are Zecharya continues his answer with two new approach. necessary: "Shuvu eilai... v'ashuva chapters of 'musar' (rebuke) in which he aleichem." (1:3; see also 8:7-8) We have shown that the Megilla is laced emphasizes the most basic mitzvot that with allusions to the fact that Am Yisrael Construction of the Temple begins in the Bnei Yisrael must keep in order for the does not answer its divine call during the second year of Daryavesh. Two years Sh'china to return: Persian time period. Why is this message later, an official delegation from Bavel "Mishpat emet shiftu, v'chesed only hinted at but not explicitly stated by arrives in Jerusalem to ask Zecharya a v'rachamim asu ish et achiv. V'almana Chazal? Most probably for the same very fundamental question: v'yatom, geir v'ani al ta'ashoku..." (7:8- reason that it is not explicit in the "Ha'evkeh b'chodesh hachamishi? Should 10) Megilla. This is the power of satire. we continue to fast in the 5th month (the c) Proper midot are essential. fast of Tisha B'Av)?" (see 7:3) In order to strengthen the message, a Zecharya stresses truth, social justice, powerful point is not explicitly stated, but The question appears to be quite helping the poor and needy, and thinking only alluded to. The direct approach used legitimate. After all, now that the Temple kindly of one's neighbor, etc. God is by the other 48 neviim of Tanach had not is rebuilt, there is no reason to fast on anxious for His Sh'china to return, but in been very successful. [See Mesechet Tisha B'Av anymore! However, order for that to happen, Yerushalayim Megilla 14a (top) - "gedola hasarat Zecharya's lengthy and official reply (7:4- must first become a city characterized by hataba'at shel Haman yoter mi-48 8:23) to this question, his prophetic truth (8:1-3). God foresees the return of neviim..."!] answer to the Babylonian Exile, contains the exiles from lands in the East and The Gemora states that there were an eternal message that relates to the West. With their return, God and His nature of the ideal redemption process. By actually more than forty-eight prophets nation will become once again covenantal but only a prophecy that was necessary analyzing Zecharya's answer, we will partners, through "Emet and Tzdaka" find the basis for certain minhagim" for future generations was recorded. (14a) (see 8:7-8). (customs) of Purim. http://dafnotes.com/wp- Finally, after many words of content/uploads/2015/07/Megillah_14.pdf b) An attitude problem. encouragement and repeated 'musar' (see 4) The root of the problem: From Zecharya 7:4-7 it appears that God 8:11-17), God answers the original spiritual corruption. is quite disturbed by their question, for question concerning the fast days. Should a) Spiritual return is as important the Jews in Bavel should have been excited Am Yisrael return to Israel and keep as physical return. about the prospect of returning to "Emet V'Shalom," the four fast days To our surprise, the prophecies of Jerusalem. Instead, their only interest was commemorating the destruction of Zecharya contain several interesting whether or not they have to fast. In the Yerushalayim will become holidays: eyes of the prophet, their question parallels to the Megilla. We posit that "Tzom ha'.... [the four fast days] will be these parallels are intentional. In doing reflected a general attitude problem in instead for Yehuda days of celebration... so, the author of Megillat Esther (most regard to the entire redemption process. [on the condition that] they will love emet probably a member of Anshei Knesset Zecharya answers that the fast of Tisha and shalom." (see 8:18-19) HaG'dola during the time period of Ezra) B'Av is not a divine commandment; Only through emet and shalom, suggests that Am Yisrael's predicament rather it was a minhag instituted by Zecharya's theme in these two chapters, during the time period of Achashveyrosh Chazal to remember not only the Temple's will the redemption process be complete. may have been caused because Zecharya's destruction, but also the reason why the Then, numerous people from many great prophecies were not taken seriously! churban took place (see 7:5-6). Thus, God nations will come to Yerushalayim in The first six chapters of Sefer Zecharya explains, feasting or fasting is man's search of God. They will gather around focus on one primary theme - the return of decision, while God is interested in the "Ish Yehudi", asking for his guidance, the Sh'china to Yerushalayim. Its return, something much more basic - that Bnei for they will have heard that God is with Yisrael keep the mitzvot that they had Zecharya warns, will be a function of Am His people (8:20-23). Yisrael's covenantal commitment (see

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Had Am Yisrael heeded this prophetic call giving authority ("tokef") to the http://www.tanach.org/special/purim/purim in the time of Koresh and Daryavesh, then minhagim of Purim explained in the first s1.htm they would not have been scattered among "igeret." What was the content of this 127 provinces during the time of special second letter? To our surprise, one XXII. Tzniut as self-restraint. Achashveyrosh. Instead of celebrating short phrase: "Divrei shalom v'emet!" with the Persians at the party in Shushan, [See 9:30; read carefully.] Based on the research of Rabbi Josh Yuter: the Jews should have been celebrating at These two key words point directly to http://joshyuter.com/2012/01/22/judaism/ep the Bet HaMikdash in Yerushalayim. Zecharya's prophecy about the fast days -55-current-jewish-questions-2-tzniut-modesty/ d) Truth, justice, and peace are becoming holidays (read Zecharya 8:18-19 transformative! again)! They explain not only when, but A. R Yuter summary. According to this explanation, we can also why the fast days will become In this shiur I challenge this assumption explain Zecharya's prophecy as follows: holidays - i.e. if Bnei Yisrael keep shalom by approaching the topic of modesty not Zecharya tells Bnei Yisrael that if they and emet! The second 'igeret' may simply from the socially defined understanding of show their devotion to God, i.e. if they be an explanation of the purpose of the tzniut, but rather how and when the root is used in the Talmud. While the ״ ענצ ״ practice "Emet umishpat shalom" (8:16), minhagim of Purim; Mordechai and then the fast days, the days of crying for Esther use this letter to explain to Am term is certainly used in the context of Yisrael why Purim has been established - Jerusalem, will become holidays instead. female sexuality or displays of femininity as a yearly reminder of the prophecies of (B. Ketuvot 3b, B. Berachot 8b, B. Shabbat One could suggest that the Mordechai's Zecharya that remain unfulfilled. 113b, B. Sotah 49b), the Rabbinic institution of the yearly celebration of tradition also applies tzniut to men as it Purim reflects this prophecy, for we find 5) How to avoid immanent pertains to his relationship with his wife the turn around from "yagon" to destruction in the future? No (B. Shabbat 53b) and his mode of dress (B. "simcha," from mourning to holiday (see need for God to withdraw His Menachot 43a). Furthermore, the ethic of Esther 9:22). Purim may symbolize the protection if we live by the tzniut is asserted in the contexts of going manner in which the fast days for principles of "shalom v'emet." to the bathroom (B. Berachot 8b, 62a), Jerusalem will one day become holidays. So why didn't everyone return eating (B. Berachot 8b), not displaying immediately afterward? e) Now we know why we have one’s wealth (B. Pesachim 113a), and special Purim mitzvot. Most probably, after the events of the even religious observance (M. Ma’aser Megilla, a mass return to Yerushalayim This could explain the reason for the Sheni 5:1, B. Sukkah 49b/B. Makkot 24a). special mitzvot that we keep on Purim. was not realistic. Nonetheless, Mordechai (These and additional sources are in the wanted to institute a holiday that would They reflect Zecharya's repeated message attached source sheet with a modified of helping the needy (matanot l'evyonim; remind Am Yisrael that should such an Soncino translation.) opportunity once again arise, that they , ענצ note 7:10) and thinking nicely of one's Given the contextual range of the root will know how to relate to it properly. neighbors (mishloach manot ish l'rei'eihu; I suggest that tzniut in the Rabbinic Sefer Zecharya and its theme of "shalom note 8:16-17!). Once a year we must tradition may best be described not as a v'emet" will serve as the spiritual guide. remind ourselves of the most basic sexual ethic at all (let alone a female one), [This interpretation may help explain why mitzvot that we must keep in order that but a general attitude of behavior of which the celebration of Purim will remain even we become worthy of returning to sexual behavior is only one component. In after our final redemption.] Yerushalayim and rebuilding the Bet other words, the true Jewish ethos of HaMikdash. Purim, therefore, has deep meaning for all modesty does not exclusively pertain to Although this explanation for certain generations. Its message may have been sexuality, but rather reflects a universal minhagim of Purim may seem a bit 'hiding' behind the costumes, the ethic, one which is equally applicable to 'stretched', textual proof is found in the drinking ("ad d'lo yada"), the "purim men and women in all facets of life. closing psukim of the Megilla (9:29-32; Torah" and "shalach mannos." It may have been lost within our ignorance of read it carefully!). Tanach. Its message, however, remains Mordechai and Esther need to send out a eternal, just as our aspirations for second "igeret" (letter) explaining and Yerushalayim remain eternal.

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד B. Biblical role models for tzniut marry first. Rachel did not want her to avoid making his uncle feel bad, is based on Talmudic sister to feel shame. So she tricked an example of tzniut. interpretations of events Jacob into believing he was with her 4) Ruth. Gem Shabbat 113b; Ref depicted in Tenakh. by giving Leah her tokens. Ruth 2.1- 3 1) Sarah. Gem Bava Metzia 87a; Ref The Gemara mentions that to due to Background: Gen 18.1- 10 her successful “trickery,” Rachel was rewarded by having Saul as a Ruth and Naomi have come to Bethlehem. Ruth is now in the field Background: descendent - who himself displayed self-restraint (see below). picking ears of corn to support them. Abraham hosts three strange men She catches the eye of Boaz, the owner Conclusion: (Angels). He has Sarah prepare the of the field. Commentaries say that he food, and he serves it to his guests. Rachel’s self-restraint in avoiding appraised her favorably because of One of the angels asks of the intimacy with Jacob, to avoid her “modest” behavior in positioning whereabouts of Sarah, and Abraham humiliating her sister Leah, is an herself: she stood to reap the standing replies that she is in the tent (a few example of tzniut. corn, and kneeled to reap the fallen versus later, the Torah pinpoints that 3) Saul. Gem Megilla 13a-b; ref: I corn. she and they were on separate sides of Samuel 10.1-16 I think there is another aspect of her the tent.) The Gemara points out that self-restraint. In the story, prior to Background: the angel knew very well where Sarah going to the field, Ruth states her was. So why did he ask? The answer Samuel anoints Saul, who then joins purpose of finding favor from is to show her husband that she was in with a group of prophets. The someone who can help them. She being modest and make her beloved townspeople are remarking about his needed to impress the man who to him. new prophetic character. One points owned the field. out that no one among the group of The Gemara does not elaborate on When she finally does catch the eye of this, but it is reasonable to conclude prophets has a father who himself was a prophet. (So it is hard to say Boaz, she questions him as to why he the following: perhaps Abraham had was interested, since she was a been taking his wife for granted, and that the spirit of prophecy is an inherited attribute). foreigner. In reply he praises her for the job of the angel was to remind him the care she had been showing her about what a great woman she was. Right after this, Saul encounters his mother-in-law since the death of her Perhaps Sarah had refrained from uncle, who questioned him about his husband, and how brave she was to joining the meal to avoid encounter with Samuel. Saul does not leave the land of her family and come embarrassing her husband when he mention his interaction with Samuel to an unknown place to serve the God was being reproached by the angel. and his new status as a prophet. The of Israel. Basically, he had heard all Since she herself was a prophet, Gemara (Megilla 13a-b) praises him about her, but wanted to judge her perhaps she knew he had it coming. for displaying modesty. But I think it good character for himself. Conclusion: should be recognized that it was his uncle in particular with whom he was I think that in letting Boaz see for Sarah’s self-restraint in maintaining modest. It is fair to consider that since himself her qualities, Ruth was her privacy, and also in avoiding the Saul knew his prophetic spirit did not exhibiting a larger measure of self- embarrassment of her husband, are come from his family, he did not want restraint. It was more than just examples of tzniut. to make his uncle feel bad because he showing modesty in her bodily 2) Rachel. Gem Megilla 13a-b; Ref had “earned it on his own” without posture. A person with less self- Gen 29:12 the “family help.” restraint might have brazenly approached Boaz and asked outright Background: Conclusion: for special favor, given how new she Jacob and Rachel want to marry. But Saul’s self-restraint in not bragging to was to the community. But Ruth Rachel is the younger sister, and local his uncle that he was appointed king, chose to keep a low profile and let custom requires the older sister to

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד him come to her. His appreciation Adam, Eva, and the snake in the blind-side us. In the post- Tree world, that would be that much more authentic. Garden of Eden. balance could no longer be taken for Conclusion: A. The serpent represented our granted. It becomes a center of gravity; it God-given natural instincts, is always a force to be reckoned with.... P Ruth’s self-restraint in how she 47 conducted herself in the field, desires, and passion. especially under the eyes of Boaz the How does God make His will known to a C. God’s “external” commands help power broker, is an example of tzniut. snake? How, for that matter, does God us direct our desires. C. Additional examples make His will known to any animal? The The Holy One, blessed be He, said to 1) Gem Shabbat 53b: Almighty doesn’t instruct animals Israel: “My son, I have created the evil intellectually, doesn’t speak to them in inclination (yetzer); and I have created the A man who married a wife with a words. There is no Bible, no Torah, Torah, it’s antidote (tavlin). If you disability is praised for showing revealed atop a mountain for snakes, involve yourself in the Torah, you will not tzniut in not criticizing her. birds, and lizards. But just because a be delivered into its hands...” Gem The self-restraint to not hurt the snake doesn’t have a law book doesn’t Kiddushin 30b feelings of his spouse, is an example mean no laws exist for him. To the of tzniut. What, exactly, does spice do for meat? It contrary, animals follow the Divine Will gives direction to meat, makes it taste one 2) Gem Berachot 8b quite faithfully. The voice of God beats way rather than another... palpably inside of them. God speaks to The Persians are praised for showing animals through the passions, desires, and Maybe this explains the Rabbi’s insistence tzniut with regards to eating, the instincts they find within themselves. that Torah is the tavlin, the spice, for the bathroom, and marital relations. Every time a grizzly bear goes salmon evil inclination. The Torah gives direction The self-restraint to not embarrass hunting in an Alaskan river; every time to our most basic, most powerful drives. other people, is an example of tzniut. worker bees chase the drones out of a hive Sexuality, ambition – these things are the highly flammable fuel that combusts 3) Gem Yoma 39a-b – every time an animal acts “naturally,” obeying the voice of instinct or desire inside us and makes us go. It is tempting Some Temple priests are praised for within itself – the animal follows the Will for religion to look down at such raw, showing tzniut in not greedily eating of its Creator. P 39 daunting forces and to frown upon them, temple offerings, like some of their to try to suppress them. The Talmud is breathren. B. The tree of knowledge saying, though, that the answer to the represented humans identifying The self-restraint to not take the fearsome power of passion is not to go and with that desire. offerings due others, is an example of take the engines out of our cars, not to tzniut. The Tree of Knowledge was deeply renounce “meat” and starve. No, the associated with desire. It appealed to Eve Torah is designed not to extinguish 4) Gem Pesachim113a at all conceivable aesthetic levels... If the passion, but to complement it; to provide Wealthy men are praised for showing mysterious Tree of Knowledge was really spice – direction – for it; to make desire tzniut by tithing their produce in a tree of desire, then to eat from it was taste like something. The Torah’s secret. literally to bring desire inside myself; to commands are designed to direct passion The self-restraint in being considerate identify with it. Whereas previously, toward productive ends, toward of others who cannot tithe as much as desire was something outside of my sense worthwhile, even holy, endeavors. Feel they can, is an example of tzniut. of self, something I possessed, now I could your passion, your sexuality, your delude myself into thinking that desire ambition, the Torah says; don’t destroy it. XXIII. Conclusion: self-restraint as was something I am. But direct it this way rather than that kindness towards others. Eating from the tree meant a change in way. Steer it; don’t let it steer you. Pp 69 - 70 Based on my interpretation of lessons equilibrium. In the pre-Tree world, desire in “The Beast That Crouches at the was a natural part of humans, but it was Door,” by Rabbi David Fohrman. recognizable as a mere part of who we They focus on the experience of were, and that part was in equilibrium with the rest of us. It was less likely to

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד D. The voice within can be “To their mothers, (starving children) to succeed in this new world of our own fearsome, if not controlled. will say: where are grain and wine?” making. Hearing God’s voice may have been a Lam 2.12. And now let’s talk about God’s next act, stark reminder to Adam that God’s The children are not asking where, in fact, making clothes for Adam and Eve. In the expectations go beyond our simply the grain is located; rather, they are world that God envisioned for humanity, yielding to the engine inside us, letting it crying out in anguish over the bald reality there would have been no need for clothes; take us where it will. And Adam’s that it is not here. Pp 75 - 77 they would have been a superfluity. It was resulting anxiety takes the form of F. A helping hand from God. not God’s choice that people live in a discomfort over his nakedness. ... the world where nakedness is something to be emotion Adam talks about here is not The story of Adam and Eve in the garden feared or avoided. Nevertheless, in this embarrassment – what one would expect ends with two final acts of God: moment of profound disappointment, the from someone who has just realized he is The Almighty fashions clothes from Almighty provides Adam and Eve with naked – but fear: “I was afraid because I animal skins for Adam and Eve to replace clothes, giving them the wherewithal to was naked, and I hid.” Gen 3:10. the more primitive coverings they had make it in this journey of their own Fear is a world away from made out of leaves. choosing. embarrassment.... Before he ate from the After sending Adam and Eve out of the G. Clothing as an act of kindness - tree, Adam was well aware that he was garden, “lest they eat from the Tree of to help Adam and Eve control naked; he just wasn’t afraid of it. Life,” God stations angels, cherubs with the world they had created for Sexuality, in the old world, had been just flaming swords, at the entrance to Eden to themselves. a natural part of life. Why bother with guard the way back to the tree of life. The sages of the midrash (Tanchuma, clothes? Now, though, things felt In a poignant way, these two events are Vayishlach #10) tell us that the Torah different. Sexuality – the biological closely tied to one another... Cherubs begins with an act of kindness and it ends manifestation of our drive to create – appear just twice in the entire five Books with an act of kindness. The kindness it seemed more overwhelming now. of Moses. The only other time we find begins with is God’s providing clothing Nakedness – direct, unfiltered them is when their likeness adorns the top for Adam and Eve. (The kindness it ends confrontation with our own sexuality – is of the Holy Ark in the Tabernacle, where with... is God’s act of burying Moses just now a source of fear. These powerful they guard the Tablets of the Law... after he died.) passions, newly at the core of my being, Evidently, the same cherubs who keep us may make me godly; but they also can ... in providing appropriate clothes for away from one Tree of Life grant us access rage beyond control, can’t they? How Adam and Eve, God provided them with a to another one. In a sense, the Torah may does one steer an engine as fearsome is means of transition from Eden to a world be seen as a replacement Tree of Life. Why this? P 71 they had chosen on their own. Pp 79-81 was a replacement necessary? E. We need to know “where our My conclusion: After attaining the knowledge of good and head is at” in order to control the evil, humanity became more godly – more God did not have to clothe Adam and voice within. passionate, more desirous, more Eve. There was no agreement, no The Hebrew eiphoh means where in insistently creative. But we were only obligation, no brit made. location. The Hebrew word ayeh half-gods. Being truly godly means not The First Man and Woman had means “what are you doing? Why are just to be passionate, possessed of will, as chosen on their own to identify with things the way they are?” God is. It means not just to create, as God their creative urges, and thereby took God calls out to Adam “where are creates, but to wield wisely the fearsome on the responsibility to control those you?” after the latter has eaten the power of creation. It means to control this urges. God would not do this for Forbidden Fruit Gen 3.9 power fully, not to be controlled by it. It them. He pulled back his influence - means keeping passion in balance, he practiced self-restraint - so they Isaac says to his father at the Akeida, realizing that there is a time to create and could learn on their own how to make “Here is the fire, but where is the a time to desist from creating... the “transition from Eden to the world lamb for the offering?” Gen 22.7 ... Even as God banished us from Eden, he they had chosen,” by following His bequeathed to us the tools we would need “Commandments.”

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Nonetheless, He did clothe them, to make their job a little bit easier. It would help them to remain mindful, to realize where their “heads were at.“ This was an act of kindness. The kindness He showed humanity in general can be mirrored by the kindness people show one another. We each have to learn self-restraint and how to control our creative urges. When another man or woman also practices self-restraint - by observing tzniut in their and personal conduct and dress around us - they are making our job easier. They are reminding us of “where our heads should be at.” In essence, they are saying, “I am restraining myself to remind you of the importance of restraining yourself.”

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד Being Yourself: Lachem and Shavuot Acceptance of Our Humanity and Frailty Rabbi Jeremy Donath*

If we were to play a little game of contradiction in the text. In parshas that on Shavuos the emphasis is on word association regarding the Re’eh, (sefer Devarim, 16:8) the verse says “lachem?” holiday of Shavuos, what are the first “atzeres l’Hashem Elokecha,” atzeres * * * few words that come to mind? I should be a holiday for Hashem. Yet, in imagine that for most of you it would sefer Bamidbar (29:35), the passuk, The Bais Ha’Levi, Rav Yosef Dov be, in no particular order: cheesecake referring to shmini atzeres says: Atzeres Soloveitchik (born 1820) the great and Torah. I hope by now, you have tiheye la’chem, the holiday should be an grandson of R’ Chaim Volozhin uses already been able to have your fill of atzeres for you. the following well known gemarah to explain1. The gemarah in Shabbos on both! The truth is that if those were In general, for all yamim tovim we paskin your answers, that is exactly what the 88b and 89a records an incident that like Rebbe Yehoshua who splits the day gemarah advises for us. took place between Moshe and the into 2, but specifically the gemarah says angels when Moshe came up to The gemarah in Pesach on 68b quotes regarding Shavuos, in the name of Rebbe shamayim to receive the Torah. a machloket concerning how we Elazar: that everyone agrees that shavuos רמאו יבר עשוהי ןב יול : העשב הלעש השמ should spend our yom tov. needs to for sure also be lachem. Mai רמל ו ם רמא ו יכאלמ תרשה פל נ י שודקה ךורב Taima…Why? Yom she’nitna bo בר י עשוהי ימעטל ה , רמאד : תחמש י םו בוט ימנ אוה : ונובר לש םלוע , המ דוליל השא וניניב ? רמא Torah hu. Because it is the day the Torah צמ ו ה איה . נתד אי , יבר רזעילא רמוא : ןיא ול הל ן : לבקל הרות אב . רמא ו וינפל : ומח הד הזונג (was given. (Pesachim 68b גש נ ו ז ה ךל עשת תואמ עבשו םי ו העברא תורוד םדאל יב םו בוט אלא וא לכוא התושו וא י בשו It is somewhat strange that the םדוק ארבנש םלועה , התא שקבמ הנתיל רשבל ושו הנ . בר י י עשוה רמוא : והקלח , יצח ו כאל י הל gemarah brings as a proof text for םדו ? המ שונא יכ ונרכזת ןבו םדא יכ ונדקפת . . . יתשו ה יצחו ו תיבל שרדמה . רמאו בר י ןנחוי : why we have an obligation to enjoy רמא ול דקה שו ךורב אוה השמל : זחה רי הל ן נשו י םה ארקמ דחא ושרד , בותכ דחא רמוא ourselves and have cheesecake and שת ו ב ה ! . . . רמא וינפל : ונובר לש םלוע , הרות תרצעא הל ' קלא י ך , בותכו דחא רמוא תרצעב the like, from the fact the Torah was התאש ןתונ יל המ ביתכ הב ? כנא י ה ' קלא י ך הת י ה םכל . יבר רזעילא רבס : וא ולוכ הל ' וא ולוכ given on this day!? One would think רשא ךיתאצוה ץראמ םירצמ . רמא ןהל : םירצמל םכל . יברו עשוהי רבס : והקלח , יצח ו הל ' יצחו ו that this reason suggests a spiritual םתדרי , הערפל םתדבעתשה , הרות המל אהת םכל . ( בע " ם ןמיס ) רמא יבר רזעלא : לכה םידומ component, such as the need to םכל ? וש ב המ ביתכ הב - אל היהי ךל קלא י ם תרצעב עבד י נ ן ימנ םכל . יאמ אמעט - םוי הנתינש learn?! Rashi (gemarah there) רחא י ם , ןיב םייוגה םתא ןייורש ידבועש ן הדובע וב הרות אוה . Rebbe Yehoshua says that there is a explains: she’yismach b’maachal הרז ? בוש המ כ בית הב - רוכז תא י םו תבשה mitzvah to rejoice on Yom Tov. Rebbe uve’mishteh, that we should eat nice ושדקל םולכ םתא םישוע הכאלמ םתאש רצ י כ י ן ןיכיר Eliezer says: ein lo l’adam b’yom tov foods…why? l’haros she’noach בש ו ת ? בוש המ ביתכ הב - אל אשת , אשמ ןתמוןמ elah o ochel ve’shoseh o yosheiv ume’kubal yom zeh l’yisrael שי ב י נ י םכ ? בוש המ ביתכ הב - דבכ תא ךיבא v’shoneh. One should either spend it she’natna Torah bo, to show that it is תאו ךמא בא םאו שי םכל ? בוש המ ביתכ הב אל eating or learning. Rebbe Yehoshua a wonderful thing that the Torah was חצרת אל ףאנת אל בנגת , האנק שי םכיניב , רצי says: chelkeihu. Split it. chetzav given to the Jewish people. There may ערה שי יב נ םכי ? דימ ודוה ול ל דקה שו ךורב אוה . l’achila ve’shtia ve’chetzav l’bais be a sentiment out there that receiving (Shabbat 88b, 89a) ha’medrash. Half should be spent the Torah was a negative thing as now enjoying the physical things and half we have all of these laws and The angels started questioning G-d should be spent learning. Rebbe restrictions. To that effect, we eat and why He was considering giving the Yochanan comes along and explains that have a celebratory holiday to dispute Torah to the Jewish people, instead of in truth, both opinions surround one’s that notion. Is that enough of an leaving it in the well protected hands understanding of an apparent explanation for everyone agreeing of the angels where it had been for

* Disclaimer: I found an old drasha that I shared in 2017 that I thought was very relevant for the current situation in quarantine that was worth re- sharing.

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד to experience that unconditional חַקִּיַּו הָאְמֶח בָלָחְו ןֶבוּ רָקָבַּה רֶשֲׁא הָשָׂﬠ ןֵתִּיַּו generations prior. Hashem turned 974 .acceptance from םֶהיֵנְפִל אוּהְ ו דֵמֹע םֶהיֵלֲﬠ תַחַתּ ץֵﬠָה וּלֵכאֹיַּ ו : to Moshe and told him to defend the decision. Moshe asked Hashem what He took curds and milk and the calf that * * * was written in the Torah and was told had been prepared and set these before about remembering having been them; and he waited on them under the On Shavuos, all of us should slaves to Egypt, honoring one’s tree as they ate. (Bereshit 18:8) remember that Hashem chose us not parents, and resting on shabbos from because we are perfect, but because To distinguish ourselves from the work. Moshe turned to the angels and we are far from it. Wherever we are in angels, we have hilchos kashrus asked them if they were slaves in our Torah observance, no matter how which they dont have, and Egypt? Had they worked hard for far off we have come this past year. subsequently don’t need to keep. That which they needed to rest? Do they There is never a better time to start is why we emphasize the la’chem have parents they need to honor? learning more right now. In the spirit component on shavuos and have milk Moshe asked what else is in the of yizkor, of remembering that we are and meat. Hashem chose us because Torah? G-d said “Don’t kill, don’t be not perfect and that we can always we are human, and not angels. We jealous, etc.” ...Moshe turned to the improve, let us continue to work on aren’t perfect beings and that is why angels and asked “Do you have a growing spiritually, accepting others Hashem chose us. yetzer harah to warrant these and of course on accepting ourselves. commandments?!” Immediately G-d We are about to recite Yizkor. During In this Covid-19 quarantine situation, agreed with Moshe’s argument to Yizkor, we remember specifically our I thought from a self care perspective, give the Jewish people the Torah. closest family members. When I think this is an important message that about what separates one’s family How did Moshe distinguish mankind needs to be reiterated...be kind to from the rest of the world is that with from angels? Specifically by focusing yourself for where you are at no family, you are able to be yourself. on aspects of our physicality and also matter how poorly you think you are With family, people shouldnt have to doing… We are all humbled by this our shortcomings and frailties and get dressed up and put on masks and that is ultimately why Hashem chose experience and trying our best to uniforms, but you are able to be most to give us the Torah. The Bais Ha’Levi manage our way through it! comfortable being yourself. explains and this is why we emphasize our physicality specifically I think this is such a critical aspect of on Shavuos because it is the fact that life-having safe spaces where one isn’t we are only human which helped us expected to be a perfect being. receive the Torah and interested (Granted-not every family is perfect Hashem in our being the recipients. and some families may expect perfection). But in an ideal situation, He goes on to explain that this is also family loves you unconditionally. why we have the custom of eating That is why we say yizkor for one’s dairy and meat on Shavuos, to show special family relatives. I can respect that we sanctify ourselves throughout your parents and grandparents and hilchos kashrus and not by avoiding think the world about them and want physical delights. We partake in to honor them, but it is their familial milchigs and fleishigs and we observe relationship to you that warrants that the relevant laws of kashrus to you say it, not me. Yizkor is about highlight how we have the ability to remembering the acceptance of sanctify the mundane. This is in yourself for who you are. So as we contrast to the angels who the Torah recite yizkor on Shavuos, try to focus tells us that when they came to visit on the fact that even if things weren’t Avraham in parshas Vayeira, ate perfect in life, that was ok. You only basar b’chalav: get one set of parents, and one family

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780 סב ״ ד

1 ( םיחספב ףד ס " ח ) לכה םידומ תרצעב עבד י נ ן ימנ םכל מ " ט י םו נש הנתי וב הרות ל לארשי . ואכל הר וניא ןבומ םעטה םגד חספב שי וב הלעמ יש ואצ ובו צממ ר י ם םגו רקיעד םעטה וניא ןבומ יכד בשב י ל נש הנתי וב הרות ויהי יחה בו לוכאל הרואכלו הברדא י רתו היה ךירצ יקל םי םויב הז ךה הלד ' . קר עה נ י ן יבד ו " ט שי וב יתש תוצמ דחא הל ' דחאו אוה םכל רו ' עשוהי ס " ל רצד י ך יקל םי וב נש םהי יצח ו הל ' יצחו ו םכל רו ' רזעילא ס " ל רבהד י הר דיב םדאה יא ז ו הוצמ רורבל וא ולוכ הל ' וא ולוכ םכל . הנהו םיכאלמה ושקיב נתיש ו םהל הרותה ורמאו ( םילהת ח ) רשא הנת ךדוה לע םימשה המ נא ו ש יכ ונרכזת השמו וניבר םחצנ רקיעו וחצנה ן היה המב םיכאלמהש יא םנ םילוכי יקל םי תוצמ ףוגבש שמו " ה תרצעב ךירצ יקל םי הוצמה םכלד המ יאש ן םיכאלמה םילוכי יקל המי הד ך הלד ' רה י םה םילוכי יקל םי דוע י רתו ינבמ םדא . הלעמו וז שיש םדאב יש לכו יקל םי הוצמ גבש ףו ליעוה ול הברה ז ה יה םו יעד " ז ןתנ הרותה לארשיל . ו והז נעה י ן ע נש ו גה י ן תרצעב כאל ו ל לכאמ בלח , רקיעו וכה הנו הזב יבד ו " ט הוצמ כאל ו ל רשב יאד ן החמש אלא רשבב ו תרצעב ילכוא ן םג בלח קמ ו םד ידכ יקל םי דבהה ל לדה ירזהו ז תו שיש ןיב לכוא בלח רשבל אוהו יקה נ חו תחדהו הפה ידכ יקל םי הוצמ הליכאבש , ןייעו ב שרדמ להת םי ( רומזמ ח ) לע קוספ פמ י םיללוע םיקנויו תדסי וע ז עו " ש רדסמש וה חוכי לש םיכאלמה לע יתנ תנ הרותה ףוסבלו רמא זו " ל רמא בקה " ה אלהו םתא םתדרישכ לצא םהרבא םתלכא רשב בלחב רמאנש ( תישארב חי ) ו חקי האמח בלחו ןבו רקבה רשא השע קוניתו םהלש אבשכ תיבמ רפוסה ומאו נ נתו ת ול תפ רשבו בלחו רמואו יה םו נדמיל י יבר אל לשבת ידג בלחב מא ו . ירה ירזבד תוז וז םיריהזש רעתמ ו תב לש רשב בלחב וכז לבקל הרותה . ןאכמו י אצ גהנמה לוכאל בלח ידכ תוארהל תוזירזה ו הקחרהה בש ןי הליכא וז תליכאל רשבה אלו ומכ ושעש םיכאלמה ולכאש ףכית הז רחא הז . והזו תנווכ ה טוקלי תשרפ האר ( זמר בצתת ) גב ' תומוקמ ביתכ אל לשבת ידג דחא נעל י י נ ו דחאו נעל י ן הרות וכ ' נעל י ן הרות המ ביתכ אל לשבת ידג המ ביתכ רתב י ה ( תומש דל ) ו רמאי ה ' לא השמ בתכ ךל תא רבדה י ם הלאה . א " ל בקה " ה השמל דע ךלדנסד ךלגרב ךורד יבוכ ךכ אלמ לשבת ידג בתכ ךל תא םירבדה אה הל , הרואכלו ירבד טוקליה וניא ןבומ ותנווכ ללכ , קר וכה הנו במ ראו ךלוהד לע רבד י שרדמה להת י ם אלמד לשבת וכז ותהל הר ו וחצנ כאלמהל י ם : ( תיב ולה י תומש תשרפ ורתי קרפ טי )

Congregation Darchei Noam of Fair Lawn • Dvar Darchei • Shavuot 5780