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DEDICATED IN LOVING MEMORY OF ‫( ירחמיאל בן מרדכי הלוי ז"ל‬ROBERT SEGAL Z"L) AND ‫( שרה טשארנא בת שמואל גרשון ז"ל‬SUSAN JANE SEGAL Z"L)

Welcome to Orot Shalhevet

RABBI DAVID BLOCK ASSOCIATE HEAD OF SCHOOL

Dear Shalhevet Community,

There’s a machlokes (dispute) in the Gemara as to how our holiday celebrations should look: R. Eliezer believes each should choose to either dedicate the entire day ‫ להשם‬- to God (through learning Torah) or ‫ לכם‬- to oneself (through eating and celebration), while and R. Yehoshua says that one should split the time between the two. Yet, both agree that Shavuos is the outlier. At least part of Shavuos must be dedicated to oneself, ‫לכם‬. Why? Says the Gemara, because there is no greater celebration than that of receiving the Torah (Pesachim 68b).

I always found that to be quite strange; shouldn’t the Gemara say the opposite? Shouldn’t Shavuos, the holiday about receiving the Torah, be dedicated - either partially or entirely - “‫להשם‬,” to learning it? But the lesson of the Gemara is subtly poignant: The value of having received the Torah isn’t only the Torah itself, but the relationship that was initiated during those fateful moments at Har Sinai. There, we came face to face with the Divine. It was the moment in which the all-powerful universal God became the personal, intimate God. As R. S. R. Hirsch (Shemos 20:1) eloquently notes (and as Noa Segal, Class of 2018, beauatifully shared during a recent Zoom Havdalah), God’s first word ever uttered to Israel, “‫ אנכי‬- I am” was carefully chosen: ‫אנכי‬, as opposed to ‫אני‬, “proclaims the speaker as that person who is intimately near to the one addressed… [God] turns to each individual Jew and says: ‘I am your: ‫[ ’אנכי‬your God].” God’s giving of the Torah - and our acceptance of it - was the moment in which we turned to God and said, “Yes - I want this relationship too. I will invest in it.” Relationships aren’t one-sided. If one were to entirely devote one’s day ‫להשם‬, that would be a perfectly acceptable way of demonstrating dedication to and worship of God. But that can’t be on Shavuos; on Shavuos, the day of relationships, we have to both bring ourselves into God’s space and bring God into our space. We need to bring our ‫ אנכי‬into the relationship - otherwise, there isn’t one. At Shalhevet, we deeply believe that learning Torah needs to be in the context of a Divine relationship. And that means that our students don’t just consume Torah ideas, but that they are active participants in Torah learning. They bring their truest selves to Torah, and bring the truest Torah into themselves - and, through it, develop and strengthen their relationship with its Giver. In this edition of Orot, you won’t find the usual written Divrei Torah, but guided learning “units” for you and your family to learn and delve into together over Shavuos (and on Shavuos night!). In many ways, this format is far more “Shalhevet” - far closer to the active learning that our students experience in the classroom - and demonstrative of what Torah learning truly should be than any written D’var Torah can convey. We hope that, through learning these pieces with your family, you bring your fullest selves to the text, that you add new insights and share new ideas, and that - together - you strengthen your relationships with each other and with God. Chag Sameach, Rabbi David Block

table of contents

RABBI ARI SCHWARZBERG OF THE PEOPLE & GOD: MOSHE, BNEI YISRAEL, & THE ROCK PAGE 3

YOETZET HALACHA ATARA SEGAL

THE ROLE OF WOMEN IN TANACH: CENTER STAGE OR BEHIND THE SCENES? PAGE 5

RABBI DAVID STEIN

BUILDING (AND REBUILDING) A NATION: THE SECRET OF SEFIRAT HA’OMER PAGE 9

RAV YITZCHAK ETSHALOM

WHAT WAS WRITTEN AT THE FOOT OF HAR SINAI? ...'‫ה‬-‫ויכתב את כל דברי‬ PAGE 13

YOCHEVED HARTMAN

DESIRE AND OBLIGATON IN AVODAT HASHEM: WHERE IS THE BALANCE? PAGE 16

dedicated in loving memory of

‫( ירחמיאל בן מרדכי הלוי ז"ל‬ROBERT SEGAL Z”L) AND ‫( שרה טשארנא בת שמואל גרשון ז"ל‬SUSAN JANE SEGAL Z”L)

guided learning with

RABBI ARI SCHWARZBERG RABBI ARI SCHWARZBERG IS THE FOUNDER AND DIRECTOR OF THE SHALHEVET INSTITUTE AND DEAN OF STUDENTS AT SHALHEVET HIGH SCHOOL. HE RECEIVED HIS SEMIKHA FROM YESHIVA UNIVERSITY AND HOLDS A MASTERS OF THEOLOGICAL STUDIES FROM HARVARD DIVINITY SCHOOL.

Of The People & God:

MOSHE, BNEI YISRAEL, & THE ROCK I. RAV NAFTALI TZVI YEHUDA BERLIN (NETZIV) - INTRODUCTION TO SEFER BAMIDBAR

Read the Netziv’s introduction to Sefer Bamidbar. Why is Bamidbar referred to by Chazal as Chumash HaPekudim?

How does the relationship between God & Bnei Yisrael change during the 40 years in the desert?

Reflection Question: What does it mean to perceive the world “‫”?בעין יפה‬

‫ יותר משארי דברים שמיוחדים בזה‬.‫ חומש הפקודים… ונרשם בדעת רבותינו ענין שני הפקודים שבזה הספר‬...‫זה הספר נקרא‬ ‫ משום דעיקר זה הספר הוא מחליף ומשנה הליכות עם ה׳ בחיי העולם מאז‬.‫ כמו המרגלים וברכת בלעם ועוד הרבה‬.‫הספר‬ ‫ מן הדרך שהלכו במדבר‬.‫שהגיעו לא״י‬ ‫ ובארץ ישראל הלכו בדרך הטבע‬.‫שבמדבר היו מתנהגים במדת תפארת שהלך לימין משה שהוא לגמרי למעלה מהליכות הטבע‬ ‫ עפ״י זה השנוי נעשו‬.‫ וזה השנוי התחיל עודם במדבר בשנת הארבעים כמו שביארנו בפ׳ חקת‬.‫בסתרי השגחת מלכות שמים‬ ‫ וגם המטה לא הי' עוד ביד משה תמיד אלא לעת הצורך‬.‫מלחמות ישראל עם הכנעני ועם סיחון בדרך הטבע‬ ‫וע״ז השנוי המצוין בזה הספר אמרו חז"ל בבראשית רבה ״ויבדל אלקים בין האור ובין החשך״ זה ספר במדבר שהוא מבדיל בין‬ ‫יוצאי מצרים ובין באי הארץ דבהליכות יוצאי מצרים היה אור השגחת ה׳ מופיע לעין כל… מה שאין כן בהליכות באי הארץ היה‬ ‫ההשגחה מכוסה ורק המביט בעין יפה היה מרגיש בה כמו ההלוך בחשכת לילה… משום הכי רשום זה הענין מאד עד שראו חז"ל‬ ‫לקרוא שם להספר חומש הפקודים‬ This Book [Bemidbar] is called Sefer HaPekudim (The Book of Numbers) by R’ Chanina ben Gamliel in tractate Sotah 36b as well as by the BaHag.5 The theme of the two enumerations (in Num. Chapters 1 and 2, and Chapter 26) [stated] in this Book made a greater imprint on our Sages than any other of the many matters unique to this Book, e.g. the spies or the blessing of Balaam. For [these enumerations] express the main theme of this Book, the transition and transformation in the worldly affairs of God’s Nation from their living in the wilderness to when they entered the Land of Israel. While living in the wilderness they [experienced God’s] glorious manner Middas Tiferes i.e. totally transcending nature; whereas in the Land of Israel their affairs accorded with nature, concealing the providence of God’s Kingdom, may He be blessed. This transformation began during the fortieth year of their being in the wilderness, as we explained in the parasha of Chukas. With this transformation to the way of nature did the Nation of Israel wage war against the Canaanites. [For this reason] the staff no longer remained consistently in the hand of Moses except for circumstances of special need. This transformation distinctive to this book, led our Sages to state in Bereishis Rabbah, parasha 3: “God separated between the light and darkness,” refers to the Book of Bemidbar, as it divides between those who exited Egypt and those who entered the Land of Israel. The affairs of the lives of those who left Egypt, had the open light of Divine providence appearing in the eyes of all, [revealing] God’s glory and the purpose of creation. Not so for those entering the Land of Israel; as for them the Divine Providence was concealed. Only one searching with a piercing eye could perceive [God’s providence] similar to how [it is difficult to perceive one’s surroundings] when walking in pitch darkness… This underlying theme of great significance led the Sages of blessed memory to call this book Chumash HaPekudim, The Book of Numbers. 3

II. BAMIDBAR 20:1-13 - ‫יג‬-‫א‬:‫במדבר כ‬

Based on this narrative, what precisely is the reason why Moshe is not allowed to enter Eretz Yisrael?

What language or phrases support your hypothesis? What language or phrases are interesting to you?

III. PARSHANUT HAMIKRA - ‫פרשנות המקרא‬

For further study, see ‫ח‬:‫אור החיים כ‬

‫ח‬:‫רמב״ן )ר׳ חננאל( במדבר כ‬

‫יב‬:‫רש״י במדבר כ‬

What is the difference between Rashi and Ramban’s explanation for Moshe’s sin?

What in the text supports each position? Are you satisfied with their explanations - what’s still bothering you?

‫ ואומרים מה סלע זה שאינו מדבר ואינו שומע ואינו צריך‬,‫ הייתי מקדש לעיני העדה‬,‫ שאלו דברתם אל הסלע והוציא‬.‫להקדישני‬ :‫ קל וחמר אנו‬,‫לפרנסה מקים דבורו של מקום‬ For had you spoken to the rock and it had brought forth water I would have been sanctified before the whole congregation, for they would have said: What is the case with this rock which cannot speak and cannot hear and needs no maintenance? It fulfils the bidding of the Omnipresent God! How much more should we do so? ‫והקרוב מן הדברים שנאמרו בזה והוא טוב לדחות השואל הם דברי רבינו חננאל שכתב כי החטא הוא אמרם )פסוק י( המן הסלע‬ ‫הזה נוציא לכם מים וראוי שיאמרו יוציא ה' לכם מים כדרך שאמרו (שמות טז ח) בתת ה' לכם בערב בשר לאכול וגו' וכן בכל‬ ‫הנסים יודיעום כי ה' יעשה עמהם להפליא ואולי חשבו העם כי משה ואהרן בחכמתם הוציאו להם מים מן הסלע הזה וזהו לא‬ ‫קדשתם אותי )דברים לב נא( ומעשה הראשון בצור אמר )שמות יז ו( הנני עומד לפניך שם על הצור בחורב ושבעים הזקנים רואים‬ ‫עמוד הענן עומד על הצור והנס מתפרסם כי מעשה ה' הגדול הוא אבל בכאן לא ראו דבר וטעו במאמר משה ואהרן‬ And the closest of the words that have been said about this - and it is good in pushing off the questioner - are the words of Rabbenu Chananel, who wrote that the sin is their saying (Numbers 20:10), "shall we bring out water from this boulder?" And it was fitting that they say, "the Lord will bring out water," in the way that they said (Exodus 16:8), "in the Lord's giving you meat in the evening to eat, etc." And so [too] with all the miracles, they made known to them that God will do wondrous things. And [so] perhaps the people thought that Moshe and Aharon brought out water from this boulder with their [own] wisdom. And this is [the meaning of] (Deuteronomy 32:51), "and you did not sanctify Me." And [with] the first story [of water] at the rock, He said (Exodus 17:6), "Behold, I will stand in front of you there upon the rock at Chorev," and the seventy elders saw the pillar of cloud standing upon the rock." And the matter was publicized, that it was the act of the great God. But here they did not see a thing and they erred about the statement of Moshe and Aharon.

IV. AARON WILDAVSKY, MOSES AS POLITICAL LEADER

How is Wildavsky’s read different than Rashi/Ramban? What are its strengths and weaknesses?

How is the theory of the Netziv (above) consistent with Wildavsky’s approach?

Do you think there might be broader religious and/or communal ramifications of Wildavsky and Netziv’s approach?

Interpretations of why Moses does not get to the Promised Land are less important than the fact that he does not go. The situation is its own statement. Leaders are not gods. The Hebrew people must not deify their leaders. Though the temptation to do so is understandable, it is also impermissible… Until this very day, the Passover Hagada, read in the home to recall and retell the story of the exodus from Egypt, contains, remarkably, no reference to Moses. The rabbis would countenance no cult of personality. Teaching is storytelling. In Murray Baumgarten’s eloquent words, “Moses, the stutterer, makes the Hebrews into Jews by teaching them to tell their own story.” It is not only the knowledge Moses possessed that makes him significant but his ability to pass it on to future generations. By persuading others to retell his story in their own way, Moses enters their lives (and ours, too) but does not replace our experience with his. 4

FOR FURTHER STUDY SEE RAMBAN’S COMMENTS ON THE SIN OF THE GOLDEN CALF IN EXODUS 32

guided learning with

YOETZET HALACHA ATARA SEGAL

Y O ETZET H AL AC H A A T A R A S E G A L IS P A R T OF T H E J U DA IC S T U DIE S L EA DER SH I P TEA M, A M E M B E R OF L IM U D E I K OD E S H FA CU L T Y , A N D A DIR E CT OR OF IS RA EL GU I DA NC E A T SHALHE V E T H IG H S CH OOL . A T A R A R E CE IV E D H E R BA FR OM S T ER N C O LLEGE A ND C O M PLE T E D H E R M . A . IN BIBL E A T T H E BE R N A R D R E V E L G R A DU A T E SC H O O L. SH E I S A C E RTI F I ED P H Y S ICS T E A CH E R , A N D IS CE R T IFIE D A S A YOE T Z E T H A L A C HA TH R O U GH N I SHM AT ' S R IG OR OU S M IR IA M G L A U BA CH CE N T E R .

The Role of Women in Tanach:

CENTER STAGE OR BEHIND THE SCENES? PART 1: INTRODUCTION Women in today’s society play a much more prominent role in many aspects of public life than they used to in many societies in the past. How do women in Tanach interact with others around them? Can they implement ideas on their own or do they instead opt for directing behind the scenes? In this guided learning session, we will explore a few case-studies of this phenomenon in Tanach.

PART 2: SARAH AND HAGAR In Parshat Lech Lecha, Sarah takes Hagar to be her maidservant and attempts to make sure that Hagar complies with her vision of their relationship. Take a look at the pesukim inside.

‫בראשית פרק טז‬ ‫נא‬-‫בא‬--‫נא עצרני ה' מלדת‬-‫ הנה‬,‫אברם‬-‫ותאמר שרי אל‬ ‫ב‬ .‫ ושמה הגר‬,‫ לא ילדה לו; ולה שפחה מצרית‬,‫ושרי אשת אברם‬ ‫א‬ ,‫ מקץ עשר שנים‬,‫הגר המצרית שפחתה‬-‫ את‬,‫ אברם‬-‫ותקח שרי אשת‬ ‫ג‬ .‫ לקול שרי‬,‫ אולי אבנה ממנה; וישמע אברם‬,‫שפחתי‬-‫אל‬ ,‫אברם‬-‫ותאמר שרי אל‬ ‫ ה‬.‫ ותקל גברתה בעיניה‬,‫ ותרא כי הרתה‬...‫ לו לאשה‬,‫לשבת אברם בארץ כנען; ותתן אתה לאברם אישה‬ ‫ הנה שפחתך‬,‫שרי‬-‫ויאמר אברם אל‬ ‫ו‬ .‫ ביני וביניך‬,'‫ ותרא כי הרתה ואקל בעיניה; ישפט ה‬,‫אנכי נתתי שפחתי בחיקך‬--‫חמסי עליך‬ .‫ תחת ידיה‬,‫ והתעני‬,‫גברתך‬-‫ שובי אל‬,'‫ויאמר לה מלאך ה‬ ‫ט‬. ...‫ ותברח מפניה‬,‫ הטוב בעיניך; ותענה שרי‬,‫לה‬-‫עשי‬--‫בידך‬ Sarai, Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar. And Sarai said to Avram: ‘Behold now, God has prevented me from bearing children; please go to my handmaiden – perhaps I will be built through her.’ And Abram listened to the voice of Sarai. . . [Sarai] gave [Hagar] to her man (husband) as a woman (wife) . . . and when [Hagar] saw that she had conceived, her mistress was despised in her eyes. And Sarai said to Abram: ‘My chamas (wrong) is upon you, I gave my handmaid to you; and when she saw that she had conceived, I was despised in her eyes: God should judge between me and thee.’ But Abram said unto Sarai: ‘Behold, your maid is in your hand; do to her that which is good in your eyes.’ And Sarai inah (oppressed) her, and she fled from her face... and the angel of God said unto her: ‘Return to your mistress, and be the subject of inuy (oppression) under her hands.’

What is Sarah’s suggested plan to Avraham for having children and what is his response?

Does the plan go as expected? What exactly about Hagar’s response upset Sarah?

What do you think Sarah’s original vision of the relationship between her and Hagar was supposed to be (based on Sarah’s reaction)?

Which two individuals/entities are needed to restore and maintain Sarah’s original plan?

How would you describe the overall picture of the role of Sarah in formulating the plan and her role in executing it?

Later in Parshat Vayera, after Yishmael is born, Sarah wishes to banish him from their home after seeing his negative influence on Yitzchak. Avraham is not thrilled with this plan, and only after the events of the pasuk below does the plan proceed.

‫בראשית פרק כא‬ :‫ שמע בקלה‬,‫כל אשר תאמר אליך שרה‬--‫אמתך‬-‫הנער ועל‬-‫ירע בעיניך על‬-‫ אל‬,‫אברהם‬-‫ויאמר אלהים אל‬ ‫יב‬ 12. And God said to Avraham, “Do not let it be bad in your eyes regarding the lad and your maidservant. Anything that Sarah tells you – listen to her voice.”

Does Sarah need assistance here as well in proceeding with her plan? Who confirms the correctness of the plan to Avraham?

What does this indicate about Sarah’s apparent understanding that Hagar cannot be part of the destiny of the Jewish people?

What do we see from these first two sources about Sarah? Is she capable of creating a vision? Implementing it?

PART 3: RIVKA AND THE BERACHA Let’s look at another example later in Bereishit of the role of the Imahot, the Matriarchs.

‫בראשית פרק כז‬ ...‫בדבר יצחק‬--‫ורבקה שמעת‬ ‫ה‬ ...‫בעבור תברכך נפשי‬ ...‫עשו בנו הגדל‬-‫ ותכהין עיניו מראת; ויקרא את‬,‫זקן יצחק‬-‫ויהי כי‬ ‫א‬ ,‫לי מטעמים‬-‫הביאה לי ציד ועשה‬ ‫ז‬ .‫עשו אחיך לאמר‬-‫ מדבר אל‬,‫אביך‬-‫הנה שמעתי את‬ :‫ לאמר‬,‫יעקב בנה‬-‫ אל‬,‫ אמרה‬,‫ורבקה‬ ‫ו‬ ‫לי משם שני גדיי‬-‫ וקח‬,‫הצאן‬-‫ אל‬,‫נא‬-‫לך‬ ‫ט‬ .‫ מצוה אתך‬,‫לאשר אני‬--‫ שמע בקלי‬,‫ועתה בני‬ ‫ח‬ .‫ לפני מותי‬,’‫ואכלה; ואברככה לפני ה‬ .‫ לפני מותו‬,‫ בעבר אשר יברכך‬,‫ ואכל‬,‫והבאת לאביך‬ ‫י‬ .‫ כאשר אהב‬,‫ טבים; ואעשה אתם מטעמים לאביך‬,‫עזים‬ ‫ והייתי בעיניו כמתעתע; והבאתי עלי‬,‫אולי ימשני אבי‬ ‫יב‬ .‫ ואנכי איש חלק‬,‫ הן עשו אחי איש שער‬ :‫רבקה אמו‬-‫ אל‬,‫ויאמר יעקב‬ ‫יא‬ .‫לי‬-‫ ולך קח‬,‫ עלי קללתך בני; אך שמע בקלי‬,‫ותאמר לו אמו‬ ‫יג‬ .‫ ולֹא ברכה‬,‫קללה‬ It was when Isaac got old, and his eyes dimmed from seeing. He called his older son Esav… that I may bless you…And Rivka heard as Yitzchak spoke… and Rivka said to her son Yaakov, “I heard your father speak to Esav your brother as follows. ‘Bring me game and make me tasty foods, and I will eat, and I will bless you before the Lord before my death.’ Go now to the flock, and take for me from there two choice kids, and I will make them tasty foods for your father, as he likes. And you shall bring [them] to your father that he may eat, in order that he bless you before his death.” And Yaakov said to Rivka his mother, “Behold, my brother Esav is a hairy man, whereas I am a smooth man. Perhaps my father will touch me, and I will appear to him as a deceiver, and I will bring upon myself a curse and not a blessing.” And his mother said to him, “On me is your curse, my son. Only hearken to my voice and go, take [them] for me.”

? ?

Who is the architect of the plan to give the beracha to Yaakov instead of Esav?

Who does the architect enlist to help implement the plan?

? ?

Why do you think the architect does not try to achieve the desired goal of giving the beracha to Yaakov by simply talking to Yitzchak themselves? What picture does this story depict in terms of women in Tanach initiating and carrying out their visions on their own? Is it similar to what you saw earlier concerning Sarah or different?

PART 4: NAOMI, RUT, AND BOAZ Let us now look at one more story illustrating women’s roles in the stories of Tanach, this one relating to Shavuot – Megillat Rut. After Rut converted, she followed her mother-in-law Naomi back to Eretz Yisrael. Eventually, she married Boaz (who was a relative of Naomi and Rut’s deceased husband), but whose idea was that and who orchestrated the plan? Look at the pesukim below (if you need more background, look over the earlier parts of the story in a Tanach or Megilla).

‫רות פרק ב‬ ‫ ואנה‬,‫ ותאמר לה חמותה איפה לקטת היום‬.‫ יט‬...‫ בעז‬,‫ ושמו‬ :‫ אלימלך‬,‫ממשפחת‬--‫ איש גבור חיל‬,‫ ולנעמי מידע )מודע( לאישה‬.‫א‬ ‫ותאמר נעמי‬ .‫כ‬ .‫ בעז‬,‫ ותאמר שם האיש אשר עשיתי עמו היום‬,‫עשתה עמו‬-‫ את אשר‬,‫ ברוך; ותגד לחמותה‬,‫יהי מכירך‬--‫עשית‬ ...‫ הוא‬,‫מגאלנו‬--‫ קרוב לנו האיש‬,‫המתים; ותאמר לה נעמי‬-‫החיים ואת‬-‫ את‬,‫עזב חסדו‬-‫ אשר לֹא‬,’‫ ברוך הוא לה‬,‫לכלתה‬ Rut Chapter 2 Now Naomi had a kinsman of her husband, a mighty man of valor, of the family of Elimelech, and his name was Boaz… And her mother-in-law said to her, “Where have you gleaned today and where have you worked? May he who took heed of you be blessed.” So she told her mother-in-law with whom she had worked, and she said, “The name of the man with

whom I worked today is Boaz.” And Naomi said to her daughter-in-law, “Blessed be he of the Lord, who did not leave off his kindness with the living or with the deceased.” And Naomi said to her, “The man is our kinsman; he is one of our near kinsmen”… ‫רות פרק ג‬ ;‫נערותיו‬-‫ את‬,‫ אשר היית‬,‫ הלא בעז מדעתנו‬,‫ועתה‬ .‫ב‬ .‫לך‬-‫לך מנוח אשר ייטב‬-‫ הלא אבקש‬,‫ בתי‬ :‫ נעמי חמותה‬,‫ותאמר לה‬ .‫א‬ ,‫תודעי לאיש‬-‫וירדתי )וירדת( הגרן; אל‬--‫ ושמת שמלתך )שמלתיך( עליך‬,‫ורחצת וסכת‬ .‫ג‬ .‫גרן השערים—הלילה‬-‫ זרה את‬,‫הוא‬-‫הנה‬ ,‫ ושכבתי )ושכבת(; והוא יגיד לך‬,‫ ובאת וגלית מרגלתיו‬,‫שם‬-‫המקום אשר ישכב‬-‫ וידעת את‬,‫ויהי בשכבו‬ .‫ד‬ .‫עד כלתו לאכל ולשתות‬ .‫ אעשה‬,(‫תאמרי )אלי‬-‫ כל אשר‬ :‫ אליה‬,‫ותאמר‬ ,‫ה‬ .‫את אשר תעשין‬ ‫ ופרשת כנפך‬,‫ אנכי רות אמתך‬,‫את; ותאמר‬-‫ מי‬,‫ויאמר‬ .‫ט‬ .‫ שכבת מרגלתיו‬,‫ ויחרד האיש וילפת; והנה אשה‬,‫ויהי בחצי הלילה‬ .‫ח‬ ‫ אחרי‬,‫לכת‬-‫לבלתי‬ :‫הראשון‬-‫ מן‬,‫היטבת חסדך האחרון‬--‫ ברוכה את ליהוה בתי‬,‫ויֹאמר‬ .‫י‬ .‫ כי גאל אתה‬,‫אמתך‬-‫על‬ :‫לך‬-‫ אעשה‬,‫תאמרי‬-‫ כל אשר‬,‫תיראי‬-‫ בתי אל‬,‫ועתה‬ .‫יא‬ .‫עשיר‬-‫ ואם‬,‫דל‬-‫אם‬--‫הבחורים‬ Rut Chapter 3 And Naomi her mother-in-law said to her, “My daughter, shall I not seek rest for you, that it be good for you? And now, is not Boaz our kinsman, with whose maidens you were? Behold, he is winnowing the threshing-floor of the barley tonight. And you shall bathe and anoint yourself and put on your clothes and go down to the threshing-floor; do not make yourself known to the man until he has finished eating and drinking. And it shall be when he lies down, that you shall know where he will lie, and you shall come and uncover his feet and lie down, and he will tell you what you shall do.” And she [Rut] said to her, “All that you say to me I will do.” And it came to pass at midnight, and the man quaked and was taken around, and behold a woman was lying at his feet. And he said, “Who are you?” And she said, “I am Ruth, your handmaid, and you shall spread your skirt over your handmaid, for you are a near kinsman.” And he said, “May you be blessed of the Lord, my daughter; your latest act of kindness is greater than the first, not to follow the young men, whether poor or rich. And now, my daughter, do not fear, all that you say I will do for you, for the entire gate of my people know that you are a valiant woman.

? ? ?

Whose idea is it initially for Rut to marry Boaz?

Why do you think this person did not simply ask Boaz directly to marry Rut?

How does the designer of the plan act to carry it out instead?

? ? ?

How does Boaz react to the plan?

What textual hints can you find that may indicate this link between Boaz, Rut, and Naomi that highlight how the idea was transmitted from one to the next (look at the bolded parts)? Although Boaz presents the idea in the continuation of the narrative (look at a Tanach to see the pesukim that follow in Chapter 3 and Chapter 4), do the others involved receive credit for it? What is Hashem’s involvement in how the events transpire according to the pesukim?

PART 5: GLUCKEL OF HAMELN We find a somewhat similar theme in the writings of Gluckel of Hameln, the famous Jewish businesswoman from the second half of the 1600s. Look at this excerpt from her diary.

The Memoirs of Glückel of Hameln, Book 5 I told you how I cast up my accounts. Thereafter I went to my brother-in-law Joseph and begged him to go over my stock and see if perchance I had set too high or low a price on the various items. He looked at everything and said, “You have valued it all too cheaply. Were I to sell all my products at this price I would go bankrupt. But I told him, “Methinks it wise to set a lower value and have them go at a higher price than the other way around.” Praise be to God, I suffered no losses. 7

How did her brother-in-law perceive her business acumen in this particular case?

Did she ultimately prove him to be justified in his criticism or incorrect?

Do you think this fits the model we have seen a number of times of women in Tanach or is somewhat different?

PART 6: CONCLUSION Let’s review what we have seen here:

1 2 3 4 5

Sarah formulates a plan involving Hagar as a maidservant and “surrogate mother” but the plan fails when Hagar refuses to remain in this role, and Sarah requires assistance from Avraham and the angel of Hashem to proceed with it. Sarah again envisions a plan for expelling Yishmael but requires the affirmation of Hashem when Avraham does not want to carry it out. Rivka creates a plan to usurp the beracha from Esav and give to Yaakov, but she requires Yaakov to carry it out rather than doing so herself by discussing with Yitzchak directly. Naomi wishes to persuade Boaz to marry Rut as a “redeemer” but executes the plan in a roundabout manner rather than discussing it with Boaz herself. Gluckel of Hameln is not always trusted by her relatives in her business dealings, even though in the particular example brought, she was ultimately seen to be correct.

What do all of these cases have in common?

Do these women in Tanach seem to have the capabilities of creativity, initiative, and vision?

? ? ?

Do they seem to be successful in directing and executing their plans by themselves, or do they often need to do so “behind the scenes”? Do you think the reason for this is based on social norms of the time or other issues common in all of the cases? Or might each case be based on an entirely different set of considerations? Do you think that this manner of directing behind the scenes or enlisting the help of others is the ideal role that women should play in the world today? Should the women in Tanach serve as our role models in this regard?

Although the women of Tanach

were not always able to “direct the action” themselves for various reasons, their wisdom and insight often found expression through “behind the scenes” behavior that enabled the covenantal relationship and leadership to succeed. Today, we are blessed that women are able to choose the most optimal way to participate in the covenantal nation.

guided learning with

RABBI DAVID STEIN

RABBI DAVID STEIN IS THE DIRECTOR OF JUDAIC CURRICULUM AND INSTRUCTION AT SHALHEVET HIGH SCHOOL IN LOS ANGELES, CA, AND IS THE CO-FOUNDER OF THE LAHAV CURRICULUM PROJECT. DAVID ATTENDED YESHIVA COLLEGE AND RIETS FOR HIS UNDERGRADUATE AND SEMIKHA STUDIES, AND ALSO RECEIVED A MASTER’S DEGREE IN MECHANICAL ENGINEERING FROM COLUMBIA UNIVERSITY. HE RECENTLY COMPLETED A SECOND MASTER'S DEGREE AT AMERICAN JEWISH UNIVERSITY’S GRADUATE CENTER FOR JEWISH EDUCATION, AND IS CURRENTLY PURSUING A DOCTORATE AT YU’S AZRIELI SCHOOL OF JEWISH EDUCATION AND ADMINISTRATION AS A WEXNER FELLOW/DAVIDSON SCHOLAR.

Building (and Rebuilding) a Nation:

THE SECRET OF SEFIRAT HA’OMER

PART 1: THE TORAH’S VERSION OF SEFIRAT HA’OMER The Torah in Parshat Emor presents us with the mitzvah of sefirat ha’omer, beginning on the second day of Pesach:

‫טו‬:‫ויקרא כג‬ .‫וספרתם לכם ממחרת השבת מיום הביאכם את עמר התנופה שבע שבתות תמימת תהיינה‬ Vayikra 23:15 And you shall count for yourselves, from the morrow of the rest day [i.e., first day of Pesach], from the day you bring the omer as a wave offering, seven weeks; they shall be complete. Interestingly, however, according to the Shibolei HaLeket (1210-1280), sefirat ha’omer is not a “stand alone” mitzvah - instead, its purpose is to create a connection between Pesach and Shavuot:

‫ סימן רלו‬,‫ספר שיבולי הלקט סדר עצרת‬ ‫ נתבשרו שהן‬,‫ מה שאין כל בכל המועדות? לפי שכשנתבשרו ישראל לצאת ממצרים‬,‫למה תלה הכתוב יום חג שבועות בספירה‬ “‫ ”הרי עבר יום אחד‬:‫ ואומרים‬,‫ וישראל מרוב חיבה היו מונין בכל יום ויום‬...‫עתידין לקבל את התורה לסוף חמישים יום ליציאתן‬ .‫ לכך הספירה נקבעה לדורות‬,‫ שהיה נראה בעיניהם כזמן ארוך מתוך חיבתן הגדולה על הדבר‬,‫ וכן כולם‬,“‫ו”יום שני‬ Shibolei HaLeket, Order of Shavuot, Ch. 236 Why did the verse link the day of the holiday of Shavuot with counting, in contrast to all the other holidays? Because when Israel was informed that they would leave Egypt, they were informed that they would eventually receive the Torah at the end of fifty days following their departure… And out of great love, Israel counted every day, saying: One day passed, and a second day, and so too with all of them, as it seemed to them to be a long period of time because of their great love for the matter. For this reason, the counting was established to be done for all generations.

What is his explanation for why we count fifty days towards Shavuot?

Do you think this understanding would view sefirat ha’omer as a happy, exciting time, or a time of sorrow?

PART 2: CHAZAL’S PERSPECTIVE ON SEFIRAT HA’OMER If we look at the Shulhan Arukh (1563) and Mishna Berura (1907), these works seem to depict a very different picture of sefirat ha’omer than that of the Shibolei HaLeket:

‫ אורח חיים סימן תצג‬,‫שלחן ערוך‬ ...‫ נוהגים שלא לישא אשה בין פסח לעצרת עד ל”ג לעומר‬:‫סעיף א‬ ...‫ נוהגים שלא להסתפר עד ל”ג לעומר‬:‫סעיף ב‬

Shulhan Arukh, Orach Hayyim Ch. 493 Se’if 1: It is customary not to get married between Pesach and Shavuot until Lag B’omer… Se’if 2: It is customary not to get a haircut until Lag B’omer…

‫ סעיף קטן ג‬,‫ סימן תצג‬,‫משנה ברורה‬ :‫אבל לעשות ריקודין ומחולות נהגו איסור וכל שכן בשאר ריקודין ומחולות של רשות בודאי יש ליזהר‬ Mishna Berura 293:3 The custom is to refrain from engaging in dancing and circles, and certainly any dancing and circles for optional purposes one should certainly be careful to avoid.

What customs are mentioned here in these two sources?

Are you familiar with other customs practiced today during sefirat ha’omer?

Do you think these practices reflect a view of sefirat ha’omer as a happy, exciting time, or a time of sorrow?

The Gemara in Yevamot provides some context for understanding the shift from “joy” to “sorrow” in our observance of sefirat ha’omer, and identifies a terrible tragedy that befell our people during the time between Pesach and Shavuot:

:‫מסכת יבמות דף סב‬ ‫ כולם מתו מפסח ועד‬:‫ תנא‬...‫ וכולן מתו בפרק אחד‬,‫ שנים עשר אלף זוגים תלמידים היו לו לרבי עקיבא מגבת עד אנטיפרס‬:‫אמרו‬ .‫עצרת‬ Yevamot 62b They said that Rabbi Akiva had twelve thousand pairs of students in [an area of land that stretched] from Gevat to Antipatris [in Judea], and they all died in one period of time... it was taught: They all died between Pesach and Shavuot.

How did Rabbi Akiva respond to this tragedy?

Was he successful?

How does the end of this story add nuance to our mourning of Rabbi Akiva’s students? Is this really just a story about loss? Based on the full narrative of the sources here, what do you think is the message of the mourning during the sefirat ha’omer period?

PART 3: PUTTING IT TOGETHER Let’s try to review and put the messages of sefirat ha’omer as preparation for receiving the Torah and sefirat ha’omer as a period of mourning together:

? ?

To review, what is the focus of sefirat ha’omer according to the Shibolei HaLeket?

What is the message of sefira according to Rabbi Akiva and the Shulhan Arukh? Is it just about mourning or about more than that?

? ?

How can the story of Rabbi Akiva help us better understand the significance of Matan Torah and Jewish education?

Might these ideas be relevant to the “Corona Crisis”? Could they give us a broader perspective on worthwhile responses to the temporary closing of our shuls and schools?

From the sources we’ve seen, it would appear that the institution of mourning practices during sefirat ha’omer didn’t actually supplant the nature of sefirat ha’omer. As much as the Shibolei HaLeket highlights the joy that we experience in our Torah learning and the gratitude that we have for our Jewish education, the mourning rituals that have come to define sefirat ha’omer have a similar focus as well: they emphasize the importance of Jewish education, the sadness we must feel when Torah learning is lost, and the ways in which that learning can always sustain us, no matter what challenges we face.

Post-Script:

In fact, it happens to be that this same message about the importance of Torah learning and education emerges from a narrative in sefer Shemot that took place between the original Pesach and Shavuot, shortly after Bnei Yisrael leave Egypt.

‫כה‬-‫כב‬:‫שמות טו‬ :‫כב( ויסע משה את ישראל מים סוף ויצאו אל מדבר שור וילכו שלשת ימים במדבר ולֹא מצאו מים‬ :‫כג( ויבאו מרתה ולא יכלו לשתת מים ממרה כי מרים הם על כן קרא שמה מרה‬ :‫כד( וילנו העם על משה לאמר מה נשתה‬ :‫כה( ויצעק אל יקוק ויורהו יקוק עץ וישלך אל המים וימתקו המים שם שם לו חק ומשפט ושם נסהו‬ Shemot 15:22-25 22. Then Moshe caused Israel to set out from the Sea of Reeds. They went on into the wilderness of Shur; they traveled three days in the wilderness and found no water. 23. They came to Marah, but they could not drink the water of Marah because they were bitter; that is why it was named Marah. 24. And the people grumbled against Moses, saying, “What shall we drink?” 25. So he cried out to the Lord, and the Lord showed him a piece of wood; he threw it into the water and the water became sweet. There He made for them a rule and judgment, and there He put them to the test.

What was the crises that confronted the Jewish people as they left Egypt?

What was their response?

What was Moshe’s response? Which response was the better one in your opinion?

On a simple level, Hashem responded to the cries of Moshe and the people and gave them what they needed – water. But there is still something unusual about this last pasuk - what do “rules and judgment” have to do with the water? Look at the second half of the pasuk again with Rashi’s explanation:

‫כה ד״ה שם‬:‫רש״י שמות טו‬ :‫ שבת ופרה אדומה ודינין‬,‫במרה נתן להם מקצת פרשיות של תורה שיתעסקו בהם‬ :‫שם שם לו‬ Rashi Shemot 15:25, “sham” There He gave them: At Marah, He gave them some sections of the Torah so that they would occupy themselves with them, namely [they were given the laws governing] Shabbat, the red cow, and laws of justice.

What do Rashi and the Midrash say that Moshe gave them in addition to water?

What do you think the Jews learned from this early national experience about the importance of Torah learning during times of crisis?

Based on all three of these narratives, what is the period of sefirat ha’omer really all about?

guided learning with

RAV YITZCHAK ETSHALOM RAV YITZCHAK ESTHALOM IS THE ROSH BEIT MIDRASH AT SHALHEVET HIGH SCHOOL. RAV ETSHALOM DIRECTS THE TANACH MASTERS PROGRAM AT YULA BOYS’ HIGH SCHOOL, GIVES SHIURIM THROUGHOUT THE CITY, IS A REGULAR CONTRIBUTOR TO YESHIVAT HAR ETZION'S VIRTUAL BEIT MIDRASH, AND IS A PUBLISHED AUTHOR ON TANAKH METHODOLOGY AND RABBINIC LITERATURE. HE ATTENDED YESHIVAT KEREM B'YAVNE, RABBI ISAAC ELHANAN THEOLOGICAL SEMINARY, AND YESHIVAT HAR ETZION BEFORE RECEIVING SEMICHA FROM THE CHIEF RABBINATE OF YERUSHALAYIM.

What Was Written at the foot of Har Sinai? ...'‫ה‬-‫ויכתב את כל דברי‬

1. CHART THE SEQUENCE OF EVENTS FROM THE REVELATION UNTIL MOSHE BEGINS TO ASCEND HAR SINAI FOR HIS 40-DAY STAY. HINTS: (ALL REFERENCES ARE TO SEFER SHEMOT):

20:14-17

20:18-21:1

23:17-24:2

2. NOW, LET’S FOLLOW THE EVENTS “ON THE GROUND” AFTER MOSHE LEAVES THE CLOUD SHEMOT 24: PASUK

PASUK

a. What two sets of things did Moshe tell the people?

b. How did the people respond? c. What did Moshe write down before building the altar? i. What did this include (see attached source sheet)?

d. What did Moshe read to the people? e. What was their reaction? f. How was this reaction different than their reaction to the first “reading” in v. 3? g. Why was this reaction different?

ii. From a simple reading of the text, and using v. 3 for help, what did he write down?

SURVEY OF THE MIDRASHIM AND RISHONIM ‫ )פסיקתא זוטרתא )לקח טוב( שמות פרשת משפטים פרק כד סימן ד‬1

:‫ עד ויקחו לי תרומה‬,‫ את לרבות ספר בראשית ואלה שמות‬,‫ אלו החקים והמשפטים‬.'‫ויכתב משה את כל דברי ה‬ And Moshe wrote all of the words of Hashem: This refers to the laws; the word et expands to include the books of Bereisheet and Shemot, until the commands of Terumah (Lekah Tov)

‫ רש"י שמות פרשת משפטים פרק כד פסוק ד‬2

:‫ וכתב מצות שנצטוו במרה‬,‫ מבראשית ועד מתן תורה‬- ‫ויכתב משה‬ And Moshe wrote: from Bereisheet until the Giving of the Torah, and he wrote the commandments that they were commanded at Marah (Rashi)

‫ אבן עזרא שמות )הפירוש הארוך( פרשת משפטים פרק כד פסוק ד‬3 .‫ וזהו ספר הברית‬.‫ויכתוב משה אחר שספר להם כל דברי השם המצות והמשפטים כתבם‬

And Moshe wrote: after he told them all the words of Hashem and the commandments and laws – he wrote them down. This is the “Book of the Covenant” (ibn Ezra) 13

‫‪ 4‬חזקוני שמות פרשת משפטים פרק כד פסוק ז‬

‫ויקח ספר הברית אין מוקדם ומאוחר בתורה‪ ,‬הם התוכחות כדאיתא במכילתא‪ .‬ר' ישמאל אומר‪ ,‬בתחלת הענין מהו אומר ושבתה‬ ‫הארץ וגו' שמטין ויובלות ברכות וקללות ובסוף הענין מהו אומר אלה החוקים והמשפטים והתורות‪ .‬אמרו מקבלין אנו עלינו כיון שראה‬ ‫שקבלו עליהם נטל את הדם וזרק על העם‪ ,‬שנאמר ויקח משה את הדם ויזרוק על העם‪ .‬אמר להם הרי אתם תפושים קשורים וענובים‬ ‫מחר בואו וקבלו עליכם כל המצות‪ .‬נעשה ונשמע‪ ,‬נעשה מה שכתוב כאן ועוד נשמע אם ירצה לצוות יותר‪.‬‬ ‫‪And he took the book of the covenant: the Torah is not ordered chronologically; this refers to the rebukes [at the end of‬‬ ‫)‪Vayyikra] as it states in Mekhilta (Hizkuni‬‬

‫‪ 5‬ספורנו שמות פרשת משפטים פרק כד פסוק ז‬ ‫ספר הברית‪ .‬הספר שכתב בו דברי ה' והמשפטים שעליהם יכרתו הברית‪ ,‬כאמרו למעלה ויכתוב )פסוק ד(‪:‬‬

‫‪The book of the covenant: the book in which he wrote the words of Hashem and the laws over which they would make the‬‬ ‫)‪covenant, as it says before “and he wrote”... (Seforno‬‬ ‫‪ 6‬רד"צ הופמן שמות פרשת משפטים פרק כד פסוק ד‬

‫ויכתב משה ‪ -‬רק לאחר שבני ישראל החליטו לקבל את התורה העלה משה את המצוות עלי ספר‪ .‬מצינו כאן שישראל התחייבו‬ ‫לקיים תורה שבעל פה כשם שהתחייבו על קיום תורה שבכתב‪ ,‬שהרי הדברים נכתבו רק אחר קבלתם על ידי העם והיו אפוא‬ ‫קודם לכן‪ ,‬ועד אז‪ ,‬תורה שבעל פה‪.‬‬ ‫‪And Moshe wrote: only after Bnei Yisrael agreed to accept the Torah did Moshe commit the commandments to writing.‬‬ ‫‪Here we see that Yisrael obligated themselves to fulfill the oral law just as they committed themselves to fulfill the written‬‬ ‫‪Torah – since the words were only written after their acceptance by the people – until then, they were (also) oral Torah.‬‬ ‫)‪(R. Dovid Tzvi Hoffman‬‬

‫‪ 7‬שד"ל שמות פרשת משפטים פרק כד פסוק ד‬ ‫את כל דברי ה' – נראה שהכוונה על עשרת הדברות ועל מה שנאמר אחריהן מן אתם ראיתם כי מן השמים )כ'‪:‬י"ט( עד כי יהיה לך למוקש‬ ‫)כ"ג‪:‬ל"ג(‪ ,‬וזה נקרא ס' הברית‪.‬‬

‫‪All of the words of Hashem: it seems that this refers to the Decalogue and what was said afterwards from “You have seen‬‬ ‫‪that I spoke with you from the heavens...” (20:19) until “...and it will be a trap for you. (23:33) and all of this is called “The‬‬ ‫)‪Book of the Covenant” (Shada”l‬‬ ‫‪ 8‬רמב"ן שמות פרשת משפטים פרק כד פסוק א‬

‫כבר היטיב לראות ר " א שפירש הענין כסדרו ‪ ,‬ואמר כי עד הנה ספר הברית‪ .‬והנה הפרשיות כלן באות כהוגן ‪ ,‬כי אחר מתן תורה‬ ‫מיד בו ביום אמר השם אל משה‪ :‬כה תאמר אל בני ישראל אתם ראיתם כי מן השמים דברתי עמכם )שמות כ'‪ :‬י"ח(‪ ,‬והתחיל לחזור ולהזהיר על‬ ‫עבודה זרה‪ :‬לא תעשון אתי )שמות כ'‪ :‬כ"ג(‪ ,‬וצוה אותו‪ :‬ואלה המשפטים אשר תשים לפניהם )שמות כ"א‪ :‬א'(‪ ,‬וכל המצות הבאות אחרי כן‪,‬‬ ‫והשלים באזהרת העבודה זרה שימצאו בארץ ובעובדיה )שמות כ"ג‪ :‬ל' ‪ -‬ל"ג(‪ ,‬ואמר לו אחרי צוותך זה להם‪ :‬עלה אל י"י אתה ואהרן‪.‬‬ ‫והזכירה הפרשה כי משה עשה כמצות ה' ובא אל המחנה‪ :‬ויספר לעם את כל דברי ה' )שמות כ"ד‪ :‬ג'( כאשר צוה אותו כה תאמר אל בני‬ ‫ישראל וגו' )שמות כ'‪ :‬י"ט(‪ ,‬ואת כל המשפטים כאשר צוהו‪ :‬ואלה המשפטים אשר תשים לפניהם )שמות כ"א‪ :‬א'(‪ ,‬וקבלו הכל בשמחה ואמרו‪:‬‬ ‫כל אשר דבר י"י נעשה )שמות כ"ד ‪ :‬ג'(‪ .‬והטעם‪ ,‬כל הדברים האלה אשר דבר לך השם נעשה‪ ,‬כי מאמינים אנחנו בדבריך‪ ,‬כמו שספר‬ ‫במשנה תורה‪ :‬ואת תדבר אלינו את כל אשר ידבר י"י אלהינו אליך ושמענו ועשינו )דברים ה'‪ :‬כ"ד(‪) .‬ואז כתבם משה )שמות כ"ד‪ :‬ד '(‪] (.‬ואז אמר‬ ‫השם למשה שמעתי את כל דברי העם הזה אשר דברו אליך הטיבו אשר דברו )דברים ה'‪ :‬כ"ד( כי קבלו הכל בשמחה‪ ,‬לך אמור להם שובו לכם‬ ‫לאהליכם )דברים ה'‪ :‬כ"ו (‪ ,‬והנה שבו לאהליהם ועשו שמחה ומשתה ויום טוב ביום קבלת התורה[ ומשה כתב ביום ההוא בספר‬ ‫]הברית[ כל מה שנצטווה‪ ,‬חקים ומשפטים ותורות‪] ,‬ולקח הספר להיות בידו עד למחר‪ ,‬כי לא היה באותו היום כדי לבנות מזבח‪,‬‬ ‫ושתים עשרה מצבה‪ ,‬ולעשות עולות ושלמים‪ ,‬וכל המעשים הרבים ההם‪ ,‬ועוד שטוב ונכון הוא להמתין להם הברית עד למחר‬ ‫לתת להם עצה ומתון בדבר לדעת הישנם אוהבים לעשותם בכל לבבם ובכל נפשם‪ [.‬והשכים בבקר ממחרת היום ההוא לכרות‬ ‫להם ברית על הכל‪] ,‬וכל ישראל השכימו לרגליו‪ ,‬וחזרו למקום שעמדו בקבלם את עשרת הדברים ושם[ )ו( בנה המזבח‪ ,‬וזבח‬ ‫הזבחים‪ ,‬ונתן חצי הדם על מזבח י"י וחצי הדם שם באגנות‪ ,‬ולקח הספר שכתב מאמש וקראו באזניהם‪ ,‬וקבלו עליהם עוד לבא‬ ‫בברית עמו‪ ,‬ואמרו‪ :‬כל אשר דבר י"י נעשה ונשמע )שמות כ"ד‪ :‬ז'( אליך‪ ,‬מכל אשר תצוה מאתו ית'‪ ,‬ואז זרק עליהם חצי הדם‪ ,‬כי זאת אות‬ ‫הברית לבא השנים בחלקים שוים‬ ‫‪But R. Avraham ibn Ezra has already grasped this subject correctly, in explaining the verses to be in their proper order,‬‬ ‫‪when he commented: “Up to here is the Book of the Covenant.” On the basis of this statement it can be seen that all the‬‬ ‫‪sections of the Torah are in methodical arrangement. For after the Giving of the Torah immediately on the same day God‬‬ ‫‪said to Moshe: This shall you tell Bnei Yisrael: You yourselves have seen that I have talked with you from heaven and he‬‬ ‫‪14‬‬

began to warn them again against idolatry by saying You shall not make with me etc. and He continued to command him Now these are the laws which you shall set before them and all the commandments following that, and finally He finished with the admonition against the worship of idols which they find in the Land, and against making a covenant with their worshippers. He then said to Moshe: After you have commanded them this, come up unto Hashem, you and Aharon. The section mentions that Moshe did according to the command of God, and came to the camp and told the people all the words of Hashem as He had commanded him: Thus you shall tell Bnei Yisrael: You yourselves have seen etc. and all the laws as He had commanded him, Now these are the laws which you shall set before them. The people received everything with joy and said All that Hashem has spoken will we do meaning that all these things which God has told you we will do, for we believe in your words; just as he narrative in the book of Devarim: and you shall speak unto us all and do it and then Moshe wrote them down. Thus, on that day he wrote down in a book all that he had been commanded – the statutes, ordinances and laws and he rose up early in the morning of the following day to make a covenant with them concerning all this. He built the altar and offered the sacrifices and put half of the blood upon the altar of God and half of it he put in basins, and he took the book which had written the day before and read it in their hearing and they accepted upon themselves to make the covenant with Him, saying All that Hashem has spoken, we will do and we will obey you and whatever you will command in His Name. Then he sprinkled upon them half of the blood; for this is the sign of a covenant when two things come in equal parts. ‫ שמות רבה )וילנא( פרשת שמות פרשה ה סימן יח‬9 ‫ לפי‬,‫ מלמד שהיו בידם מגילות שהיו משתעשעין בהם משבת לשבת לומר שהקדוש ב"ה גואלן‬,‫תכבד העבודה על האנשים‬ ‫ אל יהו משתעשעין ואל יהו נפישין‬,'‫ אמר להן פרעה תכבד העבודה על האנשים ויעשו בה ואל ישעו וגו‬,‫שהיו נוחין בשבת‬ .‫ביום השבת‬

Let heavier work be laid upon the men... This is to teach us that the Israelites possessed scrolls with the contents of which they regaled themselves each Shabbat, assuring them that God would redeem them. Thus, because they rested on Shabbat, Pharaoh said to them Let heavier work be laid upon the men, that they may labor therein; and let them not regard lying words – let them not take delight or rest on the day of Shabbat (Midrash Shemot Rabbah) ‫ שמות רבה )וילנא( פרשת שמות פרשה ה סימן כב‬10

‫ באותה שעה בא משה והשיב דברים לפני הקדוש ברוך הוא אמר לו למה‬,‫וישב משה אל ה' ויאמר ה' למה הרעותה לעם הזה‬ ‫ ומשה אמר‬,‫ מהו ה' למה הרעות בנוהג שבעולם בשר ודם האומר לחבירו למה אתה עושה כן הוא כועס עליו‬,'‫הרעות וגו‬ ‫ אלא כך אמר לפני הקדוש ברוך הוא נטלתי ספר בראשית וקראתי בו וראיתי‬,‫לפני הקדוש ברוך הוא למה הרעותה לעם הזה‬ ...‫מעשיהן של דור המבול היאך נדונו מדת הדין היתה‬ And Moshe returned to Hashem and said “Wherefore have you dealt ill with this people:” It was then that Moshe exchanged (heishiv) words with God, by asking Him: Wherefore have you dealt ill What is the meaning of this expression? It is usual that when one man asks another: “Why have you done this?” he is angry with him -yet Moshe says to God Wherefore have you dealt ill. In fact, this is what he said to God: “I have perused the book of Bereisheet and read therin the doings of the generation of the Flood and how they were punished, and that was according to their desserts... (Midrash Shemot Rabbah)

guided learning with

YOCHEVED HARTMAN

YOCHEVED HARTMAN IS A MEMBER OF THE LIMUDEI KODESH FACULTY AT SHALHEVET AND THE EDUCATIONAL COORDINATOR FOR BNEI AKIVA LOS ANGELES. SHE HOLDS A BA IN BIBLE AND PSYCHOLOGY FROM BAR ILAN UNIVERSITY AND IS CURRENTLY AN M.S CANDIDATE AT THE ZELIKOW SCHOOL FOR NONPROFIT MANAGEMENT IN LOS ANGELES.

Desire and Obligaton in Avodat Hashem: WHERE IS THE BALANCE?

PART 1: THE QUESTION

Each of us have things in life that we “need” to do and things that we “want” to do. Can you think of at least two examples of each in your own life?

We have a similar dialectic in Torah observance and serving Hashem as well:

Which mitzvot and types of Torah learning do we do out of ahava (love of Hashem), and which do we do out of yira (awe or fear)?

The question is which one of these two perspectives is better. Is it better to try to serve Hashem because we “want” to or because we “need” to?

PART 2: THE COERCION PERSPECTIVE OF MATAN TORAH Perhaps we can shed some light on this question by examining different aspects of Matan Torah. Look at the following two sources, the first taken from the pesukim in the Torah and the second from the Gemara in Tractate Shabbat.

‫י״ז‬-‫ט״ז‬:‫שמות י״ט‬ .‫)טז( ויהי ביום השלישי בהית הבקר ויהי קלת וברקים וענן כבד על ההר וקל שפר חזק מאד ויחרד כל העם אשר במחנה‬ .‫)יז( ויוצא משה את העם לקראת האלהים מן המחנה ויתיצבו בתחתית ההר‬ Shemot 19:16-17 16. It came to pass on the third day when it was morning, and there was thunder and lightning, and a thick cloud upon the mountain, and a very powerful blast of a shofar, and the entire nation that was in the camp shuddered. 17. Moshe brought the people out toward God from the camp, and they stood at the bottom of the mountain. .‫שבת פח‬ ‫ אם אתם מקבלים‬,‫ מלמד שכפה הקב"ה עליהם את ההר כגיגית ואמר להם‬:‫" א"ר אבדימי בר חמא בר חסא‬.‫"ויתיצבו בתחתית ההר‬ .‫ שם תהא קבורתכם‬,‫ ואם לאו‬.‫התורה מוטב‬ “They stood at the bottom (lit. underneath) of the mountain.” Rav Avdimi bar Chama bar Chasa said: This teaches that the Holy One, Blessed be He, covered them with the mountain like an [overturned] vat, and said to them: “If you accept the Torah, good. And if not, there will be your burial.”

Based on these sources, does the experience of Matan Torah appear to be a voluntary one or one forced upon them?

How do you think Am Yisrael felt when they received the Torah? What was the “mood”?

If you were directing the scene in a movie, such as the “Ten Commandments,” what type of background music would you put on?

Now look at the continuation of the Gemara, which seems to have been bothered by the implication of the previous statement.

.‫שבת פח‬ ‫ כז( קימו‬,‫ הדור קבלוה בימי אחשורוש דכתיב )אסתר ט‬,‫ אמר רבא אף על פי כן‬.‫ מכאן מודעא רבה לאורייתא‬:‫א"ר אחא בר יעקב‬ .‫וקבלו היהודים קיימו מה שקיבלו כבר‬ Rav Acha bar Yaakov said: From here is a strong caveat regarding [acceptance of] the Torah [as the people can claim that they were coerced]! Rava said: They later accepted it again in the days of Achashveirosh, as it is written (Esther 9:27): “The Jews established and accepted” – they established [in the days of Achashveirosh] what they had already accepted [in the days of Moshe]. .‫ שבת פח‬,‫רש”י‬ .‫ שקבלוה באונס‬,‫ יש להם תשובה‬- ‫ שאם יזמינם לדין למה לא קיימתם מה שקבלתם עליכם‬- ‫מודעא רבה‬

A Strong Caveat So if they were summoned to judgment regarding why they had not fulfilled the obligation they had accepted upon themselves, they would have an answer: that they had accepted it under coercion.

What is the excuse suggested for not keeping the Torah and why is that an excuse?

What is the response of the Gemara?

It seems from the Gemara that there were two stages of acceptance of the Torah:

Awe and fear during Matan Torah, and acceptance by force

Joy and love during the Purim miracle, and acceptance by their own free will

PART 3: THE VOLUNTARY ASPECT OF MATAN TORAH But the Torah also provides another dimension to the story of Matan Torah. Take a look at the pesukim below, both of which refer to events that took place before the giving of the Torah (according to many commentaries).

‫ח‬-‫ז‬:‫שמות יט‬ ‫העם‬-‫ויענו כל‬ .’‫ ה‬,‫ אשר צוהו‬,‫הדברים האלה‬-‫ את כל‬,‫ ויקרא לזקני העם; וישם לפניהם‬,‫ויבא משה‬ ‫דבר ה‘ נעשה‬-‫ כל אשר‬,‫יחדו ויאמרו‬ ‫ז‬:‫שמות כד‬ .‫דבר ה‘ נעשה ונשמע‬-‫ כל אשר‬,‫ ויקרא באזני העם; ויאמרו‬,‫ויקח ספר הברית‬

Shemot 19:7-8 Moses came and summoned the elders of Israel and placed before them all these words that the Lord had commanded him. And all the people replied in unison and said, “All that the Lord has spoken we shall do!” Shemot 24:7 And he took the Book of the Covenant and read it in the ears of the people, and they said, “All that the Lord spoke we will do and we will hear.”

What impression do you get from here as to whether the Jews accepted the Torah out of their own free will or because they were forced to?

Do you think this contradicts the implication of the sources quoted earlier?

PART 4: PUTTING IT TOGETHER So which one was it – did they accept the Torah because they wanted to or because they had to? There are a number of answers to this question given by the commentaries. We will look at one given by the Chizkuni.

‫יז‬:‫חזקוני שמות יט‬ ‫ ואם תאמר הרי כבר אמרו נעשה‬.‫ כאן פרש"י שכפה עליהם הר כגיגית‬.‫ויתיצבו בתחתית ההר – מפני פחד הקולות והברקים‬ .‫ונשמע אלא יש לומר תורה שבעל פה לא קבלו עדיין‬ And they stood at the bottom of the mountain Out of fear of the thunder and lightning. Here Rashi explained: that He covered them with the mountain like an [overturned] vat. And if you ask, didn’t they already say “Na’aseh v’nishma”? One can answer that they had yet not accepted the Oral Torah. 17

What is the Chizkuni’s resolution to the sources? Which aspect of Torah does he say was given through coercion and which aspect was voluntary?

According to the Chizkuni, which of these two aspects is the Gemara referring to when it says that the Torah was reaccepted in the times of Achashverosh?

The Kedushat Levi, Rav Levi Yitzchak of Berdichev, addresses the other part of the Gemara’s statement – the reacceptance of the Torah in the times of Achashverosh, in the following quote.

‫ ספר שמות‬,‫קדושת לוי‬ ‫ וממרדכי ואילך שפסקה הנבואה התחיל להאיר אור‬,‫ נמצא עד מרדכי היה מאיר אור תורה שבכתב‬...‫קיימו וקבלו עליהם היהודים‬ ‫ שקיבלו עליהם התורה שבעל פה‬,'‫ וזהו 'קימו וקבלו‬.‫ וממרדכי ואילך התחילו אנשי כנסת הגדולה ויסוד התפלה‬,‫תורה שבעל פה‬ ...‫ שפסקה הנבואה והתחיל להאיר אור תורה שבעל פה‬,‫ממרדכי ואילך‬ “And the Jews established and accepted upon themselves” (Esther 9:26)… we find that until Mordechai, the light was the light of the Written Torah, and from Mordechai on, when prophecy ceased, the illumination began to be the light of the Oral Torah. And from after the time of Mordechai, it was the era of the Great Assembly and the foundations of [organized] prayer. And this is “they established and accepted,” that they accepted upon themselves the Oral Torah from the days of Mordechai and onward, because prophecy ceased, and the the Oral Torah began to be the source of illumination.

What is the Kedushat Levi’s understanding of the aspect of Torah reaccepted during the Purim story? Do you think he agrees with the Chizkuni concerning which parts of Matan Torah were forced and which were not forced?

Why according to the Kedushat Levi was it important for this aspect of Torah to be reaccepted at that time specifically?

PART 5: CONCLUSION AND FURTHER REFLECTION It seems from the sources we have learned that both elements of voluntary acceptance and coercion were present in Matan Torah, but that the element of the oral Torah had to be forced upon the people first and only later accepted voluntarily during the time of Purim.

Which type of acceptance of Torah and Judaism do you think is more important – voluntary or forced? Is it possible based on what we have seen that both have a place within our tradition?

Why do you think that the oral Torah specifically had to be given in a process of coercion first and voluntary acceptance generations later? Might it have something to do with the nature of the study of Oral Torah – that it is not something we would have chosen to accept on our own with all its details, but in the end when we realize how much it keeps our religion alive, we would want to accept it?

Food for Thought:

Although you may have felt that it is better to study Torah and observe mitzvot because you want to than because you need to, there is another source in the Gemara that appears to indicate that it might actually be better to be commanded to keep mitzvot than perform them voluntarily. .‫עבודה זרה ג‬ ‫אלא לומר לך שאין מקבלין עליהם שכר כמצווה ועושה אלא כמי שאינו מצווה ועושה דאמר ר' חנינא גדול המצווה ועושה יותר‬... ‫משאינו מצווה ועושה‬ …Rather, it serves to tell you that they [non-Jews] do not receive as great a reward for their fulfillment as one who is commanded and performs a mitzva. Rather, they receive a lesser reward, like that of one who is not commanded and still performs a mitzva. As Rabbi Chanina says: Greater is one who is commanded to do a mitzva and performs it than one who is not commanded and performs it.

? ? 18

According to this Gemara, is it preferable to perform mitzvot because they are obligatory or because one chooses to do so?

Why do you think that one receives more merit for this type of mitzvah observance? Could it be related to the fact that one must adapt their lifestyle to keeping the mitzvot in a manner that one who does so optionally does not need to do?