Close To Torah

The Gemrah in Pesachim 68: states that R’ Yosi would ask his wife to prepare for him the finest meat available in honor of the holiday of Shavuos. He attributed all his success to the day the Torah was given by saying “If not for that day, there would be no difference between me and all the ‘Yosi’s’ in the marketplace”. Rashi explains that it was through his Torah learning that he had been uplifted, and if not for the Torah he would be just like any other person.

R’ Dovid Kaplan explains a fundamental lesson in regards to how we should view Torah learning. It is known that R’ Yosi was blind. The difference between someone who is blind and someone who can see is incomparable. However, this vast difference between himself and others was secondary to his view on what affect Torah had on him in his life. In reality what he was saying is that someone who is devoid of Torah is worse off than a blind man. In other words, the person who is blind, and has Torah in his life is better off then someone who has the power of vision, but is lacking in Torah.

It is through the Torah that we are meant to live our lives. Someone who leads his life with the Torah as his guide is truly enlightened.

Did you ever wonder….

R Aharon Kotler zt’l asks: So many things are “Zecher l’yetzias Mitzrayim,” If the point of leaving Egypt was to receive the Torah, why do we remember that and not “Zecher l’ma’amad har Sinai.”

He answers that we need a reminder for something in the past, which isn’t here anymore. However, one can re-experience the giving of the Torah at any time by immersing himself in its study, as the Gemara relates examples of scholars who were surrounded by fire when they learned and it was the holy fire of Sinai. (Succah 28a re: Yonason ben Uziel, Yerushalmi Chagiga 2:1 re: R’ Eliezer and R’ Yehoshua at bris of Elisha ben Avuya.)

We should not only celebrate Shavuos as the day when Torah was given, but as the day we were given the extraordinary gift that we can receive the Torah anew each day.

The Shlah HaKodosh teaches us that each Yom Tov ties in to the Parsha that is read during the week that it falls out. What does Parshas Beha’aloscha have to do with the Holiday of Kaballas HaTorah?

Going through all of the themes of the Parsha sheds beautiful insight regarding the importance and approach towards getting closer to Hashem and His Torah. The Parsha begins with the word, “Beha’aloscha, when you go up,” this is the theme of the entire Torah, personal growth and development. Life is seen as a great opportunity for upward growth and working towards becoming a self-motivated and high integrity person.

The Parsha begins by discussing the Menorah. My dear Rebbe, Rabbi Asher Zelig Rubenstein shlit”a always quotes Rashi who explains how Aharon lit the Menorah in the Mishkan. Aharon was to hold the flame onto the wick until the wick itself became aflame and was able to draw oil and stay lit on its own. This represents the two vital stages of learning Torah. First, we strive to connect to our Rebbe who teaches us Torah knowledge and skills, this is akin to Aharon HaKohen’s flame. The next stage is to take in the lessons and become a flame on our own, with our personal development and strengths. This is what brings light to the world.

The Leviim are singled out in our Parsha and given great honor. This teaches us that those that uphold and represent the Torah will be given great recognition and honor for their dedication. Torah brings greatness to all who embrace its study. On Shavuos one should understand that with a commitment and diligence, Torah knowledge and success can be ours!

Next comes the topic of Pesach Shaini, the make-up Pesach for those that missed it the first time around. The lesson is that it is never too late to connect to Hashem. Even if one was unclean or too distant in the past, the Torah teaches that one can always come back and connect with Hashem. There is one condition though to this and that is: “Lamah nigarah, why should we lose out and be inferior?!” The men that were unclean and far away asked for another chance with a clear expression of their interest and passion to get closer to Hashem. It is never too late to start for one who is passionate and excited to connect with Hashem.

The next topic is that of the Clouds of Glory and Fire that protected and guided the Jews in the desert. The beauty of the Torah is that when one listens to its message, we allow Hashem to guide our lives. Hashem is our great Father who loves and cares for us and only wants to see us succeed. Hashem wants to take care of us and He gave us the Torah with clear instructions that state: “for best results in life, use as follows…” This is what the actual word Torah means, “Moreh Derech, guide for life.”

Next, Hashem taught the Jews the lesson regarding the Misonanim, the complainers. If one is focused on negativity, he or she will indeed be very miserable. Only one who is happy with his lot and appreciates the bounty that Hashem gives him will be happy.

In the end of the Parsha, Hashem tells Moshe to appoint 70 Elders to help lead the Jews. This is to show that we always need elders to turn to for advice and guidance and Hashem wants us to turn to Daas Torah in order to learn how to live life.

Finally, the Parsha ends with Moshe’s passionate plea for his sister Miriam to be healed and the Nation waiting seven days until she recovered. This signifies the great love and respect that one must have towards his fellow brothers and sisters. The Torah only rests on one who has Derech Eretz and compassion towards others.

There are so many lessons found in the Parsha that relate to Shavuos. May we merit a sweet and inspirational Yom Tov filled with growth in Torah and connection to our family and friends.

by Rabbi Elchonon Feldman

Rabbi of Belmont United Synagogue, London, U.K. 

As we approach the anniversary of one of the most epic historical periods of our nation, I am reminded of a….  Mother-in-law joke:

What do you do if you miss your Mother-in-law?

 Reload and shoot again.

Let me explain why a coarse piece of humour is on my mind as we approach Shavuos, our re-enactment of receiving the Torah at Sinai.

When it comes to Jewish-American sports heroes, the famous Baseball Pitcher Sandy Koufax comes to mind. In his famous act of loyalty to his roots, on October 6^th 1965, during the first game of the World Series, the Dodgers versus the Twins, Sandy refused to pitch (that is throw the ball at a guy with a wooden bat, for all those unfamiliar with the sport), for it was Yom Kippur day.

In this selfless act of commitment, Sandy became a Jewish-American icon, a model for generations to come; for Jewish men and women to make their own sacrifices by putting their Judaism before themselves.

Imagine you were in the same Shul as Sandy during that Yom Kippur service. Obviously, the Rabbi would have made an honourable mention during his sermon of Sandy’s self-sacrifice. I can imagine it would not have gone something like this: “Sandy, I would like to publicly applaud you on your dedication to your ageing mother, you have gone out of your way to escort her to Synagogue today and you have doted over her throughout this service. Oh, in addition, I think it’s great that you didn’t play baseball today, possibly forfeiting your entire professional career.”

Why am I convinced that the Rabbi did not mention the devotion Sandy had for his mother? Although, of course, it is laudable to treat one’s parent with care, still, relative to such a massive act of sacrifice, it just doesn’t seem to register.

Yet, we see in Megillas Ruth, which we will be reading over Shavuot, a fascinating thing. Boaz, a Jewish aristocrat, who marries Ruth the convert, explains what exactly attracted him to her: “I’ve been told all about what you have done for your mother-in-law since the death of your husband—how you left your father and mother and your homeland and came to live with a people you did not know before.” (Ruth 2:11)

We must analyze this verse. First Boaz comments how Ruth helped take care of Naomi, her Mother-in-law, after the passing of Naomi’s son, Ruth’s husband. This is very nice indeed. However, only afterward does Boaz even mention Ruth’s supreme accomplishment of leaving her house of royalty in Moab, becoming a peasant, and following the religion of her heart. How can we give centre stage to kindness to one’s Mother-in-law in contrast to Ruth’s famous conversion? Perhaps this is why the above mentioned Mother-in-law joke came to mind.

I think we can offer something a little more substantial. The Targum Yonason ben Uziel, an early commentary on the Torah, explains as follows: Boaz was not just describing his personal admiration for Ruth, rather he was explaining Ruth’s merit to be the mother of the Davidic dynasty; the Birth-mother of Moshiach. True, the ability to sacrifice one’s self for what is right is an outstanding virtue, perhaps integral for royalty. However, simple personal care is the cornerstone of Judaism. The Talmud tells us that there are certain attributes which characterize and exemplify the characteristics of a Jew, the finale of which is our Chessed. Ruth deserved to be the Mother of royalty not just due to her spiritual devotion, but rather because of her kindness.

As we approach our own special re-acceptance of the Torah on Shavuot, we need to decide how much of a role caring and kindness plays in our own lives. When we are shooting for the stars in terms of spirituality, our relationship with our fellow man is paramount to get us there.

Perhaps the Rabbi did mention Sandy’s kindness to his mother during the sermon, or at least he definitely should have.

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 Rabbi Elchonon Feldman has over 15 years experience at high level Yeshivos as both student and teacher, where he gained the relevant Torah fundamentals and skills to lead and teach a congregation. This is complemented by a degree in Liberal Arts and a councellor’s license. He received semicha last year and recently completed a two year rabbinic training program at the Ohr Lagolah Leadership Institute. He is a talmid of mine, as well as the newly appointed rabbi of  Belmont United Synagogue in London, U.K. He can be reached at  rebelchb@gmail.com.

Baking Milky

 A discussion in Halocho by Rabbi Elie Schoemann – For a final Psak, please consult your Rov.

חז”ל decreed a prohibition on baking milky or meaty bread. If baked, the bread may not be eaten at all. The reason for this is that bread is commonly eaten together with either meat or milk. Hence, חז”ל were concerned that a person might eat the milky bread with meat or vice versa.[1] (For the purpose of this article we’ll be discussing milky bread that could accidentally be eaten with meat but the same applies in reverse.)

 Shavuos is a time that many milky delicacies will be on the menu.[2] Some of these might include Milky bread and rolls, Milky cake, Milky biscuits etc. How do we go about preparing our favorite milky delights without transgressing this above mentioned Halocho?

 Two leniencies were given to this Halocho[3]:

1. It is permitted to bake a small quantity of milky bread.
2. It is permitted to bake even a large quantity of milky bread in a unique shape that one would recognize as milky and not come to eat with meat.

 Small Quantity

The שולחן ערוך[4] says that this is the amount of bread that is eaten in that household at one meal. The רמ”א[5] has a more lenient opinion, that a small amount is the supply of bread for that household for one day (24hr period[6]). Bnei Ashkenaz follow the ruling of the רמ”א.

The reason for this leniency is that one would not forget the milky status of the bread in this short time period. Therefore, if relying on this leniency, one should intend to consume the bread within these times and not to store them away in the freezer.[7]

 Unique Shape

Only a shape that would be recognized as milky by the intended consumers may be used. Cheese or other obviously milky toppings or fillings that are visible would also permit the bread or baked product.[8] The shapes, fillings or toppings should encompass the entire product[9] and must be present prior to the actual baking.

 Intention to amend or inform after baking

One should not make a large amount of milky bread without any unique shape with the intention to either divide up the bread between many people or to change the shape or place a sticker or sign on the milky bread after baking.[10]

Similarly one should not bake milky bread with the intention to inform potential consumers of its milky status as one might forget to do so.[11]

However, there are opinions that are lenient in either of the above.[12] 

 Milky Cakes and Biscuits

Baked goods that are not usually eaten with meat (e.g. cakes, biscuits, croissants, danishes …) are not included in the above restrictions of milky bread.[13] However, there are poskim[14] that are stringent with these types of products as well.

 

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[1] גמ’[פסחים ל. , לו.] טור ושו”ע [יו"ד ריש סי' צ"ז]

[2] עיין רמ”א ומ”ב [או"ח סי' תצ"ד סע' ג']

[3] [יו"ד סי' צ"ז סע' א']

[4] [שם]

[5] [שם]

[6] ערוך השולחן [יו"ד צ"ז סי' ד']

[7] בדי השולחן [יו"ד סי' צ"ז ס"ק ט' , ביאורים ד"ה ולכן עמ' שנ"ג] וע”ע בחמודי דניאל, אות י”ב “מדברי רש”י נראה שצריך לאכול מיד….לכך נראה דצריך לאכלו בו ביום”. וכן מובא בדרכי תשובה שם ס”ק ט”ו.

[8] ערוך השולחן [שם סי' ה'], כף החיים [שם ס"ק א'] וכן שו”ת באר שבע [סימן ל"ב]

[9] גליון מהרש”א [שם]

[10] פתחי תשובה [יו"ד שם ס"ק ג'] בשם החוו”ד ופמ”ג ודלא ככו”פ בשם זקנו שמיקל בכה”ג.

[11] פ”ת [שם] בשם מהרי”ט [שו"ת ח"ב יו"ד סי' י"ח]. ויש מתירים בכה”ג [דברי יוסף סי' תרנ"ו - מובא ד"ת ס"ק כ'].

[12] עיין לעיל הערה 10 ו-11. לענין פת שנהיה “חלבי” בשוגג עיין פ”ת [שם ס"ק ב'] שמביא בזה מחלוקת אי אסרינן או לא ומסיק לחומרא. ע”ע ביד יהודה שבנפל עליו חלב אח”כ, אפשר לחתוך ולחלק לכמה אנשים או לעשות עליו סימן [ד"ת ס"ק ז'].

[13] מהרי”ט [שם], פר”ח [ס"ק א'], חכ”א [כלל נ' סעי' ג'], פ”ת [ס"ק ג'], ערה”ש [שם סעי' ז' וח'], הגריש”א שליט”א, הגר”מ הלברשטאם ז”ל (מפי מו”ר רב יוסף יצחק לרנר שליט”א).

[14] ט”ז [שם ס"ק א'], יד יהודה [הקצר ס"ק ג', הארוך ס"ק ו']. המ”ב [סי' תמ"ז ס"ק ק"ו] אוסר נתינת חלב לתוך יין, אמנם כתב המנח”י [כלל ס' אות ג'] שהיינו דווקא יין (ולא במיני מתיקה) כמו בלחם שדרך לאוכלה עם בשר.

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Rabbi Elie Schoemann is a Rabbinic Coordinator in the certification department of the London Beth Din Kashrus Division. His role includes overseeing and coordinating the operations of the certification department thereby maintaining the high kashrus standards of the KLBD.

Rabbi Elie Schoemann studied at leading Yeshivos and Kollelim in Jerusalem for 10 years, gaining numerous Smichas and Qualifications including Yoreh Yoreh from Harav Moshe Sternbuch shlit”a and Harav Zalman Nechemia Goldberg shlit”a, Bachelor of Talmudic Law and Certificate in Kashrus Supervision, Jerusalem Kashrus Institute.

He can be reached at  eschoe@gmail.com.

The Ramban poses a puzzling question in his drosha on Rosh HaShana. The Torah writes that we should make Rosh HaShana holy and refrain from labor, just like the other Yomim Tovim. Unlike the other Yomim Tovim, however, the Torah does not specify why we should make the day holy or what this day is all about. For example, the Torah commands us to keep Pesach, calling it Chag HaMatzos, and then explains the significance behind the chag – remembering our exodus from Egypt. I don’t believe the Ramban addresses an answer to this puzzling question, and I cannot say I am certain of one, but I would like to suggest a thought on this matter.

In the short description of Rosh HaShana the Torah specifies that there is an obligation to have a Yom Teruah and a Zichron Teruah. These verses reference the obligation to sound the shofar on Rosh HaShana. Why doesn’t the Torah explicitly state the commandment such as “Sit in the Sukkah” or “Eat Matzah” or “Take the four species”.   Instead, the Torah says that the day should be a day of the Teruah and a Zichron Teruah.

Another essential piece to the puzzle is our focus on making Hashem our king on this awesome day. It is  well known that this is an integral part of the Yom Tov, as seen in the laws of saying HaMelech HaKadosh, whereas the rest of the year we do not refer to Hashem as HaMelech in this context. Why is this major theme absent from the Written Torah?

In my opinion, the reason that the Torah does not explain the aforementioned must be to teach us something more significant by not telling us rather than telling us. With every additional word the Torah uses to further explain the mitzvah it becomes clearer to us. The less we understand a mitzvah the more likely that we can do the mitzvah for the reason that we are obligated to do it[1]. In other words, when we put on Tefillin there is nothing else to think of other than we are doing a mitzvah. When we do a mitzvah like Maakeh (to build a fence on a roof) the mitzvah may be performed in a way that is not totally due to the Torah’s obligation, i.e. safety. Generally, the mitzvos where we lack understanding can be more difficult to fulfill since we cannot grasp what we are doing except for the fact that we are fulfilling the will of Hashem.

It is possible that the acceptance of the yoke of Hashem must be entirely from the heart of a person. In other words, the Torah wanted for a person to approach Rosh HaShana from his heart not only his mind. Perhaps that is the reason for the teruos since they alert one’s heart to remember that Hashem is the King of this world. The whole year our eyes are covered from His glory and splendor. Had our eyes not been covered where would our free will be[2]? Rather, Rosh HaShana is a time set aside for alerting the heart of the People of Israel, but what for? To remember. Not to remember our sins[3] but that Hashem is our master. This thought is my interpretation of the foundation to understanding the essence of Rosh HaShana and the vague nature of the verses in the Torah.

From the day of Rosh HaShana we make Hashem our King once again[4]. We proceed from Rosh HaShana for the next ten days ascending to levels of holiness and purity until we reach the final day, Yom HaKippurim which represents the kesser or crown of the glory of Hashem. The concept of Malchus, or the kingship of Hashem, is a revelation of our actions. This means that the greater our actions, the greater the revelation of Hashem‘s Kingship.

It is said in the Seforim HaKadoshim that Yitzchak Avinu represents the Yom Tov of Shavuos. Yitzchak Avinu represents the attribute of din or judgment. We customary use a shofar made of the horn of a ram to remind us of Akaidas Yitzchak (The Binding of Isaac). There is also a connection between the shofar used on Rosh HaShana and the shofar used on Matan Torah[5] (The Receiving of the Torah). Because the verses regarding Shavuos and Rosh Hashana are juxtaposed, we also see a connection between these two holidays.  We also see the connection of Shavuos and Rosh Hashana when the gemara attempts to learn the three components of Rosh Hashanah dovening, Malchius, Zichronos, and Shofros, from the verse regarding Shavuos.

Even though I have already stated that the focus of the form of service on Rosh HaShana is through the heart, the Torah set a method of how to establish His Kingship. In other words, “Zichron Teruah”, “Yom Teruah” are the ways that we a establish The Almighty’s Kingship[6].  As we have already seen, Rosh HaShana is hidden, and what we have revealed to us in the Written Torah must be essential.  The way to achieve “teruah,” as in Yom Teruah and Zichron Teruah, is through blowing the shofar. We have already mentioned that the shofar is made from the ram’s horn which is connected to Akaidas Yitzchok. There is a concept of din and chessed regarding Akaidas Yitzchok that I now wish to explain.

It is well known that Avraham Avinu personifies the attribute of chessed as well as his son Yitzchak Avinu personifies the attribute of din. From this we can realize a very important fundamental idea. All din in the world is rooted in chessed. Just as Yitzchak Avinu is the son of Avraham Avinu so too din comes from chessed. All dinim from Hashem are completely rooted in chessed. That is a very deep idea, how the world could not stand on pure din and needed din and chessed.[7] As the verse says “Olam Chessed Yibaneh”, chessed is the foundation of everything. Now we can understand the connection between Yitzchak Avinu and shofar.

Due to Hashem‘s commandment, Avraham Avinu was prepared to sacrifice his only son as the verse says “Kach Na Es Bincha”. He listened to the decree of the King without question or doubt at all. Yitzchak Avinu stood upon that mountain prepared to sacrifice himself like a perfect korban in order to fulfill the will of Hashem. All of a sudden a Malach came and stopped the sacrifice from happening. This is a parable to Rosh HaShana. The whole year we are obligated to keep the six hundred-thirteen mitzvos of the Torah without doubt or question at all. However, we sin. In reality, one who disregards the decree of a king of flesh and blood would be killed instantly, however the King of Kings has chessed that has no limit and absolves us of our sins. Avraham Avinu listened to the decree of the King and was prepared to sacrifice his son who he loved more than himself. Yitzchak Avinu was prepared to sacrifice himself in order to fulfill the decree of the King since that was his purpose. For that reason we can understand why we blow the shofar with the horn of a ram[8], since on Rosh HaShana we recognize the glory of the King. The Avos were willing to actually give up their lives in order to fulfill the decree of the King, and with His endless chessed Yizchak Avinu’s life was spared. In other words Akaidas Yitzchak was an example of how his life was on the line and due to the glory of the King his life was spared[9]. I believe this that this explanation is also what the Shlah HaKadosh says in Mesechta Sukkah perek Ner Mitzvah ose 45.

This is a very fundamental idea as we want to have long lives with parnasah and success and everything that we need gashmius and ruchnius, for what? The purpose of it all is for the glory of the King! That is simple, if one has the ability to actually give up their lives and fulfill a mitzvah with all six hundred-thirteen parts of our bodies, what is greater than that? The Avos felt that their lives were only for the glory of the King, and nothing else.

I already wrote that Yitzchak Avinu is connected to Shavuos and Rosh HaShana. Regarding the order of the year, after Shavuos there is a personification of the attribute of din is from the beginning of Tamuz through Av until Elul. Those days are mesugal to the attribute of din.

The connection between shofar by Matan Torah and Rosh HaShana needs to be explained. I want to say a comment based off of the famous concept of the Bnei Yissaschar. He says that within the four letters of the holy name of Hashem there are twenty-four possibilities which are two sets of twelve. There is an understanding that there are two heads of the year one beginning with the attribute of chessed (Nissan) and the other with din (Tishrei). The whole year can be expressed differently when looking from the perspective of chessed or din. The ends of each year are Adar and Elul. Just as it is written that the Jews accepted the Torah during the time of Purim[10] through ahavah so too during the month of Elul there must also be an acceptance of the Torah, however it will be through yirah. The acceptance of the Torah in Elul is obviously linked to the month of Tishrei and this is another connection between Rosh HaShana and Torah.

I would like to suggest a nuance on something that I have heard many times from my great Rebbi, HaRav Nochum Lansky Shlita who said this idea in the name of the Gr”a z”l. In the first verse of the Shema there are six words. In the second verse of the Shema (Boruch Shaim) has five words. Says the Gr”a z”l that the word echad is the connection between the two verses. It is a well-known idea from the Arizal that Rebbi Akiva is considered the father of Torah Sh’Baal Peh (The Oral Law). The gemara in Berachos says that Rebbi Akiva passed on while uttering the word echad. Therefore, says the Arizal that Rebbi Akiva connects the two parts of Torah together. On that idea I would like to suggest that Krias Shema is the acceptance of the yoke of His Kingship and we learn from the Arizal that Krias Shema hints to the entire Torah therefore we see a great bond between Rosh HaShana and Shavuos as well as Yitzchak Avinu with Torah and Malchus.

Finally, I want to explain that there is a connection between Rosh HaShana and Shavuos. Rosh HaShana is in the seventh month of the year, and the number seven has very deep significance such as Shabbos, Shmittah, Yovel, Niddah, Shavuos. A commonality all of these have is they deal with tachlis or purpose. That is to say that just as Shabbos is called the tachlis maaseh breishis so too shmitah is end of the seven year cycle as well as Yovel. A Niddah becomes permitted to her husband on the seventh day. The seventh month is the beginning of the year and that is the foundation of Adam HaRishon, as he was created on the sixth day in order to fulfill the mitzvos of the garden and that of Shabbos which is the tachlis of the world. Generally, Rosh HaShana is a revelation of the attribute that we are able to purify ourselves (like niddah) and on Yom HaKippurim which is also in the seventh month, then we can obtain that level of observance of Torah and Mitzvah.

The Chazal write that we do not blow a regular horn because it hints to malchus and the attribute of din. However, shofar of the ram hints to the attribute of Rachamim. The strength of the shofar of the ram is to flip the attribute of din to rachamim.

I would like to conclude with a general thought. The Yomim Noraim are days of slichah and kaparah a time where the King sits on the kisai din. I want to mention the famous Rambam in Hilchos Teshuvah who states “what is teshuvah gemuarah”. He says someone who had sadly fallen to temptation and committed a sin against the decree of the King. Later this individual finds himself in the situation where he is tempted to sin again but stops himself from sinning. Why, says the Rambam? Because of the teshuvah. What does that mean? The teshuvah raises a person to a place above where he had been prior to his sin. On that subject even though he still has a Yetzer HaRa his Yetzer Tov is stronger! It is more than difficult to destroy and purge his Yetzer HaRa entirely, rather strengthen his Yetzer Tov.

On Rosh HaShana we are all merited to experience how the Rambam describes the blowing of the shofar. He says “Ooroo Ooroo Yishainim M’Shinaschem” (Wake up, wake up the sleeping from their slumber). However, the Chazal say that in reality regarding the mitzvah of the shofar there is a flip of the attribute of din to rachamim and then Hashem will rise from the kisai din and sit down upon the kisai rachamim. The implication from the words of the Chazal is seemingly opposite from that of the Rambam. The Rambam seems to imply that the mitzvah of shofar causes us to wake up and do teshuva. I believe that the two are not contradictions. Through the blowing of the shofar there is a possibility for Hashem to sit upon the kisai rachamim. In other words, through our merit that we establish the Kingship and realize the Hashem is the King of Kings we will become careful with all the mitzvos of the Torah. Once we realize the Kingship of Hashem and the great yoke that we have upon us the tears will follow, the embarrassment of what we have done will be apparent. Says the Mabit that our nishamos are unable to become dirty with our sins, it is only our perception that we feel dirty and impure. However, we feel and cry for each and every sin that we do…but it is the klipos that quiet us down for the whole year. Through the inspiration of the shofar we wake up and make it possible to perceive the glory of the King and the utter embarrassments that we have for not following his decrees. After that the King will arise and sit upon the kisai harachamim and absolve our past. Meaning that regardless of the fact that we “wake up” or not we still have past history.

I wish to give a berachah to all those who read this (and to those who don’t as well) that b’ezras Hashem Yisborach we should all be merited to be written in the book of life for the year ahead. Not for ourselves, rather for Him, for Hashem. In order to serve Hashem with all our might, in all areas of life, at all times, and in all situations. This year to come we will be merited to rise to the holy land and build our Avinu Malkainu his house and then and only then will His true glory be clear to the whole world.

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[1] I am not talking about the difference between l’shma and lo l’shma, rather I am talking about if a mitzvah should be performed because it is understood logically, or because you want to do it because that is the will of Hashem. I heard once from Rav Gifter zt”l, that we have something called “Taamei HaMitzvah”. From the language of tam, to taste.  Says Rav Gifter that the reason we eat a fruit is for nourishment, the taste is only secondary. The reason we do mitzvos is because that is the will of Hashem, however the “tam” is what does it taste like when we perform it. That is what I am referring to, the more that we know about a mitzvah the more difficult it becomes to do it only because that is the will of Hashem as opposed to all the tamei haMitzvah.

[2] The basis of free will is that the will of Hashem is not overwhelming to the extent that you cannot act against it.

[3] There are no selichos there is no viduy on Rosh HaShana, it may not be agreed upon if it is a day of simchah, but it surely is not a sad day. All the tefillos are focused on being mamlich Hashem not on the fact there is a din on our future.

[4] Hashem is always our Melech as mentioned earlier we cannot have free will if we always feel that the Melech is looking over our shoulders.

[5] Shla”h Hakadosh in many places.

[6] The shofar brings us to be mikabel Hashem as the Melech.

[7] Even though din comes from chessed it by itself was still too potent that pure chessed was needed as well.

[8] The ram was brought as an olah in place of the sacrifice of Yitzchak Avinu.

[9] Meaning if you do mitzvos with every fiber of potential that you possess then you are living your life to serve Hashem. A person who is not put in the Sefer HaChaim doesn’t just mean they were rishaim rather, that for whatever reason their death will provide more Kavod Shemaim, i.e. m’siras nefesh for Kiddush Hashem.

[10] Kimu V’Kiblu Ha’Yehudim

Chazal teach us that when the Jews stood at Har Sinai their bodies were completely healed from any physical ailments which they had. The Sifrei states that as the Jews were building in Egypt their safety was compromised and a large percentage of people were badly injured and thus lost limbs, including arms, legs, sight and other bodily issues. They were all healed at Har Sinai.

What needs to be understood is why Hashem saw this healing a necessary. Was it an expression of love and perfection or was it something more? The Rambam’s opening words in Hilchos Talmud Torah states so eloquently, “everyone is obligated to learn Torah, young or old, whether he has a complete body or has maladies and defects…” This would have been a most powerful lesson for the Jews to gain!?

Rabbi Mordechai Miller zt”l explains that Hashem was teaching something even deeper. Learning Torah is the most unique experience in all of Judaism. Whereas, when we perform Mitzvos, he uses specific body parts to carry out the action, (his hands, feet, head or mouth,) learning Torah involves the entire body. Torah is a global experience! Hashem wanted to show the Jews this lesson for all generations. Torah must permeate your every fiber. Torah is meant to affect every cell in your construct. Therefore, He restored every body to be fully intact to show how far reaching Torah is.

It is for this reason that the Gemara (Eruvin) states that one who has pains anywhere in his body can relieve the pain by learning Torah. Torah permeates the body. May we merit to have Torah fill our essence!

Many things in this world exist as pairs. There is Man and Woman; there are the Heavens and the land, and so on. Our world is built upon a foundation of these relationships. There is only one true existence which is without a pair, which is Hashem. Everything else not only has a pair but must have a pair. Torah is also two, Torah Sh’Bichsav and Torah Sh’Baal Peh. With all of these pairs there are parallels in which one pair will personify the other as well. Man and Woman are parallel to Torah Sh’Bichsav and Torah Sh’Baal Peh. This is because the nature of Man is to transmit and nourish, whereas Woman is to take in and develop. The Torah Sh’Bichsav is composed of pasukim. Torah Sh’Baal Peh conveys the meaning of the pasukim.

I recently heard an incredible explanation of a cryptic statement of the Chazal (T.Z 21) from my great Rebbi, Rav Nochum Lansky Shlita. He explained that when Moshe hit the rock instead of speaking with it, serious repercussions followed. The relationship between Torah Sh’Baal Peh and Torah Sh’Bichsav was deeply disturbed. The level of understanding of Torah Sh’Baal Peh was hindered; no longer would there be clarity among all. Now there will be questions, difficulties, and even disagreements. The concept of a Rebbi or teacher of Torah became essential. This is hinted by the word מריבה , since it contains the letters רבי .

While my Rebbi didn’t explain why this punishment was a consequence of this particular sin, I would like to suggest a possibility. It is specifically through dibur that Moshe Rabbeinu was instructed. It is well known that the both speech and hearing were used in the chayte of the Etz HaDaas. The Nachash spoke lashon harah about Hashem and gave an aitzah raah as well. Speech is known to be one of the main differences between animals and man. We have bechirah and speech; they have neither. Speech is so special because of its refinement. Through careful adjustments of our mouth and tongue, we are able to make precise sounds that communicate specific messages. A person who is angry, instead of speaking may bang his hand on the table to convey his point, when he really is just trying to get your attention.

It is well beyond me to convict Moshe Rabbeinu of any wrong doing. Rather I am simply trying to understand the reason as to why Moshe Rabbeinu deserved punishment. I would like to clarify that it may not have been as much as a punishment as it was an affect. Meaning that Moshe Rabbeinu was the one who transmitted the Torah from Hashem to Bnei Yisroel. It could be that due to his favoring his staff over his words, he created a shift in the World that made the Torah that he said over more unclear. That means that his ability to teach Torah to

Bnei Yisroel is the same as the ability to cause water to flow. When he was unable to utilize this strength properly it weakened it entirely.

The other understanding could have been that due to the fact that Moshe Rabbeinu used his staff instead of his words, Hashem punished Bnei Yisroel by making it that they would need to work harder to understand what they are being told.

The damage that was done by the hitting of the rock has been instilled in our relationship to the Torah. In reality the Torah was never created as one, but rather as a pair that functioned in unison. The perfect model of a relationship is where one gives and the other takes in and utilizes. Where one side takes or gives too much, there is a lack of balance.

It is well known that there are several parables associated with the relationship of Torah Sh’Bichsav and Torah Sh’Baal Peh. The bond between Man and Woman is by far the most recognized. It is the Man who represents the Torah Sh’Bichsav and the Woman who represents the Torah Sh’Baal Peh. The Man is the one who gives and provides whereas the Woman receives and utilizes.

Torah Sh’Bichsav is the source of Torah Sh’Baal Peh as Torah Sh’Bichsav is the basis of what Torah Sh’Baal Peh explains. Torah Sh’Baal Peh interprets Torah Sh’Bichsav and gives meaning to the text that would have been unable to be comprehended otherwise.

Chazal teach us that there is a dispute in regards to the berachos for a new married couple, whether two berachos are made in regards to the forming of Man or just one. First the gemara (Kesubos 8a) questions if there were two formations. The gemara rejects the possibility that there were more than one formation and suggests that the question is if the berachos are determined by the thought or the action that was carried out. There is one pasuk that suggests that there was a thought to create two, but the action that was carried out was only one.

The Maharsha says on that gemara, that just as there was a thought to create the World with the attribute of din and saw that the World would not stand, similarly, there was a thought to create Man and Woman separately like all the other creatures. It was apparent that Man would

be unbalanced and saddened so Man was created as one with the potential to bring themselves together as one body.

Man was created as one and not as two. The Torah states shortly after the creation of Man:

“ויאמר ה’ אלקים לא טוב היות האדם לבדו אעשה לו עזר כנגדו” (בראשית ב, יח)

Even within the creation of Man as one, there was a need for Woman. The World could not stand if they were created separately. However once they were created as one, it was described as “לא טוב “, not good for Man to be by himself.

It is without a question that this was the intention. There was no mistake or that Hashem changed his mind, chas v’shalom. It was essential that Man and Woman be created as one. It is my understanding that Man and Woman had to be created in a single formation to the extent that they were one body, as that would truly bind them as one.

Through the parallel of Torah Sh’Bichsav and Torah Sh’Baal Peh being Man and Woman respectively, there must be continuity to this thought. Torah Sh’Bichsav and Torah Sh’Baal Peh were to be created as two. It was understood that the World could not stand that way, and so the Torah in its entirety was created through one.

Torah Sh’Bichsav was created just as Man was created, and then Hashem said, it was not good by himself. Man personifies the concept of one who gives. Without the ability to give, Man is unable to exercise his will. Similarly, Torah Sh’Bichsav is to be interpreted by Torah Sh’Baal Peh.

The separation of Man and Woman as well as Torah Sh’Bichsav and Torah Sh’Baal Peh is a state to enable unity in a way that closest resembles the only true one, Hashem. While nothing can be one as Hashem, it is evidently clear that Torah and Man were created in a way that they should mimic closely.

Through the hitting of the rock Moshe Rabbeinu further separated the relationship between Torah Sh’Bichsav and Torah Sh’Baal Peh. A major role in our lives is to unite the two, Man and Woman which is the two parts of Torah.

There is a wonderful Dvar Torah in the Tashbetz Katan (465) that explains many connections between the receiving of the Torah and marriage. To name a few:

• · Just as Bnei Yisroel fasted before Matan Torah so too the Chassan and Kallah fast
• · There are ten times that Bnei Yisroel is called Kallah, (seven times in  שה”ש and three times in other seforim. There must be a connection between the seven and three)
• · Those ten times are keneged the Aseres HaDibros
• · As well as the ten people needed to make the shevah berachos which we learn from Boaz.
• · Just as the even of the Aseres HaDibros were handed over, so too a Chassan gives his Kallah her kesubah
• · “חתן על כלה” בגימטריא “התורה”
• · “חתן על כלה” בגימטריא “תרי”ג” וגימטריא “משה רבינו”

The marriage between Man and Woman is to bring these two separate individuals together. To unify themselves, to be as close to one body as possible. On the chag of Shavuos, there is also a marriage between Torah Sh’Bichsav and Torah Sh’Baal Peh, just as there is by Man and Woman.

We saw from the Tashbetz and originally from Chazal, that we learn the law that the Shevah Berachos must be with ten men from Boaz. Boaz became the husband of Rus who was the great grandfather of Dovid HaMelech. On Shavuos we read Sefer Rus because she was m’gayer just as Bnei Yisroel did. We know that Mashiach is called Mashiach Ben Dovid. Rus represents the potential to bring the geulah. There is an obvious connection between the Shevah Berachos and Boaz. As we saw the Tashbetz notes that seven of the ten times that Bnei Yisroel are called Kallah are in Shir HaShirrim. He is making a connection between the number seven which personifies the attribute of Malchus which is Shlomo HaMelech, who wrote Shir HaShirrim. The Tashbetz is directly making a connection between the ten people needed for the Shevah Berachos and the Asres HaDibros.

Rebbi Akiva is called the Av of Torah Sh’Baal Peh, he was the son of a ger. Dovid HaMelech comes from Rus who was a geuris and from Yehuda and Tamar. Rus was a Moavis who came from the Lot and his daughter. Dovid HaMelech had Shlomo HaMelech through Bat Shevah. We see a theme that Torah Sh’Baal Peh comes from outside of the norm of Bnei Yisroel. Coming from gerim and from prohibited relations. This is because Torah Sh’Baal Peh is the choshech and that which is lacking and imperfect. This is how Torah Sh’Baal Peh binds with Torah Sh’Bichsav.

I want to suggest that the Shevah Berachos are the Torah Sh’Baal Peh as they are learned from Boaz, and the Aseres HaDibros is the essence of Torah Sh’Bichsav. In this relationship we see how they can become one. Therefore it is understood that the geulah will come through the yichud of Torah Sh’Bichsav and Torah Sh’Baal Peh.

The whole world stands on these principles. The bond between Man and Woman is connected to the bond between Torah Sh’Bichsav and Torah Sh’Baal Peh. This model extends to Klal Yisroel as well. In this relationship, Hashem is the Chassan giving to Bnei Yisroel. If we are lacking unity, we are not a vessel that is capable of receiving the Torah. That is why at the time of Matan Torah, all of Bnei Yisroel were m’gayer. They all became new people…without any blemish…nothing between them.

In the other relationship between Torah Sh’Bichsav and Torah Sh’Baal Peh, if the Torah Sh’Baal Peh doesn’t properly interpret the Torah and complete the relationship, there will be a lacking, a distancing. The sfaykos that came from the hitting of the rock caused more difficulty in understanding Torah Sh’Baal Peh. There is a great need to understand it and then apply it to the Torah Sh’Bichsav. Without this, the balance of giving and receiving is off.

On Shavuos we are in a way “renewing our vows”. We accept the Torah as we did the first time. Had we accepted the Torah fully and did everything we could do, in regards to unity as Klal Yisroel and in our learning of Torah, making it shalaim, we would have had the geulah. This year we should go and m’gayer ourselves! Remove the sinas chinum and truly embrace all of Bnei Yisroel. Make Klal Yisroel a kli kibbul that can properly accept the Torah HaKedoshah. Then take the beautiful Torah, the holy of holies. Learn it and treasure it. Unite the Torah Sh’Bichsav with the Torah Sh’Baal Peh. Let the true will of Hashem Yisborach be “מלא הארץ דעה “, and the World will see clearly the Torah for what it is.

A Day of Joy

Shavuos is a day of unparalleled joy. Even though on other Yomim Tovim, one can exempt himself from partaking of the physical aspects of the Yom Tov, on Shavuos a person is obligated to dine on the choicest food. So much so, Chazal tell us that on Shavuos Rav Yosef would prepare the finest cuts of meat, and say, “If it were not for Shavuos how many Yosef’s would there be in the marketplace.”   What makes Shavuos such a special day? A person who becomes entrapped in the physicality of this world can be dragged down to the lowest depths, to the point where he acts worse than an animal. Torah aids a person to elevate the corporeal pleasures of life, and reach a level of closeness to Hashem, the greatest pleasure possible in this world.  For this very reason, the Yom Tov is called Shavous, the festival of weeks. Before we received the Torah, the Jewish people kept Shabbos, and this brought some element of holiness into the life of every Jew. After we received the Torah, through all of the mitzvos that a Jew performs daily the kedushah of Shabbos was extended into the entire week, and all of the Shavuos of a Jew became filled with sanctity.

A Day of Fear

Chazal tell us that Hashem held Har Sinai over the heads of the Jewish people, and said “If you accept the Torah, good, and if not, this will be the place where you are buried.” Yet at the same time the Torah recounts that Klal Yisrael said na’aseh v’nishmah and accepted the Torah willingfully. How can we reconcile these two concepts?  Hashem desired that our Torah learning should be accompanied with this dual attitude of joy and fear. The yirah helps us recognize that we are not studying for a university degree, but striving to understand the will of Hashem. Knowing that our very existence hinged on whether we accept Torah, helped instill within us from the outset this attitude of awe.
Every time we learn Torah, we should try and continue to experience some of the fear that we felt at the time Torah was given. This attitude enables us to appreciate that Torah is the word of Hashem. In this manner, our Torah learning will protect us from transgression, and constantly bring us closer to the Almighty.

A Sleepless Night

Many kehilos in Klal Yisrael have adopted the custom of staying up all night on Shavuos to learn Torah. Some people might find this difficult and at times seemingly counterproductive. What is the reason that we push ourselves so hard on this Yom Tov night? As mentioned previously Torah requires that we incorporate within ourselves an attitude that Torah should be studied with both joy and fear. After we have achieved this, there is another important outlook that we need. Even when learning Torah is very difficult, we must nonetheless continue.

Many of us have busy schedules, and when the time comes to sit down and learn Torah, we might find ourselves exhausted, and find it difficult to fulfill our daily quota of Torah learning. On Shavuos night, we show ourselves that even during these times, we must try to push on, and do our best. Remembering our mesiras nefesh on Shavuos night helps fill us with strength for the entire year.

Keep Going

By saying na’aseh v’nishma we promised to keep the entire Torah even before we heard what was written. This pledge was a display of our great love of Torah. Yet there is even a deeper meaning behind this commitment.

After finishing a mesecha or any other achievement in Torah, it is normal to feel that one has accomplished a lot. While it is good to feel positive about one’s success there is also a danger to this attitude. This mood could easily turn into complacency, and one could decide that he needs to take a break for a while.  When we said na’aseh v’nishmah we commited ourselves to counter this feeling. Klal Yisrael promised that even after we reach great heights through naaseh, we would continue to be nishmah and heat even more. Remembering this commitment can help us always be on the up, and to reach great heights in our Torah learning.

Time Out

We have mentioned a number of important attitudes that one should strive for in their Torah learning including joy, fear, mesiras nefesh, and continual striving to reach higher. Like any accomplishment in our service of Hashem, these goals will not come automatically. Only by taking some time to stop and think about our obligations to learn Torah can we hope to fulfill this mitzvah properly.   For this reason, the Torah refers to the Yom To as Atzeres, literally stop. Only by pausing prior to the Yom Tov, can we hope that our Shavuos will elevate us to achieve these goals. Taking some time out to think that our Torah learning should be infused with these feelings, then we will be able to incorporate them into our daily Torah learning.

For this reason, prior to the festival of Atzers we were given the shloshes yemei hagbala. These three days are a time to think about what it means to accept upon ourselves a commitment to limud HaTorah. If we take time out during this time to think about this mitzvah before Shavuos, we will definitely see the fruits of our actions with great success in our Torah study during the rest of the year.

(Rabbi Travis is Rosh Kollel of Kollel Toras Chaim in Yerushalayim and is the author of Shaylos U’Teshuvos Toras Chaim and “Praying With Joy – A Daily Tefilla Companion” a practical daily guide to improving one’s prayers, available from Feldheim Publishers. Rav Sternbuch’s weekly shiurim on the parasha are now available as a sefer entitled “A Voice in the Darkness”. For more information about his work contact dytravis@actcom.com.)

From where does the custom emerge for us to eat dairy products on Shavuos? In general, the entire Yom Tov seems preoccupied with food! “Everyone agrees that on Shavuos one needs to have physical enjoyment as well” (Pesachim 68b). The Karbon, sacrifice, of the Shney HaLechem, two breads, was brought as well, another hint to edibles. The Yom Tov is called “Chag HaKatzir”, the holiday of the harvest (of the grain in the field). It is most surprising that a Yom Tov celebrating our holy and spiritual Torah should have such a physical stress?! Shouldn’t we rather fast the entire day and separate from earthly drives? What does this all mean?

A fundamental and inspiring lesson lies behind all this! Chazal (Eruvin 54a) tell us that “this temporal world is like a wedding, one must grab and eat while the food is available”. The simple meaning of this dictum is that one must accomplish as much Torah and Mitzvos as he can while he is alive. There is another depth here as well. Why is this world like a wedding? Imagine that one attends the most exquisite and fancy Jewish wedding ever held. The hall and its ambience are breathtaking, the food is unbelievable, the fifty-piece band is heavenly and the guests are most distinguished! Interestingly, there is one short phrase that determines whether this event has any worth or not. The Groom must say the marriage pronouncement of “Harey Att Mikudeshes Li…, You are sanctified to me (as my wife)…” That is the most important element, worth more than any of the fanfare present. With it, we have experienced a breathtaking wedding. Without it, the entire event would be almost worthless! So too, this world is a beautiful party filled with all kinds of exciting delicacies, foods, music and enjoyment. Our job is to be “Mikadesh it”, to dedicate ourselves to sanctify and elevate it, by using it for the service of Hashem. We do not shun the world. We strive to use it as a conduit to thank Hashem. Hence, just as “you are holy to me” makes the wedding, so too, when we bring Hashem into the picture by elevating the mundane, we make the world!

When one partakes of a delicious meal, his body feels it very strongly and his emotions are stirred. He can take this elevation and use it to thank Hashem ever so passionately. Whereas, without this physical stimulation, he never would have risen to these grateful feelings. Thank You Hashem for giving me such delicious food and for creating such a graceful world. Thank You Hashem for my beautiful spouse and family and for all of the good which You bestow upon me to enjoy and savor. I recognize what You do for me and I wish to serve you better now! The world is a wedding and we are the Groom who sanctifies her!

With every one of the ten commandments that Hashem uttered, the world filled with a varied fragrant scent (Shabbos 88b). Why was this necessary? I suggest that this was precisely to show the significance of physical sensations and their importance to Torah observance. Hashem does not want us to negate our bodies and their feelings. He wanted to keep our nerve endings stimulated in order to show us that a Torah Jew knows how to use this world to draw inspiration and closeness to Him through his pleasurable experiences.

The Angels in Heaven wanted the Torah, but Moshe fought for us to get it. Moshe said that only physical can properly keep the Torah. We have the opportunity to elevate our physicality. humans

It is well understood now why the Tashbaitz states that we learn many laws regarding a wedding specifically from Matan Torah. Indeed this was the wedding between Hashem and us in a very deep way!

Shavuos is the Holiday that Hashem states that He wishes for us to eat and enjoy pleasures for ourselves. This is to teach us that the entire foundation of our service of Hashem does not focus on self-denial or torture. Rather, it revolves around taking enjoyments and using them to grow closer to Hashem. To grow in our gratitude and appreciate of what He has given to us.

Milk represents a mother’s care for her baby. It is the most nourishing and delicious substance that a mother can offer her child. It is a vehicle of love and closeness from which a mother and child form a close bond. We are enjoined to partake in milk products as a reminder that Shavuos is a time to feel Hashem’s love for us. It is a time to partake of earth’s delights and to thereby elevate and be Mikadesh, sanctify, them by letting them bring out our warm appreciation and feelings towards Hashem.

The lesson is vital and relevant. Our bodies have feelings and through them we can draw close to Hashem. It is specifically for this Holiday that we find food stressed repeatedly. For it is in this Shavuos celebration of our accepting the Torah that we acknowledge the importance of our bodies. May we be inspired this Shavuos as we take in all of the enjoyment that Hashem brings us. May we recognize how much He cares for us. The dairy products hint to the ultimate nourishment and care that one has for their children. We are Hashem’s people and we will smile when we say “cheese” at our fantastic wedding with Hashem!