Chag Shavuot SameachK E N E S S E S T I S R A E L TO R A H C E N T E R

2 0 2 0 • 5 7 8 0Some DIY materials for the holiday

C O N T R I B U TO R SMarganit Alvarez, cover photography

Simone Clay, recipesMichael Goodman, Torah Reading Synopsis

Rabbi Leonard Levy, Torah LearningJonathan Lightman, Torah Learning

Rabbanit Michal Kohane, Torah LearningWendy Zlotlow, recipe

Torah readings for day 1 and 2 of Shavuot Our Rabbis tell us that in every generation, each person should consider himself or herself as having per-sonally received the Torah at Mount Sinai. On both days we take out two Torahs.

On the first day of Shavuot we read from Exodus 19:1-20:23. The children of Israel camp opposite Mount Sinai, where they are told that God has chosen them to be His “kingdom of priests and holy nation”. The people respond by proclaiming , “All that God has spoken, we shall do”. On the sixth day of the third month of Sivan,o seven weeks after the Exodus, the entire nation of Israel assembles at the foot of Mount Sinai. God descends on the mountain amidst thunder, lighting, billows of smoke and the blast of the sho-far and summons Moshe to ascend.

God proclaims the Ten Commandments, commanding the people of Israel to believe in God, not to wor-ship idols or take God’s name in vain, to honor their parents, keep the Shabbat and not to murder, commit adultery, bear false witness or covert another’s property. The people cry out to Moshe that the revelation is too intense for them to bear, begging him to receive the Torah from God and convey it to them.

The maftir reading from the second scroll, we read Numbers 28:26-31, which tells of the special sacrificial offeriings for Shavuot in biblical times. The maftir reading for the second day is the same as on the first day.

The reading for the second day of Shavuot is from Deuteronomy 15:19-16:17, which deals with the laws of tithing, release of debts in the seventh year, the release of slaves every seventh year and a detailed description of the three pilgrimage festivals of Pesach, Shavuot and Sukkot.

The haftorah for the first day of Shavuot is Ezekiel 1:1-28,3:12, which contains the prophet’s most astound-ing vision of God. Ezekiel describes a remarkable vision ot God. He sees a Divine Throne-Chariot, whose main feature is a group of four-faced living creatures. His appearance of a mnisestation of God connects the haftorah to the Torah reading, where God reveals His will at Mount Sinai..

The haftorah for the second day, is from the book of Habakkuk 2:20-3:19. Habakkuk pleads with God to intervene on behalf of his people. He visualizes his petition as granted in a graphic picture of the march of God and God’s retinue to overthrow the enemy. As in the case of the haftorah for the first day of Shavuot, this haftorah too is a description of a manifestation of God. For this reason, and because the language in places recalls the revelation at Sinai, it was chosen as the haftorah for the second day of Shavuot.

Shabbat Shalom and Chag Sameach

Michael Goodman

Gabbai

from the Kitchen of Simone ClayFrench CheesecakeCRUST: shortbread ( prepared from another recipe) or pie crust

CHEESECAKE1 lb cream cheese1/2 lb French cheese (Soft Double Crème)1/3 cup sugar, Granulated1 tablespoon unbleached flour4 large eggs, Separated1/4 cup sour cream1/4 cup heavy cream1 teaspoon real vanilla extract1 tablespoon confectioners’ sugar

DirectionsPreheat the oven to 350 degrees F.In a large mixing bowl, beat together the cream cheese and the double crème, then add the sugar and flour and beat until thoroughly blended.Stir in the egg yolks, sour cream, heavy cream and vanilla.Beat the egg whites until they are frothy, then gradually add the confectioners’ sugar and beat until the whites form stiff peaks.Fold the whites into the cheese mixture.Pour the mixture into the prepared crust and bake for 45 minutes, or until the center is firm.Cool to room temperature, then, chill before serving.

CRÈME BRÛLÉE CHEESECAKE2 pkg. (8 oz. each) PHILADELPHIA Cream Cheese, softened1/2 cup granulated sugar1 tsp. vanilla2 whole eggs1 egg yolk1 ready-to-use graham cracker crumb crust (6 oz.)

1/2 cup firmly packed brown sugar (to broil over the baked cake)1 Tbsp. water

Raspberries for decoration.

Reshape piecrust filling in the bottom of an 8” spring-form pan

Preheat oven to 350°F. Beat cream cheese, granulated sugar and vanilla with electric mixer on medium speed until well blended. Add whole eggs and egg yolk; mix until blended. Pour over crust.

Bake 40 minutes or until center is almost set.Cool completely before refrigerating.Refrigerate 3 hours or overnight.

Preheat broiler just before serving.Mix brown sugar and water; spread over cheesecake.

Place on baking sheet.Broil 4 to 6 inches from heat 1 to 1-1/2 minutes or until topping is hot and bubbly.Serve immediately.

Store leftover cheesecake in refrigerator.

from the Kitchen of Wendy ZlotlowEASIEST NOODLE KUGELAdapted from Epicurious.com

Preheat oven to 350. Grease a 9x13 baking dish with butter. Serves 8-12.

• 8 oz. wide noodles

• 1 c. dark raisins

• 5 large eggs

• 1 c. sour cream (OK to use lo-fat)

• 1 stick unsalted butter, melted and cooled

• 1/3 c. sugar, white or brown

• 4 c. milk (whole or non-fat)

• ½ t. cinnamon

• 3 c. crushed cornflakes and ¼ c. brown sugar – or – ¾ c. granola

1. Spread uncooked noodles over bottom of dish. Sprinkle with raisins.

2. Whisk eggs, sour cream, melted butter, sugar, milk and cinnamon until smooth. Pour over noodles.

3. Poke mixture with long fork to mix with noodles.

4. Let stand 5+ minutes.

5. Sprinkle cornflake mixture or granola over other ingredients.

6. Bake in center of oven for about 1 hour. Test with knife. Let cool.

RabbanitMichal

LechayimonShavuot!

WaterfightstocelebrateShavuot?Yes,that’swhatisstilldoneinsomeNorthAfricancommunities.True,it’ssummerandfuntocooloff,butwhythenexactlyontheholidayofShavuot?MorelikelyitisbecausetheclosestthinginthisworldtoTorahiswater.SaystheMidrash(SongofSongsRabba,A,19)

TheTorahislikenedtowater:Justlikewaterhaveabeginningbutnoendinsight,SogoestheTorah,fromoneendoftheworldtotheotherJustlikethewaterlivesforeverSotheTorah,livesforeverJustliketheTorahcomesdownfromheavensSotheTorah…AndjustlikethewaterpurifiesthebodySotheTorah…AndjustliketheTorahcomesdownbitbybitandjoinstogreatrivers,SotheTorah:apersonlearnsacoupleofideastodayandacoupletomorrowUntilhebecomeslikeaflowingstreamAndjustlikewithwater,whenoneisthirsty,agreater/olderpersonisn’tembarrassedtosaytoayounger/smallerone:please,givemesomewaterSoitiswithTorahwords,andanolderpersonisnottooshytosaytoayoungerone:Pleaseteachmeonechapter,onematter,oneverse,andevenjustoneletterAndjustlikeapersondoesn’tknowhowtonavigatewater,endsupdrowningSoitiswithTorahwords,andapersonwhodoesn’tknowhowtofindhis(her)wayinthem,candrown.

ThisquoteisfromtheMidrashontheSongofSongs.ThereareothersintheTalmud:RabbiAkivasaidthatjustlikewatersoftensandchangesarockthroughconstantdrippingandpersistence,sotheTorahmakeschangesinone’sheartthroughrepeatedlearning.Itsaysthatjustlikewhenitrainsinthenight,onecanonlyseetheeffectswhenthesuncomesout,soitiswiththeTorahthattheeffectscantaketime.AndanotherRabbiAkivaparabletellsaboutthefoxwhotriestoconvincethefishtoescapethedangerousfishermen’snetbyclimbingonhisbacktoreachsafetyonland,asametaphorforhowcrazyitwouldbeforustoleavethewaterofTorah.Fish,interestinglyrefersbothtoanindividualaswellasa“school”,perhapsmirroringoursituation,especiallythisyear:inmanyways,we’realwayspartofacommunity,andyetthisyear,wemightfeelourindividualityandvulnerabilityassuchmuchmore.IoftenthinkofTorahaswaterwhenIgarden,especiallywhennoticingthemanyweeds…Likewater,whichisnotresponsiblefortheweedsalongitsway,Torahlearningtoo,isnotaguaranteeforgoodnessorwisdom,longlife,successoranything.Infact,inPirkeiAvotitsays,“derecheretzkadmaleTorah”–howonebehavescomesbeforeTorahlearning,exactlybecauseoftheaboveprinciple,becauseifonewatersweeds,they’llgrowtoo.InIsaiahweread,“oh,everyonewhoisthirsty!gotothewater!(Isaiah55:1)”.Likewise,onemusthaveathirstforTorah;wemustlearntoaskopen,sincerequestions.Andjustlikewe

RabbanitMichal

knowweshoulddrinkatleastsoandsomanyglassesperday,especiallyintheheat,howaboutwatchingourTorahintake?Lastbutnotleast,clear,cleanwateriswhat’sattractive–andhealthy–ratherthandirty,“standing”water.Andwhataboutwaterbeingintheworldevenbeforecreation?

TheSongofSongsRabbawherewestarted,isalsowhereTikunLeilShavuotismentioned.“Tikun”,possiblycomesfromtheAramaic“todecorate”referringtothosedecoratingthebride,i.e.theTorahduringthenightasshepreparesforthechuppa.Somesay,itisfromtheHebrew“torepair”inthesenseofgetreadyandsome,inthesenseofrepentbecauseaccordingtotradition,theChildrenofIsrael“sleptlate”andalmostmisstheGivingoftheLaw,whichiswhyG-dtowakethemupin“thunderandlightning”(Exodus19:17)…lastbutnotleast,findingallthesemidrashimintheSongofSongs,alsosuggestsourrelationshipwiththeTorahandG-dasaLovestory.WhatisyourTorahmetaphor?

IhopewefindandmakethisShavuotasmeaningfulascanbeinspiteof–andmaybedavkabecauseof–thelessfavorablecircumstances.AndIhopethisguideoffersrefreshinginspirationsforthisnightandmuchbeyond.ChagSameach!

ShavuotLearningforKITC5780 RabbiLeonardLevy

1

What is Torah?

אלבק) -בראשית רבה (תיאודור פרשת בראשית פרשה א

א (א) בראשית ברא אלהים וגו'. ר' אושעיא פתח ואהיה אצלו אמון

…ואהיה שעשועים (משלי ח ל)[ד"א] אמון אומן התורה אומרת

אני הייתי כלי אומנתו של הקב"ה, בנוהג שבעולם מלך בשר ודם בונה

פלטין ואינו בונה אותה מדעת עצמו אלא מדעת אומן, והאומן

אינו בונה אותה מדעתו אלא דיפטראות ופינקסות יש לו לידע

היאך הוא עושה חדרים ופשפשים, כך היה הקב"ה מביט בתורה ובורא

, והתורה א' בראשית ברא העולםאלהים ואין ראשית אלא תורה היך

מה דאת אמר י"י קנני ראשית .דרכו וגו' (משלי ח כב)

1] Genesis Rabbah Parashat Bereishit, Parasha א “With ראשית (Beginning=Wisdom) God created…” (Genesis 1:1) T. Oshaya opened: “[Wisdom says:] And I will be by Him amon and I will be a delight…”(Proverbs 8:30)…. Amon is a craftsman. Torah says: I was the crafting tool of the Holy One Blessed be He. In the way of the world, a flesh and blood king builds a palace not from his own knowledge but from the knowledge of a craftsman, and the craftsman builds it according to blueprints which he has to know where to make the rooms and the small passageways. Likewise the Holy One Blessed Be He looked in the Torah and Created the world. Torah says: “With Reishit God created…” and Reishit is none other than Torah, as Scripture states: “The Lord acquired/created me (=Wisdom = Torah) at the beginning (reishit) of his path….(Proverbs 8:22)

שמות רבה (וילנא) פרשת כי תשא פרשה מא סימן ו

ו ד"א ויתן אל משה, אמר ר' אבהו כל מ' יום שעשה משה

למעלה היה למד תורה ושוכח, א"ל רבון העולם יש לי מ' יום

ואיני יודע דבר, מה עשה הקב"ה משהשלים מ' יום נתן לו הקב"ה

את התורה מתנה שנאמר ויתן וכי כל התורה למד אל משה,

משה כתיב בתורה (איוב יא) ארוכה מארץ מדה ורחבה מני ים ולארבעים יום למדה משה

אלא כללים למדהו הקב"ה למשה, הוי ככלותו לדבר אתו

2] Exodus Rabbah Parashat Ki Tissa Parashah 41:6 “And God gave to Moses when he finished speaking with him two tablets … of stone written with the finger of God.” (Exodus 31:18) R. Abbahu says: “All forty days that Moses was up there, he was learning Torah and forgetting. He said, ‘Master of the Universe, I have been here for forty days and I don’t know anything.’ What did the Holy One Blessed Be He do? When forty days were completed, He Gave the Torah to Moses as a gift, as it is stated, ‘He gave to Moses.’ Did Moses learn the entire Torah? It is Written in Scripture (Job 11:9): “It (Wisdom) is longer in measure than the earth and wider than the sea” and Moses learned it in forty days?! Rather, God taught Moses the general principles (kelalim). That’s what the verse means to say with the words kikhaloto ledaber ito (=speaking with him in general principles)

ShavuotLearningforKITC5780 RabbiLeonardLevy

2

אמר רב חסדא דריש מרי בר מר מאי דכתיב לכל תכלה ראיתי

דבר זה רחבה מצותך מאדקץ אמרו דוד ולא פירשו אמרו איוב

ולא פירשו אמרו יחזקאל ולא פירשו עד שבא זכריה בן עדו

אמרו דוד ולא פירשו ופירשולכל תכלה ראיתי קץ דכתיב

אמרו איוב רחבה מצותך מאדארוכה ולא פירשו דכתיב

ארץ מדה ורחבה מני יםמאמרו יחזקאל ולא פירשו דכתיב ויפרש אותה לפני והיא כתובה

וכתוב אליה קינים פנים ואחורקינים זו פורענותן של והגה והי

צדיקים בעולם הזה וכן הוא אומר קינה היא וקוננוה והגה זו

מתן שכרן של צדיקים לעתיד לבא וכן הוא אומר עלי הגיון

א פורענותן של בכנור והי זו הירשעים לעתיד לבא וכן הוא

עד אומר הוה על הוה תבאשבא זכריה בן עדו ופירשו דכתיב ויאמר אלי מה אתה

רואה ואומר אני רואה מגילה עפה ארכה עשרים באמה

ורחבה עשר באמה וכי פשטת לה הויא לה עשרין בעשרין

וכתיב היא כתובה פנים ואחור וכי קלפת לה כמה הויא לה

וכתיב מי עין בעשריןארבמדד בשעלו מים ושמים בזרת תכן וגו׳ נמצא כל העולם כולו אחד משלשת אלפים ומאתים

בתורה

3]Eruvin 21a:RavḤisdasaid:MaribarMarinterpretedhomiletically:Whatisthemeaningofthatwhichiswritten:“Ihaveseenalimittoeverypurpose;butYourcommandmentisexceedinglybroad”(Psalms119:96)?ThisideawithregardtothebreadthoftheTorahwasstatedbyDavid,buthedidnotexplainit;itwasstatedbyJob,buthetoodidnotexplainit;itwasstatedbyEzekiel,buthealsodidnotexplainit,untilZechariah,sonofBerechiah,sonofIddo,cameandexplainedit. RavḤisdaexplains:ThisideawasstatedbyDavid,buthedidnotexplainit,asitiswritten:“Ihaveseenalimittoeverypurpose;butYourcommandmentisexceedinglybroad,”i.e.,hestatedthattheTorahisexceedinglybroad,buthedidnotexplainhowbroad.AndlikewisethisideawasstatedbyJob,buthetoodidnotexplainit,asitiswritten:“Itsmeasureislongerthantheearthandbroaderthanthesea”(Job11:9). Andsimilarly,itwasstatedbyEzekiel,buthealsodidnotexplainit,asitiswritten:“AndHespreadit,”thescroll,“beforeme,anditwaswritteninsideandoutside;andinitwaswrittenlamentations,andmelody[hegeh],andwoe[vahi]”(Ezekiel2:10)… Butnonetheless,EzekieldidnotexplaintheextentoftheTorah,untilZechariah,sonofBerechiah,sonofIddo,cameandexplainedit,asitiswritten:“Andhesaidtome:Whatdoyousee?AndIsaid:Iseeaflying[afa]scroll;thelengthofitistwentycubits,andthebreadthofitistencubits”(Zechariah5:2).Sincethescrollwasflying,theimplicationisthatithadtwoequalsides,sothatwhenyouopenit,itistwentybytwentycubits.Anditiswritten:“Anditwaswritteninsideandoutside,”i.e.,onbothsides.Andwhenyoupeelthemapartandseparatethetwosides,howmuchisit?Itsentireareaamountstofortybytwentycubits,oreighthundredofGod’scubits. InordertodeterminethemeasureofGod’scubit,theGemaracitesaversethatdescribesthesizeofthespanbetweenGod’sthumbandlittlefinger,inamannerofspeaking.Anditiswritten:“WhohasmeasuredthewatersinthehollowofHishand,andmetedoutheavenwiththespan,andcomprehendedthedustoftheearthinameasure”(Isaiah40:12).Iftheentireworldmeasuresonesquarespan,whichisaquarterofonesquarecubit,wefindaccordingtothiscalculationthattheentireworldisonepartinthreethousandandtwohundredoftheTorah.

ShavuotLearningforKITC5780 RabbiLeonardLevy

3

How might the description of Torah in the sources above be related to the hypothesis suggested in the following discussion of a few contemporary physicists?

4]BrianGreene,ProfessorofPhysics,ColumbiaUniversity(onNova,“FabricoftheCosmos,”aired11/9/2012,athttp://www.pbs.org/wgbh/nova/physics/fabric-of-cosmos.html#fabric-space):Asweexaminethefabricofthecosmosevermoreclosely,wemaywellfindfarmoresurprisesthananyoneeverimagined.Takeme,forexample.Iseemrealenough,don'tI?Well,yes.Butsurprisingnewcluesareemergingthateverything,youandI,andevenspace,itself,mayactuallybeakindofhologram.Thatis:everythingweseeandexperience,everythingwecallourfamiliarthree-dimensionalreality,maybeaprojectionofinformationthat'sstoredonathin,distanttwo-dimensionalsurface,sortofthewaytheinformationforthishologramisstoredonthisthinpieceofplastic.Now,hologramsaresomethingwe'reallfamiliarwithfromthesecuritysymbolyoufindonmostcreditcards,buttheuniverseasahologram?That'soneofthemostdrasticrevisionstoourpictureofspaceandrealityeverproposed.Andtheevidenceforitcomesfromsomeofthestrangestrealmsofspace:blackholes.LEONARDSUSSKIND:Thisisarealdisconnect,andit'sveryhardtogetyourheadaround:modernideas,comingfromblackholes,tellusthatrealityistwo-dimensional,thatthethree-dimensionalworld,thefull-bodiedthree-dimensionalworld,isakindofimageofahologramontheboundaryontheregionofspace.S.JAMESGATES,JR.:Thisisaverystrangething.WhenIwasayoungerphysicistIwouldhavethoughtanyphysicistwhosaidthatwasabsolutelycrazy.BRIANGREENE:Here'sawaytothinkaboutthis.ImagineItookmywalletandthrewitintoablackhole.Whatwouldhappen?Weusedtothinkthatsincenothing,notevenlight,canescapetheimmensegravityofablackhole,mywalletwouldbelostforever,butitnowseemsthatmaynotbethewholestory.Recently,scientistsexploringthemathdescribingblackholesmadeacuriousdiscovery.Evenasmywalletdisappearsintotheblackhole,acopyofalltheinformationitcontainsseemstogetsmearedoutandstoredonthesurfaceoftheblackhole,inmuchthesamewaythatinformationisstoredinacomputer.Sointheend,mywalletexistsintwoplaces:there'sathree-dimensionalversionthat'slostforeverinsidetheholeblackandatwo-dimensionalversionthatremainsonthesurfaceasinformation.CLIFFORDJOHNSON(UniversityofSouthernCalifornia):Theinformationcontentofallthestuffthatfellintothatblackholecanbeexpressedentirelyintermsofjusttheoutsideoftheblackhole.Theidea,then,isthatyoucancapturewhat'sgoingoninsidetheblackholebyreferringonlytotheoutside.BRIANGREENE:And,intheory,Icouldusetheinformationontheoutsideoftheblackholetoreconstructmywallet.Andhere'sthetrulymind-blowingpart:spacewithinablackholeplaysbysamerulesasspaceoutsideablackholeoranywhereelse.Soifanobjectinsideablackholecanbedescribedbyinformationontheblackhole'ssurface,thenitmightbethateverythingintheuniverse,fromgalaxiesandstars,toyouand

ShavuotLearningforKITC5780 RabbiLeonardLevy

4

me,evenspaceitself,isjustaprojectionofinformationstoredonsomedistanttwo-dimensionalsurfacethatsurroundsus.Inotherwords,whatweexperienceasrealitymaybesomethinglikeahologram.LEONARDSUSSKIND:Isthethree-dimensionalworldanillusion,inthesamesensethatahologramisanillusion?Perhaps.IthinkI'minclinedtothinkyes,thatthethree-dimensionalworldisakindofillusionandthattheultimatepreciserealityisthetwo-dimensionalrealityatthesurfaceoftheuniverse.Thisideaissonewthatphysicistsarestillstrugglingtounderstandit.Butifit'sright,justasNewtonandEinsteincompletelychangedourpictureofspace,wemaybeonthevergeofanevenmoredramaticrevolution.

What did Moshe receive at Mt. Sinai?

יח :שמות פרק לאְּכַכֹּלתֹו ְלַדֵּבר ַוּיִֵּתן ֶאל מֶֹׁשה

ָהֵעֻדתְּבַהר ִסינַי ְׁשנֵי ֻלחֹת ִאּתֹו ֻלחֹת ֶאֶבן ְּכֻתִבים ְּבֶאְצַּבע

ֱאֹלִהים:

5]Ex. 31:18 When [God] finished speaking to Moses on Mount Sinai, He gave him two tablets of the Testimony. They were stone tablets, written with God's finger.

Now reread source 2] above, particularly the last half. Why do you think the tablets are referred to as tablets of Testimony? How is the Testimony Moshe received at Sinai connected with God’s supernal Torah?

6]Rambam(Maimonides),IntroductiontotheCommentaryontheMishna

KnowthateverycommandmentwhichGodrevealedtoMoshe,itwasrevealedwithitsinterpretation.Godwouldsaythewording(oftheScripturalcommandment),thenHewouldsayitsinterpretationandexplanationandeverythingwhichwasimpliedintheprecisewording….

AndwhenMoshedied,peacebeuponhim,afterhehadchargedJoshuawiththeexplanationswhichhadbeenrevealedtohim,Joshuaandhiscontemporariesdevotedthemselvestothoroughlystudyingandunderstandingandapplying[theselawswiththeirrevealedexplanations].ButtherewasnoquestionaboutwhateverheoranyoftheEldershadheardexplicitlyfromMoshe,andtherewasnodebateoverit.Theramifications[ofthesestatements]whichwerenotexplicitlyheardfromtheProphet’slips,peacebeuponhim,theyderivedthroughlegalanalysisusingthethirteenmethodsofTorahinterpretationgivenonMt.Sinai.Someofthoselawssoderivedhadevokednocontroversyupontheirproposalandwereunanimouslyagreedupon.Butsomeofthemweresubjecttoadifferenceofopinion:Oneauthoritywouldanalyzeoneway,cometoacertainconclusion,andbeconvincedofit,andanotherwouldanalyzedifferently,asisliabletooccurinapplicationoflogicalrulesofdeduction[totherevealedlawsandinterpretations].Whensuchacontroversywouldariseamongtheauthorities,theywouldfollowthemajorityopinion,astheTorahprescribesforsuchasituation:“…youshalldecideaccordingtothemajority”(Exodus23:2–אחרי רבים להטות).

ShavuotLearningforKITC5780 RabbiLeonardLevy

5

AndknowthatprophecyisnoteffectivewhenitcomestolegalanalysisoftheinterpretationofTorahandderivingitsramificationsthroughthethirteenmethods[ofinterpretation].RatherJoshuaandPhinehasdidthesametypeoflegalanalysisthatRavinaandRavAshi(theeditorsoftheTalmud)did….

AndwhenJoshuadied,peacebeuponhim,hehadchargedwhathadbeenrelatedtohim(byMoshe)oftheinterpretation[ofTorah],aswellaswhatwasderivedinhistime--bothmattersoverwhichtherewasnodisagreementandmattersoverwhichtherehadbeenadisagreementbutwhichhedecidedaccordingtotheopinionofthemajority–totheElders(זקנים).TheseEldersarementionedinJoshua24:31:“AndIsraelservedHashemallthedaysofJoshuaandallthedaysoftheElderswhooutlivedJoshua,andwhoknewfirst-handallofwhatHashemdidforIsrael.”Afterwards,thoseElderschargedtheProphets,peacebeuponthem,withalltheyheardfromJoshua,andeachprophetinstructedthenext–buttherewasneveratimeinwhichtherewasanabsenceofeitheranalysisofthegivenlawsorofderivingnewlawsfrompriorones.

TheSagesofeachgenerationtreatedthestatementsoftheprecedingonesasthefoundation:theywouldderivenewrulingsandinferencesfromthem,buttheywouldnotdisagreewiththefoundationalsourceswhichwererelatedtothemthroughthetimeoftheMenoftheGreatAssembly( אנשי כנסתissueanddid,sagespriortheaspredecessorstheirofstatementstheanalyzedalsoThey…(הגדולהdecrees(גזירות)andenacted[Rabbinic]enactments(תקנות).ThelastofthispristinegroupwastheearliestoftheSagesfirstmentionedintheMishnah–ShimontheRighteous….

What role does legal analysis and disagreement between authorities over the results of that analysis play in connecting what Moshe received (both Oral and Written Torah) with God’s supernal Torah? 7]

Tosefta Massekhet Sota ch. 7 תוספתא מסכת סוטה (ליברמן) פרק ז הלכה ט

מעשה בר' יוחנן בן ברוקה ור' לעזר חסמא שבאו מיבנה ללוד והקבילו פני ר' יהוש'

בפקיעין אמ' להם ר' יהושע מה חידוש היה בבית המדרש היום אמרו לו תלמידיך אנו

ומימיך אנו שותין אמ' להם אי אפשר שלא יהא חידוש בבית המדרש שבת של מי היתה

...אמרו לו של ר' לעזר בן עזריה היתה

9. An incident with R. Yohanan ben Beroqa and R. [E]liezer Hisma who came from Yavne to Lod and greeted R. Yehoshua in Peqi’in. R Yehoshua said to them, “What chidush (innovatation) was there in the Beit Midrash (House of Study) today?” They said to him, “We are you disciples and your waters (Torah) we drink.” [R. Yehoshua] said to them, “It is impossible that there would not be any chidush (novel interpretation) in the Beit Midrash. Whose Shabbat was it [to deliver the drasha]?” They said to him, “It was the Shabbat of [E]lazar ben Azaria….

הלכה יאועוד אחרת דרש דברי חכמים מה דורבן כדרבונות וכמסמרות נטועים

זה מכוין את הפרה להביא חיים בעולם אף דברי תורה אינן אלא חיין לעולם שנ'

עץ חיים היא וגו' או מה דורבן זה

11. And yet another matter he (Elazar ben Azaria) expounded: “The Words of the Sages are like cattle prods and like planted nails [masters of the assembled, given by one shepherd].” (Kohelet 12:11) Just as this cattle prod directs the cow (in its plowing) to bring life to the world, so words of Torah are only life for the world, as it is

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ת"ל מיטלטל יכול אף כך דברי תורהוכמסמרות נטועים [או אינן חסירין

ולא יתירין תלמוד לומר נטועים] מה נטיעה פרה ורבה אף דברי תורה פרין

פות אילו שנכנסין ורבין בעלי אסוויושבין אסופות אסופות ואומ' על

טמא טמא ועל טהור טהור על טמא במקומו ועל טהור במקומו

stated: “It is a tree of life….” (Proverbs 3:18) Or you might think that just as a cattle prod is moveable, so also words of Torah? The verse specifically teaches, “and like planted nails” – just as a plant is fruitful and multiplies, so also words of Torah are fruitful and multiply. “Masters of the assembled,” - these are the ones who enter and sit assembled and say about the impure that it is impure and about the pure that it is pure, about the impure in its place, and about the pure in its place.

הלכה יבשמא יאמר אדם בדעתו הואיל ובית שמיי מטמין ובית הלל מטהרין איש

' אוסר ואיש פל' מתיר למה אני פללמד תורה מעתה ת"ל דברים הדברים אלה הדברים כל הדברים נתנו מרועה

אחד אל אחד בראן פרנס אחד נתנן רבון כל המעשים ברוך הוא אמרו אף

אתה עשה לבך חדרי חדרים והכניס בה דברי בית שמיי ודברי בית הלל דברי המטמאין ודברי המטהרין אמ' להם

ר יתום שר' ליעזר שרוי בתוכואין דו

12. Lest one say to himself, “since Beit Shammai say it is impure and Beit Hillel say it is pure, so-and-so prohibits and so-and-so permits, why should I learn Torah from now on? Torah teaches: [and God spoke all of] these words (Ex. 20:1). All of the words were “given by one shepherd.” One God created them, one Sustainer gave them: The Master of all Creations, Blessed Be He said them. So you should make your heart rooms of rooms and enter into them the words of Beit Shammai and the words of Beit Hillel, the words of the ones who impurify and the words of the ones who purify. He (R. Yehoshua) said to them: “The generation that R. (E)liezer lives in is not an orphan generation.”

8] Midrash Tehillim, Chapter 12 מדרש תהלים (בובר) מזמור יב

אמר ר' ינאי לא ניתנה דברי תורה חתיכין, אלא על כל דבור שהיה

טאומר הקב"ה למשה היה אומר מ" פנים טהור, ומ"ט פנים טמא,

R. Yannai said: The Torah was not given as clear-cut decisions. Rather, for every commandment that God stated to Moses, He also stated 49 reasons for it to be pure and 49 reasons for it to be impure

אמר לפניו "רבונו של עולם עד מתי נעמוד על בירורו של דבר?"

[Moses] said before Him: “Master of the Universe, how long will the matter be unclear?”

אמר ליה "אחרי רבים להטות, רבו המטמאין טמא, רבו המטהרין

טהור".

[God] replied: “Follow the majority. When the majority impurify, it is impure. When the majority purify, it is pure.”

When and why is it necessary for disputes to be decided?

9]

Deuteronomy 17:8-12 יז פרק דברים ַלִּמְׁשָּפט ָדָבר ִמְּמָך יִָּפֵלא ִּכי) ח( נֶגַע ּוֵבין ְלִדין ִּדין ֵּבין ְלָדם ָּדם ֵּבין ְוַקְמּתָ ִּבְׁשָעֶריָך ִריבֹת ִּדְבֵרי ָלנֶגַע

יְקָֹוק יְִבַחר ֲאֶׁשר ַהָּמקֹום ֶאל ְוָעִליתָ :ּבֹו ֱאֹלֶהיָך

17:8 If you are unable to reach a decision in a case involving capital punishment, litigation, leprous marks, [or any other case] where there is a dispute in your

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territorial courts, then you must set out and go up to the place that God your Lord shall choose

ְוֶאל ַהְלִוּיִם ַהּכֲֹהנִים ֶאל ּוָבאתָ ) ט( ָהֵהם ַּבּיִָמים יְִהיֶה ֲאֶׁשר ַהּׁשֵֹפט

ְּדַבר ֵאת ְלָך ְוִהִּגידּו ְוָדַרְׁשּתָ :ַהִּמְׁשָּפט

17:9 You must approach the Levitical priests [and other members of] the supreme court that exists at the time. When you make inquiry, they will declare to you a legal decision.

ֲאֶׁשר ַהָּדָבר ִּפי ַעל ְוָעִׂשיתָ ) י( ֲאֶׁשר ַההּוא ַהָּמקֹום ִמן ְלָך יִַּגידּו ְּככֹל ַלֲעׂשֹות ְוָׁשַמְרּתָ יְקָֹוק יְִבַחר :יֹורּוָך ֲאֶׁשר

17:10 Since this decision comes from the place that God shall choose, you must do as they tell you, carefully following their every decision.

ְוַעל יֹורּוָך ֲאֶׁשר ַהּתֹוָרה ִּפי ַעל) יא( ֹלא ַּתֲעֶׂשה ְלָך יֹאְמרּו ֲאֶׁשר ַהִּמְׁשָּפט ְלָך יִַּגידּו ֲאֶׁשר ַהָּדָבר ִמן ָתסּור :ּוְׂשמֹאל יִָמין

17:11 [Besides this, in general,] you must keep the Torah as they interpret it for you, and follow the laws that they legislate for you. Do not stray to the right or left from the word that they declare to you.

ְבזָדֹון (יב) ְוָהִאיׁש ֲאֶׁשר יֲַעֶׂשה ְלִבְלִּתי ְׁשמַֹע ֶאל ַהּכֵֹהן ָהעֵֹמד ְלָׁשֶרת ָׁשם ֶאת יְקָֹוק ֱאֹלֶהיָך אֹו ֶאל ַהּׁשֵֹפט

ּוֵמת ָהִאיׁש ַההּוא ּוִבַעְרָּת ָהָרע ִמּיְִׂשָרֵאל:

17:12 If there is any man who rebels and refuses to listen to the priest or other judge who is in charge of serving God your Lord there [as leader of the supreme court], then that man must be put to death, thus ridding yourselves of evil in Israel.

10]

Rashi on Deuteronomy 17:11 (based on Shir HaShirim Rabbah יא פסוק יז פרק דברים י"רש1:2)

על לך אומר אפילו - ושמאל ימין) יא( שהוא שמאל ועל שמאל שהוא ימין ימין ימין על לך שאומר שכן וכל, ימין :שמאל שמאל ועל

Right or Left – Even if he tells you about the right that it is left and about the left that it is right, and all the moreso when he tells you about the right that it is right and the left that it is left.

How are Science and Torah (Oral and Written) related? How do we deal with cases where Oral Torah appears to contradict Science/Reason?

When should Torah be reinterpreted (chiddush) to align with scientific opinion? When should Torah NOT be reinterpreted to align with scientific opinion? What do these questions have to do with connecting what Moshe received at Sinai with God’s supernal Torah?

11] Maimonides (Rambam) Commentary on the Mishnah, Introduction of Pereq HaCheleq (Sanhedrin ch. 10) – two pages which follow. (Note: this is from the translation by Lampel, who translated from a Hebrew translation of Rambam’s Judeo-Arabic original. I have corrected a major error which resulted from this

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method on the second page by the notation *1. The mistranslation I put in (parenthesis). The correct translation from the Judeo-Arabic original for that bracketed segment is typed in below.

12] Maimonides, Guide for the Perplexed, Part II, Chapter 25. [Translated from the Judeo-Arabic original by Shlomo Pines] – the final two pages.

What can we learn from the following Psalm about the connection between what Moshe received at Sinai and God’s supernal Torah?

13]

תהלים פרק יט א) ַלְמנֵַּצַח ִמזְמֹור ְלָדִוד:(ב) ַהָּׁשַמיִם ְמַסְּפִרים ְּכבֹוד ֵאל ּוַמֲעֵׂשה יָָדיו (

ַמִּגיד ָהָרִקיַע:ג) יֹום ְליֹום יִַּביַע אֶֹמר ְוַליְָלה ְּלַליְָלה יְַחֶּוה (

ָּדַעת: ְׁשָמע קֹוָלם:ד) ֵאין אֶֹמר ְוֵאין ְּדָבִרים ְּבִלי נִ (ה) ְּבָכל ָהָאֶרץ יָָצא ַקָּום ּוִבְקֵצה ֵתֵבל (

ִמֵּליֶהם ַלֶּׁשֶמׁש ָׂשם אֶֹהל ָּבֶהם:ו) ְוהּוא ְּכָחָתן יֵֹצא ֵמֻחָּפתֹו יִָׂשיׂש ְּכגִּבֹור (

ָלרּוץ אַֹרח:ז) ִמְקֵצה ַהָּׁשַמיִם מֹוָצאֹו ּוְתקּוָפתֹו ַעל (

ֵמַחָּמתֹו:ְקצֹוָתם ְוֵאין נְִסָּתר ּתֹוַרת יְקָֹוק ְּתִמיָמה ְמִׁשיַבת נֶָפׁש ח) (

ֵעדּות יְקָֹוק נֱֶאָמנָה ַמְחִּכיַמת ֶּפִתי:ט) ִּפּקּוֵדי יְקָֹוק יְָׁשִרים ְמַׂשְּמֵחי ֵלב ִמְצַות (

יְקָֹוק ָּבָרה ְמִאיַרת ֵעינָיִם:י) יְִרַאת יְקָֹוק ְטהֹוָרה עֹוֶמֶדת ָלַעד ִמְׁשְּפֵטי (

ק ֱאֶמת ָצְדקּו יְַחָּדו:יְקֹוָ יא) ַהּנֱֶחָמִדים ִמּזָָהב ּוִמַּפז ָרב ּוְמתּוִקים (

ִמְּדַבׁש ְונֶֹפת צּוִפים:יב) ַּגם ַעְבְּדָך נִזְָהר ָּבֶהם ְּבָׁשְמָרם ֵעֶקב (

ָרב: יג) ְׁשגִיאֹות ִמי יִָבין ִמּנְִסָּתרֹות נֵַּקנִי:(ַאל יְִמְׁשלּו ִבי יד) ַּגם ִמּזִֵדים ֲחׂשְֹך ַעְבֶּדָך (

ָאז ֵאיָתם ְונִֵּקיִתי ִמֶּפַׁשע ָרב:טו) יְִהיּו ְלָרצֹון ִאְמֵרי ִפי ְוֶהגְיֹון ִלִּבי (

ְלָפנֶיָך יְקָֹוק צּוִרי ְוגֲֹאִלי:

Psalms 19

(1) For the leader. A psalm of David. (2) The heavens declare the glory of God, the sky proclaims His handiwork. (3) Day to day makes utterance, night to night speaks out. (4) There is no utterance, there are no words, whose sound goes unheard. (5) Their voice carries throughout the earth, their words to the end of the world. He placed in them a tent for the sun, (6) who is like a groom coming forth from the chamber, like a hero, eager to run his course. (7) His rising-place is at one end of heaven, and his circuit reaches the other; nothing escapes his heat. (8) The Torah of the Hashem is perfect, refreshing the soul; the Testimony of the Hashem is faithful, making the simple wise; (9) The precepts of the Hashem are just, rejoicing the heart; the instruction of the Hashem is lucid, making the eyes light up. (10) The fear of the Hashem is pure, abiding forever; the judgments of the Hasjem are true, righteous altogether, (11) more desirable than gold, than much fine gold; sweeter than honey, than drippings of the comb. (12) Your servant pays them heed; in obeying them there is much reward. (13) Who can be aware of errors? Clear me of unperceived guilt, (14) and from willful sins keep Your servant; let them not dominate me; then shall I be blameless and clear of grave offense. (15) May the words of my mouth and the prayer of my heart be acceptable to You, O LORD, my rock and my redeemer.

Parshios Behar & Bechukosai

Listening to the Torah Reading

There are two basic opinions among the early poskim concerning the nature of the obligation of Kerias ha-Torah on Shabbos morning. One opinion (1) holds that every adult male is obligated to listen to the weekly parashah read every Shabbos morning from a kosher Sefer Torah. He must pay attention to every word being read, or he will not fulfill his obligation. The second opinion (2) maintains that the obligation of Kerias ha-Torah devolves upon the congregation as a whole. In other words, if ten or more men are together on Shabbos morning, they must read from the weekly parashah. While each member of the congregation is included in this congregational obligation, it is not a specific obligation upon each individual, provided that there are ten men who are paying attention.

There are some basic questions concerning Kerias ha-Torah whose answers will differ depending on which of these two opinions one follows:

* Is one actually required to follow each word recited by the Reader, the koreh, without missing even one letter [and, according to some opinions, even read along with him to make sure nothing is missed(3)], or is one permitted - even l'chatchilah - to be lax about this requirement?

* Is it permitted to learn or to recite Shnayim mikra v'echad targum during Kerias ha-Torah?

* If an individual missed a word or two of the Torah reading, must he hear the Torah reading again?

* If ten or more men missed one word or more from the reading, should they take out the Sefer Torah after davening and read the portion they missed?

* If one came late to shul but arrived in time for Kerias ha-Torah, should he listen to the Torah reading first and then daven?

* If a situation arises where tefillah b'tzibur and Kerias ha-Torah conflict, which takes precedence?

* If a situation arises where, by listening to Kerias ha-Torah, one would not be able to daven altogether, which takes precedence?

* Should one interrupt his private Shemoneh Esrei to listen to Kerias ha- Torah?

The answer to these and other such questions depends, for the most part, on which of the two views one is following. Clearly, according to the first opinion, one must give undivided attention to each and every word being read. Davening, learning or reciting

Jonathan Lightman

Shnayim mikra v'echad targum during Kerias ha-Torah would be prohibited, and even b'diavad one would have to make up any missed words. But according to the second opinion, the answers to all these questions would be more lenient, for as long as the congregation fulfilled its obligation to read the Torah correctly, and as long as ten men paid attention to the reading, the individual's obligation is no longer a matter of concern.

Shulchan Aruch does not give a clear, definitive ruling concerning this dispute. Indeed, while discussing the laws regarding the permissibility of learning during Kerias ha-Torah, he quotes both opinions without rendering a decision. Instead, he concludes that "it is proper for a meticulous person to focus on and pay attention to the words of the reader." This indicates that Shulchan Aruch and many other prominent poskim (4) hold that while it is commendable to be stringent, it is not absolutely essential. Mishnah Berurah,(5) though, quotes several poskim who maintain that the halachah requires that each individual listen to every word of Kerias ha-Torah(.6) Harav M. Feinstein rules that even b'diavad one does not fulfill his obligation if he misses a word, and he must find a way to make up what he missed.(7) There are, however, a host of poskim who maintain that Kerias ha-Torah is a congregational and not an individual obligation.(8)

Several contemporary poskim suggest what looks like a compromise. Clearly, l'chatchilah we follow the view of the poskim that each individual is obligated to listen to Kerias ha-Torah, and it is standard practice for each individual to pay undivided attention to each word that is recited. Indeed, in the situation described above where Kerias ha-Torah conflicts with tefillah b'tzibur, the obligation to hear Kerias ha-Torah takes precedence, in deference to the poskim who consider it an individual obligation.(9)

But, b'diavad, if it were to happen that a word or two was missed, one is not obligated to go to another shul to listen to the part of the reading that was missed. Rather, we rely on the second opinion which maintains that so long as the congregation has fulfilled its obligation, the individual is covered.(10) Accordingly, if listening to Kerias ha- Torah will result in missing davening altogether, davening takes priority, since we rely on the poskim who maintain that Kerias ha-Torah is a congregational obligation.(11) Similarly, one should not interrupt his private Shemoneh Esrei to listen to Kerias ha-Torah.(12)

But regardless of the above dispute and compromise, the poskim are in agreement about the following rules:

* There must be at least ten men listening to the entire Kerias ha-Torah. If there are fewer than ten, then the entire congregation has not fulfilled its obligation according to all views.(13)

* Conversing during Kerias ha-Torah is strictly prohibited even when there are ten men paying attention. According to most poskim, it is prohibited to converse even between aliyos (bein gavra l'gavra).(14) One who converses during Kerias ha-Torah is called "a sinner whose sin is too great to be forgiven."(15)

Jonathan Lightman

* Even those who permit learning during Kerias ha-Torah stipulate that it may only be done quietly, so that it does not interfere with the Torah reading.(16)

* "Talking in learning" bein gavra l'gavra is permitted by some poskim and prohibited by others. An individual, however, may learn by himself or answer a halachic question bein gavra l'gavra.(17)

SITTING or STANDING?

Although the koreh and the person receiving the aliyah must stand while reading from the Torah, the congregation is not required to stand. Indeed, there are three views in the poskim as to what is preferred:

1. Some hold that it is preferable to stand while the Torah is being read, since Kerias ha-Torah is compared to the giving of the Torah at Mount Sinai where everyone stood.(18)

2. Others maintain that there is no preference and one is free to sit or stand as he wishes.(19)

3. A third view holds that it is preferable to sit while the Torah is being read.(20)

The basic halachah follows the middle view that there is no preference whether to sit or stand during Kerias ha-Torah and one can choose. There are, however, some people who are stringent and insist on standing while the Torah is being read.

Most poskim agree with the following:

* A weak person who will find it difficult to concentrate should sit.

* Between aliyos there is no reason to stand.

* For Barechu and its response, everyone should stand,(21) but during the recital of Birchos ha-Torah themselves there is no obligation to stand.

* The practice in most congregations is that everyone stands while the Aseres ha-Dibros and Shiras ha-Yam are read.(22) As with all customs, one should not deviate from the custom of the shul where he is davening.

FOOTNOTES:

1 Shibbolei ha-Leket 39, quoted in Beis Yosef, O.C. 146. This also seems to be the view of the Magen Avraham 146:5, quoting Shelah and Mateh Moshe. See also Ma'asei Rav 131. See, however, Peulas Sachir on Ma'asei Rav 175.

Jonathan Lightman

2 Among the Rishonim see Ramban and Ran, Megillah 5a. Among the poskim see Ginas Veradim 2:21; Imrei Yosher 2:171; Binyan Shelomo 35; Levushei Mordechai 2:99 and others. See also Yabia Omer 4:31-3 and 7:9.

3 Mishnah Berurah 146:15.

4 Sha'arei Efrayim 4:12 and Siddur Derech ha-Chayim (4-5) clearly rule in accordance with this view. This may also be the ruling of Chayei Adam 31:2 and Kitzur Shulchan Aruch 23:8.

5 146:15. Aruch ha-Shulchan 146:6 and Kaf ha-Chayim 146:10,14 concur with this view.

6 There are conflicting indications as to what, exactly, is the view of the Mishnah Berurah on this issue; see Beiur Halachah 135:14 (s.v. ein) and 146:2 (s.v. v'hanachon).

7 Igros Moshe O.C. 4:23; 4:40-4-5. If ten or more men missed a section of the Torah reading, then they should take out the sefer after davening and read that section over; ibid.

8 See also Emek Berachah (Kerias ha-Torah 3).

9 Minchas Yitzchak 7:6; Harav S.Z. Auerbach and Harav Y.S. Elyashiv (oral ruling, quoted in Avnei Yashfei on Tefillah, pg. 140).

10 Harav S.Z. Auerbach (quoted in Siach Halachah 6:8 and Halichos Shelomo 12:1; see also Minchas Shelomo 2:4-15); Harav Y.S. Elyashiv (oral ruling quoted in Avnei Yashfei on Tefillah, pg. 140).

11 Harav Y.S. Elyashiv (oral ruling, quoted in Avnei Yashfei on Tefillah, pg. 140).

12 Harav S.Z. Auerbach (Halichos Shelomo 12:4). Also, a Diaspora Jew who may have missed an entire parashah when traveling to Eretz Yisrael after a Yom Tov (when Yom Tov Sheini was on Shabbos), does not need to make up what he missed (ibid. 6). See Ishei Yisrael 38:29 for a dissenting opinion.

13 Aruch ha-Shulchan 146:5.

14 Bach, as understood by Mishnah Berurah 146:6 and many poskim. There are poskim, however, who maintain that the Bach permits even idle talk bein gavra l'gavra; see Machatzis ha-Shekel, Aruch ha-Shulchan, and Shulchan ha- Tahor. See also Peri Chadash, who allows conversing bein gavra l'gavra. Obviously, they refer to the type of talk which is permitted in shul and on Shabbos.

15 Beiur Halachah 146:2 (s.v. v'hanachon), who uses strong language in condemning these people.

Jonathan Lightman

16 Mishnah Berurah 146:11.

17 Mishnah Berurah 146:6.

18 Rama O.C. 146:4, as explained by Bach and Mishnah Berurah 19.

19 O.C. 146:6.

20 This is the view of the Ari z"l as understood by many of the later authorities; see Chesed l'Alafim 135:14; Sdei Chemed (Beis, 29); Kaf ha- Chayim 146:20; Da'as Torah 146:4; Shulchan ha-Tahor 146:4. Note that this view has an early source; see Sefer ha-Machkim, pg. 15, and Teshuvos Rama mi-Pano 91.

21 See, however, Kaf ha-Chayim 146:20-21 and Halichos Shelomo 12, note 30, that the accepted practice is to remain seated even during Barechu.

22 Igros Moshe O.C. 4:22; Halichos Shelomo 12, note 30. See Yechaveh Da'as 6:8 for a dissenting opinion.

Jonathan Lightman

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