Yearning For More

The Midrash (beginnig of Vakiyra) connects the 48 times the Torah says not to oppress a convert with the 48 times is says the word באר in the Torah. What is the connection and what does it have to do with the beginning of Vakiyra? The Mei Hashiloach explains that the maximum capacity a person can reach is the level of 50 gates of understanding, Moshe was given the level of 49. How does one attain the maximum level of understanding? By having a strong, burning desire for understanding Torah. The באר symbolizes a deep, bubbling desire and yearning for the words of Torah and that is why it is mentioned 48 times. A ger also converted because he was a person that found inspiration, develop that desire to acquire Torah that he changed his life entirely. He adds that is why there are 48  קרשים in the Mishkan corresponding to the way to maintain a House for Hashem is through max desire. The source of this inspiration may be what the Ishbitzer cites from the Zohar that there are 48 daily drops that come from the Heavens. The Zohar says these drops were where the 48 prophets got there inspiration form. Says the  Ishbitzer, Moshe Rabbenu was called, ויקרא, meaning Hashem gave Moshe the capability to deepen his yearning and longing for Torah greater than anyone else and hence he merited to obtain 49 gates of wisdom. (The Avodas Yisrael Avot 2:8) says that was the praise of R' Eliezer that he was a בור סיד שאינו מאבד טיפה, he felt every day these drops of wisdom coming into the world and he made sure not to lose any of them.) 

ביום הזה באו מדבר סיני Rashi says ביום הזה as opposed to ביום ההוא tells us that words of Torah should be as fresh as if they were given today. This is in the context of preparing for Torah. It is the desire to acquire Torah, the feeling that it is fresh, that ensures a successful kabbalas haTorah. 

This is the avodah of sefirah. We are to climb the gates of wisdom through gate 48 by expressing our desire to acquire the Torah by counting with anticipating joy to Matan Torah. Moshe Rabbenu bestows gate 49 upon us and then gate 50 we do not count, that has to be a gift from Hashem.  

This is one of the reasons Rus is read on Shavuot. She was a giyores who demonstrated the desire to cleave to Torah despite many hardships (see also Sfas Emes Shavuot 5647.)  

Taanis Chlaom On Shavuot

Shulchan Aruch HaRav (494:18) אָסוּר לְהִתְעַנּוֹת תַּעֲנִית חֲלוֹם בְּחַג הַשָּׁבוּעוֹת לְפִי שֶׁהוּא יוֹם שֶׁנִּתְּנָה בּוֹ הַתּוֹרָה, וְצָרִיךְ לֶאֱכֹל וְלִשְׂמֹחַ בּוֹ, לְהַרְאוֹת שֶׁנּוֹחַ וּמְקֻבָּל לְיִשְׂרָאֵל יוֹם שֶׁנִּתְּנָה בּוֹ הַתּוֹרָה, לְפִיכָךְ אֵינוֹ דּוֹמֶה לִשְׁאָר יָמִים טוֹבִים וְשַׁבָּתוֹת שֶׁמֻּתָּר לְהִתְעַנּוֹת בָּהֶם תַּעֲנִית חֲלוֹם כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן רפ"ח. In other words, the simcha of Shavuot goes beyond the normal laws of simcha on Yom Tov and in this instance creates an obligation specifically to eat food. Normally, one may fast a taanis chalom on Yom Tov for that is the simcha for the person but on Shavuot it is not allowed. The basis for this hlaacha is the peshat of Tosfos Berachot (49b) in the Gemarah Pesachim (68b) that on the days that everyone agrees there is a law of לכם such as on Shavuot because of the giving of the Torah, then one does not fast even a תענית חלום. 

The other exceptions mentioned in the Gemarah are Purim and Erev Yom Kippur, It is clear from the Shulchan Aruch (668:5) that he allows a fast on Erev Yom Kippur. The Rema (604:1) doesn't allows a fast of תענית חלום on Erev Yom Kippur but regarding Purim (695:2) he allows it on Purim and does not say anything about Shavuot. The Achronim give multiple reasons ot justify the pesak of the Rema that Erev Yom Kippur is different than the other days. 

In Maaseh Rav (Hosafos) it says the Gra was happier on Shavuot than on other holidays. This echoes what the Alter Rebbe says וְצָרִיךְ לֶאֱכֹל וְלִשְׂמֹחַ בּוֹ as the Rebbe (sicha second day Shavuot 5728) points out it says to add both in simcha and in eating. 

What is the nature of this obligation? 

The Gemarah Pesachim (68b) says even R' Eliezer agrees there is a din of לכם on Shavuot because of the giving of the Torah. Does this impact the opinion of R' Yehoshua - does he require more לכם?  According to the Rambam, no, (he makes on mention of Shavuot having any other requirement of לכם  beyond any other holiday in Yom Tov Ch.6.) However, the Ritva Sukkah 28a says there is a din of כולו לכם on Shavuot (that may have been his text in the Gemarah,) clearly he holds לכם plays a stronger role according to R' Yehoshua on Shavuot as well. However, according to the Rambam why should there be a difference regarding taanis chlaom? 

It would seem that this law of לְפִי שֶׁהוּא יוֹם שֶׁנִּתְּנָה בּוֹ הַתּוֹרָה is not just to complement the law of שמחת יום טוב but is its own celebration of the giving of the Torah with its own set of laws. However, this still requires an explanation for why would the simcha of the giving of the Torah be different than the simcha of Yom Tov? 

Rav Yitzchak Sorotzkin (Gevuros Yitzchak Shavuot siman 1) raises the possibility that the obligation of joy over the Torah ins not simcha, on internal joy but ששון, an outward expression of joy. Since there is an obligation of outward joy, it may be that one must express that as normally one expresses joy through eating.  However, it doesn't say anywhere that there is an obligation of sasson on Shavuot. 

The Rebbe (Likutay Sichos volume 23, sichos 5625) explains that on other holidays there can be a disconnect between the commandment to enjoy the holiday and the feelings of the person due to his dream. The Torah accommodates for such a disconnect and the  law says that the obligation is limited to what will make the person feel good in his current state of mind. The obligation is to enhance the joy of the day. However, on Shavuot, the obligation of simcha is to celebrate how the Torah permeates the entirety of existence. For such an experience, it is necessary for the person's physical body to be joined in the enjoyment of the day. The nature of the giving of the Torah impacts the obligation of simcha.

Lasting Effect

The Chidushay HaRim asks why in davening on Shavuot do we say זמן מתן תורתנו and not זמן קבלת תורתנו? He explains that while the giving was a singular historical event, the receiving must be a daily renewal. This concept addresses a classic question. Why does the Torah itself never explicitly label Shavuot as the day of receiving the Torah? The Akedat Yitzchak in his second answer explains that the memory and acceptance of the Torah cannot be relegated to a specific calendar date. Unlike other holidays tied to historical moments, the Torah is a constant obligation and every day, the Torah should feel as new and beloved as the moment it was first uttered. We see this reflected in the Birkat HaTorah , where we describe Hashem as מותן התורה in the present tense. This teaches us that Sinai was not a static point in history; it is a continuous, ongoing revelation.

This theme of a is mirrored in the census at the beginning of Parshat Bamidbar. Rashi notes that Hashem counts the Jewish people constantly (כל שעה) because of His deep affection for them. How is there a count כל שעה if there are only a select few times that a count of Klal Yisrael are taken? The count highlights the quality of every individual Jew from the greatest to the lowest. The act of counting by Hashem brings to the forefront the aspect in which every Jew is equal which is the innermost kedusha of the every person. It is this core of the Jew that is illuminated by the count of Hashem.  Although there are only a select number of times when an actual count is recorded, the effect and impact of the count, the capability for a Jew in the lowest situation to be able to be מוסר נפש, to be able to return to kedusha, is an effect of the act of counting. The counting is felt כל שעה , although the act of counting only took place a few times (see Likutay Sichos volume 8.)

The count of the parsha teaches us the lasting effect of a one time event. The same is true of Shavuot. Although the act of מתן תורה was once, its effect is ongoing.

The Korban Makes The Holiday

In Parshas Pinchas the Torah delineate the korbanot of every holiday. In Emor we are told the holidays and that korbanot are offered but the Torah does not give the details of the korbanot. However, the Torah does tell us the offering of the shtei halechem and the accompanying sheep. Why is this korban mentioned here? 

The questioned is asked why do we not mention the shtei halechem in the mussaf prayers on Shavuot? Rav Yaakov Ariel answers that the korbanot of the mussafin are brought as korbanot of the holiday and are therefore mentioned in the prayers of mussaf. However, the shtei halechem are not offered as part of the holiday but as part of being chag habikkurim. In other words, the mussaf korbanot are offered because it is a holiday. The shtei halechem are not offered because of Shavuot, but rather it is chag habikkurim because the shtei halachem are offered on the day. He adds from the Shem MiShmuel that we offer the mussafin to come close to Hashem but the korbanot accompanying the shtei halachem are because the shtei halachem representing the Torah is Hashem giving himself over to us. 

This is why the sheri halechem and its korbanot are in Emor for they are not a part of the mussafin offering but instead are part of the establishment of the holiday, part of creating the day as chag habikkurim. 

Choosing

In the Mishna the holiday of Shavuot is refered to as Atzeret.  Why does it bear this name if that is not the name the Torah says and if it is the correct name why does the Torah not call Shavuot Atzeret?  The holiday of Shavuot has no mitzvot attached to it as do the other holidays, why not?  The Magen Avraham (60:2) says when one says in ahavas olam/ahavah rabbah ובנו בחרת מכל עם ולשון one should have in mind Matan Torah.  What does Hashem's choosing of us have to do with Matan Torah?  

True bechirah is when chooses without any reason for the choice.  For the most part when one has a choice and chooses one way over the other, it is due to some reason or some favoritism to one choice over the other.  That is why one is hard pressed to find a choice made out of ultimate bechirah of purely choosing just for the sake of choosing.  When Hashem gave the Torah to Klal Yisrael is wasn't due to the positive traits within the nation but rather just due to the ultimate choice of Hashem.  Hashem desired, he chose Klal Yisrael to be the people to receive the Torah.  This is why Hashem offered the Torah to the gentiles.  Why bother if he knows they will not accept?  Because it shows that there was no favoritism in choosing Klal Yisrael, everyone had equal opportunity to obtain the Torah (Likutay Sichos volume 4 hasafos Shavuot.)  Reciprocally, Klal Yisrael chose to due the desire of Hashem.  Hence the aseres hadibros include basic commandments such as not to kill, steal, commit adultery etc. since even the most basic commandments are not fulfilled due to human understanding of the law but due to choosing to due the desire of Hashem (see Likutay Sichos volume 28 sicha of 12 Sivan.)  

The Kedushat Levi gives a few explanations of the name of the holiday being Atzeret.  One of his explanations is that there are no specific mitzvot attached to the holiday and the only thing that designates it as being a holiday is being עצור, stopping from work. In other words, every holiday has a mitzvah that reflects the mood of the holiday.  There is a reason, a logic for why we celebrate those days as special days.  On Shavuot, we are celebrating the ובנו בחרת, the innate choosing of Klal Yisrael by Hashem and that can not be limited to the container of specific mitzvot (see sicha ibid.)  However, why does the Torah not call the holiday Atzeret?  Possibly, the Torah refers to the holiday by what we have to do to be prepared, we have the weeks of preparation for Shavuot.  However, Klal Yisrael calls the holiday Atzeret to reflect the unlimited connection to Hashem established on the holiday.    

Revelation Via Concealment

וַיֹּ֨אמֶר י״י֜ אֶל⁠־מֹשֶׁ֗ה הִנֵּ֨ה אָנֹכִ֜י בָּ֣א אֵלֶ֘יךָ֮ בְּעַ֣ב הֶֽעָנָן֒ בַּעֲב֞וּר יִשְׁמַ֤ע הָעָם֙ בְּדַבְּרִ֣י עִמָּ֔ךְ וְגַם⁠־בְּךָ֖ יַאֲמִ֣ינוּ לְעוֹלָ֑ם וַיַּגֵּ֥ד מֹשֶׁ֛ה אֶת⁠־דִּבְרֵ֥י הָעָ֖ם אֶל⁠־י״יֽ

וַיַּעֲמד הָעָם מֵרָחֹק וּמשֶׁה נִגַּשׁ אֶל הָעֲרָפֶל אֲשֶׁר שָׁם הָאֱלֹקִים 

The episode of Mattan Torah is clouded in a thick mist.  Why, at this the greatest moment of revelation, is there a hazy surrounding?  Rebbe Nachman (#115) says that Hashem always appears after there is a point of difficulty; after it appears that Hashem is hidden. In order to be coming closer to Hashem, it is necessary to overcome difficulties which appear to drive a person away.  However, Hashem Himself is found within the difficulty itself.  By pushing through, one will find Hashem behind the clouds. 

Rav Kook adds that this is necessary for a person to able to receive the great light of the revelation of Hashem.  Normally in order to see things clearer, the more light the better.  However, since Hashem's revelation is so great it would be impossible for a person to absorb it properly.  It is only through concealment that Hashem's revelation can be absorbed.  (This idea is the cause for the very existence of the world.  It is only through the act of tzitmtzum of Hashem concealing His Light that allows for the world to exist.)  The basis for this idea already is present in the words of the Rambam in Moreh Nevuchim who notes that Hashem is often described as lurking in darkness including the possuk בעב הענן because mortals contained in a physical form can't fathom the full revelation of Hashem.  Yet at the same time the Rambam notes this possuk in the beginning of Ch. 8 of Yesodey Hatorah as the basis for the entire Judaism for it is proof that Klal Yisrael saw that the prophesy of Moshe is true and hence all of the Torah is true.  In other words, at the greatest point of revelation, mankind is limited by his ability to fully see the revelation of Hashem.    

That is why the revelation of Mashiach has to come to the world in a hidden manner though the relationship with Lot and his daughters, Yehuda and Tamar, Rus and Boaz etc. for the great light must be hidden. 

At the time of Mattan Torah itself, the first luchos which Moshe went up to receive on Shavuot were broken.  However, the Gemarah Eiruvin (54a) says that if only the first luchos were not broken one would never forget their learning.  Torah would be hewed into a person's heart immediately upon studying.  It is only the breaking of the luchos that causes people to forget their learning.  Yet, as Rav Hutner notes (Chanukah maamer #3,) it is only through the forgetting of Torah that the pilpul of Torah is propagated and expanded throughout the generations.  It is the forgetting of Torah, the hiding of a revelation that leads to a greater light.  

Maybe this is hinted to in the Rambam (Talmud Torah 3:13) אין אדם לומד רוב חכמתו אלא בלילה.  Specifically when it is dark, when there is concealment that is when one merits to tap into the greatest wisdom 

Rav Kook ends  ובימינו אלה אין שום ספק שעוד הפעם אורו של משיח, אור של גאולה בבחינת תעלומה מופיע ומתנוצץ לפנינו, (ו) מרוב הזוהר המעולף בעיקרו בעובי חושך, עד כדי הסתרה נוראה, שהיא הולכת ונמשכת מאז אשר דבר ה' בא אל הרועה הנאמן ללמד לדורות, כי העב הענן המסתיר את האור העליון הוא הוא הענן המכין את ההתגלות של אורו, וכל הקשורים בקדושת ישראל, וקדושתה של תורה, שהיא לעד ולעולם מקור הגאולה, יבינו וידעו כי מעב הענן המסתיר את האור האלקי, תצא אורה אשר תופיע על הנשמות כולן, על כל ישראל ומהם על כל העמים, וכי "הנני בא אליך בעב הענן", במסתרים, במעשים אשר מבין הקרואים לעמוד בראשם ולעשותם, ישנם כאלה שאינם יודעים כלל את ערכם ואת מהותם, ביחס לתפקידם ההשגחיי העליון, הם נקראים בשמם ולא ידעו מי הוא הקורא אותם, וכמו אצל כורש הנכרי מתקיים גם בהם: אכנך ואאזרך ולא ידעתני. אבל הסוף של ההסתרה הנוראה הזאת, תהיה ההופעה היותר אדירה והיותר נצחית: למען ישמע העם בדברי עמך וגם בך יאמינו לעולם. ומאופל וממסתור, עיני עורים תראינה באור חדש, אשר יופיע על ציון ועל מקראיה במהרה בימינו אמן.

No Date

והניף את העמר לפני ה לרצנכם ממחרת השבת יניפנו הכהן.  The Sfas Emes (Pesach 5640) asks it should have said לרצנכם ממחרת השבת יניפנו הכהן for it is on that day we start counting, what is ממחרת?  He explains the Torah is saying from the day you start the waving process and it continues until Shavuot.  For although the physical act of waving the omer only takes place on the first day of chol hamoed Pesach the waving represents Klal Yisrael raising themselves to come close to Hashem.  The possuk says לרצנכם, why it is an obligation?  It hints to the idea that your desires should be channeled to be used to serve Hashem.  

Many commentators note that the Torah never gives a specific date for the holiday of Shavuot but instead the Torah just says 50 days after Pesach there is a holiday.  Why is this so?  On approach is that the holiday of Shavuot is the culmination of the holiday of Pesach.  On Pesach we became free but the freedom is only a means of becoming servants of Hashem as mentioned from Rav Yerucham.  The holiday of Shavuot as indicated in the name, weeks is a culmination of the preparation of the days and weeks of the omer bridging the gap between Pesach and Shavuot.  It is a process that starts ממחרת השבת and continues.  Rav Shmuel Rabinovitch suggests this a reason we read Rus on Shavuot.  The difference between Rus and Orpah is that Rus took the journey with Naomi all the way home but Orpah left; the lesson is that we must follow the path, the journey, all the way to the end.  

Another approach is that since Shavuot is the holiday celebrating the giving of the Torah, the Torah does not give a precise date for Torah can not be limited by time and space.  This approach is described in greater detail by Rav Steinsaltz.  

His Torah

 Sorry for the bad print, it is the copy I found on hebrewbooks.com.

From the Chida in שיורי ברכה יו"ד סי רמג 

Simply understood the Gemarah that says רב שמחל על כבודו, כבודו מחול (Kiddushin 32b) means that one can be mochal on the honor given to him for studying Torah.  However, the Chida says that there can be a person who is deserving of honor due to the Torah they have studied but at the same time the Torah is not considered to become the Torah of the individual for him to have the ability to be mochal as תורה דיליה.  In order to be תורה דיליה, one has to be able to understand the halachos that one is learning.  Only when one delves into them does it become תורה דיליה.  

The Torah Oath

The Gemarah has an expression Nedarim (8a) and other places מושבע ועומד מהר סיני.  The Gemarah uses this idea to explain that one can not take a shavua to keep a mitzvah for one is already commanded to do it.  The Sfas Emes (Mattos 5634) relates from his grandfather, the Chidushay HaRim, the word שבועה, oath, is related to the word שבעה, seven, for a shavua gives one the ability to tap into all 7 middot of a person, פי' ענין השבועה שע"י שרוצה האדם לקבל עליו דבר זה בכל לבו והוא שבועה התאספות כל השבעה מדות שבאדם.  (This is an idea mentioned earlier this year regarding the shavua every soul takes.)  When the Torah was given everyone was able to see and recognize clearly that there entire being, their existence was dependent on Hashem, איתא נשבע ועומד מהר סיני והפי' ג"כ כנ"ל שבהר סיני נתברר ג"כ אצל כל איש ישראל שאין לו חיות רק מהשי"ת כמ"ש אנכי ה' אלקיך.  Therefore, the souls of Klal Yisrael expired and they had to be brought back to life for the recognition of the total dependency on Hashem made them physically not able to exist (Sfas Emes Shavout 5631.)  

That is why the Torah was given on Shabbas as well for Shabbos also has this ability for a person to be able to be in tune with their inner existence.  Hence, both regarding Shabbos and Torah it says משיבת נפש.  Regarding Torah תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ and in the context of Shabbos, וביום השביעי שבת וינפש for it is on Shavuot and to a smaller degree on Shabbos that one attains a fresh look at the depths of the soul (see Sfas Emes Naso 5654.) 

The Sfas Emes (Shavuot 5642) says that the name of the holiday, Shavout isn't just a reference to the weeks of sefirah but also is related to the word שבועה, an oath, for it is the complete unification with the soul that was experienced through the מושבע ועומד מהר סיני that leaves its imprint to this day.  It is this experience that allows one to be  holiday of Shavuot that gives one the ability to learn Torah for it is the recognition of the connection that one has to Hashem that gives access to His Torah. 

The possuk says והניף את העמר and Chazal refer to the day of the omer as yom hanef (Mishna Sukkah 3:12.)  Why is the day of bringing the omer called יום הנף?  The process of sefirah is to shake us up, invigorate us to be ready to tap into the capabilities that lay within ourselves.  The Sfas Emes (5631) says הכלל שכל החיות צריך תנופה בשבועות.  The tenufah on the shtei halechem is the completion of this awakening.

The Will Of Achitophel

Igros Kodesh volume 3 #490

 אמרז"ל שלשה דברים ציוה אחיתופל את בניו אל תהיו במחלוקת ואל תמרדו במלכות בית דוד ויו"ט של עצרת ברור זרעו חטים (ב"ב קמז, א). וכמה צ"ע בזה. ומהם: ואל תמרדו כו' מיותר, כיון שכבר אמר אל תהיו במחלוקת.

צוואת אדם, ובפרט אדם גדול שעליו העיד הכתוב שדבריו הם כאשר ישאל איש בדבר האלקים, בודאי היא כולל[ת] הוראות עקריות הוראות כלליות שבהן ניכרת שיטתו וכו', ומהו הצד השוה אשר בג' דברים הנ"ל. מהו התוכן פנימי דחה"ש ברור.

וי"ל, ובקצור נמרץ: רום המעלות נפשיות אשר אליהן ישאף האדם הוא בשלשה.

ונתבארו במשנה: שלשה כתרים הן כתר תורה כהונה ומלכות. הדרך המובילה לזה לכאורה אפשר להיות בשני אופנים: יראת חטאו (קבלת עול) קודמת לחכמתו (טעם ודעת), או להיפך. והנה אחיתופל כל ימיו התנהג באופן השני (ראה תוד"ה כל חגיגה טו:) וכל' רשב"ם בב"ב. שם לא אירע לו יפה. ולכן הזהיר את בניו (ולכן נמסר בש"ס, כי זהו הוראה נצחית בכל זמן ובכל מקום ולכל אחד ואחד): אל תהיו במחלוקת, אשר בנין אב לכל מחלוקת שלא לשם שמים הודיעה המשנה שזהו מחלוקת קורח ועדתו על כתר כהונה. אף שטענת קרח היתה חזקה בשכל וחכמה וכמבואר בדרז"ל.

ב) אל תמרדו במלכות בית דוד שהוא הקים עול תורה ועול תשובה. כתר מלכות. אף שע"פ השכל, הרי שאול באחת וניטלה ממנו המלכות, וא"כ עאכו"כ שכן צריך להיות בדוד שחטא בשתים.

ג) חטים הוא מאכל אדם, בעל שכל וחכמה. ועץ הדעת חטה היתה. שאין התינוק יודע כו' (ברכות מ, א). והנה עה"ד חכמה ושכל, הוא טוב ורע. וציוה לבניו שכדי שיצליחו החטים ויהיו טוב זה תלוי בחג השבועות דוקא. דלכאורה מה נתחדש בחה"ש דהרי למדו כל התורה כולה מאז ומקדם וכמרז"ל (יומא כח, ב) מעולם לא פסקה ישיבה מאבותינו וישיבה דשם ועבר וכו'. אלא שבמ"ת נתחדש שכל ישראל הקדימו נעשה לנשמע קבלת עול שלימה כמבואר בקונטרס. והקב"ה התחיל אנכי - אנא נפשי כתבית יהבית (שבת קה, א) עצמות ומהות א"ס ב"ה ניתן בחכמת התורה. כתר תורה.

וזהו הצד השוה שבכל ג' ההוראות של אחיתופל שהיסוד כל ג' השלמות, תורה כהונה מלכות הוא דוקא קב"ע שלמעלה מטו"ד.

שזהו ג"כ רמז המשנה דאבות (ד, יג) ג' כתרים הן כו' וכתר שם טוב עולה על גביהן.

כי כתר שם טוב, הוא תנאי עקרי דכל ג' כתרים הנ"ל. ואכמ"ל.

All Depends On Desire

The screen shot is from Emrei Chayim of Rav Chayim Kamil on Bamidbar.  A person's ability to succeed, to be able to acquire Torah depends on how much desire there is to acquire it.  

From the Mir parsha sheet from Harav Hagaon Shmuel Wolman Shlita

"After Klal Yisrael began their eager counting toward Mattan Torah, we find that they experienced a yeridah, in Refidim, after which Amalek attacked them. Rashi explains that the name Refidim alludes to a weakening in Torah: רפו ידיהם מן התורה. This is baffling. How could they have weakened in Torah when they had not even received the Torah yet?

In the Mir yeshiva we are trained to notice every letter of Rashi. Rashi, in Yechezkel (20:13), adds an entire word that does not appear in Parashas Beshalach: נסו אותי בעגל וברפידים מלקבל את התורה והותירו מן המן. The weakening in Refidim, he is telling us, was not a weakening of Torah observance, or Torah learning, but rather in Kabbalas HaTorah.

What does that mean? How could there be a weakening in Kabbalas HaTorah before they even got the Torah?  I think we can answer based upon the essence of the sefiras ha’omer period. Klal Yisrael had to go through forty-nine days of avodah before receiving the Torah, and that avodah was to await and yearn and beg for Torah, as the Shibbolei Haleket describes. In Refidim, that longing abated.

The Yalkut Meam Loez cites an ancient source that explains the words רפו ידיהם מן התורה to mean that they weren’t begging for Torah the same way they begged for water and bread. That was the weakening in their appreciation and longing for Torah.

When that feeling is lost, when there’s an אֲשֶׁר קָרְךָ בַּדֶּרֶךְ, Amalek appears. Later on, at the time of Purim, when Amalek reappeared in the form of Haman, the remedy was הדר קבלוה מאהבה. Only by reclaiming the love and appreciation for Torah can Klal Yisrael triumph over Amalek. No wonder, then, that Haman was hanged on the sixteenth day of Nissan, as Rashi notes in Megillah – the very same day that Klal Yisrael first began to express their longing for Torah.

As I share these thoughts, I am reminded of my first Shavuos in Mir yeshiva. Everyone gathered together in the front of the beis midrash to hear the rosh yeshiva R’ Nosson Tzvi zt”l, who went up to the amud and began his special Shavuos shmuess. We all strained to hear what he was saying, but it was nearly impossible – it was Yom Tov, and he couldn’t use a microphone. We may not have heard what he said, but one thing we did get – we saw the happiest man in the world, who just wanted to share his simchas haTorah with his audience. It was reminiscent of Mattan Torah, when we were רואים את הקולות.

I noticed that in the back of the beis midrash, near the door, a Reb Ahrele chassid was standing with his children listening to the shmuess. I found the sight highly incongruous: he should have been with his rebbe in Toldos Aharon – what was he doing in a Litvishe beis midrash? Unable to contain my curiosity, I approached him after the shmuess and asked him why he had come.  “I wouldn’t miss this for anything!” he replied. “I come here every year to hear the rosh yeshiva’s shmuess.”  “Reb Yid,” I responded, “did you hear anything he said? You were in the back of the beis midrash!”  “I didn’t hear one word,” he said, “but my hachanah for Yom Tov, and the hachanah that I want my children to see, is a Yid like this. You don’t have to hear anything, all you have to do is see his simchah. It’s the simchah of someone who’s marrying off his only daughter. And the rosh yeshiva’s only daughter is the Torah.”  That longing and craving for Torah is what we saw in the Mir yeshiva.

We still have to understand, however, why this hachanah of longing and anticipation for Mattan Torah is so important. Why does Shavuos require this preparation? Why do we have to crave Torah – why can’t we just get it?

The Baal Ha’akeidah, in Parashas Emor, explains that the Torah doesn’t work that way – you can’t just “get” it. The Mishnah in Avos says: והוי שותה בצמא את דבריהם, indicating that thirst for Torah is not merely a nice additive or bonus – it’s a critical prerequisite. If we don’t long for Torah, says the Baal Ha’akeidah, we can’t acquire it. And the purpose of the sefiras ha’omer period is to create that yearning.

Torah is not like other bodies of knowledge – it’s the Eibishter’s chochmah, and al pi teva it’s truly beyond our ability, as humans, to grasp. We acquire Torah as a gift from the Eibishter – but He has a condition for giving this gift:אין הקדוש ברוך הוא נותן חכמה אלא למי שיש בו חכמה שנאמר יהב חכמתא לחכימין.

Rav Chaim Volozhiner wonders: If only the wise can acquire Torah wisdom, how can someone ever become wise? Where is the starting point of Torah wisdom?  The answer seems to lie in Rabbeinu Yonah’s statement, in Avos, that the title “chacham” refers not to someone who possesses chochmah, but to someone who appreciates chochmah. Accordingly, in order to be worthy of the title “chacham,” we need to develop an appreciation for Torah and internalize the value of chochmas haTorah. Only then can we can be zocheh to the gift of יהב חכמתא לחכימין. This is what we are trying to achieve during sefiras ha’omer."

Create Yourself

The Midrash Tanchuma Ke Savo (#1) says וְעוֹד אָמַר רַבִּי יוֹחָנָן, כָּל הָעוֹשֶׂה תּוֹרָה לַאֲמִתָּה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ עָשָׂה אֶת עַצְמוֹ, שֶׁנֶּאֱמַר: וְאוֹתִי צִוָּה ה' בָּעֵת הַהִוא לְלַמֵּד וְגוֹ' (דברים ד, יד). לַעֲשׂוֹת אוֹתָם לֹא נֶאֱמַר, אֶלָּא לַעֲשֹׂתְכֶם אוֹתָם (שם), מִכָּאן שֶׁמַּעֲלִין עָלָיו כְּאִלּוּ הוּא עָשָׂה וּבָרָא אֶת עַצְמוֹ.  The midrash is teaching us that when one learns Torah, they are perfecting themselves.  A person becomes a greater being through learning Torah.  

The Gemarah in Pesachim (88b) Rav Yosef said to prepare for him a עגלא תלתא on Shavuot because אי לאו האי יומא דקא גרים כמה יוסף איכא בשוקא.  Why does he say האי יומא and not say if not for the Torah?  Why add the words קא גרים?  The Rebbe (Likutay Sichos Yisro volume 16 sicha 3) explains that it is Mattan Torah which gives the power to affect a change in the world through Torah and mitzvot.  Before Mattan Torah there was also Torah but the Torah didn't permeate the individual and the world.  It is האי יומא that gives one the ability, it is גורם that one can make a change.  Rashi says אי לאו האי יומא - שלמדתי תורה ונתרוממתי.  What the day of Shavuot causes is the נתרוממתי.  It is לַעֲשֹׂתְכֶם אוֹתָם, to make one into a more refined, majestic, elevated individual.

Find Your Mission

Tehillim (103:20)  בָּרְכ֥וּ י״י֗ מַלְאָ֫כָ֥יו גִּבֹּ֣רֵי כֹ֭חַ עֹשֵׂ֣י דְבָר֑וֹ לִ֝שְׁמֹ֗עַ בְּק֣וֹל דְּבָרֽוֹ.  The midrash Vayikra comments on this possuk (1:1) גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ, בַּמֶּה הַכָּתוּב מְדַבֵּר, אָמַר רַבִּי יִצְחָק בְּשׁוֹמְרֵי שְׁבִיעִית הַכָּתוּב מְדַבֵּר, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם עוֹשֶׂה מִצְוָה לְיוֹם אֶחָד, לְשַׁבָּת אֶחָת, לְחֹדֶשׁ אֶחָד, שֶׁמָּא לִשְׁאָר יְמוֹת הַשָּׁנָה, וְדֵין חָמֵי חַקְלֵיהּ בָּיְרָה כַּרְמֵיהּ בָּיְרָה וְיָהֵב אַרְנוֹנָא וְשָׁתִיק, יֵשׁ לְךָ גִּבּוֹר גָּדוֹל מִזֶּה.... עֹשֵׂי דְבָרוֹ, רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא אָמַר בְּיִשְׂרָאֵל שֶׁעָמְדוּ לִפְנֵי הַר סִינַי הַכָּתוּב מְדַבֵּר שֶׁהִקְדִּימוּ עֲשִׂיָּה לִשְׁמִיעָה וְאָמְרֵי (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע.  Chazal are telling us that there are two times Klal Yisroel are called מלאכיםת angels at the time of accepting the Torah and when keeping shemmitah.  Why are these two called reaching the level of angles and what are we to learn from this?  

Midrash Bamidbar (2:3) וְכֵן הוּא אוֹמֵר (תהלים כ, ו): נְרַנְּנָה בִּישׁוּעָתֶךָ וגו', אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא מַה נִּתְאַוִּיתֶם לַעֲשׂוֹת דְּגָלִים, חַיֵּיכֶם שֶׁאֲנִי מְמַלֵּא מִשְׁאֲלוֹתֵיכֶם, (תהלים כ, ו): יְמַלֵּא ה' כָּל מִשְׁאֲלוֹתֶיךָ, מִיָּד הוֹדִיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתָם לְיִשְׂרָאֵל וְאָמַר לְמשֶׁה לֵךְ עֲשֵׂה אוֹתָם דְּגָלִים כְּמוֹ שֶׁנִּתְאַוּוּ.  How is getting a דגל considered fulfilling all of a person's desires?  

The Sfas Emes (Bamidbar 5638) explains that a malach has a specific identity which is defined by its task.  The malach understands what his mission, his identity is that is symbolized by its דגל.  What a person's desires really all stem from is one request.  A person wants to know what their purpose, mission, תפקיד in life is.  A person wants to know what their identity is, what their meaning in life is.  

Why did Klal Yisroel ask for this only after seeing the angles' דגלים?  Because one gets distracted from what a person really wants to know.  A person searches for all sorts of other things and loses focus of what they really want.  It was seeing the clarity of the דגלים of the malachim that arouse Klal Yisroel to realize this is what they wanted.  This sense of mission at times can become awakened within the individual.  One of these times was at Har Sinai when Klal Yisroel had such a clarity as to what was expected of them that they burst out in נעשה ונשמה.  In a shmittah year as well the farmer has no distractions of working the field, he is able to take a year off to stay focused on his true mission in life, to learn Torah and come closer to Hashem (see Sfas Emes Behar 5638, 5660.)     

The Gemarah Shabbat (88a) says at the time of saying נעשה ונשמע a bat kol came out and proclaimed, "מי גילה רז זה לבני."  Why is it called a רז, a secret?  The Gemarah Berachot (58a) says when one sees 600,000 Jews one recites a beracha of חכם הרזים.  Rashi explains because everyone thinks differently but Hashem knows the thoughts of everyone.  The Maharsha says the different secrets are the different parts of Torah that there are which everyone has one implanted within themselves.  This is the mission of every individual; to bring out their own part of Torah.  That is the secret within a person.  When a person has the clarity to recognize that they have their own mission, their own part of Torah, that is revealing the secret.     

Chazal in the Pesiktah say on the possuk (Devarim 5:4) פנים בפנים דבר ה' עמכם that it means every one saw their own face like looking in a mirror.  The Sfas Emes (Shavuot 5639) explains this means every one saw their own portion in Torah, "מתגלה אליו פנימיות חלקו בתורה דיש לכל נפש ישראל חלק בתורה."  This was the revealed secret.  Every Shavuot we are giving the ability to take a step back and recalibrate our focus to be on finding our own portion in Torah (based upon a shmuz by Rabbi Elefant.) 

Todah And Shavuot

This post is based on a shmuz by Rabbi Yosef Elefant.

What does the avodah of sefirah have to do with the korban omer? 

The Ramban (23:17) says והנה בחג השבועות שהוא יום מתן תורה יביא הקרבן בדין תודה כי הוא יום העצרת והמשכיל יבין וזה סוד מה שאמרו רבותינו (ויק"ר ט ג) כל הקרבנות בטלין וקרבן תודה אינו בטל לעולם וכו' כי בו מצה וחמץ כענין בעולם הבא.  What is unique about this combination of chametz and matzah and why is it offered in the todah?  The ultimate תודה, thanks, is to recognize that even the bad, the חמץ in life also plays an important role in one's life.  That is the ענין עולם הבא where it is clear that everything is a manifestation of  the יחוד of Hashem.  The todah demonstrates that opposites, chametz and matzoh coexist.  What does that have to do with Shavuot , which the Ramban says is the same idea as the todah?  As elaborated in the Sifsay Chayim Moadim 2 pg. 22 footnote 11:

The Maharal (Teferet Ch. 24-25) explains the conversation between Moshe and the malachim recorded in the Gemarah if the Torah should be given to mankind is that the answer of Moshe is that the Torah must be given to gashmiout.  The Maharal expounds at length that every שכל requires a כלי of gashmi to hold it.  That's why the omer is a korban of animal food because the Torah is given to the gashmiout of a person.  As he concludes in Ch. 25, לכך היה הקרבת עומר בט"ז ניסן מן השעורין. שהשעורין הם גופניים, כי הם מאכל בהמה. וקרבן זה ביום ראשון של ספירה, כי הגוף הוא מוכן לקבל מדרגת השכל, וכמו שהתבאר לפני זה, כי אי אפשר לתורה רק שיהיה לה מקבל גשמי.  The process of kabbalat haTorah, of sefirat haomer, starts with a korban of animal food because that is the reason why Torah was given to mankind because he is made up of gashmi.  That is why the korban of the omer is the hakdamah to the avodah of sefirat haomer because that is what brings the Torah to mankind.   

On Shavuot we celebrate the fusion of the ruchni and the gashmi.  That is the chametz and the matzah.  Torah.  It is a celebration that the fusion of opposites is what brings out the power of the Torah.  That is the message of the todah, the recognition of the need for the chametz and matzah, the ultimate unity, which is expressed in Olam Habah.  

For a different explanation see here.

Ask For Torah

 Gemorah Berachot (50a) with translation from Sefaria (which is Steinsaltz.) 

וּמִבִּרְכוֹתָיו שֶׁל אָדָם נִיכָּר אִם תַּלְמִיד חָכָם הוּא אִם לָאו. כֵּיצַד? רַבִּי אוֹמֵר: ״וּבְטוּבוֹ״ — הֲרֵי זֶה תַּלְמִיד חָכָם, ״וּמִטּוּבוֹ״ — הֲרֵי זֶה בּוּר.

And the Gemara says: As a rule, from the style of one’s blessings it is obvious whether or not he is a Torah scholar. How so? For example, Rabbi Yehuda HaNasi says: In a zimmun, one who recites: Blessed be the One from Whose food we have eaten and by Whose goodness we live, he is a Torah scholar. However, one who recites: Blessed be the One from Whose food we have eaten and from Whose goodness we live, he is an ignoramus, as that expression insinuates that only some of God’s goodness was bestowed upon him, which is tantamount to a denial of God’s loving-kindness.

אֲמַר לֵיהּ אַבָּיֵי לְרַב דִּימִי: וְהָכְתִיב: ״וּמִבִּרְכָתְךָ יְבֹרַךְ (אֶת) בֵּית עַבְדְּךָ לְעוֹלָם״! — בִּשְׁאֵלָה שָׁאנֵי.

Abaye said to Rav Dimi: Isn’t it written that King David articulated his prayer in that manner: “Be pleased, therefore, to bless Your servant’s house, that it abide before You forever; for You, Lord God, have spoken. And from Your blessing may Your servant’s house be blessed forever” (II Samuel 7:29). David said: From Your blessing. The Gemara answers: In a case of request it is different, as it is inappropriate to demand the full bounty of God’s blessing.

 בִּשְׁאֵלָה נָמֵי, הָכְתִיב: ״הַרְחֶב פִּיךְ וַאֲמַלְּאֵהוּ״! — הַהוּא, בְּדִבְרֵי תוֹרָה כְּתִיב.

The Gemara answers: In a case of request it is different, as it is inappropriate to demand the full bounty of God’s blessing. The Gemara questions this: In a case of request, too, is it not written that a request for the full bounty of God’s blessing is granted: “Open your mouth wide, that I will fill it” (Psalms 81:11)? What one receives corresponds to what he requests. The Gemara answered: That verse is written with regard to matters of Torah, where it is wholly appropriate to make excessive requests.

The Maharsha asks if the possuk is referring to divrei Torah what does it have to do with the beginning of the possuk אנכי ה' אלקיך הַֽ֭מַּעַלְךָ מֵאֶ֣רֶץ מִצְרָ֑יִם, what does the fact that G-d took us out of Egypt have to do with asking to be able to understand Torah?  And why does the possuk use the word המעלך instead of the usual word המוציאך? 

Rav Aharon Kotlor writes (Mishnas Rav Aharom mussar volume 1pg. 69-70) 

A person has to have the desire and the yearning to excel and grow in Torah.  But how can one reach  a level to have such desires?  

Klal Yisroel were immersed in the tumah of Egypt.  Yet, fifty days later they were accepting the Torah.  How was that possible?  At the end of Arvei Pesachim the Ran brings a midrash that Klal Yisroel in the days between leaving Egypt and Mattan Torah counted the days with great joy and excitement that they were going to receive the Torah.  Because Klal Yisroel experienced such a shocking and life changing experience and they were exposed to such revelation of G-d's presence, they were aroused to recognize their need for Torah.  המעלך מארץ מצרים, can also be understood as מילוי חסרון, there was a recognition that without Torah there was something lacking in their lives.  When one has such a recognition, and truly realizes that Torah is important to them then  Hashem gives one the ability to rise up and grasp Torah.  That is the peshat אנכי ה' אלקיך הַֽ֭מַּעַלְךָ מֵאֶ֣רֶץ מִצְרָ֑יִם הַרְחֶב פִּיךְ וַאֲמַלְּאֵהוּ, just as Hashem was able to be מעלה, to raise Klal Yisroel up from their lowly depths to be able to receive the Torah, so too one who experiences that same yearning for Torah that Klal Yisroel had as they left Egypt and truly asks for Torah because they feel they need it, their prayers will be answered (based upon Yareach L'Moadim and a shmuz from R' Elefant.)  That is why Shavuot is called Shavuot - weeks.  Why is it not called Mattan Torah day as we say in the prayers?  Because it is the weeks of yearning that prepare one to truly daven to able to merit to study and understand Torah.

Torah And Arayot

The Rambam at the end of the Laws of Issuray Biah says גְּדוֹלָה מִכָּל זֹאת אָמְרוּ יַפְנֶה עַצְמוֹ וּמַחֲשַׁבְתּוֹ לְדִבְרֵי תּוֹרָה וְיַרְחִיב דַּעְתּוֹ בַּחָכְמָה שֶׁאֵין מַחְשֶׁבֶת עֲרָיוֹת מִתְגַּבֶּרֶת אֶלָּא בְּלֵב פָּנוּי מִן הַחָכְמָה. וּבַחָכְמָה הוּא אוֹמֵר (משלי ה יט) "אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן דַּדֶּיהָ יְרַוֵּךָ בְכָל עֵת בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד":  What is the connection between learning Torah to separate one's thoughts from עריות, how does an obsession with Torah protect one?  The חבצלת השרון cites from Rav Moshe Shapiro that the Zohar Nealam (Toldot 138a) says רבי יצחק ברבי יוסי הוה אתי מקפוטקיא ללוד, פגע ביה רבי יהודה, אמר ליה רבי יצחק, תאמר דחבירנא חכימי מתניתא, אתערו להאי עניינא, דיצר הרע יתנשי מן עלמא, בר ההיא שעתא לזיווגא, אמר ליה חייך הכי אצטריך יצר הרע לעולם כמטרא לעולם, דאלמלא יצר הרע חדוותא דשמעתא לא ליהוי,.  The yetzer for עריות  is necessary to have a gishmak in Torah.  It stems from the same source and therefore when one uses up that yetzer for Torah the desire for ערוה is mitigated. With this idea he explains the Gemorah in Bava Metzia (84a) that Rav Yochanan told Resh Lakish that his great strength should be used for Torah.  What did he see in Resh Lakish that brought out this comment?  And why did Resh Lakish jump into the water after Rav Yochanan?  He suggests that the Gemorah says Rebbe Yochanan was very handsome and perhaps Resh Lakish thought he was a woman (and hence jumped after him.)  When Rav Yochanan saw this super human effort that Resh Lakish had to run after him he said that such power could be used for Torah.  What is this connection between the yetzer of עריות and the desire for Torah?  Why do the two go hand in hand? 

The Gemorah in Chagigah (11a) says עריות נפשו מחמדתן ומתאוה להם.  Why is there such a strong desire for עריות?  The Zohar says (see Zohar Ha'azinu 296a and Yebamot 62b) that a person without a woman is half a person.  A person only becomes complete with a woman.  The tremendous desire to עריות is the desire for a person to become whole ,to become complete.  The same shoresh is the desire for Torah.  As discussed previously, a person is only completed with Torah.  Without Torah, man is not much more than a advanced chimpanzee (we share about 98-99% of the same DNA.)  It is Torah that makes man an elevated being.  It is the same desire for completion that spurs man toward Torah or עריות.  By learning Torah one finds that drive satiated and does not need to be left searching for עריות.

Become Angelic

 The Gemorah in Rosh Hashana (16a) says תַּנְיָא אָמַר רַבִּי יְהוּדָה מִשּׁוּם רַבִּי עֲקִיבָא... וּמִפְּנֵי מָה אָמְרָה תּוֹרָה הָבִיאוּ שְׁתֵּי הַלֶּחֶם בָּעֲצֶרֶת מִפְּנֵי שֶׁעֲצֶרֶת זְמַן פֵּירוֹת הָאִילָן הוּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הָבִיאוּ לְפָנַי שְׁתֵּי הַלֶּחֶם בַּעֲצֶרֶת כְּדֵי שֶׁיִּתְבָּרְכוּ לָכֶם פֵּירוֹת הָאִילָן.  How is wheat considered a fruit?  Rashi says ואני שמעתי דרבי יהודה לטעמיה דהא אזלא כמאן דאמר בסנהדרין (דף ע:) עץ שאכל אדם הראשון חטה היתה:  It still begs the question, if the pont is to offer fruits to get a beracha in fruits why not bring a fruit offering like bikkurim why bring specifically wheat and have to say it is also a fruit? Rav Tzadok (Tu B'shevat 2) explains  וז"ש (ר"ה טז.) הביאו שתי הלחם בעצרת כדי שיתברכו לכם פירות האילן ופירש רש"י דאזלא כמ"ד עץ שאכל אדם הראשון חטה היתה ואמרנו דלכולי עלמא קודם הקלקול היה החטה מין פרי שהיה מוציא גלוסקאות כמו לעתיד דלא פליגי כמ"ש בתקו"ז. אך צריך להבין מה נ"מ שהיה חטה מן אין קודם הקלקול כיון שבזמה"ז אחר הקלקול אינו מין אילן ומה שייך הביאו שתי הלחם שיתברכו פירות האילן. אכן בעצרת זמן מתן לוחות ראשונות שיתברכו פירות האילן. אכן בעצרת זמן מתן לוחות ראשונות נתקן כל הפגם שיהיה כמו קודם הקלקול רק עץ החיים. ועל כן בא המצוה להקריב בעצרת שתי הלחם חמץ שאז מופיע הזמן שיוכלו לתקן כל הפגם שאף השאור שבעיסה יהיה טוב מאד ובבית המקדש היה מופיע בכל עצרת אור זה דמתן תורה שיוכלו לתקן כל הפגם עד"ש (זח"ב קפו א) דלית נהורא וכו'. ולכן השתי הלחם שהקריבו בעצרת בבית המקדש חטה זה מין פירות אילן היה כמו שהיה החטה קודם הקלקול לכו"ע כאמור. 

Before the sin man was totally perfect and had no distractions within him that steered him away from the correct thing.  In that state there was no need for man to work to produce bread, the bread grew like an apple.  Just as man was perfect, bread (which represents the needs of mankind,) was also perfect. After the sin, when there was an ערבוב of טוב ורע the bread also needs to be refined and produced through multiple steps of removing all the impurities until one is able to produce a loaf from the wheat.  At Mattan Torah Klal Yisroel was elevated to the state of man before the sin (see for ex. Avodah Zarah 5a.)  That level was not sustained to the sin of the עגל.  However, there is an imprint of that level which is felt on Shavuot in the Mikdash and that is why the offering is wheat. 

The Chazon Eish wries in a letter (volume 1 #13) ואמנם האיש הזוכה לידיעת התורה הוא הולך בין אנשים ונדמה לאדם הרואה לעיניים כבן אדם, אבל באמת הוא מלאך, הגר עם בני תמותה, וחי חיי אצילות ומרומם על כל ברכה ותהילה.  How is a לומד תורה like a מלאך? The Gemorah in Bava Bathra (164b) says אָמַר רַב עַמְרָם אָמַר רַב שָׁלֹשׁ עֲבֵירוֹת אֵין אָדָם נִיצּוֹל מֵהֶן בְּכׇל יוֹם הִרְהוּר עֲבֵירָה וְעִיּוּן תְּפִלָּה.  If everyone sins every day in theses areas how can a person be held accountable, what could one do to avoid these sins? The Maharsha says that an אדם can't avoid these sins but it is one's job to strive to be a מלאך and then one will not be caught up in these sins (עיי"ש דבריו נפלאין.)  How can a mere mortal be like a מלאך?  The sins come about because one is caught up in the בלבול of the טוב ורע as opposed to the מלאך that sees everything clearly.  The Gemorah in Shabbat (129b) says  יוֹמָא (טָבָא) דַעֲצַרְתָּא, דְּנָפֵיק בֵּיהּ זִיקָא וּשְׁמֵיהּ ״טָבוֹחַ״, דְּאִי לָא קַבִּלוּ יִשְׂרָאֵל תּוֹרָה הֲוָה טָבַח לְהוּ לְבִשְׂרַיְיהוּ וְלִדְמַיְיהוּ.  A spirit called טבוח came to kill if the Torah was not accepted.  The Maharsha in Sanhedrin (43b) asks why is the spirit called טבוח, it should be called טובח for it comes to kill?  He answers that Klal Yisroel by accepting the Torah killed the yetzer harah and hence it is dubbed טבוח.  When one conquers their yeter harah, when the רע is removed then everything is clear and a person is like a מלאך.  That is how Klal Yisroel were elevated to say נעשה ונשמה, רז שמלאכי השרת משתמשים בו.  That is what the Chazon Eish wrote that a לומד תורה engages in killing the ytzer harah and that elevates one to be a מלאך free from the sins of אדם.  Such a person who takes the lesson of Shavuot and lives with it throughout the year has a מעין of man before the sin.  Hence, ר' נחוניה בן הקנה אומר כל המקבל עליו עול תורה מעבירין ממנו עול מלכות ועול דרך ארץ (Avot 3:5) for such a person is not משעובד to the tremendous יגיעה of making bread for he has purified himself to be elevated above the husks and stalks in life. 

Two Types Of Offerings On Shavuot

 Among the mussaf offerings enumerated in parshas Pinchas the Torah does not mention that the goat offered on Shavuot is a chatas.  The Yerushalmi (Rosh Hashana 21a) says the reason is once one accepts the yoke of Torah sins are not looked at.  However, in this week's parsha it does  mention the korban as a chatas,  וַעֲשִׂיתֶ֛ם שְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּ֑את, why can it mention it is a chatas here but not in Pinchas?  The Daas Zekanim in Pinchas (28:30) asks why we don't mention the sair mentioned in Emor in the mussaf prayers of Shavuot?  He explains וי״ל שהם נזכרים בכלל מה שכתוב וביום הבכורים בהקריבכם מנחה בשבועותיכם בגלל המנחה כל אלו באין ולא במוסף.  In other words, there are two different types of korbonat offered on Shavuot.  There are the offerings because it is Shavuot, the day of mattan Torah and then there are offerings to accompany the shtei halechem.  It is the offering that comes because it is Shavuot where chatas isn't mentioned because it is a day of kabbalas Hatorah, we don't mention the sins.  However, in Emor, the Torah is listing the shair offered to come along with the shtei halechem and there chatas can be mentioned.  This is clear from the Rambam as well.  In Ch. 8 of Temmidin U'mussafin he says: בְּיוֹם חֲמִשִּׁים מִסְּפִירַת הָעֹמֶר. הוּא חַג הַשָּׁבוּעוֹת. וְהוּא עֲצֶרֶת. וּבַיּוֹם הַזֶּה מַקְרִיבִין מוּסָף כְּמוֹ מוּסַף רֹאשׁ חֹדֶשׁ שְׁנֵי פָּרִים וְאַיִל וְשִׁבְעָה כְּבָשִׂים כֻּלָּם עוֹלוֹת וּשְׂעִיר חַטָּאת. וְאֵלּוּ הֵן הַקָּרְבָּנוֹת הָאֲמוּרוֹת בְּחֻמַּשׁ הַפְּקוּדִים וְהֵם מוּסַף הַיּוֹם. וְעוֹד מְבִיאִין יֶתֶר עַל הַמּוּסָף בַּיּוֹם הַזֶּה מִנְחָה חֲדָשָׁה שְׁתֵּי הַלֶּחֶם וּמַקְרִיבִין עִם הַלֶּחֶם פַּר וּשְׁנֵי אֵילִים וְשִׁבְעָה כְּבָשִׂים. הַכּל עוֹלוֹת. וּשְׂעִיר חַטָּאת. וּשְׁנֵי כְּבָשִׂים זֶבַח שְׁלָמִים. וְאֵלּוּ הֵן הַקָּרְבָּנוֹת הָאֲמוּרוֹת בְּחֻמַּשׁ וַיִּקְרָא.  One of the שעירים is offered because it is the holiday of Shavuot and the other is offered to accompany the shtei halechem. (Rav Eliyahu Baruch.)  [It is noteworthy that the Chabad nusach of the the mussaf does mention both seirim.  The simple peshat in that would be that even though the sair is offered to accompany the shtei halechem, since it effects a kapparah it is mentioned.  See here.)  [Also see here, especially bottom.]

Gomel Chesed

From the Bishvilei Haparsha from the Mir. 

הגאון רבי משה בהגרח"ז פינקל זצ"ל

בילקו"ש רות (רמז תרא): ״א״ר זעירא המגילה הזו אין בה לא טומאה ולא טהרה, לא היתר ולא איסור, ולמה נכתבה? ללמדך שכר של גומלי חסדים״.ויש להבין את הביטוי ״גומלי חסדים״, הרי תיבת ״גמול״ משמעותה תשלום, וחסד הרי אינו תשלום אלא עשיית חסד? והנאמר על הקב״ה ״גומל חסדים טובים״ פירושו הוא שמשלם לעבדיו שכר ע״י חסדים טובים, אבל בין אדם לחבירו מה ענין גמול אצל עשיית חסד

ונראה שאכן שתי דרגות הן: לעשות חסד, ולגמול חסד. והנדרש מכל אדם בכל מידה טובה הוא לחתור אל השלימות. וכן במידת החסד, הרי המקבל נכלם ומתבייש, ולכן אנו מבקשים מהקב״ה ״ונא אל תצריכנו ד׳ אלקינו לא לידי מתנת בשר ודם ולא לידי הלואתם וכו׳ שלא נבוש ולא נכלם לעולם ועד״. אבל לעושה החסד ישנה עצה לסלק במידה גדולה את כלימתו של המקבל ע״י כך שיתן לו הרגשה שאין זו מתנת חסד אלא גמול ותשלום, והיינו שימצא עילה לומר למקבל שמפני סיבה זו או אחרת הריני חייב לך גמול ואין לך להתבייש מפני.וכן הוא מפורש במגילת רות שלא נתן בועז לרות משלו אלא אמר: ״וגם של תשֹלוּ לה מן הצבתים״ (רות ב,טז), וברש״י: ״עשו עצמכם כאילו אתם שוכחים״. ואכן לפני זה נאמר שצוה בועז: ״וגם בין העומרים תלקט ולא תכלימוה", והביאור הוא שלא תיכלם ע״י שנזקקת למתנת בשר ודם, אלא תהיה זוכה בלקט שהתורה זיכתה לה.

Review And Know

This blog mentioned in the past the contradiction between the Ramban and Mishna in Avos if the verse in Vaeschanan (4:9) is a lav to forget one's learning or מעמד הר סיני?

The Gemorah in Kiddushin has a derash שיהו דברי תורה מחודדים בפיך. שאם ישאל לך אדם דבר אל תגמגם ותאמר לו, אלא אמור לו מיד.  Why is the this derash about the bar of knowledge of Torah said in the context of giving Torah over to one's children?  Why must know Torah so clearly so that one can respond if asked any question?  The Gur Aryeh Devarim (6:7) says  והטעם, כי צריך שתהיה נקרא ״תורתו״, דכתיב (תהלים א, ב) ״ובתורתו יהגה יומם ולילה״, וגם נקראת קנינו, [דכתיב] (משלי ד, ב) ״כי לקח טוב נתתי לכם״, ואם מגמגם בהן אין זה ״תורתו״. ולא נקרא קנינו, שלא נקרא ׳קנינו׳ אלא אם שלו הוא, ואם מגמגם בתורה ומסופק בה - אינו שלו לגמרי: In order to be called תורתו, one must know it clearly.  Why is that the criteria for being called תורתו, does remembering more information make it more תורתו?  Its not that the person doesn't at all know the facts, but the fact of being מגמגם seems to detract from being called תורתו, why?

In Nisiv Hatorah Ch. 4 the Maharal says "ולא נחשב שהוא בעל תורה בפעל השלימות רק אם תכף שישאל אותו האדם משיב על זה ובזה נראה שהוא בעל תורה בפעל השלימות".  As mentioned in the previous weeks the point of שבועות is to bring out the abilities an individual מן הכח אל הפועל.  That is reflected by having a clarity in learning. What does this mean?

Yerushalmi Berachos (5:1) says א״ר תנחום, הסובר תלמודו לא במהרה הוא משכח, מה טעם, דכתיב פן תשכח את הדברים אשר ראו עיניך.  What does understand one's learning have to do with remembering learning?  Rashi Avodah Zarah (8a) says in explanation of adding to a blessing of shemone esrei מעין הברכה an example of one who forgets their learning should add to חונן הדעת.  In his words: אם היה משכח תלמודו מאריך בחונן הדעת.  Why add to אתה חונן, what does remembering have to do with knowledge, one should add to השיבנו אבינו לתורתך?  What we see is that knowledge means having a clarity in the subject.  The point of review isn't just to retain information; its to get a better clarity in the topic.  Rashi Kiddushin (30a) explains מחודדים בפיך, to review and understand the depth,  חזור עליהם ובדוק בעומקם; again we see the point of review isn't just to amass more information, its to gain a greater understanding in Torah. The obligation of מחודדים בפיך isn't an obligation of how many times to review, its a bar of clarity says review is ודוק בעומקם means the point of review is to get a further clarity. 

The possuk in Tehillim (119:34) says הֲ֭בִינֵנִי וְאֶצְּרָ֥ה תוֹרָתֶ֗ךָ וְאֶשְׁמְרֶ֥נָּה בְכׇל־לֵֽב.  The Even Ezra says הבינני – בכל לב – שלא אשכחנה.  Again we see it is the understanding of Torah that counteracts forgetting.  That is the peshat in the Maharal.  Its not amassing more information that makes it תורתו, its the level of clarity that gives a person a greater connection to Torah.  דעת means connection.  To have a true connection to Torah, to be called תורתו, there must understanding of Torah.  גמגום means there is a lack of דעת and then it isn't called תורתו.  Its not the information that makes the shlamus of a person, its the clarity in Torah.  Now we can understand why this derash is said in the context of transmitting Torah to the next generation.  You can give over to your children that which is clear to you.  It is that level of clarity necessary to transmit the Torah to the future generation.

The Gra on Avos (5:22) comments on הפוך בה הפוך בה דכולה בה- כמ"ש סלסלה ותרוממך.  And in Mishlay (4:8) he adds התבונה שבבינה שתחזור ותהפוך תמיד להבין על בוריו.  Review is to get a clarity.  That is what uplifts the person, the clarity, not just knowing more facts.

The aforementioned Yerushalmi cites the possuk of remembering Sinai to explain מסביר פנים בהלכה will save one from forgetting.  What's the connection? Because if one remembers Sinai then it is impossible to forget one's learning.  Something you see, you don't forget.  If one truly pictures Sinai then it will be impossible to forget one's learning.  The lav of forgetting Sinai (Ramban) and learning (Mishna) is the same; its a commandment to have such a clarity in one's learning that they will not forget (based upon a shmuzz by Rabbi Elefant.)