Rabbinical Assembly Tikkun Source Materials

Shavuot 5780

This packet contains source sheets to accompany both the pre-recorded sessions currently available
on YouTube at www.youtube.com/playlist?list=PLAUaYjTp5xS5DF06maAV4pbiqlM_tOpxS as
well as the live tikkun, beginning on Thursday, May 28th at 9 PM EDT at
www.tinyurl.com/RATikkun.
Thank you to all of our colleagues who are sharing their Torah to enrich our celebration of Shavuot.
 Table of Contents

Pre-recorded Sessions
Moses and Ezekiel: Should Revelation be Hidden or Revealed? ................................................................ 1
Rabbi Abby Sosland
Semi-Conscious States of Spirituality .......................................................................................................... 6
Rabbi Danny Nevins
The Earthy Jerusalem and the Heavenly Jerusalem: Incident, Imagination and Imperative .................... 9
Rabbi Michael Knopf
Theology and Revelation ........................................................................................................................... 16
Rabbi Ahud Sela
My Teacher ................................................................................................................................................. 19
Rabbi Ed Bernstein
When do we say Shema? You are the real distinction ............................................................................. 24
Rabbi Philip Weintraub
How to Hug - Closeness in a Time of Social Distancing: What is Love? .................................................... 27
Rabbi Eric Yanoff
Motivated by Fear of God .......................................................................................................................... 29
Rabbi David Glickman

Live Sessions
It’s the Night Before the Wedding ............................................................................................................. 34
Rabbi Jacob Blumenthal
Top 5 Hits of the Torah: How does each Book of the Torah teach us to be Jewish? ............................... 35
Rabbi Rachel Ain
Poems You Cannot Remember and Cannot Forget: A Modern Hebrew Shavuot with Shai Agnon ........ 37
Rabbi Jeremy Kalmanofsky
False Gods Rise from the Fire: An ER Doctor and a Rabbi Discuss Fear and Uncertainty During the
Pandemic ....................................................................................................................................... 43
Rabbi Danya Ruttenberg and Dr. Michael Slater
Acquiring Torah: The Story of Rabbi Akiva................................................................................................ 46
Rabbi Bradley S. Artson
Pesikta D’Rav Kahanna............................................................................................................................... 48
Rabbi Ellen Wolintz Fields
From Where Will Our Help Come? Our Hands and the Hands of God ..................................................... 50
Rabbi Chai Levy
Kisses of Your Mouth: Receiving the Gift of Torah with No Physical Contact ......................................... 54
Rabbi David Ackerman
Mastering Time and Space: Shabbat and COVID-19 ................................................................................. 55
Rabbi Dahlia Bernstein
 Table of Contents (cont.)

Is Halakhic Compromise Possible? The Case of the Late Friday Lunch .................................................... 58
Rabbi Charles Arian
Be More, Do Less: Self Delusion and How We Measure Success ............................................................. 59
Rabbi Lauren Henderson and Rabbi Rami Schwartzer
Religious Fanatacism .................................................................................................................................. 61
Rabbi David Seth Kirshner
The Mamas and the Papas: Why the Imahot Should be a Required Part of the Amidah ....................... 63
Rabbi Michael Beals
Torah as Fire ............................................................................................................................................... 70
Rabbi Ravid Tilles
Joseph, and the Final Answer to God’s Qurstion ...................................................................................... 73
Rabbi Randall Konigsburg
V’ein oz ela Torah: Strength Refers to None Other than Torah ............................................................... 79
Rabbi Josh Warshawsky
View the accompanying video session at https://youtu.be/_S6fmD2L69A

Moses and Ezekiel:

Should Revelation be Hidden or Revealed?
Rabbinical Assembly Shavuot 5770
Rabbi ​Abby Sosland

1. Ezekiel 1 ‫יחזקאל א׳‬

(1) In the 30th year, on the fifth day of the
fourth month, when I was in the ֙‫ִשׁלֹ ִשׁ֣ים ָשׁנָ֗ה ָֽבּ ְרבִי ִעי‬ ְ ‫)א( וַיְ ִה֣י ׀ בּ‬
community of exiles by the Chebar Canal, ‫וֹך־ ַהגּוֹ ָל֖ה‬ ְ ‫ִשּׁ֣ה ַל ֔חֶֹדשׁ וַ ֲאנִ֥י ְב ֽת‬ ָ ‫ַבּ ֲחמ‬
the heavens opened and I saw visions of ‫ַעל־נְ ַהר־ ְכּ ָב֑ר נִ ְפ ְתּחוּ֙ ַה ָשּׁ ַ ֔מיִם וָ ֶא ְר ֶא֖ה‬
God. (2) On the fifth day of the month—it
was the fifth year of the exile of King ‫ִשּׁ֖ה ַל ֑חֶֹדשׁ ִה֚יא‬ ָ ‫ַמ ְרא֥וֹת ֱאלִֹֽהים׃ )ב( ַבּ ֲחמ‬
Jehoiachin— (3) the word of the LORD ‫ִישׁ֔ית ְלָגל֖וּת ַה ֶ ֥מּ ֶל ְך יוֹיִָֽכין׃‬ ִ ‫ַה ָשּׁנָ֣ה ַה ֲחמ‬
came to the priest Ezekiel son of Buzi, by
the Chebar Canal, in the land of the
‫)ג( ָהיֹ֣ה ָהיָ֣ה ְדבַר־יְ֠הוָה ֶאל־יְ ֶחזְ ֵק֨אל‬
Chaldeans. And the hand of the LORD ‫ַשׂ ִדּ֖ים‬ְ ‫ֶבּן־בּוּזִ֧י ַהכֵֹּה֛ן ְבּ ֶ ֥א ֶרץ כּ‬
came upon him there. (4) I looked, and lo, ‫ַעל־נְ ַהר־ ְכּ ָב֑ר וַ ְתּ ִה֥י ָע ָל֛יו ָשׁ֖ם יַד־יְהוָֽה׃‬
a stormy wind came sweeping out of the
north—a huge cloud and flashing fire, ‫)ד( וָ ֵ ֡א ֶרא וְ ִהנֵּה֩ ר֨וּ ַח ְס ָע ָר֜ה ָבּאָ֣ה‬
surrounded by a radiance; and in the ‫מִן־ ַהצָּפ֗וֹן ָענָ֤ן ָגּדוֹל֙ וְ ֵא֣שׁ ִמ ְת ַל ַ ֔קּ ַחת‬
center of it, in the center of the fire, a ‫וְ ֥נַֹגֽהּ ל֖וֹ ָס ִב֑יב וּ ִמ֨תּוֹ ָכ֔הּ ְכּ ֵע֥ין ַה ַח ְשׁ ַמ֖ל‬
gleam as of amber. (5) In the center of it
were also the figures of four creatures. ‫֥וֹך ָה ֵֽאשׁ׃ )ה( וּ ִמ֨תּוֹ ָכ֔הּ ְדּמ֖וּת אַ ְר ַבּ֣ע‬ ְ ‫ִמתּ‬
This was their appearance: They had the (‫ַחיּ֑וֹת וְזֶה֙ ַמ ְר ֵֽאי ֶה֔ן ְדּמ֥וּת אָ ָד֖ם ָל ֵֽהנָּה׃ )ו‬
figures of human beings. (6) However,
each had four faces, and each of them had
‫וְאַ ְר ָבּ ָע֥ה ָפנִ֖ים ְל ֶא ָח֑ת וְאַ ְר ַבּ֥ע ְכּנָ ַ ֖פיִם‬
four wings; (7) the legs of each were a ‫ְשׁ ָר֑ה‬ָ ‫ְלאַ ַח֥ת ָל ֶֽהם׃ )ז( וְ ַרְג ֵלי ֶה֖ם ֶ ֣רֶגל י‬
single rigid leg, and the feet of each were ‫וְַכ֣ף ַרְג ֵלי ֶה֗ם ְכּ ַכף֙ ֶ ֣רֶגל ֵ ֔עֶגל וְ ֣נְֹצ ִצ֔ים‬
like a single calf’s hoof; and their sparkle
was like the luster of burnished bronze. ‫ְכּ ֵע֖ין נְחֹ ֶ֥שׁת ָק ָֽלל׃ )ח( וידו ]וִי ֵד֣י[ אָ ָד֗ם‬
(8) They had human hands below their ‫ִמ ַ ֙תּ ַחת֙ ַכּנְפֵי ֶה֔ם ַע֖ל אַ ְר ַ ֣בּ ַעת ִר ְב ֵעי ֶה֑ם‬
wings. The four of them had their faces ‫וּ ְפנֵי ֶה֥ם וְַכנְפֵי ֶה֖ם ְלאַ ְר ַבּ ְע ָֽתּם׃ )ט( ֽחְֹברֹ֛ת‬
and their wings on their four sides. (9)
Each one’s wings touched those of the ‫ִא ָשּׁ֥ה ֶאל־ ֲאחוֹ ָת֖הּ ַכּנְפֵי ֶה֑ם לֹא־יִ ַסּ֣בּוּ‬
other. They did not turn when they (‫ְב ֶל ְכ ָתּ֔ן ִא֛ישׁ ֶאל־ ֵ ֥ע ֶבר ָפּנָ֖יו יֵֵֽלכוּ׃ )י‬
moved; each could move in the direction ‫וּ ְדמ֣וּת ְפּנֵי ֶהם֮ ְפּנֵ֣י אָ ָדם֒ וּ ְפנֵ֨י אַ ְריֵ֤ה‬
of any of its faces. (10) Each of them had
a human face; each of the four had the ‫ֶאל־ ַהיָּמִין֙ ְלאַ ְר ַבּ ְע ָתּ֔ם וּ ְפנֵי־שׁ֥וֹר‬
face of a lion on the right; each of the four ‫ֵֽמ ַה ְשּׂמֹ֖אול ְלאַ ְר ַבּ ְע ָתּ֑ן וּ ְפנֵי־נֶ ֶ֖שׁר‬
had the face of an ox on the left; and each
‫ְלאַ ְר ַבּ ְע ָתּן׃ )יא( וּ ְפנֵי ֶה֕ם וְַכנְפֵי ֶה֥ם‬

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of the four had the face of an eagle. (11) ‫שׁ ַתּיִם חְֹבר֣וֹת‬ ֚ ְ ‫ְפּ ֻרד֖וֹת ִמ ְל ָ ֑מ ְע ָלה ְל ִא֗ישׁ‬
Such were their faces. As for their wings,
they were separated: above, each had two (‫וּשׁ ַ ֣תּיִם ְמ ַכסּ֔וֹת ֵא֖ת ְגּוִיֵֹתי ֶֽהנָה׃ )יב‬ ְ ‫ִא֔ישׁ‬
touching those of the others, while the ֩‫וְ ִא֛ישׁ ֶאל־ ֵ ֥ע ֶבר ָפּנָ֖יו יֵֵל֑כוּ ֶא֣ל ֲא ֶשׁר‬
other two covered its body. (12) And each ‫ֶה־שׁמָּה ָהר֤וּ ַח ָל ֶ ֙ל ֶכת֙ יֵֵל֔כוּ לֹ֥א יִ ַסּ֖בּוּ‬ ֨ ָ ‫יְִֽהי‬
could move in the direction of any of its
faces; they went wherever the spirit ‫ְבּ ֶל ְכ ָֽתּן׃ )יג( וּ ְדמ֨וּת ַה ַחיּ֜וֹת ַמ ְר ֵאי ֶה֣ם‬
impelled them to go, without turning ‫ְכַּג ֲח ֵלי־ ֵא֗שׁ ֽבֲֹּערוֹת֙ ְכּ ַמ ְר ֵא֣ה ַה ַלּ ִפּ ִד֔ים‬
when they moved. (13) Such then was the
appearance of the creatures. With them
‫ִה֕יא ִמ ְת ַה ֶ ֖לּ ֶכת ֵבּ֣ין ַה ַחיּ֑וֹת וְ ֣נַֹגהּ ָל ֵא֔שׁ‬
was something that looked like burning ‫וּמִן־ ָה ֵא֖שׁ יוֹ ֵצ֥א ָב ָֽרק׃ )יד( וְ ַה ַחיּ֖וֹת ָרצ֣וֹא‬
coals of fire. This fire, like torches, kept ‫וָשׁ֑וֹב ְכּ ַמ ְר ֵא֖ה ַה ָבּזָֽק׃ )טו( וָ ֵ ֖א ֶרא ַה ַחיּ֑וֹת‬
moving about among the creatures; the
fire had a radiance, and lightning issued ‫וְ ִהנֵּה֩ אוֹ ַפ֨ן ֶא ָח֥ד ָבּאָ֛ ֶרץ ֵ ֥א ֶצל ַה ַחיּ֖וֹת‬
from the fire. (14) Dashing to and fro ‫ְלאַ ְר ַ ֥בּ ַעת ָפּנָֽיו׃ )טז( ַמ ְר ֵא֨ה ָהאוֹ ַפנִּ֤ים‬
[among] the creatures was something that ‫וּ ַמ ֲע ֵשׂי ֶהם֙ ְכּ ֵע֣ין ַתּ ְר ִשׁ֔ישׁ וּ ְדמ֥וּת ֶא ָח֖ד‬
looked like flares. (15) As I gazed on the
creatures, I saw one wheel on the ground ‫ְלאַ ְר ַבּ ְע ָתּ֑ן וּ ַמ ְר ֵאי ֶהם֙ וּ ַ ֣מ ֲע ֵשׂי ֶה֔ם ַכּ ֲא ֶשׁ֛ר‬
next to each of the four-faced creatures. (‫֥וֹך ָהאוֹ ָֽפן׃ )יז‬ ְ ‫יִ ְהיֶ֥ה ָהאוֹ ַפ֖ן ְבּת‬
(16) As for the appearance and structure ‫ַעל־אַ ְר ַ ֥בּ ַעת ִר ְב ֵעי ֶה֖ן ְבּ ֶל ְכ ָתּ֣ם יֵֵל֑כוּ לֹ֥א‬
of the wheels, they gleamed like beryl.
All four had the same form; the ‫יִ ַסּ֖בּוּ ְבּ ֶל ְכ ָֽתּן׃ )יח( וְַ֨גבֵּי ֶה֔ן וְ ֥גֹבַהּ ָל ֶה֖ם‬
appearance and structure of each was as ‫וְיִ ְראָ֣ה ָל ֶה֑ם וְַגבָֹּת֗ם ְמ ֵלאֹ֥ת ֵעי ֛נַיִם ָס ִב֖יב‬
of two wheels cutting through each other.
(17) When they moved, each could move
‫ְלאַ ְר ַבּ ְע ָֽתּן׃ )יט( וּ ְב ֶ ֙ל ֶכת֙ ַֽה ַחיּ֔וֹת יְֵלכ֥וּ‬
in the direction of any of its four quarters; ‫ָשׂ֤א ַֽה ַחיּוֹת֙ ֵמ ַע֣ל‬ ֵ ‫ָהאוֹ ַפנִּ֖ים ֶא ְצ ָל֑ם וּ ְב ִהנּ‬
they did not veer when they moved. (18) ֩‫ָשׂא֖וּ ָהאוֹ ַפנִּֽים׃ )כ( ַע֣ל ֲא ֶשׁר‬ ְ ‫ָהאָ֔ ֶרץ יִנּ‬
Their rims were tall and frightening, for
the rims of all four were covered all over ‫שׁמָּה ָהר֖וּ ַח‬ ֥ ָ ‫ֶה־שּׁ֨ם ָהר֤וּ ַח ָל ֶ ֙ל ֶכת֙ יֵֵל֔כוּ‬
ָ ‫יְִֽהי‬
with eyes. (19) When the creatures moved ‫ָשׂאוּ֙ ְל ֻע ָמּ ָת֔ם ִכּ֛י ר֥וּ ַח‬ ְ ‫ָל ֶ ֑ל ֶכת וְ ָהאוֹ ַפנִּ֗ים יִנּ‬
forward, the wheels moved at their sides; ‫ַה ַחיָּ֖ה בָּאוֹ ַפנִּֽים׃ )כא( ְבּ ֶל ְכ ָתּ֣ם יֵֵל֔כוּ‬
and when the creatures were borne above
the earth, the wheels were borne too. (20) ‫ָשׂאָ֞ם ֵמ ַע֣ל ָהאָ֗ ֶרץ‬ ְ ‫וּ ְב ָע ְמ ָד֖ם יֲַֽעמֹ֑דוּ וְּֽב ִהנּ‬
Wherever the spirit impelled them to go, ‫ָשׂא֤וּ ָה ֽאוֹ ַפנִּים֙ ְל ֻע ָמּ ָת֔ם ִכּ֛י ר֥וּ ַח ַה ַחיָּ֖ה‬ ְ ‫יִנּ‬
they went—wherever the spirit impelled
them—and the wheels were borne
֙‫אשׁ֤י ַה ַחיָּה‬ ֵ ‫בָּאוֹ ַפנִּֽים׃ )כב( וּ ְדמ֞וּת ַעל־ ָר‬
alongside them; for the spirit of the ‫ָר ִק֔י ַע ְכּ ֵע֖ין ַה ֶ ֣קּ ַרח ַהנּוֹ ָר֑א נָט֥וּי‬
creatures was in the wheels. (21) When ֙‫אשׁי ֶה֖ם ִמ ְל ָֽמ ְע ָלה׃ )כג( וְ ַ ֙ת ַחת‬ ֵ ‫ַעל־ ָר‬
those moved, these moved; and when
those stood still, these stood still; and ‫ְשׁר֔וֹת ִא ָשּׁ֖ה ֶאל־ ֲאחוֹ ָת֑הּ‬ ָ ‫ָה ָר ִק֔י ַע ַכּנְפֵי ֶה֣ם י‬
when those were borne above the earth, ‫ְל ִא֗ישׁ ְשׁ ַ ֤תּיִם ְמכַסּוֹת֙ ָל ֵ ֔הנָּה וּ ְל ִא֗ישׁ‬
the wheels were borne alongside (‫ְשׁ ַ ֤תּיִם ְמכַסּוֹת֙ ָל ֵ ֔הנָּה ֵא֖ת ְגּוִיֵֹּתי ֶֽהם׃ )כד‬
them—for the spirit of the creatures was
in the wheels. (22) Above the heads of the ‫וָ ֶא ְשׁ ַמ֣ע ֶאת־ק֣וֹל ַכּנְפֵי ֶה֡ם ְכּקוֹל֩ ַ ֨מיִם‬
creatures was a form: an expanse, with an ‫קוֹל־שׁ ַדּי֙ ְבּ ֶל ְכ ָתּ֔ם ק֥וֹל ֲה ֻמ ָלּ֖ה‬ ַ ‫ַר ִבּ֤ים ְכּ‬

2
 awe-inspiring gleam as of crystal, was ‫ְכּק֣וֹל ַמ ֲחנֶ֑ה ְבּ ָע ְמ ָד֖ם ְתּ ַר ֶפּ֥ינָה ַכנְפֵי ֶֽהן׃‬
spread out above their heads. (23) Under
the expanse, each had one pair of wings ‫)כה( וַיְ ִהי־ק֕וֹל ֵמ ַע֕ל ָל ָר ִק֖י ַע ֲא ֶשׁ֣ר‬
extended toward those of the others; and ‫אשׁ֑ם ְבּ ָע ְמ ָד֖ם ְתּ ַר ֶפּ֥ינָה ַכנְפֵי ֶֽהן׃‬ ָ ֹ‫ַעל־ר‬
each had another pair covering its body. ָ ֹ‫)כו( וּ ִממַּ֗ ַעל ָל ָר ִק֙י ַ ֙ע ֲא ֶשׁ֣ר ַעל־ר‬
‫אשׁ֔ם‬
(24) When they moved, I could hear the
sound of their wings like the sound of ‫ְכּ ַמ ְר ֵא֥ה ֶֽא ֶבן־ ַס ִפּ֖יר ְדּמ֣וּת ִכּ ֵסּ֑א וְ ַעל֙ ְדּמ֣וּת‬
mighty waters, like the sound of Shaddai, ‫ַה ִכּ ֵסּ֔א ְדּמ֞וּת ְכּ ַמ ְר ֵא֥ה אָ ָד֛ם ָע ָל֖יו‬
a tumult like the din of an army. When
they stood still, they would let their wings
‫ִמ ְל ָֽמ ְע ָלה׃ )כז( וָ ֵ ֣א ֶרא ׀ ְכּ ֵע֣ין ַח ְשׁמַ֗ל‬
droop. (25) From above the expanse over ‫ְכּ ַמ ְר ֵאה־ ֵא֤שׁ ֵֽבּית־ ָלהּ֙ ָס ִב֔יב ִמ ַמּ ְר ֵא֥ה‬
their heads came a sound. When they ‫ָמ ְתנָ֖יו וּ ְל ָ ֑מ ְע ָלה וּ ִמ ַמּ ְר ֵא֤ה ָמ ְתנָיו֙ וּ ְל ַ ֔מטָּה‬
stood still, they would let their wings
droop. (26) Above the expanse over their (‫ָר ִא֙י ִתי֙ ְכּ ַמ ְר ֵאה־ ֵא֔שׁ וְ ֥נַֹגֽהּ ל֖וֹ ָס ִֽביב׃ )כח‬
heads was the semblance of a throne, in ‫ְכּ ַמ ְר ֵא֣ה ַה ֶקּ ֶ֡שׁת ֲא ֶשׁר֩ יְִֽהיֶ֨ה ֶב ָענָ֜ן ְבּי֣וֹם‬
appearance like sapphire; and on top, ‫֗שׁם ֵכּ֣ן ַמ ְר ֵא֤ה ַה ֙נַֹּגהּ֙ ָס ִב֔יב ה֕וּא‬ ֶ ‫ַהֶגּ‬
upon this semblance of a throne, there
was the semblance of a human form. (27) ‫ַמ ְר ֵא֖ה ְדּמ֣וּת ְכּבוֹד־יְהוָ֑ה וֶָֽא ְר ֶאה֙ וָ ֶאפֹּ֣ל‬
From what appeared as his loins up, I saw (‫ַעל־ ָפּנַ֔י וָ ֶא ְשׁ ַמ֖ע ק֥וֹל ְמ ַד ֵֽבּר׃ )ס‬
a gleam as of amber—what looked like a
fire encased in a frame; and from what
appeared as his loins down, I saw what
looked like fire. There was a radiance all
about him. (28) Like the appearance of
the bow which shines in the clouds on a
day of rain, such was the appearance of
the surrounding radiance. That was the
appearance of the semblance of the
Presence of the LORD. When I beheld it,
I flung myself down on my face. I heard
the voice of someone speaking.

​ habbat 13b:8
2.​ S ‫ח׳‬:‫שבת י״ג ב‬
Rav Yehuda said​ that ​Rav said: Truly, ‫ ְבּ ַרם זָכוּר‬:‫אָמַר ַרב יְהוּ ָדה אָמַר ַרב‬
that man is remembered for the good,
and his name is Ḥananya ben Ḥizkiya, ‫אוֹתוֹ ָה ִאישׁ ַלטּוֹב וַ ֲחנַנְיָה ֶבּן ִחזְ ִקיָּה‬
as if not for him, the book of Ezekiel ,‫ ֶשׁ ִא ְל ָמ ֵלא הוּא נְִגנַז ֵס ֶפר יְ ֶחזְ ֵקאל‬,‫ְשׁמוֹ‬
would have been suppressed because its ‫ ֶמה‬.‫ֶשׁ ָהיוּ ְדּ ָב ָריו סוֹ ְת ִרין ִדּ ְב ֵרי תוֹ ָרה‬
contents,​ in many details, ​contradict
matters of Torah.​ The Sages sought to ‫ָע ָשׂה? — ֶה ֱעלוּ לוֹ ְשׁלֹשׁ מֵאוֹת ַגּ ְרבֵי‬
suppress the book and exclude it from the .‫ָשׁב ַבּ ֲע ִליָּיה וּ ְד ָר ָשׁן‬
ַ ‫ וְי‬,‫ֶשׁ ֶמן‬
canon. ​What did he,​ Ḥananya ben

3
 Ḥizkiya, do? They brought him three
hundred jugs of oil,​ for light and food,
up​ to his upper story, ​and he sat​ isolated
in the upper story​ and did not move
from there until ​he homiletically
interpreted​ all of those verses in the
book of Ezekiel that seemed
contradictory, and resolved the
contradictions.

3. M​ishnah Chagigah 2:1 ‫א׳‬:‫משנה חגיגה ב׳‬

(1) They may not expound upon the
subject of forbidden relations in the .‫ִשׁלָֹשׁה‬ ְ ‫)א( ֵאין דּוֹ ְר ִשׁין ַבּ ֲע ָריוֹת בּ‬
presence of three. Nor the work of ‫ וְלֹא‬.‫ִשׁנַיִם‬ ְ ‫אשׁית בּ‬ִ ‫וְלֹא ְב ַמ ֲע ֵשׂה ְב ֵר‬
creation in the presence of two. Nor [the
work of] the chariot in the presence of ‫ ֶא ָלּא ִאם כֵּן ָהיָה‬,‫ַב ֶמּ ְר ָכּבָה ְבּיָ ִחיד‬
one, unless he is a sage and understands ‫ כָּל ַה ִמּ ְס ַתּכֵּל‬.‫ָחכָם וּ ֵמבִין ִמ ַדּ ְעתּוֹ‬
of his own knowledge. Whoever
speculates upon four things, it would have ‫ ָראוּי לוֹ ְכּ ִאלּוּ לֹא‬,‫ְבּאַ ְר ָבּ ָעה ְדּ ָב ִרים‬
been better had he not come into the ,‫ מַה ְלּ ַמטָּה‬,‫ מַה ְלּ ַמ ְע ָלה‬,‫בָּא ָלעוֹ ָלם‬
world: what is above, what is beneath,
what came before, and what came after. ‫ וְכָל ֶשׁלֹּא‬.‫ וּמַה ְלּאָחוֹר‬,‫מַה ְלּ ָפנִים‬
And whoever takes no thought for the
honor of his creator, it would have been
‫ ָראוּי לוֹ ֶשׁלֹּא‬,‫ָחס ַעל ְכּבוֹד קוֹנוֹ‬
better had he not come into the world. :‫בָּא ָלעוֹ ָלם‬

4.
Norman Lamm,"The Illusions We Live By," Sermon at The Jewish Center (September
21, 1964).

From the poet John Ciardi, in the latest issue of Saturday Review,.... "It is always a mistake,"
he writes, "to discuss poetry with a man who insists that it must make sense... For the trouble
with being sensible is not the sense it does or does not make, but the life it never really
manages to get to. It always manages to shut as many doors as it opens... And one of the doors
it always shuts, and always with a slam, is poetry." If you look only for a straight, factual
message, and ignore image and illusion, then you have destroyed poetry. You cannot read
Shakespeare or Wordsworth the way you read the Wall Street Journal. And the same holds
true for music or painting or sculpture or literature.

4
5. ​Rudolf Otto, ​The Idea of the Holy,​ Oxford University Press; 2nd edition
(December 31, 1958).

We are dealing with something for which there is only one appropriate
expression,​ ​mysterium tremendum.​ . . . The feeling of it may at times come
sweeping like a gentle tide pervading the mind with a tranquil mood of deepest
worship. It may pass over into a more set and lasting attitude of the ​soul​,
continuing, as it were, thrillingly vibrant and resonant, until at last it dies away
and the soul resumes its “profane,” non-religious mood of everyday experience.
. . . It has its crude, barbaric ​antecedents​ and early ​manifestations​, and again it
may be developed into something beautiful and pure and glorious. It may
become the hushed, trembling, and speechless humility of the creature in the
presence of—whom or what? In the presence of that which is a Mystery
inexpressible and above all creatures.

6. ​Ezekiel 3:12 ‫י״ב‬:‫יחזקאל ג׳‬

(12) Then a spirit carried me ‫)יב( וַ ִתּ ָשּׂ ֵא֣נִי ר֔וּ ַח וָ ֶא ְשׁ ַמ֣ע אַ ֲח ַר֔י‬
away, and behind me I heard a
great roaring sound: “Blessed is ‫֥וּך ְכּבוֹד־יְהוָ֖ה‬ ְ ‫ק֖וֹל ַ ֣ר ַעשׁ ָגּד֑וֹל ָבּר‬
the Presence of the LORD, in His ‫ִמ ְמּקוֹמֽוֹ׃‬
place,”

7. ​Exodus 20:18 ‫י״ח‬:‫שמות כ׳‬

(18) So the people remained at a ‫)יח( וַיֲַּעמֹ֥ד ָה ָע֖ם ֵמ ָרחֹ֑ק וּמֶֹשׁה֙ נִַגּ֣שׁ‬
distance, while Moses
approached the thick cloud where
(‫ר־שׁ֖ם ָה ֱאלִֹהים׃ )פ‬ָ ‫ֶאל־ ָה ֲע ָר ֶפ֔ל ֲא ֶשׁ‬
God was.

Source Sheet created on Sefaria by ​Abby Sosland

5
View the accompanying video session at https://youtu.be/B0gCERtRlwc

R’ Danny Nevins
Shavuot 5780
Semi-Conscious States of Spirituality

1. Between Sleep and Wakeful, Body and Soul1

“Let me in, my own, my darling, my faultless dove! ‫שיר השירים פרק ה פסוק ב‬
For my head is drenched with dew, my locks with ‫ּדֹודי דֹופֵׁ ק ִפ ְת ִחי‬
ִ ‫ְשנָה וְלִ ִבי עֵׁ ר קֹול‬ ֵׁ ‫אֲ נִי י‬
the damp of night.” ‫ֹאשי‬
ִ ‫לִ י אֲ חֹ ִתי ַרעְ י ִָתי יֹונ ִָתי תַ ָמ ִתי ֶׁשר‬
Midrash Shir HaShirim Rabbah. :‫נִמלָ א טָ ל ְקוֻּצֹותַ י ְר ִסיסֵׁ י לָ יְלָ ה‬ְ
I was asleep. Knesset Yisrael said before the Blessed ‫שיר השירים רבה (וילנא) פרשה ה‬
‫ אמרה כנסת ישראל‬,‫א [ב] אני ישנה‬
Holy One, master of the Universe, I am asleep from
‫לפני הקדוש ברוך הוא רבש"ע אני ישנה‬
the mitzvot, but my heart is awake to act with love;
‫ אני‬,‫ ולבי ער לגמילות חסדים‬,‫מן המצות‬
I am asleep from righteous acts, but my heart is
‫ אני‬,‫ ולבי ער לעשותן‬,‫ישנה מן הצדקות‬
awake to do them; I am asleep from the sacred
‫ ולבי ער לקריאת‬,‫ישנה מן הקרבנות‬
offerings, but my heart is awake for Shema and ‫ אני ישנה מבית המקדש‬,‫שמע ותפלה‬
Tefilah; I am asleep from the Temple, but my heart ‫ אני‬,‫ולבי ער לבתי כנסיות ובתי מדרשות‬
is awake for the synagogues and study halls; I am ‫ אני‬,‫ ולבי ער לגאולה‬,‫ישנה מן הקץ‬
asleep [to perceive] the end, but my heart is awake ‫ ולבו של הקדוש ברוך‬,‫ישנה מן הגאולה‬
for redemption; I am asleep for redemption, but the ‫ א"ר חייא בר אבא איכן‬,‫הוא ער לגאלני‬
heart of the Holy One is awake to redeem me. ‫מצינו שנקרא הקדוש ברוך הוא לבן של‬
Rabbi Hiyya bar Abba says, “Where do we find ‫ישראל מן הדין קרא דכתיב (תהלים‬
that the Blessed Holy One is the heart of Israel? .‫ע"ג) צור לבבי וחלקי אלהים לעולם‬
From this verse which says (Psalm 73), God is Song of Songs 5:2.
forever the rock of my heart and my portion. I was asleep, but my heart was
wakeful. Hark, my beloved knocks!

Michael Fishbane, JPS Commentary to Song of Songs (p.135):

“Remez” The seeker experiences a dual state of consciousness. The surface mind, ordinarily
concerned with self and ego, was stilled, while in a deeper level of meditative awareness. The
self has withdrawn from worldliness and cultivated a mindfulness of spiritual matters. Sleep
symbolizes the quieting of consciousness; and wakefulness, the focalization on matters of
ultimate concern. In the latter state, one hears with inner ear.
Maimonides, Guide for the Perplexed, III:51.

When we have acquired a true knowledge of God, and rejoice in that knowledge in such a
manner, that whilst speaking with others, or attending to our bodily wants, our mind is all that

1 The woman of this poem has a divided consciousness, body and soul. So too with God, as it were, in the mystical
imagination. Knesset Yisrael in rabbinic literature refers to the Jewish people. In kabbalistic literature, it refers to the
tenth sefirah, Malkhut or Shekhinah. Kadosh Barukh Hu refers to the fifth sefirah or Tifereth. Together they are the
divine couple which are often divided, but year for reunion.

6
time with God; when we are with our heart constantly near God, even whilst our body is in the
society of men; when we are in that state which the Song on the relation between God and man
poetically describes in the following words: "I sleep, but my heart waketh: it is the voice of my
beloved that knocketh" (Song 5:2):--then we have attained not only the height of ordinary
prophets, but of Moses, our Teacher, of whom Scripture relates: "And Moses alone shall come
near before the Lord" (ibid. 34:28); "But as for thee, stand thou here by me" (Deut. 5:28).

2. Elusive dreams lost to consciousness

Psalms 73:20. When You are aroused You despise ‫תהלים פרק עג פסוק כ‬
their image, as one does a dream after waking, O :‫כַחֲ לֹום מֵׁ הָ ִקיץ אֲ ֹדנָי בָ עִ יר צַלְ מָ ם ִת ְבזֶׁה‬
Lord. [NJPS, meaning of Hebrew uncertain] ‫אלשיך תהלים פרק עג‬
‫כחלום מהקיץ שהוא כי כאשר יקרה‬
Moses al-Sheikh commentary. “Like a dream after ‫ שהיא‬,‫לאדם שיהיה כחולם חלום בהקיץ‬
waking” means as when a person wakes from a ‫תרדמה קלה נים ולא נים תיר ולא תיר‬
dream state, which is a light rest of “asleep but not ‫ שהוא‬,‫ומתדמה לו דבר כחזיון חלום‬
asleep, awake but not awake.” And they have the ‫ כן יהיו האנשים האלה‬,‫כאיש נדהם‬
image like the vision in a dream, which is like a .‫הולכים ונדהמים על רגליהם‬
person who is confused, so too will these people
walk in confusion.
3. Talmud: Sleep Disrupting Mitzvot: Megillah and Pesah
Bavli, Tractate Pesahim 120b ‫בבלי פסחים דף קכ עמוד ב‬
– ‫ נתנמנמו‬:‫ רבי יוסי אומר‬.‫משנה‬
Mishnah: Rabbi Yose says that people who dozed ‫ רבי‬.‫ גמרא‬.‫ נרדמו – לא יאכלו‬,‫יאכלו‬
[during the eating of the paschal lamb] may ‫יוסי אומר נתנמנמו יאכלו נרדמו לא‬
continue to eat, [but if they fell] fully asleep they ‫ היכי דמי נתנמנם? – אמר רב‬.‫יאכלו‬
should not eat [more]. ‫ כגון‬,‫ נים ולא נים תיר ולא תיר‬:‫אשי‬
,‫ ולא ידע לאהדורי סברא‬,‫דקרי ליה ועני‬
Gemara: What is the meaning of “they dozed? Rav
‫בי יהוה יתיב‬2 .‫וכי מדכרו ליה מדכר‬
Ashi says, “Asleep but not asleep, awake but not
:‫ אמר ליה‬.‫ חזא דקא נמנם‬,‫קמיה דרבה‬
awake, like one who can answer when called, but ‫ מינומי קא‬:‫מינם קא נאים מר? אמר ליה‬
without knowing how to respond coherently, but – ‫ נרדמו‬,‫ נתנמנמו – יאכלו‬:‫ ותנן‬.‫מנמנם‬
when they remind him [later], he remembers.” .‫לא יאכלו‬
‫רש"י מסכת מגילה דף יח עמוד ב‬
Rashi, commenting on Rav Ashi’s statement at parallel ‫ אהדורי סברא – דבר הבא מבינת‬.‫תיר – ער‬
.‫הלב‬
in B. Megillah 18b. Tir—awake. Respond coherently—
with intelligence from the heart.
4. Banishing Bad Dreams. See Bavli Brakhot, 56b.
.‫בשבת מתענה יום אחר מפני שביטל עונג שבת‬ ‫רמב"ם תעניות פרק א‬
Rambam, MT Taaniot. One who sees a bad dream ,‫הרואה חלום רע צריך להתענות למחר‬
must fast the next day so that he will return, and ‫כדי שישוב ויעור במעשיו ויחפש בהן‬
awaken in his deeds, and search them out and ,‫ ומתענה ואפילו בשבת‬,‫ויחזור בתשובה‬
return in repentance. And he should fast even on ‫ומתפלל עננו בכל תפלה אף על פי שלא‬
Shabbat and say the prayer “answer us!” in every ‫ והמתענה‬,‫קיבלה עליו מבעוד יום‬

7
additional day since he did not fulfill the service, even if he didn’t commit to
commanded enjoyment of Shabbat. this before Shabbat. And one who
fasts on Shabbat must then fast an

5. Kabbalistic Dreaming.
Isaac of Acre, Otzar Hayyim 36a2
I heard [the following about] one of the great )‫י‬:‫ אוצר חיים (כ‬,‫ר' יצחק דמן עכו‬
spiritual [masters] from among the Sages of ‫ושמעתי שאחד מגדולי הרוחניים מן‬
Investigation [i.e., philosophy]: whenever he would ‫חכמי המחקר שכאשר יקשה לו דבר‬
be challenged by a matter that he could not grasp ‫שלא יוכל להולמו ולהקיפו בשכלו יעמוד‬
and wrap his mind around, he would stand and ‫וישתה יין טוב ויישן במחשבת שכלו על‬
drink a cup of good wine and sleep thinking the ‫הדבר ההוא ובנים ולא נים ישכילהו‬
.‫ויעמוד ויכתביהו‬
matter over in his mind. And in [the state of being
asleep but not asleep [nim v’lo nim] he would
comprehend it, and he would then stand up and
write it down.

6. Discussion
a. How do you understand the nature of dreams? Are they a digestion of conscious
experience, a side effect of memory storage, or simply strange material that is ripe
for interpretation? Or, could they be another manifestation of self and mind?
b. The rabbis have prescriptions for how to respond to dreams, sealing in the blessings
of good ones, and mitigating bad ones, either through fasting or through hopeful
interpretations. Is it important to engage in dream therapy, or can these be ignored?
c. Have you ever gained new insight into something difficult because of a dream? Does
Isaac of Acre’s retelling of Avicenna’s method resonate with you?
d. Shavuot is associated with the reception of Torah at midnight. Why might it have
been revealed then? What benefit may we receive from late night study?

2This text is from a manuscript included by Eitan Fishbane in his book, As Light Before Dawn. He
identifies this scholar as Avicenna or ibn Sina. However, in that passage, the Muslim philosopher recalls
efforts to stay awake, drinking wine (!), and if failing to stay awake, finding new insight upon waking. In
Jewish tradition wine has more positive associations with joy and even with wisdom.

8
View the accompanying video session at https://youtu.be/pg3awQ6vcgg

The Earthly Jerusalem and the Heavenly Jerusalem

Incident, Imagination and Imperative

“When you can do the things that I can, but you don't, and then the bad things
happen? They happen because of you.”
- Peter Parker
Captain America: Civil War​ (2016)

1) Shabbat and Holiday Liturgy

When will You reign over Zion? Speedily in our days, you will dwell [there] forever.
.‫לך ְבּצִיּון ְבּ ָקרוב ְבּיָמֵינוּ ְלעו ָלם וָ ֶעד ִתּ ְשׁכּון‬
ְ ‫ָמ ַתי ִתּ ְמ‬

2) Weekday Liturgy
To Jerusalem Your city may You return with mercy and dwell in the midst of it as You have
spoken, and build it soon and in our day as an eternal structure. The throne of David quickly
establish. Blessed are You, O Lord, the Builder of Jerusalem.

‫ וְִכ ֵסּא ָדוִד ְמ ֵה ָרה‬.‫ וּ ְבנֵה או ָתהּ ְבּ ָקרוב ְבּיָמֵינוּ ִבּנְיַן עו ָלם‬.‫ וְ ִת ְשׁכּן ְבּתו ָכהּ ַכּ ֲא ֶשׁר ִדּ ַבּ ְר ָתּ‬.‫ירוּשׁ ַליִם ִעי ְר ָך ְבּ ַר ֲחמִים ָתּשׁוּב‬
ָ ‫וְִל‬
:‫ְרוּשׁ ָליִם‬
ָ ‫ בּונֵה י‬,'‫רוּך אַ ָתּה ה‬ ְ ‫ ָבּ‬:‫ְלתו ָכהּ ָתּכִין‬

3) “Aleinu,” originally from High Holiday Liturgy (3rd Century)

Therefore we hope for You, YHVH our God, to see quickly the manifest glory of Your strength,
to cause the idols to pass away from the Earth and the unbreathing gods to be cut off, to establish
a world under the reign of the Almighty/All-nourishing (l’takein olam b’malkhut Shaddai), and
all people of flesh will call on Your name, to cause all the wicked of the Earth to turn toward
you.

‫ ְל ַת ֵקּן עוֹ ָלם‬,‫ ְל ַה ֲעבִיר גִּלּוּ ִלים מִן ָה ֽאָ ֶרץ וְ ָה ֱא ִלי ִלים ָכּרוֹת יִָכּ ֵרתוּן‬,‫ַעל כֵּן נְ ַקוֶּה ְלּ ָך יְיָ ֱאלֵֹֽהינוּ ִל ְראוֹת ְמ ֵה ָרה ְבּ ִת ְפ ֶֽא ֶרת ֻעזֶּֽ ָך‬
.‫יך ָכּל ִר ְשׁ ֵעי ֽאָ ֶרץ‬
ָ ‫ ְל ַה ְפנוֹת ֵא ֶֽל‬,‫ִשׁ ֶֽמ ָך‬ְ ‫ִק ְראוּ ב‬ְ ‫ וְָכל ְבּנֵי ָב ָשׂר י‬.‫ְבּ ַמ ְלכוּת ַשׁ ַדּי‬

4) R’ Shlomo Marini (d. 1670, Italy), Sefer Tikkun Olam (Repair of the World), on Isaiah
60:18
“No more will violence be heard in your land, destruction and shattering in your borders, and
you will call salvation your walls, and your gates, praise.” (Isa. 60:18) The character of humanity
will be repaired and all the people of the city will pursue justice and uprightness, these with
those, and even [when they are] outside the city they will be secure from destruction and
cataclysm, in the manner of God’s salvation and the world’s restoration (​tikkun ha’olam​).

Rabbi Michael Knopf [email protected] ​1

9
5) R’ Avraham Yitzhak Hakohen Kook, Olat Ra’ayah, (Offering of Vision) 1, 386
The national purpose of Israel…is distinguished by its hope for itself not being for the sake of
itself—rather, it’s for the sake of the general enlightened good, which is the goodness of morality
and true uprightness, which is impossible to build except through establishment of a world under
the reign of the Almighty/All-nourishing (​tikkun olam b’malkhut Shaddai​)… However, all the
nations, for each one of them there is a purpose and aim that joins itself [to this purpose] as a
unique expertise that is needed for repair of the world (​l’tikkun ha’olam​)…However, the unique
thing about the wisdom of Israel, the wisdom of the Torah, is that it brings enlightenment [about]
how all the work of the peoples in the fields of wisdom converges to one place, to knowing God,
and to making straight paths through the general tracks of righteousness, which will cause peace
to come into the world…

6) “O JERUSALEM” by Rabbi Reuven Hammer

From the moment that King David made the city his capital and brought the ark to Jerusalem, so
that it became the religious center of Israel as well, the mountain of God, the city came to
represent all the values and hopes of Judaism. The prophets spoke of it as the place from which
instruction would go forth from God, after which nations would not take up arms against one
another and would never know war again. Of course the irony of history is that this city - whose
very name was interpreted as meaning "the city of peace" (shalom) - has been the seat of war
time and time again. Destroyed twice, bitterly contested, it has been the center of Jewish prayer,
yet was controlled by Jews for only some 600 years of its 3,000-year history of Jewish
connection. But no matter what, Jews never forgot Jerusalem. The oath of the Levites in
Babylonian exile - "If I forget you, O Jerusalem" - became our watchword, recited even at times
of supreme joy. "Next year in Jerusalem" voiced the hope of return during the darkest days of
exile. Jerusalem is more than a dream, however. It is also a real place where real people live. I
remember Jerusalem when it was a sleepy little town divided by barbed wire, concrete walls and
tank barriers, extending no further than the hill opposite the Valley of the Cross, with no traffic
lights and no traffic. In many ways it had a quiet charm that bigness has eradicated. Now it is
large and sprawling, filled with modern buildings, museums, campuses, great hospitals and
facing all the problems that beset modern cities. Traffic is terrible, housing is in short supply and
unemployment and poverty are growing. It is not a city in heaven but a real place on this Earth
and, as such, it faces a challenging future. Jerusalem must find housing for its people. It must
find employment for them. It must find a way for Jews who differ so greatly from one another to
live together and for Jews and Arabs to coexist.

Rabbi Michael Knopf [email protected] ​2

10
7) Isaiah 2:2-4
In the days to come, The Mount of the LORD’s House Shall stand firm above the mountains And
tower above the hills; And all the nations Shall gaze on it with joy.
And the many peoples shall go and say: “Come, Let us go up to the Mount of the LORD, To the
House of the God of Jacob; That He may instruct us in His ways, And that we may walk in His
paths.” For instruction shall come forth from Zion, The word of the LORD from Jerusalem.
Thus He will judge among the nations And arbitrate for the many peoples, And they shall beat
their swords into plowsharesAnd their spears into pruning hooks: Nation shall not take up Sword
against nation; They shall never again know war.

‫ִשּׂ֖א ִמגְּ ָבע֑וֹת וְנֲָהר֥וּ ֵא ָל֖יו ָכּל־ ַהגּוֹיִֽם׃‬ ָ ‫וְ ָהיָ֣ה ׀ ְבּאַ ֲח ִר֣ית ַהיָּמִ֗ים נָכ֨וֹן יִֽ ְהיֶ֜ה ַה֤ר בֵּית־יְהוָה֙ ְבּרֹ֣אשׁ ֶה ָה ִר֔ים וְנ‬
‫וְֽ ָה ְלכ֞וּ ַע ִמּ֣ים ַרבִּ֗ים וְאָ ְמרוּ֙ ְלכ֣וּ ׀ וְנֲַע ֶל֣ה ֶאל־ ַהר־יְהוָ֗ה ֶאל־בֵּית֙ ֱאלֵֹה֣י יֲַעקֹ֔ב וְיֵֹר֙נוּ֙ ִמ ְדּ ָר ָכ֔יו וְנֵ ְל ָכ֖ה ְבּאְֹרחָֹת֑יו ִכּ֤י ִמצִּיּוֹן֙ ֵתּ ֵצ֣א‬
‫ִירוּשׁ ִָלם׃‬
ָ ‫תוֹ ָר֔ה וּ ְדבַר־יְהוָ֖ה מ‬
ֹ ֽ
‫ִשּׂ֨א ג֤וֹי ֶאל־גּוֹי֙ ֶח֔ ֶרב‬ ָ ‫וְ ָשׁ ַפט֙ ֵבּ֣ין ַהגּוֹיִ֔ם וְהוֹ ִכ֖י ַח ְל ַע ִמּ֣ים ַר ִבּ֑ים וְִכ ְתּת֨וּ ַח ְרבוֹ ָת֜ם ְל ִא ִתּ֗ים וֲַחנִי ֽתוֹ ֵתי ֶהם֙ ְל ַמזְ ֵמר֔וֹת לא־י‬
(‫וְלֹא־יְִל ְמד֥וּ ע֖וֹד ִמ ְל ָח ָֽמה׃ )פ‬

8) Psalm 122:1-4
A song of ascents. Of David. I rejoiced in those who said to me: ‘Let us go to God’s house.’
Our feet were standing in your gates, Jerusalem.
A Jerusalem that is built as a city that is joined fast together,
Where the tribes, the tribes of God, make pilgrimage…”

‫ִשׁ֥יר ַֽה ַמּ ֲעל֗וֹת ְל ָ֫דוִ֥ד ָשׂ֭ ַמ ְח ִתּי ְבּאְֹמ ִר֣ים ִל֑י ֵבּ֖ית יְהוָ֣ה נֵ ֵֽל ְך׃‬
‫ְרוּשׁ ִָלם׃‬
ֽ
ָ ‫ִך י‬ ְ ‫עְֹ֭מדוֹת ָהי֣וּ ַרגְ ֵל֑ינוּ ִבּ ְ֝שׁ ָע ַר֗י‬
‫ְרוּשׁ ַלִ֥ם ַה ְבּנוּיָ֑ה ְכּ֝ ִע֗יר ֶשׁ ֻח ְבּ ָרה־ ָלּ֥הּ יַ ְח ָֽדּו׃‬
ָ ‫י‬
‫ִשׂ ָר ֵא֑ל ְל֝הֹד֗וֹת ְל ֵשׁ֣ם יְהוָֽה׃‬ ְ ‫ֶשׁ ָשּׁ֨ם ָעל֪וּ ְשׁ ָב ִט֡ים ִשׁ ְבטֵי־יָ֭הּ ֵעד֣וּת ְלי‬

9) Midrash Psalms 122:4, Babylonian Talmud, Taanit 5a

Said the Holy One, “I will not enter heavenly Jerusalem until I enter earthly Jerusalem.” Is there
a heavenly Jerusalem?” Yes, as it is said: “Jerusalem built up, a city knit together” (Psalms
122:3). Rabbi Joshua ben Levi said, “It means a city which makes all Israel into one fellowship.”

10) Midrash Tanhuma, Parashat P’kudei 1

“The place You made Your abode, O Lord, the sanctuary, O Lord, which Your hands
established” (Exodus 15:17). Jerusalem is directly above, opposite earthly Jerusalem. It was
because of the great love [God] has for earthly Jerusalem that God created another in heaven, as
it is said: “See, I have engraved you on the palms of My hands, your walls are ever before Me”

Rabbi Michael Knopf [email protected] ​3

11
(Isaiah 49:16). Why, then, was it destroyed? Because: “Swiftly your children are coming; those
who ravaged and ruined you shall leave you” (Isaiah 49:17). Because of that it was destroyed.
Thus David said: “Jerusalem built up, a city knit together” Psalms 122:3) -- that is, a city which
God built. The Jerusalem constructed in heaven is joined together as one with the one that is on
earth. God has sworn that God’s Presence will not enter heavenly Jerusalem until earthly
Jerusalem is rebuilt...

11) Nistarot Eliyahu, Bet HaMidrash 3, p. 67f.

Elijah said, “I see a great and beautiful city which descends from heaven fully built, as it is said:
“Jerusalem built up, a city knit together” (Ps. 122:3). Built up and refined, with people sitting
within it...and I see houses and gates of pearl and doorposts of precious jewels. The treasures of
the Temple are spread out at the entrance, among them Torah and peace, as it is said: “And all
your children shall be learned of the Lord and great shall be the peace of your children” (Isaiah
54:13).

12) Babylonian Talmud, Pesahim 50a

This is like the incident involving Rav Yosef, son of Rabbi Yehoshua ben Levi,who became ill
and was about to expire. When he returned to good health, his father said to him: What did you
see when you were about to die? He said to him: I saw an inverted world. Those above,i.e., those
who are considered important in this world, were below,insignificant, while those below,i.e.,
those who are insignificant in this world, were above.

‫כי הא דרב יוסף בריה דרבי יהושע בן לוי חלש ואיתנגיד כי הדר אמר ליה אבוה מאי חזית אמר ליה עולם הפוך ראיתי‬
.‫עליונים למטה ותחתונים למעלה‬

Rabbi Aḥa bar Ḥanina said: The World-to-Come is not like this world.
‫אמר רבי אחא בר חנינא לא כעולם הזה העולם הבא‬

13) Babylonian Talmud, Pesahim 50a

Rabbi Yehoshua ben Levi said: In the future the Holy One, Blessed be He, will extend
Jerusalemby as much asthe distance that a horse can runthe entire time it casts a shadow
[metzeil].Jerusalem will be so large that a horse running from one side of the city in the morning
will not arrive at the other end of the city until midday, when its shadow will have disappeared.
‫אמר רבי יהושע בן לוי עתיד הקדוש ברוך הוא להוסיף על ירושלים עד שהסוס רץ ומציל‬

Rabbi Michael Knopf [email protected] ​4

12
14) Midrash Tanhuma, Parashat Tzav 12

(Lev. 8:3:) “And assemble the whole congregation.” He said to him, “Where?”​30​See Lev. R.
10:9; cf. Gen. R. 5:7.He said unto him, “Unto the door of the tent of meeting.” Moses our master
said to him, “Master of the world, [there are] sixty myriads of adults and sixty myriads of young
people. How will I have them stand at the opening of the tent of meeting? [The area is] only the
size of a field requiring of two seah of seed; yet you are saying (in Lev. 8:3:), ‘And assemble the
whole congregation?’” The Holy One, blessed be He, said to him, “Are you surprised about this
thing? Are the heavens not like a cataract on the eye? And [yet] I made them [to stretch] from
one end of the world to the other, as stated (in Is. 40:22), “Who has stretched out the heavens like
a curtain [and spread them out like a tent to dwell in].’ And also in the world to come I will do
​
likewise for Zion. How will all those populations​ from the first Adam until the dead rise [have
room to] stand? Then they are going to say (in Is. 49:20), ‘The place is too crowded for me;
make room for me to dwell.’ What shall I do for them? I shall enlarge it, as stated (in Is. 54:2),
‘Enlarge the site of your tabernacle.’”

‫ ִשׁ ִשּׁים ִרבּוֹא ֲאנָ ִשׁים‬,‫ ִרבּוֹנוֹ ֶשׁל עוֹ ָלם‬,‫ אָמַר לוֹ מֹ ֶשׁה‬.‫ ֶאל ֶפּ ַתח אֶֹהל מוֹ ֵעד‬:‫ אָמַר לוֹ‬.‫ ְל ֵהי ָכן‬:‫ אָמַר לוֹ‬.‫וְ ֶאת ָכּל ָה ֵע ָדה ַה ְק ֵהל‬
,‫רוּך הוּא‬ְ ‫ אָמַר לוֹ ַה ָקּדוֹשׁ ָבּ‬.‫ וְ ֵאינוֹ ֶא ָלּא בֵּית ְסאָ ַתיִם‬,‫יאַך ֲאנִי יָכוֹל ְל ַה ֲעמִי ָדן ֶאל ֶפּ ַתח אֶֹהל מוֹ ֵעד‬
ְ ‫וְ ִשׁ ִשּׁים ִרבּוֹא בַּחוּ ִרים ֵה‬
‫ ַהנּוֹ ֶטה‬:‫ ֶשׁנֶּ ֱאמַר‬,‫ וֲַאנִי הוּא ֶשׁ ֲע ִשׂי ִתים מֵרֹאשׁ ָהעוֹ ָלם וְ ַעד סוֹפוֹ‬,‫ ַה ָשּׁ ַמיִם ָה ֵאלּוּ לֹא ְכּדוֹק ֶשׁל ַעיִן ֵהם‬,‫וְ ַעל ָדּ ָבר זֶה אַ ָתּה ָתּ ֵמ ַהּ‬
ֶ ‫ וְאַף ֶל ָע ִתיד ָלבוֹא ָכּ ְך ֲאנִי‬,(‫ כב‬,‫כַּדֹּק ָשׁ ַמיִם וַיִּ ְמ ְתּ ֵחם ְכּאֶֹהל ָל ֶשׁ ֶבת )ישעיה מ‬
‫ ָכּל אוֹ ָתן ָהאוּ ְכ ֻל ִסין מִן אָ ָדם‬,‫עוֹשׂה ְבּצִיּוֹן‬
‫ ָמה ֲאנִי‬.(‫ כ‬,‫ צַר ִלי ַה ָמּקוֹם גְּ ָשׁה ִלי וְ ֵא ֵשׁ ָבה )שם מט‬,‫ וְ ֵהם ֲע ִתי ִדים לוֹמַר‬,‫ָה ִראשׁוֹן ַעד ֶשׁיִּ ְחיוּ ַה ֵמּ ִתים ֵהי ָכן ֵהם עוֹ ְמ ִדין‬
.(‫ ב‬,‫ ַה ְר ִחיבִי ְמקוֹם אָ ֳה ֵל ְך )שם נד‬:‫ ֶשׁנֶּ ֱאמַר‬,‫ ֲאנִי ַמ ְר ִחי ָבהּ‬.‫עוֹשׂה ָל ֶהם‬
ֶ

15) Micah 4:6-7

In that day —declares the LORD— I will assemble the lame [sheep] And will gather the outcast
And those I have treated harshly;
And I will turn the lame into a remnant And the expelled into a populous nation. And the LORD
will reign over them on Mount Zion Now and for evermore.
‫ַבּיּ֨וֹם ַהה֜וּא נְ ֻאם־יְהוָ֗ה ֽאְֹס ָפה֙ ַה ֣צֵֹּל ָע֔ה וְ ַהנִָּדּ ָח֖ה ֲא ַק ֵבּ֑ ָצה וֲַא ֶשׁ֖ר ֲה ֵר ֽעִֹתי׃‬
‫וְ ַשׂ ְמ ִתּ֤י ֶאת־ ַה ֽצֵֹּל ָעה֙ ִל ְשׁ ֵא ִר֔ית וְ ַהנֲַּה ָלאָ֖ה ְלג֣וֹי ָעצ֑וּם וּ ָמ ַל ְ֨ך יְהוָ֤ה ֲע ֵלי ֶהם֙ ְבּ ַה֣ר ִציּ֔וֹן ֵמ ַע ָתּ֖ה וְ ַעד־עוֹ ָֽלם׃‬

Rabbi Michael Knopf [email protected] ​5

13
16) Micah 4:1-4
In the days to come, The Mount of the LORD’s House shall stand Firm above the mountains;
And it shall tower above the hills. The peoples shall gaze on it with joy,
And the many nations shall go and shall say: “Come, Let us go up to the Mount of the LORD, To
the House of the God of Jacob; That He may instruct us in His ways, And that we may walk in
His paths.” For instruction shall come forth from Zion, The word of the LORD from Jerusalem.
Thus He will judge among the many peoples, And arbitrate for the multitude of nations,
However distant; And they shall beat their swords into plowsharesAnd their spears into pruning
hooks. Nation shall not take up Sword against nation; They shall never again knowwar;
But every man shall sit Under his grapevine or fig tree With no one to disturb him. For it was the
LORD of Hosts who spoke.

‫ִשּׂ֥א ה֖וּא ִמגְּ ָבע֑וֹת וְנֲָהר֥וּ ָע ָל֖יו ַע ִֽמּים׃‬ ָ ‫וְ ָהיָ֣ה ׀ ְבּאַ ֲח ִר֣ית ַהיָּמִ֗ים יִ֠ ְהיֶה ַה֣ר בֵּית־יְהוָ֤ה נָכוֹן֙ ְבּרֹ֣אשׁ ֶה ָה ִר֔ים וְנ‬
‫וְֽ ָה ְלכ֞וּ גּוֹיִ֣ם ַרבִּ֗ים וְ ֽאָ ְמרוּ֙ ְלכ֣וּ ׀ וְנֲַע ֶל֣ה ֶאל־ ַהר־יְהוָ֗ה וְ ֶאל־בֵּית֙ ֱאלֵֹה֣י יֲַעקֹ֔ב וְיוֹ ֵר֙נוּ֙ ִמ ְדּ ָר ָכ֔יו וְנֵ ְל ָכ֖ה ְבּ ֽאְֹרחָֹת֑יו ִכּ֤י ִמצִּיּוֹן֙ ֵתּ ֵצ֣א‬
‫ִירוּשׁ ִָלם׃‬
ָ ‫תוֹ ָר֔ה וּ ְדבַר־יְהוָ֖ה מ‬
ֹ ֽ
ְ ‫ִיתֵֹתי ֶהם֙ ְל ַמזְ ֵמר֔וֹת ֽלא־י‬
‫ִשׂא֞וּ גּ֤וֹי‬ ֽ ‫וְ ָשׁפַ֗ט ֵבּ֚ין ַע ִמּ֣ים ַר ִבּ֔ים וְהוֹ ִכ֛י ַח ְלגוֹיִ֥ם ֲע ֻצ ִמ֖ים ַעד־ ָרח֑וֹק וְִכ ְתּת֨וּ ַח ְרבֵֹתי ֶה֜ם ְל ִא ִתּ֗ים וֲַחנ‬
‫ֶאל־גּוֹי֙ ֶח֔ ֶרב וְלֹא־יְִל ְמד֥וּן ע֖וֹד ִמ ְל ָח ָֽמה׃‬
‫ָשׁב֗וּ ִא֣ישׁ ַ ֧תּ ַחת גַּ ְפנ֛וֹ וְ ַ ֥ת ַחת ְתּ ֵאנָת֖וֹ וְ ֵא֣ין ַמ ֲח ִר֑יד כִּי־ ִפ֛י יְהוָ֥ה ְצ ָבא֖וֹת ִדּ ֵֽבּר׃‬
ְ ‫וְי‬

17) Isaiah 56:1, 7-8

Thus said the LORD: Observe what is right and do what is just; For soon My salvation shall
come, And my deliverance be revealed.
I will bring them to My sacred mount And let them rejoice in My house of prayer. Their burnt
offerings and sacrifices Shall be welcome on My altar; For My House shall be called A house of
prayer for all peoples.”
Thus declares the Lord GOD, Who gathers the dispersed of Israel: “I will gather still more to
those already gathered.”

‫ְשׁוּ ָע ִתי֙ ָלב֔וֹא וְ ִצ ְד ָק ִת֖י ְל ִהגָּ ֽלוֹת׃‬

ֽ ‫י־קרוֹ ָב֤ה י‬
ְ ‫ִשׁ ָפּ֖ט וֲַעשׂ֣וּ ְצ ָד ָק֑ה ִֽכּ‬ ְ ‫כֹּ֚ה אָ ַמ֣ר יְהוָ֔ה ִשׁ ְמר֥וּ מ‬
ֹ
ָ ‫וֲַהבִיאוֹ ִת֞ים ֶאל־ ַה֣ר ָק ְד ִשׁ֗י וְ ִשׂ ַמּ ְח ִתּים֙ ְבּ ֵב֣ית ְתּ ִפ ָלּ ִת֔י עוֹל ֵתי ֶה֧ם וְזִ ְב ֵחי ֶה֛ם ְל ָרצ֖וֹן ַֽעל־ ִמזְ ְבּ ִח֑י ִכּ֣י בֵי ִת֔י בֵּית־ ְתּ ִפ ָלּ֥ה י‬
‫ִקּ ֵר֖א‬
‫ְל ָכל־ ָה ַע ִֽמּים׃‬
‫ִק ָבּ ָֽציו׃‬ ְ ‫נְ ֻאם֙ ֲאדֹנָ֣י יְהוִ֔ה ְמ ַק ֵבּ֖ץ נְִד ֵח֣י י‬
ְ ‫ִשׂ ָר ֵא֑ל ע֛וֹד ֲא ַק ֵבּ֥ץ ָע ָל֖יו ְלנ‬

18) Isaiah 1:26-27

I will restore your magistrates as of old, And your counselors as of yore. After that you shall be
called City of Righteousness, Faithful City.”
Zion shall be saved with justice; Her repentant ones, with righteousness.
‫ִקּ ֵרא ָל ְך֙ ִע֣יר ַה ֶ ֔צּ ֶדק ִק ְריָ֖ה נֶ ֱא ָמנָֽה׃‬ ְ ‫ִך֙ ְכּ ָב ִר֣אשֹׁנָ֔ה וְיֲֹע ַ ֖צי‬
֤ ָ ‫ִך ְכּ ַב ְתּ ִח ָלּ֑ה אַ ֲח ֵרי־כֵ֗ן י‬ ְ ‫אָשׁ֤י ָבה שְֹׁפ ַ ֙טי‬
ִ ְ‫ו‬
‫ִשׁ ָפּ֣ט ִתּ ָפּ ֶד֑ה וְ ָשׁ ֶב֖י ָה ִבּ ְצ ָד ָקה׃‬ְ ‫ִציּ֖וֹן ְבּמ‬
ֽ
Rabbi Michael Knopf [email protected] ​6

14
19) Malbim, Commentary on Isaiah 2:4
The need for the means of war is due to two things 1) between two peoples who do not have a
shared religion the sword is necessary to judge and decide between them, 2) guarding the
government and order within a particular country, that people not rebel and throw off the yoke of
rule. In response to this it says that in that time these reasons will be nullified, because he will
judge and rebuke in the matters that cause conflict between nations, and rebuke will be sufficient
to stop many peoples from transgressing the law. Then, since they no longer need to wage war,
perforce the will ‘beat their swords into plowshares’ and no more learn the ways of war.

20) Babylonian Talmud, Sanhedrin 98a

Rabbi Yehoshua ben Levi ​said to ​Elijah: ​When ​will the ​Messiah come? ​Elijah ​said to him: Go
ask him. ​Rabbi Yehoshua ben Levi asked: ​And where is he sitting? ​Elijah said to him: ​At the
entrance of ​the city of ​Rome. ​Rabbi Yehoshua ben Levi asked him: ​And what is his ​identifying
sign ​by means of which I can recognize him? Elijah answered: ​He sits among the poor who
suffer from illnesses. And all of them untie ​their bandages ​and tie ​them all ​at once, ​but the
Messiah ​unties one ​bandage ​and ties one ​at a time. ​He says: Perhaps I will be needed ​to serve
to bring about the redemption. Therefore, I will never tie more than one bandage, so ​that I will
not be delayed. ​Rabbi Yehoshua ben Levi ​went to ​the Messiah. ​He said to ​the Messiah:
Greetings to you, my rabbi and my teacher.​The Messiah ​said to him: Greetings to you, bar
Leva’i. ​Rabbi Yehoshua ben Levi ​said to him: When will the Master come?​The Messiah ​said
to him: Today. ​Rabbi Yehoshua ben Levi ​went to Elijah. ​Elijah ​said to him: What did​the
Messiah ​say to you? He said to ​Elijah that the Messiah said: ​Greetings [​shalom​] to you, bar
Leva’i. ​Elijah ​said to him:​He thereby ​guaranteed ​that ​you and your father ​will enter ​the
World-to-Come​. Rabbi Yehoshua ben Levi ​said to ​Elijah: The Messiah ​lied to me, as he said
to me: I am coming today, and he did not come. ​Elijah ​said to him ​that ​this ​is what ​he said to
you: ​He said that he will come ​“today, if you listen to his voice” ​(Psalms 95:7).

‫אמר ליה אימת אתי משיח אמר ליה זיל שייליה לדידיה והיכא יתיב אפיתחא דקרתא ומאי סימניה יתיב ביני עניי סובלי‬
‫ אזל לגביה אמר ליה‬.‫חלאים וכולן שרו ואסירי בחד זימנא איהו שרי חד ואסיר חד אמר דילמא מבעינא דלא איעכב‬
‫שלום עליך רבי ומורי אמר ליה שלום עליך בר ליואי א"ל לאימת אתי מר א"ל היום אתא לגבי אליהו א"ל מאי אמר לך‬
‫א"ל שלום עליך בר ליואי א"ל אבטחך לך ולאבוך לעלמא דאתי א"ל שקורי קא שקר בי דאמר לי היום אתינא ולא אתא‬
.‫ ז( היום אם בקולו תשמעו‬,‫א"ל הכי אמר לך )תהלים צה‬

Rabbi Michael Knopf [email protected] ​7

15
View the accompanying video session at https://youtu.be/i4bq0qp2XQw

Rabbi Ahud Sela

Shavuot 5780
Rabbinical Assembly Tikkun

Rabbi Norman Lamm

I accept unapologetically the idea of verbal revelation of the Torah. I do
not take seriously the caricature of this idea which reduces Moses to a
secretary taking dictation. Any competing notion of revelation, such as
the various “inspiration” theories, can similarly be made to sound
absurd by anthropomorphic parallels. Exactly how this communication
took place no one can say: it is no less mysterious than the nature of
the One who spoke . . . How God spoke is a mystery; how Moses
received this message is an irrelevancy. That God spoke is of the
utmost significance, and what He said must therefore be intelligible to
humans in a human context, even if one insists upon an endlessly
profound mystical overplus of meaning in the text. To deny that God
can make His will clearly know is to impose upon Him a limitation of
dumbness that would insult the least of His human creatures.

Rabbi Mordechai Kaplan

Instead of assuming the Torah “to be divine revelation,” I assume it to
be the expression of ancient Israel’s attempt to base its life on a
declaration of dependence upon God, and on a constitution, which
embodies the laws according to which God expected ancient Israel to
live. The declaration is spelled out in the narrative part of the Torah,
and the constitution is spelled out in the law code of the Torah.
Evaluated in this light, the Torah may still be considered as a divine
revelation in the sense that it testifies to the reality of God as the spirit

16
which promotes righteousness in the world. To assert that it is not,
however, to affirm what our fathers meant when they spoke of Torah
Min HaShamayim (Torah from Heaven). It affirms that the Torah
reveals God, not that God revealed the Torah. It assumes that the
process by which the Torah actually came into being is divine, in the
sense that it is a manifestation of the will to salvation or life abundant
and that the doctrines and laws of other civilizations, being part of the
same process, also are divine.

Franz Rosenzweig
Thus revelation is certainly not Law-giving. It is only this: Revelation.
The primary content is revelation itself. “He came down” [on Sinai]-this
already concludes the revelation. “He spoke” is the beginning of
interpretation, and certainly “I am.” But where does this
“interpretation” stop being legitimate?

Rabbi Abraham Joshua Heschel

As a report about revelation the Bible itself is a midrash. To convey
what the prophets experienced, the Bible could use either terms of
description or terms of indication. Any description of the act of
revelation in empirical categories would have produced a caricature.
That is why all the Bible does is to state that revelation happened; how
it happened is something they could only convey in words that are
evocative and suggestive.
Out of the experience of the prophets came the words, words that try
to interpret what they perceived.

17
The Bible reflects its divine as well as its human authorship. Expressed
in the language of a particular age, it addresses itself to all ages;
disclosed in particular acts, its spirit is everlasting.
The essence of our faith in the sanctity of the Bible is that its words
contain that which God wants us to know and to fulfill.
The act of revelation is a mystery, while the record of revelation is a
literary fact, phrased in the language of man.
Are the words of Scripture coextensive and identical with the words of
God? Granted that the text of scripture as handed down to us consists
of gems of God and diamonds quarried out of prophetic souls,
discerning what is divine and what is but “a little lower” than divine?
The spirit of God is set in the language of man, and who shall judge
what is content and what is frame?

18
View the accompanying video session at https://youtu.be/wCdaJC9SKjA

My Teacher
Tikkun Leil Shavuot Study
Source Sheet by Rabbi Edward Bernstein
More info ›

1. Pirkei Avot 1:6 ‫ו׳‬:‫משנה אבות א׳‬ .‫א‬

(6) Joshua ben Perahiah and Nittai the ‫ָאַר ֵבּלִי ִקבְּלוּ‬
ְ ‫)ו( יְהוֹשֻׁעַ בֶּן פְּרַחְיָה וְנִתַּאי ה‬
Arbelite received [the oral tradition] from
them. Joshua ben Perahiah used to say:
:ְ‫ ֲעשֵׂה ל‬,‫שׁ ַע בֶּן פּ ְַר ְחי ָה אוֹמֵר‬
ֻ ‫ י ְהוֹ‬.‫ֵמהֶם‬
appoint for thyself a teacher, and acquire ‫ וֶהֱוֵי דָן אֶת כָּל הָאָדָ ם‬,‫ חָבֵר‬:ְ‫ וּקְנֵה ל‬,‫רַב‬
for thyself a companion and judge all men :‫ְלכַף זְכוּת‬
with the scale weighted in his favor.

2.
Rabba Tamar Elad-Appelbaum, Pirke Avot Lev Shalem, p. 24 .‫ב‬

We have translated asei l'khi rav as find for yourself a teacher, but the Hebrew verb
literally means "to make" or "to fashion," and thus suggests that one must actively
and consciously select a teacher, rather than passively following along whoever
happens to be present.

3. Pirkei Avot 6:3 ‫ג׳‬:‫משנה אבות ו׳‬ .‫ג‬

(3) One who learns from his fellow one ‫)ג( הַלּוֹמֵד מֵחֲבֵרוֹ פֶּרֶק אֶחָד אוֹ הֲלָכָה אַחַת‬
chapter, or one halakhah, or one verse, or
one word, or even one letter, is obligated to
‫אוֹ פָסוּק ֶאחָד אוֹ דִ בּוּר ֶאחָד אוֹ ֲאפִלּוּ אוֹת‬
treat him with honor; for so we find with ‫שׁכֵּן ָמצִינוּ‬ ֶ ,‫ ִלנְהוֹג בּוֹ כָבוֹד‬M‫ צ ִָרי‬,‫אַחַת‬
David, king of Israel, who learned from ‫א ָלמַד ֵמ ֲאחִיתֹפֶל‬Oֶ‫ שׁ‬,‫ יִשׂ ְָראֵל‬Mֶ‫בְדָ וִד ֶמל‬
Ahitophel no more than two things, yet ‫ ק ְָראוֹ ַרבּוֹ אַלּוּפוֹ‬,‫שׁנֵי דְ ב ִָרים ִבּ ְלבָד‬ ְ ‫ֶאלָּא‬
called him his master, his guide and his
beloved friend, as it is said, “But it was
‫שׁנֶּ ֱאמַר )תהלים נה( ְואַתָּ ה אֱנוֹשׁ‬ ֶ ,‫וּ ְמי ֻדָּ עוֹ‬
you, a man mine equal, my guide and my ‫א דְ ב ִָרים קַל‬Rֲ‫ ַוה‬.‫ְכּע ְֶרכִּי אַלּוּפִי וּ ְמי ֻדָּ עִי‬
beloved friend” (Psalms 55:14). Is this not ‫א ָלמַד‬Oֶ‫ שׁ‬,‫ יִשׂ ְָראֵל‬Mֶ‫ וּמַה דָּ וִד ֶמל‬,‫וָחֹמֶר‬
[an instance of the argument] “from the ‫שׁנֵי דְ ב ִָרים ִבּ ְלבַד ק ְָראוֹ‬ְ ‫ֵמ ֲאחִיתֹפֶל ֶאלָּא‬
less to the greater” (kal vehomer)? If
David, king of Israel who learned from ‫ הַלּוֹמֵד ֵמ ֲחבֵרוֹ פּ ֶֶרק‬,‫ַרבּוֹ אַלּוּפוֹ וּ ְמי ֻדָּ עוֹ‬

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Ahitophel no more than two things, ‫אֶחָד אוֹ הֲלָכָה אַחַת אוֹ פָסוּק ֶאחָד אוֹ דִ בּוּר‬
nevertheless called him his master, his
‫ על אַחַת ַכּמָּה‬,‫אֶחָד אוֹ אֲפִלּוּ אוֹת ַאַחת‬
guide and his beloved friend; then in the
case of one who learns from his fellow one ‫ ְואֵין כָּבוֹד‬.‫ ִלנְהוֹג בּוֹ כָבוֹד‬M‫שׁצּ ִָרי‬ ֶ ‫ְו ַכמָּה‬
chapter, or one halakhah, or one verse, or ‫שׁנֶּ ֱאמַר )משלי ג( כָּבוֹד ֲח ָכמִים‬ ֶ ,‫תוֹרה‬
ָ ‫ֶאלָּא‬
one word, or even one letter, all the more ,‫ )משלי כח( וּתְ מִימִים יִנְחֲלוּ טוֹב‬,‫יִנְחָלוּ‬
so he is under obligation to treat him with
honor. And “honor’” means nothing but
‫שׁנֶּ ֱאמַר )משלי ד( כִּי‬ ֶ ,‫תוֹרה‬
ָ ‫ְואֵין טוֹב ֶאלָּא‬
Torah, as it is said, “It is honor that sages :‫לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל תַּ עֲז ֹבוּ‬
inherit” (Proverbs 3:35). “And the perfect
shall inherit good” (Proverbs 28:10), and
“good” means nothing but Torah, as it is
said, “For I give you good instruction; do
not forsake my Torah” (Proverbs 4:2).

4. Bava Metzia 33a ‫בבא מציעא ל״ג א‬ .‫ד‬

MISHNA: If one finds his lost item and
‫מתני׳ אבדתו ואבדת אביו אבדתו קודמת‬
his father’s lost item, tending to his own
lost item takes precedence. Similarly, if ‫אבדתו ואבדת רבו שלו קודם‬
one finds his lost item and his teacher’s
lost item, tending to his own lost item
takes precedence.

5. Bava Metzia 33a ‫בבא מציעא ל״ג א‬ .‫ה‬

If one finds his father’s lost item and his ‫אבדת אביו ואבדת רבו של רבו קודמת‬
teacher’s lost item, tending to his
teacher’s lost item takes precedence, as
‫שאביו הביאו לעולם הזה ורבו שלמדו‬
his father brought him into this world, ‫חכמה מביאו לחיי העולם הבא ואם אביו‬
and his teacher, who taught him the ‫חכם של אביו קודמת‬
wisdom of Torah, brings him to life in the
World-to-Come. And if his father is a
Torah scholar, then his father’s lost item
takes precedence.

6. Bava Metzia 33a ‫בבא מציעא ל״ג א‬ .‫ו‬

If his father and his teacher were each ‫היה אביו ורבו נושאין משאוי מניח את של‬
carrying a burden and he wants to assist
them in putting down their burdens, he first
‫רבו ואחר כך מניח את של אביו היה אביו‬
places his teacher’s burden down and ‫ורבו בבית השבי פודה את רבו ואחר כך‬
thereafter places his father’s burden ‫פודה את אביו ואם אביו חכם פודה את‬
down. If his father and his teacher were :‫אביו ואח"כ פודה את רבו‬

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in captivity, he first redeems his teacher

and thereafter redeems his father. And if
his father is a Torah scholar, he first
redeems his father and thereafter
redeems his teacher.

7. Bava Metzia 33a ‫בבא מציעא ל״ג א‬ .‫ז‬

§ The mishna teaches: If his father and his ‫ תנו‬:'‫היה אביו ורבו נושאין משאוי וכו‬
teacher were each carrying a burden, he
first places his teacher’s burden down and
‫רבנן רבו שאמרו רבו שלמדו חכמה ולא‬
thereafter places his father’s burden down. ‫רבו שלמדו מקרא ומשנה דברי ר"מ רבי‬
The Sages taught in a baraita (Tosefta ‫יהודה אומר כל שרוב חכמתו הימנו רבי‬
2:30): His teacher, with regard to whom ‫יוסי אומר אפילו לא האיר עיניו אלא‬
the tanna’im stated in the mishna that his
burden takes precedence, is his teacher
‫במשנה אחת זה הוא רבו‬
who taught him wisdom, i.e., the profound
analysis of the Torah that constitutes the
Talmud, and not his teacher who taught
him Bible or Mishna; this is the
statement of Rabbi Meir. Rabbi Yehuda
says: The reference is to any teacher from
whom one learned most of his knowledge,
be it Bible, Mishna, or Talmud. Rabbi
Yosei says: Even if he enlightened him in
the understanding of only one mishna, that
is his teacher.

8. Kiddushin 32a ‫קידושין ל״ב א‬ .‫ח‬

Rav Yitzḥak bar Sheila says that Rav ‫א"ר יצחק בר שילא א"ר מתנה אמר רב‬
Mattana says that Rav Ḥisda says: With
regard to a father who forgoes his honor,
‫חסדא האב שמחל על כבודו כבודו מחול‬
his honor is forgone, and his son does not ‫הרב שמחל על כבודו אין כבודו מחול‬
transgress if he does not treat him in the
proper manner. By contrast, with regard to
a rabbi who forgoes his honor, his honor
is not forgone.

9. Kiddushin 32a ‫קידושין ל״ב א‬ .‫ט‬

And Rav Yosef says: Even with regard to ‫ורב יוסף אמר אפי' הרב שמחל על כבודו‬
a rabbi who forgoes his honor, his honor
is forgone, as it is stated: “And the Lord
''‫ כא( וה‬,‫כבודו מחול שנאמר )שמות יג‬

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went before them by day” (Exodus ‫הולך לפניהם יומם אמר רבא הכי השתא‬
13:21). God Himself, the Teacher of the
‫התם הקדוש ב"ה עלמא דיליה הוא ותורה‬
Jewish people, had forgone the honor due
Him and took the trouble to guide the ‫דיליה היא מחיל ליה ליקריה‬
people. Rava said: How can these cases
be compared? There, with regard to the
Holy One, Blessed be He, the world is
His and the Torah is His, and therefore
He can forgo His honor.

10. .‫י‬
Fred Rogers Acceptance Speech - 1997

11. What we need more than anything else is not textbooks but textpeople. It is the .‫יא‬
personality of the teacher which is the text that the pupils read; the text that they will
never forget. The modern teacher, while not wearing a snowy beard, is a link in the
chain of a tradition. He is the intermediary between the past and the present as well.
Yet he is also the creator of the future of our people. He must teach the pupils to
evaluate the past in order to clarify their future.

Heschel, Abraham Joshua. Insecurity of Freedom (p. 237). Farrar, Straus and Giroux.
Kindle Edition.

12. .‫יב‬
MyTeache…
My Tea…

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‫‪View the accompanying video session at https://youtu.be/BwmoYXA7d_g‬‬

‫‪When do we say Shema? You are the real distinction‬‬

‫‪by Rabbi Philip Weintraub‬‬

‫ברכות ט׳ ב‪:‬ט׳‪-‬ל״א‬
‫מתני׳ מאימתי קורין את שמע בשחרית משיכיר בין תכלת ללבן ר' אליעזר אומר בין‬
‫תכלת לכרתי )וגומרה( עד הנץ החמה ר' יהושע אומר עד שלש שעות שכן דרך‬
‫מלכים לעמוד בשלש שעות הקורא מכאן ואילך לא הפסיד כאדם הקורא בתורה‪ :‬גמ׳‬
‫מאי בין תכלת ללבן אילימא בין גבבא דעמרא חיורא לגבבא דעמרא דתכלתא הא‬
‫בליליא נמי מידע ידעי אלא בין תכלת שבה ללבן שבה‪ .‬תניא רבי מאיר אומר‬
‫משיכיר בין זאב לכלב ר"ע אומר בין חמור לערוד ואחרים אומרים משיראה את חברו‬
‫רחוק ד' אמות ויכירנו אמר רב הונא הלכה כאחרים אמר אביי לתפילין כאחרים‬
‫לק"ש כותיקין דאמר ר' יוחנן ותיקין היו גומרין אותה עם הנץ החמה תניא נמי הכי‬
‫ותיקין היו גומרין אותה עם הנץ החמה כדי שיסמוך גאולה לתפלה ונמצא מתפלל‬
‫ביום א"ר זירא מאי קראה )תהלים עב‪ ,‬ה( ייראוך עם שמש ולפני ירח דור דורים‬
‫העיד ר"י בן אליקים משום קהלא קדישא דבירושלים כל הסומך גאולה לתפלה אינו‬
‫נזוק כל היום כולו א"ר זירא איני והא אנא סמכי ואיתזקי א"ל במאי איתזקת‬
‫דאמטיית אסא לבי מלכא התם נמי מבעי לך למיהב אגרא למחזי אפי מלכא דא"ר‬
‫יוחנן לעולם ישתדל אדם לרוץ לקראת מלכי ישראל ולא לקראת מלכי ישראל בלבד‬
‫אלא אפילו לקראת מלכי עכו"ם שאם יזכה יבחין בין מלכי ישראל למלכי עכו"ם‪.‬‬
‫אמר ליה רבי אלעא לעולא כי עיילת להתם שאיל בשלמא דרב ברונא אחי במעמד‬
‫כל החבורה דאדם גדול הוא ושמח במצות זימנא חדא סמך גאולה לתפלה ולא פסיק‬
‫חוכא מפומיה כוליה יומא‪ .‬היכי מצי סמיך והא א"ר יוחנן בתחלה הוא אומר ה'‬
‫שפתי תפתח ולבסוף הוא אומר יהיו לרצון אמרי פי וגו' אמר ר' אלעזר תהא בתפלה‬
‫של ערבית‪ .‬והא אמר ר' יוחנן איזהו בן העוה"ב זהו הסומך גאולה של ערבית לתפלה‬
‫של ערבית אלא א"ר אלעזר תהא בתפלת המנחה רב אשי אמר אפי' תימא אכולהו‬

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5/27/2020 When do we say Shema?You are the real distinction

‫וכיון דקבעוה רבנן בתפלה כתפלה אריכתא דמיא דאי לא תימא הכי ערבית היכי מצי‬
‫סמיך והא בעי למימר השכיבנו אלא כיון דתקינו רבנן השכיבנו כגאולה אריכתא‬
‫ מכדי האי יהיו לרצון‬.‫דמיא ה"נ כיון דקבעוה רבנן בתפלה כתפלה אריכתא דמיא‬
‫אמרי פי משמע לבסוף ומשמע מעיקרא דבעינא למימר מ"ט תקנוהו רבנן לאחר י"ח‬
‫ברכות לימרו מעיקרא א"ר יהודה בריה דר' שמעון בן פזי הואיל ולא אמרו דוד אלא‬
‫ הני י"ח י"ט הויין אשרי‬.‫לאחר י"ח פרשיות לפיכך תקינו רבנן לאחר י"ח ברכות‬
‫האיש ולמה רגשו גוים חדא פרשה היא דאמר ר' יהודה בריה דרבי שמעון בן פזי‬
‫ק"ג פרשיות אמר דוד ולא אמר הללויה עד שראה במפלתן של רשעים שנאמר‬
.‫ לה( יתמו חטאים מן הארץ ורשעים עוד אינם ברכי נפשי את ה' הללויה‬,‫)תהלים קד‬
‫הני ק"ג ק"ד הויין אלא שמע מינה אשרי האיש ולמה רגשו גוים חדא פרשה היא‬
‫דאמר ר' שמואל בר נחמני אמר רבי יוחנן‬

Berakhot 9b:9-31
MISHNA: From when does one recite Shema in the morning? From when a person can
distinguish between sky-blue [tekhelet] and white.
Rabbi Eliezer says: From when one can distinguish between sky-blue and leek-green.
And one must finish reciting Shema until the end of the period when you rise, i.e.,
sunrise, when the sun begins to shine.
Rabbi Yehoshua says: One may recite the morning Shema until three hours of the day,
which this is still considered when you rise, as that is the habit of kings to rise from their
sleep at three hours of the day. While there is a set time frame for the recitation of Shema,
one who recites Shema from that time onward loses nothing. Although he does not
fulfill the mitzva of reciting of Shema at its appointed time, he is nevertheless considered
like one who reads the Torah, and is rewarded accordingly.

GEMARA: The mishna stated that the time for the recitation of the morning Shema
begins when one can distinguish between sky-blue and white. The Gemara asks: To what
is between sky-blue and white referring? If you say that it means distinguishing between
a pile of white wool and a pile of sky-blue wool, wouldn’t one know the difference at
night, as well? Rather, it must be a reference to ritual fringes made with sky-blue strings

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5/27/2020 When do we say Shema?You are the real distinction

(see Numbers 15:38) along with white strings, and one must be able to distinguish
between the sky-blue strings in the ritual fringes and the white strings in the ritual
fringes.
With regard to the beginning of the time for the recitation of the morning Shema, a
baraita cites additional opinions not cited in the mishna. It was taught in a baraita:
Rabbi Meir says that the day begins when one can distinguish between two similar
animals, e.g., a wolf and a dog.
Rabbi Akiva provides a different sign, and says that the day begins when there is
sufficient light to distinguish between a donkey and a wild donkey.
And Aḥerim say: When one can see another person, who is merely an acquaintance
(Jerusalem Talmud) from a distance of four cubits and recognize him. Rav Huna said:
The halakha is in accordance with Aḥerim. Abaye said: Regarding the time from which
one may don phylacteries, a mitzva incumbent only by day, the halakha is in accordance
with Aḥerim.

Created with

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View the accompanying video session at https://youtu.be/-bqU804eh8Q
“Near…”
How To Hug
Closeness in a Time of Social Distancing: What is Love?
“Far…”
Rabbi Eric Yanoff ~ [email protected]
Shavuot 5780 ~ ‫שבועות תש"פ‬

..‫ם סָ ִ ִ֣ביב‬
֙ ָ‫ְת ֶאת־הָ ע‬
ָּ֤ ָ ‫וְ ִהגְ בַּ ל‬
You shall bound off the People, all around…. – Shemot (Exodus) 19:12

‫מר הַּ גְ ֵבֵּ֥ל ֶאת־הָ ָ ֹ֖הר וְ ִקדַּ ְש ִּֽתֹו׃‬

ֹ ָ֔ ‫י־א ָּ֞ ָתה הַּ עֵ ָּ֤ ֹד ָתה ָב֙נ ּ֙ו לֵא‬
ַּ ‫ל־הר ִסינָ ָ֑י ִ ִּֽכ‬
ִ֣ ַּ ‫ֹא־יּוכל הָ עָָ֔ ם ַּלעֲלֹ֖ ת ֶא‬
ִ֣ ַּ ‫ו ַָּּ֤י ֹאמֶ ר מֹשֶ ֙ה ֶאל־ה' ל‬
But Moses said to Adonai, “The people cannot come up to Mount Sinai, for You warned us saying, ‘Set
bounds about the mountain and sanctify it.’” – Shemot 19:23

‫ם מ ָ֔ ֶֹשה ַּויָשֻׁ֧בּו ֵא ָלָ֛יו ַּאהֲ ֵּ֥ ֹרן וְ כָל־‬ ֙ ֶ‫ַּו ַּ֨ ַּי ְרא ַּאהֲ ֹֹ֜רן וְ כָל־בְ נֵ ָּ֤י י ְִש ָר ֵאל֙ ֶאת־מ ָ֔ ֶֹשה וְ ִהנֵ ֵּ֥ה ָק ַּ ֹ֖רן עִ֣ ֹור פָנָ ָ֑יו ו ִ ִַּּֽי ְיר ֹ֖אּו ִמגֶ ֵּ֥שֶ ת ֵא ָ ִּֽליו׃ ַּוי ְִק ָרָּ֤א אֲ לֵה‬
‫י־כֵּ֥ן נִגְ ֹ֖שּו כָל־בְ נֵ ִ֣י י ְִש ָר ֵ ָ֑אל ַּויְצַּ ֵּ֕ ֵּום ֵאת֩ כָל־אֲ ַּ֨ ֶשר ִד ֶ ֻׁ֧בר ה' ִא ֹ֖תֹו בְ ַּ ֵּ֥הר ִסינָ ִּֽי׃‬ ֵ ‫הַּ נ ְִש ִ ֹ֖אים בָ עֵ ָדָ֑ה ַּויְדַּ ֵבֵּ֥ר מ ֶ ֹֹ֖שה אֲ ל ֶ ִֵּֽהם׃ וְ ַּאחֲ ֵר‬
Aaron and all the Israelites saw that the skin of Moses’ face was radiant; and they shrank from coming
near him. But Moses called to them, and Aaron and all the chieftains in the assembly returned to him, and
Moses spoke to them. Afterward all the Israelites came near, and he instructed them concerning all that
Adonai had imparted to him on Mount Sinai. - Shemot 34:30-32

‫אתנּו‬
ֵ ָ֔ ‫ו ִַּת ָ ָּ֤שא ִרבְ ָק ֙ה ֶאת־עֵ י ָ֔ ֶניהָ ו ֵ ַֹּ֖ת ֶרא ֶאת־יִצְ ָ ָ֑חק ו ִַּת ֹֹ֖פל מֵ ַּעֵּ֥ל הַּ ג ָ ִָּֽמל׃ ו ִַּ֣ת ֹאמֶ ר ֶאל־הָ עֶֶ֗ בֶ ד ִ ִּֽמי־הָ ִ ָּ֤איש הַּ ָל ֶז ֙ה הַּ ה ֵֹלְָּ֤ך בַּ שָ דֶ ֙ה ל ְִק ָר‬
‫ו ֵַּּ֥י ֹאמֶ ר הָ ֶ ֹ֖עבֶ ד ִ֣הּוא אֲ דֹנִ ָ֑י ו ִַּת ַּ ֵּ֥קח הַּ צָ ִ ֹ֖עיף ו ִַּת ְת ָ ִּֽכס׃‬
Raising her eyes, Rebekah saw Isaac. She alighted from the camel and said to the servant, “Who is that
man walking in the field toward us?” And the servant said, “That is my master.” So she took her veil and
covered herself. - Bereishit (Genesis) 24:64-65
27
Distancing from a Tragedy: The Death of Rabbi Meir’s Sons:
.‫ ומתו שני בניו‬,‫ שהיה יושב ודורש בבית המדרש בשבת במנחה‬,‫ מעשה היה ברבי מאיר‬:‫ אמרו‬- "‫"אשת חיל מי ימצא‬
‫ אמר‬.‫ במוצאי שבת בא ר' מאיר מבית המדרש לביתו‬.‫מה עשתה אמו? הניחה שניהם על המטה ופרשה סדין עליהם‬
‫ נתנו לו כוס של‬,'‫ אמר לה 'צפיתי לבית המדרש ולא ראיתי אותם‬,'‫ אמרה 'לבית המדרש הלכו‬,'?‫לה 'היכן שני בני‬
‫ הקריבה לפניו המאכל‬,'‫ אמרה לו 'הלכו למקום אחר ועכשיו הם באים‬,'?‫ חזר ואמר 'היכן שני בני‬,‫הבדלה והבדיל‬
,‫ אמרה לו 'רבי‬,'‫ אמר לה 'אמרי שאלתך‬,'‫ שאלה אחת יש לי לשאול לך‬,‫ לאחר שבירך אמרה לו 'רבי‬,‫ואכל ובירך‬
‫ מי שיש פקדון‬,‫ אמר לה 'בתי‬,'?‫ נחזיר לו או לא‬,‫ ועכשיו בא ליטול אותו‬,‫קודם היום בא אדם אחד ונתן לי פקדון‬
‫ והעלה‬,‫ מה עשתה? תפשתו בידה‬,'‫ חוץ מדעתך לא הייתי נותנת אצלו‬,‫ אמרה לו 'רבי‬,'‫ הוא צריך להחזירו לרבו‬,‫אצלו‬
‫ התחיל בוכה‬,‫ וראה שניהם מתים ומונחים על המטה‬,‫ ונטלה סדין מעליהם‬,‫ והקריבה אותו למטה‬,‫אותו לאותו חדר‬
,‫ באותה שעה אמרה לו לרבי מאיר 'רבי‬,'!‫ ורבי שהיו מאירין פני בתורתן‬,‫ואומר 'בני! בני! רבי! רבי! בני בדרך ארץ‬
‫" בדבר‬.‫ יהי שם ה' מבורך‬,‫ אמר (איוב א כא) "ה' נתן וה' לקח‬,'?‫ אני צריך להחזיר הפקדון לרבו‬- ‫לא כך אמרת לי‬
."‫ לכך נאמר "אשת חיל מי ימצא‬,‫הזה נחמתו ונתיישבה דעתו‬
"A valiant woman, who can find" - They said, "There was a story about Rabbi Meir who was sitting and expounding
in the study hall on Shabbat afternoon, when two of his sons died. What did his [their] mother do? She placed
both of them on the bed and spread a sheet over them. At the end of Shabbat, Rabbi Meir came home from the
study hall. He said to her, 'Where are my two sons?' She said [back], 'They went to the study hall.' He said to her,
'I scanned the study hall and I did not see them.' They gave him the cup of Havdalah and he separated [the days
of the week with the closure of Shabbat]. He repeated and said, 'Where are my two sons?' She said, 'They went
elsewhere and they are coming now.' She placed food in front of him and he ate and blessed. After he blessed, she
said to him, 'I have a question to ask you.' He said to her, 'Say your question.' She said to him, 'Rabbi, before today,
a man came and deposited something with me, and now he is coming to take it. Should we return it to him or
not?' He said, 'My daughter, one who has a deposit with him must return it to its owner.' She said to him, 'Were it
not for your consent, I would not have given it to him.' What did she do? She grabbed his hand, brought him up
to that room, had him approach the bed and took off the sheet from upon them. When he saw both of them dead
and laying upon the bed, he began to cry and say, 'My sons, my sons, my teachers, my teachers - my sons in the
way of the world, my teachers in that they would enlighten my eyes with their Torah.' At that time, she said to
Rabbi Meir, 'Rabbi, is this not what I told you - do I not need to return the deposit to its Owner?' He said, '"The
Lord has given and the Lord has taken; may the name of the Lord be blessed"' (Job 1:21)." Rabbi Chanina said,
"With this thing, she consoled him and his mind became composed - that is why it states, 'A valiant woman, who
can find.'" - Midrash Mishlei (Proverbs) 31:10

Time and Place – All One?

.‫ב‬.‫ר‬.‫ק‬
…This is a radical departure from accustomed religious thinking. The mythical mind would expect that,
after heaven and earth have been established, God would create a holy place–a holy mountain or a holy
spring–whereupon a sanctuary is to be established. Yet it seems as if to the Bible it is holiness in time,
the Sabbath, which comes first.
When history began, there was only one holiness in the world, holiness in time. When at Sinai the word
of God was about to be voiced, a call for holiness in man was proclaimed: “Thou shalt be unto me a holy
people.” It was only after the people had succumbed to the temptation of worshipping a thing, a golden
calf, that the erection of a Tabernacle, of holiness in space, was commanded. The sanctity of time came
first, the sanctity of man came second, and the sanctity of space last. Time was hallowed by God; space,
the Tabernacle, was consecrated by Moses. - Rabbi Abraham Joshua Heschel, The Sabbath
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View the accompanying video session at ​https://youtu.be/ygDrX8c9RDQ

‫בס"ד‬

Shavuot: Motivated by Fear of God

Source Sheet by David Glickman
More info ›

1. ‫ח׳‬-‫ז׳‬:‫שמות י״ז‬ .‫א‬

'‫ֵאמ ֹר ֲה ֵי֧שׁ ה‬
֔ ‫ַל־ריב ׀ בּ ְֵנ֣י יִשׂ ְָר ֵ֗אל ְו ַ֨על נַסּ ָ ֹ֤תם אֶת־ה' ל‬
֣ ִ ‫יבה ע‬ ֑ ָ ‫)ז( ַויִּק ְָר ֙א ֵ ֣שׁם ַהמּ ָ֔קוֹם מ ָ ַ֖סּה וּמ ְִר‬
‫ְבּק ְִר ֵ ֖בּנוּ אִם־אָ ֽי ִן׃ )פ( )ח( ַויּ ָ֖ב ֹא ֲעמ ֵָל֑ק ַויּ ִלָּ ֥חֶם עִם־יִשׂ ְָר ֵ ֖אל בּ ְִרפִידִ ֽם׃‬
Exodus 17:7-8
(7) The place was named Massah and Meribah, because the Israelites quarreled and because they
tried the LORD, saying, “Is the LORD present among us or not?” (8) Amalek came and fought
with Israel at Rephidim.

2. ‫י״ח‬:‫דברים כ״ה‬ .‫ב‬

‫שׁר ָ ֽק ְר ֜ בַּדֶּ֗ ֶר ַויְז ֵַנּ֤ב ְבּ ֙ כָּל־ ַהנֶּ ֱחשׁ ִָל֣ים אַ ֽח ֶַ֔רי ְוא ָ ַ֖תּה ָע ֵי֣ף ְוי ֵ ָ֑ג ַע ְו ֥ א י ֵ ָ֖רא ֱא ִ ֽקים׃‬
ֶ ֨ ‫)יח( ֲא‬
Deuteronomy 25:18
(18) how,undeterred by fear of God, he surprised you on the march, when you were famished and
weary, and cut down all the stragglers in your rear.

3. ‫ד׳‬:‫י״ח‬:‫רש"י על דברים כ״ה‬ .‫ג‬

‫ דִּ כְתִ יב " ַויּ ִ ְצמָא שָׁם ָהעָם ַל ַמּי ִם" )שמות י"ז( וּכְתִ יב‬,‫ ָעי ֵף ַבּ ָצּמָא‬.‫)ד( ואתה עיף ויגע‬
:"‫אַח ֲָריו " ַויּ ָב ֹא ֲע ָמלֵק‬
Rashi on Deuteronomy 25:18:4
(4) ‫ויגע‬
‫ ואתה עיף‬AND THOU WAST FAINT AND WEARY — faint through thirst, for it is
written, (Exodus 17:3) “And the people thirsted there for water” and it is written
immediately afterwards (v. 8) “Then came Amalek”.

4. ‫ו׳‬:‫י״ח‬:‫רש"י על דברים כ״ה‬ .‫ד‬

: ‫ ֲע ָמלֵק אלהים ִמ ְלּה ַָרע ְל‬.‫)ו( ולא ירא‬
Rashi on Deuteronomy 25:18:6
(6) ‫ ולא ירא‬ANDHE FEARED NOT — Amalek feared not ‫ אלהים‬GOD so as to refrain from
harming you (Sifrei Devarim 296:7).

29
‫‪5.‬‬ ‫משנה תורה‪ ,‬הלכות תשובה י׳‪:‬ב׳‬ ‫ה‪.‬‬
‫ַתּוֹרה וּ ַב ִמּצְוֹת וְהוֹ ֵל ִבּנְתִ יבוֹת ַה ָח ְכמָה א ִמ ְפּנֵי דָּ בָר בָּעוֹלָם ְו א ִמ ְפּנֵי‬
‫)ב( הָעוֹבֵד מֵאַ ֲהבָה עוֹסֵק בּ ָ‬
‫ִירשׁ הַטּוֹבָה ֶאלָּא עוֹשֶׂה ָה ֱאמֶת ִמ ְפּנֵי שֶׁהוּא ֱאמֶת וְסוֹף הַטּוֹבָה לָבוֹא‬ ‫י ְִראַת ה ָָרעָה ְו א כְּדֵ י ל ַ‬
‫ִבּגְ ָללָהּ‪ .‬וּ ַמ ֲעלָה זוֹ הִיא ַמ ֲעלָה גְּדוֹלָה מְא ֹד ְואֵין כָּל ָחכָם זוֹכֶה לָהּ‪ְ .‬והִיא ַמ ֲעלַת אַב ְָרהָם אָבִינוּ‬
‫שׁ ִצּוָּנוּ בָּהּ ַהקָּדוֹשׁ‬
‫שׁ א ָעבַד ֶאלָּא מֵאַ ֲהבָה‪ְ .‬והִיא ַה ַמּ ֲעלָה ֶ‬ ‫שׁקּ ְָראוֹ ַהקָּדוֹשׁ בָּרוּ הוּא אוֹהֲבוֹ ְלפִי ֶ‬ ‫ֶ‬
‫שׁיֶּאֱה ֹב אָדָ ם אֶת ה'‬
‫שׁנֶּ ֱאמַר )דברים ו ה( "וְאָ ַהבְתָּ אֵת ה' ֱא הֶי "‪ .‬וּ ִבזְמַן ֶ‬ ‫בָּרוּ הוּא עַל י ְדֵ י משֶׁה ֶ‬
‫אַ ֲהבָה ה ְָראוּי ָה ִמיּ ָד י ַ ֲעשֶׂה כָּל ַה ִמּצְוֹת מֵאַ ֲהבָה‪:‬‬
‫‪Mishneh Torah, Repentance 10:2‬‬
‫‪(2) The‬‬ ‫‪worshiper because of love, engages himself in the study of the Torah and the observance‬‬
‫‪of precepts and follows the paths of wisdom on no account in the world, neither for fear of evil‬‬
‫‪nor in order to inherit the good; but he does the true thing because it is true, and in the end the‬‬
‫‪good comes because thereof,. That degree is a great degree, indeed and not every scholar attains‬‬
‫‪it; for such was the degree of Abraham our father, whom the Holy One, blessed is He! called His‬‬
‫‪beloved, because he worshiped not, save because of love, and it is, furthermore, the degree‬‬
‫‪concerning which the Holy One, blessed is He! commanded through Moses, saying: "And thou‬‬
‫‪shalt love the Lord thy God" (Deut. 6.5); for, when man will love the Lord with a proper love, he‬‬
‫‪will momentarily perform all of the commandments because of love.‬‬

‫‪6.‬‬ ‫משנה תורה‪ ,‬הלכות יסודי התורה ב׳‪:‬א׳‬ ‫ו‪.‬‬

‫שׁנֶּ ֱאמַר )דברים ו ה( "וְאָ ַהבְתָּ אֵת ה'‬
‫ַנּוֹרא ַהזֶּה ִמ ְצוָה לְאָהֳבוֹ וּ ְלי ְִראָה אוֹתוֹ ֶ‬
‫)א( ָהאֵל ַהנִּ ְכבָּד ְוה ָ‬
‫ירא"‪:‬‬
‫ֱא הֶי "‪ְ .‬ונֶ ֱאמַר )דברים ו יג( "אֶת ה' ֱא הֶי תִּ ָ‬
‫‪Mishneh Torah, Foundations of the Torah 2:1‬‬
‫‪(1) It‬‬‫‪is mandatory to love and fear this Glorified and Awe-inspiring God, for it is said: "Thou‬‬
‫"‪shalt love the Lord thy God" (Deut. 6,5); and as it is said: "The Lord thy God thou shalt fear.‬‬
‫‪(Ibid. 6, 13).‬‬

‫‪7.‬‬ ‫מסילת ישרים כ״ד‪:‬א׳‪-‬י״ב‬ ‫ז‪.‬‬

‫)א( הנה ראותנו המדה הזאת נמנית אחר כל המדות הטובות אשר זכרנו עד הנה‪ ,‬די לנו‬
‫להעירנו על ענינה שראוי שיהיה ודאי ענין נכבד ועיקרי מאד‪ ,‬וקשה להשיג אותו‪ ,‬שכבר לא‬
‫יוכל להגיע אליו‪ ,‬אלא מי שכבר השיג כל המדות שקדם זכרם‪.‬‬
‫)ב( אמנם צריך שנקדים כי מיני היראה הם ב' שהם ג'‪ :‬האחד קלה מאד להשיגה אין דבר קל‬
‫כמוהו‪ ,‬והב' קשה מן הכל‪.‬‬
‫)ג( ושלימותה כמו כן שלימות גדול מאד‪ .‬יש יראת העונש‪ ,‬וזהו המין האחד‪ ,‬ויש יראת‬
‫הרוממות‪ ,‬וזהו המין הב'‪ ,‬שיראת החטא חלק ב' ממנו‪ ,‬ונבאר עתה ענינם והבדליהם‪.‬‬
‫)ד( יראת העונש‪ ,‬כפשוטה שאדם ירא מעבור את פי ה' אלהיו מפני העונשים אשר לעבירות‪,‬‬
‫אם לגוף‪ ,‬ואם לנפש‪ .‬והנה זאת קלה ודאי כי כל אדם אוהב את עצמו‪ ,‬ויירא לנפשו‪ ,‬ואין דבר‬
‫שירחיק אותו מעשות דבר אחד יותר מן היראה שלא תבואהו בו איזה רעה‪.‬‬
‫‪................‬‬
‫)ו( המין הב' הוא יראת הרוממות‪ ,‬והוא שהאדם ירחק מן החטאים‪ ,‬ולא יעשה מפני כבודו‬
‫הגדול יתברך שמו‪ ,‬כי איך יקל‪ ,‬או איך יערב לבו של בשר ודם שפל ונמאס לעשות דבר נגד‬

‫‪30‬‬
 ?‫רצונו של הבורא יתברך ויתעלה שמו‬
‫ כי לא תולד אלא מתוך ידיעה והשכלה‬,‫)ז( והנה זאת היראה אינה כל כך קלה להשיג אותה‬
‫ כל אלה דברים מתולדות השכל המבין‬,‫ ועל פחיתותו של האדם‬,‫להתבונן על רוממותו יתברך‬
.‫ והיא היראה אשר שמנוה לח"ב מא' מחלקי החסידות אשר זכרנו‬.‫ומשכיל‬
‫ היא היראה‬,‫)ח( בה יבוש האדם ויחרד בעמדו לפני קונו להתפלל או לעבוד כל עבודה‬
‫ ליראה‬:(‫נח‬:‫ והוא מה שמשה מדבר ואומר )דברים כח‬,‫המשובחת שנשתבחו בה חסידי עולם‬
.‫את השם הנכבד והנורא הזה את ה' אלהיך‬
‫)ט( זאת היראה שאנחנו בביאורה עתה דהיינו יראת החטא היא כמו חלק מיראת הרוממות‬
‫ והיינו כי הנה ענינה הוא שיהיה האדם ירא ודואג תמיד על‬,‫ וכמו מין בפני עצמו‬,‫שזכרנו‬
‫ או פן יהיה שם איזה דבר קטן או גדול שאינו לפי גודל‬,‫ פן נתערב בם איזה שמץ חטא‬,‫מעשיו‬
.‫כבודו יתברך ורוממות שמו‬
‫ כי התכלית בשניהם שלא‬,‫)י( והנך רואה היחס הגדול שבין יראה זו ויראת הרוממות שזכרנו‬
.‫לעשות דבר נגד רום כבודו יתברך‬
‫ כי יראת‬,‫ הוא‬,‫ ובשם אחר תקרא‬,‫)יא( אמנם ההבדל שביניהם שבעבורו תחשב כמין אחר‬
‫ דהיינו או בשעה שהוא‬,‫ או בפרק העבירה‬,‫הרוממות הוא בשעת המעשה או בשעת העבודה‬
‫ או בשעה‬,‫ שאז יבוש ויכלם ירעש וירעד מפני רום כבודו יתברך‬,‫עומד ומתפלל או עובד‬
‫ שיעזוב מלעשותה למען אשר לא יעשה‬,‫שמזדמנת עבירה לפניו והוא מכיר בה שהיא עבירה‬
.‫דבר למרות עיני כבודו ח"ו‬
‫ שהנה בכל רגע הוא ירא פן יכשל ויעשה דבר או‬,‫)יב( אך יראת החטא היא בכל עת ובכל שעה‬
.'‫חצי דבר שיהיה נגד כבוד שמו ית‬
Messilat Yesharim 24:1-12
(2) However, we must first introduce that there are two types of fear which are effectively three
types. The first type is very easy to attain, there being nothing easier. The second is difficult,
while the second part of the second type, is more difficult than everything.
(3) It's perfection is likewise, a very great form of perfection. The first type is fear of punishment,
and the second is fear of G-d's exaltedness (Yirat Haromemut), of which Fear of Sin is the
second part therein. We will now explain their matters and differences.
(4) Fear of punishment, as its name implies, is for a person to fear transgressing the word of the
L-ord, his G-d, due to the punishments incurred for the transgression, whether to body or soul.
This [type of fear] is certainly easy to attain. For every man loves himself and fears for his soul
and there is nothing which keeps a person from doing something more than the fear that this
thing might bring harm to him.......

(6) The second type of fear is fear of G-d's exaltedness (Yirat Haromemut). It means that a person
distances and refrains from sin because of G-d's great honor, blessed be His Name. For how
could his heart of flesh and blood, lowly and petty, allow or dare do something against the will of
the Creator, blessed and exalted be His Name?!
(7) This type of fear is not so easy to attain, for it will arise only out of knowledge and thought,
[namely] by contemplating G-d's exaltedness, blessed be He, and the lowliness of man. All these
things are outgrowths of the intellect which understands and attains insight. This is the fear we
described previously in Piety, setting it as the second part of one of the divisions of Piety.
(8) When experiencing this fear [of G-d's exaltedness], a person will feel shame and tremble
when standing before his Maker to pray or when performing any divine service. This is the
praiseworthy fear which the pious great men were praised for. It is what Moshe referred to when
he said: "to fear this glorious and awesome Name, the L-ord, your G-d" (Devarim 28:58).

31
 (9) The Fear of Sin, which we are here explaining, is like a branch of the "Fear of G-d's
exaltedness" (yirat haromemut) mentioned above, but also like a separate, independent type of
fear. It's matter is for a man to constantly fear and worry on his deeds lest some impurity or sin
mix in with them, or lest there be some matter, small or big, which is not befitting G-d's great
honor, and His exalted Name.
(10) You can see the close relationship between this fear and the "Fear of G-d's exaltedness" we
mentioned. For the aim of both is for one to not do something contrary to G-d's exalted honor,
blessed be He.
(11) But the distinction between them for which Fear of Sin is considered a separate type and
called by a different name is that "Fear of G-d's Exaltedness" is only during performance of a
deed, during divine service or during refraining from sin, namely, at the time one stands in prayer
or engages in divine service, that he should feel shame and abashed, tremble and quake before
G-d's exalted honor, blessed be He; or at the time an opportunity to commit a sin presents itself
before him, and he recognizes that it is a sin, that he refrains from doing it in order to not do
something to provoke the eyes of His glory, G-d forbid.
(12) But "Fear of Sin" is at all times and moments. At every moment he is afraid, lest he stumble
and does something or half-something which will be against the honor of His Name, blessed be
He.

Mesillat Yesharim (Hebrew: ‫מסילת ישרים‬, lit. "Path of the Upright") is an ethical (musar) text
composed by the influential Rabbi Moshe Chaim Luzzatto (1707–1746). It is different from Luzzato's
other writings, which are more philosophical.

8. ‫י״ז‬-‫ט״ו‬:‫שמות א׳‬ .‫ח‬

‫פּוּעֽה׃ )טז( ו ַ֗יּ ֹאמֶר‬ ָ ‫שּׁ ִנ֖ית‬ ֵ ‫שׁפ ְָ֔רה ו ֵ ְ֥שׁם ַה‬ ִ ‫שׁר ֵ ֤שׁם הָ ֽאַ ַח ֙ת‬ ֶ ֨ ‫)טו( וַיֹּ֙א ֶמ ֙ר ֶ ֣מ ֶל ִמצ ְַ֔רי ִם לַ ֽ ְמיַלּ ְ֖ד ֹת הָ ֽ ִעב ְִר ֑יּ ֹת ֲא‬
(‫ָחי ָה׃ )יז‬ ֽ ָ ‫ִיתן עַל־הָאָב ָ ְ֑ני ִם אִם־בֵּ ֥ן הוּ ֙א ַו ֲהמ ֶ ִ֣תּן א ֹ֔תוֹ ְואִם־בַּ ֥ת ִ ֖היא ו‬ ֖ ֶ ‫וּרא‬ ְ ‫ְבּיַלֶּדְ ֶכ ֙ן אֶת־הָ ֽ ִעב ְִריּ֔ וֹת‬
‫ֵיהן ֶ ֣מ ֶל ִמצ ָ ְ֑רי ִם וַתְּ ַח ֶיּ֖ין ָ אֶת־ ַהיְלָדִ ֽים׃‬
֖ ֶ ‫ֲשׁר דִּ בֶּ ֥ר ֲאל‬ ֛ ֶ ‫ֶת־ה ֱא ִ֔קים ְו ֣ א ע ָ֔שׂוּ ַכּא‬ ֣ ָ ‫וַתִּ ֶ ֤יראן ָ הַ ֽ ְמיַלְּד ֹ ֙ת א‬
Exodus 1:15-17
(15) The king of Egypt spoke to the Hebrew midwives, one of whom was named Shiphrah and
the other Puah, (16) saying, “When you deliver the Hebrew women, look at the birthstool: if it is
a boy, kill him; if it is a girl, let her live.” (17) The midwives, fearing God, did not do as the king
of Egypt had told them; they let the boys live.

9. ‫ג׳‬-‫ב׳‬:‫ט״ו‬:‫רש"י על שמות א׳‬ .‫ט‬

‫ שֶׁפּוֹעָה‬,‫ זוֹ מ ְִרי ָם‬.‫ )ג( פועה‬:(‫שׁפּ ֶֶרת אֶת ַה ָוּלָד )שם‬ ַ ‫שׁ ְמּ‬ ֶ ‫ עַל שֵׁם‬,‫ יוֹ ֶכבֶד‬.‫)ב( שפרה‬
.‫ כְּדֶ ֶר ַהנָּשִׁים ַה ְמ ַפיּ ְסוֹת תִּ ינוֹק הַבּוֹכֶה‬,(‫וּמְדַ בּ ֶֶרת וְהוֹגָה ַל ָוּלָד )שם‬
Rashi on Exodus 1:15:2-3
(2)‫ שפרה‬SHIPHRAH — This was Jochebed; she bore this additional name because she
used to put the babe after its birth into good physical condition (‫ )משפרת‬by the care she
bestowed upon it (Sotah 11b). (3) ‫ פועה‬PUAH — This was Miriam, and she bore this
additional name because she used to Call aloud and speak and croon to the babe just as
women do who soothe a child when it is crying (Sotah 11b).

32
10. ‫א׳‬:‫ט״ו‬:‫ספורנו על שמות א׳‬ .‫י‬
‫ כי אמנם בעם כל כך רב לא היו שתי‬,‫)א( למילדות העבריות לאותן שהיו בעיר מצרים‬
,‫ אחר שדבר להן המלך בעצמו‬,‫ אבל אחר שבגדו במלך מילדות מצרים‬.‫מילדות בלבד‬
:‫לא שם לבו לבטוח במילדות שאר מקומות‬

Sforno on Exodus 1:15:1

(1) ‫העבריות‬‫למילדות‬, to the midwives resident in the capital. It was obviously impossible for
such a large number of people residing in so many different parts of Egypt, to all be
serviced by only two midwives. However, after the midwives in the capital, though
Egyptian, betrayed the instructions by their king and explained to their king why they had
done so, the king did not bother to rely on midwives anywhere else either, and the scheme
was abandoned.

11. ‫גיטין נ״ו א‬ .‫יא‬

‫כי מטא להתם אמר שלמא עלך מלכא שלמא עלך מלכא א"ל מיחייבת תרי קטלא חדא דלאו‬
‫מלכא אנא וקא קרית לי מלכא ותו אי מלכא אנא עד האידנא אמאי לא אתית לגבאי א"ל‬
‫דקאמרת לאו מלכא אנא‬
Gittin 56a
When Rabban Yoḥanan ben Zakkai reached there, i.e., the Roman camp, he said: Greetings to
you, the king; greetings to you, the king. Vespasian said to him: You are liable for two death
penalties, one because I am not a king and yet you call me king, and furthermore, if I am a
king, why didn’t you come to me until now? Rabban Yoḥanan ben Zakkai said to him: As for
what you said about yourself: I am not a king,

The Fear of God Once Zusya prayed to God: “Lord, I love you so much, but I do not fear
you enough! Lord, I love you so much, but I do not fear you enough! Let me stand in awe of
you like your angels, who are penetrated by your awe-inspiring name.” And God heard his
prayer, and his name penetrated the hidden heart of Zusya as it does those of the angels. But
Zusya crawled under the bed like a little dog, and animal fear shook him until he howled:
“Lord, let me love you like Zusya again!” And God heard him this time also.

Buber, Martin. Tales of the Hasidim . Kindle Edition.

Made with the Sefaria Source Sheet Builder

www.sefaria.org/sheets

33
Tune in to the live video session with Rabbi Blumenthal at 9:00 PM EDT/6:00 PM PDT at www.tinyurl.com/RATikkun

Adorning the Bride - Tikkun Leil Shavu’ot in the Zohar

Zohar Vol 1, 8ab, Pritzker Edition (Daniel Matt, translator)

Rabbi Shim’on was sitting engaged in Torah on the night when the Bride is joined with her
Husband.1 For we have learned: All those Companions initiated into the bridal palace2 need –
on that night when the Bride is destined the next day to be under the canopy with Her
Husband3 - to be with Her all night, delighting with Her in Her adornments in which She is
arrayed,4 engaging in Torah, from Torah to Prophets, from Prophets to Writings,5 midrashic
renderings of verses and mysteries of wisdom: these are Her adornments and finery.6

She enters, escorted by Her maidens,7 standing above their heads. Adorned by them, She
rejoices with them the whole night. The next day She enters the canopy only with them, and
they are called “members of the canopy.”8 As soon as She enters the canopy, the blessed Holy
One inquires about them,9 blesses them, and crowns them with bridal crowns. Happy is their
share!

Rabbi Shim’on and all the Companions were singing the song of Torah,10 innovating words of
Torah, each one of them. Rabbi Shim’on and all the other Companions rejoiced.

Rabbi Shim’on said, “My children, happy is your share! For tomorrow the Bride will enter the
canopy only with you. For all those arranging Her adornments tonight, rejoicing with Her, will
be recorded and inscribed in the Book of Memory.11 The blessed Holy One blesses them with
seventy blessings12 and crowns of the supernal world.”

1
On the night when the Bride…On the eve of Shavu’ot (Festival of “Weeks”), the celebration of the revelation of
the Torah, Shekhinah prepares to join Her groom, Tif’eret.
2
Companions initiated…The havraya who accompany Shekhinah.
3
Next day…The marriage between the masculine and feminine takes place on the day of Shavu’ot, when the Torah
was actually given at Mt. Sinai. Tif’eret is symbolized by the Written Torah, while Shekhinah is alluded to by the
Oral Torah, and together they convey revelation.
4
All night…On other nights, the Companions rise at midnight and study Torah until dawn, chanting to Shekhinah.
On this night of Shavu’ot, they adorn Her all night long. This all-night study ritual became known as tiqqun Le’il
Shavu’ot, “the tiqqun of the eve of Shavu’ot.”
The root (tqn) appears throughout the Zohar, ranging widely in meaning: “mend, restore, correct, perfect,
prepare, arrange, array, adorn, establish, institute.”
5
From Torah to Prophets…The three divisions of the Bible. See Vayiqra Rabbah 16:4: “Ben Azzai was sitting and
expounding, and fire was blazing around him. They [his disciples] came and told Rabbi Akiva…He went to him and
said, ‘Perhaps you are engaged in the chambers of the Chariot [the secrets of Ezekiel’s vision of the Chariot].’ He
replied; ‘No, I am stringing words of Torah to the Prophets and words of the Prophets to the Writings, and the
words of Torah are as joyous on the day they were given from Sinai.’”
6
Her adornments and finery…See Shir ha-Shirim Rabbah on 4:11, in the name of Rabbi Shim’on son of Lakish:
“Just as a bride is adorned with twenty-four ornaments [see Isaiah 3:1S-24] and lacking one of them, she is
considered worthless, so a disciple must be fluent in twenty-four books [of the Bible] – lacking in one of them, he is
worthless.”
7
She enters…Shekhinah enters the Companions’ house of study with Her attending angels.
8
Members of the canopy, a rabbinic phrase meaning “members of the wedding party.” The Companions
participate in the divine union.
9
Inquires about them… See Zohar 3:9Sa: “Happy is the share of the Companions when the King asks the Consort
who adorned Her in jewelry, polished Her crown, and arrayed Her “adornments.”
10
Singing the song of Torah… Torah is referred to as song in BT Eruvin 18b; Hagigah 12b.
11
Book of Memory – The celestial book in which all human actions are recorded. Later in this passage, it is
identified with Yesod.
12
Seventy blessings – Corresponding to the seven sefirot from Hesed to Shekhinah.
34
Tune in to the live video session with Rabbi Ain at 9:40 PM EDT/6:40 PM PDT at www.tinyurl.com/RATikkun

Top 5 Hits of the Torah:

How does Each Book of the Torah Teach us to be Jewish

A Shavuot Study Session with Rabbi Rachel Ain

Mekhilta D’Rabbi Ishmael, Exodus 20:2

Why were the Ten Commandments not said at the beginning of the Torah?
The Rabbis give a parable. To what may this be compared? To the following: A king who
entered a province said to the people, “May I be your king?” But the people said to him, “Have
you done anything for us that you should rule over us?” What did he do then? He built the city
wall for them, he brought the water supply for them, he fought their battles. Then when he said
to them “May I be your king?” They said to him, “Yes.”
Likewise, God and the Israelites. God brought them out of Egypt; God divided the sea for them,
sent down the manna for them, brought up the well of water for them and brought the quails for
them. God fought with them the battle with Amalek. Then God said to them, “Am I to be your
King?” And they said, “Yes.”

Questions
What would you put in our narrative?

What do people need to know from the Torah to teach our story?

Genesis Chapter 12

1. And the Lord had said to Abram, Get out from your country, and from your family, and from
your father’s house, to a land that I will show you;2. And I will make of you a great nation, and I
will bless you, and make your name great; and you shall be a blessing;
3. And I will bless those who bless you, and curse him who curses you; and in you shall all
families of the earth be blessed.

Exodus Chapter 19

16. And it came to pass on the third day in the morning, that there was thunder and lightning, and
a thick cloud upon the mount, and the sound of a shofar exceedingly loud; so that all the people
who were in the camp trembled.17. And Moses brought forth the people out of the camp to meet
with God; and they stood at the lower part of the mount.
18. And Mount Sinai was altogether in smoke, because the Lord descended upon it in fire; and
its smoke ascended as the smoke of a furnace, and the whole mount trembled greatly.19. And
when the voice of the shofar sounded long, and became louder and louder, Moses spoke, and
God answered him by a voice.20. And the Lord came down upon Mount Sinai, on the top of the
mount; and the Lord called Moses up to the top of the mount; and Moses went up.21. And the
Lord said to Moses, Go down, charge the people, lest they break through to the Lord to gaze, and
many of them perish.

35
22. And let the priests also, who come near the Lord, sanctify themselves, lest the Lord break
forth upon them.23. And Moses said to the Lord, The people cannot come up to Mount Sinai; for
you charged us, saying, Set bounds about the mount, and sanctify it.24. And the Lord said to
him, Go, get you down, and you shall come up, you, and Aaron with you; but let not the priests
and the people break through to come up to the Lord, lest he break forth upon them.25. So Moses
went down to the people, and spoke to them.

Leviticus Chapter 23

1. And the Lord spoke to Moses, saying, 2. Speak to the people of Israel, and say to them, The
feasts of the Lord, which you shall proclaim to be holy gatherings, these are my feasts.3. Six
days shall work be done; but the seventh day is the sabbath of rest, a holy gathering; you shall do
no work in it; it is the sabbath of the Lord in all your dwellings.

Numbers Chapter 14

1. And all the congregation lifted up their voice, and cried; and the people wept that night.2. And
all the people of Israel murmured against Moses and against Aaron; and the whole congregation
said to them, Would God that we had died in the land of Egypt! or would God we had died in
this wilderness!3. And why has the Lord brought us to this land, to fall by the sword, that our
wives and our children should be a prey? were it not better for us to return into Egypt?4. And
they said one to another, Let us choose a chief, and let us return to Egypt.5. Then Moses and
Aaron fell on their faces before all the assembly of the congregation of the people of Israel.6.
And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of those who spied the
land, tore their clothes;7. And they spoke to all the company of the people of Israel, saying, The
land, which we passed through to spy, is an exceedingly good land.8. If the Lord delights in us,
then he will bring us into this land, and give it to us; a land which flows with milk and honey.

Deuteronomy Chapter 6

4. Hear, O Israel; The Lord our God is one Lord;

5. And you shall love the Lord your God with all your heart, and with all your soul, and with all
your might.6. And these words, which I command you this day, shall be in your heart;7. And you
shall teach them diligently to your children, and shall talk of them when you sit in your house,
and when you walk by the way, and when you lie down, and when you rise up.8. And you shall
bind them for a sign upon your hand, and they shall be as frontlets between your eyes.9. And you
shall write them upon the posts of your house, and on your gates.

36
Tune in to the live video session with Rabbi Kalmanofsky at 10:40 AM EDT/7:40 AM PDT at www.tinyurl.com/RATikkun

Poems You Cannot Remember, Poems You Cannot Forget:

A Modern Hebrew Shavuot with Shai Agnon
Jeremy Kalmanofsky, Shavuot 2020

‫גּורי‬
ָֽ ‫יּו־לי חֻ ֶּ֗קיָך ְּב ֵ֣בית ְּמ‬
ִ֥ ִ ‫ְ֭ ְּז ִמרֹות ָֽה‬
“Your laws were like poems to me, wherever I dwelt”
--Psalms 119:54

“O Poor Captive,” R. Solomon ibn Gabirol

O poor captive, in an alien land ‫ש בִ יָּה עֲנִ יָּה בְּ אֶ ֶרץ נָּכְּ ִריָּה‬ְׁ
Taken as servant to an Egyptian maid
‫לְׁ קּוחָּ ה לְּ אָּ מָּ ה לְּ אָּ מָּ ה ִמצְּ ִריָּה‬
Since the day she left home, she has waited
for You ‫מְׁ יֹום ֲעזַבְּ תָּ ּה לְּ ָך הִ יא צֹופִ יָּה‬
Restore her from prison, O mightiest One ‫הְׁ שֵׁ ב ְּשבּותָּ ּה ַרב הָּ עֲלִ ילִ יָּה‬
A nation once decimated, will sit among ‫ישיָּה‬ ִ ִ‫וְּ אֹ ם ע ֲִִׂש ִיריָּה ִתהְּ יֶה ְּשל‬
rulers ‫וְּ חִ יש קַ ל ְּמהֵׁ ָּרה ּובַ ְּש ָּרּה בְּ אֵׁ לִ יָּה‬
Race fast, hurry, send Elijah to tell her: ‫ לָּמָּ ה ָּלנֶצַ ח ִת ְּשכָּחֵׁ נּו‬/ ‫ָּרנִי בַ ת צִ יֹון הִ נֵׁה ְּמ ִשיחֵׁ נּו‬
Rejoice, daughter Zion, behold the
one anointed for us
Why would You forever forget us?

“All suffering ends, but there is no end to

mine.
‫לְׁ כָּל ִתכְּ לָּה יֵׁש קֵׁ ץ וְּ אֵׁ ין קֵׁ ץ לְּ פִ ְּרצִ י‬
Years wear away, yet unhealed, this wound
of mine. ‫כָּלּו ְּשנֹותַ י וְּ אֵׁ ין ְּמתֹ ם לְּ מַ חֲצִ י‬
Dwelling in exile, sunk in mire. ‫שָּ כַנְּ ִתי בְּ גָּלּות טְּ בּועָּה בְּ בֻצִ י‬
No ship captain can sail me away. ‫וְּ אֵׁ ין תֹופִֵׁׂש מָּ שֹוט אֳנִ יָּה לְּ הֹוצִ יא‬
How long, O Lord, will You postpone that ‫עַד אָּ נָּה יְּ ָּי תַ א ֲִריְך קִ צִ י‬
day? ‫מָּ תַ י קֹול הַ תֹור יִשָּ מַ ע בְּ אַ ְּרצִ י‬
When will the voice of the dove be heard in
‫ לָּמָּ ה ָּלנֶצַ ח ִת ְּשכָּחֵׁ נּו‬/‫ִש ְּמָך ָּעלֵׁינּו נִקְּ ָּרא אַ ל תַ נִ יחֵׁ נּו‬
my land?
Your name is proclaimed upon us –
do not ignore us!
Why would You forever forget us

37
“Battered, harassed, tottering beneath this
load
‫מְׁ חּוצִ ים ּולְּ חּוצִ ים סֹובְּ לֵׁי מַ עֲמָּ ס‬
Despised, despoiled, abandoned to be trod,
How long Lord, shall I scream help! ‫בְּ זּוזִים ּוגְּ זּוזִים נְּ תּונִים לְּ ִמ ְּרמָּ ס‬
Within me away my heart melts ‫עַד אָּ נָּה יְּ ָּי אֶ ְּזעַק חָּ מָּ ס‬
How many years must I serve as a slave? ‫ּולְּ בָּ בִ י בְּ קִ ְּרבִ י הִ מֵׁ ס יִ מָּ ס‬
Ishmael is a lion and Esau a hawk ‫זֶה כַמֶ ה שָּ נִים עֹובְּ ִדים לָּמַ ס‬
As soon as one leaves us, the other ‫יִשמָּ עֵׁאל כְּ אַ ְּריֵׁה וְּ עִֵׁׂשָּ ו כְּ תַ חְּ מָּ ס‬
ְּ
does seize us.
‫ לָּמָּ ה ָּלנֶצַ ח ִת ְּשכָּחֵׁ נּו‬/‫זֶה יַנִ יחֵׁ נּו וְּ זֶה יִקָּ חֵׁ נּו‬
Why would You forever forget us?”

“Is that your voice I hear, O exile Ariel?

‫הְׁ קֹולְֵׁך זֶה הַ קֹול ּגֹולַת א ֲִריאֵׁ ל‬
Rejoice and delight, maiden of Israel
At the moment inscribed in Daniel ‫יִִׂש ָּראֵׁ ל‬
ְּ ‫עִ לְּ זִי וְּ צַ הֲלִ י בְּ תּולַת‬
On that moment, will arise Michael ‫לְּ עֵׁת הָּ ָּרשּום בְּ סֵׁ פֶר דָּ נִיאֵׁ ל‬
Atop the mount proclaiming, the redeemer ‫ּובָּ עֵׁת הַ הִ יא ַיעֲמֹ ד ִמיכָּאֵׁ ל‬
is ready to reveal.” ‫וְּ יִקְּ ָּרא עַל הָּ ר ּובָּ א לְּ צִ יֹון גֹואֵׁ ל‬
“Amen, Amen, may God fulfill.” ‫אָּ מֵׁ ן וְּ אָּ מֵׁ ן כֵׁן ַיעֲִׂשֶ ה הָּ אֵׁ ל‬
As you dealt us such pain, now
‫ לָּמָּ ה ָּלנֶצַ ח ִת ְּשכָּחֵׁ נּו‬/‫כִ ימֹות עִ נִיתָּ נּו כֵׁן ְּתִׂשַ ְּמחֵׁ נּו‬
please elate us
Why would You forever forget us?

38
Excerpts From ‫( שמר לבי‬positive Excerpts From ‫( בצל שדי‬negative
commandments) commandments)
O heart, guard your reply Exploit not your workers
Be most modest and shy Gather not fallen gleanings
Revere the Lord and tally Muzzle not nor restrain
His virtuous commands The ox threshing your grain

He forgives wrongs as we go Pick not the last olives

Our power He makes grow Nor reap to the edges
Wisdom He does bestow Mistreat not your neighbors
So fools might understand Not in speech nor in pledges

Two Hundred and Forty-Eight Take no vengeance on each other

Did heaven legislate Lest I avenge your brother
Like rivets nailed in plate Nor keep the wages of another
Matching the limbs of man You have hired to labor

Uphold the stumbling weak No beast shall you slaughter

So you need never seek Parent with son or daughter
Each seventh year unspeak Your children do not offer
Your ownership of land To Molekh’s cruel coffer

The shofar’s trembling blast All work must you cease

The wanderer’s atoning fast Before Sabbath’s peace
The booth shields the harassed Or at Pesach feast
Four kinds of choicest plant Or Atonement’s release

Be modest to a sage Exact no usury

Both for wisdom and for age To the poor in their misery
To elders pay homage Treat not like idolatry
The Mighty God’s sanctuary
Before them you must stand

To the poorest, share Seek not a dead spirit

To the ill, be there No Truth is near it
To the mourner, show care Such sorcerers beat
They are fraud and deceit
The dead, lay down in land

39
40
41
42
Tune in to the live video session with Rabbi Ruttenberg and Dr. Slater at 11:30 PM EDT/8:30 PM PDT at
www.tinyurl.com/RATikkun

Rabbi Danya Ruttenberg and Dr. Michael Slater

False Gods Rise from the Fire: An ER Doctor and a Rabbi Discuss Fear and Uncertainty During the
Pandemic
Shavuot 5780

Exodus 32:1-6, 19-25

֙‫ֹאמרּ֤ו אלָיו֙ קַּּ֣ום ׀ עֲ שה־ ָלַּ֣נּו אֱ ֹלהֹ֗ים אֲ ש֤ר יִּֽלְ כּו‬ ְ ‫וַ ַי ְַּ֣רא הָ עָ ָ֔ם ִּֽכי־בֹשֵׁ֥ש ֹמשֶׁ֖ה לָרַּ֣דת מן־הָ הָ ָ֑ר וַ י ָקהֵ֨ל הָ עָ ָ֜ם ִּֽ ַעל־ַאהֲ ֹרֹ֗ן וַ י‬
‫לְ פָ נָ֔ינּו כי־זַּ֣ה ׀ ֹמשַּ֣ה הָ אֹ֗יש אֲ ש֤ר ִּֽה ֱע ָל֙נּו֙ מאַּ֣רץ מצְ ַרָ֔ים ֹלֵׁ֥א יָדַ ֶׁ֖עְ נּו מה־הָ ֵׁ֥יָה לִּֽ וֹ׃ וַ ֹי֤אמר אֲ להם֙ ַאהֲ ֹרָ֔ן ִּֽ ָפ ְרקּו֙ נזְ מַּ֣י הַ זָהָ ָ֔ב‬
‫אֲ שר֙ בְ ָאזְ נַּ֣י ְנשיכָ֔ם בְ ניכֶׁ֖ם ּובְ נֹ תיכָ֑ם וְ הָ בֶׁ֖יאּו א ִּֽ ָלי׃ וַ י ְת ִּֽ ָפ ְרקּו֙ כָל־הָ עָ ָ֔ם את־נזְ מֵׁ֥י הַ זָהָ ֶׁ֖ב אֲ שַּ֣ר בְ ָאזְ ניהָ֑ם וַ יָבֶׁ֖יאּו ִּֽאל־‬
‫ַּ֣אמרָּ֔ו א֤לה אֱ ֹלה֙יך֙ י ְש ָראָ֔ל אֲ שֵׁ֥ר ה ֱעלֶּׁ֖וך מאֵׁ֥רץ מ ְצ ִּֽ ָרים׃‬ ְ ‫ַאהֲ ִּֽ ֹרן׃ וַ י ַקַּ֣ח מיָדָ ֹ֗ם וַ ָי֤צַ ר ֹא ת ֹ ֙ו בַ חָ֔רט ִּֽ ַויַעֲ שֶׁ֖הּו עַּ֣גל מַ ס ָכָ֑ה וַ ֹי‬
‫וַ ַי ְַּ֣רא ַאהֲ ֹרָ֔ן וַ יֵׁ֥בן מזְ בֶׁ֖חַ לְ פָ ָנָ֑יו וַ י ְק ָר֤א ִּֽ ַאהֲ ֹרן֙ וַ יֹאמַ ָ֔ר חַ ֵׁ֥ג לַיהוָ ֶׁ֖ה מָ ִּֽ ָחר׃ וַ י ְַשכ֙ימּו֙ ִּֽממָ חֳ ָרָ֔ת וַ יַעֲ לַּּ֣ו ֹעֹלָ֔ת וַ יַגֶׁ֖שּו ְשלָמָ֑ים וַ י֤שב‬
‫ּומ ֹחֹלָ֑ת וַ יִּֽחַ ר־אַ ַּ֣ף ֹמשֹ֗ה וַ י ְַשלְ֤ך מידו‬ ְ ‫ל־המַ חֲ נָ֔ה וַ ַי ְֵׁ֥רא את־הָ עֶׁ֖גל‬ ַ ִּֽ ‫הָ עָ ם֙ לִּֽ אֱ ֹכַּ֣ל וְ ָשתָ֔ ֹו וַ יָקֶׁ֖מּו לְ צַ ִּֽחק׃ (פ) ִּֽ ַויְהֹ֗י כַאֲ ש֤ר ָק ַרב֙ א‬
‫ר־דָ֑ק וַ י֙זר֙ עַ ל־פְ נַּ֣י‬ ָ ‫[מיָדָ יו֙] את־הַ ל ֹחָ֔ת וַ י ְַשבֵׁ֥ר א ָֹתֶׁ֖ם ַתֵׁ֥חַ ת הָ ִּֽ ָהר׃וַ י ַקַּ֞ח את־הָ עֵ֨גל אֲ ש֤ר עָ שּו֙ וַ י ְש ֹרַּ֣ף בָ אָ֔ש וַ י ְטחַ ֶׁ֖ן עַ ַּ֣ד אֲ ש‬
‫ֵׁ֥את עָ ָלֶׁ֖יו חֲ טָ אָ ֵׁ֥ה ְג ֹד ִּֽ ָלה׃ וַ ֹיַּ֣אמר‬
ָ ‫הַ מַ ָ֔ים וַ ַי ְֶׁ֖ש ְק את־בְ נֵׁ֥י י ְש ָר ִּֽאל׃ וַ ֹי֤אמר ֹמשה֙ ִּֽאל־ַאהֲ ֹרָ֔ן ִּֽמה־עָ ָשֵׁ֥ה לְ ךֶׁ֖ הָ עָ ַּ֣ם הַ זָ֑ה ִּֽכי־הב‬
‫ַּ֣אמרּו לָ֔י עֲ שה־ ָלַּ֣נּו אֱ ֹלהָ֔ים אֲ שֵׁ֥ר ילְ כֶּׁ֖ו לְ פָ נָ֑ינּו כי־זַּ֣ה ׀‬ ְ ‫ַאהֲ ֹרָ֔ן ַאל־יֵׁ֥חַ ר אַ ֶׁ֖ף אֲ דֹנָ֑י אַ ָתה֙ יָדַ ַּ֣עְ ָת את־הָ עָ ָ֔ם כֵׁ֥י בְ ָרֶׁ֖ע ִּֽהּוא׃ וַ ֹי‬
‫מֹ שַּ֣ה הָ אֹ֗י ש אֲ ש֤ר ִּֽה ֱע ָל֙נּו֙ מאַּ֣רץ מצְ ַרָ֔ים ֹלֵׁ֥א יָדַ ֶׁ֖עְ נּו מה־הָ ֵׁ֥יָה לִּֽ וֹ׃וָ אֹמַ ֤ר לָהם֙ לְ מַּ֣י זָהָ ָ֔ב ה ְתפָ ָרֶׁ֖קּו וַ י ְתנּו־לָ֑י וָ אַ ְשלכַּ֣הּו‬
‫יהם׃‬ ִּֽ ‫בָ אָ֔ש וַ יצֶׁ֖א הָ עֵׁ֥גל הַ ִּֽזה׃וַ ַי ְ֤רא ֹמשה֙ את־הָ עָ ָ֔ם כֵׁ֥י פָ רֶׁ֖עַ הָּ֑וא ִּֽכי־פְ ָר ֹעַּ֣ה ַאהֲ ֹרָ֔ן לְ ש ְמצָ ֶׁ֖ה בְ ָקמ‬

When the people saw that Moses was so long in coming down from the mountain, the people
gathered against Aaron and said to him, “Come, make us a god who shall go before us, for that man
Moses, who brought us from the land of Egypt—we do not know what has happened to him.”
Aaron said to them, “Take off the gold rings that are on the ears of your wives, your sons, and your
daughters, and bring them to me.” And all the people took off the gold rings that were in their ears
and brought them to Aaron. This he took from them and cast in a mold, and made it into a molten
calf. And they exclaimed, “This is your god, O Israel, who brought you out of the land of Egypt!”
When Aaron saw this, he built an altar before it; and Aaron announced: “Tomorrow shall be a
festival of the LORD!” Early next day, the people offered up burnt offerings and brought sacrifices
of well-being; they sat down to eat and drink, and then rose to dance. As soon as Moses came near
the camp and saw the calf and the dancing, he became enraged; and he hurled the tablets from his
hands and shattered them at the foot of the mountain. He took the calf that they had made and
burned it; he ground it to powder and strewed it upon the water and so made the Israelites drink it.
Moses said to Aaron, “What did this people do to you that you have brought such great sin upon
them?” Aaron said, “Let not my lord be enraged. You know that this people is bent on evil. They
said to me, ‘Make us a god to lead us; for that man Moses, who brought us from the land of
Egypt—we do not know what has happened to him.’ So I said to them, ‘Whoever has gold, take it
off!’ They gave it to me and I hurled it into the fire and out came this calf!” Moses saw that the
people were out of control—since Aaron had let them get out of control—so that they were a
menace to any who might oppose them.

43
Midrash Tanchuma, Ki Tisa 19:2

‫ב׳‬:‫ כי תשא י״ט‬,‫מדרש תנחומא‬

(‫ )ב‬.‫ ֹלא ה ְשגיחּו‬,‫ עַ כְ ָשו יוֹרד מן הָ הָ ר‬:‫ָאמרּו לָהם ַאהֲ רֹן וְ חּור‬
ְ .‫ַארבָ עים הָ יָה בְ שש ָשעוֹת בַ יוֹם‬ ְ ‫וְ אוֹת ֹו הַ יוֹם יוֹם‬
‫ מיָד עָ מַ ד חּור וְ גָעַ ר‬.‫ כי זה ֹמשה הָ איש‬:‫ָאמרּו‬ְ ‫ ממַ ה ש‬,‫ שעָ מַ ד ָשטָ ן וְ ה ְרָאה לָהם ְדמּות מטָ ת ֹו מן הָ הָ ר‬:‫וְ יש או ְֹמרים‬
‫ קּום עֲ שה לָנּו‬:ֹ‫ וְ הם או ְֹמרים לו‬,‫יקן ב ְדבָ רים‬ ָ ‫ נ ְתיָרא וְ ה ְתחיל מַ עֲ ס‬, ‫ כְ ש ָרָאה ַאהֲ רֹן כְָך‬.‫ עָ ְמדּו עָ לָיו וַ הֲ ָרגּוהּו‬.‫בָ הם‬
‫ וְ הַ כֹל גָלּוי לפְ ני מי שָאמַ ר וְ הָ יָה הָ ע ֹולָם מַ ה הם ְמבַ ְקשים‬.‫אֱ ֹלקים‬.

When Moses failed to return by the fortieth day and the sixth hour of that day, Aaron and Hur told
them: “He is now descending the mountain,” (but) they did not pay attention. Some say that Satan
arose and showed them the likeness of his bier on the mountain, and that is why they said: For this
man Moses (ibid., v. 1). They believed that he was dead and that it was pointless to wait. Then Hur stepped
forward and rebuked them. Forthwith they turned against him and slew him. When Aaron witnessed
this he became terrified and sought to occupy them with other matters. But they cried out: Up, make
us a god (ibid.). All was known to the Holy One Who Spoke and the World Came into Being.

‫ בַ ְתחלָה הָ לְ כּו אצל‬,‫ בְ ָשעָ ה שעָ שּו י ְש ָראל אוֹת ֹו מַ עֲ שה‬,‫ַרבי ברכְ יָה בְ שם ַרבי אַ בָ א בַ ר כַהֲ נָא פָ ַתר ְק ָריָא בְ ַאהֲ ֹר ן‬
‫ָאמרּו ל ֹו‬
ְ ,‫ א(חּור‬,‫)שמות לב‬: ‫ הֲ דָ א הּוא‬,‫ כיוָ ן שֹּלא ָשמַ ע לָהן עָ ְמדּו עָ לָיו וַ הֲ ָרגּוהּו‬,‫קּום עֲ שה לָנּו אֱ ֹלהים‬
‫ לד(דכְ תיב‬,‫)ירמיה ב‬: ‫ וְ זהּו ָדמ ֹו של חּור‬,'‫גַם בכְ נָפַ יְך נ ְמצְ אּו דַ ם וגו‬, (‫ לד‬,‫)ירמיה ב‬: ‫ֹלא בַ מַ ְחתרת ְמצָ אתים כי‬
‫ עַ ל אֲ שר עָ שּו‬,‫ ד(עַ ל כָל אלה‬,‫)שמות לב‬: ‫ קּום עֲ שה‬:ֹ‫ָאמרּו לו‬ ְ ,‫ וְ ַאחַ ר כְָך הָ לְ כּו אצל ַאהֲ רֹן‬.‫אלה אֱ ֹלהיך י ְש ָראל‬
‫ הֲ ָדא הּוא דכְ תיב‬,‫ כיוָ ן ש ָשמַ ע ַאהֲ רֹן כן מיָד נ ְתיָרא‬,‫ ה(לָנּו אֱ ֹלהים‬,‫)שמות לב‬: ,‫וַ י ְַרא ַאהֲ רֹן וַ יבן מזְ בחַ לְ פָ נָיו‬
‫ עַ כְ ָשיו אם הו ְֹרגים אוֹתי שאֲ ני כֹהן‬,‫ ָאמַ ר ַאהֲ רֹן מָ ה אעֱשה הֲ רי הָ ְרגּו את חּור שהָ יָה נָביא‬,‫נ ְתיָרא מהַ זָבּוחַ לְ פָ נָיו‬
‫ כ(מ ְת ַקים עֲ ליהם הַ מ ְק ָרא שכָתּוב‬,‫)איכה ב‬: ‫ ּומיָד הם גוֹלין‬,‫אם יהָ רג בְ מ ְקדַ ש ה' כֹהן וְ נָביא‬.

Vayikra Rabbah 10:3

(3) Rabbi Berachiyah said in the name of Rabbi Abbah Bar Kahana expounding on the verse about
Aaron. At the time when the Israelites were about to commit the act [make the golden calf] they first
came to Chur, and they said to him: "Make us a god!" Since he did not listen to them, they rose up
and slew him. This is why it's later written in the prophets: "Also in your wings we find the blood of
the souls of the innocent and the poor etc." This refers to the blood of Chur. . . . " Afterwards, they
went to Aaron and said to him: "Make us a god." Aaaron had heard about what they did to Chur,
and became afraid. It is therefore written: "Aaron was frightened and built an alter before them."
Aaron was frightened that he might be the one who was going to be slaughtered. Aaron said, what
should I do? They've already killed Chur, and he was was a prophet. Now if they kill me, the priest,
they will fulfill the word later written in scripture: "Should priest and prophet be slain in the
sanctuary of YHWH (Eicha 2:20)." If they kill me, they will all be exiled.

‫י״ט‬:‫דברים רבה ב׳‬

(‫ זה שָאמַ ר הַ כָתּוב )יט‬,‫ ז( ָדבָ ר ַאחר‬,‫)הושע ד‬: ‫ ָאמַ ר ַרבי‬,‫ מַ הּו כְ רבָ ם‬,‫כְ רבָ ם כן חָ ְטאּו לי כְ בוֹדָ ם בְ ָקלוֹן ָאמיר‬
,‫שיא מַ תיר‬ֹ ‫ הַ ָנ‬,‫ כיצַ ד הַ נָשיא מַ תיר וְ ַאב בית דין אוֹסר‬,‫ְשמּואל בַ ר נ ְַחמָ ני שכָל מַ ה שהַ גְדוֹלים עוֹשין הַ דוֹר עוֹשה‬
,‫ּושָאר הַ דוֹר או ְֹמרים הַ ַדיָנין מַ תירין וְ ָאנּו או ְֹסרים‬
ְ ,‫ וְ הַ דַ יָנים או ְֹמרים ַאב בית דין מַ תיר וְ ָאנּו או ְֹסרים‬,‫וַ אֲ ני אוֹסר‬
‫מי ג ַָרם לְ כָל הַ דוֹר לַחֲ טוֹא הַ נָשיא שחָ טָ א ְתחלָה‬. ...

44
Devarim Rabbah 2:19

Another idea: When it says [in Scripture]: "The more they increased (k'rubam), the more they sinned
against Me: I will change their dignity to dishonor" (Hosea 4:7). What [does it mean] "they increased
(k'rubam)"? Rabbi Samuel bar Nahmani said: "It is natural that people should imitate their leaders.
How? If the Patriarch gives permission to do that which is forbidden by the Torah, the chief of the
court says to himself: 'If the Patriarch permits this, why should I forbid it?' The Justices say: 'If the
chief of the court has given permission, why should we forbid?' And the people say: 'If the Justices
have given permission shall we consider it forbidden?' It is clear that it is the initial sin of the
Patriarch which has caused the entire generation to be sinful. ...

(‫ אלָא ָאמַ ר משה רבוֹן הָ ע ֹולָם )ז‬,‫ מָ ה ָרָאה לְ הַ זְ כיר כָאן יְציַאת מ ְצ ַרים‬,‫את מארץ מצְ ַרים‬ ָ ‫ אֲ שר הוֹצ‬.... ,‫דָ בָ ר ַאחר‬
‫ ָאמַ ר ַרב הּונָא בְ שם ַרבי יוֹחָ נָן מָ ָשל לְ חָ כָם שפָ ַתח לבְ נ ֹו‬.‫ שהָ יּו כלָם עוֹבְ די ְטלָאים‬,‫ ממצְ ַרים‬,‫את או ָֹתם‬ ָ ‫מהיכָן הוֹצ‬
‫ וְ הַ נַעַ ר כְ בָ חּור עָ ָשה של ֹו יָצָ א‬,‫ הַ מָ בוֹי עָ ָשה של ֹו וְ הָ אמָ נּות עָ ְש ָתה שלָּה‬,‫חֲ נּות של בְ ָשמים בְ שּוק של זוֹנוֹת‬
‫ הָ יָה ָשם אוֹהֲ ב ֹו ָאמַ ר ל ֹו אַ ָתה‬,‫ ה ְתחיל הָ ָאב צוֹעק וְ אוֹמר הוֹר ְגך ָאני‬,‫ּותפָ ס ֹו עם הַ זוֹנוֹת‬ ְ ‫ בָ א ָאביו‬,‫לְ ַת ְרבּות ָרעָ ה‬
‫ וְ הנ ְַח ָת כָל הַ מוֹבָ אוֹת וְ ֹלא פָ ַת ְח ָת‬,‫שם‬
ֹ ָ ַ‫ הנ ְַח ָת כָל הָ אמָ ניוֹת וְ ֹל א למַ ְדת ֹו אלָא ב‬,ֹ‫אבַ ְד ָת את הַ נַעַ ר וְ אַ ָתה צוֹעק כְ נגְדו‬
‫ כְָך ָאמַ ר משה רבוֹן הָ ע ֹולָם הנ ְַח ָת כָל הָ ע ֹולָם וְ ֹלא ש ְעבַ ְד ָת בָ ניך אלָא בְ מ ְצ ַרים‬.‫ל ֹו חֲ נּות א ָל א בַ שּוק של זוֹנוֹת‬
‫ ַדע מהיכָן‬,‫את מארץ מ ְצ ַרים‬ ָ ‫ לְ פיכְָך ָאמַ ר אֲ שר הוֹצ‬,‫שהָ יּו עוֹבְ דין ְטלָאים וְ ל ְָמדּו מהם בָ ניך וְ ַאף הם עָ שּו הָ עגל‬
‫את או ָֹתם‬
ָ ‫הוֹצ‬.

Shemot Rabbah 43:7

Another idea: "Why does Your anger wax hot against Your people that You have brought forth out
of the land of Egypt?" (Exod. 32:11). Why did Moses mention the Exodus from Egypt? Because
Moses was pleading: Master of the universe, whence did You bring them? Was it not out of Egypt,
where they worship calves? Rav Huna in the name of Rabi Yochanan explain [the aptness of this
argument] by the parable of a sage who opened a perfume shop for his son in the red light district.
The street plied its trade, the perfume business plied its trade, and the lad, like any young man, plied
his natural inclination. When the father came and caught him with prostitutes, he began to shout,
"I'll kill you!" But the sage's friend was there, and he spoke up. "You yourself ruined your son, and
now you are yelling at him! You ignored all other occupations and taught him to be a perfumer; you
ignored all other streets and deliberately opened a shop for him in the red light district." Likewise,
Moses said: Master of the Universe, You ignored the entire world and deliberately enslaved Your
children in Egypt, where the inhabitants worship calves; and so Your children learned from the
Egyptians, and now have even made a calf for themselves. Therefore Moses said, "That You have
brought forth from the land of Egypt" – bear in mind from what kind of place You brought them
forth.

45
Tune in to the live video session with Rabbi Artson at 12:15 AM EDT/9:15 PM PDT at www.tinyurl.com/RATikkun

Acquiring Torah: The Story of Rabbi Akiva

Avot De-Rebbe Natan 6:2

‫ פעמ אחת היה עומד על פי הבאר אמר מי‬.‫ אמרו בנ ארבעימ שנה היה ולא שנה כלומ‬.‫מה היה תחלתו של רבי עקיבא‬
‫ מיד היה‬.‫חקק אבנ זו אמרו לא המימ שתדיר ]נופלימ[ עליה בכל יומ אמרו ]לו[ עקיבא אי אתה קורא אבנימ שחקו מימ‬
‫ל את הקשה דברי תורה שקשה כברזל על אחת כמה וכמה שיחקקו את לבי‬7‫רבי עקיבא דנ קל וחומר בעצמו מה רכ פ‬
‫ הלכ הוא ובנו וישבו אצל מלמדי תינוקות א״ל רבי למדני תורה אחז רבי עקיבא‬.‫ מיד חזר ללמוד תורה‬.‫שהוא בשר ודמ‬
‫ היה לומד והולכ עד‬.(‫ )אלפ תיו ולמדה תורת כהנימ ולמדה‬. ‫בראש הלוח ובנו בראש הלוח כתב לו אלפ בית ולמדה‬
.‫שלמד כל התורה כולה‬
What was Rabbi Akiva’s origin? The Sages said, He was 40 years old and had not studied
anything. Once he was standing next to a well. He said, Who hollowed out this stone?” They
said to him, “Was it not the water that drips upon it constantly every day?” They said to him,
“Akiva, have you never read the verse, Stones are worn away by water (Job 14:19)? Immediately Rabbi
Akiva thought of a kal va-chomer argument regarding himself: “If something soft can sculpt
something hard, then words of Torah, which are hard as iron, are all the moreso capable of
hollowing out my heart, which is flesh and blood.” Immediately he turned away to learn Torah.
He went with his son, and they sat before the teachers of schoolchildren. Rabbi Akiva said to the
teacher, “My master, teach me Torah.” Rabbi Akiva held one end of the tablet and his sone held
an end of the tablet. The teacher wrote out ‫ ב‬...‫ א‬for him and he learned it. ‫ ת‬...‫ א‬and he learned
it. The Book of Leviticus, and he learned it. Rabbi Akiva continued learning until he had learned
the whole Torah in its entirety.

‫הלכ וישב לפני רבי אליעזר ולפני ר׳ יהושע אמר להמ רבותי פתחו לי טעמ משנה כיונ שאמר לו הלכה אחת הלכ וישב‬
.‫לו בינו לבינ עצמו אמר )אלפ זו למה נכתבה בית זו למה נכתבה( דבר זה למה נאמר חזר ושאלנ והעמידנ בדברימ‬
He went and sat before Rabbi Eliezer and Rabbi Yehoshua. He said to them, “My masters! Reveal
to me the Mishnah’s reasoning.” Once they told him one halakhah, he went and sat by himself.
He said, “Why was this ‫ א‬written? Why was this ‫ ב‬written? Why was this matter stated? He went
back asked them and brought them to a standstill with his words.

‫תת בהרימ פעמ אחת נטל קרדומו בידו‬7‫תת שהיה מ‬7‫רבי שמעונ בנ אלעזר אומר אמשול לכ משל למה הדבר דומה ל‬
‫ אמר להמ הרי אני עוקר‬.‫והלכ וישב על ההר והיה מכה ממנו צרורות דקות ובאו בני אדמ ואמרו לו מה אתה עושה‬
‫ תחתיו‬7‫לע גדול נכנ‬7 ‫תת והולכ עד שהגיע אצל‬7‫ומטילו בתוכ הירדנ אמרו לו אי אתה יכול לעקור את כל ההר היה מ‬
.‫ ככ עשה להמ רבי עקיבא לרבי אליעזר ורבי יהושע‬.‫תרו ועקרו והטילו אל הירדנ ואמר לו אינ זה מקומכ אלא מקומ זה‬7
Rabbi Shimon ben Elazar says, I will offer you a parable: to what is this comparable? To a
stonecutter who was quarrying in the mountains. Once, he took his ax in hand and went and sat
on the mountain, and he was dislodging small pebbles from it. People came and said to him,
“What are you doing?” He said to them, “I am uprooting this mountain and casting it into the
Jordan River.” They replied to him, “You cannot uproot the whole mountain!” Nevertheless, he
persisted quarrying until he reached a huge slab of rock. He got under it, detached it and
uprooted it, and cast it into the Jordan, saying to it, “This is not your place. Rather, that is your
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46
 Acquiring Torah: The Story of Rabbi Akiva

Avot De-Rebbe Natan 6:2

place.” This is what Rabbi Akiva did to Rabbi Eliezer and to Rabbi Yehoshua.

‫ותרימ מבני‬7‫אמר לו רבי טרפונ עקיבא עליכ הכתוב אומר )איוב כח( מבכי נהרות חבש ותעלומה יוציא אור דברימ המ‬
.‫אדמ הוציאמ רבי עקיבא לאורה‬
Rabbi Tarfon said to Rabbi Akiva, “Akiva, about you Scripture states, From the waters of the deep were
harnessed rivers, bringing secret things into the light (Job 28:11). Things that were concealed from people,
Rabbi Akiva has brought out into the light.

‫ וחציה מתקשט בה עמדו עליו שכניו ואמרו לו עקיבא‬7‫בכל יומ ויומ היה מביא חבילה של עצימ חציה מוכר ומתפרנ‬
‫תפק בהנ אחד שאני‬7‫פוקימ אני מ‬7 ‫אבדתנו בעשנ מכור אותנ לנו וטול שמנ בדמיהנ ושנה לאור הנר אמר להמ הרבה‬
[‫שונה בהנ ואחד שאני מתחממ כנגדנ ואחד שאני יכול לישנ ]בהמ‬
Each and every day, Rabbi Akiva would bring a bundle of twigs. Half he would sell to sustain
himself and half he would use. His neighbors confronted him and told him, “Akiva, you are
destroying us with the smoke! Sell the twigs to us, buy oil with the money, and study by the light
of a lamp.” Rabbi Akiva told them, “I make many uses of the twigs: one, I learn by their light,
two, I warm myself opposite them, and three, I sleep on them.”

‫עתיד רבי עקיבא לחייב את כל העניימ בדינ שאמ אומר להמ מפני מה לא למדתמ ]והמ אמרו מפני[ שעניימ היינו‬
‫אומרימ להמ והלא רבי עקיבא עני ביתר ומדולדל היה ]והמ אמרו מפני טפינו אומרימ להמ והלא רבי עקיבא[ היו לו‬
.‫בנימ ובנות )אלא אומרימ להמ מפני( שזכתה רחל אשתו‬
This is destined to condemn all poor people in judgment. For if [the heavenly court] says to
them, “Why did you not learn?” and they answer, “Because we were poor,” the prosecutors will
respond to them, But was Rabbi Akiva not extremely poor and destitute? So they will change
their argument and say, “…because of the needs of our little children!” The prosecutor will
respond, “But did Rabbi Akiva not also have sons and daughters? Rather, what the poor will say
to them is ”because his wife, Rachel, was especially meritorious.”

‫ופ שלש עשרה שנה לימד תורה ברבימ אמרו לא נפטר מנ העולמ עד שהיו לו שולחנות‬7 ‫בנ מ׳ שנה הלכ ללמוד תורה‬
‫ היתה אשתו יוצאה בקרדמינ ובעיר של זהב אמרו לו תלמידיו‬.‫ולמות של זהב‬7‫פ ושל זהב ועד שעלה למטתו ב‬7‫של כ‬
:‫רבי ביישתנו ממה שעשית לה אמר להמ הרבה צער נצטערה עמי בתורה‬
Rabbi Akiva went to learn Torah when he was 40 years old. At the end of 13 years he taught
Torah publicly. The Sages said, he did not depart from the world until he had tables of silver and
gold, and until he would ascend to his bed upon golden ladders. His wife would go out wearing
kardemin and a City of Gold. His students told him, “Master, because of what you have done for
her, you have shamed us.” He said to them, “She has suffered together with me through much
travail in pursuit of Torah.”

www.bradartson.com • www.facebook.com/rabbiartson
www.zieglertorah.org • [email protected]
2
47
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RATikkun

Pesikta D'Rav Kahanna 12:25

Source Sheet by Ellen Wolintz-Fields

More info ❯

12:25 - Another comment on I am the .(‫)כה( ]כה[ ד"א אנכי י"י אלהיך )שם‬
Lord thy God. R. Hanina bar Papa said: ‫א"ר חננא בר פפא נראה להם הקב"ה‬
The Holy One appeared to Israel with a
stern face, with a calm and composed face,
‫ פנים‬,‫ פנים בינוניות‬,‫פנים זעופות‬
with a friendly face, with a joyous face: ‫ פנים זועמות‬.‫ פנים שוחקות‬,‫מסבירות‬
with a severe face, appropriate for the ‫ כשאדם מלמד את בנו תורה‬,‫למקרא‬
teaching of Scripture - when a person ‫ פנים בינונית‬.‫צריך ללמדו באימה‬
teaches Torah to their children, one must
impress on one's children one's own awe ‫ פנים‬.‫ פנים מסבירות לתלמוד‬.‫למשנה‬
of Torah; with a calm and composed face ‫ אמ' להם הקב"ה אע"פ‬.‫שוחקות לאגדה‬
appropriate for the teaching of Mishnah; ‫ אלא‬,‫שאתם רואין כל הדמוייות הללו‬
with a friendly face appropriate for the
‫ א"ר לוי נראה‬.(‫אנכי י"י אלהיך )שם‬
teaching of Talmud; with a joyous face
appropriate for the teaching of Aggadah. ‫להם הקב"ה כאיקונין הזו שיש לה פנים‬
Therefore, the Holy One said to them: ‫ אלף בני אדם מביטין בה והיא‬,‫מכל מקום‬
Though you see Me in all of these ‫ כך הקב"ה כשהיה מדבר‬.‫מבטת בכולם‬
appearances, (I am still one) - I am the
‫כל אחד ואחד מישר' היה אומ' עמי הדבר‬
Lord thy God.
R. Levi said: The Holy One appeared to ,‫ אנכי י"י אלהיכם אין כת' כאן‬,‫מדבר‬
them as though God were a statue with '‫ א"ר יוסי בר‬.(‫אלא אנכי י"י אלהיך )שם‬
faces on every side, so that though a ‫חנינא ולפי כוחן של כל אחד ואחד היה‬
thousand people might be looking at the
statue, they would be led to believe that it
‫ ואל תתמה על הדבר‬.‫הדיבר מדבר עמו‬
was looking at each one of them. So, too, ‫ שהיה המן יורד לישראל כל אחד‬,‫הזה‬
when the Holy One spoke each and every ‫ואחד היה טועמו לפי כוחו התינוקות לפי‬
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5/22/2020 Pesikta D'Rav Kahanna 12:25 | Sefaria Source Sheet Builder

when the Holy One spoke, each and every ‫ התינוקות לפי‬,‫ואחד היה טועמו לפי כוחו‬
person in Israel could say, "The Divine ‫ הזקנים לפי‬,‫ והבחורים לפי כוחן‬,‫כוחן‬
Word is addressing me." Note that the
Scripture does not say, "I am the Lord your
‫ כשם שהתינוק‬,‫ התינוקות לפי כוחן‬.‫כוחן‬
God," but I am the Lord Thy God, '‫ שנא‬,‫הזה היונק בשדי אמו כך היה טועמו‬
(thy very own God.) Moreover, said R. ‫והיה טעמו כטעם לשד השמן )במדבר‬
Jose bar Hanina, the Divine word spoke to ‫ שנ' ולחמי‬,‫ והבחורים לפי כוחן‬.(‫ח‬:‫יא‬
each and every person according to one's
own particular capacity. And do not ‫אשר נתתי לך לחם ושמן ודבש האכלתיך‬
wonder at this. For when manna came '‫ שנ‬,‫ והזקנים לפי כוחן‬.(‫יט‬:‫)יחזקאל טז‬
down for Israel, each and every person .(‫לא‬:‫וטעמו כצפיחית בדבש )שמות טז‬
tasted it in keeping with his or her own
‫ומה אם המן כל אחד ואחד לפי כוחן היה‬
capacity - infants in keeping with their
capacity, young people in keeping with ‫ בדיבר כל אחד ואחד שומע‬,‫טועם לפיו‬
their capacity, and old people in keeping ‫ אמ' דוד קול י"י בכח )תהלים‬.‫לפי כוחן‬
with their capacity. Infants in keeping with ‫ אלא קול‬,'‫ קול י"י בכוחו אין כתי‬,(‫ד‬:‫כט‬
their capacity: like the taste of the milk
‫ א' להם‬.‫ של כל אחד ואחד‬,‫י"י בכח‬
that an infant sucks from one's mother's
breast, so was the taste of manna to every ‫הקב"ה לא מפני שאתם שומעי' קולות‬
infant, for it is said “Its taste was like the ‫ אנכי‬,‫ אלא היו יודעים שאני הוא‬,‫הרבה‬
taste of rich cream” (Numbers 11:8); .(‫ב‬:‫י"י אלהיך )שמות כ‬
young people according to their capacity,
for of the manna they ate it it is said, “My
bread also which I gave you, bread and oil
and honey” (Ezekiel 16:19); and the old
people according to their capacity, as it is
said of the manna they ate “the taste of it
was like wafers made with honey”
(Exodus 16:31). Now if each and every
person was enabled to taste the manna
according to one's particular capacity, how
much more and more was each and every
person enabled to to one’s particular
capacity to hear the Divine word. Thus
David said: “The voice of the Lord is in its
strength” (Psalms 29:4) - not “The voice
of the Lord is in God’s strength” but “The
voice Lord is in its strength” - that is, and
its strength to make itself heard and
understood according to the capacity of
each and every person who listens to the
Divine word. Therefore, the Holy One
said: Do not be misled because you hear
many voices. Know ye that I am God who
is one: I am the Lord thy God.

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From Where Will Our Help Come?

Our Hands and the Hands of God
Rabbi Chai Levy,
Congregation Netivot Shalom, Berkeley, CA

Exodus 13:9-14:30 ‫ל׳‬:‫י״ד‬-‫ט׳‬:‫שמות י״ג‬

(9) “And this shall serve you as a sign on
your hand and as a reminder on your
‫(ט) וְ הָ ָי ֩ה לְ ָ֨ך לְ ֜אֹות עַל־י ְָד ָ֗ך ּולְ ִזכָרֹון֙ בֵּ֣ין‬
forehead—in order that the Teaching of ‫תֹורת ה' בְ ִ ִ֑פיך ִּ֚ ִכי בְ יָ ֵּ֣ד‬ ַ֥ ַ ‫ע ֶ֔יניך לְ ָ֗ ַמעַן ִתהְ יֶ֛ה‬
the LORD may be in your mouth—that with ‫הֹוצאֲךַ֥ ה' ִמ ִמצְ ָריִ ם׃ (י) וְ שָ מַ ְר ָ ֶ֛ת את־‬ ִ ‫ֲחזָקֶָ֔ ה‬
a mighty hand the LORD freed you from ‫הַ ח ָ ַֻ֥קה הַ ֹּ֖זאת לְ מֹוע ָ ֲִ֑דּה ִמי ִ ָֹּ֖מים י ִָמימָ ה׃‬
Egypt. (10) You shall keep this institution at
‫אמר‬ ֵּ֣ ‫(יד) וְ הָ ָָ֞יה ִכי־יִ ְשאָ לְ ךַ֥ בִ נְ ךֶ֛ מָ ָחֹּ֖ר ל‬...
its set time from year to year ...(14) And
when, in time to come, your child asks you, '‫יאנּו ה‬ ָ֧ ָ ִ‫ה־זאת וְ אָ מַ ְר ָ ֵּ֣ת א ֶָ֔ליו בְ ֵּ֣חזק ָָ֗יד הֹוצ‬ ִ֑ ַ‫מ‬
saying, ‘What does this mean?’ you shall ‫ִמ ִמצְ ַ ֹּ֖ריִ ם ִמבַ֥ית עֲבָ ִדים׃ (טו) וַיְ ִָ֗הי ִכי־‬
say to him, ‘It was with a mighty hand that ֙‫הִ קְ ָ ֵּ֣שה פ ְַרעה֮ לְ שַ לְ חנ ּּ֒ו ַו ַיה ֲָ֨רג ה' כָל־בְ כֹור‬
the LORD brought us out from Egypt, the ‫בְ ֵּ֣ארץ ִמצְ ַ ֶ֔ריִ ם ִמבְ ַ֥כר אָ ָ ֹּ֖דם וְ עַד־בְ כֵּ֣ ֹור‬
house of bondage...(16) “And so it shall be
as a sign upon your hand and as a symbol
֙‫בְ ה ָ ִ֑מה עַל־כ ֩ן א ָ֨ ֲִני ז ֜בחַ לַ ה' כָל־פֶּ֤טר ֙רחם‬
on your forehead that with a mighty hand ‫הַ ְזכ ִ ֶָ֔רים וְ כָל־בְ כַ֥ ֹור בָ נַ ֹּ֖י אפְ דה׃ (טז) וְ הָ יָ ֶּ֤ה‬
the LORD freed us from Egypt.”... 14:(10) ‫לְ אֹות֙ עַל־יָ ֵּ֣ ְָ֣ד ֶָ֔כה ּולְ טֹוטָ ֹּ֖פת בֵּ֣ין עינִ֑יך ִּ֚ ִכי‬
As Pharaoh drew near, the Israelites caught )‫ (י‬... ‫יאנּו ה' ִמ ִמצְ ָריִ ם׃‬ ַ֥ ָ ִ‫בְ ֵּ֣חזק ֶָ֔יד הֹוצ‬
sight of the Egyptians advancing upon
them. Greatly frightened, the Israelites
‫ּופ ְַר ֹּ֖עה הִ קְ ִ ִ֑ריב וַיִ ְשא ּ֩ו בְ ני־יִ ְש ָר ָ֨אל את־‬
cried out to the LORD. (11) And they said to ‫יהם‬ ָ֗ ‫יהם וְ הִ נַ֥ה ִמצְ ַ ֵּ֣ריִ ם ׀ נ ֵּ֣ס ַע אַ חֲר‬ ֜ ‫עינ‬
Moses, “Was it for want of graves in Egypt ‫וַיִ ְיראּו֙ ְמ ֶ֔אד וַיִ צְ ֲע ַ֥קּו בְ ני־יִ ְש ָר ֹּ֖אל אל־ה'׃‬
that you brought us to die in the ֙‫אמרּו֮ אל־מש ּ֒ה ַה ִמבְ ִ ֶּ֤לי אין־קְ בָ ִרים‬ ְ ‫(יא) וַי‬
wilderness? What have you done to us, ֙‫בְ ִמצְ ַ ֶ֔ריִם לְ קַ חְ ָ ֹּ֖תנּו ל ֵָּ֣מּות בַ ִמ ְד ָבִ֑ר מַ ה־זאת‬
taking us out of Egypt? (12) Is this not the
very thing we told you in Egypt, saying, ‘Let ‫יאנּו ִמ ִמצְ ָריִם׃ (יב) הֲלא־‬ ֹּ֖ ָ ִ‫ע ִ ֵָּ֣שיתָ ֶָ֔לנּו לְ הֹוצ‬
us be, and we will serve the Egyptians, for ֙‫זֵּ֣ה הַ דָ ָ֗ ָבר אֲש ֩ר ִד ָ֨ ַב ְרנּו אלֶּ֤יך בְ ִמצְ ַ ֙ריִם‬
it is better for us to serve the Egyptians ‫ת־מצְ ָ ִ֑ריִם ִ ֵּ֣כי‬ ִ ‫אמר ח ַ ֲַ֥דל ִמ ֹּ֖מנּו וְ נַ עַבְ ָ ֵּ֣דה א‬ ֶ֔ ‫ל‬
than to die in the wilderness’?” (13) But ‫ת־מצְ ַ ֶ֔ריִ ם ִממ ֹֻּ֖תנּו בַ ִמ ְד ָבר׃‬ ִ ‫ַ֥טֹוב ָָ֨לנּו֙ ע ֲֵּ֣בד א‬
Moses said to the people, “Have no fear!
Stand by, and witness the deliverance
‫ל־ת ָירא ּּ֒ו‬ ִ ַ‫(יג) ו ַָ֨יאמר מ ֵּ֣שה אל־הָ עָם֮ א‬
which the LORD will work for you today; for ‫ִה ְתיַצְ בָ֗ ּו ְּוראּו֙ את־יְ שּועַ ֵּ֣ת ה' אֲשר־ ַיע ֲַ֥שה‬
the Egyptians whom you see today you will ֙‫ת־מצְ ַ ֙ריִ ם‬ ִ ‫יתם א‬ ֶּ֤ ‫לָכֹּ֖ם הַ יִ֑ ֹום ָ֗ ִכי אֲ ָ֨שר ְר ִא‬
never see again. (14) The LORD will battle ‫הַ יֶ֔ ֹום ַ֥לא ת ִ ֶ֛סיפּו לִ ְרא ָ ַ֥תם עֹּ֖ ֹוד עַד־עֹולָ ם׃‬
for you; you hold your peace!” (15) Then
the LORD said to Moses, “Why do you cry
)‫(יד) ה' יִ לָחֵּ֣ם לָכִ֑ם וְ אַ ֹּ֖תם תַ ח ֲִרישּון׃ (טו‬
out to Me? Tell the Israelites to go forward. ‫ה־תצְ עַ ֹּ֖ק אלָ ִ֑י דַ בַ֥ר‬ ִ ַ‫ו ֶַּ֤יאמר ה' אל־מ ֶ֔שה מ‬
(16) And you lift up your rod and hold out ‫אל־בְ ני־יִ ְש ָר ֹּ֖אל וְ יִ ָסעּו׃ (טז) וְ אַ ָ֞ ָתה הָ ֵּ֣רם‬
your arm over the sea and split it, so that ‫ּונְטה את־י ְָדךֶ֛ עַל־הַ יָ ֹּ֖ם ּובְ קָ עִ֑הּו‬ ָ֧ ‫את־מַ טְ ָ֗ך‬
the Israelites may march into the sea on dry

50
ground. (17) And I will stiffen the hearts of )‫וְ י ָָ֧באּו בְ ני־יִ ְש ָר ֶ֛אל בְ ַ֥תֹוְך הַ יָ ֹּ֖ם בַ יַבָ ָשה׃ (יז‬
the Egyptians so that they go in after them;
‫ַוא ָ֗ ֲִני הִ נְ נִ ֶּ֤י ְמחַ זק֙ את־לֵּ֣ב ִמצְ ַ ֶ֔ריִם וְ י ָֹּ֖באּו‬
and I will gain glory through Pharaoh and
all his warriors, his chariots and his ‫אַ חֲריהִ֑ם וְ ִאכָבְ ָ ֶּ֤דה בְ פ ְַרעה֙ ּובְ כָל־ח ֶ֔ילֹו‬
horsemen. (18) Let the Egyptians know ‫בְ ִרכְ ֹּ֖בֹו ּובְ פ ָָר ָשיו׃ (יח) וְ י ְָדעַ֥ ּו ִמצְ ַ ֹּ֖ריִם כִ י־‬
that I am LORD, when I gain glory through ‫אֲנִ ֵּ֣י ה' בְ הִ כָבְ ִ ֵּ֣די בְ פ ְַר ֶ֔עה בְ ִרכְ ֹּ֖בֹו ּובְ פ ָָר ָשיו׃‬
Pharaoh, his chariots, and his horsemen.” ֙‫ֱֹלקים הַ הלְך֙ לִ פְ ני‬ ִ ָ֗ ‫ַיִסע מַ לְ ַ ֵּ֣אְך הָ א‬ַ ָ֞ ‫(יט) ו‬
(19) The angel of God, who had been going
ahead of the Israelite army, now moved
‫ַיִסע ע ֶַּ֤מּוד‬ ַ ָ֞ ‫מַ חֲנֵּ֣ה יִ ְש ָר ֶ֔אל וַיֹּ֖לְך מאַ חֲריהִ֑ם ו‬
and followed behind them; and the pillar of ‫יהם ו ַַיע ֲֹּ֖מד מאַ חֲריהם׃ (כ) ַוי ָָ֞בא‬ ֶ֔ ‫ה ָע ָנן֙ ִמפְ נ‬
cloud shifted from in front of them and ‫בֵּ֣ין ׀ מַ חֲנֵּ֣ה ִמצְ ַ ָ֗ריִ ם ּובין֙ מַ חֲנֵּ֣ה יִ ְש ָר ֶ֔אל וַיְ ִ ֶּ֤הי‬
took up a place behind them, (20) and it ‫ה ָענָן֙ וְ הַ ֶ֔חשְך וַיָ ֹּ֖אר את־הַ לָ ִ֑יְ לָה וְ לא־קָ ַ ַ֥רב‬
came between the army of the Egyptians
and the army of Israel. Thus there was the
‫זֶ֛ה אל־זֹּ֖ה כָל־הַ לָ יְ לָה׃ (כא) ו ַָ֨יט מ ֵּ֣שה את־‬
cloud with the darkness, and it cast a spell ַ‫ת־הַ יָם בְ ָ֨רּוח‬ ַ֠ ‫יָד ֹ֮ו עַל־הַ ָי ּ֒ם וַיֵּ֣ ֹולְך ה' ׀ א‬
upon the night, so that the one could not ‫קָ ִ ֶּ֤דים ַעזָה֙ כָל־הַ ֶַ֔ליְ לָה וַיָ ַ֥שם את־הַ יָ ֹּ֖ם‬
come near the other all through the night. ‫לחָ ָר ָבִ֑ה וַיִ בָ קְ עֹּ֖ ּו הַ ָמיִ ם׃ (כב) ַוי ָָ֧באּו בְ ני־‬
(21) Then Moses held out his arm over the
֙‫יִ ְש ָר ֶ֛אל בְ ַ֥תֹוְך הַ יָ ֹּ֖ם בַ יַבָ ָ ִ֑שה וְ הַ ַ ֶּ֤מיִם לָהם‬
sea and the LORD drove back the sea with
a strong east wind all that night, and ‫ּומ ְשמאלָ ם׃ (כג) וַיִ ְר ְדפֶּ֤ ּו‬ ִ ‫ימינָ ֹּ֖ם‬ִ ‫ח ֶ֔ ָמה ִמ‬
turned the sea into dry ground. The waters ‫יהם ִּ֚כל ֵּ֣סּוס פ ְַר ֶ֔עה‬ ֶ֔ ‫ִמצְ ַ ֙ריִם֙ ַוי ֵָּ֣באּו אַ חֲר‬
were split, (22) and the Israelites went into ֙‫ל־תֹוְך הַ יָ ם׃ (כד) וַ ָ֣יְ הִ י‬ ֹּ֖ ‫ִרכְ ֹּ֖בֹו ּופ ָָר ָ ִ֑שיו א‬
the sea on dry ground, the waters forming ‫בְ אַ ְש ֵּ֣מרת הַ ֶ֔בקר ַוי ְַש ֶּ֤קף ה' אל־מַ חֲנֵּ֣ה‬
a wall for them on their right and on their
left. (23) The Egyptians came in pursuit
‫ִמצְ ַ ֶ֔ריִם בְ ע ַַ֥מּוד ֹּ֖אש וְ עָנָ ִָ֑֣ן ַו ָָּ֕יהָ ם ֹּ֖את מַ ֲחנַ֥ה‬
after them into the sea, all of Pharaoh’s ‫ִמצְ ָריִם׃ (כה) ַו ָָ֗יסַ ר ִּ֚את אפַ ֵּ֣ן מַ ְרכְ ב ֶ֔ ָתיו‬
horses, chariots, and horsemen. (24) At the ֙‫וַ ָ֣יְ ַנהֲגֹּ֖הּו בִ כְ בדֻ ִ֑ת ו ֵַּ֣יאמר ִמצְ ַ ָ֗ריִם אָ נ֙ ּוסָ ה‬
morning watch, the LORD looked down ‫ִמפְ נֵּ֣י יִ ְש ָר ֶ֔אל ִ ֵּ֣כי ה' נִ לְ ָחַ֥ם לָהֹּ֖ם בְ ִמצְ ָריִ ם׃‬
upon the Egyptian army from a pillar of fire
and cloud, and threw the Egyptian army
‫נְטה את־י ְָדךֹּ֖ עַל־‬ ַ֥ ‫(כו) ו ֶַּ֤יאמר ה' אל־מ ֶ֔שה‬
into panic. (25) He locked the wheels of ‫ַל־רכְ ֹּ֖בֹו‬ ִ ‫ַל־מצְ ַ ֶ֔ריִם ע‬ ִ ‫הַ יָ ִ֑ם וְ י ָֻשֶּ֤בּו הַ ַ֙מיִ ם֙ ע‬
their chariots so that they moved forward ‫וְ עַל־פ ָָר ָשיו׃ (כז) וַי ֩ט מ ָ֨שה את־יָד֜ ֹו עַל־‬
with difficulty. And the Egyptians said, “Let ‫הַ ָָ֗ים ַו ָָ֨ישָ ב הַ ָ֜ים לִ פְ נַ֥ ֹות ָ֨בקר֙ לְ ֵּ֣איתָ נֶ֔ ֹו‬
us flee from the Israelites, for the LORD is ‫אתֹו וַיְ נַעָ֧ר ה' את־‬ ִ֑ ‫ּומצְ ַ ֹּ֖ריִם נ ִ ֵָּ֣סים לִ קְ ָר‬
ִ
fighting for them against Egypt.” (26) Then
the LORD said to Moses, “Hold out your ‫ִמצְ ַ ֹּ֖ריִם בְ ַ֥תֹוְך הַ יָ ם׃ (כח) ַוי ָֻשֵּ֣בּו הַ ָ֗ ַמיִם‬
arm over the sea, that the waters may ‫וַיְ כ ֶַּ֤סּו את־הָ ֙רכב֙ וְ את־הַ פָ ֵָּ֣ר ֶ֔ ִשים לְ כ ֙ל חֵּ֣יל‬
come back upon the Egyptians and upon ‫פ ְַר ֶ֔עה הַ בָ ִ ַ֥אים אַ חֲריהֹּ֖ם בַ יָ ִ֑ם לא־נִ ְש ַ ַ֥אר‬
their chariots and upon their horsemen.” ‫בָ הֹּ֖ם עַד־א ָחד׃ (כט) ּובְ נָ֧י יִ ְש ָר ֶ֛אל הָ לְ כַ֥ ּו‬
(27) Moses held out his arm over the sea,
and at daybreak the sea returned to its
‫בַ יַבָ ָ ֹּ֖שה בְ ֵּ֣תֹוְך הַ יָ ִ֑ם וְ הַ ַ ֶּ֤מיִ ם לָהם֙ ח ֶ֔ ָמה‬
normal state, and the Egyptians fled at its ‫ּומ ְשמאלָ ם׃ (ל) וַיָ֨ ֹושַ ע ה' בַ יַ֥ ֹום‬ ִ ‫ימינָ ֹּ֖ם‬ ִ ‫ִמ‬
approach. But the LORD hurled the ‫הַ ֶ֛הּוא את־יִ ְש ָר ֹּ֖אל ִמיַ ֵּ֣ד ִמצְ ָ ִ֑ריִם וַיַ ֶּ֤ ְָ֣רא‬
Egyptians into the sea. (28) The waters ‫ַל־שפַ ַ֥ת הַ יָ ם׃‬ ְ ‫ת־מצְ ַ ֶ֔ריִ ם ֹּ֖מת ע‬ ִ ‫יִ ְש ָרא ֙ל א‬
turned back and covered the chariots and
the horsemen—Pharaoh’s entire army that

51
 followed them into the sea; not one of
them remained. (29) But the Israelites had
marched through the sea on dry ground,
the waters forming a wall for them on their
right and on their left. (30) Thus the LORD
delivered Israel that day from the
Egyptians. Israel saw the Egyptians dead on
the shore of the sea.

Shemot Rabbah 21:10 ‫י׳‬:‫שמות רבה כ״א‬

The children of Israel went into the midst
of the sea upon dry ground. (Exodus 14:22)
,‫(י) ַויָבאּו בְ ני יִ ְש ָראל בְ תֹוְך הַ יָם בַ יַבָ שָ ה‬
[How is this possible?] If they went into the ‫ וְ ִאם בַ יַבָ שָ ה לָמָ ה‬,‫ִאם בַ יָם לָמָ ה בַ יַבָ שָ ה‬
sea, how was it on dry ground? And if they ‫ אלָא ִמכָאן אַ תָ ה לָמד שלא‬,‫בְ תֹוְך הַ יָם‬
went onto dry ground, then why does it say ‫נִ קְ ַרע לָהם הַ יָם עַד שבָ אּו לְ תֹוכֹו עַד‬
"into the midst of the sea?" From here you
.‫ וְ אַ חַ ר כְָך ַנעֲשָ ה לָהם יַבָ שָ ה‬,‫חֹוטְ מָ ן‬
learn that the sea didn't split until they
went in up to their nostrils, and only then
did it become dry land.

Sfat Emet, Rabbi Yehuda Aryeh Leib Alter of Ger (1847-1905), on 7th day of Pesach:
The essence of the miracle of the splitting of the sea was that the Jews would merit it on their
own, through their own deeds.

Netivot Shalom, Rabbi Shalom Noach Barzovsky (1911-2000), on Parashat Beshallach:

Regarding the great revelation of the splitting of the sea...it came about through the power of
Israel. That is why God said to him, "Why do you cry out to Me? Speak to the Israelites and get
going!" Israel will display their trust in God, jumping into the sea through the force of that trust,
and in this manner they will draw out salvation and the revelation of the splitting of the sea.

Exodus 15:1-6 ‫ו׳‬-‫א׳‬:‫שמות ט״ו‬

(1) Then Moses and the Israelites sang this
song to the LORD. They said: I will sing to
‫(א) ָ ֵּ֣אז י ִָשיר־מש ֩ה ּובְ ָ֨ני יִ ְש ָר ֜אל את־‬
the LORD, for He has triumphed gloriously; ‫אמר אָ ִ ֶּ֤ש ָירה‬ ִ֑ ‫אמ ֹּ֖רּו ל‬ ְ ‫ירה הַ זאת֙ לַ ה' וַי‬ ֶּ֤ ָ ‫הַ ִש‬
Horse and driver He has hurled into the ‫לַה' ִכי־ג ֵָּ֣אה ג ֶ֔ ָָאה ַ֥סּוס וְ רכְ ֹּ֖בֹו ָר ָ ַ֥מה בַ יָ ם׃‬
sea. (2) The LORD is my strength and ֙‫י־לי ִלישּועָ ִ֑ה זֶּ֤ה אלִ י‬ ֹּ֖ ִ ִ‫(ב) עָזִ ֶּ֤י וְ ז ְִמ ָרת֙ ֶָ֔יּה וַ ָ֣יְ ה‬
might; He is become my deliverance. This is
‫ֱֹלקי אָ ִ ֹּ֖בי ַואֲר ְממנְ הּו׃ (ג) ה' ִ ֵּ֣איש‬ ַ֥ ‫וְ אַ נְ ֶ֔והּו א‬
my God and I will enshrine Him; The God of
my father, and I will exalt Him. (3) The ‫ִמלְ חָ ָ ִ֑מה ה' ְשמֹו׃ (ד) מַ ְרכְ ַ֥בת פ ְַר ֶ֛עה וְ חילֹּ֖ ֹו‬
LORD, the Warrior— LORD is His name! (4) ‫ּומבְ ַחַ֥ר ָשלִ ָ ֹּ֖שיו טֻבְ עַ֥ ּו בְ יַם־סּוף׃‬ ִ ‫י ָ ֵָּ֣רה בַ יָ ִ֑ם‬
Pharaoh’s chariots and his army He has ‫(ה) ְתה ֹּ֖מת יְ כ ְַס ֻי ִ֑מּו י ְָר ַ֥דּו בִ ְמצֹוֹלֹּ֖ ת כְ מֹו־‬
cast into the sea; And the pick of his '‫ָאבן׃ (ו) יְ ִמינְ ךֵּ֣ ה' נ ְאדָ ִ ֹּ֖רי בַ ִ֑כחַ יְ ִמינְ ךַ֥ ה‬
officers Are drowned in the Sea of Reeds.
(5) The deeps covered them; They went ‫ִת ְרעַ ַ֥ץ אֹויב׃‬
down into the depths like a stone. (6) Your

52
 right hand, O LORD, glorious in power,
Your right hand, O LORD, shatters the foe!

Rashi on Exodus 15:6 ‫ו׳‬:‫רש"י על שמות ט״ו‬

(1) ‫ ימינך‬... ‫ ימינך‬THY RIGHT HAND — twice!
— When Israel performs the will of the
‫ כְ שיִ ְש ָראל‬,‫ ְשני פְ עָ ִמים‬.‫(א) ימינך ימינך‬
Omnipresent the left hand (intended for ‫עֹושין את ְרצֹונֹו של מָ קֹום הַ ְשמאל ַנעֲשית‬ִ
punishment) becomes a right hand :)‫י ִָמין (שם‬
(bestowing reward, so that God has two
right hands as it were) (Mekhilta d'Rabbi
Yishmael 15:5).

Exodus 15:20 ‫כ׳‬:‫שמות ט״ו‬

(20) Then Miriam the prophetess, Aaron’s
sister, took a timbrel in her hand, and all
‫יאה א ֲָ֧חֹות אַ ה ֲֶ֛רן את־‬ ָ ֜ ִ‫(כ) ו ִַתקַ ֩ח ִמ ְר ָָ֨ים הַ נְ ב‬
the women went out after her in dance ָ‫הַ ֹּ֖תף בְ י ָ ִָ֑דּה וַתצֶּ֤אן ָ כָ ל־הַ נ ִָשים֙ אַ ח ֲֶ֔ריה‬
with timbrels. ‫בְ תֻ ִ ֹּ֖פים ּובִ ְמחֹלת׃‬

Exodus 17:8-13 ‫י״ג‬-‫ח׳‬:‫שמות י״ז‬

(8) Amalek came and fought with Israel at
Rephidim. (9) Moses said to Joshua, “Pick
‫(ח) ַוי ָֹּ֖בא עֲמָ לִ֑ק וַיִ לָ ַ֥חם עִ ם־יִ ְש ָר ֹּ֖אל‬
some men for us, and go out and do battle ‫הֹוש ֙ ַע‬
ֻ ֙ ְ‫בִ ְרפִ ִידם׃ (ט) ו ַָ֨יאמר מ ֶּ֤שה אל־י‬
with Amalek. Tomorrow I will station ‫בְ חַ ר־לָ ֵּ֣נּו ֲאנ ֶ֔ ִָשים וְ צֹּ֖א הִ לָחֵּ֣ם בַ עֲמָ לִ֑ק מָ ָ֗ ָחר‬
myself on the top of the hill, with the rod ‫ֱֹלקים‬ ֹּ֖ ִ ‫ַל־ראש הַ גִ בְ עֶָ֔ ה ּומַ ַ֥טה הָ א‬ ֵּ֣ ‫אָ נ ִ ֶּ֤כי נִ צָ ב֙ ע‬
of God in my hand.” (10) Joshua did as
֙‫ֲשר ָאמַ ר־לֹו‬ ֶּ֤ ‫בְ י ִָדי׃ (י) וַיַ ֵּ֣עַש יְ הֹושָֻ֗ ַע ַכא‬
Moses told him and fought with Amalek,
while Moses, Aaron, and Hur went up to ‫מ ֶ֔שה לְ הִ לָחֹּ֖ם בַ עֲמָ לִ֑ק ּומשה֙ אַ ה ֲֵּ֣רן וְ ֶ֔חּור‬
the top of the hill. (11) Then, whenever ‫עָלֹּ֖ ּו ַ֥ראש הַ גִ בְ עָ ה׃ (יא) וְ הָ ָָ֗יה ַכא ֲָ֨שר י ִ ַָ֥רים‬
Moses held up his hand, Israel prevailed; ‫ֲשר יָנִ ֶ֛יחַ י ָֹּ֖דֹו‬ ַ֥ ‫מ ֶ֛שה י ָֹּ֖דֹו וְ ג ַָבֵּ֣ר יִ ְש ָר ִ֑אל וְ ַכא‬
but whenever he let down his hand, ‫ידי משה֙ כְ ב ִֶ֔דים וַיִ קְ חּו־‬ ֶּ֤ ִ‫וְ ג ַָבַ֥ר עֲמָ לק׃ (יב) ו‬
Amalek prevailed. (12) But Moses’ hands
grew heavy; so they took a stone and put it
‫ֶ֛אבן ַוי ִ ַָ֥שימּו תַ חְ ָ ֹּ֖תיו וַיֵּ֣שב עָלִ֑יהָ וְ אַ ה ֲָ֨רן‬
under him and he sat on it, while Aaron ‫ּומזֵּ֣ה א ֶ֔ ָחד וַיְ ִ ַ֥הי‬ ִ ֙‫וְ ֜חּור ָת ְמכֵּ֣ ּו בְ י ָ֗ ָָדיו ִמזֶּ֤ה אחָ ד‬
and Hur, one on each side, supported his ‫ַד־בא הַ ָשמש׃ (יג) ַו ַיחֲֹלָ֧ ש‬ ַ֥ ‫י ָ ֶָ֛דיו אֱמּונָ ֹּ֖ה ע‬
hands; thus his hands remained steady )‫י־חרב׃ (פ‬ ָ ִ‫הֹוש ַע את־עֲמָ לַ֥ק וְ את־ע ַֹּ֖מֹו לְ פ‬ ֶ֛ ֻ ְ‫י‬
until the sun set. (13) And Joshua
overwhelmed the people of Amalek with
the sword.

Source Sheet created on Sefaria by Rabbi Chai Levy

53
Tune in to the live video session with Rabbi Ackerman at 2:20 AM EDT/11:20 PM PDT at www.tinyurl.com/RATikkun

— ‫ יִּׁשֵָק֙נִי֙ מִּנְׁשִיקֹ֣ות ּפִ֔יהּו‬Give me of the kisses of Your mouth —

‫ וְהַּיֹונְִקים לְפִי‬,‫ וְהַּקְטַּנִים לְפִי ּכֹחָן‬,‫ הַּבַחּוִרים לְפִי ּכֹחָן‬,‫ הַּזְֵקנִים לְפִי ּכֹחָן‬,‫ אֵצֶל ּכָל יִׂשְָראֵל ּכָל אֶחָד וְאֶחָד לְפִי ּכֹחֹו‬,‫ּבֹוא ּוְראֵה הֵיאְַ הַּקֹול יֹוצֵא‬
…‫ וְאַף מׁשֶה לְפִי ּכֹחֹו‬,‫ וְהַּנָׁשִים לְפִי ּכֹחָן‬,‫ּכֹחָן‬
Come and see how God’s voice goes out to each Israelite, to each one according to that person’s particular ability. To the
elderly in keeping with their ability, to the young in keeping with their ability, to the women in keeping with their ability,
and even to Moses in keeping with his ability... [Shmot Rabba 5:9]

—————————-
‫ ּומַחֲזִירֹו עַל ּכָלאֶחָד וְאֶחָד מִּיִׂשְָראֵל וְאֹומֵר לֹו מְַקּבֵל‬,‫אָמַר ַרּבִי יֹוחָנָן מַלְאְָ הָיָה מֹוצִיא הַּדִּבּור מִּלִפְנֵי הַּקָדֹוׁש ּבָרּוְ הּוא עַל ּכָל ּדִּבּור וְִדּבּור‬
‫ ּכְָ וְכְָ מַּתַן‬,‫ וְכְָ ַקּלִים וַחֲמּוִרים יֵׁש ּבֹו‬,‫ וְכְָ מִצְוֹות‬,‫ ּכְָ וְכְָ ּגְזֵרֹות יֵׁש ּבֹו‬,‫ ּכְָ וְכְָ עֳנָׁשִין יֵׁש ּבֹו‬,‫ ּכְָ וְכְָ ּדִינִין יֵׁש ּבֹו‬,‫אַּתָה עָלֶיָ אֶת הַּדִּבּור הַּזֶה‬
‫ מִּיָד הָיָה נֹוׁשְקֹו עַל‬,‫ הֵן וָהֵן‬,‫ וְהּוא אֹומֵר לֹו‬,‫ וְחֹוזֵר וְאֹומֵר לֹו מְַקּבֵל אַּתְ אֱלָהּותֹו ׁשֶל הַּקָדֹוׁש ּבָרּוְ הּוא‬,‫ הֵן‬,‫ וְהָיָה אֹומֵר לֹו יִׂשְָראֵל‬,‫ׂשָכָר יֵׁש ּבֹו‬
…‫ּפִיו‬

Rabbi Yohanan said: “An angel would carry forth each Word [each Commandment of the Ten Commandments] from before the
Holy One of Blessing, and bring it about to every Israelite and say to her/him: ‘Do you accept upon yourself this Word? There
are so and so many rules that pertain to it, so and so many penalties that pertain to it, so and so many decrees that pertain to it,
so many religious duties, and so many lenient and stringent aspects that apply to it and so and so much reward [and
punishment] that accrues in connection with it.’ And the Israelite would say, ‘Yes.’ And [then] the angel would go and say to him
again, ‘Do you accept the divinity of the Holy One of Blessing?’ And the Israelite would say, ‘Yes, yes.’ Immediately, [the angel]
would kiss him/her on the mouth…”

ְָ‫ ּכְָ וְכ‬,‫ וְכְָ ּדִינִין יֵׁש ּבִי‬,‫ ּכְָ וְכְָ מִצְוֹות יֵׁש ּבִי‬,ָ‫ הַּדִּבּור עַצְמֹו הָיָה מְחַּזֵר עַל ּכָל אֶחָד וְאֶחָד מִּיִׂשְָראֵל וְאֹומֵר לֹו מְַקּבְלֵנִי אַּתְ עָלֶי‬,‫וְַרּבָנִין אָמְִרין‬
‫ מִּיָד הַּדִּבּור‬,‫ הֵן וָהֵן‬,‫ וְהּוא אֹומֵר‬,‫ ּכְָ וְכְָ מַּתַן ׂשָכָר יֵׁש ּבִי‬,‫ ּכְָ וְכְָ ַקּלִין וַחֲמּוִרין יֵׁש ּבִי‬,‫ ּכְָ וְכְָ מִצְוֹות יֵׁש ּבִי‬,‫ ּכְָ וְכְָ ּגְזֵרֹות יֵׁש ּבִי‬,‫עֳנָׁשִין יֵׁש ּבִי‬
…‫נֹוׁשְקֹו עַל ּפִיו‬

Rabbis say: “It was the Word itself that made the rounds of the Israelites one by one, saying to each one, ‘Do you accept me
upon yourself? There are so and so many rules that pertain to me, so and so many penalties that pertain to me, so and so many
decrees that pertain to me, and so many religious duties, and so and so many lenient and stringent aspects, that apply to me,
and so and so much reward [and punishment] that accrues in connection with me.’ And the Israelite would say, ‘Yes.’
Immediately the Word would kiss him on the mouth...” [Shir ha-Shirim Rabba 1:2]

Rabbi David Ackerman

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Environmentalism and Talmud

Source Sheet by Dahlia Bernstein

More info ❯

Questions:
1. How does Judaism view eternity?
2. During the Covid-19 pandemic, how has human impact on the world changed?
3. How might we connect this change to how we view Shabbat?
4. How do we balance human needs and our impact on the world?

Shabbat 33b ‫שבת ל״ג ב‬

As the sun was setting on Shabbat eve, ‫בַּ הֲדֵ י פַּנְ יָא ְדּמַ ֲﬠלֵי שַׁ בְּ תָ א חֲזוֹ הָ הוּא סָ בָ א‬
they saw an elderly man who was
‫דַּ ֲהוָה נָקֵ יט ְתּ ֵרי מַ דָּ אנֵי אָ סָ א וְ ָרהֵ יט בֵּ ין‬
holding two bundles of myrtle branches
and running at twilight. They said to ‫ הָ נֵי לְ מָ ה ָל ? אֲמַ ר‬:‫ אֲמַ רוּ לֵיהּ‬.‫הַ ְשּׁמָ שׁוֹת‬
him: Why do you have these? He said to ‫יסגֵּי ָל בְּ חַ ד! — חַ ד‬ ְ ‫ וְ ִת‬.‫ לִ כְ בוֹד שַׁ בָּ ת‬:‫לְ הוּ‬
them: In honor of Shabbat. They said to ‫ אֲמַ ר לֵיהּ‬.‫כְּ ֶנגֶד ״זָכוֹר״ וְ חַ ד כְּ ֶנגֶד ״שָׁ מוֹר״‬
him: And let one suffice. He answered
them: One is corresponding to:
.‫ ֲחזִי כַּמָּ ה חֲבִ יבִ ין ִמצְ וֹת ﬠַל יִ ְשׂ ָראֵ ל‬:‫לִ בְ ֵריהּ‬
“Remember the Shabbat day, to keep it .‫ִאיְּ ִתיבָ ה דַּ ﬠְ תַּ יְ יהוּ‬
holy” (Exodus 20:8), and one is
corresponding to: “Observe the Shabbat
day, to keep it holy” (Deuteronomy 5:12).
Rabbi Shimon said to his son: See how
beloved the mitzvot are to Israel. Their
minds were put at ease and they were no

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longer as upset that people were not

engaged in Torah study.

Shabbat 33b ‫שבת ל״ג ב‬

Rabbi Shimon bar Yoḥai and his son, ‫ כׇּל יוֹמָ א‬.‫ ְטשׁוֹ בֵּ י ִמ ְד ְרשָׁ א‬,‫ֲאזַל הוּא וּבְ ֵריהּ‬
Rabbi Elazar, went and hid in the study
‫יתהוּ ִריפְ תָּ א וְ כוּזָא ְדמַ יָּא‬ ְ ֵ‫ֲהוָה מַ ְתיָא לְ הוּ ְדּב‬
hall. Every day Rabbi Shimon’s wife
would bring them bread and a jug of :‫ כִּ י ְתּקֵ יף גְּ ז ְֵירתָ א אֲמַ ר לֵיהּ לִ בְ ֵריהּ‬.‫וְ כ ְָרכִ י‬
water and they would eat. When the ‫ ִדילְ מָ א ְמצַ ﬠ ֲִרי לַהּ‬,‫נ ִָשׁים דַּ ﬠְ תָּ ן קַ לָּה ֲﬠלֵיהֶ ן‬
decree intensified, Rabbi Shimon said to ‫ית ְרחִ ישׁ‬ ְ ‫ ִא‬.‫ ֲאזַלוּ ְטשׁוֹ בִּ ְמﬠ ְָרתָּ א‬.‫וּמגַלְּ יָא לַן‬ ְ
his son: Women are easily
impressionable and, therefore, there is
‫ ַוהֲווֹ‬,‫נִ יסָּ א ִאיבְּ ִרי לְ הוּ חָ רוּבָ א וְ ﬠֵינָא ְדמַ יָּא‬
room for concern lest the authorities ‫אריְ יהוּ‬ ַ ְ‫מַ ְשׁלְ חִ י מָ נַיְ יהוּ ַוהֲווֹ י ְָתבִ י ﬠַד צַ וּ‬
torture her and she reveal our ‫ בְּ ﬠִ ידָּ ן צַ לּוֹיֵי לָבְ ִשׁי‬.‫ כּוּלֵּי יוֹמָ א גּ ְָר ִסי‬.‫בְּ חָ לָא‬
whereabouts. They went and they hid in ‫ ַוהֲדַ ר מַ ְשׁלְ חִ י מָ נַיְ יהוּ כִּ י‬,‫וּמצַ לּוּ‬ ְ ‫ִמיכַּסּוּ‬
a cave. A miracle occurred and a carob
tree was created for them as well as a
‫יתּיבוּ ְתּ ֵריסַ ר ְשׁנֵי‬ ִ ‫ ִא‬.‫הֵ יכִ י ְדּלָא לִ יבְ לוּ‬
spring of water. They would remove ‫יתחָ א‬
ְ ִ‫ אֲתָ א אֵ לִ יָּהוּ וְ קָ ם אַ פּ‬.‫בִּ ְמﬠ ְָרתָּ א‬
their clothes and sit covered in sand up ‫לוֹדﬠֵיהּ לְ בַ ר יוֹחַ י‬ ְ ‫ מַ אן‬:‫ אֲמַ ר‬,‫ִד ְמﬠ ְָרתָּ א‬
to their necks. They would study Torah .‫ְדּ ִמית קֵ יסָ ר וּבְ ִטיל גְּ ז ְֵירתֵ יהּ‬
all day in that manner. At the time of
prayer, they would dress, cover
themselves, and pray, and they would
again remove their clothes afterward so
that they would not become tattered.
They sat in the cave for twelve years.
Elijah the Prophet came and stood at the
entrance to the cave and said: Who will
inform bar Yoḥai that the emperor died
and his decree has been abrogated?

Shabbat 33b ‫שבת ל״ג ב‬

They emerged from the cave, and saw :‫ אָ ְמ ִרין‬,‫ חֲזוֹ ִאינָשֵׁ י ְדּקָ א כּ ְָרבִ י וְ ז ְָרﬠִ י‬,‫נְ פַקוּ‬
people who were plowing and sowing.
‫ כׇּל‬.‫עוֹסקִ ין בְּ חַ יֵּי שָׁ ﬠָה‬ ְ ְ‫מַ נִּ יחִ ין חַ יֵּי עוֹלָם ו‬
Rabbi Shimon bar Yoḥai said: These
people abandon eternal life of Torah ‫ יָצְ תָ ה‬.‫נּוֹתנִ ין ﬠֵינֵיהֶ ן ִמיָּד נִ ְשׂ ָרף‬ ְ ֶ‫מָ קוֹם שׁ‬
study and engage in temporal life for ‫ לְ הַ ח ֲִריב עוֹל ִָמי‬:‫בַּ ת קוֹל וְ אָ ְמ ָרה לָהֶ ם‬
their own sustenance. The Gemara relates ‫יְ צָ אתֶ ם?! חִ יזְרוּ לִ ְמﬠ ַָר ְתכֶם! הֲדוּר אֲזוּל‬
that every place that Rabbi Shimon and
his son Rabbi Elazar directed their eyes
‫ ִמ ְשׁפַּט‬:‫ אָ ְמ ִרי‬.‫יתּיבוּ ְתּ ֵריסַ ר י ְַרחֵ י שַׁ תָּ א‬ ִ ‫ִא‬
was immediately burned. A Divine ‫ יָצְ תָ ה‬.‫ְרשָׁ ﬠִ ים בְּ גֵיהִ נָּם ְשׁנֵים ﬠָשָׂ ר חֹ דֶ שׁ‬
Voice emerged and said to them: Did ‫ כָּל‬.‫ צְ אוּ ִמ ְמּﬠ ַָר ְתכֶם! נְ פַקוּ‬:‫בַּ ת קוֹל וְ אָ ְמ ָרה‬
you emerge from the cave in order to ‫ ֲהוָה מַ סֵּ י ַרבִּ י‬,‫הֵ יכָא דַּ ֲהוָה מָ חֵ י ַרבִּ י אֶ לְ ָﬠזָר‬
destroy My world? Return to your cave.
They again went and sat there for twelve
.‫ דַּ י לָעוֹלָם אֲנִ י וְ אַ תָּ ה‬,‫ בְּ נִ י‬:‫ אָ מַ ר לוֹ‬.‫ִשׁ ְמעוֹן‬
months. They said: The judgment of the

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5/27/2020 Environmentalism and Talmud | Sefaria Source Sheet Builder

wicked in Gehenna lasts for twelve

months. Surely their sin was atoned in
that time. A Divine Voice emerged and
said to them: Emerge from your cave.
They emerged. Everywhere that Rabbi
Elazar would strike, Rabbi Shimon
would heal. Rabbi Shimon said to Rabbi
Elazar: My son, you and I suffice for the
entire world, as the two of us are engaged
in the proper study of Torah.

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Tune in to the live video session with Rabbi Arian at 4:40 AM EDT/1:40 AM PDT at ​www.tinyurl.com/RATikkun

Babylon Talmud, Tractate Pesachim Pg. 100a

Translation: Rabbi Charles Arian

The subject under discussion is the question of what happens if a group of Jews is having a meal
together late Friday afternoon and they discover that the sun has set, thus beginning the Shabbat.
Among other questions is what grace needs to be said at the conclusion of the just-finished meal, the
weekday grace or the Shabbat grace -- since the meal was eaten on a weekday but the blessing is in
fact being said on a Shabbat. Rabbi Yehuda says that under the circumstances we immediately stop
eating, spread a tablecloth, say the Shabbat Kiddush over wine, and then say the Shabbat grace;
Rabbi Yose says no, we finish eating and say the weekday grace, then spread the tablecloth and say
the Kiddush.

We learn (in a Baraita): We stop for Shabbat, according to the opinion of Rabbi Yehuda. Rabbi Yose
says: we do not stop.

It happened once that Rabban Shimon ben Gamliel, Rabbi Yehuda and Rabbi Yose were dining in
Akko when the day became sanctified on them (​i.e., the meal was late Friday afternoon and they
noticed that Shabbat had started.​) Rabban Shimon ben Gamliel said to Rabbi Yose: “Rabbi, with
your permission may we stop, out of deference to the opinion of our colleague Yehuda?”

He said to him: “every day (​in the Study House​) you prefer my opinion to that of Rabbi Yehuda, and
now you prefer Rabbi Yehuda’s opinion over mine? ‘Will he have his way with the Queen in my own
house? (Esther 7)’”

He said to him: “if that is the case we will not stop, lest the students see and establish a law for all
generations.” It was said that they did not move from there until they established the law according to
the opinion of Rabbi Yose.

‫תניא מפסיקין לשבתות דברי רבי יהודה רבי יוסי אומר אין מפסיקין‬
‫מעשה ברבן שמעון בן גמליאל ]ורבי יהודה[ ורבי יוסי שהיו מסובין בעכו וקדש‬
‫עליהם היום אמר ליה רבן שמעון בן גמליאל לרבי יוסי ברבי רצונך נפסיק וניחוש‬
‫לדברי יהודה חבירנו‬
‫אמר לו בכל יום ויום אתה מחבב דבריי לפני רבי יהודה ועכשיו אתה מחבב דברי רבי‬
‫יהודה בפני הגם לכבוש את המלכה עמי בבית‬
‫אמר ליה אם כן לא נפסיק שמא יראו התלמידים ויקבעו הלכה לדורות אמרו לא זזו‬
:‫משם עד שקבעו הלכה כרבי יוסי‬

58
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www.tinyurl.com/RATikkun
Be More, Do Less
Self-Delusion and How We Measure Success
Shavuot 5780

DEUTERONOMY CH. 26
‫ והיה כי־תבוא אל־הארץ אשר יהוה אלהיך‬1 When you enter the land that Adonai your God is
‫נתן לך נחלה וירשתה וישבת בה‬ giving you as a heritage, and you possess it and
settle in it,
‫ ולקחת מראשית כל־פרי האדמה אשר‬2 you shall take some of every first fruit of the soil,
‫תביא מארצך אשר יהוה אלהיך נתן לך‬ which you harvest from the land that Adonai your
‫ושמת בטנא והלכת אל־המקום אשר יבחר‬ God is giving you, put it in a basket and go to the
‫יהוה אלהיך לשכן שמו שם‬ place where Adonai your God will choose to
establish His name.
‫ ובאת אל־הכהן אשר יהיה בימים ההם‬3 You shall go to the priest in charge at that time
‫ואמרת אליו הגדתי היום ליהוה אלהיך‬ and say to him, “I acknowledge this day before
‫כי־באתי אל־הארץ אשר נשבע יהוה‬ Adonai your God that I have entered the land that
‫לאבתינו לתת לנו‬ Adonai swore to our fathers to assign us.”

‫ ולקח הכהן הטנא מידך והניחו לפני מזבח‬4 The priest shall take the basket from your hand
‫יהוה אלהיך‬ and set it down in front of the altar of Adonai your
God.
‫ וענית ואמרת לפני יהוה אלהיך ארמי אבד‬5 You shall then recite as follows before Adonai
‫אבי וירד מצרימה ויגר שם במתי מעט‬ your God: “My father was a fugitive Aramean. He
‫ויהי־שם לגוי גדול עצום ורב‬ went down to Egypt with meager numbers and
sojourned there; but there he became a great and
very populous nation.
‫ וירעו אתנו המצרים ויענונו ויתנו עלינו‬6 The Egyptians dealt harshly with us and
‫עבדה קשה‬ oppressed us; they imposed heavy labor upon us.

‫ ונצעק אל־יהוה אלהי אבתינו וישמע יהוה‬7 We cried to Adonai, the God of our fathers, and
‫את־קלנו וירא את־ענינו ואת־עמלנו‬ Adonai heard our plea and saw our plight, our
‫ואת־לחצנו‬ misery, and our oppression.

‫ ויוצאנו יהוה ממצרים ביד חזקה ובזרע‬8 Adonai freed us from Egypt by a mighty hand, by
‫נטויה ובמרא גדל ובאתות ובמפתים‬ an outstretched arm and awesome power, and by
signs and portents.
‫ ויבאנו אל־המקום הזה ויתן־לנו את־הארץ‬9 He brought us to this place and gave us this land,
‫הזאת ארץ זבת חלב ודבש‬ a land flowing with milk and honey.

‫ ועתה הנה הבאתי את־ראשית פרי האדמה‬10 Wherefore I now bring the first fruits of the soil
‫אשר־נתתה לי יהוה והנחתו לפני יהוה‬ which You, O LORD, have given me.” You shall
‫אלהיך והשתחוית לפני יהוה אלהיך‬ leave it before Adonai your God and bow low
before Adonai your God.
‫ ושמחת בכל־הטוב אשר נתן־לך יהוה‬11 And you shall enjoy, together with the Levite and
‫אלהיך ולביתך אתה והלוי והגר אשר‬ the stranger in your midst, all the bounty that
‫בקרבך‬ Adonai your God has bestowed upon you and
your household.

1
59
 GENESIS CH. 4
‫ ויהי מקץ ימים ויבא קין מפרי האדמה מנחה‬3 In the course of time, Cain brought an
‫ליהוה‬ offering to Adonai from the fruit of the soil;

‫ והבל הביא גם־הוא מבכרות צאנו ומחלבהן‬4 and Abel, for his part, brought the choicest
‫וישע ה׳ אל־הבל ואל־מנחתו‬ of the firstlings of his flock. Adonai paid
heed to Abel and his offering,
‫ ואל־קין ואל־מנחתו לא שעה ויחר לקין מאד‬5 but to Cain and his offering He paid no heed.
‫ויפלו פניו‬ Cain was much distressed and his face fell.

LEVITICUS 19:9-10

‫ וכרמך לא תעולל ופרט‬:‫ובקצרכם את־קציר ארצכם לא תכלה פאת שדך לקצר ולקט קצירך לא תלקט‬
:‫כרמך לא תלקט לעני ולגר תעזב אתם אני יהוה אלהיכם‬

When you reap the harvest of your land, you shall not reap all the way to the edges of your field,
or gather the gleanings of your harvest. You shall not pick your vineyard bare, or gather the
fallen fruit of your vineyard; you shall leave them for the poor and the stranger: I, Adonai, am
your God.

• • • • •

The Longer Prayer

Sophie Cabot Black • April 20, 2020

Field of silos, of did we keep enough

To keep us through; walk the fence line where
The middle rail broke, reset the traps

By the manger. Did we pay enough

Attention; should have done with less, put up more,
Learned the ditch, repeated the row, the glare

Of sun in your eyes, again at your back, the undersong

Of the sickle to rise, and lower, the tractor
That still runs. Forgive the mind its winter, its gnaw—

The softening ground waits; the ridge

Where the sky steeples with spire, windvane,
To receive what we cannot handle, in sight

As elsewhere small is the first light

To light, each room becoming many
Houses filled with their own good doings until astonished

You also remain. The unlost birds come back

To crown the trees and do not wonder
How each branch bursts into again, how free fall

Is ever the stars. Come home changed

Or be changed; every harvest will be
Weighed against the still to be done.
2
60
Tune in to the live video session with Rabbi Kirshner at 5:40 AM EDT/2:40 AM PDT at www.tinyurl.com/RATikkun
Rabbi David-Seth Kirshner
Shavuot Study – Rabbinical Assembly Tikkun
2020/5780
Page 1 of 2

tf erp ohrcs rpx

g©sIb tO v¤s¨¬!C k"p«b V¨T§J¦r$k W$k i¥,«b Wh¤vO¡t v²u«v±h r¤J£t v¨n¨s£t&C k&k¨j t"m¨N°h-h'F `
v²h¨v±u b :k&k¨j¤v ,«ch'c§x r¤J£t oh¦r&g¤v-k¤t Us§s¨nU Wh¤y$p«J±u Wh®b¥e±z Ut$m²h±u a :Uv&F¦v h¦n
V&C s!C(g-tO r¤J£t r¨e&C ,!k±d)g tu¦v©v rh'g¨v h¯b§e°z Uj§e&k±u k&k¨j¤v-k¤t v&c«r§E©v rh'g¨v
r¤J£t i¨,h¥t k©j³b-k¤t v&k±d)g¨v-,¤t tu¦v©v rh'g¨v h¯b§e°z Us¦rIv±u c :k«g$C v&f§J¨n-tO r¤J£t
h'F h°u"k h¯b$C oh°b£v«F©v UJ±D°b±u d :k©j²B!C v&k±d)g¨v-,¤t o¨J-Up§r&g±u !g¥r²Z°h tO±u IC s"c&g¯h-tO
:g³d²b-k&f±u ch¦r-k&F v®h§v°h o¤vh'P-k!g±u v²Iv±h o¥J$C Q¥r&c$kU I,§r¨J$k Wh¤vO¡t v²Iv±h r©j&C o&c
v&k±d)g¨v-k!g o¤vh¥s±h-,¤t Um£j§r°h k&k¨j¤v-k¤t oh'c«r§E©v tu¦v©v rh'g¨v h¯b§e°z k«f±u e
v®Z©v o¨S©v-,¤t Uf$p¨J tO Ubh¥s²h Ur§n¨t±u Ub&g±u f :k©j²B!c v&pUr+g¨v
c¤r¤e$C h¦e²b o¨S i¥T¦T-k©t±u v²u«v±h ¨,h¦s&P-r¤J£t k¥t¨r«§a°h W§N!g$k r"P!F g :Ut¨r tO Ubh¯bh"g±u
v«¤a+g©,-h'F W)C§r¦E¦n h¦e²B©v o¨S©v r"g!c§T v¨T©t±u h :o¨S©v o¤v&k r"P!F°b±u k¥t¨r«§a°h W§N!g
:v²Iv±h h¯bh"g$C r¨J²H©v
Tanach - Deuteronomy Chapter 21

1. If one is found slain in the land which the Lord your God gives you to possess,
lying in the field, and it is not known who has slain him; 2. Then your elders and your
judges shall come forth, and they shall measure the distance to the cities which are
around him who is slain; 3. And it shall be, that the city which is nearest to the slain
man, the elders of that city shall take a heifer, which has not been worked with, and
which has not pulled in the yoke; 4. And the elders of that city shall bring down the
heifer to a rough ravine, which is neither plowed nor sown, and shall strike off the
heifer's neck there in the ravine; 5. And the priests, the sons of Levi, shall come near; for
them the Lord your God has chosen to minister to him, and to bless in the name of the
Lord; and by their word shall every controversy and every assault be tried;
6. And all the elders of that city, which is nearest to the slain man, shall wash their
hands over the heifer that is beheaded in the valley; 7. And they shall answer and say,
“our hands have not shed this blood, nor have our eyes seen it. 8. Be merciful, O Lord,
to your people Israel, whom you have redeemed, and lay not innocent blood to your
people of Israel’s charge. And the blood shall be forgiven them.”

t:c tnuh vban

, ihcurn iva inzcu /oru, , jcznv ,t our,k vmura hn kf 'vbuatrc /vban
ivhba uhv otu /vfz , ,unt gcrtc urhcj ,t osuev kf 'acfc ihkugu ihmr
ihtu /oh,a ut ,jt , ihthmun iv vnu /ughcmv :ivk rnut vbunnv , ihua
sjt ;jsu 'acfc ihkugu ihmru ihua ovhba uhva vagn /asenc ksudt ihthmun
, vbfx hshk ihtca ihs ,hc utra iuhfu /ukdr vrcabu kpbu urhcj ,t ivn
vzu 'oa uhv ,uxhhp gcrt /xhhpc tkt jcznv ,t ihnru, uvh tka ubhe,v

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 Rabbi David-Seth Kirshner
Shavuot Study – Rabbinical Assembly Tikkun
2020/5780
Page 2 of 2

/iuatrv xhhpv

Talmud - Mas. Yoma 22A - MISHNAH. C H A P T E R I I

ORIGINALLY WHOSOEVER DESIRED TO REMOVE [THE ASHES FROM] THE ALTAR DID SO.
IF THEY WERE MANY, THEY WOULD RUN AND MOUNT THE RAMP [OF THE ALTAR] AND
HE THAT CAME FIRST WITHIN FOUR CUBITS OBTAINED THE PRIVILEGE. IF TWO WERE
EVEN, THE OFFICER WOULD SAY TO THEM [ALL:] RAISE THE FINGER! AND HOW MANY
DID THEY PUT FORTH? ONE OR TWO [BUT ONE DID NOT PUT FORTH THE THUMB IN THE
TEMPLE.]

IT ONCE HAPPENED THAT TWO WERE EVEN AS THEY RAN TO MOUNT THE RAMP. ONE
OF THEM PUSHED HIS FELLOW WHO FELL AND BROKE HIS LEG. WHEN THE COURT SAW
THAT THEY INCURRED DANGER, THEY ORDAINED THAT THE ALTAR BE CLEARED ONLY BY
COUNT [Lottery]. THERE WERE FOUR COUNTS. THIS IS THE FIRST COUNT.

:d!f tnuh hkcc sunk,

sjt ose 'acfc ihkugu ihmru ihua ivhba uhva ohbvf hbac vagn :ibcr ub,
kg eusm hcr sng /uckc uk ge,u ihfx kyb , urhcj ka ,unt gcrt lu,k ivn
hf (tf ohrcs) rnut tuv hrv °ugna ktrah ,hc ubhjt :rntu 'okutv ,ukgn
kg ?vpurg vkdg thcvk hn kg ubt 'lhypau lhbez utmhu vnstc kkj tmnh
tuvaf utmnu eubh, ka uhct tc /vhfcc ogv kf ugd ?,urzgv kg ut rhgv
lsnkk /ihfx vtnyb tku 'rprpn hbc ihhsgu 'of,rpf tuv hrv :rnt /rprpn
/ohns ,ufhpan r,uh ohkf ,rvy ovhkg vaea
Babylonia Talmud - Yoma 23b

IT ONCE HAPPENED THAT TWO WERE EVEN AS THEY RAN TO MOUNT THE RAMP.
Our Rabbis taught: It once happened that two priests were equal as they ran to mount
the ramp and when one of them came first within four cubits of the altar, the other took
a knife and thrust it into his heart.

R. Zadok stood on the steps of the Hall and said: Our brethren of the house of Israel
hear ye, behold it says: If one be found slain in the land... then thy elders and judges
shall come forth . . . On whose behalf shall we offer the heifer whose neck is to be
broken, on behalf of the city or on behalf of the Temple Courts?

All the people burst out weeping. The father of the young man came and found him still
in convulsions. He said: May he be atonement for you. My son is still in convulsions and
the knife has not become unclean. His remark comes to teach you that the cleanness of
their vessels was of greater concern to them even than the shedding of blood.

62
Tune in to the live video session with Rabbi Beals at 6:10 AM EDT/3:10 AM PDT at ​www.tinyurl.com/RATikkun

Study texts for “THE MAMMAS AND THE PAPPA: WHY THE IMAHOT SHOULD BE A REQUIRED OPENING
TO THE AMIDAH”

Origins of SHACHARIT Amidah: Genesis 22:3 ABRAHAM

,‫ַשכֵּם ַאבְׁ ָרהָ ם בַ ב ֶֹּקר‬ ְׁ ‫ג ַוי‬ 3 And Abraham rose early in the
morning, and saddled his ass, and took
-‫ ַוי ִַּקח ֶאת‬,‫חֲ מֹרֹו‬-‫ַויַחֲ בֹׁש ֶאת‬ two of his young men with him, and Isaac
‫ וְׁ ֵאת יִּצְׁ חָ ק‬,‫ְׁׁשנֵי נְׁעָ ָריו ִּאּתֹו‬ his son; and he cleaved the wood for the
‫ ַוי ָָקם‬,‫ עֲצֵ י ֹעלָה‬,‫בְׁ נֹו; ַויְׁבַ ַקע‬ burnt-offering, and rose up, and went unto
the place of which God had told him
-‫הַ מָ קֹום אֲ ׁשֶ ר‬-‫ ֶאל‬,‫ַו ֵילְֶך‬
.‫ֹלהים‬ ִּ ֱ‫לֹו הָ א‬-‫ָאמַ ר‬
Origins of MINCHA Amidah: Genesis 24:63 ISAAC

ַ‫סג ַויֵצֵ א יִּצְׁ חָ ק לָׂשּוח‬ 63 And Isaac went out to meditate in the
field at the eventide; and he lifted up his
‫ לִפְׁ נֹות עָ ֶרב; ַויִּשָ א‬,‫בַ שָ דֶ ה‬ eyes, and saw, and, behold, there were
‫ וְׁ ִּהנֵה גְׁ מַ לִּים‬,‫עֵ ינָיו ַוי ְַׁרא‬ camels coming.
.‫בָ ִּאים‬
Origins of MAARIV Amidah: Genesis 28:11 JACOB

,‫יא ַויִּפְׁ גַע בַ מָ קֹום ַו ָילֶן שָ ם‬ 11 And he (Jacob) lighted upon the place,
and tarried there all night, because the
‫ ַוי ִַּקח מֵ ַאבְׁ נֵי‬,‫בָ א הַ שֶ מֶ ש‬-‫כִ י‬ sun was set; and he took one of the stones
;‫ ַויָׂשֶ ם ְׁמ ַראֲ ׁש ָֹתיו‬,‫הַ מָ קֹום‬ of the place, and put it under his head, and
.‫ בַ מָ קֹום הַ הּוא‬,‫ַוי ְִּׁׁשכַב‬ lay down in that place to sleep.

63
God’s relationships with each of the Imahot: Sarah, Rebecca, Rachel and Leah
SARAH Genesis 21:1

‫ כַאֲ ׁשֶ ר‬,‫ׂשָ ָרה‬-‫א וַיהוָה פ ַָקד ֶאת‬ 1 And the LORD remembered Sarah
as He had said, and the LORD did
‫ כַאֲ ׁשֶ ר‬,‫ָאמָ ר; ַויַעַ ׂש יְׁהוָה לְׁׂשָ ָרה‬ unto Sarah as He had spoken.
.‫ִּדבֵ ר‬
REBECCAH Genesis 25:22-23

,‫כב ַוי ְִּׁתרֹצְׁ צּו הַ בָ נִּים‬ 22 And the children struggled together
within her; and she said: 'If it be so,
,‫כֵן‬-‫ וַּת ֹאמֶ ר ִּאם‬,‫בְׁ ִּק ְׁרבָ ּה‬ wherefore do I live?' And she went to
‫ ל ְִׁדרֹּש‬,‫לָמָ ה זֶה ָאנֹכִּ י; ו ֵַּתלְֶך‬ inquire of the LORD.
.‫יְׁהוָה‬-‫ֶאת‬
‫ ְׁׁשנֵי‬,‫כג וַי ֹּאמֶ ר יְׁהוָה לָּה‬ 23 And the LORD said unto her: Two
nations are in thy womb, and two peoples
,‫ּוׁשנֵי לְׁאֻ ִּמים‬
ְׁ ,‫ֹגיִּים בְׁ בִּ ְׁטנְֵך‬ shall be separated from thy bowels; and the
‫ִּממֵ עַ יְִּך ִּיפ ֵָרדּו; ּו ְׁלאֹם‬ one people shall be stronger than the other
‫ וְׁ ַרב ַי ֲעבֹד‬,‫ִּמ ְׁלאֹם יֶאֱ מָ ץ‬ people; and the elder shall serve the
younger.
.‫צָ עִּ יר‬
RACHEL Genesis 30:22

-‫ ֶאת‬,‫ֹלהים‬ ִּ ֱ‫כב ַויִזְׁ כֹּר א‬ 22 And God remembered Rachel, and God
hearkened to her, and opened her womb.
ָ‫ִשמַ ע ֵאלֶיה‬ ְׁ ‫ָרחֵ ל; ַוי‬
.‫ ַר ְׁחמָ ּה‬-‫ ַויִפְׁ ַתח ֶאת‬,‫ֹלהים‬ ִּ ֱ‫א‬
Leah Genesis 29:31

‫נּואה‬
ָ ‫ ְׁׂש‬-‫לא ַוי ְַׁרא יְׁהוָה כִּ י‬ 31 And the LORD saw that Leah was
hated, and He opened her womb; but
;‫ ַר ְׁחמָ ּה‬-‫ ַויִפְׁ ַתח ֶאת‬,‫ל ֵָאה‬ Rachel was barren.
.‫ ע ֲָק ָרה‬,‫וְׁ ָרחֵ ל‬

64
God’s COVENENTAL Promise to Abraham (the ikar/essence of the first blessing of the Amidah)
Genesis 17:4-8 PEOPLE and LAND

4 'As for Me, behold, My covenant is

with thee, and thou shalt be the father of
;‫יתי ִּא ָּתְך‬
ִ ‫ ִּהנֵה בְׁ ִר‬,‫ד אֲ נִּי‬ a multitude of nations.
.‫ ל ְַׁאב הֲ מֹון גֹויִּם‬,‫ִּית‬
ָ ‫וְׁ הָ י‬
,‫ ִּׁש ְׁמָך‬-‫י ִָּק ֵרא עֹוד ֶאת‬-‫ה וְׁ ל ֹא‬ 5 Neither shall thy name any more be
called Abram, but thy name shall be
,‫ַאבְׁ ָרם; וְׁ הָ יָה ִּׁש ְׁמָך ַאבְׁ ָרהָ ם‬ Abraham; for the father of a multitude of
.‫הֲ מֹון גֹויִּם נ ְַׁת ִּּתיָך‬-‫כִּ י ַאב‬ nations have I made thee.

,‫ו וְׁ ִהפְׁ ֵּר ִתי א ְֹּׁתָך בִ ְׁמאֹּד ְׁמאֹּד‬ 6 And I will make thee exceeding
fruitful, and I will make nations of thee,
‫ ִּמ ְׁמָך‬,‫ּומלָכִּ ים‬
ְׁ ;‫ּונ ְַׁת ִּּתיָך לְׁגֹויִּם‬ and kings shall come out of thee.
.‫יֵצֵ אּו‬
‫יתי בֵ ינִּי‬ִּ ‫בְׁ ִּר‬-‫ז וַהֲ ִּקמ ִֹּתי ֶאת‬ 7 And I will establish My covenant
between Me and thee and thy seed after
‫ ּובֵ ין ז ְַׁרעֲָך ַאחֲ ֶריָך‬,‫ּובֵ ינֶָך‬ thee throughout their generations for an
‫לִּבְׁ ִּרית‬--‫ְׁל ֹדר ָֹתם‬ everlasting covenant, to be a God unto
,‫ֵאֹלהים‬ ִּ ‫ ל ְִּׁהיֹות לְָׁך ל‬:‫עֹולָם‬ thee and to thy seed after thee.
.‫ּו ְׁלז ְַׁרעֲָך ַאחֲ ֶריָך‬
‫ח וְׁ נ ַָת ִּּתי לְָׁך ּו ְׁלז ְַׁרעֲָך ַאחֲ ֶריָך‬ 8 And I will give unto thee, and to thy
seed after thee, the land of thy
‫ ֶא ֶרץ‬-‫ ֵאת כָל‬,‫ֵאת ֶא ֶרץ ְׁמג ֶֻריָך‬ sojournings, all the land of Canaan, for
‫ִּיתי‬
ִּ ‫ עֹולָם; וְׁ הָ י‬,‫ לַאֲ חֻ זַת‬,‫כְׁ נַעַ ן‬ an everlasting possession; and I will be
.‫ֵאֹלהים‬ִּ ‫ ל‬,‫לָהֶ ם‬ their God.'

Chatimah of Amidah: Barukh adah Adonai, MAGEN (shield) AVRAHAM U’FOKEYD (remembered) SARAH

‫ כַאֲ ׁשֶ ר‬,‫ׂשָ ָרה‬-‫א וַיהוָה פ ַָקד ֶאת‬ 1 And the LORD remembered Sarah
as He had said, and the LORD did unto
‫ כַאֲ ׁשֶ ר‬,‫ָאמָ ר; ַויַעַ ׂש יְׁהוָה לְׁׂשָ ָרה‬ Sarah as He had spoken.
.‫ִּדבֵ ר‬

65
Zechut Avot – The Merit of the Ancestors (e.g why we blow Shofar at Rosh
Hashana)

Ten Trials Of Abraham.

According to Rashi: (5 of the Trials were Sarah’s too)

1) Abraham hid underground for thirteen years from King
Nimrod, who wanted to kill him.
2) Nimrod flung Abraham into a burning bush.
*3) Abraham was commanded to leave his family and homeland.
*4) Almost as soon as he arrived in Canaan, he was forced to
leave to escape a famine.
*5) Sarah was kidnapped by Pharaoh’s officials.
6) The kings captured Lot, and Abraham was forced to go to war
to rescue him.
7) God told Abraham that his offspring would suffer under four
monarchies.
8) At an advanced age, he was commanded to circumcise himself
and his son.
*9) He was commanded to drive away Ishmael and Hagar.
*10) He was commanded to sacrifice Isaac.

According to Rambam: (8 of the Trials were Sarah’s too)

*1) Abraham’s exile from his family and homeland.
*2) The hunger in Canaan after God assured him that he would
become a great nation there.
*3) The corruption in Egypt that resulted in the abduction of
Sarah.
4) The war with the four kings.
*5) His marriage to Hagar after having despaired that Sarah
would ever give birth.
6) The commandment of circumcision.
*7) Abimelech’s abduction of Sarah.
*8) Driving away Hagar after she had given birth.
*9) The very distasteful command to drive away Ishmael.
*10) The binding of Isaac on the altar.

66
THEOLOGICAL BRDIGE BUILDING BETWEEN THE WORSHIPER AND THE KADDOSH BARUCH HU

Preludes to the Amidah: OUR GOD AND GOD OF OUR ANCESTORS (Likrat Shabbat, pg. 106, the Prayer
Book Press:Media Judaica, Bridgeport, CT, and NYC, 2004)

Why do we we way “Our God and God of our ancestors?” There are two kinds of
people who believe in God. One believes by virtue of taking over the faith of parents; the other
has arrived at faith through thinking and studying.
The difference between them is this: The advantage of the first is that, no matter what
arguments may be brought against it, the faith cannot be shaken; it is firm because it was taken
over from one’s parents. But there is one flaw in it: it is faith only in response to a human
command, acquired without studying and thinking for one’s self.
The advantage of the second is that, because God has been found through much
thinking, the believer has arrived at a personal faith independently. But here, too, there is a
flaw: it is easy to shake this faith by refuting it through evidence.
But the person who unites both kinds of faith is invincible. And so we say “Our God”
with reference to our studies, and “God of our ancestors” with an eye to tradition.

The same interpretation has been given to our saying, “God of Abraham,
God of Isaac, and God of Jacob,” and not God of Abraham, Isaac and Jacob,” for
this indicates that Isaac and Jacob did not merely take over the tradition of
Avraham; they themselves searched for God.
Baal Shem Tov, retold by Martin Buber (adapted)
Torah Methodology #1 – Kal v’Chomer BY Rabbi Jack Abramowitz
The most basic hermeneutical methodology is the kal v’chomer, known in Latin as an argument
a fortiori, meaning “from the stronger case.” The nature of an argument a fortiori is “Arnold is
known to be stronger than Barack. If Barack can lift 100 lbs., a fortiori Arnold can lift 100 lbs.”
There is a limit to the argument a fortiori, however: you can’t get more out of it than you put into
it. So, I may know that Arnold is stronger than Barack, but I don’t know if that means Arnold can
lift 200 lbs., 150 lbs., 101 lbs. or 100 lbs. and 1 oz. All I know for sure is that Arnold can certainly
lift whatever Barack can lift.
Now, let’s see how a kal v’chomer works in Biblical exegesis.
The Torah tells us that Yom Tov is just like Shabbos except that food preparation is permitted.
In other words, the laws of Shabbos are known to be more stringent than those of Yom Tov. If
something is known to be permitted on Shabbos, kal v’chomer it must be permitted on Yom Tov.
Conversely, if something is known to be prohibited on Yom Tov, kal v’chomer it must be
prohibited on Shabbos.

“Kal v’chomer – adding the Imahot, Sarah, Rebecah, Rachel and Sarah ADDS to person who
unites both kinds of faith, by ADDING the Matriarchs search for God to that of the Patriarchs.

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HORIZONTAL & VERTICAL (HISTORICAL CONNECTION TO PRAYERS
The codification was given final form early in the 3rd century CE by Judah ha-Nasi. The Mishna
supplements the written, or scriptural, laws found in the Pentateuch. It presents various
interpretations of selective legal traditions that had been preserved orally since at least the time
of Ezra (c. 450 BCE)
Berakhot (Hebrew: ‫ב ָרכֹות‬,
ְּ lit. "Blessings") is the first tractate of Seder Zeraim ("Order of
Seeds") of the Mishnah and of the Talmud. The tractate discusses the rules of prayers,
particularly the Shema and the Amidah, and blessings for various circumstances. Composed in
Talmudic Babylon (c.450 - c.550 CE).

Chapter 4 discusses the main prayer, the Shemoneh Esrei (literally "eighteen") or Amidah (literally
"standing"), or simply Tefillah ("prayer") as it called in the Talmud, and considers the appropriate
time-frames in which to recite this prayer in the morning, afternoon and evening; the abbreviated
Amidah’s wording and when it is recited; reciting the Amidah while riding or driving; and
the additional service ("musaf") recited on Sabbaths and Festivals
Sa'adiah ben Yosef Gaon (882/892 – 942 CE) was a prominent rabbi, Gaon, Jewish philosopher,
and exegete of the Geonic period who was active in the Abbasid Caliphate, composed first siddur
(containing the texts of the prayers, commentary in Arabic and original synagogue poetry.

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CAN ONE CHANGE OR ADD TO WORDS TO THE AMIDAH?
Rambam, Hilchot Tefillah, Mishna Torah, Chapter 1

Law 9

The number of these prayers may not be diminished, but may be increased. If a person wants to
pray all day long, he may.

YOU CAN ADD TO THE BRACHA AS LONG AS IT IS CONSISTENT WITH THE PRAYER

Any prayer that one adds is considered as a freewill offering. Therefore, one must add a new
idea consistent with that blessing in each of the middle blessings. [However], making an
addition of a new concept even in only one blessing is sufficient in order to make known that this
is a voluntary prayer and not obligatory.

YOU CANNOT ADD TO THE FIRST THREE BRACHOT OF THE AMIDAH

In the first three [blessings] and the last three [blessings], one must never add, detract or
change anything at all.

‫ ט‬Halacha

YOU CAN ADD TO THE BRACHA AS LONG AS IT IS CONSISTENT WITH THE PRAYER

‫ ִאם ָרצָ ה אָ ָדם ְּל ִה ְּתפַּ לֵּ ל כָל‬.‫יהם‬ ֶ ֵ‫יפין עֲ ל‬ ִ ‫מֹוס‬

ִ ‫ְּת ִפלֹות אֵּ לּו אֵּ ין פֹוחֲ ִתין ֵּמהֶ ן אֲ בָ ל‬
‫ ְּל ִפיכְָך‬.‫ּיֹוסיף כְּ מֹו ַּמ ְּק ִריב נְּ ָדבֹות‬
ִ ‫אֹותן הַּ ְּת ִפלֹות ֶׁש‬ ָ ‫ ְּוכָל‬.‫הַּ ּיֹום כֻּלֹו הָ ְּרׁשּות ְּביָדֹו‬
‫ ו ְִּאם ִח ֵּדׁש‬.‫ּוב ָרכָה ִמן הָ אֶ ְּמצָ ִעּיֹות ֵּמעֵּ ין הַּ ְּב ָרכֹות‬ ְּ ‫צָ ִריְך ֶׁשּיְּ חַּ ֵּדׁש ָדבָ ר ְּבכָל ְּב ָרכָה‬
.‫הֹודיעַּ ֶׁש ִהיא נְּ ָדבָ ה וְּל ֹא חֹובָ ה‬ִ ‫אֲ ִפלּו ִב ְּב ָרכָה אַּ חַּ ת ַּדּיֹו כְּ ֵּדי ְּל‬

YOU CAN NOT ADD TO THE FIRST THREE BRACHOT OF THE AMIDAH

‫יפין בָּ ֶהן וְּל ֹא פֹוחֲ ִתין ֵּמהֶ ן‬ ִ ‫מֹוס‬

ִ ‫ְּׁשֹלׁש אַּ חֲ רֹונֹות ְּלעֹולָ ם אֵ ין‬
ָ ‫ְּׁשֹלׁש ִראׁשֹונֹות ו‬
ָ ‫ו‬
:‫וְּאֵּ ין ְּמ ַּׁשנִ ין בָ הֶ ן ָדבָ ר‬

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Torah as Fire
Source Sheet by Ravid Tilles

More info ❯

Mekhilta d'Rabbi Yishmael 19:18:1 ‫א׳‬:‫י״ח‬:‫מכילתא דרבי ישמעאל י״ט‬

(1) (Exodus 19:18) "And the whole of ‫ יכול מקום הכבוד‬.‫)א( והר סיני עשן כלו‬
Mount Sinai smoked": I might think the
‫ מפני אשר‬,‫ ת"ל כולו; מפני מה‬,‫בלבד‬
place of the divine Presence alone; it is,
therefore, written "the whole." "for the L ,‫ מגיד שהתורה אש‬.‫ירד עליו ה' באש‬
rd had come down upon it in fire": We are ‫ מה דרכה של‬.‫ ובאש נמשלה‬,‫ומאש נתנה‬
hereby apprised that the Torah is fire, that ‫ רחק‬,‫ שאם קרב אדם אצלה נכוה‬,‫אש‬
it was given from fire, and that it is
comparable to fire, i.e., just as with fire, if
‫ אין לו לאדם אלא להתחמם‬,‫ממנה צונן‬
one gets (too) close to it, he is burned, and .‫כנגד אורה‬
if he is (too) far from it, he is chilled, so,
(with Torah) one must "heat" himself only
by its light, (and not in its "flames").

Taanit 7a ‫תענית ז׳ א‬
Rabba bar bar Ḥana said: Why are ‫אמר רבה בר בר חנה למה נמשלו דברי‬
matters of Torah compared to fire, as it
‫ כט( הלא‬,‫תורה כאש שנאמר )ירמיהו כג‬
is stated: “Is not My word like fire, says
the Lord” (Jeremiah 23:29)? To tell you: ‫כה דברי כאש נאם ה' לומר לך מה אש‬
Just as fire does not ignite in a lone stick ‫אינו דולק יחידי אף דברי תורה אין‬
of wood but in a pile of kindling, so too, ‫מתקיימין ביחידי‬
matters of Torah are not retained and
understood properly by a lone scholar who

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studies by himself, but by a group of

Sages.

Mishneh Torah, Foundations of the Torah ‫ב׳‬:‫ הלכות יסודי התורה ד׳‬,‫משנה תורה‬
4:2 ‫)ב( דֶּ ֶר הָ אֵ שׁ וְ הָ רוּחַ לִ הְ יוֹת מַ ֲה ָלכָם ִממַּ טָּ ה‬
(2) It is the nature of fire and air to go
‫ וְ דֶ ֶר‬.ַ‫ִמטַּ בּוּר הָ אָ ֶרץ לְ מַ ﬠְ לָה כְּ ַלפֵּי הָ ָרקִ יﬠ‬
upwards, from the center of the earth
upwards towards the expanse; and it is the ‫הַ מַּ יִ ם וְ הָ אָ ֶרץ לִ הְ יוֹת מַ ֲה ָלכָם ִמתַּ חַ ת הָ ָרקִ י ַﬠ‬
nature of water and earth to direct their ‫ שֶׁ אֶ ְמצַ ע הָ ָרקִ י ַﬠ הוּא‬.‫לְ מַ טָּ ה ﬠַד לָאֶ ְמצַ ע‬
movements beneath the expanse toward its ‫ וְ אֵ ין הִ לּוּכָם ל ֹא‬.‫הַ מַּ טָּ ה שֶׁ אֵ ין לְ מַ טָּ ה ִממֶּ נּוּ‬
center, as the center of the expanse is the
lowermost point, than which there is
‫בְּ דַ ﬠְ תָּ ם וְ ל ֹא בְּ חֶ פְ צָ ם אֶ לָּא ִמנְ הָ ג שֶׁ נִּ קְ בַּ ע‬
nothing lower. Their course is not due to ‫ טֶ בַ ע הָ אֵ שׁ חַ ם‬.‫בָּ הֶ ן וְ טֶ בַ ע שֶׁ נִּ ְטבַּ ע בָּ הֶ ן‬
their intelligence and not to their desire, .‫ וְ הָ רוּחַ חַ ם וְ לַח‬.‫וְ יָבֵ שׁ וְ הוּא קַ ל ִמ ֻכּלָּם‬
but to a rule fixed in them, and to nature .‫ וְ הָ אָ ֶרץ יְ בֵ שָׁ ה וְ קָ ָרה‬.‫וְ הַ מַּ יִ ם קָ ִרים וְ לַחִ ים‬
which was engendered in them. By nature
fire is warm and dry and, therefore, lighter
‫וְ הִ יא כְּ בֵ דָ ה ִמ ֻכּלָּם וְ הַ מַּ יִ ם קַ לִּ ים ִממֶּ נָּה‬
than all of them; and the air is warm and ַ‫ וְ הָ רוּח‬.‫לְ פִ י ָכ נִ ְמצָ ִאים לְ מַ ﬠְ לָה ﬠַל הָ אָ ֶרץ‬
moist; and water is cool and moist; and the ‫קַ ל ִמן הַ מַּ יִ ם לְ פִ י ָכ הוּא ְמ ַרחֵ ף ﬠַל פְּ נֵי‬
earth is dry and cool, and it is heavier than ‫וּמפְּ נֵי שֶׁ הֵ ם‬ ִ . ַ‫ וְ הָ אֵ שׁ קַ ל ִמן הָ רוּח‬.‫הַ מַּ יִ ם‬
all of them; water is lighter than it,
therefore is its place above the earth; the ‫יְ סוֹדוֹת לְ כָל גּוּפִ ים שֶׁ תַּ חַ ת הָ ָרקִ י ַﬠ יִ מָּ צֵ א כָּל‬
air is lighter than water; therefore is its ‫גּוּף וְ גוּף מֵ אָ דָ ם וּבְ הֵ מָ ה וְ חַ יָּה וְ עוֹף וְ דַ ג‬
place above the water; and fire is lighter ַ‫וְ צֶ מַ ח וּמַ תֶּ כֶת וְ אֶ בֶ ן גָּלְ מוֹ ְמחֻבָּ ר מֵ אֵ שׁ וְ רוּח‬
than air. And because they are elements
‫ וְ אַ ְרבַּ ﬠְ תָּ ן יִ ְתﬠ ְָרבוּ בְּ יַחַ ד‬.‫וּמַ יִ ם וְ ָﬠפָר‬
for all bodies beneath the expanse, it is
found that each and every body, whether ‫וְ יִ ְשׁתַּ נּוּ כָּל אֶ חָ ד מֵ הֶ ם בְּ ﬠֵת הָ ﬠֵרוּב ﬠַד‬
of man, beasts, animal, fowl and fish, or ‫שֶׁ יִּ מָּ צֵ א הַ ְמחֻבָּ ר מֵ אַ ְרבַּ ﬠְ תָּ ן אֵ ינוֹ דּוֹמֶ ה‬
whether of plant, mineral and stone, its ‫ וְ אֵ ין בַּ ְמעֹ ָרב מֵ הֶ ן‬.‫לְ אֶ חָ ד מֵ הֶ ן כְּ שֶׁ הוּא לְ בַ דּוֹ‬
unformed matter is a fusion of fire, air,
‫אֲפִ לּוּ חֵ לֶק אֶ חָ ד שֶׁ הוּא אֵ שׁ בִּ פְ נֵי ﬠַצְ מוֹ אוֹ‬
water and earth. The four elements, too,
fuse together so that each one of them ‫מַ יִ ם בִּ פְ נֵי ﬠַצְ מָ ן אוֹ אֶ ֶרץ בִּ פְ נֵי ﬠַצְ מָ הּ אוֹ‬
loses identity when such fusion takes ‫רוּחַ בִּ פְ נֵי ﬠַצְ מָ הּ אֶ לָּא הַ כּל נִ ְשׁתַּ נּוּ וְ ַנﬠֲשׂוּ‬
place, so that the fused element of the four ‫ וְ כָל גּוּף וְ גוּף הַ ְמחֻבָּ ר מֵ אַ ְרבַּ ﬠְ תָּ ן‬.‫גּוּף אֶ חָ ד‬
of them becomes unlike one of them when
it is by itself. And, in such fused body
‫ אֲבָ ל יֵשׁ‬.‫יִ מָּ צֵ א בּוֹ קֹ ר וְ חֹ ם לַח וְ יָבֵ שׁ כְּ אֶ חָ ד‬
there is not even one particle which is ‫מֵ הֶ ם גּוּפִ ים שֶׁ יִּ הְ יֶה בָּ הֶ ם חָ זְקָ ה ִמיסוֹד הָ אֵ שׁ‬
actual fire, or actual water, or actual earth, ‫ לְ פִ י ָכ י ֵָראֶ ה בָּ הֶ ם‬.‫כְּ מוֹ בַּ ֲﬠלֵי ֶנפֶשׁ חַ יָּה‬
or actual air, for all were transformed and ‫ וְ יֵשׁ מֵ הֶ ן גּוּפִ ין שֶׁ יִּ הְ יֶה בָּ הֶ ן‬.‫הַ חֹ ם יָתֵ ר‬
made into one body. And in each and
every such fused body of the four there is
‫ לְ פִ י ָכ‬.‫חָ זְקָ ה ִמיסוֹד הָ אָ ֶרץ כְּ מוֹ הָ אֲבָ נִ ים‬
coolness, heat, moisture and drought ‫ וְ יֵשׁ מֵ הֶ ן גּוּפִ ין‬.‫י ֵָראֶ ה בָּ הֶ ם הַ יֹּ בֶ שׁ הַ ְרבֵּ ה‬
combined. Nevertheless, there are among ‫ לְ פִ י ָכ‬.‫שֶׁ יִּ הְ יֶה בָּ הֶ ן חָ זְקָ ה ִמיסוֹד הַ מַּ יִ ם‬
them certain bodies in which the element ‫ וְ ﬠַל הַ דֶּ ֶר הַ זֶּה יִ מָּ צֵ א‬.‫י ֵָראֶ ה בָּ הֶ ם הַ לַּח יָתֵ ר‬
of fire is strongest, as in living creatures,
therefore the element of heat is more ‫ וְ גוּף יָבֵ שׁ יֶתֶ ר‬.‫גּוּף חַ ם יֶתֶ ר ִמגּוּף אַ חֵ ר חַ ם‬
apparent in them; and there are among ‫ וְ כֵן יִ מָּ צְ אוּ גּוּפִ ים שֶׁ יּ ֵָראֶ ה‬.‫ִמגּוּף אַ חֵ ר יָבֵ שׁ‬

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them bodies wherein the element of earth ‫ וְ גוּפִ ים י ֵָראֶ ה בָּ הֶ ן הַ לַּח‬.‫בָּ הֶ ן הַ קֹּ ר בִּ לְ בַ ד‬

is strongest, as in stones, therefore the ‫ וְ גוּפִ ים י ֵָראֶ ה בָּ הֶ ן הַ קֹּ ר וְ הַ יֹּ בֶ שׁ‬.‫בִּ לְ בַ ד‬
element of drought is most prominent in
them; and there are among them bodies
.‫ אוֹ הַ קֹּ ר וְ הַ לַּח כְּ אֶ חָ ד בְּ שָׁ וֶה‬.‫כְּ אֶ חָ ד בְּ שָׁ וֶה‬
wherein the element of water is strongest, ‫ אוֹ הַ חֹ ם‬.‫אוֹ הַ חֹ ם וְ הַ יֹּ בֶ שׁ כְּ אֶ חָ ד בְּ שָׁ וֶה‬
therefore the element of moisture is more ‫ לְ פִ י רֹ ב הַ יְ סוֹד שֶׁ הָ יָה‬.‫וְ הַ לַּח כְּ אֶ חָ ד בְּ שָׁ וֶה‬
apparent. In this manner it happens that ‫בְּ ﬠִ קַּ ר הַ תַּ ﬠֲרֹ בֶ ת י ֵָראֶ ה מַ ﬠֲשֵׂ ה אוֹתוֹ הַ יְ סוֹד‬
one warm body is warmer than another
warm body, and one dry body more dry :‫וְ ִטבְ עוֹ בַּ גּוּף הַ ְמעֹ ָרב‬
than another dry body. So are found bodies
wherein the cold alone appears, and bodies
wherein the moisture alone appears, and
bodies wherein the cold and the drought
appear evenly balanced, or the cold and
the moisture evenly balanced, or the heat
and the drought evenly balanced, or the
heat and the moisture evenly balanced,
according to the size of the quantity which
was the fundamental element for the
fusion will the action of that element and
its nature appear in the fused body.

“Do not think that the words of the prayer as you say them go up to God. It is not the
words themselves that ascend; it is rather the burning desire of your heart that rises
like smoke toward heaven. If your prayer consists only of words and does not
contain your heart’s desire – how can it rise up to God?” - Rav Nahman of Breslov

Zohar Tzav 28 Rayah Mehemna:

"The fire shall ever be burning upon the altar...". This is the Torah, of which it says:
"'Is not My word like a fire?' says G‑d". (Jeremiah 23:29) "It shall never go
out"; (Lev. 6:6) surely, since a transgression does not put out the Torah. But a
transgression puts out a precept, and he who commits a transgression puts out a
precept, which is 'a candle'. He thus puts out his candle from his own body of which
it says: "A man's soul is the candle of G‑d". (Prov. 20:27) It is extinction indeed, for
the body remains in darkness. He who causes the Shechinah to go away from Her
abode, brings about extinction and darkness into that place. A transgression is
darkness, "and a handmaid that is heir to her mistress," (Prov. 30:23)English

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Joseph and His Brothers Rabbi Randall J. Konigsburg Manchester, CT

Part 1- It starts bad Gen. 37:13-33

‫ל־יֹוסף הֲל֤ ֹוא אַ ֶֶ֙חיךֶ֙ רֹ ִ ִ֣עים‬

ֵ֗ ֶ‫ַו ֹּ֨י ֹאמֶ ר יִ ְׂש ָר ֵ֜אל א‬ Israel said to Joseph, “Your brothers are
pasturing at Shechem. Come, I will send you
‫יהֶ֑ם ַו ֹּ֥י ֹאמֶ ר לָ֖ ֹו‬
ֶ ‫בִ ְׂש ֶֶ֔כם לְׂ כָ ָ֖ה וְׂ אֶ ְׂש ָלחֲךִ֣ אֲל‬ to them.” He answered, “I am ready.”
‫הִ נֵּֽנִי׃‬
And he said to him, “Go and see how your
ֶ֙‫ת־של֤ ֹום אַ ֶֶ֙חיך‬ ְׂ ֶ‫ַו ִ֣י ֹאמֶ ר ֵ֗לֹו לְֶך־ ָֹּ֨נא ְׂר ֵ֜אה א‬ brothers are and how the flocks are faring,
and bring me back word.” So he sent him
ֶ֙‫ת־שלִ֣ ֹום הַ ֶ֔צ ֹאן ַוה ֲִש ָ֖בנִ י דָ ָבֶ֑ר וַיִ ְׂשל ֶָ֙חהו‬
ְׂ ֶ‫וְׂ א‬ from the valley of Hebron. When he reached
‫מ ִ֣עמֶ ק חֶ בְׂ ֶ֔רֹון ַו ָי ָ֖ב ֹא ְׂש ֶ ֵּֽכמָ ה׃‬ Shechem,

‫וַיִ ְׂמצָ ִ֣אהו ִֶ֔איש וְׂ הִ נֹּ֥ה תֹ עֶ ָ֖ה בַ שָ ֶ ֶ֑דה וַיִ ְׂשאָ לֵ֧הו‬ a man came upon him wandering in the
fields. The man asked him, “What are you
‫ה־תבַ ֵּֽקש׃‬
ְׂ ַ‫הָ ִ ִ֛איש לאמָֹ֖ ר מ‬ looking for?”

‫ַו ֹּ֕י ֹאמֶ ר אֶ ת־אַ ַחָ֖י אָ נֹ ִ ִ֣כי ְׂמבַ ֶ֑קש הַ ִ ֵּֽגידָ ה־נָ ִ֣א לִֶ֔ י‬ He answered, “I am looking for my brothers.
‫יפה הֹּ֥ם רֹ ִ ֵּֽעים׃‬ ֹ ָ֖ ‫א‬ Could you tell me where they are
pasturing?”
‫ַו ֤י ֹאמֶ ר הָ ִאישֶ֙ נ ְָׂסעִ֣ ו ִמ ֶֶ֔זה ִ ֤כי שָ ֶַ֙מעְׂ ִתיֶ֙ אֵֹּֽ ְׂמ ִ ֶ֔רים‬ The man said, “They have gone from here,
‫נלְׂ כָ ָ֖ה דֹ ָ ֶ֑תיְׂ נָה ו ַ֤ילְֶך יֹוסףֶ֙ אַ ַחִ֣ר אֶ ֶ֔ ָחיו וַיִ ְׂמצָ ָ֖אם‬ for I heard them say: Let us go to Dothan.”
‫בְׂ דֹ ָ ֵּֽתן׃‬ So Joseph followed his brothers and found
them at Dothan.
‫יהם‬ֶ ֶ֔ ‫וַיִ ְׂר ֹּ֥או אֹ ָ֖תֹו מ ָרחֶֹ֑ ק ובְׂ ֶֶ֙ט ֶרםֶ֙ יִ קְׂ ַ ִ֣רב ֲאל‬ They saw him from afar, and before he came
‫יתֹו׃‬ ֵּֽ ‫ו ִ ֵַּֽי ְׂתנַכְׂ לֹּ֥ ו אֹ ָ֖תֹו ַלה ֲִמ‬ close to them they conspired to kill him.

‫ֲֹלמֹות‬
ֹּ֥ ‫ֹאמ ָ֖רו ִ ִ֣איש אֶ ל־אָ ִ ֶ֑חיו הִ ֵ֗נה ַ ִ֛בעַל הַ ח‬
ְׂ ‫ַוי‬ They said to one another, “Here comes that
dreamer!
‫הַ לָזֶ ָ֖ה ָ ֵּֽבא׃‬
Come now, let us kill him and throw him
‫וְׂ ע ָ ִַ֣תה ׀ לְׂ כִ֣ ו וְׂ ַנֵּֽהַ ְׂר ֵ֗גהו וְׂ נ ְַׂשלִ ֶ֙כהוֶ֙ בְׂ אַ ַחִ֣ד‬ into one of the pits; and we can say, ‘A
‫הַ בֹ ֶ֔רֹות וְׂ אָ ֹּ֕ ַמ ְׂרנו חַ יָ ֹּ֥ה ָרעָ ָ֖ה ֲאכָלָ ְֶׂ֑תהו וְׂ נִ ְׂר ֹּ֕ ֶאה‬ savage beast devoured him.’ We shall see
what comes of his dreams!”
‫מַ ה־יִ הְׂ יָ֖ ו חֲֹלמֹ ָ ֵּֽתיו׃‬
But when Reuben heard it, he tried to save
‫אובן ַויַצִ לָ֖הו ִמי ָ ֶָ֑דם ַו ֹּ֕י ֹאמֶ ר ֹּ֥ל ֹא‬
ֶ֔ ‫וַיִ ְׂש ַ ִ֣מע ְׂר‬ him from them. He said, “Let us not take his
‫נַכֶ ָ֖נו ָ ֵּֽנפֶש׃‬ life.”

And Reuben went on, “Shed no blood! Cast

‫ל־ת ְׂשפְׂ כו־דָ ֒ם‬ ִ ַ‫ַו ֹּ֨י ֹאמֶ ר אֲל ֶהִ֣ם ׀ ְׂראובן֮ א‬ him into that pit out in the wilderness, but do
‫ֲשר בַ ִמ ְׂד ֶ֔ ָבר‬ִ֣ ֶ ‫הַ ְׂש ִ ִ֣ליכו אֹ ֵ֗תֹו אֶ ל־הַ ֤בֹור הַ זֶהֶ֙ א‬ not touch him yourselves”—intending to
‫חו־בֹו לְׂ ֵ֗ ַמ ַען הַ ִ ֤ציל אֹ תֹוֶ֙ ִמי ֶ֔ ָָדם‬
ֶ֑ ְׂ‫ל־ת ְׂשל‬
ִ ַ‫וְׂ יָ ָ֖ד א‬ save him from them and restore him to his
father.
‫ַלה ֲִש ָ֖יבֹו אֶ ל־אָ ִ ֵּֽביו׃‬

73
‫יֹוסף אֶ ל־אֶ ָחֶ֑יו ַויַפְׂ ִ ֤שיטו אֶ ת־‬ ָ֖ ‫ר־בֹּ֥א‬
ָ ֶ‫ֵּֽ וַיְׂ ִֹּ֕הי ֵּֽ ַכאֲש‬ When Joseph came up to his brothers, they
‫ֲשר ע ָ ֵָּֽליו׃‬
ֹּ֥ ֶ ‫נְׂתֹו אֶ ת־כְׂ תֹֹּ֥ נֶת הַ ַפ ִ ָ֖סים א‬
ֶ֔ ָ‫יֹוסףֶ֙ אֶ ת־כֻּת‬ stripped Joseph of his tunic, the ornamented
tunic that he was wearing,
‫ו ִַֹּ֨יקָ ֶֻּ֔חהו ַוי ְַׂש ִ ֹּ֥לכו אֹ ָ֖תֹו הַ בֶֹ֑ ָרה וְׂ הַ ִ֣בֹור ֶ֔רק ֹּ֥אין ָ֖בֹו‬
and took him and cast him into the pit. The
‫ָ ֵּֽמיִ ם׃‬ pit was empty; there was no water in it.

ֶ֙‫ַיִש ֤או ֵּֽעיניהֶ םֶ֙ וַיִ ְׂר ֶ֔או וְׂ הִ נה‬ ְׂ ‫וַי ְׂשבו֮ ֶ ֵּֽל ֱאכָל־לֶחֶ ֒ם ו‬ Then they sat down to a meal. Looking up,
‫יהִ֣ם ֵּֽ ֹנ ְׂש ִֵ֗אים‬ ֶ ‫יִש ְׂמעאלִֶ֔ ים בָ ָ ָ֖אה ִמגִ לְׂ עָ ֶ֑ד וגְׂ מַ ל‬ ְׂ ‫אֹ ְׂר ַחִ֣ת‬ they saw a caravan of Ishmaelites coming
‫הֹוריד ִמצְׂ ָ ֵּֽריְׂ מָ ה׃‬ֹּ֥ ִ ְׂ‫נְׂ כ ֹאתֶ֙ וצְׂ ִ ִ֣רי ו ֶָֹ֔לט הֹולְׂ ִ ָ֖כים ל‬ from Gilead, their camels bearing gum,
balm, and ladanum to be taken to Egypt.
‫ה־בצַ ע ִ ֤כי ַנהֲרֹ גֶ֙ אֶ ת־‬ ֶ ֵ֗ ַ‫הודה אֶ ל־אֶ ָחֶ֑יו מ‬
ָ֖ ָ ְׂ‫ַו ֹּ֥י ֹאמֶ ר י‬
Then Judah said to his brothers, “What do
‫אָ ִֶ֔חינו וְׂ כִ ִ ָ֖סינו אֶ ת־דָ ֵּֽמֹו׃‬
we gain by killing our brother and covering
up his blood?
‫ל־תהִ י־בֶ֔ ֹו ִ ֵּֽכי־‬
ְׂ ַ‫ַיִש ְׂמעאלִֵ֗ ים וְׂ י ֶָ֙דנוֶ֙ א‬
ְׂ ‫נִמכְׂ ֶ ִ֣רנו ל‬
ְׂ ְׂ‫לְׂ כ֞ ו ו‬
‫ֵַּֽֽיִש ְׂמעָ֖ ו אֶ ָ ֵּֽחיו׃‬
ְׂ ‫אָ ִ ֹּ֥חינו בְׂ שָ ָ֖רנו ֶ֑הוא ַו‬ Come, let us sell him to the Ishmaelites, but
let us not do away with him ourselves. After
‫ו ַ ֵַּֽיעַבְׂ ר ּ֩ו ֲאנ ֹּ֨ ִָשים ִמ ְׂדי ֵ֜ ִָנים סֵֹּֽ ח ִ ֲֵ֗רים ַוֵַּֽֽיִ ְׂמ ְׂשכוֶ֙ ו ַ ֵַּֽיעֲל֤ ו‬ all, he is our brother, our own flesh.” His
‫ת־יֹוסף‬
ִ֛ ֶ‫אֶ ת־יֹוסףֶ֙ ִמן־הַ בֶ֔ ֹור וַיִ ְׂמכְׂ ֵ֧רו א‬ brothers agreed.
‫ת־יֹוסף‬ָ֖ ֶ‫אלים בְׂ ע ְֶׂש ִ ִ֣רים כָ ֶ֑סֶ ף ַוי ִ ָֹּ֥ביאו א‬ ָ֖ ִ ‫ַיִש ְׂמע‬
ְׂ ‫ל‬
When Midianite traders passed by, they
‫ִמצְׂ ָ ֵּֽריְׂ מָ ה׃‬
pulled Joseph up out of the pit. They sold
Joseph for twenty pieces of silver to the
‫ין־יֹוסף בַ ֶ֑בֹור‬ָ֖ ‫וַיָ ֤שָ ב ְׂראובןֶ֙ אֶ ל־הַ בֶ֔ ֹור וְׂ הִ נֹּ֥ה א‬ Ishmaelites, who brought Joseph to Egypt.
‫וַיִקְׂ ַ ָ֖רע אֶ ת־בְׂ ג ָ ֵָּֽדיו׃‬
When Reuben returned to the pit and saw
‫ֹאמר הַ יֶ ִ֣לֶד אי ֶֶ֔ננו ַואֲנִ ָ֖י ָ ֹּ֥אנָה אֲנִ י־‬
ֶ֑ ַ ‫וַיָ ֹּ֥שָ ב אֶ ל־אֶ ָחָ֖יו ַוי‬ that Joseph was not in the pit, he rent his
‫ָ ֵּֽבא׃‬ clothes.

‫ֵַּֽֽיִשחֲטוֶ֙ ְׂש ִ ִ֣עיר עִ ֶ֔ ִזים‬

ְׂ ‫יֹוסף ַו‬ ֶ֑ ‫וַיִקְׂ ָ֖חו אֶ ת־כְׂ תִֹ֣ נֶת‬ Returning to his brothers, he said, “The boy
is gone! Now, what am I to do?”
‫וַיִ טְׂ בְׂ לֹּ֥ ו אֶ ת־הַ כֻּתָֹ֖ נֶת בַ ָ ֵּֽדם׃‬
Then they took Joseph’s tunic, slaughtered a
‫יהם‬
ֶ ֶ֔ ִ‫ַוֵַּֽֽיְׂשַ לְׂ ֞חו אֶ ת־כְׂ תִֹ֣ נֶת הַ פ ִֵַ֗סים ַוי ִ ֶָ֙ביאוֶ֙ אֶ ל־אֲב‬ kid, and dipped the tunic in the blood.
‫ֹאמ ָ֖רו ִ֣ז ֹאת מָ ָצֶ֑אנו הַ כֶר־ ֵָ֗נא הַ כְׂ תֵֹ֧ נֶת בִ נְׂ ךִ֛ ִ ָ֖הוא‬
ְׂ ‫ַוי‬
‫ִאם־ ֵּֽל ֹא׃‬ They had the ornamented tunic taken to their
father, and they said, “We found this. Please
‫ירּה ַו ֶ֙י ֹאמֶ רֶ֙ כְׂ תִֹ֣ נֶת בְׂ ֶ֔ ִני חַ יָ ֹּ֥ה ָרעָ ָ֖ה ֲאכָלָ ְֶׂ֑תהו טָ ֹּ֥רֹ ף‬
֤ ָ ִ‫ַויַכ‬ examine it; is it your son’s tunic or not?”
‫יֹוסף׃‬ ֵּֽ ‫טֹ ַ ָ֖רף‬
He recognized it, and said, “My son’s tunic!
A savage beast devoured him! Joseph was
torn by a beast!”

74
Part 2 Judah and Joseph Gen 44:18-45:3 Then Judah went up to him and said,
“Please, my lord, let your servant appeal to
‫הודה ַוי ֹאמֶ ר֮ ִ ִ֣בי אֲדֹ נִ ֒י יְׂ דַ בֶ ר־ ָֹּ֨נא‬ ָ ֵ֗ ְׂ‫וַיִ ֹּ֨ ַגש א ֵָ֜ליו י‬ my lord, and do not be impatient with your
servant, you who are the equal of Pharaoh.
ָ֖‫ל־יֹּ֥חַ ר אַ פְׂ ך‬
ִ ַ‫ַעבְׂ ְׂדך֤ דָ בָ רֶ֙ בְׂ אָ זְׂנִ֣י אֲדֹ ֶ֔ ִני וְׂ א‬
‫בְׂ עַבְׂ ֶ ֶ֑דך ִ ֹּ֥כי כ ָָ֖מֹוך כְׂ פ ְַׂר ֵּֽ ֹעה׃‬ My lord asked his servants, ‘Have you a
father or another brother?’
‫אֲדֹ ִנִ֣י שָ ֶ֔ ַאל אֶ ת־עֲבָ ָ ָ֖דיו לאמֶֹ֑ ר הֲיש־לָכֶ ֹּ֥ם ָ ָ֖אב‬
We told my lord, ‘We have an old father,
‫אֹו־אח׃‬
ֵּֽ ָ and there is a child of his old age, the
youngest; his full brother is dead, so that he
‫ַו ֶ֙נ ֹאמֶ רֶ֙ אֶ ל־אֲדֹ ֶ֔ ִני יֶש־ ָֹּ֨לנוֶ֙ ָ ִ֣אב ז ֶָ֔קן וְׂ יֶ ֹּ֥לֶד‬ alone is left of his mother, and his father
‫זְׂקֻּ ִנָ֖ים קָ ָ ֶ֑טן וְׂ אָ ֹּ֨ ִחיו ֵ֜מת וַיִ ו ָֹּ֨תר ֵ֧הוא לְׂ בַ ִ֛דֹו‬ dotes on him.’
‫לְׂ ִא ָ֖מֹו וְׂ אָ ִ ֹּ֥ביו אֲה ֵּֽבֹו׃‬ Then you said to your servants, ‘Bring him
down to me, that I may set eyes on him.’
‫הֹורדֻּ ָ֖הו אלָ ֶ֑י וְׂ אָ ִ ֹּ֥שימָ ה‬
ִ ‫ַו ֶ֙ת ֹאמֶ רֶ֙ אֶ ל־עֲבָ ֶ֔ ֶדיך‬
‫ע ִינָ֖י ע ָ ֵָּֽליו׃‬ We said to my lord, ‘The boy cannot leave
his father; if he were to leave him, his father
would die.’
‫ַו ֶ֙נ ֹאמֶ רֶ֙ אֶ ל־אֲדֹ ֶ֔ ִני ל ֹא־יוכַ ֹּ֥ל הַ נַ ָ֖עַר ַלע ֲִֹ֣זב אֶ ת־‬
‫אָ ִ ֶ֑ביו וְׂ עָזַ ֹּ֥ב אֶ ת־אָ ִ ָ֖ביו ו ֵָּֽמת׃‬ But you said to your servants, ‘Unless your
youngest brother comes down with you, do
‫ַו ֶ֙ת ֹאמֶ רֶ֙ אֶ ל־עֲבָ ֶ֔ ֶדיך ִאם־ ֹּ֥ל ֹא י ִ֛רד אֲחִ יכֶ ֹּ֥ם‬ not let me see your faces.’
‫הַ קָ טָֹ֖ ן ִא ְׂתכֶ ֶ֑ם ֹּ֥ל ֹא תֹ ִס ָ֖פון לִ ְׂר ֹּ֥אֹות פ ָָנֵּֽי׃‬ When we came back to your servant my
father, we reported my lord’s words to him.
‫ֶד־לֹו ָ֖את‬
ֶ֔ ‫וַיְׂ הִ יֶ֙ ִ ִ֣כי עָלִֶ֔ ינו ֶ ֵּֽאל־עַבְׂ ְׂדךָ֖ אָ ִ ֶ֑בי ַו ַֹּ֨נג‬
‫ִדבְׂ ֹּ֥רי אֲדֹ ִ ֵּֽני׃‬ “Later our father said, ‘Go back and procure
some food for us.’
‫ַו ָ֖י ֹאמֶ ר אָ ִ ֶ֑בינו ֻּשָ֖בו ִשבְׂ רו־לָ ֹּ֥נו ְׂמעַט־אֵֹּֽ כֶל׃‬ We answered, ‘We cannot go down; only if
our youngest brother is with us can we go
‫ש אָ ֹּ֨ ִחינו הַ קָ טֹ֤ ן‬
ּ֩ ‫ַו ֹּ֕נ ֹאמֶ ר ֹּ֥ל ֹא נוכַ ָ֖ל ל ֶ ֶָ֑רדֶ ת ִאם־י‬ down, for we may not show our faces to the
‫ִא ֶָ֙תנוֶ֙ וְׂ י ֶַָ֔ר ְׂדנו כִ י־ ִ֣ל ֹא נו ֵַ֗כל לִ ְׂראֹותֶ֙ פְׂ נִ֣י הָ ִֶ֔איש‬ man unless our youngest brother is with us.’
‫וְׂ אָ ִ ֹּ֥חינו הַ קָ טָֹ֖ ן אינֶ ֹּ֥נו ִא ָ ֵּֽתנו׃‬ Your servant my father said to us, ‘As you
know, my wife bore me two sons.
‫ַו ִ֛י ֹאמֶ ר עַבְׂ ְׂדךֹּ֥ אָ ִ ָ֖בי אלֶ֑ינו אַ ֶ ִ֣תם יְׂ דַ עְׂ ֶ֔ ֶתם ִ ֹּ֥כי‬
‫ה־לי ִא ְׂש ִ ֵּֽתי׃‬
ֹּ֥ ִ ָ‫ְׂשנַ ַָֽ֖יִ ם ָיֵּֽלְׂ ד‬ But one is gone from me, and I said: Alas,
he was torn by a beast! And I have not seen
him since.
‫וַיצ֤א ָ ֵּֽהאֶ חָ דֶ֙ ֵּֽמ ִא ֶ֔ ִתי וָאֹ ֹּ֕ ַמר ַ ָ֖אְך טָ ִ֣רֹ ף טֹ ָ ֶ֑רף וְׂ ֹּ֥ל ֹא‬
‫ַד־הנָה׃‬ ֵּֽ ‫יתיו ע‬ ָ֖ ִ ‫ְׂר ִא‬

75
 ‫ולְׂ קַ חְׂ ֶ ֵ֧תם גַם־אֶ ת־זֶ ִ֛ה מ ִ ֹּ֥עם פָנַ ָ֖י וְׂ קָ ָ ִ֣רהו אָ ֶ֑סֹון‬ If you take this one from me, too, and he
meets with disaster, you will send my white
‫וְׂ ֵּֽה ַֹור ְׂד ֶ ֵ֧תם אֶ ת־שיבָ ִ ִ֛תי בְׂ ָרעָ ָ֖ה ְׂשאֵֹּֽ לָה׃‬ head down to Sheol in sorrow.’

‫וְׂ ע ֵ֗ ַָתה כְׂ בֹ ִאיֶ֙ אֶ ל־עַבְׂ ְׂדךִ֣ אָ ִֶ֔בי וְׂ הַ נַ ָ֖עַר אינֶ ִ֣נו‬ “Now, if I come to your servant my father
‫שורה בְׂ נַפְׂ ֵּֽשֹו׃‬ ֹּ֥ ָ ְׂ‫ִא ָ ֶ֑תנו וְׂ נַפְׂ ָ֖שֹו ק‬ and the boy is not with us—since his own
life is so bound up with his—
‫הֹורידו‬
ֹּ֨ ִ ְׂ‫י־אין הַ נַ ָ֖עַר ו ֶָ֑מת ו‬ ֹּ֥ ִ‫אֹותֹו כ‬
ִ֛ ‫וְׂ הָ ֵָ֗יה כִ ְׂר‬ when he sees that the boy is not with us, he
‫יבת עַבְׂ ְׂדךֹּ֥ אָ ִ ִ֛בינו בְׂ יָגָ֖ ֹון‬ַ ֹּ֨ ‫עֲבָ ֵ֜ ֶדיך אֶ ת־ש‬ will die, and your servants will send the
‫ְׂשאֵֹּֽ לָה׃‬ white head of your servant our father down
to Sheol in grief.
‫ִ ֤כי עַבְׂ ְׂדךֶ֙ ע ַ ִָ֣רב אֶ ת־הַ ֶַ֔נעַר מ ִ ֹּ֥עם אָ ִ ָ֖בי לאמֶֹ֑ ר‬ Now your servant has pledged himself for
‫ֹּ֥אתי לְׂ אָ ִ ָ֖בי כָל־‬
ִ ‫יאנוֶ֙ א ֶֶ֔ליך וְׂ חָ ָט‬
ֶֶ֙ ִ‫ִאם־ ֤ל ֹא אֲב‬ the boy to my father, saying, ‘If I do not
‫הַ י ִ ֵָּֽמים׃‬ bring him back to you, I shall stand guilty
before my father forever.’
‫וְׂ ע ֵ֗ ַָתה יֵּֽשֶ ב־נָ ֤א עַבְׂ ְׂדךֶ֙ ַ ִ֣תחַ ת הַ ֶַ֔נעַר עֶ ָ֖בֶ ד‬ Therefore, please let your servant remain as
‫ַ ֵּֽלאדֹ ִנֶ֑י וְׂ הַ נַ ָ֖עַר יַ ֹּ֥עַל עִ ם־אֶ ָ ֵּֽחיו׃‬ a slave to my lord instead of the boy, and let
the boy go back with his brothers.
‫כִ י־איְךֶ֙ ֶ ֵּֽאעֱלֶ ִ֣ה אֶ ל־אָ ִֶ֔בי וְׂ הַ נַ ָ֖עַר אינֶ ִ֣נו ִא ִ ֶ֑תי‬
For how can I go back to my father unless
‫ֲשר יִ ְׂמ ָצָ֖א אֶ ת־אָ ִ ֵּֽבי׃‬ ֹּ֥ ֶ ‫ֶֶּ֚פן אֶ ְׂר ֶ ִ֣אה בָ ֶָ֔רע א‬ the boy is with me? Let me not be witness to
the woe that would overtake my father!”
‫מ״ה‬
45 Joseph could no longer control himself
‫יֹוסף לְׂ הִ ְׂתאַ ֵ֗פק לְׂ ֤ ֹכל הַ נִ צָ בִ יםֶ֙ ָע ֶָ֔ליו‬
ֵ֜ ‫וְׂ ֵּֽל ֹא־י ֹּ֨ ָֹכל‬ before all his attendants, and he cried out,
“Have everyone withdraw from me!” So
‫ָל־איש מעָלָ ֶ֑י וְׂ ל ֹא־עָ ֤מַ ד‬ ָ֖ ִ ‫הֹוציאו כ‬ ֹּ֥ ִ ‫וַיִ קְׂ ָֹּ֕רא‬ there was no one else about when Joseph
‫יֹוסף אֶ ל־אֶ ָ ֵּֽחיו׃‬
ָ֖ ‫ִאישֶ֙ ִא ֶ֔תֹו בְׂ הִ ְׂתו ַ ַֹּ֥דע‬ made himself known to his brothers.

‫וַיִ ֹּ֥תן אֶ ת־קֹ לָ֖ ֹו בִ בְׂ ִ ֶ֑כי וַיִ ְׂש ְׂמעִ֣ ו ִמצְׂ ֶַ֔ריִ ם וַיִ ְׂש ַ ָ֖מע‬ His sobs were so loud that the Egyptians
could hear, and so the news reached
‫בֹּ֥ית פ ְַׂר ֵּֽ ֹעה׃‬ Pharaoh’s palace.

‫יֹוסף הַ עֹּ֥ ֹוד אָ ִ ָ֖בי‬ ֶ֔ ‫יֹוסף אֶ ל־אֶ חָ יוֶ֙ ֲא ִנִ֣י‬ ֤ ‫ַו ֹּ֨י ֹאמֶ ר‬ Joseph said to his brothers, “I am Joseph. Is
‫ָחֶ֑י וְׂ ֵּֽל ֹא־יָכְׂ ל֤ ו אֶ חָ יוֶ֙ ַלעֲנִ֣ ֹות אֹ ֶ֔תֹו ִ ֹּ֥כי נִ בְׂ הֲלָ֖ ו‬ my father still well?” But his brothers could
not answer him, so dumfounded were they
‫ִמפ ָָנֵּֽיו׃‬ on account of him.

‫יֹוסף אֶ ל־אֶ ָחִ֛יו גְׂ שו־נָ ֹּ֥א אלַ ָ֖י וַיִ גָ ֶ֑שו‬
ֵ֧ ‫ַו ֹּ֨י ֹאמֶ ר‬ Then Joseph said to his brothers, “Come
‫ר־מכ ְַׂר ֶ ֹּ֥תם אֹ ִ ָ֖תי‬
ְׂ ֶ‫יֹוסף אֲחִ י ֶֶ֔כם אֲש‬ ִ֣ ֶ֙‫ַו ֵ֗י ֹאמֶ ר אֲנִ י‬ forward to me.” And when they came
forward, he said, “I am your brother Joseph,
‫ִמצְׂ ָ ֵּֽריְׂ מָ ה׃‬ he whom you sold into Egypt.

76
 ‫אמ ֶ֔רו הִ נֶ ֹּ֥נֵּֽ ו‬
ְׂ ֹ ‫וַילְׂ כוֶ֙ גַם־אֶ ֶ֔ ָחיו ֵּֽ וַיִ פְׂ לָ֖ ו לְׂ פָנָ ֶ֑יו ַו ִ֣י‬
‫לְׂ ךָ֖ ַלעֲבָ ִ ֵּֽדים׃‬
‫ל־יחַ רֶ֙ בְׂ עִ֣יני ֶֶ֔כם ִ ֵּֽכי־‬
ִ ֶ֙ ַ‫וְׂ ע ָ ִַ֣תה ׀ אַ ל־תעָ ִ֣צְׂ ֵ֗בו וְׂ א‬
‫ֱֹלהים‬
ָ֖ ִ ‫ְׂמכ ְַׂר ֶ ֹּ֥תם אֹ ִ ָ֖תי ֶ֑הנָה ִ ִ֣כי לְׂ ִ ֵּֽמחְׂ ֶָ֔יה ְׂש ָל ַחֹּ֥נִי א‬ Now, do not be distressed or reproach
‫יכם׃‬ ֵּֽ ֶ ‫לִ פְׂ נ‬ yourselves because you sold me hither; it
was to save life that God sent me ahead of
you.
ֶ֙‫כִ י־זֶ ִ֛ה ְׂשנ ַ ָֹּ֥תיִ ם הָ ָרעָ ָ֖ב בְׂ ֶ ִ֣ק ֶרב הָ ָ ֶ֑א ֶרץ וְׂ עֹוד‬
‫ֲשר אין־חָ ִ ָ֖ריש וְׂ קָ ִ ֵּֽציר׃‬ ֹּ֥ ֶ ‫חָ ִ֣מש שָ ֶ֔ ִנים א‬ It is now two years that there has been
famine in the land, and there are still five
‫וַיִ ְׂשלָח֤נִ י אֱֹלהִ יםֶ֙ לִ פְׂ ני ֶֶ֔כם ל ָֹּ֥שום לָכֶ ִ֛ם‬ years to come in which there shall be no
yield from tilling.
‫יטָ֖ה‬
ָ ‫ְׂשא ִ ָ֖רית בָ ָ ֶ֑א ֶרץ ולְׂ הַ חֲיִ֣ ֹות ָל ֶֶ֔כם לִ פְׂ ל‬
‫גְׂ דֹ ָ ֵּֽלה׃‬ God has sent me ahead of you to ensure
your survival on earth, and to save your
‫וְׂ ע ֵ֗ ַָתה ֵּֽל ֹא־אַ ֞ ֶתם ְׂשלַחְׂ ֶ ֤תם אֹ ִתיֶ֙ ֶ֔הנָה ִ ָ֖כי‬ lives in an extraordinary deliverance.
ֶ֙‫ימ ִ ֵּֽני לְׂ ֵ֜ ָאב לְׂ פ ְַׂרעֵֹ֗ ה ולְׂ אָ דֹון‬
ֹּ֨ ‫ֱֹלהים וַיְׂ ִש‬
ֶ֑ ִ ‫הָ א‬ So, it was not you who sent me here, but
‫ָל־א ֶרץ ִמצְׂ ָ ֵּֽריִ ם׃‬
ֹּ֥ ֶ ‫יתֹו ומֹ ָ֖של בְׂ כ‬ ֶ֔ ‫לְׂ כָל־ב‬ God; and He has made me a father to
Pharaoh, lord of all his household, and ruler
‫מַ הֲרו֮ ַועֲלִ֣ ו אֶ ל־אָ בִ ֒י ַואֲמַ ְׂר ֶ ִ֣תם א ֵָ֗ליו ֤ ֹכה‬ over the whole land of Egypt.
‫ֱֹלהים לְׂ אָ ָ֖דֹון לְׂ כָל־‬
ִ֛ ִ ‫יֹוסף שָ ַ ֵ֧מנִי א‬ ֶ֔ ִ֣‫אָ מַ רֶ֙ בִ נְׂ ך‬ “Now, hurry back to my father and say to
‫ִמצְׂ ָ ֶ֑ריִ ם ְׂר ָ ֹּ֥דה אלַ ָ֖י ַ ֵּֽאל־תַ עֲמֵֹּֽ ד׃‬ him: Thus says your son Joseph, ‘God has
made me lord of all Egypt; come down to
me without delay.

Part 3 Resolution Gen. 50:15-21

‫אמ ֶ֔רו לֹּ֥ ו‬

ְׂ ֹ ‫יהם ַו ִ֣י‬
ֶ ֶ֔ ִ‫י־מת אֲב‬
ִ֣ ִ‫וַיִ ְׂר ֤או א ֲֵּֽחי־יֹוסףֶ֙ כ‬ When Joseph’s brothers saw that their father
was dead, they said, “What if Joseph still
‫יֹוסף וְׂ הָ ֤שב י ִָשיבֶ֙ ֶָ֔לנו ֶּ֚את כָל־‬ ֶ֑ ‫יִ ְׂש ְׂט ָ֖מנו‬ bears a grudge against us and pays us back
‫ֲשר ג ַ ָָ֖מלְׂ נו אֹ ֵּֽתֹו׃‬
ֹּ֥ ֶ ‫ָה ִָ֣ר ֶָ֔עה א‬ for all the wrong that we did him!”

‫ל־יֹוסף לאמֶֹ֑ ר אָ ִ ִ֣ביך צִ ֶ֔ ָוה לִ פְׂ נֹּ֥י‬

ָ֖ ֶ‫וַיְׂ צַ וֹּ֕ ו א‬ So they sent this message to Joseph, “Before
his death your father left this instruction:
‫מֹותֹו לאמֵֹּֽ ר׃‬ ָ֖
So shall you say to Joseph, ‘Forgive, I urge
‫יֹוסף ָ ִ֣א ָָּ֡נא ָ ִ֣שא ָ֠ ָנא פֶ ִ֣ שַ ע אַ ֶח֤יך‬
ֵ֗ ְׂ‫ֹאמ ִ֣רו ל‬ְׂ ‫ֵּֽ ֹכה־ת‬ you, the offense and guilt of your brothers
‫י־רעָ ִ֣ה גְׂ מָ ֶ֔לוך וְׂ עַתָ הֶ֙ ָ ִ֣שא ֶָ֔נא‬
ָ ִ‫וְׂ חַ טָ אתָ םֶ֙ כ‬ who treated you so harshly.’ Therefore,
please forgive the offense of the servants of
‫יֹוסף‬
ָ֖ ְׂ‫לְׂ פֶ ֹּ֥שַ ע עַבְׂ ָ֖די אֱֹלהִ֣י אָ ִ ֶ֑ביך וַיֹּ֥בְׂ ך‬ the God of your father.” And Joseph was in
‫בְׂ דַ בְׂ ָ ֹּ֥רם א ָ ֵּֽליו׃‬ tears as they spoke to him.

77
His brothers went to him themselves, flung
themselves before him, and said, “We are
prepared to be your slaves.”

‫יראו ִ ִ֛כי ה ַ ֲֹּ֥תחַ ת‬

ֶ֑ ָ ‫ל־ת‬
ִ ַ‫יֹוסף א‬
ָ֖ ‫ַו ֵ֧י ֹאמֶ ר אֲל ֶהִ֛ם‬ But Joseph said to them, “Have no fear! Am
I a substitute for God?
‫ֱֹלהים ָ ֵּֽאנִ י׃‬
ָ֖ ִ ‫א‬
Besides, although you intended me harm,
‫וְׂ אַ ֹּ֕ ֶתם חֲשַ בְׂ ֶ ֹּ֥תם עָלַ ָ֖י ָרעָ ֶ֑ה אֱֹלהִ יםֶ֙ חֲשָ ָבִּ֣ה‬ God intended it for good, so as to bring
‫שה כַיֹּ֥ ֹום הַ זֶ ָ֖ה לְׂ הַ ח ֲֹֹּ֥ית עַם־‬
ֹ ִ֛ ‫לְׂ טֹ ֶ֔ ָבה לְׂ ֵ֗ ַמעַן ֲע‬ about the present result—the survival of
many people.
‫ָ ֵּֽרב׃‬
And so, fear not. I will sustain you and your
‫יראו אָ נֹ ִ ִ֛כי ֲאכַלְׂ כֹּ֥ל אֶ ְׂתכֶ ָ֖ם וְׂ ֶ ֵּֽאת־‬ ֶָ֔ ‫ל־ת‬
ִ ַ‫וְׂ עַתָ הֶ֙ א‬ children.” Thus he reassured them, speaking
‫אֹותם וַיְׂ דַ בָ֖ר עַל־לִ ָ ֵּֽבם׃‬ ָ ֶ֔ ‫טַ פְׂ כֶ ֶ֑ם וַיְׂ נַחִ֣ם‬ kindly to them.

Text from Sepharia.org

78
Tune in to the live video session with Rabbi Warshawsky at 8:30 AM EDT/5:30 AM PDT at www.tinyurl.com/RATikkun

"V'ein oz ela Torah" - "Strength refers to none other than Torah"

The Torah behind the Music

,‫ ִ ּדין‬:‫יקון‬ ֹ ‫א" ֹנוטָ ִר‬.‫ש‬.‫ "ד‬...(‫יָא‬:‫שית א‬ ׁ ִ ‫ְוי ֹאמַ ר אֱ ל ִֹקים ַּתדְ ֵׁשא הָ אָ רֶ ץ ֶּד ֶׁשא ) ּבְרֵ א‬
‫ְסוד‬ ֹ ‫ י‬:‫עולָם‬ ֹ ָ‫ּבו ֶׁשל ה‬ֹ ‫שו‬ׁ ְ‫ י‬,‫ ְׁשלֹ ָׁשה הַ ְּדב ִָרים הַ ּלָלו ּ הֵ ם מַ ְרבָד הָ אָ ֶרץ‬.‫ אֱ מֶ ת‬,‫לום‬ ֹ ‫ָׁש‬
ׁ ִ ּ ‫ ) ּבַעַ ל הַ ּלְבו‬.‫בָר‬
(‫שים‬ ּ ְ‫ ו ִּמד‬,ּ ‫ש ּב ְֵרעֵ הו‬
ׁ ‫ חֶ ֶרב ִאי‬-- ‫ ִּבלְעֲ דֵ יהֶ ם‬.‫ּמו‬ ֹ ‫שי ו ּתְ נָאֵ י ִקיּו‬
ׁ ִ ‫הַ מּ ו ּסָ ר הָ אֱ ֹנו‬

“And The Holy One said, let the Earth sprout vegetation” (Breishit 1:11)...​ “DeShE” is an
acronym for: Din (justice), Shalom (peace), and Emet (Truth). These three things are the roots
of the earth, the foundations of human existence and the conditions by which humanity can
exist. Without them, there is war amongst humanity, and desolation. - Rav Mordecai Yoffe
(the Ba’al Halevushim, 1500s Prague/Poland)

‫ש‬
ׁ ‫דו‬ ֹ ‫ אָ מַ ר ר' ִסמּ ו ּן ְ ּב ָׁשעָ ה ֶׁש ּבָא הַ ָ ּק‬...(‫כו‬:‫ְוי ֹאמַ ר אֱ ל ִֹקים נ ַעֲ ֶׂשה אָ דָ ם )בראשית א‬
‫ וֶאֱ מֶ ת‬.‫אומֵ ר ִי ּב ֵָרא ֶׁשהו ּא ג ֹּומֵ ל חֲ סָ ִדים‬ ֹ ‫ חֶ סֶ ד‬,‫ּבָרו ּךְ הו ּא לִ ְברֹא אֶ ת הָ אָ דָ ם הָ ִראש ֹׁון‬
‫אומֵ ר‬ ֹ ‫לום‬ ֹ ‫ ָׁש‬,‫קות‬ ֹ ָ‫עו ֶׂשה צְד‬ ֹ ‫אומֵ ר ִי ּב ֵָרא ֶׁשהו ּא‬ֹ ‫ צֶדֶ ק‬.‫אומֵ ר אַ ל ִי ּב ֵָרא ֶׁש ֻּכל ֹּו ְׁש ָק ִרים‬ֹ
‫יכו לָאָ ֶרץ הַ ָּדא‬ ֹ ִ‫ש ּבָרו ּךְ הו ּא? נָטַ ל אֱ מֶ ת ו ְִה ְׁשל‬ ׁ ‫דו‬
ֹ ‫ מָ ה עָ ָׂשה הַ ָ ּק‬.‫אַ ל ִי ּב ֵָרא ְּד ֻכ ּלֵהּ ְקטָ טָ ה‬
‫ש‬
ׁ ‫דו‬ ֹ ‫ש ֵרת לִ ְפנֵי הַ ָ ּק‬ ׁ ָ ּ ַ‫ אָ מְ רו ּ מַ לְאָ כִ י ה‬,‫ וְתַ ְׁשלֵךְ אֱ מֶ ת אַ ְרצָה‬:(‫ יב‬,‫הו ּא ִ ּדכ ְִתיב ) ָּדנִיאֵ ל ח‬
‫ ַּתעֲ לֶה אֱ מֶ ת ִמן‬,‫ְך‬ ‫עול ִָמים מָ ה אַ ָּתה מְ בַזֶּה ַּתכ ְִסיס ִאל ְִטיכ ִַסיָּה ֶׁש ּל ׇ‬ ֹ ָ‫ ִרב ֹּון ה‬,‫ּבָרו ּךְ הו ּא‬
(‫שית ַר ּבָה פ' ח‬ ׁ ִ ‫) ּב ְֵרא‬.‫ אֱ מֶ ת מֵ אֶ ֶרץ ִ ּתצְמַ ח‬:(‫ יב‬,‫)ת ִה ִּלים ּפֹה‬ ְּ ‫ הַ ָּדא הו ּא ִ ּדכ ְִתיב‬,‫הָ אָ ֶרץ‬

When God began to create the world, all of the angels began to argue with each other. The
angel of Chesed (loving-kindness) said, “Holy One! You should create humankind, as they are
filled with loving-kindness!” The angel of Truth said, “O Holy One! Do not create humankind,
as they are filled with lies!” The angel of Righteousness said, “Create them, for they will
establish justice.” The angel of Peace said, “Do not create them, for they will be in constant
strife!”What did God do? God lifted up the angel of Truth and threw it down to the Earth, as it
is written, “And Truth was hurled to the ground (Daniel 8:12).” The angels immediately began
shouting, “Holy One! Why have You so chastised the chief of your court? Let Truth arise again
from the earth.” As it is written, “Truth springs up from the Earth (Psalms 85:12).”
- (Genesis Rabbah 8)
‫אֶ מֶ ת‬
,‫אשון‬ֹ ‫אֶ מֶ ת אַ ָּתה הו ּא ִר‬
‫ ו ִּמ ַ ּבלְעָ דֶ ׇ‬,‫רון‬
‫יך‬ ֹ ַ‫אַ ָּתה הו ּא אַ ח‬
. ַ‫שיע‬ ֹ ‫ ו‬,‫ אֵ ין לָנו ּ ג ֹּואֵ ל‬,ְ‫אֵ ין לָנו ּ מֶ לֶך‬
ׁ ִ ‫ּמו‬
Emet… ​ Truth…
​ ruth You are first, You are last,
Emet Ata hu rishon, Ata hu acharon, U’mibal’adecha T
Ein lanu Melech, Ein lanu Go’el, U’Moshia ​ nd without You There is no nobility,
A
No redemption, No salvation.

Rabbi Josh Warshawsky, 2020 - ​www.joshwarshawsky.com

79
 "V'ein oz ela Torah" - "Strength refers to none other than Torah"
The Torah behind the Music

‫ עֵ ד֥ו ּת ה׳ נֶ֝אֱ מָ ָנ֗ה מַ חְ ִ ּכ֥ימַ ת ֶּפ ִֽתי׃‬- ‫ש‬ ׁ ‫ש֣יבַת נָ֑ ֶפ‬ ׁ ִ ְ‫תּ ֹ֘ו ַר֤ת ה׳ ְּת ִ֭מימָ ה מ‬
‫יר֥ת עֵ ינָֽיִם׃‬ ַ ‫ ִמ ְצ ַו֥ת ה׳ ָ ּב ָ֝ר֗ה מְ ִא‬- ‫ִ ּפקּ ֘ו ּדֵ ֤י ה׳ יְ֭ ָׁש ִרים מְ ַׂש ְּמחֵ י־ ֵל֑ב‬
‫ ִמֽ ְׁש ּפְטֵ י ה׳ אֱ מֶ ֑ת ָצֽדְ ק֥ו ּ יַחְ ָּדֽו׃‬- ‫עומֶ ֪דֶ ת ָל֫עַ ֥ד‬ ֹ ֮‫הו ָרה‬ ֹ ְ‫י ְִראַ ֤ת ה׳ ט‬
‫ש ְו ֹ ֣נפֶת צו ּפִ ֽים׃‬ ׁ ֗‫ ו ּמְ תו ִּק֥ים ִמ֝ ְּד ַב‬- ‫הַ ֽנֶּחֱ מָ ִד֗ים ִמ֭זָּהָ ב ו ִּמ ּ ַפ֣ז ָר֑ב‬

Torat Adonai temimah, meshivat ​nafesh The teaching of the Holy One is perfect,
Eidut Adonai ne’emanah, machkimat peti. renewing the ​soul​; The decrees of the Holy
One are enduring, making the simple wise;
Pikudei Adonai yesharim, m’samchei ​lev The precepts of the Holy One are just,
Mitzvah Adonai barah, me’irat ​einayim. rejoicing the ​heart​; The instruction of the
Yir’at Adonai tehorah, omedet la’ad Holy One is radiant, lighting up the ​eyes​.
The awe of the Holy One is pure, enduring
Mishpatei Adonai emet, tzadku yachdav.
forever; The judgments of the Holy One are
Hanechemadim mizahav u’mipaz rav true, righteous altogether.More desirable
U’metukim mid’vash v’nofet tzufim. than gold, than much fine gold; Sweeter
than honey, than drippings of honeycomb.

‫ָתו ִמ ַּד ְרכֵי ִמיתָ ה‬

ֹ ‫שיב‬
ׁ ִּ ‫ ִמ‬.ׁ‫שיבַת נֶ ֶפש‬
ׁ ִּ ‫ְלומְ דֶ יהָ ִמ‬
ֹ ‫ נֶאֱ מֶ נֶת ִהיא לְהָ ִעיד ּב‬.‫עֵ דו ּת ה' נֶאֱ מָ נָה‬
(‫ )רש״י‬:‫לְדַ ְרכֵי חַ יִּים‬
“The decrees of the Holy One are enduring”: ​The Torah is reliable to witness in those who
study it a return/stirring of the soul. It stirs the soul from the paths of death to the paths of
life. (Rashi)

‫ירין עֵ ינָיו ֶׁשל‬

ִ ‫ ֶׁשהֵ ן מְ ִא‬,‫ אֵ ּלו ּ ּבַעֲ לֵי תּ ֹו ָרה‬- "‫אור עֵ ינַיִם יְ ַׂש ַּמח לֵב‬
ֹ ְ‫ "מ‬:(‫)משלי טו ל‬
."‫"מ ְצוַת ה' ּבָרָ ה מְ ִאירַ ת עֵ ינָיִם‬ ִ :(‫)ת ִה ִּלים יט ט‬ ְּ ‫ ֶׁשנֶּאֱ מַ ר‬,‫אָ דָ ם ו ּמְ ַׂש ְּמ ִחין לִ ב ֹּו‬
(‫)מדרש משלי‬
Midrash Mishlei 15: What brightens the eye gladdens the heart - these are those who study
Torah, they light up the eyes of all humanity and gladden the heart of humanity too, as it is
written, ​“The instruction of the Holy One is radiant, making the eyes light up.”

Rabbi Josh Warshawsky, 2020 - ​www.joshwarshawsky.com

80
 "V'ein oz ela Torah" - "Strength refers to none other than Torah"
The Torah behind the Music

‫מדרש רבה שיר השירים פרשה ב סימן יב‬

.‫טובָה ו ּמַ ְרג ָּלִ ֹיות‬ ֹ ‫לו אֶ בֶן‬ ֹ ‫ מָ ָׁשל לְמֶ לֶךְ ֶׁשהָ יָה‬:‫אָ מַ ר ר׳ יְהו ּדָ ה ּבָר ִסמּ ו ּן אָ מַ ר ח ַֹרי‬
‫ ּכָךְ ִי ְׂש ָראֵ ל‬. ּ‫ְך אֲ נִי ֹנותְ נָה‬
‫ְך ִהיא ְול ׇ‬
‫ְך ִהיא ְו ֶׁש ּל ׇ‬
‫ ל ׇ‬,‫לו‬ֹ ‫לו ֵּתן לִ י אָ מַ ר‬ ֹ ‫ּבָא ְ ּבנָה וְאָ מַ ר‬
‫אָ מְ רו ּ לִ ְפנֵי הַ קב״ה ) ָׂשם טו( עָ ִז ּי וְזִ ְּמ ָרת יה אָ מַ ר לָהֶ ם הקּ ב״ה ָלכֶם ִהיא ְו ֶׁש ָ ּלכֶם‬
.‫ִתן‬ֵּ ‫)ת ִה ִּלים כט( ה׳ עֹז לְעַ מּ ֹו י‬ ְּ ‫ וְאֵ ין עֹז אֶ ּלָא תּ ֹו ָרה ֶׁשנא׳‬. ּ‫ִהיא ְו ָלכֶם אֲ נִי ֹנותְ נָה‬
R. Judah b. Simon made another comparison-to a King who possessed precious stones and
pearls and when his child came and said to him, “Give them to me,” He replied, “They are
yours, all yours, and to you I give them.” So Israel said before the Holy Blessing One: “The
Lord is my strength and song (Exodus 15:2).” Said the Holy Blessing One, to them: ' It is yours,
your very own, and to you I give it.’ ​And by strength it means none other than Torah​, as it
says, The Lord will give strength unto His people (Psalms 29:11) - Shir Hashirim Rabbah

,‫ וַאֲ ַרנֵּן ַל ּב ֶֹקר חַ סְ ֶּד ׇך‬,‫שיר עֻ ז ֶׇּך‬

ׁ ִ ָ‫וַאֲ נִי א‬
:‫ְיום צַר־לִ י‬ ֹ ‫ ו ּמָ ֹנוס ּב‬,‫ִ ּכי־הָ יִיתָ ִמ ְׂשגָּב לִ י‬
.‫ַמ ָרה‬ ‫עֻ ִז ּי אֵ ל ׇ‬
ֵּ ‫ֶיך אֲ ז‬
Psalms 59:17-18 - ‫יח‬-‫יז‬:‫תהילים נט‬
Va'ani ashir uzekha. But I will sing your strength,
Va'aranein labokeir hasdekha, Exalt to the morning your faithfulness.
Ki hayita, misgav li, For you have been a haven for me,
U'manos l'yom tzar li. A safe place in my time of trouble.
Uzi Eileikha azameirah My strength, I sing out to You.

Rabbi Josh Warshawsky, 2020 - ​www.joshwarshawsky.com

81
 Ten Commandments - Aseret Hadibrot

Exodus 20
‫שמות כ׳‬
(1) God spoke all these words,
saying: (2) I the LORD am your ‫ֱֹלהים ֵ֛את כָּל־הַ ְדבָּ ִ֥רים‬ ִ֔ ‫(א) וַיְ דַ בֵּ֣ר א‬
God who brought you out of the ‫הָּ ֵ֖אלֶּה לאמֹֹֽ ר׃ (ס) (ב) ָּ ֹֽאנֹ ֵ֖כי֙ יְ הוָּ ֵּ֣ה‬
land of Egypt, the house of ‫אתיָך מ ֶּ ִ֥א ֶּרץ מצְ ַ ֵ֖רים‬ ֵ֛ ‫ֲשר הֹוצ‬ ֶׁ֧ ֶּ ‫ֱֹלהיָך א‬ ִֶּ֔ ‫א‬
bondage: (3) You shall have no
ָ֛֩ ֵ֛‫מ ֵּ֣ ִ֥בֵּ֥֣ית עֲבָּ דֵֹּֽ֥֣ים׃ (ג) ֵּ֣ל ֹֹֽא יהְ ֶּיֹֽה־לְ ָך‬
other gods besides Me. (4) You
shall not make for yourself a ‫ֱֹלהים אֲח ֵ֖ ִ֖֜רים עַל־פ ָָּֽ֗ ָֹּֽנ ַי (ד) ֵּ֣ל ֹֹֽא‬ ִ֥ ‫א‬
sculptured image, or any likeness of ‫ֲשֵּ֥֣ר‬ ֵּ֣ ֶּ ‫ָּל־תמּו ָּנִ֔ה א‬ ְ ‫ֹֽ ַתעֲשֶּ ה־לְ ִָ֥ךֵּ֣ פֶּ ֙ ֵּ֣ סֶּ ֙ל ׀ וְ כ‬
what is in the heavens above, or on ‫ֲש ָ֛֩ר בָּ ָּ ֵ֖א ֶּרץ מ ָּ ִ֖֜תֵַּ֥֣חַ ת‬ ִ֥ ֶּ ‫בַ שָּ ַ ֙ ֵּ֣מים֙ ׀ ממִַ֔ עַל ֹֽ ַוא‬
the earth below, or in the waters )‫ֲשֵּ֥֣ר בַ ַ ֵ֖מֵֵּּ֣֥֣ים ׀ מ ַ ִ֥ ֵּ֣תֵּ֥֣חַ ת ל ָּ ָֽ֗ ָֹּֽא ֶּרץ (ה‬ ֵּ֣ ִ֥ ֶּ ‫ַוא‬
under the earth. (5) You shall not
‫ֹֽל ֹא־ת ְשתַ ְחֶּ ִ֥וֵֵּּ֣֥֣ה ל ֶָּּהֵ֖ם֮ וְ ֵּ֣ל ֹא תָּ עָּבְ דם ֵּ֣כי‬
bow down to them or serve them.
For I the LORD your God am an ‫ֱֹלהיָך֙ ֵּ֣אל קַ ִָּ֔נא ֹּ֠פֹ קד ֲע ֹון‬ ֶּ֙ ‫ֹֽ ָּאנֹ ִ֞כי יְ הוָּ ה א‬
impassioned God, visiting the guilt ‫אָּ בֶֹׁ֧ ת עַל־בָּ נֵ֛ים עַל־של ִ֥שים וְ עַל־‬
of the parents upon the children, ֙‫רב ֵ֖עים לְ שֹנְ ָּ ֹֽאֵּ֥֣י׃ (ו) וְ ִ֥עֹ שֶּ ה ֶּ ֙ ֵ֖חסֶּ ד‬
upon the third and upon the fourth )‫ַל ֲאל ִָּ֔פים לְ אֹ ה ֲַבֵ֖י ּולְ שֹ ְמ ִ֥רי מצְ וֹ ָּ ֹֽתי׃ (ס‬
generations of those who reject Me,
‫ֱֹלהֵ֖יָך‬ ֶּ ‫ת־שם־יְ הוָּ ִ֥ה א‬ ֹֽ ֶּ‫(ז) ִ֥ל ֹא ת ָּ ֵ֛שא א‬
(6) but showing kindness to the
thousandth generation of those who ‫ל ַָּשוְ א ֵּ֣כי ל ֹא יְ נַקֶּ ה֙ יְ ה ִ֔ ָּוה ֵ֛את אֲשֶּ ר־‬
love Me and keep My ‫ת־ש ֵ֖מֹו ל ָּ ַֹֽשוְ א׃ (פ) (ח) זָּכֵ֛ ֹו ָ֛֩ר‬ ְ ֶּ‫י ָּ ִ֥שא א‬
commandments. (7) You shall not ‫שֵּ֥֣שֶּ ת‬ ֵּ֣ )‫אֶּ ת־יִ֥ ֹום הַ שַ ָּ ִֵ֖֖֜בת לְ קַ ְד ָֽ֗ ֹֽשֹו (ט‬
swear falsely by the name of the )‫ָּל־מלַאכְ ֶּ ֹֽתָך (י‬ ְ ‫י ֵָּּ֣מים֙ ֹֽ ַתע ִ֔ ֲֹבד֮ וְ ע ֵָּ֖שֵֵּּ֣֥֣יתָּ כ‬
LORD your God; for the LORD
‫ֱֹלהיָך‬ ֶָּֽ֗ ‫יעי שַ ָּ ֵ֖בֵֵּּ֣֥֣ת ׀ לַיהוָּ ֵּ֣ה א‬ ִ֖֜ ִ֔ ‫וְ י֙ ֹום֙ הַ ְשב‬
will not clear one who swears
falsely by His name. (8) Remember ‫ָּל־מלָּא ָּכִ֖֜ה אַ ָּ ֵּ֣תה ׀ ּובנְ ֵָּ֣ךֹֽ־‬ ְ ‫ֵּ֣ל ֹֹֽא־תַ ע ֶּ ֲֵּ֣שה כ‬
the sabbath day and keep it holy. (9) ‫ֹּּ֠וב ָֽ֗ ֶּתָך עַבְ ְדָך ַוא ָּ ֲֹֽמ ְת ִ֖֜ ָ֙ך ּובְ הֶּ ְמתִֶּ֔ ָֽ֗ ָך וְ ג ְר ֵ֖ ָ֙ך‬
Six days you shall labor and do all ‫ֲשֵּ֥֣ר ב ְשע ֶּ ִָֹּֽ֔ריָך (יא) ֵּ֣כי ֹֽששֶּ ת־יָּמי ָ֛֩ם‬ ֵּ֣ ִ֥ ֶּ ‫א‬
your work, (10) but the seventh day ‫עָּשָּ ה יְ ה ִ֖֜ ָּוה אֶּ ת־הַ שָּ ַ ֵּ֣מים וְ אֶּ ת־הָּ ָֽ֗ ָּא ֶּרץ‬
is a sabbath of the LORD your God:
‫ר־בם וַיָּ ֵ֖נַח בַ יֵּ֣ ֹום‬ ָּ ִ֔ ֶּ‫אֶּ ת־הַ יָּם֙ וְ אֶּ ת־כָּל־אֲש‬
you shall not do any work—you,
your son or daughter, your male or ‫ַל־כן ב ַ ֶׁ֧רְך יְ הוָּ ֵ֛ה אֶּ ת־יִ֥ ֹום‬ ָֽ֗ ‫הַ ְשביעי ע‬
female slave, or your cattle, or the ‫הַ שַ ָּבֵ֖ת ַוַֹֽֽיְ קַ ְד ֹֽשהּו׃ (ס) (יב) כַבִ֥ד אֶּ ת־‬

82
 stranger who is within your ‫אָּ ֵ֖ביָך וְ אֶּ ת־א ֶּמָך לְ ַ֙מעַן֙ ַיאֲרכֵּ֣ ּון י ִ֔ ֶָּּמיָך ַַ֚על‬
settlements. (11) For in six days the ‫ֱֹלהֵ֖יָך נֹ ִ֥תן ָּ ֹֽלְך׃‬ ֶּ ‫הָּ אֲדָּ ִ֔ ָּמה אֲשֶּ ר־יְ הוָּ ִ֥ה א‬
LORD made heaven and earth and
sea, and all that is in them, and He
‫(ס) (יג) ִ֥ל ֵֹ֖א ת ְר ָּ ֵ֖צֵֹּֽ֥֣ח׃ (ס) ֵּ֣ל ֵֹ֖א תנְ ָּ ֹֽאֵּ֥֣ף׃‬
rested on the seventh day; therefore ֵ֖‫(ס) ֵּ֣ל ֵֹ֖א תגְ ִֹֽ֔ ֹנב׃ (ס) ֹֽל ֹא־תַ עֲנֶּ ִ֥ה בְ רעֲָך‬
the LORD blessed the sabbath day ‫עִ֥ד ָּ ֹֽשקֶּ ר׃ (ס) (יד) ִ֥ל ֹא תַ ְחמֵֹ֖ ד בֵּ֣ית‬
and hallowed it. (12) Honor your ‫רעֶּ ָך ֹֽל ֹא־תַ ְחמִֹ֞ ד ֵּ֣אשֶּ ת ר ֶָּֽ֗עָך וְ עַבְ דֹו‬
father and your mother, that you ‫ֲשר לְ ר ֶּ ֹֽעָך׃‬ ִ֥ ֶּ ‫שֹורֹו ַוחֲמֹ ִ֔רֹו וְ ֵ֖ ֹכל א‬
ֵּ֣ ְ‫ַואֲמָּ תֹו֙ ו‬
may long endure on the land that
the LORD your God is assigning to
)‫(פ‬
you. (13) You shall not murder.
You shall not commit adultery. You
shall not steal. You shall not bear
false witness against your neighbor.
(14) You shall not covet your
neighbor’s house: you shall not
covet your neighbor’s wife, or his
male or female slave, or his ox or
his ass, or anything that is your
neighbor’s.

Kaddish D’Rabanan – Debbie Friedman z”l

For our teachers, and their students, and the students of the students,
We ask for peace and loving kindness.
And let us say, amen
And for those who study Torah, here and everywhere,
may they be blessed with all they need.
And let us say, amen.
Chorus: We ask for peace and loving kindness.
And let us say, amen (6x)

83