Parashat Naso - Shavuot, 5774, 2014:

Torah, Shavuot, and the Oral Law

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka.

Rav Natronai bar Hilai was the Gaon of Sura, Babylonia from 853-858. He was one of the most prolific responsa (shailot u’teshuvot) writers of his age. His particular area of expertise was that of Jewish liturgy. As such, he is an invaluable post-Talmudic source for authenticating the content and order of our prayers. Rav Amram ben Sheshna (died approximately 875) was the Gaon in Sura in the following generation. He is most famous for his long and detailed responsum on the entire order of prayer that has become known as the Seder Rav Amram Gaon. Therein, he quotes a segment of a responsum from Rav Natronai Gaon that delineates the order and content of tefilah (prayer) on Shavuot:

And we stand in tefilah (i.e. the Amidah) and we pray Avot, Gevurot, and Kedushat Hashem (i.e. the first three blessings). [They are followed by] Atah bachartanu (and You, G-d, have chosen us). Unlike [Passover, however,] one says “v’yom chag haShavuot hazeh – zeman matan Toratainu mikra kodesh zacher l’yitziat mitzraim” (“and the day of this Festival of Shavuot – the time of the Giving of our Torah, that is called holy and is a reminder of the Departure from Egypt.”)

Herein we discover that the well-known appellation of Shavuot, as “the time of the Giving of our Torah,” even though it is not found in any Mishnaic or Talmudic period sources, is at least as old as the ninth century. Moreover, it may well be from an even earlier time, since Rav Natronai Gaon was not prescribing the text to use on Shavuot, rather, he was describing the practice that was extant in Sura.

Given the above, it is clear that the identities of Shavuot and the Torah are closely intermingled. Fascinatingly, they share a unique aspect, namely, that of “hiddenness.” Unlike the other chagim (Festivals and holy days), Shavuot’s date is not stated in the Torah. Similarly, the actual date of Matan Torah is not specified in the Torah. Let us now examine some of the sources that bear upon our topic.

Sefer Vayikra 23:15-16, 21 teaches us that Shavuot is uniquely act-driven, rather than calendrically-driven:

And you shall count for yourselves, from the morrow of the rest day (mi’macharat haShabbat) from the day you bring the omer as a wave offering seven weeks; they shall be complete. You shall count until the day after the seventh week, [namely,] the fiftieth day, [on which] you shall bring a new meal offering to the L-rd. And you shall designate on this very day a holy occasion it shall be for you; you shall not perform any work of labor. [This is] an eternal statute in all your dwelling places throughout your generations. (This and all Torah and Rashi translations, The Judaica Press Complete Tanach)

The motive force behind the fixing of the day of Shavuot is the act of counting the Omer. Therefore, the biblical formula for ascertaining the day upon which Shavuot is observed can be stated in this manner: “Count from the day you bring the omer (i.e. mi’macharat haShabbat, interpreted as the second day of Pesach, Talmud Bavli, Menachot 65b) seven complete weeks, and on the fiftieth day you shall bring a new meal offering to the L-rd and it shall be designated as a holy occasion – i.e. Shavuot.” The glaring omission here is the actual date itself – it remains concealed.

The Torah’s narrative regarding the actual date of the Revelation at Mount Sinai is even sparser than that provided in the case of Shavuot:

In the third month of the children of Israel's departure from Egypt, on this day they arrived in the desert of Sinai. Moses ascended to G-d, and the L-rd called to him from the mountain… And all the people replied in unison and said, “All that the L-rd has spoken we shall do!” … and Moses took the words of the people [i.e. returned] back to the L-rd. And Moses relayed the words of the people to the L-rd. And the L-rd said to Moses, “Go to the people and prepare them today and tomorrow, and they shall wash their garments. And they shall be prepared for the third day, for on the third day, the L-rd will descend before the eyes of all the people upon Mount Sinai.” It came to pass on the third day when it was morning, that there were thunderclaps and lightning flashes, and a thick cloud was upon the mountain, and a very powerful blast of a shofar, and the entire nation that was in the camp shuddered. (Sefer Shemot 19:1, 3, 8, 9, 10, 11, 16)

The Torah counts Nissan as the first month of the year (Sefer Shemot 12:2). Therefore, the third month of the year is Sivan. Several phrases including “on this day,” “today and tomorrow,” and “the third day,” however, remain undefined. Fortunately, we can turn to the Torah shel Ba’al Peh (Oral Law) to explain the chronology and meaning of our passage.

·      “On this day” = Rosh Chodesh Sivan (Midrash Mechilta, Talmud Bavli, Shabbat 86b)

·      “Moses ascended to G-d” = On the second of Sivan (Talmud Bavli, Shabbat 86a)

·      “… and Moses took the words of the people back to the L-rd” = On the third of Sivan (Ibid.)

·      “And Moses relayed” = “on the following day, which was the fourth day of the month” (Rashi 1040-1105, based upon Targum Yonatan)

·      “Go to the people and prepare them today and tomorrow, and they shall wash their garments” = this also took place on the fourth, as well as on the fifth, of Sivan (Midrash Mechilta, Mesechta d’b’Chodesh III)

·       “And they shall be prepared for the third day, for on the third day, the L-rd will descend before the eyes of all the people upon Mount Sinai” = “This is the sixth day, upon which the Torah was given” (Ibid.)

We are now ready to ask two fundamental and inseparable questions: “Why was Shavuot’s date hidden – unlike all of the other chagim?” and “Why is there no explicit mention of Shavuot in the Torah as “zeman matan Toratainu?” Allow me to suggest the following broad-based answer to both of them: Hashem, so to speak, wanted to emphasize the incalculable import of Torah shel Ba’al Peh in understanding Torah Shebichtav (the Written Torah). In both instances, we would be at a total loss without the Oral Law’s exegesis and explication of our texts. Little wonder, then, that almost all meforshim (commentators) explain the first four words of Pirkei Avot, “Moshe kibale Torah mi’Sinai” (“Moshe received the Torah at Mount Sinai”) as referring to both the Written Torah and the Oral Law. Together, they constitute the dynamic entity about which joyfully declare each evening: “ki heim chayeinu, v'orech yameinu u'vahem nehgeh yomam valailah” (“for they – the words of the Torah – are the essence and measure of our lives and they occupy our most singular efforts both day and night”).

May this Shavuot inspire us anew to re-embrace the Torah Shebichtav and the Torah shel Ba’al Peh in all their holiness and glory. V’chane yihi ratzon.

Shabbat Shalom and Chag Sameach

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

Parashat Bamidbar 5774, 2014:

To Be Precious in G-d’s and Man’s Eyes

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka.


Chazal’s (our Sages’) name for the fourth book of the Torah is Sefer Hapekudim (the “Book of Counting”), translated into English as “Numbers.” This is because the sefer, and our parasha, begin with a census of our people. This census, however, appears a bit unusual. Rashi (1040-1105) points out that this is actually the third time that our ancestors were counted. The first took place when we left Egypt, and the second, after we flagrantly erred with the incident of the Egel Hazahav (Golden Calf). These were very logical acts of counting. After all, it was crucial to know exactly how many men were available for war after we departed Egypt. So, too, it was very reasonable for us to be counted, as Rashi opines, following our singular sin, the Egel Hazahav, since it was once again critical to know how many had survived its aftermath. The census in our parasha, however, seems unnecessary. The truth, however, is far different. This act of counting served a higher and nobler purpose. It was neither an act of utilitarian counting, nor even very practical. It was, instead, an act of true love, of the type so beautifully and poignantly portrayed by Shlomo Hamelech (King Solomon) in Shir Hashirim (the Song of Songs):

The sound of my beloved! Behold, he is coming, skipping over the mountains, jumping over the hills. My beloved resembles a gazelle or a fawn of the hinds; behold, he is standing behind our wall, looking from the windows, peering from the lattices. My beloved raised his voice and said to me, “Arise, my beloved, my fair one, and come away.” (2:8, translation, The Judaica Press Complete Tanach)

Based upon this approach, Rashi answers the “why” question regarding this census and teaches us: “Because of their beloved status before Him, He counted them at all times.” I would submit, moreover, that He counted us because each one of us is truly precious in His Divine eyes. Each individual among the Jewish people is, as it were, a jewel in our King’s crown. Like an earthly king, lehavdil (to draw a distinction), He counts His priceless jewels.

Chazal, as well, focused upon the irreplaceable value of each and every individual among the Jewish people. The last mishnah in the fourth chapter of tractate Sanhedrin deals with the technical topic of how to guarantee the veracity of would-be witnesses. In this context, we are taught one of the most fundamental concepts of Judaism, namely, the irreplaceable sanctity of each individual:

Therefore, man was created alone to teach you that anyone who destroys even one soul (i.e. individual, nefesh achat m’yisrael) from the Jewish people is considered by the Torah as if he has destroyed an entire world. [So, too,] anyone who saves even one soul (individual) from the Jewish people is considered by the Torah as if he has saved an entire world.

The world-renowned Talmud commentator, Rabbeinu Shmuel Eliezer Ben-Yehudah Halevi Edels (known as “the Maharsha,” 1555-1631) carefully analyzed this passage and suggested the following deeply insightful interpretation: “The phrase in the Mishnah is very exact when it states: “nefesh achat m’yisrael” (one soul from the Jewish people) since the form of man who was created alone is the image of G-d, the One of the world…”

The Maharsha, by focusing upon the word “nefesh,” and its connection to Hakadosh Baruch Hu, is urging us to recognize the imprint of Hashem that is uniquely etched upon each and every individual. This concept overflows with profound ramifications. In short, when we relate to our fellow Jew, we are duty-bound to remember that we are interacting with someone who bears the stamp of our Creator upon him. Therefore, regardless of a person’s social and economic stature, or level of education, he is kadosh (holy) since he is, in truth, G-d’s representative in this world. This thought naturally leads to the following conclusion: All Jews must be treated with kavod (respect), since by doing so, we are ultimately recognizing G-d’s presence amongst us. Therefore, we need to emulate Hashem and recognize, as He so clearly demonstrated at the beginning of our parasha, that every Jew truly counts and deserves to be counted. V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

Parashat Bechukotai 5774, 2014:

The Eternality of the Torah and Shavuot

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka.

The phrase, “aleh hamitzvot asher tzivah Hashem et Moshe,” (“these are the commandments that Hashem commanded Moshe”) begins the closing verse of both our parasha and Sefer Vayikra. Contextually, it references the complete and final body of law that G-d revealed to Moshe on Mount Sinai. The Talmud Yerushalmi, Megillah 1:5 notes the use of “aleh” in our verse, and concludes that it connotes the following crucial idea:

“These (aleh) are the commandments that Hashem commanded Moshe.” Consequently Moshe taught us: “There will never be a future prophet who will have the power to create something new [i.e. laws in the Torah] from this point and henceforth.”

This concept is stated even more explicitly in Midrash Rabbah Rut 4:5:

“These are the commandments that Hashem commanded Moshe” – “These” (“aleh”) teaches us that one is not allowed to add or to detract [from this corpus of law]. Moreover, no prophet will ever be allowed to promulgate a new matter [i.e. a Torah law] from this point onward.

Maimonides (Rambam, 1135-1204) articulated this notion as the Ninth Principle of Faith in his Commentary on the Mishnah, Introduction to the 10th Chapter of Tractate Sanhedrin:

The Ninth Principle of Faith is that of [non-] nullification. This means that the Torah of Moshe will neither be nullified nor will there ever be another Torah in addition to it from G-d. It [i.e. the Torah] will never be added thereto nor be detracted therefrom, neither in writing nor via explanation. As is stated in the Torah: “You shall neither add to it, nor subtract from it.” (Sefer Devarim 13:1)

In addition to the earlier mentioned sources, the Rambam based his formulation of this principle of faith on the following famous Talmudic passage that concerns itself with a highly technical machloket (dispute) regarding ritual purity and impurity:

On that day R. Eliezer brought forward every imaginable argument, but they did not accept them. Said he to them: “If the halachah agrees with me, let this carob-tree prove it!” Thereupon the carob-tree was torn a hundred cubits out of its place — others affirm, four hundred cubits. “No proof can be brought from a carob-tree,” they retorted. Again he said to them: “If the halachah agrees with me, let the stream of water prove it!” Whereupon the stream of water flowed backwards — “No proof can be brought from a stream of water,” they rejoined. Again he urged: “If the halachah agrees with me, let the walls of the schoolhouse prove it,” whereupon the walls inclined to fall. But R. Joshua rebuked them, saying: “When scholars are engaged in a halachic dispute, what have you to interfere?” Hence they did not fall, in honor of R. Joshua, nor did they resume the upright position, in honor of R. Eliezer; and they are still standing thus inclined. Again he said to them: “If the halachah agrees with me, let it be proved from Heaven!” Whereupon a Heavenly Voice cried out: “Why do you dispute with R. Eliezer, seeing that in all matters the halachah agrees with him!” But R. Joshua arose and exclaimed: “It is not in heaven.” (“Lo bashamayim he,” Sefer Devarim 30:12) What did he mean by this? — Said R. Jeremiah: That the Torah had already been given at Mount Sinai; we pay no attention to a Heavenly Voice, because You have long since written in the Torah at Mount Sinai (Sefer Shemot 23:2), “After the majority must one incline.” (Talmud Bavli, Baba Metziah 59b, translation, The Soncino Talmud with my emendations)

The above-cited Talmudic passage is amazing, to say the least. In one fell swoop, it repudiates any possibility of a post-Sinaitic Revelation. Moreover, it demonstrates that definitionally imperfect human reason, in conjunction with the accepted principles of Torah exegesis and majority rule, is the determinant in any halachic dispute – even when one of the disputants is “a Heavenly Voice” (“bat kol”)!

HaRav Yosef Dov Halevi Soloveitchik zatzal (1820-1892) is the famous author of the Beit Halevi, one of the most prominent Torah analyses within the Lithuanian tradition. In his comments to Sefer Shemot 19:5, Rav Soloveitchik builds upon the previously cited Talmudic passage in his explication of the Torah’s role in our lives. He explains that the Torah was given to our people so that we would analyze it in accordance with the rules established by our Sages. He further notes that the conclusions that are reached according to this manner of exposition are the “Truth,” since our Sages were tasked with both the interpretation and application of the Torah. In addition, he maintains, in the light of Rabbi Yehoshua’s statement in the above-cited passage from Baba Metzia, that since the Torah is “no longer in Heaven” (“lo bashamayim he,” Sefer Devarim 30:12), its truth can only be apprehended via the intense study and analysis of the earthly beit din (Court of Law) – who then, perforce, become its arbiters. After all, lo nitnah haTorah l'malachei hashareit (the Torah was not given to the Ministering Angels) but rather, to us.

After concluding his argument, Rav Soloveitchik asks a fascinating question: “Why did our Sages call Shavuot ‘zeman matan Toratainu’ (‘the time of the Giving of our Torah’) instead of  ‘zeman matan Torah’ (‘the time of the Giving of the Torah’)?" His answer is mesmerizing: “The reason why Shavuot is called ‘zeman matan Toratainu’ and not ‘zeman matan Torah’ is because the explanation of ‘Toratainu’ is that the Torah became our own. [How did it become our own? This happened] via the Oral Law (Torah She’ba’al Peh) and the explanations of the [Torah] that are the product of our people.” In other words, while the Torah is the surely greatest gift from G-d to man besides life itself; what made and makes this gift ours forevermore is the Oral Law.

As we continue on our journey toward Mount Sinai and Shavuot, may we always focus upon the eternality of our holy Torah and the great gift it represents to our people. In addition, may we ever remember that we are charged with the noble task of bringing G-d’s Torah into practical realization through authentic and heartfelt mitzvah observance. Truly, “ashreinu mah tov chelkeinu u'mah na'im goraleinu"” (“we are joyous in our portion [possession from G-d] and the pleasantness of our lot [as His chosen people]”). May this thought serve as our watchword as we strive to serve Hashem. V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

Parashat Behar 5774, 2014:

What Did Moshe Receive at Mount Sinai?

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam and Devorah bat Chana.

Our parasha begins with the following three pasukim (verses):

And the L-rd spoke to Moses on Mount Sinai saying, Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Sabbath to the L-rd. You may sow your field for six years, and for six years you may prune your vineyard, and gather in its produce, But in the seventh year, the land shall have a complete rest a Sabbath to the L-rd; you shall not sow your field, nor shall you prune your vineyard. (Sefer Vayikra 25:1-3, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)

These verses, beginning with a reference to Mount Sinai and an introduction to the Laws of Shemittah, prompted Rashi (1040-1105) to restate one of the most famous questions in Torah study:

on Mount Sinai: What [special relevance] does the subject of Shemittah [the “release” of fields in the seventh year] have with Mount Sinai? Were not all the commandments stated from Sinai? However, [this teaches us that] just as with Shemittah, its general principles and its finer details were all stated from Sinai, likewise, all of them were stated - their general principles [together with] their finer details - from Sinai. This is what is taught in Torath Kohanim (25:1).

Rashi’s summary of this passage from Midrash Torath Kohanim is based upon Rabbi Akiba's opinion, as found in a Mishnaic period discussion that is quoted three times in Talmud Bavli:

R. Ishmael says: General laws were proclaimed at Sinai and particular laws in the Tent of Meeting. R. Akiba says: Both general and particular laws were proclaimed at Sinai, repeated in the Tent of Meeting, and stated the third time in the plains of Moab. (Sotah 37b, translation, Soncino Talmud, see Hagigah 6a and Zevachim 115b for the two other instances)

Clearly, Rashi embraced the Torath Kohanim's approach to the machlochet (dispute) between Rabbi Ishmael and Rabbi Akiba when he championed Rabbi Akiba's position. The Rambam (1135-1204), as well, pursues this orientation in his introduction to his Commentary on the Mishnah.

The scholarly dispute between Rabbis Ishmael and Akiba leads to two significantly different interpretations of the well-known first Mishnah in Pirkei Avot (Ethics of the Fathers). When the Mishnah states: “Moshe kibale Torah mi'Sinai” (“Moshe received the Torah at Mount Sinai”), it is not only speaking about the process of the Revelation at Mount Sinai; it is speaking, as well, about the content of the Revelation. According to Rabbi Ishmael, only the general overarching principle of a particular halacha (Jewish law) was given to Moshe at Mount Sinai. By way of illustration, in Rabbi Ishmael’s schema, Moshe received the prohibition of consuming blood, in general, during the Revelation (see Sefer Vayikra 7:26-27; and 17:10-14). He did not, however, receive a detailed definitional structure as to what constitutes prohibited blood (mammals and birds) and permissible blood (fish). These details, according to Rabbi Ishmael’s approach, were explicated afterwards, in the Ohel Moed (the Tent of Meeting, the Portable Desert Sanctuary). Rabbi Akiba, however, would have maintained that the aforementioned halachic information was given to Moshe in one fell swoop during the 40 days and nights he spent communing with Hashem on Mount Sinai. Clearly, the famous phrase, “Moshe kibale Torah mi'Sinai,” is open to a variety of very different analyses. In my estimation, it is precisely this dynamism and willingness to accept multiple and multifaceted interpretations of the “big questions” in Judaism that has enabled us to not only survive, but to thrive over millennia. Moreover, this orientation has been the driving force behind a never-ending search for emet (truth) by the greatest and holiest minds among our people.

Now that we understand that Moshe kibale Torah mi'Sinai is one more glorious step toward comprehending the majesty of Hashem’s Torah, we are ready to ask an important question: “Why does Pirkei Avot begin with this introductory statement?” Rabbeinu Ovadiah Bartenura (known as “the Rav” or “the Bartenura,” d. approximately 1500) responded to this query in his astute examination of our phrase. His comments speak volumes regarding the nature and significance of ethical behavior within the grand scheme of Torah and mitzvot:

I must state that this tractate is not based upon any particular mitzvah from among the mitzvot of the Torah; it is, therefore, unlike the rest of the tractates of the Mishnah, in that it is entirely composed of moral and ethical exhortations. [In truth,] the wise men of the nations [i.e., Socrates, Plato, and Aristotle] also wrote works [of this nature] according to what they imagined in their hearts to be moral and ethical behaviors and how one ought to act with their fellow man. This is precisely why the Mishnaic Sage (hatanna) begins this tractate with the phrase “Moshe kibale Torah mi'Sinai;” to teach you that the moral and ethical statements in this tractate were not contrived by the Sages of the Mishnah based upon their [mere human] intellects. Rather, everything contained herein was said [by G-d] at Mount Sinai, from He who revealed Himself at Sinai.

The Bartenura is teaching us a highly relevant lesson for our time; namely, ethical behavior and moral action are the fundamental basis of the Torah way of life. They are not extras or acts of lifnim meshurat hadin (going beyond the letter of the Law). They are the Law! In short, moral behavior toward our fellow Jews, and to all mankind, is no less a mitzvah than any other mitzvah – even though it is broad-based and general, rather than specific in nature. In short, our ethics and morality are G-d-given and absolute.

Thus, in mankind’s greatest moment, “Moshe kibale Torah mi'Sinai.” Let us always remember that we received the Torah, in all of its kedushah (holiness), as a complete system and blueprint to live our lives. May Hashem give us the wisdom and discernment to remember this as we continue on our journey from Pesach to the Festival of Shavuot, and its reenactment of the Sinaitic Revelation. V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources