Shavuos
This is in the merit of my grandmother, Esther bat Mazal. May she have a speedy and complete recovery.
Question:
“And You descended upon Mount Sinai and spoke with them from heaven, and You gave them right ordinances and laws of truth, good statutes and commandments. And Your holy Sabbath You made known to them, and commandments and statutes and the Law You commanded them, by the hand of Your servant Moses” (Nechemiah 9:13-14)
When recalling the giving of the Torah, why is Shabbas singled out among all other laws given at Sinai?
A Torah of Loving Kindness
On Shavuos, the date when the Torah was given and when we ourselves receive it anew every year, we read the book of Ruth. Why? To answer this question, we must examine the book’s contents.
Our Sages summarize the contents and tell us its purpose as follows:
“This Megilah contains no [laws of] impurity or purity, no [laws of] forbidden [foods] or permitted [foods], for what was it written? To teach you how great is the reward for those who perform acts of loving kindness” (Ruth Rabbah 2:14).
It seems strange indeed that on the holiday of the Giving of the Torah that we read a book all about loving kindness (henceforth referred to as chesed). This begs the question as to why we do this but before answering this question, I would like to, following the Medrish, write a bit about the importance of Chesed.
It says in Psalms “Chesed builds the world” (Psalms 89:3).
Rashi (on Avos 1:2) cites this verse explaining how Chesed is one of the three pillars which support the world and he writes “…that because of Chesed the world endures” (ibid).
Also, commenting on this verse, the Maharal of Prague writes:
“From this [verse] itself there is to learn that similarly distancing from Chesed is the world’s destruction” (Maharal’s commentary on the Tanach, quoting Nesiv HaOlam, Nesiv Gemilus Chasadim, chapter 3, by the Maharal).
It is always a bad thing to stick one’s neck into a topic debated by the greatest of scholars of earlier generations, but it would appear to me that the reason why our Sages ordained that the book of Ruth, the book of Chesed, be read on the holiday of Shavuos, the holiday of the Torah, is because the two are inseparable. Indeed, our Torah is even referred to as “Toras Chesed” (Proverbs 31:26), a “Torah of Chesed.”
The Talmud tells us:
“Rabbah, who engaged in the study of Torah, lived forty years; Abbaye, who engaged in Torah and acts of Chesed, lived sixty years” (Rosh HaShanah 18a).
Even more forcefully, our Sages teach:
“…Any who denies acts of Chesed, it is as if he denies an essence principle [of Judaism]” (Ecclesiastes Rabbah 7:4).
Finally, the Talmud says:
“Our Rabbis taught: When Rabbi Elazar ben Prata and Rabbi Hanina ben Tradion were arrested [i.e. by the Romans], Rabbi Elazar ben Prata said to Rabbi Hanina ben Tradion, 'Fortunate are you that you have been arrested over one matter, woe is to me who have been arrested over five matters'. Rabbi Hanina responded, 'Fortunate are you that you have been arrested over five matters but are to be saved, woe is to me who have been arrested over one matter but will not be saved. For you concerned yourself with both Torah and [acts of Chesed] whereas I concerned myself solely with Torah.' As Rav Huna stated; for Rav Huna said, 'Whoever concerns himself solely with Torah is as one who has no God. As it is written, "And many days [passed] for Israel without a true God" (Chronicles II, 15:3). What is [the meaning of] "without a true God"? That one who concerns himself solely with Torah, is as one who has no God'” (Avodah Zarah, 17b, also in Yalkut Shimoni on Chronicles II, 15:3, translation from http://www.vbm-torah.org/archive/ral2-hes.htm).
It seems inconceivable that Rabbi Hanina son of Tradion, a Tanna, one of the Sages of the Mishnah, (and similarly Rabbah, an Amora, one of the Sages of the Gemara), did not engage in Chesed. Thus, the Gemara contiues:
“And did [Rabbi Chanina] not engage in acts of benevolence? Did we not learn: Rabbi Eliezer ben Yaakov taught: "A person should not give money to the purse of charity, unless the person in charge is a sage like Rabbi Chanina ben Teradyon?"
[The Gemara answers:] He was very trustworthy but was not actively engaged.
But did we not learn: He (Rabbi Chanina) said to him: "Money for Purim became mixed up with money for charity and I divided it among the poor?"
[The Gemara answers:] He was involved, but not as much as he should have been.” (Translation from http://vbm-torah.org/archive/aggada66/03aggada.htm)
.
[On a side point, Rav Yitchak Blau argues “In addition to the above, this gemara clearly rejects the idea that chesed can be accomplished in a metaphysical manner. Some say that everyone who learns Torah engages in an act of compassion, because Torah learning improves the world in some grand cosmic way. If we push such an idea too far, there would be no category of Torah without chesed. Apparently, compassion must be expressed in a naturalistic way, with our own efforts and resources directed towards helping other flesh and blood human beings.” (http://vbm-torah.org/archive/aggada66/03aggada.htm) This requires further thought.]
Explaining this Gemara, the Maharsha writes:
“It means to say that he [who only learns Torah] has no G-d to save him because he lacks the true G-d, G-d forbid, because His attributes include Chesed and man is to walk after G-d’s attributes”
Thus, only one who emulates G-d and performs Chesed will have the True G-d, the G-d who will perform Chesed for him.
The Maharal offers a similar interpretation of the previously cited verse in Psalms, “Chesed builds the world” (Psalms 89:3).
“Man’s body has permanence because of acts of Chesed. Since man’s body is physical and cannot approach and cling to G-d, may He be blessed, except because G-d performs Chesed with everybody and by way of this man has permanence. And when man acts with Chesed, G-d, may He be blessed, performs Chesed with him…” (Maharal’s commentary on the Tanach, quoting Nesiv HaOlam, Nesiv HaAvoda, chapter 1, by the Maharal).
The Maharal (Nesiv HaOlam, Nesiv HaChesed, chapter 1), shows from this story in the Talmud that we all must be “masters of Chesed.” Chesed must be a fundamental part of our live.
It is interesting to note that in both citations from the Talmud (Rosh HaShana and Avoda Zarah), the term used for engaging in Chesed is asak, the same word used engaging in Torah (according to the Ashkenazi version of the first blessing on the Torah), which is also the same word used for engaging in business. On this note, see http://www.jewishmediaresources.org/article/874/
In truth, “The world stands on three things, on Torah, on Divine service [prayer], and deeds of loving kindness” (Avos 1:2). This Mishnah teaches that the world requires three things (although in truth, some commentators explain that in truth the world only requires Torah) and this simple reading of the Mishnah has been upheld by authorities throughout the ages, from the Rambam (see his commentary) to Rav Shmuel Yaakov Weinberg ztz”l, who states “they [Torah, Divine service, and acts of loving kindness] are equally important – like a stool, the world will not be able to stand on any two legs alone. You need all three. And, therefore, they must all be emphasized” (Rav Yaakov Weinberg Talks about Chinuch, transcribed by Rabbi Doniel Frank, page 102).
And yet we find sources that clearly establish the priority of Torah study over other commandments. (See for example Shabbas 88a, Moed Katan 9b, Yerushalmi Peah 1:1, etc.) If Torah study has such importance, any time engaged in Chesed is time wasted that could be spent learning Torah!
I believe that an answer can be found examining the text of one of the blessings on the Torah.
In the blessing recited after receiving an Aliyah for the Torah, we bless G-d for ‘giving us a Torah of truth’ and for ‘placing eternal life in our midst.’ The first term is clearly a reference to Torah but what about the second term, what is it?
Rav Dr. Aharon Lichtenstein cites the Ravya (I:181, sec. 168) who interprets ‘placing eternal life in our midst’ as referring to “other [commandments] and to [deeds of Chesed], in which Jews are always engaged, and [that] we thank God for both” (http://www.vbm-torah.org/shavuot/shavuot65-ral.htm).
Rav Aharon Lichtenstein raises the obvious question, why in the blessing over the Torah are we thanking G-d for other commandments? He answers:
“Torah which is divorced from other [commandments], which is devoid of meaningful relation to chesed, is inherently flawed. Torah is, optimally, [a Torah of Chesed], an organic whole within which both orders are integrally fused. Hence, the component of [acts of Chesed] is included in [the blessing on the Torah], under the rubric of [eternal life]” (ibid).
I, not knowing if Rav Aharon Lichtenstein would agree with my formulation, would say that true Torah study naturally leads to Chesed. If Torah study does not lead to Chesed, then the Torah study is not simply lacking, it is utterly fake.
Have a good Shabbas,
Mordechai
Biographical information:
The Maharal of Prague http://www.ou.org/pardes/bios/maharal.htm
The Maharsha http://www.ou.org/about/judaism/rabbis/maharsha.htm
Rav Yaakov Weinberg http://www.ou.org/publications/ja/5760winter/weinberg%20profile.pdf
This is in the merit of my grandmother, Esther bat Mazal. May she have a speedy and complete recovery.
Question:
“And You descended upon Mount Sinai and spoke with them from heaven, and You gave them right ordinances and laws of truth, good statutes and commandments. And Your holy Sabbath You made known to them, and commandments and statutes and the Law You commanded them, by the hand of Your servant Moses” (Nechemiah 9:13-14)
When recalling the giving of the Torah, why is Shabbas singled out among all other laws given at Sinai?
A Torah of Loving Kindness
On Shavuos, the date when the Torah was given and when we ourselves receive it anew every year, we read the book of Ruth. Why? To answer this question, we must examine the book’s contents.
Our Sages summarize the contents and tell us its purpose as follows:
“This Megilah contains no [laws of] impurity or purity, no [laws of] forbidden [foods] or permitted [foods], for what was it written? To teach you how great is the reward for those who perform acts of loving kindness” (Ruth Rabbah 2:14).
It seems strange indeed that on the holiday of the Giving of the Torah that we read a book all about loving kindness (henceforth referred to as chesed). This begs the question as to why we do this but before answering this question, I would like to, following the Medrish, write a bit about the importance of Chesed.
It says in Psalms “Chesed builds the world” (Psalms 89:3).
Rashi (on Avos 1:2) cites this verse explaining how Chesed is one of the three pillars which support the world and he writes “…that because of Chesed the world endures” (ibid).
Also, commenting on this verse, the Maharal of Prague writes:
“From this [verse] itself there is to learn that similarly distancing from Chesed is the world’s destruction” (Maharal’s commentary on the Tanach, quoting Nesiv HaOlam, Nesiv Gemilus Chasadim, chapter 3, by the Maharal).
It is always a bad thing to stick one’s neck into a topic debated by the greatest of scholars of earlier generations, but it would appear to me that the reason why our Sages ordained that the book of Ruth, the book of Chesed, be read on the holiday of Shavuos, the holiday of the Torah, is because the two are inseparable. Indeed, our Torah is even referred to as “Toras Chesed” (Proverbs 31:26), a “Torah of Chesed.”
The Talmud tells us:
“Rabbah, who engaged in the study of Torah, lived forty years; Abbaye, who engaged in Torah and acts of Chesed, lived sixty years” (Rosh HaShanah 18a).
Even more forcefully, our Sages teach:
“…Any who denies acts of Chesed, it is as if he denies an essence principle [of Judaism]” (Ecclesiastes Rabbah 7:4).
Finally, the Talmud says:
“Our Rabbis taught: When Rabbi Elazar ben Prata and Rabbi Hanina ben Tradion were arrested [i.e. by the Romans], Rabbi Elazar ben Prata said to Rabbi Hanina ben Tradion, 'Fortunate are you that you have been arrested over one matter, woe is to me who have been arrested over five matters'. Rabbi Hanina responded, 'Fortunate are you that you have been arrested over five matters but are to be saved, woe is to me who have been arrested over one matter but will not be saved. For you concerned yourself with both Torah and [acts of Chesed] whereas I concerned myself solely with Torah.' As Rav Huna stated; for Rav Huna said, 'Whoever concerns himself solely with Torah is as one who has no God. As it is written, "And many days [passed] for Israel without a true God" (Chronicles II, 15:3). What is [the meaning of] "without a true God"? That one who concerns himself solely with Torah, is as one who has no God'” (Avodah Zarah, 17b, also in Yalkut Shimoni on Chronicles II, 15:3, translation from http://www.vbm-torah.org/archive/ral2-hes.htm).
It seems inconceivable that Rabbi Hanina son of Tradion, a Tanna, one of the Sages of the Mishnah, (and similarly Rabbah, an Amora, one of the Sages of the Gemara), did not engage in Chesed. Thus, the Gemara contiues:
“And did [Rabbi Chanina] not engage in acts of benevolence? Did we not learn: Rabbi Eliezer ben Yaakov taught: "A person should not give money to the purse of charity, unless the person in charge is a sage like Rabbi Chanina ben Teradyon?"
[The Gemara answers:] He was very trustworthy but was not actively engaged.
But did we not learn: He (Rabbi Chanina) said to him: "Money for Purim became mixed up with money for charity and I divided it among the poor?"
[The Gemara answers:] He was involved, but not as much as he should have been.” (Translation from http://vbm-torah.org/archive/aggada66/03aggada.htm)
.
[On a side point, Rav Yitchak Blau argues “In addition to the above, this gemara clearly rejects the idea that chesed can be accomplished in a metaphysical manner. Some say that everyone who learns Torah engages in an act of compassion, because Torah learning improves the world in some grand cosmic way. If we push such an idea too far, there would be no category of Torah without chesed. Apparently, compassion must be expressed in a naturalistic way, with our own efforts and resources directed towards helping other flesh and blood human beings.” (http://vbm-torah.org/archive/aggada66/03aggada.htm) This requires further thought.]
Explaining this Gemara, the Maharsha writes:
“It means to say that he [who only learns Torah] has no G-d to save him because he lacks the true G-d, G-d forbid, because His attributes include Chesed and man is to walk after G-d’s attributes”
Thus, only one who emulates G-d and performs Chesed will have the True G-d, the G-d who will perform Chesed for him.
The Maharal offers a similar interpretation of the previously cited verse in Psalms, “Chesed builds the world” (Psalms 89:3).
“Man’s body has permanence because of acts of Chesed. Since man’s body is physical and cannot approach and cling to G-d, may He be blessed, except because G-d performs Chesed with everybody and by way of this man has permanence. And when man acts with Chesed, G-d, may He be blessed, performs Chesed with him…” (Maharal’s commentary on the Tanach, quoting Nesiv HaOlam, Nesiv HaAvoda, chapter 1, by the Maharal).
The Maharal (Nesiv HaOlam, Nesiv HaChesed, chapter 1), shows from this story in the Talmud that we all must be “masters of Chesed.” Chesed must be a fundamental part of our live.
It is interesting to note that in both citations from the Talmud (Rosh HaShana and Avoda Zarah), the term used for engaging in Chesed is asak, the same word used engaging in Torah (according to the Ashkenazi version of the first blessing on the Torah), which is also the same word used for engaging in business. On this note, see http://www.jewishmediaresources.org/article/874/
In truth, “The world stands on three things, on Torah, on Divine service [prayer], and deeds of loving kindness” (Avos 1:2). This Mishnah teaches that the world requires three things (although in truth, some commentators explain that in truth the world only requires Torah) and this simple reading of the Mishnah has been upheld by authorities throughout the ages, from the Rambam (see his commentary) to Rav Shmuel Yaakov Weinberg ztz”l, who states “they [Torah, Divine service, and acts of loving kindness] are equally important – like a stool, the world will not be able to stand on any two legs alone. You need all three. And, therefore, they must all be emphasized” (Rav Yaakov Weinberg Talks about Chinuch, transcribed by Rabbi Doniel Frank, page 102).
And yet we find sources that clearly establish the priority of Torah study over other commandments. (See for example Shabbas 88a, Moed Katan 9b, Yerushalmi Peah 1:1, etc.) If Torah study has such importance, any time engaged in Chesed is time wasted that could be spent learning Torah!
I believe that an answer can be found examining the text of one of the blessings on the Torah.
In the blessing recited after receiving an Aliyah for the Torah, we bless G-d for ‘giving us a Torah of truth’ and for ‘placing eternal life in our midst.’ The first term is clearly a reference to Torah but what about the second term, what is it?
Rav Dr. Aharon Lichtenstein cites the Ravya (I:181, sec. 168) who interprets ‘placing eternal life in our midst’ as referring to “other [commandments] and to [deeds of Chesed], in which Jews are always engaged, and [that] we thank God for both” (http://www.vbm-torah.org/shavuot/shavuot65-ral.htm).
Rav Aharon Lichtenstein raises the obvious question, why in the blessing over the Torah are we thanking G-d for other commandments? He answers:
“Torah which is divorced from other [commandments], which is devoid of meaningful relation to chesed, is inherently flawed. Torah is, optimally, [a Torah of Chesed], an organic whole within which both orders are integrally fused. Hence, the component of [acts of Chesed] is included in [the blessing on the Torah], under the rubric of [eternal life]” (ibid).
I, not knowing if Rav Aharon Lichtenstein would agree with my formulation, would say that true Torah study naturally leads to Chesed. If Torah study does not lead to Chesed, then the Torah study is not simply lacking, it is utterly fake.
Have a good Shabbas,
Mordechai
Biographical information:
The Maharal of Prague http://www.ou.org/pardes/bios/maharal.htm
The Maharsha http://www.ou.org/about/judaism/rabbis/maharsha.htm
Rav Yaakov Weinberg http://www.ou.org/publications/ja/5760winter/weinberg%20profile.pdf
posted by Mordechai18 at 12:25 PM
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