Commentary by Rabbi Ephraim Nisenbaum
Korach, a cousin of Moshe, gathered a group of dissenters to challenge Moshe’s authority, claiming that Moshe had usurped authority on his own, and not under G-d’s orders. Moshe, in an uncharacteristically sharp manner, prayed that G-d prove his innocence by having Korach die an unnatural death, by being swallowed into the earth.
Korach tried to influence the nation to follow him with different arguments. He claimed that he was acting on their behalf, and that Moshe was taking unfair advantage of the people. He claimed the entire nation was holy and did not need a leader. The Rabbis explain that Korach was actually a great and wise person, yet he fooled himself into thinking that his intentions were sincere and that his arguments were logical. In reality, Korach was motivated by feelings of jealousy and arrogance. The bias created by jealousy is so powerful that it can often mislead a normally rational person into believing and doing irrational things.
Moshe suggested that Korach and his followers offer the incense offering together with Aharon, and that while G-d would accept the true offering, the impostors would die. Even then, Korach did not fear taking such a chance. He had deluded himself into believing that G-d would accept his sacrifice over Aharon’s.
The reason Moshe reacted so strongly was not because he felt the affront to his own honor. He was concerned that a challenge against his own leadership was a challenge against the authority of the Torah itself. If people thought that Moshe had misrepresented G-d on one point, they might think that he misrepresented Him on other points too. He therefore prayed that Korach’s challenge should be stopped before it caused irreparable damage.
The incense of Korach’s followers was not accepted, and the people offering it were burned by fire, while Aharon’s incense was accepted by G-d. Korach and his family were swallowed alive into the bowels of the earth. Yet, even after Korach was gone there still remained doubts among the people and they complained again. Moshe’s concerns had actually materialized. Another plague killed over fourteen thousand people, until Aharon offered incense, which stopped the plague. This also served to legitimize Aharon’s appointment as High Priest.
After the incident involving Korach, the Torah promises different gifts to the Kohanim as an affirmation of their position and authority. They were given the tithings from grain and fruits, from the meat of each animal, and from the first seasonal fruits of the seven species each year. They were also promised the firstborn of the kosher animals, and five coins for the human firstborn male. They also received a part of each sacrifice.
The story of Korach illustrates an important lesson about following Torah authority and not letting one’s personal inclinations mask the truth.
“You should not be like Korach and his followers..”(Num.17:5)
Some townspeople from a distant village once visited the Sokachover Rav and complained that their Rav had been lenient regarding a question of milk and meat, against the majority of authorities who were stringent. They were now hesitant to rely upon his rulings, and wanted to hear the Sokachover Rav’s opinion.
“I cannot comment on the case without hearing all the details,” the Rav said, “but one thing is for certain. At the very worst, following your Rav’s opinion involves a Rabbinic prohibition. However, stirring up trouble against your Rav, speaking negatively about him, and causing him shame, are clearly Torah violations, and must be avoided at any cost.”
Did You Know...
The Kohain is honored with the first aliyah to the Torah, even if he is an ignorant person. If there is no Kohain present, a Levite or a Yisrael are called. If a Kohain or Levite was mistakenly called to the Torah but was not present, another person should recite the blessings on the Torah without being called by name, lest people think the first person was disqualified.
If the Kohain was present, but was in the middle of his prayers and thus unavailable to recite the blessings, another person may be called by name, since people will not make a wrong assumption, seeing that the first person is praying. If a Yisrael is mistakenly called to the Torah, another person may be called by name, since a Yisrael cannot be disqualified.
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June 29, 2006
June 21, 2006
Parshas Sh'lach L'cha 5766
Commentary by Rabbi Ephraim Nisenbaum
The most disastrous event to occur to the Jewish people in the desert was the sin of the spies. That was the reason the Jews had to wander for forty years, and why most of the generation that left Egypt was prevented from entering Israel.
Despite G-d’s promise that the land was beautiful and would be conquered easily, the people asked to send spies to scout the land. G-d reluctantly agreed to their request. Moshe appointed twelve spies, one from each tribe, each one a righteous person. Unfortunately, their righteousness did not survive the challenges of their mission.
When the spies returned from their mission, they brought back a dismal account. They claimed that the inhabitants were giants, and that the land destroyed its inhabitants. They felt that it would be impossible for them to conquer the land. A spirit of gloom and despair encompassed the camp. Although two of the spies, Joshua and Calev, strongly opposed the report of the other spies, the nation became disillusioned and cried that they did not want to enter the Promised Land.
G-d wanted to destroy the entire nation, until Moshe prayed on their behalf. Even then, they were not totally forgiven. G-d decreed that only the next generation, those who were under twenty years old at the time of the Exodus, would be allowed to enter the land. (The Midrash explains that the women were not swayed by the arguments of the spies. Their faith in G-d’s promise was stronger than that of the men, and they merited entering the land.)
As an assurance that the nation would still enter the Promised Land, G-d instructed them with a few mitzvos that would only apply after they would enter the land. They were given the mitzvah of wine libations to accompany different flour offerings, and they were also given the mitzvah of separating a portion of dough and giving it to the kohain. This is referred to as Challah.
The sin of the spies was that they allowed themselves to be distracted from seeing things with the proper focus. Even if the land seemed somewhat frightening, they should have remembered G-d’s promise to them that He would assist them.
This too is the purpose of tzitzis, the fringes placed on a four-cornered garment. The Torah says that the tzitzis prevent a person from straying after his heart and eyes. The fringes remind a person to live one’s life spiritually, tied to G-d as it were, rather than be distracted by one’s physical and emotional urges.
“The people wept that night...” (Num. 14:1)
The Midrash teaches that the night the spies returned and the people foolishly cried, was the ninth day of Av. This day would be designated for mourning throughout time. The destruction of both Temples in Jerusalem, and the expulsion of the Jews from England and from Spain, all occurred on the ninth of Av.
During the expulsion from Spain, Don Isaac Abarbanel and other leading rabbis encouraged the Jews to play music to boost their morale, despite it’s being such a sad day. They explained that tragic as the expulsion was, the fact that it was on this day proved G-d’s involvement in their destiny. As a matter of fact, had Ferdinand and Isabella realized how much faith they imbued in the Jewish hearts by expelling them on the ninth of Av, they might have had second thoughts!
Did You Know...
The mitzvah of tzitzis is considered very important, since it reminds a person of all his obligations to G-d. One should not walk even a few feet without wearing tzitzis.
The mitzvah of tzitzis is limited to daylight hours, thus a woman is not obligated in the mitzvah. Some authorities actually prohibit a woman from wearing tzitzis since it is considered a man’s garb.
A woman may not tie the knots on the tzitzis, since she is not obligated in the mitzvah. When tying the tzitzis (fringes) on the corners of a garment, one must express his intentions that the tying should be for the purpose of fulfilling the mitzvah of tzitzis.
The most disastrous event to occur to the Jewish people in the desert was the sin of the spies. That was the reason the Jews had to wander for forty years, and why most of the generation that left Egypt was prevented from entering Israel.
Despite G-d’s promise that the land was beautiful and would be conquered easily, the people asked to send spies to scout the land. G-d reluctantly agreed to their request. Moshe appointed twelve spies, one from each tribe, each one a righteous person. Unfortunately, their righteousness did not survive the challenges of their mission.
When the spies returned from their mission, they brought back a dismal account. They claimed that the inhabitants were giants, and that the land destroyed its inhabitants. They felt that it would be impossible for them to conquer the land. A spirit of gloom and despair encompassed the camp. Although two of the spies, Joshua and Calev, strongly opposed the report of the other spies, the nation became disillusioned and cried that they did not want to enter the Promised Land.
G-d wanted to destroy the entire nation, until Moshe prayed on their behalf. Even then, they were not totally forgiven. G-d decreed that only the next generation, those who were under twenty years old at the time of the Exodus, would be allowed to enter the land. (The Midrash explains that the women were not swayed by the arguments of the spies. Their faith in G-d’s promise was stronger than that of the men, and they merited entering the land.)
As an assurance that the nation would still enter the Promised Land, G-d instructed them with a few mitzvos that would only apply after they would enter the land. They were given the mitzvah of wine libations to accompany different flour offerings, and they were also given the mitzvah of separating a portion of dough and giving it to the kohain. This is referred to as Challah.
The sin of the spies was that they allowed themselves to be distracted from seeing things with the proper focus. Even if the land seemed somewhat frightening, they should have remembered G-d’s promise to them that He would assist them.
This too is the purpose of tzitzis, the fringes placed on a four-cornered garment. The Torah says that the tzitzis prevent a person from straying after his heart and eyes. The fringes remind a person to live one’s life spiritually, tied to G-d as it were, rather than be distracted by one’s physical and emotional urges.
“The people wept that night...” (Num. 14:1)
The Midrash teaches that the night the spies returned and the people foolishly cried, was the ninth day of Av. This day would be designated for mourning throughout time. The destruction of both Temples in Jerusalem, and the expulsion of the Jews from England and from Spain, all occurred on the ninth of Av.
During the expulsion from Spain, Don Isaac Abarbanel and other leading rabbis encouraged the Jews to play music to boost their morale, despite it’s being such a sad day. They explained that tragic as the expulsion was, the fact that it was on this day proved G-d’s involvement in their destiny. As a matter of fact, had Ferdinand and Isabella realized how much faith they imbued in the Jewish hearts by expelling them on the ninth of Av, they might have had second thoughts!
Did You Know...
The mitzvah of tzitzis is considered very important, since it reminds a person of all his obligations to G-d. One should not walk even a few feet without wearing tzitzis.
The mitzvah of tzitzis is limited to daylight hours, thus a woman is not obligated in the mitzvah. Some authorities actually prohibit a woman from wearing tzitzis since it is considered a man’s garb.
A woman may not tie the knots on the tzitzis, since she is not obligated in the mitzvah. When tying the tzitzis (fringes) on the corners of a garment, one must express his intentions that the tying should be for the purpose of fulfilling the mitzvah of tzitzis.
June 15, 2006
Parshas Beha'alos'cha 5766
Commentary by Rabbi Ephraim Nisenbaum
Aharon felt remiss because he did not take part in the dedication ceremony of the Tabernacle. G-d reassured him that he would be given the mitzvah of kindling the menorah in the Tabernacle instead. This was considered to be a greater merit, since it was not merely a one-time mitzvah, but rather a mitzvah that was fulfilled each day.
Ramban adds that Aharon’s merit was passed down to his descendants too. Many years later, the Greeks desecrated the Second Temple. It was the descendants of Aharon, the Maccabees, with their desire to serve in the Temple, who fought the war victoriously. There too, they were rewarded with the merit of re-kindling the menorah. Commemorative of Aharon’s desire, we continue to kindle the menorah each year during Chanukah.
Another incident is recorded about people who felt remiss about not being able to perform a mitzvah. There were some individuals who were unable to bring the Passover offering the year after the Exodus, because they had come in contact with a human corpse. Some opinions say they were the ones who had carried Joseph’s bones. Others say they were the ones who had buried Nadav and Avihu, Aharon’s sons. They complained to Moshe and Aharon that they too wanted to have a part in the Passover offering. Although they knew that, being impure, they could not have brought the Passover sacrifice, they wanted another chance. Moshe brought their complaint before G-d, and G-d responded with the mitzvah of Pesach Sheni.
If a person was unable to bring the offering on the fourteenth day of Nissan, the eve of Passover, he would have a second opportunity to bring it on the fourteenth day of Iyar, the following month. This day was not considered a holiday, and the prohibition against having leavening in the house did not apply. However, the sacrifice itself was eaten together with matzo and bitter herbs, like the regular Passover offering. The other laws concerning the sacrifice, i.e. the obligation to finish it before the next morning, and the prohibition against breaking any of the animal’s bones, were also applicable.
These occurrences teach us that if a person truly wants to fulfill mitzvos, he will be granted ample opportunities.
At the end of the portion, Miriam spoke disparagingly to Aharon about Moshe. She didn’t understand why his prophecy was any different than theirs. Although her intentions were not malicious, G-d punished her for speaking against Moshe. G-d explained that Moshe’s prophecy was greater than that of any other human being, thus requiring a different standard of behavior. Miriam was punished with leprosy, yet the entire nation waited for her to recover before they continued their travel.
“By the mouth of G-d they would travel, and by the mouth of G-d they would camp” (Num. 9:20)
In the desert, the Jewish people traveled and camped according to G-d’s will, putting their complete faith in G-d. Rav Mechel of Zlatchev used to say that his father taught him never to worry about two things—those things he could change, and those things he could not. The things he could change, he should change, and there would be no need to worry. For those things he could not change, there is nothing to be gained by worrying, so why worry?
Did You Know...
When the Ark is opened it is customary to stand up. When the Torah is removed from the Ark it is obligatory to stand until the Torah is put down. In some congregations it is customary to follow the Torah to the Bima (the lectern where it is read), and back again to the Ark.
It is also proper to kiss the Torah when it passes, as a sign of our love. Some authorities feel it is preferable to touch the Torah and kiss one’s fingers, for sanitary reasons. Others feel it is more respectful to kiss the Torah directly, unless, of course, one is ill.
The congregation recites the Berich Sh’meih prayer when the Torah is removed from the Ark. Once the Torah is opened to begin the reading, the prayer may no longer be recited.
Aharon felt remiss because he did not take part in the dedication ceremony of the Tabernacle. G-d reassured him that he would be given the mitzvah of kindling the menorah in the Tabernacle instead. This was considered to be a greater merit, since it was not merely a one-time mitzvah, but rather a mitzvah that was fulfilled each day.
Ramban adds that Aharon’s merit was passed down to his descendants too. Many years later, the Greeks desecrated the Second Temple. It was the descendants of Aharon, the Maccabees, with their desire to serve in the Temple, who fought the war victoriously. There too, they were rewarded with the merit of re-kindling the menorah. Commemorative of Aharon’s desire, we continue to kindle the menorah each year during Chanukah.
Another incident is recorded about people who felt remiss about not being able to perform a mitzvah. There were some individuals who were unable to bring the Passover offering the year after the Exodus, because they had come in contact with a human corpse. Some opinions say they were the ones who had carried Joseph’s bones. Others say they were the ones who had buried Nadav and Avihu, Aharon’s sons. They complained to Moshe and Aharon that they too wanted to have a part in the Passover offering. Although they knew that, being impure, they could not have brought the Passover sacrifice, they wanted another chance. Moshe brought their complaint before G-d, and G-d responded with the mitzvah of Pesach Sheni.
If a person was unable to bring the offering on the fourteenth day of Nissan, the eve of Passover, he would have a second opportunity to bring it on the fourteenth day of Iyar, the following month. This day was not considered a holiday, and the prohibition against having leavening in the house did not apply. However, the sacrifice itself was eaten together with matzo and bitter herbs, like the regular Passover offering. The other laws concerning the sacrifice, i.e. the obligation to finish it before the next morning, and the prohibition against breaking any of the animal’s bones, were also applicable.
These occurrences teach us that if a person truly wants to fulfill mitzvos, he will be granted ample opportunities.
At the end of the portion, Miriam spoke disparagingly to Aharon about Moshe. She didn’t understand why his prophecy was any different than theirs. Although her intentions were not malicious, G-d punished her for speaking against Moshe. G-d explained that Moshe’s prophecy was greater than that of any other human being, thus requiring a different standard of behavior. Miriam was punished with leprosy, yet the entire nation waited for her to recover before they continued their travel.
“By the mouth of G-d they would travel, and by the mouth of G-d they would camp” (Num. 9:20)
In the desert, the Jewish people traveled and camped according to G-d’s will, putting their complete faith in G-d. Rav Mechel of Zlatchev used to say that his father taught him never to worry about two things—those things he could change, and those things he could not. The things he could change, he should change, and there would be no need to worry. For those things he could not change, there is nothing to be gained by worrying, so why worry?
Did You Know...
When the Ark is opened it is customary to stand up. When the Torah is removed from the Ark it is obligatory to stand until the Torah is put down. In some congregations it is customary to follow the Torah to the Bima (the lectern where it is read), and back again to the Ark.
It is also proper to kiss the Torah when it passes, as a sign of our love. Some authorities feel it is preferable to touch the Torah and kiss one’s fingers, for sanitary reasons. Others feel it is more respectful to kiss the Torah directly, unless, of course, one is ill.
The congregation recites the Berich Sh’meih prayer when the Torah is removed from the Ark. Once the Torah is opened to begin the reading, the prayer may no longer be recited.
June 8, 2006
Parshas Naso 5766
Commentary by Rabbi Ephraim Nisenbaum
After discussing the formation of the nation’s camp, the Torah instructs the people regarding the holiness of the camps. There were three levels of holiness in the camp, and a person who was impure was limited to which camp he could enter, depending on the source of the impurity. For example, the metzora (leper) was sent out of all the camps, while the person who had come in contact with a corpse was only excluded from the holiest part. Other impurities were excluded from two camps.
A few other topics are also covered. One of these is the Nazirite, the person who takes a vow of abstinence. The Nazirite could not drink any wine or eat any grapes, nor could he cut his hair, or come in contact with a corpse. Generally this vow was for a period of thirty days. After the period was completed, the Nazirite brought sacrifices and shaved all of his hair. Then he could return to a normal lifestyle.
The Torah does not intend for a person to abstain from the physical world permanently. It is only meant as a temporary measure to help a person control his vices.
The kohanim were given a special mitzvah to bless the Jewish people. Although no human has the capacity to grant blessings, G-d, nonetheless, made the kohanim a conduit for his blessings. When the kohanim feel love for their brethren, they can spread the influence of G-d’s blessings.
A major part of the portion describes the gifts that each of the nesi’im, the princes of the tribes, brought in honor of the dedication of the Tabernacle. The nesi’im brought these gifts from their own pockets, to atone for their procrastination earlier, in the actual construction of the Tabernacle.
Each prince brought the same gift: a silver bowl and silver basin filled with flour and oil, a gold spoon filled with incense, and a variety of twenty one animals for different sacrifices. The Torah repeats the same six passages describing these gifts twelve times, once for each prince. The Midrash explains that although each prince brought the same gift, they were actually each motivated by different considerations. The same gift may have had a different representation to different people. The Torah therefore repeats all the details of the gifts for each prince, to emphasize that although the gifts may have all seemed to have been the same, they were, in fact, not.
“... and He should grant you peace ” (Num. 6:26)
Many of our leaders would put their honor aside in order to restore peace.
Once, the Brisker Rav overextended himself to help restore peace between two people embroiled in a dispute. A friend of his protested that it was beneath the Rav’s dignity to become so involved in such pettiness. The Rav answered that at the end of the Amidah we take three steps back and say that G-d maintains peace upon High. This means that we must be willing to take steps backward in order to restore peace.
Similarly, the Talmud says that if one dreams about a kettle, it is a sign of peace. One commentator explains that the kettle brings peace between two opposites, fire and water, allowing them to interact. However, the kettle is blackened in its efforts. The lesson is that one must be willing to dirty himself to help maintain peace.
Did You Know...
“Shalom” is one of G-d’s Names, referring to G-d being the source of peace. It is a mitzvah to greet others, both fellow Jews and gentiles, with the blessing of Shalom. When one is greeted with Shalom, he should respond accordingly, blessing the one who initiated the greeting. This is preferable to merely greeting one another with “Hello”.
Because of the sanctity of the word, it is improper to greet Shalom in an unclean area, such as a bathroom or some other place with a foul odor.
There are different opinions whether a letter with the word “Shalom” may be thrown into the trash or not. The generally accepted custom is to be lenient.
After discussing the formation of the nation’s camp, the Torah instructs the people regarding the holiness of the camps. There were three levels of holiness in the camp, and a person who was impure was limited to which camp he could enter, depending on the source of the impurity. For example, the metzora (leper) was sent out of all the camps, while the person who had come in contact with a corpse was only excluded from the holiest part. Other impurities were excluded from two camps.
A few other topics are also covered. One of these is the Nazirite, the person who takes a vow of abstinence. The Nazirite could not drink any wine or eat any grapes, nor could he cut his hair, or come in contact with a corpse. Generally this vow was for a period of thirty days. After the period was completed, the Nazirite brought sacrifices and shaved all of his hair. Then he could return to a normal lifestyle.
The Torah does not intend for a person to abstain from the physical world permanently. It is only meant as a temporary measure to help a person control his vices.
The kohanim were given a special mitzvah to bless the Jewish people. Although no human has the capacity to grant blessings, G-d, nonetheless, made the kohanim a conduit for his blessings. When the kohanim feel love for their brethren, they can spread the influence of G-d’s blessings.
A major part of the portion describes the gifts that each of the nesi’im, the princes of the tribes, brought in honor of the dedication of the Tabernacle. The nesi’im brought these gifts from their own pockets, to atone for their procrastination earlier, in the actual construction of the Tabernacle.
Each prince brought the same gift: a silver bowl and silver basin filled with flour and oil, a gold spoon filled with incense, and a variety of twenty one animals for different sacrifices. The Torah repeats the same six passages describing these gifts twelve times, once for each prince. The Midrash explains that although each prince brought the same gift, they were actually each motivated by different considerations. The same gift may have had a different representation to different people. The Torah therefore repeats all the details of the gifts for each prince, to emphasize that although the gifts may have all seemed to have been the same, they were, in fact, not.
“... and He should grant you peace ” (Num. 6:26)
Many of our leaders would put their honor aside in order to restore peace.
Once, the Brisker Rav overextended himself to help restore peace between two people embroiled in a dispute. A friend of his protested that it was beneath the Rav’s dignity to become so involved in such pettiness. The Rav answered that at the end of the Amidah we take three steps back and say that G-d maintains peace upon High. This means that we must be willing to take steps backward in order to restore peace.
Similarly, the Talmud says that if one dreams about a kettle, it is a sign of peace. One commentator explains that the kettle brings peace between two opposites, fire and water, allowing them to interact. However, the kettle is blackened in its efforts. The lesson is that one must be willing to dirty himself to help maintain peace.
Did You Know...
“Shalom” is one of G-d’s Names, referring to G-d being the source of peace. It is a mitzvah to greet others, both fellow Jews and gentiles, with the blessing of Shalom. When one is greeted with Shalom, he should respond accordingly, blessing the one who initiated the greeting. This is preferable to merely greeting one another with “Hello”.
Because of the sanctity of the word, it is improper to greet Shalom in an unclean area, such as a bathroom or some other place with a foul odor.
There are different opinions whether a letter with the word “Shalom” may be thrown into the trash or not. The generally accepted custom is to be lenient.
June 1, 2006
Shavuos
Commentary by Rabbi Ephraim Nisenbaum
Seven weeks after the Jewish people left Egypt, G-d felt they were ready to receive the Torah, the purpose of their redemption from Egypt. After camping at Sinai, the people purified themselves three days prior to receiving the Torah, in preparation for the event. In many ways this purification and preparation were like a conversion of sorts, enabling the people to accept the mitzvos and become a nation. It is interesting to note that the account of the experience at Sinai follows the account of the conversion of Yisro, Moshe’s father-in-law.
That is one of the reasons it is customary to read the Book of Ruth on Shavuos. The Book of Ruth is also the story of a famous convert, who went on to become the great-grandmother of King David and the Messianic dynasty.
At Mount Sinai the people heard the Ten Commandments. The Midrash explains that when G-d uttered the first two commandments, the experience was too powerful for the people to behold. They pleaded to Moshe that they would die if they heard any more. Moshe then repeated the remainder of the Ten Commandments to the nation. The Talmud finds a hint to this in the passage, “Moshe commanded us the Torah..”. The numerical value of the Hebrew word “Torah” is 611. This alludes to the 611 mitzvos, besides the two that the people heard directly from G-d.
Although the people only heard the Ten Commandments on that day, all the mitzvos are alluded to in the Ten Commandments. That is why we say that the Torah was given on this day, despite the fact that they only heard the Ten Commandments.
After the Commandments, Moshe climbed the mountain where he remained for forty days. During that time he received all the details of the mitzvos. This is referred to as the Oral Tradition. G-d also dictated to Moshe the Written Torah, from the beginning of Bereishis (Genesis) until the middle of Exodus, where it describes the Sinai experience. Moshe transcribed everything he was told. The remainder of the Torah was dictated to Moshe throughout the rest of the forty years in the desert.
Shavuos is the day we celebrate the Sinai Revelation. It is the day we are supposed to rededicate ourselves to Torah study and observance.
“…the time of the Giving of our Torah…”
Rav Chaim Volozhiner says that the greater the joy a person experiences when studying Torah, the more he will be able to remember it.
The Chafetz Chaim related how he had heard an old man describe the Kaiser’s visit to his village over seventy years earlier. The man recalled the color of the Kaiser’s hat, his horse, and the minutest details. Since the experience had left such an impression on the man, he had no trouble remembering every part of the experience. Were we to be as excited about Torah, we, too, would remember everything we learned.
Did You Know...
There is a question if a person stays up all night regarding the recital of the blessings on the Torah in the morning. If he took a nap in the afternoon prior, he may recite the blessings. If he did not, he should listen to someone else who slept recite the blessings and thus fulfill his own obligation.
Alternatively, he may fulfill his obligation by saying the blessing Ahava Rabba, before the Shema. In that case, he should make sure to study Torah immediately after the prayers.
When one sleeps during the day, he does not recite the blessings on the Torah upon rising.
Seven weeks after the Jewish people left Egypt, G-d felt they were ready to receive the Torah, the purpose of their redemption from Egypt. After camping at Sinai, the people purified themselves three days prior to receiving the Torah, in preparation for the event. In many ways this purification and preparation were like a conversion of sorts, enabling the people to accept the mitzvos and become a nation. It is interesting to note that the account of the experience at Sinai follows the account of the conversion of Yisro, Moshe’s father-in-law.
That is one of the reasons it is customary to read the Book of Ruth on Shavuos. The Book of Ruth is also the story of a famous convert, who went on to become the great-grandmother of King David and the Messianic dynasty.
At Mount Sinai the people heard the Ten Commandments. The Midrash explains that when G-d uttered the first two commandments, the experience was too powerful for the people to behold. They pleaded to Moshe that they would die if they heard any more. Moshe then repeated the remainder of the Ten Commandments to the nation. The Talmud finds a hint to this in the passage, “Moshe commanded us the Torah..”. The numerical value of the Hebrew word “Torah” is 611. This alludes to the 611 mitzvos, besides the two that the people heard directly from G-d.
Although the people only heard the Ten Commandments on that day, all the mitzvos are alluded to in the Ten Commandments. That is why we say that the Torah was given on this day, despite the fact that they only heard the Ten Commandments.
After the Commandments, Moshe climbed the mountain where he remained for forty days. During that time he received all the details of the mitzvos. This is referred to as the Oral Tradition. G-d also dictated to Moshe the Written Torah, from the beginning of Bereishis (Genesis) until the middle of Exodus, where it describes the Sinai experience. Moshe transcribed everything he was told. The remainder of the Torah was dictated to Moshe throughout the rest of the forty years in the desert.
Shavuos is the day we celebrate the Sinai Revelation. It is the day we are supposed to rededicate ourselves to Torah study and observance.
“…the time of the Giving of our Torah…”
Rav Chaim Volozhiner says that the greater the joy a person experiences when studying Torah, the more he will be able to remember it.
The Chafetz Chaim related how he had heard an old man describe the Kaiser’s visit to his village over seventy years earlier. The man recalled the color of the Kaiser’s hat, his horse, and the minutest details. Since the experience had left such an impression on the man, he had no trouble remembering every part of the experience. Were we to be as excited about Torah, we, too, would remember everything we learned.
Did You Know...
There is a question if a person stays up all night regarding the recital of the blessings on the Torah in the morning. If he took a nap in the afternoon prior, he may recite the blessings. If he did not, he should listen to someone else who slept recite the blessings and thus fulfill his own obligation.
Alternatively, he may fulfill his obligation by saying the blessing Ahava Rabba, before the Shema. In that case, he should make sure to study Torah immediately after the prayers.
When one sleeps during the day, he does not recite the blessings on the Torah upon rising.
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