AMAK KADDE ARI wH of thirds oxmbn ov — to a people of Mranb mz 5¥ ~ through x person born third to his pe Memnbn ang — on the third day of abstinence™ = ding the third month ofthe year" nt Fevnare comments sara records aseries oes about lerae's at Sina: Rang TaN, ~ Sipe stale" they atood at the Fiera: i he bottom af) the mountain. | v39 DA oo 72 1oMBK — Rav Avdim bar Chama bar Chasa nna ns aoe 49 WEED NEY TH {This} iscangrind of three parts — the Penlateuch, Prophets and SB pos). Albree were alluded toa ii bo MEE ey 2 Pose atin of Rosh. Har i) however, xaintaina tate three parts ae (a the cot te ora, te laws of the Ter and) the myst! Spin ofthe Tora revi people are cvided into Kohan, Leviim and Vira 5) oes ad two eer eitlings ~ Miriam and Aaron Gash) _Soveote 23 blow £28 sisanie te rst month ofthe year, Is followed by Ty Fee lthough the yeorbagins in Tshrei (ee Exodus 94:22), the fret ts Nissan bid 12:2.) Pe foo Nisin. Gaon who lists several other factore related to the rte. Eo eeatnmaner ee noi vs grounds fr blessing [ Sens smetng composed of tres pats is exeptinalysrong and s ar indicate by the verse (Helesastes 4:12): «7 iawn Bx SE ras the three ply cord isnot easly severed (Eitz Yosef for ober Toate, oe Maharshe, Rif {on Kin Yanko) and iyun Yaakov). Sie stalement that the Torah was given “on the third day [of fatincr”oeondtnt with the Rabbi view thatthe poop beztn f fiestean on the Thursday befero the Sabbath of the Revelation | Tilordag to R Yor, however, who maintains that the command to igi tes aiid Raton curators PGol chstinence. (See Rashash.) {Mei ieussion among the later commentators asto whick opinion {Sead soto. Tie question zelaies to las of purty (ee “Sena hove a), Regarding the date of Sharaos, however, thematter “Snohlachic ramifications, because the Torah requires that Sbavuos sefientbeobeerved on the fiftieth day after the fret day of Pesach (see ie 8. Thus, Sharaos could theoretically fll on the fifth, sixth or {PS eetbatSivan, depending on whether the months of Nisean and Iyer Epa "AO" cr decent” (Gee Rosh Hashench 6b; ef Rita MEE ed be STb ax ry Aording to our fod calendar, this iit day is loys the sth of Sivan, and it is this dete on which we observe t Un the Diaspar, second day of Yom Tov is edded, asi the ‘So Wit the estivals of Peaneh and Suoens as well see Betizah $0.) [fines the following aiieaty arses: the ease of woman who Sg Gielaemenon tho third day ar Intercourse, te lw i thet hes jShei(Shulchon Aruck, Yoreh Deah 19631) This accords with R’ Yore's ‘in tthe days of abstinence were required before the Tore $48 dren According to R Yve, though, the date of th Revelation wat “owe San How he, cap we at nthe Shavuo prayers on <5 BLEED Sirs, rn te te ofthe ging of our Torah? ese rear Oreh Chain 404) For sation to this probe, ee ite 8 Mahara in Tif Vira oh 27 [fs g Rete i0a, The vse deere the day ofthe Reveason, zThewerbagy which related tong, dome, lterally meas form = field nae the mountain into dome over the pecs] FT eld serpy have sid3.non By sang on Mee {teal inthe bouom ofthe Tora teaches dat the people were nee tetain God enveloped them with the mountain as one would cov imbing with an overturned vente Maharsh, se Bes Yhnad) 12 eg) etl we for bln bor shi oe Checknas un on Shemos, p. 278). teaches that the Holy One, Blessed is He, covered them with the mountain as though it were an upturned vat." tn 7) = And he said tothem: aymanyinnoxbapy px ox ~ “Ifyou ‘accept the Torah, fine. nan Tap xan RY wx? OH ~ Butifnot, ‘your burial will be there!” ‘The Gemara comments on the previous teaching: pyr "2 px 27 19S — Rav Acha bar Yaakov said: x22 nye) ra) xyye - From here stem strong grounds for a notification of coercion regarding acceptance of the "Tora." ‘The Gomare concludes: egy ox — Raval! said: wrrpeag vpraqyb3p 77 1398 BS — Neverthdless, they accepted {the Torab] again in the days of Achashverosh,®) any — as it is written: 237) 72. NOTES 26. Le inside the mountsin (Moharshe). "The commentators ask why it was necessary for God ta force the ‘Jewish people to accept the Torah, They had already expressed their ‘willingness t do so when they ssid earlier: myn aaa 7 "BTW ">, “Eoening ta! Hashem has seid, we will doanc ive will Rear” (Exodus 2. “Tosofos answer tha they might hsve changed their mindsupen seeing the tremendonfie[that accoropanied the Revelation), which temporar ily seused thsi souls to leave their bodies (aee Deuteronomy 6:22 and Gemare below, 88b; see also Chasam Sefer [Bvidently,Posojoe maintain that “We willdo and we will hear” was ‘valid comum tment (see Maharsha), but could have been rescinded on the basis thal it was made without knowledge of the awesome conse quences, However, why did God no first waitto sae whether the people SJould renege, and then force them to make a new acceptenceif neces nny? (Mahar, Tiferes Yisrael ch, 2). The explanation is possibly that ‘God wanted the commitaent of “We will do, ete,” which was made purely out of love, to be the commitment that eternally bound them fo the Tora, Hence, rather than risk having to coerce a new acceptance, tahich wouldinevsably be motivated by fosr, God rendered the comt- nent of "We ill do, ete.” ireversible) "Midrash Tanchuma (Noach §3) gives a diferent answer: The declare top of “We vill do end we will hear” signaled acceptance only ofthe ‘Pritton Law The people were reluctant to accept the Orel Law, because it requires extreme effort and discipline in its study and observance Coercion was therefore reseasary in regard to the Oral Law (se ibid. at Tength; soe also Daas Zekeinim MiBoalei HaTosafos on Sxodus 3837, Bite Yosef, Frei Yehoshua, Shabbos Shel Mi and Ben Yehoyada), "Maharel explains the need for a coercive threat as follows: Isae's allegiance to the Torah could not be regarded as a mere voluntarily ‘cepted enhancement of man's status on earth; to the contrary, bed stat] not eccepted the Torah, the universe would have reverted tothe ‘vacuum tha: existed before Creation (see Gemara below). Had history ocurded only that Ierel’s acceptance of the Torah was an optioaal, {hough praiseworthy, choice, t would have seemed asian indisponseble ‘component of existence had been left to chance. To dispel auch notions, God demonstrated that Israel's free-willed decision was auch an uneler thle necessity that their failure to make it would have caused their {xtinetion Ofwharal in Tiferes Varael ch, 32, Gur Aryeh on Exodus 117 ‘andr Chadash p 45 bepinningof introduction), eeealsoOr Gedatyek. ‘on Shavuos p. 282) 27. That is if God surmmons them te court and demands to know why they did nol full their commitment to obeerve the Torah, they ould ‘respond that he commitment was coerced (Rashi; see note 31 fr furtber ‘explanation. A nei, nofication (of coercion), isthe title fora legal procedure by ‘which tomeone can void « transaction (eg. a sale or gift) performed under duress (see Bova Basra 46b-49a),] 28. Some have the reading mp0, Rabbah (Ritva MEK ed Hagehos HaBach). Tosofs, however, have it as Rava. See Dikdukei Sefer. 26, [During the reign of Achashverosh (ruler of the Persian expire towards theend ofthe Babylonian exile), one of is chief advisers, Haman, Sought the genocide ofthe entize Jewish people. The Jews were saved from elmos; certain death by a miracle, as related in the Book of Esther | ‘Out af their love for (God engendered by] this miracle, the Jews reaceepted the Torah (Rashi)‘AMAR RABBI AKIVA agar — The Jews established and accepted, which is ‘pipreted lo mean: 32 %5a%pp m8 mp — They established jibe days of Achashyssasl that gubich they had already i pte in the days ey nother teaching about Israel's acceptance of the Torab: mmpn 79S ~ Chizkiyah said: 2-991 1% — What is the eining of that which is written: yx 9 npn BYDYD,, "migy) m7? — From Heaven You made judgment (ie, the ‘Torah) heard, the earth became afraid and grew calm? 0X nope m2? ma — If it became afraid, why did it grow calm? net me? nyPY OX) ~ And if it grew calm, why did it become aiaid? mary ripna xx — Rather, the verse means that in the beginning, ic. before Isracl accepted the Torah, [the arth] became afraid," nypy qo — and in the end, it srew calm. 30 her 927. The verse literally means thatthe Jews accepted upon shenseves the festival of Purim (which commemorates the aforemen- tioned miracle), and that they established this mitzvah in practice. However, if that were the verse's only meaning, it would have said 232 navy tonpa, the Jews occepted and extablished, since acceptance pracdes establishment, The verse is therefore interpreted as alluding foancther acceptance as well (Maharcha), 4 Rats point is that even ifthe Jews did not accept the Torah vilingly in the days of Moves, itis nevertheless binding upon us, Tecase the pooplereaccepted it inthe day of Achashverosh “he Gamera implios that were it not fer this new acceptance of the ‘Tosh the Jews would not have been held accountable for transgress- ing Thin dificult to understand for two reasons: ia) The Jovish people were punished fer transgressing the Torsh ‘ven before the miracle of Purim occurred. Indeed, they were exiled frm ther land several decades earber. (The obvious answer to this, ‘lem would be that God's commandments rust he obeyed regard les of whether one accepts them or not. However, from the very fai, tha the Gemara regards the coercion as efactor, its evident that with nije to accepting the Torah, # legally binding commitment was ried (see Rondon and Ran MHK ed), Furthermore, one cannot scorer thal the Jews were punished for failing to observe the seven, Necide laws (which are binding without formal acceptance), because then he ews would not have been punished more severely than the ater maton} 0) The Jewe were initiated into @ covenant with God shorty before tcering Bret Yisrael (one Devtrenomy 28:8 28). They renewed their crmmitient upon entaring the Land at tho mountains of Gerizim and als commanded in Deuteroncmy ch. 27, and once again before the death of Joshua (eee dosha ch. 24; 0 also Nedarim 26a, Sotah 37 ted Shesuos $8) In al ofthese formal cammatments, there is no hint sTetcion. Hence, even if the aceptance of the Torah at Sinal was szeeed end non-binding, the Jewish people were stil obligated to slesre tae ‘Torah on the strength of these later alfirmanions. {See Tse nym iv for treatment of thi second problem; ee also sok Responsa 482 in explanation of Tosafs.1 boring tote Midrash (Sled in note 26) bot of those dials ‘2 aly eclved, becage one could angue that all ofthese commit- ‘Bis ere voluntary with respect othe Written Law. The people were vi deserving of punishment for violating the Written Law (see Elz Wot and Pres Yehoshua). The Rishonits, however, offer various other ‘oiches (ene Shabbos Shel Mi).} aft (MH 0) enawers hat the people were coerced only insofar as aaa to accept the Torah in order to receive Eretz Yisrael. The yhoo, yar burl shall be there,” means that if they refuse 1s hey wil die inthe Wilderness and not enter th Promised ‘eu ths bas for exemption mentioned inthe Gemara(“modaah”) Bisson oper the Jews were exe from Eretz Vieael. At that time, cre el that sine they had aceptod the Tors to recive the Land, Tena néprved thom ofthe Land they were no longer bound to His fie Senherin 15), Inded, rach sentient i recorded in {i 2052): “Let us elke the nations... serve wood and stone.” Douglas for a similar approach; te ese Parashos Derachim, : Beis Meir here; nun Yoakov.) CHAPTER NINE ‘SHABBOS 88a* ‘The Gemara explains why the earth was afraid before the Jews accepted the Torah x7} my) - And why did it become afraid? wp? v7 ~ This can be explained with [the teaching] of Reish vip om vx — for Reish Lakish sald: o»n37xp = What isthe meoning of that which is written: 309" vow BP pe morning, the sicth day? m2 77 need the extra letier heh? ying vTRD AyNW wr niwxya mieyp By xin ~ It teaches that the Holy One, Blessed is He, stipulated with the works of the Creati yy pis - saying to them: py myiny Dan bye? ox ponpnn - “If the Jewish people accept the Torab, you will endure. 1k) nx — But if they do not accept the Torah, 3x vm} anind aang vin» — I will return you to astonishing emptiness!" NOTES ‘Whee the exiles eubrequently returned to Eretz Yisrael under the leadership of Bara, they tock it upon themselves to accept the Torah ‘unconditionally, go that no future generation would have grounds for exempting itself, Phie new commitment was inspired by the miracle of Purim, which was even more precious to them than the mirade of the Exodus, sine it saved them from imminent death (Ramban and Fan MEK oA). Ritu UAHK ed.) takes « different spproach. In his opinion, the Gemara doesnot seriously mean thatthe Jewish people could ever have claimed exemption from the Torah on the grounds of coercion, After all, Scripture states that they socepted the Torah wholeheartedly: yr roarbg.. 99m m999 m3}, Would that they have this fotitude off heart ‘all the days! Deuteronomy 5:26). Furthermore, a commitment of this nature, even iit is coerced, i legally binding, Because atthe time the principal made the commitment, be sincerely intended to fall it (Gee Shevuos 29a and Rave Basra 4b; se0 also Mishnch LaMelech to Hil, Mechirah 10: reve “yon ano"). Tho Gemara moans only that 4 heretic of our Umea, who does not obsorve the Torah in any event, ‘could use the ieuo of coercion as an excuse for bis errant behavior. TO ‘hie, the Gomora responds thatthe heretic is wrong even according to his owm premise, because even if the originsl acceptance was not Binding, the entire Jewish people voluntarily reaccepted the Torah after the miracle of Purim. Tt should be noted that Kaski states only that the Jewish people could ‘use the matter ofthe enercion in their defense (se note 27), He does not say that it releases them from having to observe the Torah in the first place. It seems, therefore, that they are indeed deserving of punishment for teansgresting the Torah. The Gemare's point is only thet the ‘punishment should be less severe them if there had been no coercion (see Yad David (Basra). 82, Psalms TE. 88, That ie, before they declarod (Bxodue 24:7): "We wil do and we wil hear” Rashi; ee end of note 37). $4, The reason is given presently. 35, Genesis 181 56, The letter, heh (the definite article) appears in the phrase yer a, the sith day. Regarding the other days, however, there is uo definite article, eg. eB, « second day (v. 8 ibid), sey Bm, a third day v.13, ibid, ote 837, (ora) wan, astonishing emptiness, is the ‘Torah’s description of the state that prevailed at the begining of Creation (x. 2 ibid. with Rashi) Reish Lakith is answering that the definite article of ww bn, the sixth day, was added to indiate a specie) sith day that is known from a different context ~ namely, the sixth day of Sivan, when the Torah ‘was given. This verse, which concludes Scripture’s account ofthe six ays of Creation, thus teaches that the entire Creation was dependent ‘on Ierael's eoxeptance of the Torah (Rashi; ee Rashi ibid. x. 1). For this reason, the earth was initially afraid and did not grow calm until the Jews accepted the Torah, as Chizkiyah taught above. ‘Raman explsns thatthe world was created 50 that Israel will accept the Torah. Therefore, should Isreel refuse the Torah, the world will290' HAKOMETZ RABBAH NOPMR "BN. TT YTD my prea — had tefillin in which the right leg of the hei of the word nyy (the nation) was split by ahole."! xpx "y7Apg> xp — He came before R’ Abba and rw wy — (R’ Abba] told him: wp 13 EWE OK wp yup nix — If there remains enough of the right leg at the top for the small letter, ie. for ayud, then the tefillin are valid ‘yop tw ox) — but if not, the tfilin are invalid ‘Another related case: spe 7a WoT] By Ty PIE WB Yak] — Rami bar Tamrel, who was the father-in-law of Rami bar Dikulei,*! x02 xppup FY. Vy] MTD WY — had tefillin® in which the leg of the vav of the word 27009 (and He hilled) was split by a hole, Consequently, the top part of the vav resembled a jud somewhat." xy¥ 129] wap? KOK — He came before RZeira, and ry -1oy — [R’ Zeiral told him: x2 nx ‘veo xb) bran x5" ~ Go and bring a child who is neither clever nor dumb, but rather of average ability, and have him read the word. "s9my,, mb Yn OK — If he reads it vayaharog, as it should be, 199 — thenit isvalid; xo — butif not, sy ‘yyogr non — then it reads as-yethareig (He shalt be killed) and it isinvalid.”) CHAPTER THREE MENACHOS purns to the topic of tagin,®! beginning with arrrati 27 Wx nym 37 Tos — Rav Yehuda said in the name of Rav: pin) mys nbyy mye; — When Moses ascended to the Heavenly Heights, xin yng vriguy ixya — he found the Holy One, Blessed is He, nwwnix orn wip) awtY ~ as He was sitting and attaching crowns to scme of the letters. ‘That is, although the Torah was completely written, He was still adding fagin to certain letters! w39 DX — [Moses] said before Him, aby by w57 — “Master of the Universe, am by savp ™ — who is holding You back from giving the ‘Torah as it is?” 1 vos — [God] said to him, 79x oy vi — “There is one man ntnty mp3 qtoa rid nyy — who is destined to exist at the end of many generations, —x3"2¥) toy qpy 1p — Akiva ben Yosef is his name," and it is he vip) vip 59 by wing eAYY — who will expound upon each and every point ntsyy Sy phen yin — heaps and heaps of halachos”**! yp) wx — (Moses) suid before [God], nity by ta) — “Master of the Universe, *) smx73 ~ show him to me!" px ~ [God] said to him, 33!ny2 31m “Turn around and see what is behind you.” 9W09 av 1h, NOTES 1, Im the verse (Exodus 15:3): Moses said fo the nation, “Remember this day." 2, Te sera wo are speaking here of a hole that divided the right leg of the het eomplately nto an upper and lower section as inthe preceding ruling (soe Rodbeinu Gorshom cto in Shitoh Mekubetzes above; ct. Meirs in Kings Sefer $2 who explain this case and the raling differently). The lower section does not count in judging whether the hei valid (Tas, Orach Chaim 3210, Mishach Berurah 32:43). However, it may count in regard to whether one is permitted to emend the letter afterward in tfllin or mezizos — see Beur Halackah to (Orach Chaim 32:16 1 om 77 and to 32:25 23.1f he top part ofthe right leg as tall asa yud, then the he is valid teen though there ea hl altho bottom, Beis You aks (Orach Chairs §30 pom sna sv: How can ang lotar touching a ole be valid? The ‘Gomara above (29a) says that each letter must be 93 pp, surrounded ‘by parchment! He offer two snawers. The ist, which Beis Yoef says reflacta Hash’s view, ia thatthe 9m) agp roqurement does not mean Tterally that letter must have parchment all round it. Rather, it means that one letter should not be attached to another letter. Ifthe letters are separate, then it does not make a difference if a letter borders a hole [or if runs to the edge ofthe parchment]. Beis Yoses second unswer distinguishes between the tre the leter i ist written and afterward, If the letter is writen in the beginning with parchment all around it, then even if hole develops near i late, the eter i ill, “alld face also Mishnah Berurah 32:54 ee Beur Halachah araiaa ovuan at lengthy. However, ia letter is written from the etre right next aboleor the edge iis invalid These two answers form the basis of much ofthe halachiedtcusson among subsoquent authortis onthe Sp nee requirement. 4, [Some commentators note that we find here a son-in-law and a {ether in-law with the same name, and yet the author of Sefer Chasidim. doesnot allow a man o marry a woman ihe father has the seme name as he (eee Tsauaas R Yehudah HeChasid 423, AIK ed. with Mekor Cheted adic), (Technically the two namos us they appear in our text are not exactly the same since one is spelled with an aleph and one without, Dut thoy soem to have the identical pronunciation] According to Chun, 110wand many, many versions f or tet, these two names represent not a soninlaw and a father-in-law, but rather altemative names of one person: Rani bar Tare whois Romi bor Dikule, Some people called Ramis father "Torre," meaning dates, and some people called him ™Dilule,” meaning det palms (aadanei Yor Tov §5 to Hil. Sefer Torah $15 For mer on this tape, ve Noda BiYehudah, Tinyana, Buen Haser 179 ond eourens in Mekor Chesed lst.) 5, Shtah Mekubetze $11; Tosofos to Gittin 85b arin 9. 8. In the verse (Exodus 18:1): And it happened when Pharaoh stubjornly refused to send us cut, that Hecker killed oll the firstborn Inthe land of Bayt. 7. In this case, we earmot use the tot the Gemara mentioned before, to see if there remains {at tho top] ofthe eau a estion that is at least the Iheight ofa yud; to the contrary, tho problom here is that the vav may resemble a yud! (Mordechai $952). 8, [Since the au appears as a yud, the word is modified to read 2397, ‘whieh suggests the vowelization 17. See Mesoras HaShas who emends toxvm instead of sr] ‘The child must he average because if he is too slow he will be unable to read anything other than a perfectly formed letter, and if he is too clever he will realize from the context that the word cannot be yeihareig. Yeihareig means He shal! be killed, end whon juxtaposed next to Hashem is a blasphemous statement. A cover child will grasp this and read the word, vaycharog [even though :he upper part of the vag dooe look like a.yud to him} (ashi). See Shitak Mekubsizes ms. (p. 154), who seoms to have a different understanding of the Gemara ] ‘The purpose of calling upon a child who is neither clever nor dumb is to determine whether an ambiguous marking should be identified as ‘one letter or another, In our ease, the upper par! of the wav is not as Tong as any other vay in the tein scroll but iti also not as short 2s ‘any yud inthe scrll The question is: Is this marking a vav or a yud? ‘The way an average child naturally reads the letter reeoives the ‘question, However, if there is no doubt that a leter is not written as prescribed, eg, the upper right-hand part of an aleph is not connected ‘to the rest of the aleph, then even ifm child reads the letter propery it ‘ould not make the lester valld (Maharik $08; sce Rivush $120; ‘Mishnah Berurah 32:52). ‘The Tur writes (Yoreh Deah §274) that no leter in a Sefer Torah, Ltefillin or mezuzah} should be written in such a vay thot itis illegible ‘or eonfused with anather letter, whether the ceus> ofthese problems is from the original writing, or from a tear, s hole or asmudge. This ruling i basod on our passage (sae Beis Yosef ad loc. and Divret Chamudos $79 to Rosh, Hilehos Ketanos, Sefer Torah 15.) 9, A tag (pl. agin) ia a small thin vertical line drawn on top of a letter; soe below, note 18). 10, Seo Rashi; Rabbeinu Gershom cited in Shits Mehubetzes; Tzon Kedashim. UL fhe. R Akiva] 12, Rambon writes in the introduction to his commentary on the Tora tat all the world's wisdom, physics and motephysics, scence and mysticism, are contained inthe words and lottergof the Torah in their standard and anomalous shapes, in their agin and points and in their allusions (see also Peirush HaResh to Nedarim 38a x'70>0 7"). Generally speaking, the Talmud and Midrash donot cite expositions of tagin. However, there is a Midrashic work, Midrash R’ Akiva ben Yosef (found in Oteor HaMidrashim), that contains many such teach ‘ngs, of both Aggndic and helachie natures,29b* HAKOMETZ RABBAH nin nyiay - He found himself in R’ Akiva’s class, Moses ‘went and sat af the end of eight rows of students, 17 x) prvpte [mp 1” — but as he listened to the give-and-take between R’ Akiva and his students, he did mot understand ‘what they were saying. tnd vin — Disheartenod, [Moses') strength ebbed™ yx 177 wany 19 ~ However, once ‘they reached & certain matter that required a source, | 1925 srpmbn 1 — IR’ Akiva's] students asked him, 97 72°37 ~ “Teacher, from where do you know this?” 197 "ws ~ and IR’ Akiva] replied to them, 19 Ava) 7999 — “Tt is & hhalachah transmitted orally to Moses at Sinai.” =3y273 sng — Upon hearing this, (Moses’| mind wasrelieved") "19 ‘ect 7173 WreRN BY AGI — He returned and came before the Holy One, Blessed is He. yo? Yo — [Moses] said be- fore Him, city by wa — “Master of the Universe, 37 ¥? mip avs — You have someone like this 9 77)!n Jo NN} ayy ~ and You give the Torah through me! Give it through R’ Akiva!” ‘ay ~ [God] said tohim, ping ~ “Quiet! np sap mayinae ny — Thus has it arisen in the thoughts before ‘Me; this is part of My greater plan to which you are not privy.” ‘yah toi — [Moses] said before Him, cw 'vy 125 ~ “Mas- ter of the Universe, inqin unyeyt — You have shown me CHAPTER THREE MENACHOS his Torah, 199% 379 — now show me his reward." Tox 15 = [God] said to him, yy Myo) hg — “Twn sround ‘and sce what is behind you.” ry!x “19 ~ (Moses) turned around and pipes hiya poptey m7 — saw that people ‘were weighing the flesh from [R’ Akiva's body] in the butchers’ meat market in order to sell it."” mye? Wx ~ [Moses] said before Him, nity by wn ~ “Master of the Universe! my i) Nin hr ~ This is Torah and this is its reward?!" piny 1 79x — [God] sald to him, “Quiet! 93 ‘aph maymaany — This is part of My greater plan to which you aren ‘The Gemara presents a ruling regarding tagin wey veg — Rava said: pant meg nis neni ney ~ Seven letters require three fagin each. 7 tox) — They are: yea vavuy — ShaATNeZ GeiTs, ic. (shin; @ayin; (ites (4)nun Tooth forms}; (leavin; (@)gimmel; and (7hizedi (both forme}. “Another teaching regarding the particulars of certain letters: wwe 97 Toy — Rav Ashi said: ray Rwy "p02 me Xen ‘31 — Ihave seen the Sifrei Torah of the precise scribes of the aeademy of Ray, and [noticed rv-my rma? 4 IT] — that NOTES 13. Moses did not recognize the mode of Torah discussion that was {alking place between R’ Akiva and his students. Although the premioes of thor discussion were based on traditions from Moses, as the Gemara ‘makes cleer immediately, yot R’ Akiva and Moses approached knowl- telge of the Torah in fundamentally diferent ways: Motes gramped the ‘Torah through prophecy and an intemal comprehension that was @ roault of leaving to the Divine, not through an external intellectual ‘mnalysis, which is the lot of later generations. Any novellae that R’ ‘Alcva and his sudents arrived at wore known to Moses (see Vayikra ‘Rabbah 22:1), but they were in a diferent language of the mind aad heart, Hence, they were unintelligible to Moses (Michtav MeBtiyahu I >. 225; see Netev’s introduction to She‘ltes, Kidmas HaEmek 2.1213 here the differences between the generations in the modes of Torah study are discussed). {VL Moses was relieved when he realized that what R’ Akiva was saying ‘wos based on 2 tradition handed down from him (even though Moses ‘had notin fact, received thi tradition yet) (Roshi; cee Bitz Yosef). This ‘was not an issue of pride; Moses was the hurmblest ofall men (Numbers 12:3). Rather, be was relieved when he realized that R’ Akiva’s external ‘mode of Torah study leads back to the eame internal understanding of ‘Torah thet he had received from God (Michtav MeBliyahs ibid) Tit is clear from R? Akiva's ceply thet all ofthe halachos that he was twiching indeed derived from the Torah received by Moses. Those who ‘would delberstely misinterpret the Gemara and attribute Moses’ lack ‘Of understanding to “innovations” that were supposedly made by R° ‘Akiva are not only heretics, but are proven wrong by # careful reading ‘of this very passage.) 15, See below, note 17. 16. IR? Akiva died while sancifying God's Name at, the hands of the Romans) Ho wes tortured to death by having his flesh combed with jnen combs (Roshi, citing Berachos 61b). (As a fina] indignity, the ‘Romane eent the combed flash to the butcher shops to be sold there.) 111. Moses’ inability to understand R’ Akiva's Torah is related to his inability to understand R’ Akiva’s fate. The Gemara states elsewhere that fifty gates of understanding were created ang forty-nine were faiven to Moses, but the fiftieth gate was not. The decisions to give the ‘Torah through Moses and not through 8’ Akiva and to ordain this death for B’ Akiva were in the realm ofthe fiftieth gate, in the realm of ‘God's thoughts, (“Thought in this context refers to ideas that cannot beexpressed in mere speech — soe R’ Tzaddok HaKohen in Machshevos (Charuts 18b.} God tells Meno, “Quiet!” because a person is not allowed to explore intellectually that which he is constitutionally incapable of understanding (ese Chagigah Ub-2a,18a). This boundary varies for tech person and e person can broaden his intellectual horizen, but there is alwaye a point beyond which a person will foree himself into imental desolation (see Moreh Nevuchim 1:82). For Moses, this point ‘was the fiftieth gate, and God reproached him to probe no further (ee Yashar V'Too; ef Be'er Meyim Chaim cited in Bite Yoeef and many other sources, who relate this “thought” to God's original thought to {govern the world solely through the attributo of strict judgment — see ‘Rashi on first verse in the Tora, avin x37, ‘Maharal (Tiferes Yisrael §63,64) offers Inngthy and profound explanation of our Gemara as well as the Midrash (Bamidbar Rabbah 19:6) that things that were not reveeled to Moses were revealed to R ‘Akiva and his eoleagues. His words are further olaborated upon by BR” BE. Desslerin Michtav MeBliyahu vol. V pp. 206-211. For alternative interpretations of this narrative, soe Maharsha, Ben Yehoyoda, ‘Meshech Chochmah to Deuteronomy 17:11 and Chidushei HaGriz, 18, The word used for tagin here ia 73%, zayins; That ie, each tog is somewhat like « miniature zayin (see Rambum, Hil, Tefilin 7:8 HeAgur, Hil. Teflin $6580, cl. Robbeinu Gershom cited in Shitah ‘Mekubetzes) All three fagin are drawn on the bead of the lettor (the leftmost head, if there are more than one), One te inclines tothe right, ‘one tothe left and one extends upward. Some ters, such asm and ? (Gee below and Shobbos 105), have a single tog (Rashi here and to ‘Shabbos 88a ovina "wp 7-2 [ace Rashash ad joe], see Tosafos). Rashi states elsewhere (Shabbos lee. cit.) that the three tagin crows. ‘each af these gevenlestere wherever they appear. Shulchan Arach (Orach ‘Chaim 96:8) rales accordingly and Mishnak Berarak ($12) explains that this applice even toa Sefer Torah and certainly to tefillin and mezuzos. ‘However, wany Rishonim and earlior sources ita very old traditions that varying numbers of fagin should be plaved on many different [eters in onrtain cenurrences of certain words. Rambam (loc. cit) statat that a ingle lotr can have as many as seven ‘agin; Meiri says it can have as many ad nine, apparently referring to a:hin with three agin on ‘each ofits beads. One well-known and elaborate set of traditions is ~9° “ae, the Book of Tagin; Ramban quotes Shir HeShirim Rabbah (in the introduction to his commentary on the Torab) that the Book of Toxin ‘was in the possession of King Chizkiyahu. Our version of the Book of ‘Tagin (ound in Otzar HaMidreshim) states that Blithe Judge) took the contenta of this book from the twelve great stones that Joshua set ‘up in Gilgal, It begins by listing eeven specific clzphs in the Torah that have seven tagin exch. According to these opiniens, Rava singles out the letters a rzeze because these are the only seven lottrs in a mezuzah that bear tagin (Piskei Rid). ‘The Book of Togin eso lists specifi ‘oocurzences of letters that are drawn differently than usual. These ‘tnomalous eters have been catalogued and discussed comprehensively ‘by R’ Viteckak Razhabi in Kean HoToroh V'Osivsehah, part, founda Torah Sheleimebs, vol. XXIK. “one omits the tagin, the teflln, mezuzah and Sefer oral ae stil valid (Rambam, Hil, Tefillin 2:9, 5:3 and 7:9; see Orack Chairs 96:9). ‘However, Mishnah Berurok (415) recommends that one be stringent i> thie regard and edd fogin where they belong.88b? AMAR RABBI AKIVA spices? xm 3g vingn pe RWW ET BT 9D - With every single statement that emanated from the mouth of the Holy ‘One, Blessed is He, nhaiy rs ppt 53 xbam3 - the whole ‘world became filled with the fragrance of spices!” 3) xinna Tox varmay ~ Now, since (the world] became filled With fragrance rom the firet statement, 3907p) 30 "1 — where did the fragrance of the second statement go? xsi ppnyixe nip xin p19 whiga — The Holy One, Blessed is He, took the wind from His storchouses WX" 1}WX7 ‘P3y9 7271 ~ and drove away each fragrance in turn" “yay ~ asitis stated in the continuation of that very verse: BNBWW Yninsw,, ‘ab "tn nto — His ips are flowers, they drip flowing myrrh. ‘-arapw,,"9pN 9x — Do not read this asit is written: shoshanim (flowers); aywy xpx — rather, read it as if it were written Sheshonim (they repect). The verse is thus interpreted allegor- cally io mean; His lips (ie, His wind) repeatedly caused the -agrance of spices, such as myrrh, to flow awey. Another teaching by R’ Yehoshua ben Levi on this subject: nb p wot 139 we) — And R’ Yehoshua ben Levi said: 53 ar yg whnpn an yay Har] THaHs — With every single state- vuent that emanated from the mouth of the Holy One, Blessed sHe, sy Sy pyar - the soulsof the Jewish people departed from their bodies, wexyw - asitisstated:™ wen,, vyn3Ts mgy? ~ my soul departed as He spoke. "3379 “TE 1 peaTAR? HR} ~ Now, since their souls departed after the first statement, 13/2 7 ny "1a" ~ how could they have received the second statement? 1 ny “PnyW 29 Th np ~ [God] brought down the dew with which He will resur- rect thedeadin thefuture, pptk 7707) — and Heresurrected them, Tos’ - asitissaid™! ynbmembyry sp Oy3., vrupaaia ARR nba} — A generous rain did You lavish, O God, when Your heritage was weary You established it firmly. “Another teaching by R! Yehoshua hen Levi describing the effect (CHAPTER NINE SHABBOS ofthe Ten Coramandments ‘nb ya wuim 129 7x) ~ And R’ Yeboshua ben Levi asia 5, von yhyg wr BE KW YET WaT — With every sings statement that emanated from the mouth of the Holy Qn, Blessed isHe, x ayy ayy jade! ~ thedevish peopleretreated twelvemils,"" RTI NWH oxy My — nd the minisiering angels helped them to totter bre oy exw — asitis said: open perm noey UR, — The angels of legions totter, they totter. "7, "PNK — Dont read this as it is written: yidodun (Uhey totter); pry xby — rather, read it ae if it were written yedadun (they help others ig totter)! Another teachin, othe vb Te yeim 727 wy} ~ And’ Yehoshua ben Levisaié: mp bingy nwa nbye — When Moses ascended to the Heavenly heights, x77 3 vip wed nawT vaNbs MEE ~ the ministering angels said before the Holy One, Blessed is He btw Sv 2) — “Master of the Universe! 13399 mux a my ~ What is someone born of a woman doing amongus?” 19x yp - [God] said to them: x3 71m baz? — “He has come to receive the Torah.” yzph ring — They said before Him: yaa rihan ~ “The coveted and treasured [Torah] 3ymnyy Bye RY OTP MMM AYIA) Ew) Ni wT ~ that was stored by You as s treasure for nine hundred and seventy-four generations before the world was crested! bp) 193) aN} wRBp DX — You intend to give that to flesh and blood?! mwypen ys ope Rua BINED. ~ Whats 4 mortal that You should remember Him or the son of ma that You should recall Him?® yyw “ur WHE yrsyrbea - Hashem, our Lord, how grand is Your Name in ail the earth (already), venayarby yi maN"WWH ~ that You [should rather] bestow Your glory upon the Heacens."** R’ Yehoshua ben Levi regarding the giving NOTES 438, The fragrance of the spices was required to revive those who had beceme faint upon hearing the awesome sound of the Ten Command ‘nents (Mohorsha), “Alshich (bi. explains the Gemara to mean that God's words spirit- ally purified the people's souls, just as fragrant spices revive the body. ‘This interpretation links w09 (His cheeks) to nim, dablets, The voree is thus rendered: Every statement of His tablets (on which the Ten Commaniments were engraved) emanated with a fragrance like abed of ‘pices (Maharsha). Altornatively, “cheeks” are interpreted allegorical asthe repository of Dis organs of speodh (see Metzuday David aid oc). 34, To the Garden of Eden (Rashi), which is sity times larger than this ‘world (Meharsho, from Taanis 108). 85, Song of Songs 6:6. 136, Ptalme 68:10, The theme of this psalm is the giving of the Torals (ashi). 37, This was the length of their camp. Those closest to the sound were so ewestruck thet they retroated to the far end of the camp (ashi), 138, Due to the people's wealeess, the angels assisted them a short distance ata time, like « mother assists an infant who is beginning to walk (Rashi). 89, Pealms iid. v.18. 40. This teaching by RV’ Yehoshua ben Levi seems to contradict his previousone thatthe people died whey they heerd exch of the command: ments, Furthermore, R’ Yehoshua ben Levi taught above that a fra: igrazce was sent forth to revive those who become weak, which also Inmplie that they did aot die. The solution is that diferent members of the Jewish people reacted in different waye, each according to his nature. Some fled, some became faint and some even died (Maharsha). Al, The Torah was destined to be given at the end of one thousand generations, This i bated on the verse (Psalms 105:8): *ra5px mY 791, “is Word He commanded ot [the end of thousand generations, How. ever, there were only twenty-six genorations from Adam until Moses. "Thus, in the period by which the Torah preceded this world, here shoud have been 974 othor generations [1000-26-974). God saw, thoueh, that the world could not endure that long without the Torah, so He never created those generations (Rashi), (The period by which the Torah ‘preceded the world is therefore refersed to here as “974 generations."| (Rashi states thatthe period hy which the Torab preceded the world ‘as bwo milleania. Thi is based on Bereishis Rabbch (6:2) Thi ems ifficult, however, fr “one thousand generations" would presumably ‘pan auch longer poriad| See Menachem Meishiv Nefesh for possible ‘explanation. | ‘The Gemara (Chogigah 14s) states that God planted membersof these Jost generations in subsequent gonerations, and that they are braze persons in every generation (see also Gilyon HaShas here) 42, Poalms 85, 4. Ibid. v2, Your name i Becoming for You to further upon tie Heavens ash) ‘The angels remorstrated: ‘The Torah precded the world by te? tousand year ands thus beyond the stricbare ofthe material wort Man, on tbe other hand, var formed From earth and is comply governed by tela of nate. How ean nach celestial treasure be Fefore mortal sh?! Mahara, eres Yisrael b, 20 : “Angels hove no concop of foe wil thus, hey are ciel even of pereon who chooses in do gpodané observe the Torah. They wand "fw eruld hat person ave struggled? Hoe could he have entrain tho moon oven fora split sxond shat he flo true? Tn the ane tye, Che vry act of weighing bebween one's desires and Gods wil 6 desecration, Prom their perspective, man's exitenc tel i indelonst ‘ble. How isiit possible then to give him the Torah, the reatnessol ¥Y ‘surpasses all the worlds? (Michtau MeEliyahu II, p. 220; 1V, pp- ae sufficiently grand down an earth; it 8 not stow Your glory thore. Bestow it rather88b* AMAR RABBI AKIVA wih xin 3yh3 winge 1b wx — The Holy One, Blessed is He, jd to Moses: npwn yy ‘wig ~ “Give them an answer.” “wx — [Moses] said before Him: abty by m3) — ‘Master of the Universe! bapa 1? pW may XID py'eay ~ [fear to reply to them lest they burn me with the breath in their mouths.” 1) -mx - (God) said to him: ting. avin py) tim ssp xvd3 — “Take hold of the throne of My Glory and then give them an answer.” ‘The Scriptural source: soggy Noe 1w7e IMIOO~IT NB InN, AAW — This i asi says! He allows him to grasp the face of the throne; He spreads upon him Hiscloud. omy733 198) ~ And R’ Nachum said: we2 ‘oy tay) npow rma *Ty wyDY — [This verse] teaches that the Almighty spread some of the radiance of His Presence and (CHAPTER NINE ‘SHABBOS His cloud upon {Moses ‘The narrative is resumed: rye) woe — Commencing his argument, (Moses) said befoy, = Him: phy 'yrm) ~ “Master of the Universe, nneyyot ‘hyn — the Torah that You ae giving men apn is written init? “orga yage PANN WH TTA TI, Tam Hashem Your God Who has taken you out of the iano Egypt." yn oy — [Moses] said to [the angels}: Dee s pnyn - “Did you descend to Egypt? opreunvn neage” Were you enslaved to Pharaoh? 099 san me ayn Wh should the Torah be yours? m3 23 7% 2.0 ~ What else written in [the Torah]? -tryms D799 39 MIR, ~ There shall not be unto you gods of others."") rine ane wep ys Tatzy - Do you live among nations who worship NOTES i “44 Thisiteelf was ¢ response to the angels, that only man can bepart of 46. 179 is interpreted here as an ebbreviation of rm» “ye #7 the lower world and yet reach the Throne of Glory. Only man, then, is desarving of the Torah (Rif fon Bin Yaakov, see also Makorsha and ‘Mahara! loc. it; se also 69a note 7). 45. Job 26:8. Almighty spread some ofthe radiance (Rashi) 47, Exodus 20:2. The first of the Ten Commandments. 48, id. v. 3. The second commandment,AMAR RABBI AKIVA pibtha nay — idols? mp song mp a1 ~ What else is written init? ww3p) nas DYN wHay,, — Remember the Sabbath day to sanctify it.! may poy ona’ Max HAY DN BHD ~ Do you engage in any labor from which you would need to rest? 73 29R> Mp 210 — What else is written in it? x, “xyn — You shall not take the Name of Hashem, Your God, in sain! op'y3 w Pp kip ~ Are there any business transac: tions among you that might leed to oaths taken in vain? 390 5a 273 Mm — What else is written in it? pax"ne 733, oqax"n) = Honor your father and mother.!® 2 v2 mi 24 — Do you havea father or mother? 73 313 7 21 — What else is written in it? aan xb, "gn xb,, TID X>,, “You shall not murder; you shall nat commit adultery; you shall not steal.®! n3¥93 0» ny3p — Is there envy among you? pone wh yp 12 — Is there an Evil Inclination among you?” xm 7y33 wrRT Wo tin ma — Immediately, {the angels) conceded to the Holy One, Blessed is He," DRI — as itis said at the end of that psalm!” way *T., ona ye AT» ~ Hashem, our Master, how grand is Your Name ete.in all the earth, 39n3 xb Eypy-by yn MAR, AN) Now, here it is not written: bestow Your glory upon the Heavens.® anix 1 rigy2 7x) THX ¥3 Tw — Immediately, every one of the angels became a friend of [Moses], % 1p (CHAPTER NINE ‘SHABBOS 89a! ney — and gave him something, 7243 ~ as itis sais? nagg nung ana ww WY DIT Ny, — You ascended to ‘the heights, you captured a captive, you took gifts because of man, mune nog 7x spxyY 72S ~ That is to say, in reward for bearing the insult when [the angels} called you “a man,” you took gifts" 137 1 wy nen yee A — The ‘Angel of Death also gave him something’ “wpxyy — asitis said!” -ayy-by nem mybpA-Mx 7p, — Moses sai to Aaron, “Pake the fire pan and put oni fire from upon the Aiter and place incense ... He [Aaron] placed the incense and atoned for the people... "xv nNn PSA DINBTTA WEN, TM ~ And it says! He stood between the dead and the living, ete. and the plague wos checked. ¥7y mY »2 7 MeN Tk ox — Now if (the ‘Angel afDeath} had not told [Moses] this secret, how would he ‘Another teaching by R? Yehoshua ber Levi wb ygpuinyya7 19x) - And R’ Yehoshua ben Levi said: | 7z¥3 in Tg WMRD eye nw TI — When Moses descended from before the Holy One, Blessed is He, after receiving the ‘Torah, 9) ‘Tex} TY Xz _- Satan came and said before [God): aw by a7 — “Master of the Universe! pvr In yor — Where is the Torah?" vox - [God] said to NOTES 1 Exodus 20:8, Tho fourth commandment. 2. Tid. v. 7. The third commandment, { Dikdutei Soferim records & sersion of the Gemara’s text in which this veree appears before the sforementioned one.) 4. (8 mas common, inthe midst of business dealings, to fortify one's position by swearingto the truth of particular fact. Sometimes the cath fas a bluf, or true but euperuous. The Tora forbids one from using God's Name in making vain o- flee oaths] 4 Thid v.12, The fifth commandment. 5. Joi. v 13. The sixth, seventh and eighth commandments 6. tere ay jlo meng you that might inca you to murder? lsh). Gilyon HaShes notes that Rashi in his commentary to Genesis 1:26, indicates that an angel can be envious (se also Rashi to Chullin 91D" "ramob ia and Tosafos to Berachos da psy"). Divrei David (Taz) 2d Jon, suggests that angels are no jealous of each other, but they can be jealous of humans, See Megadim. Chadashim to Beraches 8a, who deals vith this insu at length 1. Chasam Sofer explains the discussion as follows: When we say that the "Torah existed before the Crestion, id not exist in its present external form, with all its physically defined eommancments and historical incidents, Cleary, if no individual had desecrated the Sabbath in the ‘Wilderness, the passage ofthe “gatherer” (Numbers 16:82-36) would not have been written. And ifthe Jewish people had not made the Golden Cal, vat passage would smiley not have been wrivten, ete. The tras isthat the light of the Torah and its essence were concealed above before he world was erented. (This is what is meant when the commentators state that the Torah is wholly composed of the Names of Ged (ece Fambon, Introduction to Commentary on the Torah), Since, however, ‘he world is incapable of accessing tis exsence directly it must manifest itself in more comprehensible forms, as required _ Now, the angels held no brief egainst, Moses for rectiving the "eternal" Torah with ite practically oriented commandments. Theit BBievance focused on the “coveted and concealed’ aspect of the Torah. Certainly, they said, mortal man is incapable of appreciating the hidden light of the Torah! However, when Mosee was able to take hold of the ‘Tarone of Glory, this put the lie to all their claims. A human being can Stand on earth and yet touch the Divine, os it were, at the same time Gitkutim B’Shas, at the end of Derushos Chasam Sofer ID). At this Plt, the Jews had a superior claim to the Torah: The angels could ‘late only to its purely spiritual fecet; the Jews, however, coud relate {both tsinner and outer aspect Torus Chaim to Sanhedrin Ti cted 2 Gilyor. HaShas here; see Mahartha) ‘Why, then, did Moses proceed ta detail physical commandments that vere alien to the angels? Afterall, they contested only the “ines” ‘Torah. The solution ia that Moges offered this defense out of humility, ashe did not understand their eomplaint sad ashe himself new only ‘hese external forme, This humility Jed them to love him all the more (Chasom Sofer ibid), [See Or Gedalyahu on Shavuos p.164, who laborstes on thie matter.) 8, Paalmes 830, 9. (Thus, the angele conceded that the Torah should be given to the earth.) 10, Ths is the rule in every spate whore both sides earnestly eck the ‘rath. In the beginning, each is the enemy ofthe other, since he thinks the other is atterapting to push him away ito what is xrrect. After: ‘wards, both become friends since they have together arrived atthe truth. Tm thizcase, Moses’ position was shown to ke the accurate one and they befriended him (Sizhos Mustar, 5782 £89, "ting Kiddushin 300). HL. Pealme 68:19 12.07%, many, is cognate to me7% earth. Thus, when the angels referrec to Moses as 27s [ee ehove, 88), this earned « degrading eonnotatior (Rashi. see Meharsha), In arder to appease Moses for this innuendo they gave him gifts (Chosam Sofer ibid.) 13, Rashi states that the Angel of Death gave him “his eccrt,” Le. the device that would stop him from bringing death. The secret wes to burt fire-pans of inense during a plague while standing between the living and the dead. 1. Nunbers 171-12. In theaftermath of the Korach rebellion, the Jew: faulted Moses and Aaron for causing the deaths of the rebels, Thi: ‘complaint brought plague upon te complainers, In these versie Moses intarvenas to save ther lives.) 35. Ibid. v.18 16. Rashi explains: How would he have known! It is not written in th ‘Torah. ‘tis diftcléto fathom what Rashi means it would seem that there ar ‘many things not written in the Torah that Mocos eculd have neverthe Tess known. See Chasam Sofer (bid), Ber Yehayada and Hagahos & Yaakou Emden for possible approsches to ‘his question. 17, Tesafos ask: How could Satan not have been aware ofthe giving ¢ the Torah? ‘Chosam Sofer (iid.) answers: Certainly Setan was aware of thi event. Afterall, Satan is idectical with the Angel of Death (anid the v Inclination — see Bava Basra 160), and tke Gemara just said that tb ‘Angel of Death taught Mosca his secret when the Torah was giver ‘Nevertheless, when the angele relented and supported the transmissio of the Torah to the lower reelms, they were under the impression the 4 would also remain in the upper realms. That is, it would be share ‘between Heaven and earth. In this, they were mistaken: A fundamen:Ww HARO'EH, bge vhy a7 aN DY ~ RATHER, the reason for this is 0 that 1F IUHAVE A. PIRSON WHOSE RODY IS MORE) PRECIOUS 70 TDM TANHISMONEL "W57'533,. wpe! 199 ~ then FORTHS person WAS SAID, KTH! ALL YOUR SOUL, 60 that he be prepared aive up for te love of God — ie. to avoid idolatry’™ — that hich is most recious to him; hy 330 wnapey oT 2 V2 OD ‘ym — ANID IF YOU HAVE A PERSON WHOSE MONEY 18 MORE TRogusTo HN THANKISBODY, peprby3,, wax 7 ~ then eTHIS perso IT WAS SAID, WETH ALL YOUR RESOURCES ~ 50 athe too be prepared to give up for the love of God that whieh is {ost preciows 10 him. she XBRPY 72) — RE AKIVA SAYS: spo) mig boka WBX “meED Hy, — WITH ALL YOUR SOUL ~ this “pokes that. yon should love Bim EVEN IF HE TARES YOUR SOUL ‘om you, ites Baraisa which records how R’ Akiva himself Iie forthe love of God: a7 pp — The Rabbis taught ina Baraise: ™y nox o> ey MB) — ONCE, THE WICKED REGIME, j.e. the Roman ‘overnment, DECREED m7Inp bieyWr pow? Xow — THAT THE ‘iWisH PEOPLESEOULD NOTENGAGE IN the study of THE TORAB. J 3g we 29 — PAPPUS BEN YEHUDAH CAME™! sa? YCYDt Spy SAND FOUNDR ARIA tTg nip beryD AIT — ASHE YAS CONVENING PUBLIC ASSEMBLIES 7173 POW) ~ AND EN. SAGING IN the study of THE TORAH with them. 72 "Tay ~ PAPPUS)SAIDTOIM, inp aT MRE APE ~ “ARIVA, Rp YOU NOT ATRAID OF THE REGIME?"®#|Yy Vox — 08 AEIVA] REPLIEDTO HIM, yp 37 TWD — “TWILL GIVE YOUA PARABLE that will explaia my actions: | 70pYe AyTH ma) — TOWHATIS THIS SITUATION COMPARABLE? "W337 33 0 ToT TW Dyw'y ~ TOA POX WHO WAS WALKING ALONGSIDE A RIVER, °TW OY THT) pub pips uuapne — AND SAW FISH THAT WERE GATHERING FROMPLACE TOPLACE, as they werefleeingsomething. E12 7 “(HE POX] SAID TO (THE FISH], TIMID BNE 719 1p ~ "FROM WHAT ARE YOU RUNNING AWAY? 19 TWN ~ THEY TOLD HIM, CHAPTER NINE BERACHOS, pg np usby pcamy MAG Ne — FROM THENETS THAT PEOPLE |ARE BrUNGING with which TO catch US’ BT? VBE — THE Foxy SADTOITHERISH), TER NyNY ogy — SITYOUR WISH THAT YOU COME UP TO DRY LAND where you will be safé from the nets, taro nag 17) ~ ANDWE SHALL DRELL together, ANDYOU, “Bpp EDIE BY *MK ITTY — JUST AS MY ANCESTORS DWELP Wy YOURANCESTORS?” POT —(THEFISHISAIDTORIM, | xT ona app Thy OPeKY ~ "AREYOUTHE ONE THEY DESCRIBE AS "THE CLEVEREST OF THE ANIMALS? Ting WBD XP TINH DED ND — YoU ARE NOTA CLEVER ONE RUT A FOOL! WX SNWT IPD fo, Jocum FIN THE CLIMATE that sustains OUR LIFE WE ARE APRAID, 799) ™2 Mims Sy UND oD — INTHE CLIMATE that, will induce OUR DEATH, should we not be afraid ALL. THE MORE SO? ‘aay rpg — $0700 isthe situation facing US: AWM WHE MEaY WEShngy mina mipoun ~ IF NOW, AS WE SIT AND ENGAGE IN the f° ‘study of THE TORAH, ABOUT WHICHTTIS WRITTEN!" 3 ET",, \ spe = ‘3p — we are nevertheless threatened by SUCH danger, Ux Ox 2yoo whee nian — IF WE WOULD PROCEED TO ABSENT ‘OURSELVES PROM ITHE rez mep rey by — we would be codangerd ste ‘ing ~ (THE SAGES! Boyan ry x9 — ITWASNOT ven A FEW DAYS xQpy SI WTOENY W — UNTIL THEY (ARRESTED RAKIVA BPYIDAG 77a NTDGED ~ AND HELD MIA TN ‘PRISON!™! Trp JB wIBy> YOO) — AND THEY also ARRESTED PAPPUSREN YERUDAS 138 FAW/3C) — AND CONFINED HIM NEXT TOUR AKIVA), 45 "HX — IR'AKIVA] SAID TOMIM, 52927 "2 DUB Te "PAPPUS, WHO BROUGHT YOU HERE?” 7 WH — [PAPPUS)REPLIED TOUR, | xQ)7Y°31 77T0¥ ~ “FORTUNATE ARE YOU, R'AKIVA, IMR "135 9¥ BUNTY — FOR YOU WERE APPRE ENDED ON ACCOUNT OF WORDS OF TORAH! pian 1 nik — WOEIS TOPAPPUS, _BiyeauT yy DAHY ~ WHOWAS AFPREHENDEDON ACCOUNT OF MEANINGLESS THINGS.) 12) Tg UOVIT 2 avin spy — WHEN THEY later TOOK R’ AKIVA OUT TO face his SAPCUTION?®) rR YoY muoap Te! ~ IP WAS THE TIME OF THE + NOTES: jp Although the verse doesnot identify the commandment for which PN ast be prepared to give up everything, the Sages understood it to Jeter to idolatry, since worshiping another god is the antithesis of loving Hashem (see Rashi, Sanhedrin 74a ran 77) 20. Although life is eertainly more precious than money in the ‘Torah’ hierarchy of values (as may be seen from the fact that the Torah Preidere execution — and even malAus (Dogging), ~ a more severe ty than los of money), this would not prevent the yetzr hara (evil Fveination) from arguing otherwise w vse who had not fully assimilated this Torah view. The Torab therefore stated explicitly that one must be prepared ta eacifce both life and wealth forthe love of Hashem (Kovels ‘Ghurims to Pesackim $105, based on Nimukei Yosef to Sanhedrin 149; ‘t Toras Chaim to Sanhedrin for a different approach). 21, The Gemara in Toanis (18b) lalls of two brothers — Pappus and Lilianus the Alexandrian — who were exceuted by the Romans for a crime they had not committed, Rashi (bid. and Bava Basra 10b rina ‘3p states that when the daughter of one of the emperors was found {Jain the Romans suspected the Jews of having been responsible for her fen, and they threstened retribution against the entire nation. To Sve their people, Pappus and Lulianus ~ who were innocent of the rime ~ stepped forward and confeseed the crime and took sole respon. Gbilty for it Sifra (Bechuhosai, perek 6:2) identifies the Pappus of that incident as "Peppus ben Yebudab” (see Rash there). On this basis, Gra Hentifes the Pappus ben Yehudah of our Gemara, who was recited by the Romans (as the Gemara will state below), with the Pappus mentioned in Teanis, Asis evident ftom that Geinsre, Pappus ‘was'a great faddih, and from the fact that he addresses R Akiva in tor Gomera simply as “Akiva,” it seems that he was a colleague of FF Alsva, Indoed, we find a number of Aggadic disputes between Akiva end Pappus [or R’ Pappus] (see Mechilta, Bechalach $6; ‘se, however, Giltin 90a with Rashi mmm p vee 11, Tosafes to ‘Shabbos JOD rowe fa and Aruch HaShalem #70 f TD) ‘22 (The Romans were known for the brutality of their retribution ‘against anyone who flouted their decrees.) 23, Deuteronomy 30:20, 24, R’ Akiva was imprisoned on the fifth day of Tishrei Megas Taanis at end, Orach Chaim 5802; cf. Ben Yehayada). He remained in prison at his death atthe hands of the Romans. Despite his incarceration, he vmatntalned contact with the other Sages and was able to decide several alachie ssuee (gee Yevernos 104b, 108b, 108b and Sanhedrin 12a; see ae Doras HaRishonim IV sae. 6 and 7 for a comprehensive discussion ‘of R’ Akiva’ incarceration) 5, [Pappus was arrested for the murder of the emperor's daughter (st hove, note 2), When he tells Akiva that he was arrested for “‘mean- Ingles things.” he means for advocating» pointless position (since be wea in any caze arrested] (R’ Boruch Ber Leibowitz in 8 letzer printed at the beginning of Bircos Skmuel IV), Alternatively, Chidushet HaGra txplaine that Pappus was arrested for not presenting a counterarzy nent to R’ Akiva’s rationale for teaching Torah in public] 198. R' Akiva was one ofthe Ten Martyrs whose story is recountedin the ‘eator’ repetition of the Yom Kippur Mussaf service andin the Kinnos satited on Tishah B'Av. They were ten sages ofthe Mishnaie period who Ware brutaly pat to death to satisfy the anti-Semitic eaprie ofa Roman Miler. As « pretext for these executions, the Roman claimed that the ages were being punished in place ofthe ten sons of Jasob who partic: {pated in the sale oftheir brother, Joseph. Halachah specifies the death penalty for ane who Kidnaps 2 fellow Jew, forees him to werk and then sells him Exodus 21:10) ‘Nurerous piyutim, Rixnos and selichos have been written about the ‘Ten Martyrs all of which seemingly place them as contemporancoos, It hould be noted, however, that while all ten of these righteous men spot dered by the Romans during the Mishnaic period, heir exe=\ Tone did not take place at the same time (gee Rabbeinu Bachys to POR ITS YOUR LIFE AND TRE LENGTH OF YOUR DAYS, ~~! amy /