Once again (continuing from last week’s shi’ur) we will focus on Chag ha’Shavu’ot, while we pay attention to the aspects of the festival connecting it to the parshi’ot during which it always occurs – the first parshi’ot of Sefer Bamidbar.

As an opening comment we will note that Shavu’ot is entirely different from all the other festivals.

Shavu’ot is the only festival that has no defining characteristics. It has no Chol ha’Mo’ed followed by a final day of Yom Tov, it has no specific food, it also lacks an independent date – for it’s occurrence is dependent on and caused by S’firat ha’Omer (The counting of the Omer,) being the fiftieth day after the bringing of the Omer sacrifice.

Despite all this, there is one unique quality of Shavu’ot that does not exist in all the other festivals. There is no other festival that begins in the days preceding it, for as we will soon see – we did not arrive at Mount Sinai on the sixth of Sivan, but rather on Rosh Chodesh, the first of the month. It was then that the process of preparation began, when we received certain mitzvot as we approached the giving of the Torah. This is the reason that already from the start of the month of Sivan Tachanun is not recited – for this is already the period of preparation for the giving of the Torah. We will try to understand the essence of Shavu’ot through the process of preparation that occurred during those days which precede it.

There is a fascinating dispute in Masechet Shabbat (86b) regarding whether Shavu’ot should be celebrated on the sixth or seventh of Sivan. The dispute depends on the manner of counting the days and what transpired from Rosh Chodesh until the Giving of the Torah. We will not examine this dispute – which on its own is worthy of great analysis - in the course of this shi’ur. In any event we will accept that view which was decided as Halacha, that the Giving of the Torah occurred on the sixth of Sivan, the day we celebrate as Shavu’ot.

Let us examine the progression of the events from Rosh Chodesh Sivan until the Giving of the Torah. We will open with the Gemara in Shabbat which describes the order of events:

“All opinions concur that on Rosh Chodesh of Sivan they arrived in the Desert of Sinai.

The verse here states ‘On this day they came to the Sinai Desert,’ and the other verse states: ‘This month will be for you.’ Just as the (second) verse deals with Rosh Chodesh, so too this (the first) verse is on Rosh Chodesh.”

(Shabbat 86b)

Thus, “all opinions” – both sides of the Tannaic dispute, (both he who understands that the Torah was given on the sixth of Sivan as well as he who claims that it was rather on the seventh of Sivan) understand that Yisra’el came to the Sinai Desert on Rosh Chodesh Sivan.

The Gemara employs the “g’zeira shava” approach, (literally “Parallel derivation” – the g’zeira shava makes use of two identical words or phrases occurring in the Torah to infer from the one case to the other,) in order to reach this conclusion: here, regarding the Giving of the Torah, the Torah states “On this day they came to the Sinai Desert,” and regarding the exodus from Egypt the verse states: “This month will be for you the first of all months.” Just as the latter incident refers to Rosh Chodesh, so too the former, Yisra’el arriving in the Sinai Desert, indicates Rosh Chodesh.

Therefore the following verses occurred on Rosh Chodesh:

“In the third month after Yisra’el left Egypt, on this day they came to the Sinai Desert. They had departed from R’fidim and had arrived in the desert, where they camped opposite the mountain.”

(Sh’mot 19:1,2)

From there onwards the Gemara describes the events that occurred in the days thereafter.

“On the second of the month He told them: ‘You will be a kingdom of priests,’ (Sh’mot 19:6.) On the third of the month He instructed them as to the boundaries of the mountain; and on the fourth of the month the husbands and wives separated from each other.”

Let us explain the Gemara step by step.

On “the second” of Sivan God told the nation: “You will be a kingdom of priests,” ie. the verse:

“‘You will be a kingdom of priests and a holy nation to Me.’ These are the words that you must relate to Yisra’el.”

(Sh’mot 19:6)

On the third of Sivan God instructed the Jews as to the various boundaries around the Mountain of Sinai:

“God said to Moshe: ‘Go to the people and sanctify them today and tomorrow. Let them wash their clothing. They will then be ready for the third day, for on the third day God will descend on Mount Sinai in the view of all the people. Set a boundary for the people around (the mountain,) and tell them to be careful not to ascend the mountain or touch its edge. Anyone touching the mountain will be put to death. Let no hand touch the mountain for he (who touches) will be stoned or shot. Neither man nor beast will be allowed to live. But when the long trumpet-sound is sounded, they will be allowed to ascend the mountain.”

(ibid. v. 10-13)

On the fourth of Sivan husbands and wives separated from each other, until on the third day from then – the sixth of Sivan – God’s revelation of the Giving of the Torah would begin:

“Moshe descended the mountain to the people. He sanctified them, and they washed their clothing. Moshe said to the nation: ‘Be prepared for three days. Do not go near a woman. And it was on the third day in the morning, there was thunder and lightning, with a heavy cloud on the mountain, and an extremely loud blast of a ram’s horn. The people in the camp trembled.”

(ibid. v. 14-16)

Let us note that Rashi comments on the first verse of this chapter in a manner different to that of the understanding of the Gemara that we mentioned.

Rashi explains the verse “In the third month after Yisra’el left Egypt, on this day they came to the Sinai Desert” as follows:

“‘On this day’ – on Rosh Chodesh.”

Thus far his comments are identical to the explanation of the Gemara we mentioned, but then Rashi adds:

“It was only necessary for the Torah to state ‘On that day’ – what is ‘On this day?’

That the words of Torah should be new to you as if they were given today.”

(Rashi Shemot 19:1)

Rashi, then, does not extrapolate the verse using the g’zeira shava argument in order to explain that this day was Rosh Chodesh. He doesn’t seem to require a specific teaching in order to arrive at this conclusion, and it would seem that his reasoning is simple; when the Torah states definite article “the month” or “in the month” – it always refers to Rosh Chodesh, for example the verse:

“This month will be to you the first of the months.”

(Sh’mot 12:2)

Or for example the words of the man who asks the woman on her way to Elisha the prophet:

“It is not ‘month’ nor Shabbat today.”

(M’lachim II 4:23)

In any event, Rashi’s exposition – that each day the words of Torah should seem new to you; in other words the Giving of the Torah did not occur in the past, but rather the Giving of the Torah is something that re-occurs and is renewed constantly. We will discuss this point soon.

To summarize all we have said thus far: On Rosh Chodesh Yisra’el came to the Sinai Desert, and the verse emphasizes this – “on this day they came to the Sinai Desert – something which we will explain in the course of this shi’ur.

The verse then describes the following:

“And Moshe went up to God. And God called to him from the mountain saying: ‘Thus shall you say to the house of Ya’akov and declare to the children of Yisra’el”

(Sh’mot 19:3)

On the second day we are told as to the goals and objectives of our nation. The verses open with the following description:

“You have seen what I did to Egypt, and that I have carried you on the wings of eagles and brought you to Me. And now, if you obey Me and observe My covenant, you shall be to Me the most beloved treasure of all peoples, for Mine is the entire world.”

(ibid. v. 4,5)

Then the Torah describes Yisra’el’s goal:

“You shall be to me a kingdom of priests, and a holy nation – these are te words that you shall speak to Bnei Yisra’el.”

(ibid. v. 6)

This, then, is all that transpired on the second of Sivan.

We are then told what occurred on the third of Sivan:

“God said to Moshe: ‘Go to the people and sanctify them today and tomorrow. Let them wash their clothing…’”

(ibid. v. 10)

This continues to verse twelve, which states:

“Set a boundary for the people around (the mountain,) and tell them to be careful not to ascend the mountain or touch its edge. Anyone touching the mountain will be put to death.”

(ibid v. 12)

Rashi comments:

“He set boundaries for them.”

This means that there were boundaries and limitation set over which no-one was to pass in approaching Mount Sinai.

Then the three days of separation begin, the third day being the sixth of Sivan, when the Giving of the Torah occurred.

It is interesting that this command to set boundaries around the mountain is rather surprising.

Firstly, what is the significance of this act with such severe consequences? As the verse states:

“And tell them to be careful not to ascend the mountain or touch its edge. Anyone touching the mountain will be put to death.”

And then furthermore the following verse:

“Let no hand touch the mountain for he (who touches) will be stoned or shot.”

Secondly, after the Giving of the Torah was concluded, the entire sanctity of the mountain lapsed, and then once again it was permitted to ascend the mountain and travail each and every section thereof.

This two issues strengthen the contradistinction between Mount Sinai and another mountain, Har ha’Moriya – Mount Moriah, the Temple Mount. There is no prohibition of ascending Har ha’Moriya, (with the exception of a select few areas,) and the sanctity of Har ha’Moriya is eternal – even when the mountain is desolate with foxes passing through it.

What is the significance of this disparity between the two mountains?

In order to resolve this questions we must first consider the spiritual development and occurrences that took place between Rosh Chodesh Sivan and the Giving of the Torah.

If we were to summarize the first six days of Sivan, we would see that they comprised of two planes. The first is characterized by movement, being the first three days of Sivan (the first of Sivan – the arrival in the Sinai Desert; the second of Sivan – the defining of our nation’s goal as a “kingdom of priests;” the third of Sivan – the setting of boundaries around Mount Sinai.

Then we reach the second plane, which is characterized by the separation from women, in other words an act of “bittul” – “abnegation” – prior to the Giving of the Torah.

In the Kabbalistic view, the seven weeks of the S’firat ha’Omer (the Counting of the Omer that leads from the second day of Pesach to Shavu’ot) parallel the seven lower S’firot. Each week of S’firat ha’Omer, (which symbolizes a different S’fira of the S’firot,) is sub-divided further into these seven S’firot paralleling the seven days of that weekly count. The week that terminates the S’firat ha’omer is paralleled with Malchut, Kingship, in such a way that the first three days of Sivan are the days of “Tif’eret she’ba’Malchut,” (“Magnificence within Kingship;”) “Netzach she’ba’Malchut,” (“Victory within Kingship;”) and “Hod she’ba’Malchut,” (Glory within Kingship.”) Then follows “Y’sod she’ba’Malchut,” (“Foundation within Kingship;”) and finally “Malchut she’ba’Malchut,” (“Kingship within Kingship.”)

The various qualities contained within these mystical concepts are very deep and very lofty, and we will deal with the plainer, more clear-cut understanding.

Explaining the following verse:

“Yours, O God, is the greatness, and the might, and the magnificence, and the victory, and the majesty…”

(Chronicles I 29:11)

the Gemara in B’rachot states as follows:

“It was taught in the name of Rabi Akiva: ‘Yours, O God, is the greatness’ – this is the splitting of the Sea of Reeds; ‘and the might’ – this is the smiting of the firstborn; ‘and the magnificence’ – this is the Giving of the Torah; ‘and the victory’ – this is Jerusalem; ‘and the majesty’ – this is the Temple.”

(B’rachot 55a)

We will omit the beginning of the Gemara, moving on to those words which apply to our topic at hand.

The “magnificence,” then, is the Giving of the Torah. What is the significance of this comparison?

The Hebrew word, “Tif’eret” – “magnificence” – derives from the word “pe’er.” Every tree has “po’rot,” which are it branches, its leaves, and its fruit. As the tree gets larger, so it requires the support of a stronger and more stable trunk as well as roots. In any event, at the Giving of the Torah it became clear how each and every branch and fruit, each and every soul within Yisra’el was connected to this great tree, the tree of eternity.

“‘And the victory’ – this is Jerusalem.” The word “netzach” indicates “victory” and “eternity.” The secret to netzach is perseverance. The expression of an object being defined as “netzach” is not to be found in the external appearance – for in the external appearance it may be similar to many other objects. Its uniqueness lies in the existential, consistent plane – which continues despites everything.

And our Sages tell us that the “netzach” is Jerusalem. Jerusalem seems like a city similar to many others, yet there is no other city that has experienced as many attempted conquests by various conquerors. Jerusalem has no doubt been – and continues to be – the “punching bag” of many different nations who desire to ravage her and exile her children from her.

Let us note that that the name “Yerushalayim” – Jerusalem – hints at the concept of “netzach,” eternity. The word “Yerushalayim” is a plural term. Who then is Jerusalem’s pair? This is the heavenly Jerusalem – oriented and angled against the earthly Jerusalem. This means that the earthly manifestation of Jerusalem draws on its supernal lofty roots – that is termed “the heavenly Jerusalem.”

Now we arrive at “hod” – “majesty” – which is the Temple. Hod hints at the internal plane – which affects the majesty and importance, (like the majestic nature of a ing which distinguishes him from his surrounds.) This hod – majestical quality – the focus of importance, is the Temple.

After these words of introduction into the world of S’firot, let us return to those first days of the month of Sivan.

The verse states:

“In the third month after Yisra’el left Egypt, on this day they came to the Sinai Desert.”

(Sh’mot 19:1)

We see that the day on which Am Yisra’el arrived at Mount Sinai is not incidental, the verse emphasizes “on this day” – indicating that it was specifically on Rosh Chodesh that they were to arrive at the mountain.

In order to understand this emphasis, as well as the part it plays in the entire revelation, let us examine the wondrous words of Rav Shneur Zalman of Liadi, the Alter Rebbe of Lubavitch, who authored the Tanya. He comments on the introductory verse to the Ten Commandments:

“And God spoke all these words, saying.”

(Sh’mot 20:1)

The Alter Rebbe claims that this verse, together with the first word of the next verse, ie.:

“And God spoke all these words, saying: I…”

(Sh’mot 20:1,2)

contain within them the essence of the acceptance of Torah. Let us examine his words.

“Indeed the essence of the acceptance of the Torah is that which is stated in the Ten Commandments: ‘And God spoke all these words, saying: I…’”

(Torah Or, Yitro, 67b)

The Alter Rebbe then continues, explaining the events leading up to.

“For at first glance the word ‘saying’ has no explanation, for it is unlike every other ‘saying’ in the Torah, which means saying to one’s fellow. This is not the case in the Ten Commandments, for it is impossible to explain it in this manner, for all of Yisra’el heard, and God spoke face-to-face ‘with those who are here today and with those who are not here today,’ (D’varim 29:14.)”

(ibid.)

Thus the word “le’mor” – “saying” – cannot be explained as it is explained throughout the Torah, in the manner that “And God spoke to Moshe, saying” is explained generally. For in every other occurrence of this term in the Torah, the word “saying” indicates that he who is being instructed by God is charged with relating the words on to others.

Yet this verse cannot be explained in this manner – for all of Yisra’el hear the very same Divine Revelation. Therefore we cannot explain the verse as Moshe being commanded to relate the Divine command onwards to Yisra’el – for they are about to hear God speak themselves!

Rashi comments on this verse, but we will not study his commentary, choosing rather to examine the words of the Alter Rebbe, aiming to understand the great “chiddush” – “innovation” – in his words.

“Rather the explanation is to say and relate all the words of the Torah that were already told to Moshe from Sinai, for all the Torah, the Mishna, the Halacha, the Aggadot (Homiletic teachings) were instructed to Moshe at Sinai.”

(ibid.)

Thus when one says “Divrei Torah” – “Words of Torah” – he is in fact stating that which was already taught to Moshe at Sinai.

Therefore in this content “saying” means the ability to perpetually continue saying throughout generations – while all the Torah that is said were in fact said at Mount Sinai.

The Alter Rebbe adds:

“Furthermore, the Gemara mentions the names of Tannaim and Ammoraim who stated a certain law, for example ‘The House of Shammai says…” – these are words of God, and this law which emanates from the mouth of that Tanna or Ammora, was stated to Moshe at Sinai, as the verse states: “And My words which I placed in your mouth,’ (Y’sha’yahu 59:21.)”

(ibid.)

Thus, even the words of Torah, Halacha, and Aggada that we associate to specific Sages – all of these were relayed at Mount Sinai, and this is “And My words which I placed in your mouth.” God’s word that was revealed at Mount Sinai is that same word that emanates from the mouths of the Sages. This, then, is the Alter Rebbe’s conclusion:

“And this power was given to Yisra’el, that the law which would emanate from their mouths would be the actual word of God that was relayed to Moshe at Sinai. This (power) was granted at the time of the Receiving of the Torah in the Ten Commandments – to say that which was already said.”

(ibid.)

This, then, is the power that was given to Yisra’el, and in the words of the Alter Rebbe:

“This is the concept of ‘bittul’ (‘self-abnegation’) before Him, may He blessed.”

(ibid.)

This is manifest in the following manner:

“That the speech does not occur and does not emanate from the person as if it is solely his, rather it is as the verse states: ‘May my tongue proclaim (“va’ta’an”) Your word,’ (Tehillim 119:172.) The Torah is ‘Your word,’ but “my tongue” should proclaim as one who responds (“o’neh”) after he who proclaims what he is saying.”

(ibid.)

Hence, man’s tongue states God’s word.

This, then, is the code of the month of Sivan, the self-abnegation – complete annulment in order to be a conduit for God’s word in the world. Yet in order to receive this eternal power, it is imperative to understand and appreciate that all authentic power stems from the Eternal One. Then the “saying” of man can become a conduit to “I am the Lord your God.” Moreover, even the person’s “Anochi” – “I” – his true essence can appear, for then it is actively linked to that dimension of eternity.

We will conclude with the words of the Alter Rebbe:

“For the Ten Commandments are the entirety of the all the Torah, in receiving the Ten Commandments from God – they received all of the Torah, embodying this concept of ‘bittul’ before the word of God emanating from their mouths, being as one who responds after he who says, which is the concept of the revelation of the infinite light in the lower region as it appears on high, this being complete ‘bittul.’”

The Ten Commandments contain and encompass all of the Torah, and in receiving them from God, Yisra’el received the power that every word of Torah that they would utter, in ‘bittul’ towards God, would be as if God was speaking from their throats.

In order to further clarify this issue, we will explain as follows:

Man is termed “m’daber” – “he who speaks.” The root of this word is dalet, bet, resh. This root has an additional meaning to that of speech, and that is to lead, for “davar” means a leader, and at the same time it lies at the root of the word “midbar” – “desert.” In truth all of these words make up one truth. When a person makes himself as a desert, humbling himself, such a person is able to lead, for he holds within him the collective of everyone’s souls. This person also merits Torah, in accordance wit the exposition of our Sages,

“‘And from the Desert a gift,’ (Bamidbar 21:18) – a person who makes himself like a desert traversed by everyone – Torah is given to him as a gift.”

(Eruvin 54a)

This is also the interpretation of the verse:

“Then they who feared God spoke to one another, and God listened, and heard it.”

(Mal’achi 3:16)

Two people who fear God place themselves as a desert towards his fellow, and only then “God listened and heard it.”

This episode in humility took place on Rosh Chodesh Sivan. On Rosh Chodesh, when the moon is at the height of its abnegation with regard to the sun – this is when we celebrate Rosh Chodesh with the moon.

Thus it is on this day, on Rosh Chodesh Sivan, the forty-fifth day of the S’firat ha’Omer, that it is possible to reach “Tif’eret she’ba’Malchut”, Tif’eret which is the Giving of the Torah can only be achieved through bittul and humility. When this appreciation rests in one’s conscious – then it is possible to reach the level that Rashi describes: “That the words of Torah should be new to you as if they were given today,” – now there is place for the past and for the future.

This is expressed on the second of Sivan, when it states: “You will be a kingdom of priests and a holy nation to Me.” Those who know that their destiny and goal is true annulment and abnegation before the Infinite Being blessed is He – only they are able to be part of the “kingdom of priests.” For without thus knowledge and realization – there can be nothing more dangerous than a sovereign kingdom. A structure like this that is not linked and bound to eternity can easily become a system of evil, subjugation, and murder - without difficulty bearing a Pharaoh in Egypt or a Fuhrer in Germany…

On the second day of Sivan God told Yisra’el: “The Torah that will be given to you is not in order to enable you to become a ‘sanctified community in the Diaspora,’ but rather you are to strive to establish a kingdom and a state that will uplift and enrich those secular institutions such as an army, an economy, etc.”

The commentary of the K’li Yakar on Moshe’s final words to Yisa’el are truly enlightening:

“On the east bank of the Jordan, in the land of Mo’av, Moshe began to explain this law, saying: ‘God our Lord spoke to us at Chorev, saying: ‘You have remained near this mountain for too long.’’”

(D’varim 1:5,6)

Of course this raises the obvious question – When was it that God spoke to Moshe at Chorev – Mount Sinai – saying “You have remained near this mountain for too long?”

The K’li Yakar answers as follows:

“‘You have remained near this mountain for too long, turn around and travel on,’ (ibid. v. 6,7) – this is the first reproach.”

(K’li Yakar, D’varim 1:6)

Thus Moshe rebukes the nation for tarrying at Har Sinai. The K’li Yakar describes the incident very harshly:

“For the people despised the Land and settled at this mountain in a permanent fashion, and they did not turn towards the Land, the unique location to fulfill mitzvot. And ‘You have remained… too long’ – ‘Rav la’chem’ - is the same terminology as ‘You sons of Levi have gone too far’ – ‘Rav la’chem b’nei Levi,’ (Bamidbar 16:7) – that is to say that this minor (tarrying) is rebellious and sacrilegious. For it is truly too much for you this settling at this mountain in a manner that is permanent, turn away, face the Land, and travel to the essence of your source, for it is from there that the substance of Adam was formed, as the verse states to Avraham: ‘Lech Lecha’ – ‘Go forth,’ (B’reshit 12:1.)”

(ibid.)

Here we see Moshe’s rebuke of the nation – as opposed to a pure historical description of events. Moshe’s reproach is with regard the people having “despised the Land.” The nation rested for too lengthy a period in the desert, and it was certainly not to this end that we were taken out of Egypt, and it was not for tis purpose that we were given the Torah.

It is clear then, why our verses describe what God wrought in Egypt:

“You have seen what I did to Egypt, and that I have carried you on the wings of eagles and brought you to Me.”

(Sh’mot. 19:4)

The nation has subliminal, subconscious fear of concepts to do with a kingdom and a state.

The imagery of the eagles is very interesting. Our Sages explained that an eagle carries its young on its back since it does not fear any other birds, only the arrows of man. So too God fears nothing, except, so to speak, the evil that humans may affect…

It is at this point that the purpose of the Israelite Kingdom, of The State of Israel becomes apparent – to bring to the revelation of God’s name in all the secular spheres and realms of the world.

Now we reach the third of Sivan – the day which hints at “Hod – this is the Temple.”

For in a kingdom there is the danger that the individual will become totally absorbed and usurped – acting solely as a minute cog in an immense structure, no matter how moral and idealistic the collective. Thus we have the limiting and delineation of the individual – the granting of space to the individual within the collective framework.

Throughout ten chapters our parshi’ot of Bamidbar and Naso describe the flags, hosts, and encampments of the tribes. We may say that this is the description of the roots of a fledgling state. But in the interim two sets of laws are recorded – which seem entirely unconnected to the course of events, the parasha of Nazir (Nazirite,) and the parasha of the Sotah (A woman whose husband suspects as having being unfaithful.) It would seem that the basis of these is the necessity of any society which wishes to develop and perpetuate itself to be able to suitably deal with extreme anomalies that occur within it. For aside from its collective purpose and destiny as Am Yisra’el, each individual within the nation is valued as an entire world. Proof of this lies in the attempts of our enemies to destroy every single Jew until none survive.

The “kingdom of priests” is a kingdom wherein each individual has worth and a respectable place in the collective.

In the Temple there is room for each and every individual Jew – for the pauper and the king, for the new mother, the leper, and the impure.

Each tribe had its own color. What was the color of the tribe, Binyamin, in whose portion the Temple stood?

The Midrash answers as follows:

“Binyamin (is) ‘Yashpeh’ (‘Jasper’) – and its flag’s color was similar to all the colors, to the twelve colors.”

(Bamidbar Raba 2:7)

Hence the flag that flies at the Temple is the flag that unites everyone under it. For there each individual in the kingdom has his rightful place. It is this place also, when destroyed, that still remains steadfast in its sanctity, for this is the focus and center of the destiny of the kingdom of priests. This point reflects the purpose and aim of that kingdom of priests, for this is the point where heaven meets earth in a tight bond.

A nation that possesses the Tif’eret, the Netzach, and the Hod can now separate itself and prepare for the third day. This separation is not an act of distancing from life, but rather strengthening and empowering of life towards the third day when the sounds and lightning flashes will be heard, God’s voice will thunder forth – a voice that will not simply speak at that event, but that will echo throughout eternity manifesting as “The words of Torah should be new to you as if they were given today.”

Translated by Sholem Hurwitz

Copyright Keren Yishai/Rav M. Elon