NATIONAL COUNCIL OF YOUNG ISRAEL. Shavuot Nation 5774 JEWISH EDITION. Compiled by Gabi Weinberg Teen Program Director

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1 NATIONAL COUNCIL OF YOUNG ISRAEL Shavuot Nation 5774 JEWISH EDITION Compiled by Gabi Weinberg Teen Program Director

2 ! Table of Contents Sources: Got Milk? Or, Perhaps we should be eating meat on Shavuot? page 4 Shiur Guide: Got Milk? Or, Perhaps we should be eating meat on Shavuot? page 7 Sources: Just Dress? Or is Tzniut something more? page 10 Shiur Guide: Just Dress? Or is Tzniut something more? page 12 Sources: Do Jews have horns? If!Moshe!didn't!have!horns,!what!did!he!have?!page!20 Sources: Do Jews have horns? If!Moshe!didn't!have!horns,!what!did!he!have?!page!24 Shiur Guide: Pronouncing the Z in Pizza which bracha is right? page 28 Shiur Guide: Pronouncing the Z in Pizza, which bracha is right? page 32 12:00AM - 1:00AM Welcome and Opening Shiur: Got Milk? Or Perhaps we should be eating meat on Shavuot? 1:00-1:10 Snack Break 1:15AM - 2:00AM Just Dress? Or is Tzniut something more? 2:00-2:45 - Big Food, BBQ, Sushi or Alternative fun food 2:50AM - 3:35AM Sources:!Do!Jews!have!horns?!If!Moshe!didn't!have!horns,! what!did!he!have? 3:35!B!3:45!Final!Snack!Break! 3:40AM!B!4:25AM!Pronouncing!the! Z!in!Pizza,!which!bracha!is!right?! Wash!hands!and!Say!Brachot!Before!TePillah! 4:30!B!Shacharit!!

3 Dear Young Israel Community, Shavuot is a special time of year where we put an extra emphasis on limmud Torah, study of Torah. The concept of a tikkun leil Shavuot, staying up all night immersed in Torah study, started as a kabbalistic custom that became popular across all sections of Judaism in the late 16 th - century. Today, we, as directors of our synagogue youth, are charged with invigorating an evening with Torah and fun, it takes a lot of energy, but it could be the one event that leaves an indelible mark on the youth of our communities. Parsha Nation is supposed to continue the methodology that we started on Pesach involving the children in the Torah discussion, probing them to ask questions and think about Jewish ideas. Our children s interest and exposure to our mesorah serves as a great way to strengthen our global Jewish community. I think that providing them serious Torah learning opportunities outside of their normal school day helps solidify the messages we want them to hear. In addition to the learning, a bit of gashmiut, worldly pleasure - like a barbeque or sushi, is a great way to keep the kids awake and interested. It s clearly not the main point of the evening, but it provides an anchor to the evening and let s be honest, everyone likes some good food. As you can see based on the sources and methods in this pamphlet, there are different concepts that span many topics in Judaism with the hope to bust myths. These are exciting and intriguing conversations that can continue after Shavuot, but there is a certain excitement in an all- nighter held in the shul. If anyone has any feedback or thoughts, I would love to hear them. Chag Sameach, Gabi Weinberg Teen Program Director 3

4 Got Milk? Or, perhaps we should be eating meat on Shavuot? By Gabi Weinberg, Teen Program Director - Young Israel of Scarsdale Should we be able to eat dairy in the first place? 1. USA Today 08/30/09 SAN FRANCISCO Got milk? If you do, take a moment to ponder the true oddness of being able to drink milk after you're a baby. No other species but humans can. And most humans can't either There are people who have true milk allergies that can cause deadly reactions. But most people who have bad reactions to milk aren't actually allergic to it, in that it's not their immune system that's responding to the milk Instead, people who are lactose intolerant can't digest the main sugar lactose found in milk. In normal humans, the enzyme that does so lactase stops being produced when the person is between two and five years old. The undigested sugars end up in the colon, where they begin to ferment, producing gas that can cause cramping, bloating, nausea, flatulence and diarrhea. If you're American or European it's hard to realize this, but being able to digest milk as an adult is one weird genetic adaptation. It's not normal. Somewhat less than 40% of people in the world retain the ability to digest lactose after childhood. The numbers are often given as close to 0% of Native Americans, 5% of Asians, 25% of African and Caribbean peoples, 50% of Mediterranean peoples and 90% of northern Europeans. Sweden has one of the world's highest percentages of lactase tolerant people. Hold on, I thought meat was the only way. 2. רמב ם הלכות יום טובו:יח כיצד הקטנים נותן להם קליות ואגוזים ומגדנות, והנשים קונה להן בגדים ותכשיטין נאים כפי ממונו, והאנשים אוכלין בשר ושותין יין שאין שמחה אלא בבשר ואין שמחה אלא ביין, וכשהוא אוכל ושותה חייב להאכיל (דברים ט"ז) לגר ליתום ולאלמנה עם שאר העניים האמללים. Rambam Laws of Yom Tov 6:18 How do these people [experience simchat Yom Tov]? Give children parched grains, walnuts, and candies, the women buy nice clothing and jewelry according to how much money they have, and the men eat meat and drink wine because there is not happiness unless there is meat, and there is no happiness unless there is wine. And when he eats and drinks he must feed the converts, the orphan, the widow with the rest of the poor people who are miserable 4

5 3. שולחן ערוך תקכ ט מצות יו"ט לחלקו חציו לבית המדרש וחציו לאכילה ושתייה וחייב לבצוע על שתי ככרות ולקבוע כל סעודה על היין. ובגדי יום טוב יהיו יותר טובים משל שבת. ולא נהגו לעשות בו סעודה שלישית Shulchan Arukh Orech Hayim 529:1 It is a positive command on the holiday to split your time, half of it for study in the beit midrash and half for eating and drinking You are obligated to procure two loaves of bread and to establish the meal with wine. And you should wear special clothes that are better than what is worn on Shabbat. And we don t have the custom of having a third meal. 4. מגן אברהם תקכ ט על היין - ומצוה לאכול בשר Magen Avraham 529:3 On Wine - and it is a mitzvah to eat meat. 5. מגן אברהם תקכ ט דדוקא בלילה - וא"כ ליכא עשה כלל אפי' ביום ואפשר לו' דפורים שאני דכתיב ביה שמחה ואין שמח' אלא בבשר ומ"מ קשה דהא י"ט נמי שמחה כתיב ביה ואין חיוב לאכול בשר רק בזמן שב"ה קיים עסי'תקכ"ט לכן נ"ל בלילה עכ"פ לא יאכל בשר דהא בלא"ה יש נמנעי' כמ"ש סי' תרצ"ה ס"ב בהג"ה ומ"שונ"ל דוק' בליל' קאי אמגיל': But what about the cheese blintzes? 6. מגן אברהם תצד חלב - יש הרבה טעמים ומ"כ הטעם דאיתא בזוהר שאותן ז' שבועות היו לישראל שבעה נקיים דוגמת אשה המיטהרת מנדתה וידוע שדם נעכר ונעשה חלב, והיינו מדין לרחמים, ומנהג אבותינו תורה היא אך יש ליזהר שלא יבא לידי איסור Milk - There are many reasons and the reason brought by the Zohar states that the seven weeks were seven clean weeks for Israel, similar to a woman who has days that she is clean from her flow and it known that the blood becomes milk. This is the transition from the attribute of judgement to mercy and the custom of our father is considered Torah. However, we need to be careful not to commit a sin 7. משנה ברורה א ח תצד מאכלי חלב - ואני שמעתי עוד בשם גדול אחד שאמר טעם נכון לזה כי בעת שעמדו על הר סיני וקבלו התורה וירדו מן ההר לביתם לא מצאו מה לאכול תיכף כי אם מאכלי חלב כי לבשר צריך הכנה רבה לשחוט בסכין בדוק כאשר צוה ה' ולנקר חוטי החלב והדם ולהדיח ולמלוח ולבשל בכלים חדשים כי הכלים שהיו להם מקודם שבישלו בהם באותו מעת לעת נאסרו להם ע"כ בחרו להם לפי שעה מאכלי חלב ואנו עושין זכר לזה: 5

6 Orech Hayim Mishnah Berurah 494:12 Eating Dairy - I heard in the name of a great person that the reason for this is that at the time the Jews stood at Mt. Sinai and accepted the Torah, and then they came down from the mountain to their homes and they could not find what to eat except for diary because meat takes a lot of preparation to slaughter with the proper checked knife, remove the fat and blood, and to clean and salt, and to cook in new vessels because the vessels they had cooked with before were now not allowed. Therefore, they chose to eat dairy and we remember by doing so ourselves. Both, but for a reason 8. שולחן ערוך תצד סעיף ג רמה: ונוהגין בכל מקום לאכול מאכלי חלב ביום ראשון של שבועות; ונ"ל הטעם שהוא כמו השני תבשילין שלוקחים בליל פסח, זכר לפסח וזכר לחגיגה, כן אוכלים מאכל חלב ואח"כ מאכל בשר וצריכין להביא עמהם ב' לחם על השלחן שהוא במקום המזבח, ויש בזה זכרון לב' הלחם שהיו מקריבין ביום הבכורים. Shulchan Arukh Orech Hayim 494:3 Ramah And the custom in every place is to eat dairy products on the first day of Shavuot. I am of the the opinion that the reason is that it is similar to how we have two cooked items on Pesach night, as a remember and to the Korban Pesach and a reminder of the Korban Hagigah, so to we eat dairy and afterward we eat meat and we need to bring with them two loaves of bread on the table because the table is in the place of the mizbeah, and this has a remembrance to the two loaves that were brought on the day of Bikkurim [i.e. Shavuot]. 9. Rabbi Yoni Chambre - Shavuot To- Go 5770 The Shtei Halechem is unique in the world of korbanot in that it contains chametz. After leaving bondage, the natural assumption could have been non-constricted freedom. However, the Torah immediately channeled such an opportunity into a chametz-free environment, in which growth is appropriately limited and controlled. Conversely, the overpowering experience of God s revealed presence could have been entirely constricting of human expression and engagement. Yet, it is specifically on Shavuot that chametz is brought into the normally chametz-free Mikdash. In contrast to other holidays, where there is an opinion in the gemara (Pesachim 68b) that one s holiday routine could be entirely dedicated to Hashem, on Shavuot all agree that one must engage in physical pleasure, because it is the day the Torah was given. On Shavuot we go out of our way to demonstrate our ability to properly navigate the halachik system. We demonstrate that we can properly use an extra stringency to compensate for a seeming leniency. Such is not a manipulation, nor is it a haarama. Rather it is a demonstration that we are spiritually empowered via our ability to carefully and confidently live our lives according to the Torah that Hashem gave us on this day. Spiritual initiative is guided via implementation of Halacha, and our spiritual growth could be limited if we were too timid to be confident in our navigation of Halacha. 6

7 Got Milk? Or, perhaps we should be eating meat on Shavuot? Guide for Facilitators and Independent Study By Gabi Weinberg, Teen Program Director - Young Israel of Scarsdale Goal: This shiur is meant to tackle the topic of eating dairy on Shavuot, engage teens in discussion about how we express simcha on Yom Tov, and finally introduce a new way to understand the holiday of Shavuot. How to use the sources: The leader needs to set the expectations of the minute session that we will see some sources and question some of our assumptions about dairy consumption on Shavuot. Expectations should express some of the goals of the lesson and remind the teens about how relevant this topic is to the next two days of their lives - it s Shavuot! Before handing out the sheets, start with an unofficial poll of the group: How many of you had a dairy meal tonight? How many had meat? How many of you had both? This leads to our opening assumption, that most kids are aware of the custom to eat dairy on Shavuot. Now the facilitator should distribute the sources, and find a teen willing to read the first source. Should we be able to eat dairy in the first place? Source 1 This source discusses Lactose intolerance, most of the kids have heard about it, and if not, this gives a great overview. Ask if any of the kids can imagine life without milk and would it be a big deal? This could digress into a discussion of being thankful for what we have, and our ability to have certain things others lack, but I recommend keeping the teens on task. Hold on, I thought meat was the only way. Source 2 This source goes into a basic tenet of Yom Tov, the obligation to have meat. A teen should read this source in English or Hebrew, and then the leader should explain how most understand this obligation eating meat as tied to the obligation of eating the korban shelamim on Yom Tov. This korban was one of the celebratory sacrifices brought on Yom Tov, and it makes sense that we 7

8 would associate the happiness that came with eating this korban with meat. However, is it possible that there is actually subjective happiness? This question should have a lot of legs - like what actually makes you happy on Yom Tov? Does it come in the form of food? Rest? Family? Entertain questions on this point, but then be prepared to show the teens the other sources that delve into other possibilities. Source 3 Entertains the possibility that only wine is obligatory in terms of what you need to have on Yom Tov. This should feed fire to the flames of what is actual happiness and should wine be a factor to that in the first place? Perhaps we should have natural happiness. Source 4 and 5 Incorporate these source into the meat side of the debate, but then be ready to transition into the dairy side of things. What is essential about meat that makes some people happy? This could be an interesting time to discuss vegetarianism, which may be on their minds - there are interesting sources on it, and it could provide and interesting shiur for another time. In introducing this source we are changing gears to talk about Shavuot, but we should reiterate the question - should we be having dairy on Shavuot? Based on the sources, it might be a good move to err on the side of caution like the Rambam and eat meat, or we can say that we do what we want to get to simcha. What about the dairy? Source 6 This is the first of our sources on the dairy side of things. Why are we breaking from tradition? This is a touchy reason, but I think we can use this to focus on the conception that the Jews were leaving the lowest level of טומא and they came out of Egypt and are receiving the Torah on a totally new level. If times is running low, I think this would be the first source to skip. The leader needs to be aware of the Midrash that states that women who are pregnant have their menstrual blood become milk, clearly a touchy subject, so the leader should judge the group as to whether this topic will go over well or not. Source 7 This is likely the most famous reasoning for the Jews not eating meat - they did not know how to eat dairy! I think this is a good time to probe the teens about learning new information and ideas. Was there any idea, movie, show, concept, or experience they remember that changed how they thought about life or other things? They need to think like the Jews, brand new to this concept. Perhaps introduce what it s like for people who convert to Judaism and are afraid to do anything wrong, or perhaps draw an analogy to people who have non-jewish help in the house 8

9 that end up being more stringent on laws because they do not know so much, or they are ironically more dedicated than we are. Both, but for a reason Source 8 This is a third reason for the eating of dairy, and it actually is making a complex point. We are supposed to have both meat and dairy, which enables us to have two different loaves of bread to commemorate the shtei halechem. They need to learn a little about the way the shtei halechem works. It was the korban brought specifically on Shavuot and allowed Jews to eat chametz in the mikdash, which otherwise did not happen. Also, a good time to delve in to the idea of experiential Judaism, specifically that comes up in the comparison to Pesach. How we look to procure items that remind us of specific moments and concepts from our tradition even though we do not have them right now. Source 9 Our final source. This should leave the teens with a salient point to come away with - the importance of Shavuot as a day the Jews accept God and Halakha. Something that is complex, incorporates boundaries, but also allows us flexibility. 9

10 Just Dress? Or is Tzniut something more? By Jacob and Penina Bernstein, Youth Directors at Fifth Avenue Synagogue What do you think Tzniut means? Think of a time when someone said the word tzniut to you. 1. What did you think it meant in the context of that specific conversation? 2. What did the person who said it meant in the context of that specific conversation? 3. What do you think tzniut generally means? 1. מיכה פרק ו:ח ה גּ יד ל ך אָד ם מ ה טּוֹב וּמ ה י ק ו ק דּוֹר שׁ מ מּ ך כּ י א ם ע שׂוֹת מ שׁ פּ ט ו אַה ב ת ח ס ד ו ה צ נ ע ל כ ת ע ם א ל קיך : Micah Chapter 6, Verse 8 8. He has told you O man, what is good! What does Hashem require of you but to do justice, to love kindness and to walk humbly with your G-d? Translation: Artscroll. 2. מלבי"ם מיכה פרק ו ונגד מה ה' דורש ממך אמר והצנע לכך עם אלהיך, מה שאתה צריך ללכת עם אלהיך, שזה שורש המצות שבין אדם למקום שילך עם אלקים, ללכת בדרכיו ולהתקדש בקדושתו, כמו שנאמר והייתם קדושים כי קדוש אני, זה יהיה בהצנע ובסתר, כי הם דברים שבינך ובין קונך...רק ילך בהצנע לכת עם אלקים: Malbim Micah Chapter 6, Verse 8: And regarding what does Hashem require of you, he said walking humbly with your G-d. What you need [to do to fufill G-d s requirement of you] is to walk with G-d, Since this is the essence of all mitzvot between man and G-d, that you should walk with G-d, [meaning] walk in his ways and become holy through this holiness. As it is written and you will become holy because I am holy. This [these actions and mitzvot] should be [done] in modesty and privately, because these are things that are between you and your G-d. Just walk humbly with G-d. 3. מצודת דוד מיכה פרק ו כי אם - רוצה לומר אין שום דבר כי אם לעשות משפט ולאהוב את הצדק וללכת עם אלקיך בדרכי מצותיו בצנעה לא בפרסום רב: Metzudat David Micah: Chapter 6, Verse 8 This means to say [that] there is nothing but to do justice, love kindness, and to walk with G-d in the ways of His mitzvot, humbly and not with a lot of publicity. 10

11 4. תלמוד בבלי מסכת סוכה דף מט עמוד ב אמר רבי אלעזר: מאי דכתיב והגיד לך אדם מה טוב ומה ה' דורש ממך כי אם עשות משפט ואהבת חסד והצנע לכת עם אלקיך. עשות משפט - זה הדין, ואהבת חסד - זו גמילות חסדים, והצנע לכת עם אלקיך - זו הוצאת המת והכנסת כלה לחופה. Babylonian Talmud - Succah 49b Rabbi Elazar says: What does it mean when it is written: He has told you O man, what is good! What does Hashem require of you but to do justice, to love kindness and to walk humbly with your G-d? Do justice - this is referring to laws. Loving Kindness - this is referring to acts of kindness, and Walking humbly with G-d this is referring to removing the dead, and bringing a bride to the chuppah. 4b. והלא דברים קל וחומר: ומה דברים שדרכן לעשותן בפרהסיא - אמרה תורה הצנע לכת, דברים שדרכן לעשותן בצנעא - על אחת כמה וכמה. And aren t these things a kal v chomer*: And for things who that are typically done in public [such as taking out the dead and bringing a bride to the chuppah], the Torah said they must be done by walking humbly, so too things that are typically done privately - all the more so! (*Kal V chomer is an a fortiori argument: when comparing X and Y, if X has a stringency when compared to Y, then the assumption is made when Y is stringent, X would be as well.) 5. רש"י מסכת סוכה דף מט עמוד ב דברים שדרכן לעשותן בצנעא - כגון צדקה הניתנת לעני בסתר שאין צריך להודיע לשום אדם, מה שאין כן במת ובכלה, לפי שאחרים מתעסקין בהן ויודעין היציאה משל מי, והיינו דאמר רבי אלעזר דכל מילי בעי צניעותא, והוא הדין לדברי תורה. Rashi s Commentary on Succah 49b Things that are typically done privately - such as charity which is given to the poor person in secret- are mitzvot where your involvement can remain anonymous. This is unlike helping with the cases of a dead person or a bride, since others deal with them and know whom the help came from. And this is why Rabbi Elazar said in all of these cases you need tzniut, and this is the same for divrei torah as well. 11

12 Just Dress? Or is Tzniut something more? Guide for Facilitators and Independent Study By: Jacob and Penina Bernstein, Youth Directors at Fifth Avenue Synagogue Goal of Session: While one might think that tzniut only applies to dress, this session will help the participants to understand how the idea of tzniut actually impacts all aspects of our religious observance. The mekorot included will re-examine the idea of tzniut, and will be utilized to instill a greater understanding as to the way one can accomplish hatzneyah lechet im elokecha. Introductory Questions: Think of a time when someone said the word tzniut to you. 1. What did you think it meant in the context of that specific conversation? 2. What did the person who said it meant in the context of that specific conversation? 3. What do you think tzniut generally means? Source 1 Goal of Source 1: The goal of this source is to re-examine the idea of tzniut through a pasuk from Sefer Micah. This pasuk is one of the main sources for tzniut, as the word hatzneyah arises in this source. As this source does not mention the classic understanding of tzniut as dress, it is a starting point for a conversation that is meant to raise questions about how tzniut can be incorporated into different parts of our lifestyle. Context of this Pasuk: This pasuk comes to highlight the difference between what Hashem expects of Bnei Yisrael, and what Bnei Yisrael believes is the proper way to serve Hashem. The previous pesukim are questions that Bnei Yisrael asked during Micah s time, such as will Hashem be appeased with many rams or with tens of thousands streams of oil? This pasuk comes to explain to Bnei Yisrael that what Hashem wants is not what they think, but rather that which is expressed in source 1. Bnei Yisrael at the time were consumed with the idea that korbanot were the most important way to serve Hashem, regardless of anything else. This pasuk comes to highlight the fact that Hashem is not considered only with korbanot, but that what Hashem really requires is the three things mentioned in the pasuk as that which is good. מיכה פרק ו:ח ה גּ יד ל ך אָד ם מ ה טּוֹב וּמ ה ה דּוֹר שׁ מ מּ ך כּ י א ם ע שׂוֹת מ שׁ פּ ט ו אַה ב ת ח ס ד ו ה צ נ ע ל כ ת ע ם א ל קיך : Micah Chapter 6, Verse 8 12

13 8. He has told you O man, what is good! What does Hashem require of you but to do justice, to love kindness and to walk humbly with your G-d? Translation: Artscroll. Generating Discussion Questions: 1. If you could pause before Micah s answer, how would you have answered the question posed in the beginning of the pasuk? ( What is good? What does Hashem want from you? ) a. Follow-up Questions: How do our answers differ from Micah s answer? What might G-d have had in mind when choosing these three things in particular? 2. How does Micah describe the mitzvah of tzniut in this pasuk? a. What are some key words or clues we can focus on in this pasuk to help us gain a better understanding of tzniut in general? b. How can we understand the word tzniut from this pasuk, based on the context of these three desires of G-d? 3. Does this pasuk seem to refer to tzniut as being something only referring to dress? Discussion Ideas: Facilitator- Try to make sure that the following ideas come up in discussion. Ask additional questions to guide participants toward these ideas. The pasuk seems to make a broad statement that of all mitzvot in the Torah, these are the three most important for man to do. It seems a bit strange - we have so many mitzvot that seem to be more important (or at least ones we stress a lot more in general) before these! Some clues to pick up in the pasuk: Of the three ideas mentioned, humility is the only one that connects directly to G-d in the pasuk. The image of walking comes into play regarding humility. This idea connects to the idea of Vehalachta B derachav as well. All three of these categories seem to be general - they do not refer to specific situations or actions, as many of the mitzvot in the Torah usually do. We pointed out that the nevuah here is a response to Bnei Yisrael who feel that physical sacrifices will appease G-d. Micah points out that these three ideas (Doing Justice, Loving Kindness, and Walking Humbly with G-d) are what G-d truly wants, and that the sacrifices are not His true desires. Possible Answers for why these three areas were chosen: Participants should be encouraged to think of their own answers as well, as the answers below are only suggestions. These three ideas seem to be larger concepts of ways that man can become better, and perhaps that is what G-d wants from us - to become better people, in the process of fulfilling mitzvot. Doing justice does not specify methods or areas to focus on, but rather seems to provide a broader message for individuals as they interact with their society. Loving Kindness does not specify particular examples or even mean to do good deeds in the first place, but rather to love the 13

14 idea of doing good deeds for others. Based on this idea, tzniut should be seen as a larger idea - one that is not particular to specific circumstances, but rather something that is larger in scale. It is meant as a mindset of sorts to impact people in all of their lives. These three ideas specifically connect to G-d and our relationship with him. In general we have a mitzvah of following in G-d s ways, and here Micah is pointing out that G-d wants us to act with justice and mercy just as He acts. Justice and kindness seem to be conflicting ideas, in that justice seems to require an attitude of fair is fair, while kindness necessitates an attitude in which we ignore the fair and do good for good s sake. Just as Hashem acts with justice and nevertheless loves doing good for His children, we should strive to do the same. In this light, by mentioning that we should walk with G-d in a way of humility, it implies the same - just as G-d walks in humility, so should we! (In fact, by focusing on G-d s amazing abilities, like combing Mishpat and Chesed, we should be humbled by His greatness in our attempts.) Again though, by claiming that tzniut here refers to acting with humility as G-d would, the idea in this pasuk is a larger one that impacts all of life. Source 2 Goal of Source 2: After the lengthy conversations that you have had regarding the larger ideas of this pasuk and hatzneyah lechet, we will now look at a source that clearly shows that these phrases are not only specific ideas, but rather are general categories that serve as the basis for other mitzvot. The Malbim in this source is specifically commenting on our pasuk, and is interpreting Micah s statement of hatzneyah lechet as a response to the questions asked by the people mentioned in Micha s generation. מלבי"ם מיכה פרק ו ונגד מה ה' דורש ממך אמר והצנע לכך עם אלהיך, מה שאתה צריך ללכת עם אלהיך, שזה שורש המצות שבין אדם למקום שילך עם אלקים, ללכת בדרכיו ולהתקדש בקדושתו, כמו שנאמר והייתם קדושים כי קדוש אני, זה יהיה בהצנע ובסתר, כי הם דברים שבינך ובין קונך...רק ילך בהצנע לכת עם אלקים: Malbim Micah Chapter 6, Verse 8: And regarding what does Hashem require of you, he said walking humbly with your G-d. What you need [to do to fulfill G-d s requirement of you] is to walk with G-,since this is the essence of all mitzvot between man and G-d, that man should walk with G-d, [meaning] walk in his ways and become holy through this holiness. As it is written and you will become holy because I am holy. This [these actions and mitzvot] should be [done] in modesty and privately, because these are things that are between you and your G-d. Just walk humbly with G-d. Generating Discussion Questions: What does the Malbim believe is the essence of all mitzvot between man and G-d? How should man act when actively building a relationship with G-d, and why? Clarifying Questions - make sure all participants understand what the Malbim said in at least a most basic form. 14

15 The why here requires that participants understand the Malbim s reasoning, beyond spitting back information. How does this Malbim connect to the discussion you were having earlier? Be sure to integrate this Malbim into the different positions participants took earlier in discussion. Does the Malbim s explanation work well with the fact that G-d chose this as one of three mitzvot that He wants mankind to fulfill? Does the Malbim limit or expand the role of hatzneyah lechet within our Jewish thought system, and how? This Malbim should be seen as taking tzniut away from its localized meaning, making it applicable to building a relationship with Hashem in general. In some ways this is seemingly limiting in the sense that this pasuk can no longer refer to all mitzvot - rather only ones that connect to building a relationship with G-d. Source 3 Goal of Source 3: Metzudat David is also commenting directly on this pasuk, and like Malbim, utilizes hatzneyah lechet in order to create a larger category and to explain a greater attitude that one should have during the performance of mitzvot. מצודת דוד מיכה פרק ו כי אם - רוצה לומר אין שום דבר כי אם לעשות משפט ולאהוב את הצדק וללכת עם אלקיך בדרכי מצותיו בצנעה לא בפרסום רב: Metzudat David Micah: Chapter 6, Verse 8 This means to say [that] there is nothing but to do justice, love kindness, and to walk with G-d in the ways of His mitzvot, humbly and not with a lot of publicity. Generating Discussion Questions: According to Metzudat David, in what manner should man perform all mitzvot? Is hatzneyah lechet limited to dress? Clarifying question - make sure all participants understand that this source comes to explain that all mitzvot should be done in a manner that is private, without publicity and fanfare. How did Metzudat David understand our pasuk in Micah? Participants are being asked to recognize that Metzudat David is reinterpreting the pasuk to understand that the three main things that G-d wants from us is to do justice, love kindness, and to walk with G-d in the ways of His mitzvot (very general). Tzniut comes up here as a qualifying factor for all of these three ideals - they must be done privately. What are practical suggestions for incorporating this ideal into our daily lives? How would it affect our performance of mitzvot? This question is the beginning of a conversation about how one incorporates the idea of tzniut into his/her lives in practical way. Participants should be asked for examples, as well as explanations for how they think this additional requirement of 15

16 walking humbly with G-d will affect their performance of mitzvot. For example, will it limit them or will it enhance their performance of mitzvot? Source 4 Goal of Source 4: After discussing how hatzneyah lechet im elokecha is a general guideline for life, and is the basis for many other mitzvot, we will now discuss different practical examples of tzniut outside of dress to highlight the fact that it impacts many different areas of life. תלמוד בבלי מסכת סוכה דף מט עמוד ב אמר רבי אלעזר: מאי דכתיב והגיד לך אדם מה טוב ומה ה' דורש ממך כי אם עשות משפט ואהבת חסד והצנע לכת עם אלקיך. עשות משפט - זה הדין, ואהבת חסד - זו גמילות חסדים, והצנע לכת עם אלקיך - זו הוצאת המת והכנסת כלה לחופה. Babylonian Talmud - Succah 49b Rabbi Elazar says: What does it mean when it is written: He has told you O man, what is good! What does Hashem require of you but to do justice, to love kindness and to walk humbly with your G-d? Do justice - this is referring to laws. Loving Kindness - this is referring to acts of kindness, and Walking humbly with G-d this is referring to removing the dead, and bringing a bride to the chuppah. Generating Discussion Questions: How does R Elazar understand the pasuk in Micah? Is this different or similar than the interpretations in earlier sources? Clarifying question - make sure all participants understand that on a basic level R Elazar provided an interpretation for the three ideals we have been discussing until now. His interpretation of the first two are basically the same as we understood them previously, but his explanation of walking humbly with G-d is very different than we discussed earlier. He provides two cases, burying the dead and assisting brides, as either being the only cases or representative cases of tzniut. Do you think R Elazar means that these examples are the only ones that apply for these sections of the pasuk? (i.e. Is the only way to walk humbly with G-d by assisting in the burial of the deceased and by helping brides in the process of their marriage?) At this stage in the Gemara (before reading its continuation below), R Elazar s examples could be the only ways to accomplish the mitzvah of tzniut or they could be representative of something larger. If they are the only two cases, we would have a lot to explain regarding clothing as tzniut and a more general ideal of walking humbly with G-d. If they are representative of something larger, we would have to explain what that would be and why R Elazar chose these two mitzvot to represent the larger mitzvah of tzniut. Why do you think R Elazar chose these examples to understand walking humbly with G-d? How can one be tzanuah when helping brides and by burying the dead? This can be understood in a number of different ways - allow participants to give their own explanations. These moments could be particularly challenging for tzniut 16

17 because of their public nature or they could be representative of extremes in life (good and bad experiences), which would mean that all cases are to be included in the mitzvah of tzniut. Any explanation here could work as long as it makes sense. Source 4 (cont.) והלא דברים קל וחומר: ומה דברים שדרכן לעשותן בפרהסיא - אמרה תורה הצנע לכת, דברים שדרכן לעשותן בצנעא - על אחת כמה וכמה. And aren t these things a kal v chomer*: And for things who that are typically done in public [such as taking out the dead and bringing a bride to the chuppah], the Torah said they must be done by walking humbly, so too things that are typically done privately - all the more so! (*Kal V chomer is an a fortiori argument: when comparing X and Y, if X has a stringency when compared to Y, then the assumption is made when Y is stringent, X would be as well.) Generating Discussion Questions: What claim does the Gemara make here? This claim is based on what assumptions? Clarifying question - make sure all participants understand that the Gemara here is pointing out that just as these two examples (burying the dead and helping brides) are very public in nature, yet the Torah tells us to do them b tzinah, all the more so with things that are commonly done privately should be done b tzinah. Does this Gemara portion shed light on R Elazar s opinion above? Specifically, when R Elazar gave his examples - were those the only way to fulfill tzniut? The claim explained in the earlier question makes clear that tzniut is not only limited to the cases that R Elazar provided, but also many other cases. The cases provided earlier by R Elazar were representative of cases where it would be most difficult to be b tzinah due to their publicity, to make clear that the idea of tzniut applies in almost every mitzvah. Source 5 Goal of Source 5: Rashi comments on this Gemara and explores the fact that the gemara is talking about more than just these examples. He does this by explaining why R Elazar chose these examples and by expanding the topic to include other mitzvot. By including other mitzvot in the category of mitzvot that should be done b tzniut, Rashi expands the idea of tzniut to a general approach to life. רש"י מסכת סוכה דף מט עמוד ב דברים שדרכן לעשותן בצנעא - כגון צדקה הניתנת לעני בסתר שאין צריך להודיע לשום אדם, מה שאין כן במת ובכלה, לפי שאחרים מתעסקין בהן ויודעין היציאה משל מי, והיינו דאמר רבי אלעזר דכל מילי בעי צניעותא, והוא הדין לדברי תורה. Rashi s Commentary on Succah 49b Things that are typically done privately - such as charity which is given to the poor person in secret- are mitzvot where your involvement can remain anonymous. This is unlike helping with 17

18 the cases of a dead person or a bride [that must be public], since others deal with them and know whom the help came from. And this is why Rabbi Elazar said in all of these cases you need tzniut, and this is the same for divrei torah as well. Generating Discussion Questions: According to Rashi, what mitzvot are involved in the mitzvah of tzniut beyond what is mentioned in the Gemara? All mitzvot are basically included under the purview of tzniut according to the Gemara, but Rashi specifically points out that tzedaka and talmud Torah would be included as well. What is another example that Rashi provides, which also requires tzniut? At the end of his explanation, Rashi seems to say that R Elazar intended on including all mitzvot in this idea of tzniut, and that everything can be done in a proper humble and/or modest way. He expands this idea of tzniut to learning Torah as well, which broadens what an idea that might have been connected only to actions to intellectual pursuits as well. What does it mean to be tzniut in a private mitzvah? How do the examples of tzeddakah and divrei Torah help us understand this idea? If we understand tzniut to mean that we do the mitzvot in private to avoid being seen, it would be difficult to explain what the Gemara meant when including them in the kal v chomer. It could be that private mitzvot simply should be done in a private manner as well, and we should capitalize on opportunities that we have to do public mitzvot in as private of manner as possible. Another possible explanation could be that being tzniut in private could mean to be humble within our own minds. Perhaps one should keep in mind when doing mitzvot that even though we are doing important and good things, we are still not not even close to as great as Hashem. When we walk next to God humbly in our mindset - our ego will be shadowed by His greatness. Conclusion Lasting Questions These questions are meant to be utilized as a summation for this session, and to help the participants apply the discussions mentioned in the session to their lives. Not all the questions are necessary for the summation, and each facilitator should decide which questions would be most appropriate and conducive for the participants involved. What mitzvot can you think of that can be done b tzniut? This discussion should not be limited to doing different mitzvot in a private setting, but rather should be expanded to include a discussion of the larger approach of tzniut, and how our lives can be shaped by the approach. Is it harder to do a public mitzvah or a private mitzvah b tzniut? 18

19 How do you think doing a mitzvah b tzniut impacts the performance of the mitzvah? How does it make you feel while doing the mitzvah? From our discussion, what is the relationship between tzniut in a dress forum and tzniut as we discussed today? How can our understanding of tzniut in general impact our conceptions of tzniut as dress? Caution: Tzniut as dress can often be a difficult topic to discuss, especially when there are age ranges and when one in a co-ed setting. Each facilitator should judge on his/her own the best way to handle and formulate this question and its subsequent discussion. Do you feel that tzniut is something that can help define a mitzvah being done or is it a separate mitzvah to do? Do you think that tzniut is something that can shape other areas of life - beyond mitzvot? 19

20 Do Jews have Horns? If Moshe didn't have horns, what did he have? By Zahava Rothschild, Assistant Director of TJJAP, graduate student at GPATS 1. שמות לד:כט -ל;לה כט ו י ה י, בּ ר ד ת מ שׁ ה מ ה ר ס ינ י, וּשׁ נ י ל ח ת ה ע ד ת בּ י ד -מ שׁ ה, בּ ר ד תּוֹ מ ן -ה ה ר; וּמ שׁ ה ל א -י ד ע, כּ י ק ר ן עוֹר פּ נ יו - -בּ ד בּ רוֹ א תּוֹ. ל ו יּ ר א אַה ר ן ו כ ל -בּ נ י י שׂ ר א ל, א ת -מ שׁ ה, ו ה נּ ה ק ר ן, עוֹר פּ נ יו; ו יּ יר אוּ, מ גּ שׁ ת א ל יו... לג ו י כ ל מ שׁ ה, מ דּ בּ ר א תּ ם; ו יּ תּ ן ע ל -פּ נ יו, מ ס ו ה. לד וּב ב א מ שׁ ה ל פ נ י י הו ה, ל ד בּ ר א תּוֹ, י ס יר א ת -ה מּ ס ו ה, ע ד -צ אתוֹ; ו י צ א, ו ד בּ ר א ל -בּ נ י י שׂ ר א ל, א ת, א שׁ ר י צ וּ ה. Exodus Chapter 34: And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses' hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth beams while He talked with Him. 30 And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him...33 And when Moses had done speaking with them, he put a veil on his face. 34 But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded. Does kawran mean horns? 2. רשב"ם שמות פרשת כי תשא פרק לד: המדמהו לקרני ראם קרניו אינו אלא שוטה Rashbam Shemot 34 Anyone who compares this word keren to the keren/horns of a ram is a fool 3. אבן עזרא שמות (הפירוש הארוך) פרשת כי תשא פרק לד ישתחקו עצמות חוי הפושע, שאמר כי בעבור שלא אכל לחם שבו פני משה יבשות כמו הקרן. וטעם וייראו (שמות לד ל), מפני שהיו פניו מכוערות. ואיך לא פקח זה המקולל את עיניו, כי לא יירא האדם לגשת אל האדם רק בעבור דבר פלא שנתחדש בו שלא ראה כמוהו. ואין אדם שלא ראה פני המת, ולא יירא מגשת אליו. ועוד, אלו היה ככה, למה לא היה תמיד המסוה על פניו, ולמה היה מסיר אותו תמיד בדברו עם ישראל Ibn Ezra Shemot 34: The bones of the sinner should deteriorate, who says that Moshe s face was dry like a horn, because he hadn t eaten bread, and the reasoning for and they feared was because his face was ugly. And how would this destroyed person not open his eyes? Because man isn t afraid to approach a person unless they are in awe by something which they have never seen before. And there isn t a man who has seen the face of a dead man, and wasn t afraid to approach him. And, additionally, if this was so, why wasn t the mask on his face at all times? What does kawran actually mean, if it doesn t mean horns? 4. תרגום אונקלוס שמות פרשת כי תשא פרק לד ומשה לא ידע ארי סגי זיו יקרא דאפוהי במללותיה עמיה 20

21 Targum Unkelus: Shmot 34:29: And Moshe didn t know that behold, much splendor was shining from his face when he spoke to Him Rashi Shemot 34:29: 5. רש"י שמות פרשת כי תשא פרק לד כי קרן - לשון קרנים, שהאור מבהיק ובולט כמין קרן. It comes from the language of horns, that the light beams and emanates like a horn. Where do we see that Hashem exudes light? 6. שמות כד:טו -יח טו ו יּ ע ל מ שׁ ה, א ל -ה ה ר; ו י כ ס ה ע נ ן, א ת -ה ה ר. טז ו יּ שׁ כּ ן כּ בוֹד -י הו ה ע ל -ה ר ס ינ י, ו י כ סּ הוּ ה ע נ ן שׁ שׁ ת י מ ים; ו יּ ק ר א א ל -מ שׁ ה בּ יּוֹם ה שּׁ ב יע י, מ תּוֹך ה ע נ ן. יז וּמ ר א ה כּ בוֹד י הו ה, כּ א שׁ א כ ל ת בּ ר אשׁ ה ה ר, ל ע ינ י, בּ נ י י שׂ ר א ל. Exodus Chapter And Moses went up into the mount, and the cloud covered the mount. 16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud. 17 And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. 7. שמות מ:לד לד ו י כ ס ה ע נ ן, א ת -א ה ל מוֹע ד; וּכ בוֹד י הו ה, מ ל א א ת -ה מּ שׁ כּ ן. Exodus Chapter 40:34 34 Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. 8. ויקרא ט:כג -כד כג ו יּ ב א מ שׁ ה ו אַה ר ן, א ל -א ה ל מוֹע ד, ו יּ צ אוּ, ו י ב ר כוּ א ת -ה ע ם; ו יּ ר א כ בוֹד -י הו ה, א ל -כּ ל -ה ע ם. כד ו תּ צ א א שׁ, מ לּ פ נ י י הו ה, ו תּ אכ ל ע ל -ה מּ ז בּ ח, א ת -ה ע ל ה ו א ת -ה ח ל ב ים; ו יּ ר א כּ ל -ה ע ם ו יּ ר נּוּ, ו יּ פּ לוּ ע ל -פּ נ יה ם. Leviticus Chapter 9: ) And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the LORD appeared unto all the people. 24) And there came forth fire from before the LORD, and consumed upon the altar the burnt- offering and the fat; and when all the people saw it, they shouted, and fell on their faces. 9. אבן עזרא שמות (הפירוש הארוך) פרשת כי תשא פרק לד וזה בעבור שנראה הכבוד על פניו, על כן הזהירו כזהר הרקיע. ומלת קרן מגזרת קרנים מידו לו (חבקוק ג, ד) {נ ג הּ כּ אוֹר תּ ה י ה, ק ר נ י ם מ יּ דוֹ לוֹ; ו שׁ ם, ח ב יוֹן ע זּ ה.ה ל פ נ יו, י ל ך דּ ב ר; ו י צ א ר שׁ ף, ל ר ג ל יו} כי כן כתוב בתחלת הפסוק ונגה כאור תהיה 21

22 Ibn Ezra Shemot 34:29 And this is because Hashem displayed his Kavod on his face, and therefore, he beamed like the rays of the sky. And the word Keren comes from Karnayim Miyado Lo/ He has rays at His side, (4: And a brightness appeareth as the light; rays hath He at His side; and there is the hiding of His power. 5: Before him goeth the pestilence, and fiery bolts go forth at His feet.} for this imagery is implied in the beginning of the pasuk: And a brightness appeared as the light. 10. רש"י שמות פרשת כי תשא פרק לד ומהיכן זכה משה לקרני ההוד רבותינו אמרו מן המערה, שנתן הקב"ה ידו על פניו, שנאמר ושכותי כפי" Rashi Shemot 34:29 And from where was Moshe privileged to receive these rays of light? Our Rabbis explain, from the crevice in the rock, that Hashem put His hand on his face as it says and I will hold you with my hands 11. שמות לג:יח -כג יח ו יּ אמ ר: ה ר א נ י נ א, א ת -כּ ב ד ך.כ ו יּ אמ ר, ל א תוּכ ל ל ר א ת א ת -פּ נ י: כּ י ל א -י ר אַנ י ה אָד ם, ו ח י. כא ו יּ אמ ר י הו ה, ה נּ ה מ קוֹם א תּ י; ו נ צּ ב תּ, ע ל -ה צּוּר. כב ו ה י ה בּ ע ב ר כּ ב ד י, ו שׂ מ תּ יך בּ נ ק ר ת ה צּוּר; ו שׂ כּ ת י כ פּ י ע ל יך, ע ד -ע ב ר י. Exodus 33: And he said: 'Show me, I pray Thee, Thy glory.' And He said: 'Thou canst not see My face, for man shall not see Me and live.' 21 And the LORD said: 'Behold, there is a place by Me, and thou shalt stand upon the rock. 22 And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by. How does Moshe s emanating light at this stage of his life, compare to when he emanates light as a young child? 12. Shemot Rabah Parshat Shemot, Section 1 And she saw that he was good: Rabbi Meir taught that Tov was his name. Rabbi Yoshiya said that Tuvya was his name. Rabbi Yehudah said that he was bred for prophecy. Others say he was already circumcised. Rabanan say that in the moment that Moshe was born, the house filled with light, as it says by Moshe: And she saw that he was good and it says in Breishit by the creation of light: And Hashem saw that the light was good. What do Moshe and light similarly represent? 13. Rav Tzadok HaKohen MiLublin Pri Tzadik Devarim Parshat V Etchanan: It s known about Moshe Rabbeinu ztz l that his soul was rooted in its potential towards eternal life, and not to the fleeting moment. As it says when he was born: And she saw that he was good, and there is no good aside from Torah. In the Torah portion where Hashem creates light, it says the word light five times, parallel, to the five books of the Torah, and when Moshe was born, he filled the room with light, and he was the root enabling his generation to accept the Torah, and their food was the mannah, a heavenly substance served only to Hashem s angels. 22

23 What is the renewed focus by the Second Luchot, as opposed to the first? 14. שמות לא:יח; שמות לב:טז יח ו יּ תּ ן א ל -מ שׁ ה, כּ כ לּ תוֹ ל ד בּ ר א תּוֹ בּ ה ר ס ינ י, שׁ נ י, ל ח ת ה ע ד ת - -ל ח ת א ב ן, כּ ת ב ים בּ א צ בּ ע א ל ה ים. טז ו ה לּ ח ת - -מ ע שׂ ה א ל ה ים, ה מּ ה; ו ה מּ כ תּ ב, מ כ תּ ב א ל ה ים הוּא - -ח רוּת, ע ל -ה לּ ח ת. Exodus Chapter 31:18; Exodus Chapter 32:16 18 And He gave unto Moses, when He had made an end of speaking with him upon mount Sinai, the two tables of the testimony, tables of stone, written with the finger of God. 16 And the tables were the work of God, and the writing was the writing of God, graven upon the tables. Man can beam with light, if he engages in Torah study 15. Shemot Rabah (Vilna) Parshat Ki Tisah Parshah 47 And Moshe didn t know that his face beamed with light: And from where did he receive this light? Rabanan: from the crevice in the rock, as it says When I pass my Kavod over you, I will put you in the cleft of the rock and I will cover you with my hand as I pass by. Rav Brechiah HaKohen in the name of Rabbi Shmuel says that the Luchot were six Tefachim (handbreadths) long. Moshe held two tefachim, Hashem s hands held two tefachim, and there were two tefachim in between them. Moshe s emanating light derived from the closeness of their touch. Rav Yehudah bar Nachman said in the name of Rabbi Shimon ben Lakish that Moshe was writing the Torah down with his feather, and a bit of ink was on his finger as he scratched his head. This ink left upon him the mark of the beaming light. 23

24 Do Jews have Horns? If Moshe didn't have horns, what did he have? Guide for Facilitators and Independent Study By Zahava Rothschild, Assistant Director of TJJAP, graduate student at GPATS Goal: To achieve a better understanding of the commonly misunderstood horns that many assume Moshe had. To open this shiur, one can begin by discussing the well-known statue created by Michelangelo of Moses with horns protruding from his head. Or, you may want to discuss the pervasive misconception that the average Jew has horns beneath their Kippah. Often, these claims have been used in Anti-Semitic contexts, and with the intention of degrading the Jew. Sources 1-3 But where does this misconception come from? When looking at the pesukim in Shemot, immediately after Moshe is given the second set of Luchot, he descends from Heaven, and he apparently emanates rays of light. The word ray in Hebrew is kawran, which is very similar to keren which means horns. Therefore, it s often misconstrued to mean horns. Interestingly, many of the Mefarshim pick up on this misreading. Rashbam deems all who read the pasuk as referring to literal horns as a fool, while Ibn Ezra explains more methodically why this misconception is entirely wrong. He claims that some think that the phrase actually means that Moshe s face was dry like the horns of a ram. He undoes this idea with two proofs. Firstly, Bnei Yisrael were in awe of Moshe s face, and people are in awe by a wondrous phenomenon, like light beaming from a human face, not by a face recalling imagery of death. Secondly, if his face really was dry and deathly, then Moshe would wear his mask consistently, and he wouldn t remove it when speaking with Hashem. Source 4 and 5 Now that we have debunked the myth that Moshe had horns, what exactly are these beams which emanate from his face? The first place to look for the mere translation of a word is in Targum Unkelus, as his translation is the oldest Torah translation as far as we know. He interprets kawran as much splendor, which emanated from his face. This is not a single or two beams emanating from his face. Rather, this refers to a full blast of splendor across his whole face. When Rashi explains the words similarly to Unkelus as a bright and splendid light, he uses the word horns in his definition. His need to associate these two words demonstrates that the word kawran is a very strange word, only appearing in this context in the Torah. In order to 24