{"id":39498,"date":"2016-06-09T13:22:31","date_gmt":"2016-06-09T13:22:31","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=39498"},"modified":"2018-05-17T20:14:18","modified_gmt":"2018-05-17T20:14:18","slug":"vayigdal-moshe-shavuos","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/vayigdal-moshe-shavuos\/","title":{"rendered":"Vayigdal Moshe on Shavuos"},"content":{"rendered":"

The Gemara<\/em> in Maseches Shabbos<\/em> says an example of notarikon<\/em> (acronym) is the word Anochi<\/em>. \u00a0The letters of the word anochi<\/em> stands for anah nafshi kesivas yehavis<\/em>. \u00a0Rashi<\/em> explains that anah nafshi<\/em> means ani b\u2019atzmi<\/em>, that Hashem is saying I myself wrote and gave the Torah.<\/p>\n

The Chasam Sofer<\/em> (in his drashos<\/em> for Rosh<\/em> Hashana<\/em>) cites the Rokeach<\/em> who says that the title of a sefer<\/em> should have the author\u2019s name somehow contained therein. \u00a0This acronym of anochi<\/em>, says the Chasam Sofer<\/em>, is precisely that. \u00a0Since anochi<\/em> marks the beginning of Klal Yisrael<\/em> formally receiving the Torah, it is effectively the title of the Torah.<\/p>\n

In the sefarim<\/em> there is another explanation given for anah nafshi<\/em>: that Hashem is saying, \u201cMy nefesh<\/em> is also part of what is written and given in the Torah.\u201d \u00a0In the context of speaking about HaKadosh Baruch Hu<\/em>, the meaning of nefesh<\/em> is as we find in the pasuk<\/em> \u201cim yeish es nafshechem<\/em>\u201d. \u00a0Meaning, ratzon<\/em>. \u00a0In the Aseres<\/em> HaDibros<\/em>, and the Torah as a whole, Hashem gave over, kavayachol<\/em>, His ratzon<\/em>. \u00a0What that means is that the Torah is the vehicle through which we connect with Hashem. \u00a0Furthermore, it means that if you want to know about Hashem \u2013 what it is that He wants from the creation \u2013 the only portal to that knowledge is the Torah. \u00a0Torah is not just a set of laws. \u00a0Every word in Torah carries \u201cnafshi<\/em>\u201d, ratzon Hashem<\/em>.<\/p>\n

The statement of al levavecha<\/em> is talking about the mitzvah<\/em> of remembering Torah. \u00a0Yonasan ben Uziel<\/em> says kesivin al luach libchon<\/em> \u2013 written on the writing-board of your heart. \u00a0It means that Torah knowledge is supposed to be retained. \u00a0The Brisker Rav<\/em> said that it is a barometer of how well one must know Torah. \u00a0Something that is written out in front of you, you don\u2019t need to think to recall it; it\u2019s right there!<\/p>\n

In Toldos Adam<\/em>, Rav Chaim Volozhiner\u2019s description of the Gra<\/em> is cited. \u00a0How the Gra<\/em> was absolutely phenomenal in every way. \u00a0For example, he would have an aliyas neshama<\/em> (a conscious experience of his soul ascending to Heaven) every night – without employing the utterance of special names of Hashem (the Besh”t<\/em> had aliyas neshama<\/em> with hazkaras Sheimos<\/em>) \u2013 and during his sleep he would supplement his Torah knowledge. \u00a0And on and on. \u00a0Someone asked Rav Chaim Volozhiner, \u201cBut your brother Rav Zelmeleh (who was niftar<\/em> young) also knew kol ha\u2019Torah kulah<\/em>?!\u201d \u00a0Rav Chaim responded, \u201cThere\u2019s no comparison!\u201d \u00a0He explained: Rav Zelmeleh knew kol ha\u2019Torah kulah<\/em> the way everyone knows Ashrei<\/em>, with total fluency. \u00a0But if I ask you what word comes before<\/strong> u\u2019gvurosecha<\/em>, you have to think about it to get the answer. \u00a0You have to go back to the beginning of the pasuk<\/em> in your mind and get to that point in order to remember. \u00a0But the Gra<\/em>, he was on a completely different level. \u00a0His fluency was so great that he knew the totality of Torah backwards as well as he knew it forwards! \u00a0This description of the Gra<\/em> is a true embodiment of kasveim al luach libecha<\/em>, as if the text is written down right there in front of him.<\/p>\n

In general, when it comes to halachos<\/em> that pertain to writing, regular writing suffices to comprise the kesivah<\/em> and it does not have to be engraved. \u00a0However, to truly fulfill kasveim al luach libecha<\/em> \u2013 writing the Torah on your heart – it really needs to be a chakikah<\/em>; engraved. \u00a0Just writing with ink doesn\u2019t sink in. \u00a0Halevai<\/em>, though, that we would even write the words of Torah on our hearts!<\/p>\n

Practically speaking, how does one go about engraving divrei Torah<\/em> on his heart? \u00a0There are two components, and both are necessary. \u00a0First, you need to work to understand the divrei Torah<\/em> to the best of your ability. \u00a0The better you understand a sugya<\/em>, the deeper in it goes, and it\u2019s retained better. \u00a0When a person really puts all his energies into a sugya<\/em>, it is possible that even ten, twenty, thirty, or even forty years later he will still remember it. \u00a0If one just glosses over divrei Torah<\/em>, though, then the divrei Torah<\/em> might gloss over him. \u00a0The second component is copious review. \u00a0You need both; one without the other just won\u2019t do.<\/p>\n

Rabbeinu Chananel<\/em> brings in Maseches Rosh Ha\u2019Shana<\/em> (34) a Gemara Yerushalmi<\/em>: by every Yomtov<\/em> the sair<\/em> (goat offering) is identified as l\u2019chatas<\/em>, but by Shavuos<\/em> it just says sair izim<\/em> without the word chatas<\/em>. \u00a0Why? \u00a0To convey, \u201cSince you accepted upon yourselves the yoke of Torah<\/em> it is as if you never sinned.\u201d \u00a0We see, then, that the year contains two paths of atonement for sins: one is during the Yamim Noraim<\/em> and the other is on Shavuos<\/em>. \u00a0Relative to the concerted effort associated with the avodah<\/em> of Yamim Noraim<\/em>, the forgiveness that we receive on Shavuos<\/em> is a tremendous gift. \u00a0Just by dint of accepting the yoke of Torah<\/em>, it is granted to us. \u00a0The Gemara<\/em> says that Rabi Eliezer<\/em> holds that on other Yamim Tovim<\/em> you don\u2019t have to have a festive seudah<\/em> \u2013 you can instead spend practically the whole day in Torah and teffilah<\/em>. \u00a0However, when it comes to Shavuos<\/em>, all agree that one must have a festive seudah<\/em>. \u00a0The Rokeaich<\/em> says that the reason for this universally-accepted, heightened component of simcha<\/em> on Shavuos<\/em> is the gift of forgiveness that we are given on Shavuos<\/em>.<\/p>\n

Parenthetically, the three times of the year that the Gemara<\/em> says everyone agrees that we require lachem<\/em> (for one to have a festive seudah<\/em>) are Shavuos<\/em>, Purim<\/em>, and Erev Yom Kippur<\/em>, and the Gra<\/em> explains that all of them have to do with the quality of Torah that is associated with the day.<\/p>\n

When accepting a resolution, it should be specific, concrete, and practical. \u00a0Not a castle in the sky. \u00a0It needs to be something that one really has the ability to maintain. \u00a0Our abilities are far, far removed from anything resembling that of the previous generation. \u00a0The goals we set for ourselves need to be modest in accordance with our modest capabilities.<\/p>\n

Bear in mind that giving examples of possible resolutions carries a danger that the listener\u2019s mind will become constricted from thinking creatively. \u00a0Really, each individual needs to think for himself what goals are appropriate for him. \u00a0With that caveat in mind, here are two examples: \u00a0Establishing a seder<\/em>, or a certain amount of time for learning, that is chok v\u2019lo yaavor<\/em>, that no matter what happens on any given day, that set amount will never move. \u00a0The second example is to have a concrete goal of something you are going to accomplish in learning. \u00a0Regarding this type of goal, it may be best to split it up according to the natural periods by which the year is divided and structured, wherein you set a different goal for each time period.<\/p>\n

Regarding what to do on Shavuos<\/em> itself, there are different approaches. \u00a0Some say that one should go into Shavuos<\/em> with a cheshbon<\/em>. \u00a0Meaning, learn during whatever time will be the most productive, and sleep the other time. \u00a0Also, don\u2019t wear yourself too thin because there is life after Shavuos<\/em> too! \u00a0Isru Chag<\/em> \u2013 right after we have received the Torah – is the time to start learning with renewed vigor, and not to be like a child running from his desk when the bell rings.<\/p>\n

My son told me that he prefers to stay up all night motzaei Shavuos<\/em>. \u00a0Why? \u00a0\u201cBecause we just got the Torah, so what am I going to do with it, go to sleep with it? \u00a0I want to learn it!\u201d \u00a0Ok. \u00a0Another approach, and I am not saying that you should necessarily do this, but some say – and there certainly is good reason to say that it is worthwhile – that during the 24 hours of Shavuos<\/em> one should put every last ounce of his energies into learning, until one has used up all one\u2019s kochos<\/em> and even more; because this is the day of Matan Torah<\/em>, the day to engrave the Torah on our hearts, just like then when they heard Anochi Hashem Elokecha<\/em> and it was engraved on their hearts! \u00a0And what will be with Isru Chag<\/em>? \u00a0You\u2019ll take a nap; it\u2019s not so terrible. \u00a0Everyone should be zocheh<\/em> to kabalas ha\u2019Torah b\u2019ahava u\u2019b\u2019simcha<\/em>!<\/p>\n

\n
\n

Provided courtesy of\u00a0VayigdalMoshe.com<\/a><\/span><\/p>\n<\/div>\n<\/article>\n

<\/div>\n","protected":false},"excerpt":{"rendered":"

The Gemara in Maseches Shabbos says an example of notarikon (acronym) is the word Anochi. \u00a0The letters of the word anochi stands for anah nafshi kesivas yehavis. \u00a0Rashi explains that anah nafshi means ani b\u2019atzmi, that Hashem is saying I myself wrote and gave the Torah. 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