Shavuos 5780
Rabbi Jablinowitz
The Gemara in Beitzah 15B teaches that there is a fundamental disagreement between Rabbi Eliezer and Rabbi Yehoshua how one is meant to spend Yom Tov. According to Rabbi Eliezer, one may spend the entire day eating and drinking, or he may spend the entire day sitting and learning. According to Rabbi Eliezer, there is no obligation to eat festive meals on Yom Tov. He holds Simchas Yom Tov Reshus; feasting on Yom Tov is optional. Rabbi Yehoshua is of the opinion that one should split the day; Chetzyo Le’Hashem, V’Chetzyo Lachem; half the day for Gd and half the day for you. One should spend half the day in the Beis Medrash, and half the day feasting at home. According to Rabbi Yehoshua, Simchas Yom Tov is a mitzvah. One may not forgo eating and drinking on the Chag.
According to Rabbi Eliezer, if Simchas Yom Tov is not a mitzvah, then why does one have the option of spending the entire day eating and drinking? Surely he should learn over eating!
The Gemara in Pesachim 68B teaches, HaKol Modim De’BeAtzeres Bei’nan Nami Lachem. Even though Rabbi Eliezer holds that Simchas Yom Tov is not a mitzvah, and one can spend Yom Tov davening and learning all day long, on Shavuos Rabbi Eliezer agrees with Rabbi Yehoshua that Simchas Yom Tov is a mitzvah. Why is Shavuos different than other Yamim Tovim? The Gemara answers that Shavuos is Yom She’Nitnah Bah Torah, the day we received the Torah, and therefore one is obligated to show his joy at receiving the Torah by partaking in festive meals.
This explanation of the Gemara seems counter intuitive. Precisely the day of receiving the Torah should be the reverse; everyone should agree that one can learn all day and not need to eat and drink. Why does the Gemara obligate feasting on Shavuos?
Rashi explains that since it’s the day we received the Torah, one needs to eat and drink in order to show that we’re in a festive mood. We do not consider the Torah a burden upon us. We are happy we received the Torah and we express this feeling through the mitzvah of Simchas Yom Tov.
Nonetheless, Rav Tzadok points out that this is counter to our typical conduct in the festivals instituted by the Rabbis. Purim which is a festival celebrating our freedom from physical annihilation obligates us in a festive meal, while Chanukah, which celebrates our spiritual freedom, does not require feasting. Given this dichotomy, why doesn’t Shavuos follow suit and have its celebration be a more spiritual one like Chanukah?
Rav Tzadok teaches the basic disagreement between Rabbi Eliezer and Rabbi Yehoshua in the following manner. Rav Tzadok says Oh Kulo Lachem Oh Kulo L’Hashem because in order to properly be festive on Yom Yov one must have the correct intentions. There is no mitzvah to fill one’s stomach just for physical pleasure. The mitzvah of Simchas Yom Tov is in order to eat with holiness and feel closer to Hashem through the eating.
When Rabbi Eliezer says Kulo Lachem Oh Kulo L’Hashem he is not giving us a choice; rather he is discussing different types of people. For those who can have the proper intention in their feasting, then Kulo Lachem. But if they are not capable of eating in the appropriate manner, then those people must follow the rule of Kulo L’Hashem; don’t leave the Beis Medrash in order to eat if you eating is totally Ta’avah. But Rabbi Yehoshua disagrees and holds that all of Clal Yisrael is capable to eating in a proper, festive manner of holiness. Therefore, his position is there is no distinction between individuals, and since the Torah instituted a division of the day, all of Clal Yisrael divides the day equally; Chetzyo L’Hashem V’Chetzyo Lachem.
The Gemara in Kiddushin 30B teaches, Im Paga Becha Menuval Zeh, Mashcheihu L’Beis Ha’Medrash; if you encounter that despicable yetzer hara, drag him into the Beis Medrash. The Gemara there explains that this is because, Barasi Yetzer Hara U’Barasi Lo Torah Tavlin. Hashem says, I created the yetzer hara and I created Torah as the antidote for the yetzer hara. The yetzer hara and Torah can’t coexist. The Medrash Rabbah on Shir HaShirim (1,15) teaches that when Bnei Yisrael heard the second Dibbur from Hashem at Matan Torah, Lo Yihyeh Lecha, Ne’ekar Yetzer Hara Mi’Libam. When Bnei Yisrael received the Torah directly from Hashem and heard the second command, the yetzer hara left their hearts. It couldn’t remain within them while the Torah was being given to them.
This is also the reason the Shtei Ha’Lechem, the Karban Minchah of two loaves brought on Shavuos, is made from Chametz. Since the yetzer hara was nullified on Shavuos, we can allow for Chametz in the Mikdash, even though the rule was a Minchah was brought Matzah and not Chametz.
Rav Tzadok explains, this is the p’shat in the Gemara in Pesachim, HaKol Modim De’BeAtzeres Bei’nan Nami Lachem. Rabbi Eliezer normally holds on Yom Tov that only select individuals are able to eat and drink on the Chag in the proper spirit. The rest are better off spending the day in the Beis Medrash. But HaKol Modim De’BeAtzeres Bei’nan Nami Lachem; even Rabbi Eliezer acknowledges that on Shavuos, the day of receiving the Torah, we reexperience Ma’amad Har Sinai and the removal of the yetzer hara. We are able to experience Kedushah and closeness to Hashem through our eating, rather than just the physical pleasure of the stomach.
This is why the Gemara answers that Shavuos requires “Lachem” because it was Yom She’Nitnah Bah Torah. On Shavuos, the light of Matan Torah returns to us and we experience again the removal of the “Se’or She’Be’isah”, the chametz from the dough. And this enables all of Clal Yisrael to experience physical pleasure in a way that is spiritual and holy and brings us closer to Hashem. HaKol Modim De’BeAtzeres Bei’nan Nami Lachem.
Good Yom Tov and Good Shabbos
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