Shavuos: Places Everyone

The name used to describe Shavuos tells us all we need to know about the theme of the Yom Tov: Zman Mattan Toraseinu is spent reflecting on the wonderous gift that we received on this day. The Torah Hakedosha is not only our guidebook for every facet of life, it is what elevates us from among the Umos HaOlam, and at its highest level is our very source of Chiyus. It is of course appropriate to celebrate this day in grand fashion, as Chazel relate, for it is this day that truly makes us who we are. It is perhaps curious, then, that the one of the only Minhagim associated with Shavuos does not seem immediately connected to Mattan Torah itself.

On each of the Shalosh Regalim, one of the Chamesh Miggilos is read, and on Shavuos we Lein Meggilas Rus. The connection between the Megillah and the Yom Tov, however, is not readily apparent. The story itself does not seem to have any clear relationship with Shavuos, but the Meforshim offer various explanations as to why this Megilah is chosen for this one of the Regalim. Perhaps we can find a way in which the story itself is connected to the renewal of Kabalas HaTorah that we experience on Shavuos ands the focus on Limud HaTorah that defines the day.

Megillas Rus begins with a tragic narrative: Elimelech and his two sons are Niftar while the family is exiled in Sdeh Moav, leaving Na’ami alone with her two daughters-in-law. The Pessukim tell us that Na’ami began to head back to Eretz Yisroel, having heard that the famine was over, but it seems that she wished to return on her own. She urged Rus and Orpah to take their leave, and return to the home of their parents. The Megillah tells us of the various arguments employed by Na’ami, which were eventually at least partly successful, as Orpah took heed and departed.

Left alone with Rus, Na’ami attempts to convince her to leave as well, but she is cut off by one of the more famous soliloquies in Tanach. Rus asks Na’ami to stop urging her to leave: “Ki El Asher Telchi Elech U’Basher Talini Alin Amech Ami V’Elokayich Elokai”. Rus promises to go wherever Na’ami does, to sleep where her mother-in-law does, and avers her dedication to Klal Yisroel and HKBH. This commitment, continues Rus, is lifelong: “B’Asher Tamusi Amus V’Sham Ekaber…V’HaMaves Yafrid Beni U’Benayich”.

Na’ami clearly sensed the authenticity of Rus’s commitment revealed in these words, for she stops trying to push her away, “V’Techdal L’Daber Eleha”. The two continue on to Eretz Yisroel, and the rest is history.

If we consider the fact that Rus was the forebearer of Dovid, and therefore all the Malchei Yehudah, and is the progenitor of Moshiach himself, these words take on true significance. It was this declaration that set in motion Rus’s entry to Klal Yisroel, and the chain of events that followed. They are fundamental to our destiny and should therefore be properly understood.

To begin, Rashi cites the Gemarah in Yevamos which reveals that these words were not a monologue, but indeed one side of a dialogue.

The Gemarah there tells us that when someone comes to become a Ger, “Ain Marbin Alav V’Ein Midakdikin Alav”. Although we teach him some Dinim, we don’t go into too much detail, and we do not attempt to frighten him too much with threats. The Gemarah learns this from Na’ami who desisted once she saw the true determination of Rus.

If we assume that Na’ami was dealing with Rus as a potential Ger, however, we must identify where she taught her Halachos, even if they were without much detail. The Gemarah answers that after Orphah left Na’ami taught Rus a number of Dinim, and goes on to explain how we see this in the PEssukim.

First, Na’ami told Rus the Halacha of Techum Shabbos, and Rus replied “B’Asher Telchi Elech”. Then, Na’ami told her the Halacha of Yichud, and Rus replied “B’Asher Talini Alin”, then Na’ami told her that there are Taryag Mitzvos and Rus replied “Amech Ami”. The Gemara continues, showing how each of Rus declarations were actually a form of Kabalas Hamitzvos.

We now understand why Rus made these particular statements, and why they caused Na’ami to accept her commitments as fact, but one question must be asked on the Gemarah.

Na’ami was trying to ascertain the level of Rus’s commitment to Torah and Mitzvos, and whether she should in fact be considered a Ger Tzeddek. if so, why choose Techum Shabbos as the first litmus test? There are other Mitzvos that are either more basic to Yiddishkeit, harder to keep, or both—why begin with Techum Shabbos? Does the acceptance of this restriction really display such a fierce commitment to Torah and Mitzvos? How can we understand the words of Na’ami as explained in the Gemarah?

To answer this question, we must perhaps understand the Halacha of Techum Shabbos on a deeper level.

Although the Mitzvah of Techum Shabbos seems quite simple—one is allowed to travel up to 2,000 Amos from the place that he began Shabbos, and no farther—its Dinim quite complex. These Halachos are discussed at length in the Gemara, Meforshim and Poskim, but the root of this Mitzvah is found in just one Passuk.

As we know, the Yidden were sustained by the Mon while travelling in the Midbar. The Pessukim in Parshas Beshalach tell us that the Mon fell each morning, and so the people were told to gather only what they needed for that day. The exception is of course Friday, on which two measures of Mon fell so that they could take what they needed for Shabbos as well.

The Torah tells us that despite a direct Tzivuy from Moshe, there were some who went out on Shabbos morning to collect Mon, but there was none to be found. Moshe chastised those who had disregarded his instructions and then spoke to them about Shabbos. “Re’u Ki Hashem Nasan Lachem Hashabbos Al Ken Hu Nossen Lachem Bayom HaShishi Lechem Yomayim”. Moshe reminded the people that Hashem had given them a double portion on Erev Shabbos so that they would not have to collect Mon on Shabbos. Then, he adds: “Shuvu Ish Tachtav Al Yetzei Ish Mimikomo B’Yom Hashvii”, one should stay put, and not leave his place on Shabbos. The Mechilta here tells us that these words, “Al Yetzei Ish Mimikomo B’Yom Hashvii” are the source for the Halacha of Techum Shabbos.

It is interesting to note that the first appearance of the word “Shabbos”, after Ma’aseh Beraishis is here, in this Passuk. Although Chazal tell us that Bnei Yisroel received the Mitzvah of Shabbos earlier, in Marah, that is based on Drashos—there is no mention of Shabbos in the Pessukim. It emerges that the first time Shabbos is explicitly spoken about, it is related to the Din of Techum Shabbos. This would seem to indicate that the Mitzvah of Techum is more elementary than it seems. How can we understand this, and how can this perhaps allow us to understand the words of Na’ami?

If we look at the words in the Passuk which refer to Techum Shabbos, there is really one word on which the entire Mitvah hinges: “Mikomo”. The Passuk tells us that one cannot leave his “Makom” on Shabbos, and the Halacha is that wherever a person begins Shabbos becomes his “Makom”, and it is within two-thousand Amos of that location that he must stay. It seems, then, that the word “Makom” has considerable impact on this Mitzvah. That being the case, we must better understand the concept of a “Makom” as seen through the lens of the Torah.

There is actually a Gemara related to the idea of “Makom” that is closely related to our Yom Tov.

In Parshas Yisro, the Torah tells us that Hashem instructed Moshe Rabbeinu to place a boundary around Har Sinai, to prevent anyone from so much as touching the mountain: “Kol HaNogeah B’Har Mos Yumas”. This Issur extended even to the animals, as the Passuk says “Im Beheima Im Ish”. This restriction ended when the sound of a Shofar was heard, at the conclusion of Mattan Torah, as the Passuk says “B’Mshoch HaYovel Hemah Ya’alu B’Har.”

The Mechilta learns a lesson from these Pessukim: “Lo Mikomo Shel Adam Michabdo Ela Adam Michabed Es Mikomo”. A person’s location does not bestow Kavod on to him, but rather he engenders Kavod for his Makom. We see this, explains the Gemarah, because as long as the Shechina was on Har Sinai, it was Assur to even touch the mountain, but once the Shechina left, it was immediately allowed. We see, then, that it wasn’t Har Sinai itself that created this prohibition, but the presence of the Shechina.

This Medrash is a little difficult to understand. First, the presence of the Shechina is surely more impactful than a that of a person. Why then do we draw a conclusion about Adam from these Pessukim? Second, why did the Torah wish to teach us this lesson here, at Kabalas Hatorah? The Medrash beings with the words “Mikan Amru”, which indicate that these words are the source for this teaching. Why? What message is the Torah conveying to us?

To better understand the Medrash, we must look at another example of the word “Makom”.

The Torah tells us that when Moshe Rabbeinu approached the Sneh, HKBH spoke to him and said “Sha’al Na’alecha M’Al Raglecha Ki Hamakom Asher Atah Omed Alav Admas Kodesh Hu”. The Makom upon which Moshe stood was “Admas Kodesh” and he must therefore remove his shoes.

The Pnei Menachem of Ger asks a simple question on this Passuk: if it’s true that Lo Mikomo Shel Adam Michabdo, why was this Makom one of Admas Kodesh? The Medrash seems to teach us that no Makom is Kadosh in and of itself, why then was Moshe required to remove his shoes? In fact, adds the Pnei Menachem, this ground was in Chutz L’Aretz, in the Midbar—why indeed was it Kadosh?

Answers the Pnei Menachem: the Passuk in Yisro says “B’Chol HaMakom Asher Azkir Es Shemi Avo Elecha U’Berachticha”. Taken literally, this means that the Shechina rests wherever a person utters the name of Hashem. when Moshe approached the Sneh, HKBH told him that the ground upon which he himself was standing was Admas Kodesh, because a Yid can bring the Shechina to his place “B’Chol Makom U’Bichol Zman”. These words, “Ki Hamakom Asher Atah Omed Alav Admas Kodesh Hu”, are another example of “Adam Michabed Es Mikomo”, because it was not the Sneh that made the ground Kodesh, but Moshe Rabbienu.

The Pnei Menachem adds an important point to this already powerful idea: one need not murmur Sheimos Hashem to be in the category of “Azkir Es Shemi”. The Zohar in Parshas Mishpatim tells us “Orayasa Kula Shma D’Kudsha Brichhu”, the Torah itself is Shem Hashem. When one learns Torah, he creates a reality of Azkir Es Shemi, and the Shechina rests with him.

We can now very well understand why the Torah wished to illustrate the concept of Adam Michabed Es Mikomo at Har Sinai. When we received the Torah, we were Mekabel the tools in which to be Mechabed any Makom in which we find ourselves. Through Limud Hatorah we can create a reality of Avo Elecha U’Berachticha and bring Kavod to the place in which we sit.

This can also help us understand the elementary nature of Techum Shabbos. The Torah tells us “Al Yetzei Ish Mimikomo B’Yom Hashvii”. Basic to this Halacha is that a person can create a Makom. The Torah doesn’t use the word Moshavo, his house, or any other word that can relate to a person’s situation, the word “Makom” is used. This is because wherever a person is, he can make it a true Makom, being Mechabed it with Hashra’as Hashechina.

It is interesting to note that the Medrash Rabba in Parshas Bamidbar teaches us that when Yehoshua expanded Yericho, he did so in a way that no one had to travel more than two-thousand Amos to reach the Aron, so that they could approach the Shechina on Shabbos as well. We see, then, that the idea of Techumin is to keep us within striking distance of Kedusha—but this Halacha applies to any place in which a person begins Shabbos. The message is clear: Lo Mikomo Shel Adam Michabdo Ela Adam Michabed Es Mikomo. Through Limud Hatorah we bring the Shechina to our Makom, and create Admas Kodesh in situ. That is the message of Techum, the first Mitzvah of Shabbos.

We can understand the words of Na’ami as well. She wished to convey to Rus the power of a Yid, and so she told her about Techum Shabbos. Wherever a person finds himself at the beginning of Shabbos is a Makom because he can bring the Shechina there, through the Azkir Es Shemi of Limud Hatorah. If Rus could appreciate this Koach, which she of course did, then she could perhaps join the Am Hanivchar.

This is an empowering thought as we celebrate Zman Matan Toroseinu. We must appreciate the Koach of our Limud Hatorah, a method of Azkir Es Shemi, so that we may be Zoche to the reality of “Avo Elecha U’Berachticha”