web analytics
August 5, 2015 / 20 Av, 5775
At a Glance
Judaism
Sponsored Post


Home » Judaism » Parsha »

Remembering Har Sinai

In this week’s parshah Moshe Rabbeinu recounts ma’mad Har Sinai – the giving of the Torah on Har Sinai. Additionally, the Torah warns us earlier in the parshah not to forget the revelation that we witnessed at Har Sinai, for as the pasuk says: “Only beware for yourself and greatly beware for your soul, lest you forget the things that your eyes have seen and lest you remove them from your heart all the days of your life, and make them known to your children and your children’s children” (Devarim 4:9).

The Rambam does not count this as a negative commandment. The Ramban, in his commentary to the Rambam’s Sefer Hamitzvos (in the section of the prohibitions that the Rambam neglected to count mitzvah 2), writes that we learn from this pasuk that there is a prohibition for one to forget ma’mad Har Sinai and that the Rambam forgot to count it. He continues by explaining the importance of this mitzvah: for if we were to believe that our Torah came from a navi, even a true navi whom we trust, it would not be the same; another navi or dream could then discredit the Torah, creating doubt in our minds. However, now that we know that the Torah was given by Hashem to millions of people, no doubt could ever arise in our minds, since we were the ones who witnessed Hashem’s act of giving us the Torah.

The Magen Avraham (60:2) asks why Chazal did not decree that we should read from the Torah about the giving of the Torah, similar to the decree that we read about annihilating Amalek – since we must remember both events. He answers that it is because we have the Yom Tov of Shavuos to read about it – and that is sufficient.

The Aruch Hashulchan suggests another reason why we do not have a special reading on Shabbos to remember the giving of the Torah. He writes that even according to the Ramban’s view that it is a negative commandment to forget the giving of the Torah, it is only a prohibition to forget and not a positive commandment to remember. We only have special Torah readings when there is a mitzvah to remember, not against forgetting.

However, other Rishonim argue with the Ramban by saying that there is no negative commandment to forget ma’mad Har Sinai; rather the pasuk is prohibiting forgetting the Torah itself. The Yereim (359) says that the pasuk is referring to forgetting Torah, and draws a proof from the Mishnah in Pirkei Avos (3:8) that says that anyone who forgets what he has learned is considered to be deserving of death. The Mishnah quotes this pasuk as a reference. The same is implicit from the Sefer Mitzvos Ketanos (96).

The sefer Megillas Esther (commentary to the Ramban’s commentary to the Rambam’s Sefer Hamitzvos) explains that the Rambam did not count this pasuk as a negative commandment because he understood (like the other Rishonim) that it is referring to forgetting the Torah itself. This makes it a general mitzvah that encompasses all of the Torah, commanding us to follow the Torah and its mitzvos. The Rambam does not count this type of mitzvah in his count of mitzvos.

The Ramban asks on himself a question from the Gemara in Kiddushin 30a, which derives from this pasuk that when one learns Torah with his grandchildren Hashem considers it to be as if he himself accepted Torah on Har Sinai. Seemingly, the Gemara understands that this pasuk is referring to learning Torah and not remembering about the giving of the Torah. The Ramban answers that learning about emunas haTorah (belief in the Torah) is learning Torah as well.

The sefer Hararei Kedem suggests that the Rambam agrees with the Ramban that the pasuk is referring to forgetting the giving of the Torah on Har Sinai, yet the Rambam did not count it (among his mitzvos) because he believes that the prohibition of forgetting ma’mad Har Sinai is a part of the mitzvah of learning Torah. The Ramban explained that the teaching of emunas haTorah is also regarded as learning Torah.

This can be interpreted this way: There are two parts to the mitzvah of learning Torah. One is to learn Torah; the second is to teach emunas haTorah. It is regarding the second aspect of the mitzvah that the Gemara in Kiddushin said that one who learns with his grandchildren is considered as having accepted the Torah on Har Sinai himself. This is because when one learns Torah with his grandfather, it is as if he is learning with someone from one generation closer to Har Sinai. This learning has both aspects of the mitzvah in it. It has the actual learning, and it strengthens the grandchild’s belief in the Torah. Thus, regarding emunas haTorah, the Gemara reveres a grandfather who teaches Torah to his grandchildren – for it is as if he has accepted the Torah on Har Sinai.

About the Author: For questions or comments, e-mail RabbiRFuchs@gmail.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Remembering Har Sinai”

Comments are closed.

Current Top Story
The Quran
Dawa* at Chautauqua
Latest Judaism Stories
Torat-Hakehillah-logo-NEW

By internalizing the Exodus, it is as if we ourselves were redeemed from Egypt.

Neihaus-073115

Each Shabbos we add the tefilla of “Ritzei” to Birchas HaMazon. In it we ask Hashem that on this day of Shabbos He should be pleased with us and save us. What exactly do we want to be saved from? Before we answer this question, let’s talk about this Friday, the 15th of Av. Many […]

Rabbi Lord Jonathan Sacks

Amongst the greatest disagreements in Judaism is the understanding of the 1st of the 10 Commandments

Daf-Yomi-logo

The Day He Heard
‘One May Seek Revocation Of A Confimation’
(Nedarim 69a)

The director picked up the phone to Rabbi Dayan. “One of our counselors lost his check,” he said. “Do we have to issue a new one or is it his loss?”

Six events occurred on Tu B’Av, the 15th of Av, making it a festive day in the Jewish calendar.

Why would Moshe Rabbeinu have thought that the vow that disallowed him to enter Eretz Yisrael was annulled simply because he was allowed to conquer and enter the land of Sichon and Og?

Question: When a stranger approaches a congregant in shul asking for tzedakah, should the congregant verify that the person’s need is genuine? Furthermore, what constitutes tzedakah? Is a donation to a synagogue, yeshiva, or hospital considered tzedakah?

Zvi Kirschner
(Via E-Mail)

Snow in Jerusalem! For many New Englanders like me, snow pulls at our nostalgic heartstrings like nothing else can.

Man has conflicting wishes and desires. Man has forces pulling him in competing directions.

Perhaps the admonition here is that we should not trivialize the events of the past by saying that they are irrelevant to the modern Jew.

One must view the settlement of Israel in a positive light. Thinking otherwise is a grievous sin.

Reaching a stronger understanding of what Moses actually did to prevent him from entering the land

Anti-Zionism, today’s anti-Semitism, has gone viral, tragically supported globally & by many Jews

More Articles from Rabbi Raphael Fuchs
Taste-of-Lomdus-logo

Why would Moshe Rabbeinu have thought that the vow that disallowed him to enter Eretz Yisrael was annulled simply because he was allowed to conquer and enter the land of Sichon and Og?

Taste-of-Lomdus-logo

In addition to the restrictions of Tisha B’Av, there are several restrictions that one may not perform during the week that Tisha B’Av falls in.

We do not find that Pinchas was chastised for what he did; on the contrary he was greatly rewarded.

The Shulchan Aruch in the very first siman states that one should rise in the morning like a lion, implying that simply rising form bed requires strength of a lion, in line with the Midrash.

Tosafos answers that nevertheless the sprinkling is a part of his taharah process.

Performing ketores outside the Beis Hamikdash, and at the wrong time is an aveirah.

Ten of the twelve spies returned with a negative report, stating that this would be impossible.

The flavor of the mon was not artificial; the mon would now consist of the actual flavors from the desired food.

Printed from: http://www.jewishpress.com/judaism/parsha/remembering-har-sinai/2012/08/01/

Scan this QR code to visit this page online: