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August 26, 2016 / 22 Av, 5776

Posts Tagged ‘Devarim’

Divorce And Monetary Documents

Wednesday, August 29th, 2012

The pasuk from which most of the halachos of gittin (divorce) are derived is in this week’s parshah. The pasuk says: “Ki yikach ish isha… vechasav lah sefer kerisus v’nasan b’yadah veshilchah mi’beiso – If a man marries a woman … and he wrote her a bill of divorce and placed it in her hand and sent her from his house” (Devarim 24:1).

Generally, the divorce process is when a husband writes a document of divorce and gives it to his wife. One halacha that results from this pasuk is that the husband or his agent must put the get in the hand (or possession) of his wife in order for the get to be valid. But this is problematic, for the rabbanan decreed that everything that a married woman acquires belongs to her husband. How then could the husband put the get into her possession if wherever he places it will acquire for him what he already owns? Even directly placing the get in her hands will be considered as if he gave it to himself, as she essentially has no property that belongs to her. Even property that she owned prior to their marriage is considered as belonging to her husband.

The Gemara in Gittin 77b answers that there is a concept called “gitta veyada ba’im k’echad – her get and her hand come together.” This means that since, if the get would be valid, she would have a hand of her own to receive the get, we thus credit her with already having her hand in this transaction – and the get is as valid as if he put it in her hand. The Gemara says that this rule also applies in a scenario whereby the husband places the get in her property. This is so since if the transaction would materialize, the property would belong to her, and we grant the property to her in order to facilitate the transaction.

The Ketzos Hachoshen (200:5) speculates as to whether we can apply this concept to monetary transactions as well. For example, if Reuven wants to give property to Shimon as a gift, one of the ways that property is acquired is by writing a shtar (document) and giving it to the buyer or to his property – similar to a get. Could Reuven place the gift document in the property and tell Shimon that he has given him the property? Would we say or not say that his property and his gift are combined? Since in order to acquire the property, Shimon needs to own the property that contains the document. And if he would own the property (the document would be in his possession) and therefore have the property acquired for him, perhaps it is a valid transaction – just as it is by a get.

The Ketzos Hachoshen then rules that this concept does not apply to monetary transactions. He explains that it can only be applicable to the scenario of a get. This is because there is a fundamental difference between the situations when a husband must “give” his wife a get and when a monetary document must change hands in order to activate a transaction. Regarding a real estate transaction, it is not sufficient to merely give the document to the buyer; rather, the buyer must acquire the document. Regarding a get, the woman need not acquire the get document; rather, the husband must merely place it in her hand or on her property. Since she does not need to acquire the get, the Gemara says that we can apply the concept of gitta veyada ba’im k’echad. The idea is that since she does not have to acquire the document and it only has to be considered on her property, we say that it is already considered to be her property – since we grant the fact that it will become her property. However, in a scenario whereby one must acquire the document in order for the transaction to take place, we cannot advance the property together with the transaction.

From the halacha that one may write a get on something from which it is forbidden to gain benefit, the Ketzos Hachoshen proves that a woman does not have to acquire her get in order for the divorce to be valid. The Rashba’s view is that anything that is forbidden to derive benefit from is not acquirable. If a woman is indeed required to acquire her get, how can it be valid when it is written on something that is not acquirable? Additionally, a man may force his wife to receive a get min haTorah. There is no acquisition that can take place against one’s will. The Ketzos draws from here that in fact a woman does not need to acquire her get; therefore the concept of gitta veyada ba’im k’echad only applies to a get and not to monetary transactions.

Rabbi Raphael Fuchs

Harmony And Unity

Friday, August 10th, 2012

The Gaon, Rav Yisrael Hopstein, known as the Maggid of Koznice, was the prototype of Aharon HaKohen. He loved peace. When the dispute arose between the Chassidim and the Misnagdim he refused to participate in it. When asked to help the cause of the Chassidim, he replied: “Not through quarrels or excommunications can Chassidim hope to win, but only through showing their strength in the study of Torah, prayers, observing mitzvos and doing the work of Hashem.”

He would also say, “It is better to have an insincere peace than a sincere quarrel.” “If all Israel made peace with each other,” he said, “and if they gave a hand to each other and helped each other in true, sincere love, their strength would be so powerful that it would reach to the very throne of Hashem.”

No Separate Minyan

In one of the congregations near Koznice, a dispute arose between the Chassidim and the other members of the shul. Out of anger, the Chassidim, who were in the minority, decided to resign from the congregation and establish their own shul. When Rav Yisrael heard of this he became very aggravated and he summoned them to his home. He urged them to reconsider and return to their former congregation.

“There are terrible sins which the Torah warns against, such as idolatry, murder, and adultery,” said Rav Yisrael. “The Torah itemizes the various punishments that will accrue to one who commits these sins. But nowhere does the Torah specifically state that we should separate ourselves from these sins. Except in one place where it describes the dispute of Korach who quarreled with Moshe. There the Torah says (Devarim 16:21): ‘Separate yourselves from among this congregation that I may consume them…’ Thus we learn that quarreling is more dangerous than any other sin and we should avoid any person who quarrels.”

Thus did the Gaon try with all his power to keep the peace in his community.

The Forgotten People

Once a poor woman came to Rav Yisrael and cried, “Holy rav, please help me. My husband hates me and he doesn’t want to live with me anymore. He thinks I am ugly and a boor and now in my old age where can I go? Who will support me?”

“When he married me many years ago, he raved about my beauty and he whispered beautiful things in my ear. All through the years I worked very hard for him, I cooked, washed his clothes and raised his children and now as my reward he want to divorce me because he thinks I am old and ugly.”

Rav Yisrael summoned the husband to his study and asked him, “Is it true what your wife tells me?”

“It is true,” he answered, “what can I do if she disgusts me?”

Rav Yisrael said, “The din is with your wife. You cannot divorce her and you are required to support her all of her days.

Then turning to the heavens he cried out, “Lord of the Universe! Our lot is similar to this woman. We also come before You with an argument, for a din Torah.

“When You took us out of Mitzrayim and we stood at Har Sinai, we became Your chosen people. When You wed us at Har Sinai and we became Your beloved, You promised us everything – this world and the next world. We followed You for over two thousand years in fire and water. We gave up our lives for Your Holy Name – al Kiddush Hashem. The names of our ancestors are inscribed in blood in every generation.

“And now that we have grown old as a nation and as a people, You have forgotten us and want to throw us out. You turn us over to a terrible people to kill and murder us. You have no pity on us. Is that right?

“Therefore, O G-d, Lord of the Universe, just as I have awarded this case to this woman, please award us with Your kindness and return us again to Your good grace and show us Your loving kindness as or yore.”

The husband was so overawed with these powerful words uttered by the Rav Yisrael that he turned to his wife and embraced her and asked for her forgiveness.

Rabbi Sholom Klass

The Morality Of Love

Thursday, August 9th, 2012

Something implicit in the Torah from the very beginning becomes explicit in the book of Devarim. God is the God of love. More than we love Him, He loves us. Here, for instance, is the beginning of this week’s parshah:

“If you pay attention to these laws and are careful to follow them, then the Lord your God will keep his covenant of love [et ha-brit ve-et ha-chessed] with you, as he swore to your ancestors. He will love you and bless you and increase your numbers” (Deuteronomy 7:12-13).

Again in the parshah we read: “To the Lord your God belong the heavens, even the highest heavens, the earth and everything in it. Yet the Lord set his affection on your ancestors and loved them, and he chose you, their descendants, above all the nations – as it is today” (ibid., 10:14-15).

And here is a verse from last week’s parshah: “Because he loved your ancestors and chose their descendants after them, he brought you out of Egypt by his Presence and his great strength” (ibid., 4:37).

The book of Deuteronomy is saturated with the language of love. The root a-h-v appears in Shemot twice, in Vayikra twice (both in Leviticus 19), in Badmibar not at all, but in Sefer Devarim 23 times. Devarim is a book about societal beatitude and the transformative power of love.

Nothing could be more misleading and invidious than the Christian contrast between Christianity as a religion of love and forgiveness and Judaism as a religion of law and retribution. As I pointed out in my column on Parshat Vayigash, forgiveness is born (as David Konstan notes in Before Forgiveness) in Judaism. Interpersonal forgiveness begins when Joseph forgives his brothers for selling him into slavery. Divine forgiveness starts with the institution of Yom Kippur as the supreme day of Divine pardon following the sin of the Golden Calf.

Similarly with love: when the New Testament speaks of love it does so by direct quotation from Leviticus (“You shall love your neighbor as yourself”) and Deuteronomy (“You shall love the Lord your God with all your heart, all your soul and all your might”). As philosopher Simon May puts it in his splendid book, Love: A History: “The widespread belief that the Hebrew Bible is all about vengeance and ‘an eye for an eye,’ while the Gospels supposedly invent love as an unconditional and universal value, must therefore count as one of the most extraordinary misunderstandings in all of Western history. For the Hebrew Bible is the source not just of the two love commandments but of a larger moral vision inspired by wonder for love’s power.” His judgment is unequivocal: “If love in the Western world has a founding text, that text is Hebrew.”

More than this: in Ethical Life: The Past and Present of Ethical Cultures, philosopher Harry Redner distinguishes four basic visions of the ethical life in the history of civilizations. One he calls civic ethics, the ethics of ancient Greece and Rome. Second is the ethic of duty, which he identifies with Confucianism, Krishnaism and late Stoicism. Third is the ethic of honor, a distinctive combination of courtly and military decorum to be found among Persians, Arabs and Turks as well as in medieval Christianity (the “chivalrous knight”) and Islam.

The fourth, which he calls simply morality, he traces to Leviticus and Deuteronomy. He defines it simply as “the ethic of love,” and represents what made the West morally unique: “The biblical ‘love of one’s neighbor’ is a very special form of love, a unique development of the Judaic religion and unlike any to be encountered outside it. It is a supremely altruistic love, for to love one’s neighbor as oneself means always to put oneself in his place and to act on his behalf as one would naturally and selfishly act on one’s own.” To be sure, Buddhism also makes space for the idea of love, though it is differently inflected, more impersonal and unrelated to a relationship with God.

What is radical about this idea is that, first, the Torah insists, against virtually the whole of the ancient world, that the elements that constitute reality are neither hostile nor indifferent to humankind. We are here because Someone wanted us to be, One who cares about us, watches over us and seeks our wellbeing.

Rabbi Lord Jonathan Sacks

My Machberes

Wednesday, August 8th, 2012

This week’s column written with Rabbi Yaakov Klass.

The Daf Yomi Siyum HaShas

The Torah commands that six events be remembered always. Consequently, some halachic authorities maintain that the biblical verses detailing those commandments be recited daily. They are the remembrance of the Exodus from Egypt (Devarim, Re’eh 16:3); the remembrance of receiving the Torah at Mount Sinai (Devarim, Va’eschanan 4:9-10); the remembrance of Amalek’s attack (Devarim, Ki Seitzei 25:17-19); the remembrance of the golden calf (Devarim, Eikev 9:7); the remembrance of Miriam (Devarim, Ki Seitzei 24:9); and the remembrance of Shabbos (Shemos, Yisro 20:8).

Those who took part last week in the 5772-2012 Siyum Daf Yomi at MetLife Stadium in East Rutherford, New Jersey, will forever remember it as corresponding to receiving the Torah at Mount Sinai.

MetLife has a seating capacity of 82,500, making it the 30th largest stadium in the world and the single largest in the greater metropolitan New York City area. More than 10,000 seats were added by filling the playing field with folding chairs, making for a total of almost 93,000 seats, all of which were sold.

Despite inclement weather, tens of thousands of Jews converged on East Rutherford. The New York City and New Jersey public transit systems were crowded with people traveling to MetLife. Roadways, highways, bridges and tunnels were teeming with vehicles of every description carrying observant Jews to the Siyum. Thousands flew in from cities near and far (from Mexico, California, Toronto, Montreal, Florida, etc.) to take part in the special event.

Awe is the only word that can describe one’s feelings in seeing the huge electronic SIYUM HASHAS New Jersey highway directional signs, indicating the enormity of the event. Traffic stops gave motorists and passengers an opportunity to look around and see so many others heading in the same direction with the same feeling of wonderment. Well before the scheduled opening, large crowds, impervious to the rain, had already gathered to wait for the earliest possible access.

Many brought along their Gemaras. Some had two Gemaras – the final tractate of Shas and the first – to finish and to re-begin. Thousands brought binoculars in order to have a close-up view of the great Torah leaders on hand.

When the doors to the Siyum opened Wednesday afternoon, Av 13 (August 1), everyone underwent a thorough security screening. Once inside, people rushed to acquire HaSiyum, the oversized booklet that was distributed, as well as HaSiyum Jr. for younger participants.

Fully armed with the coffee table-sized HaSiyum journal, the assembled proceeded to their designated seats. Every seat, even the most inexpensive, offered full views by means of multiple huge digital overhead screens. Of course, the more expensive seats were situated closer to the dais and to the venerated rabbis, rosh yeshivas, and chassidishe rebbes. The HaSiyum journal included the final and first pages of the Talmud and the entire closing Hadran formula, (all courtesy of the Mesorah Heritage Foundation of ArtScroll Publications). It also contained Minchah, Maariv, and chapters of Tehillim that were recited.

Right before 7 p.m., the official starting time, an announcement was made advising that due to the weather, traffic, and transit conditions, tens of thousands had not yet arrived and that Minchah was being postponed until 7:15. But right before 7:15 the same announcement was made, this time deferring Minchahto 7:30. As people filed into their seats, open umbrellas were closed and towels were used to mop up soggy seats. Miraculously, the rains greatly diminished at 7:30 and the weather for the rest of the evening was quite pleasant.

* * * * *

Once settled in, the huge crowd davened Minchah, led by Rabbi Yaakov Levovitz. The tefillah was awe-inspiring, leaving everyone wondering how many – if any – times in recent history so many people had prayed together in one group.

The program included a series of inspirational speakers including Rabbi Aryeh Malkiel Kotler, Rosh Yeshiva Beth Medrash Govoha Lakewood, who formally closed the 12th cycle of study; RabbiYissocher Frand, Rosh Yeshiva Ner Yisroel Baltimore, who advised Daf Yomi beginners to have a plan to complete the Daf Yomi study cycle (at the last Siyum Rabbi Frand memorably declared that the study of Daf Yomi is “never too little, never too late, and never enough”); and Rabbi Gedalya Weinberger, chairman of the Daf Yomi Commission, who drew sustained enthusiastic applause in beginning his address proclaiming “Mazel Tov, Mazel Tov, Mazel Tov!

Rabbi Gershon Tannenbaum

Haredi or Conservadox?

Sunday, August 5th, 2012

There are many people who claim to be Haredi Jews, but they aren’t Haredi at all. In the Torah portion of “V’Etchanan,” which we read on Shabbat, we learn from Rashi’s commentary the true nature of a Haredi Jew, epitomized by Moshe Rabeinu himself. On the verse which describes how Moshe set aside three cities of refuge on the eastern bank of the Yarden, Rashi states, “Being that his heart was God fearing (hared) to set them aside, even though their status wouldn’t take effect until those in the Land of Canaan were set aside first – Moshe said, ‘A mitzvah that is possible to observe, I will observe it’” (Devarim, 4:41).

In other words, we learn from Moshe that the true meaning of Haredi is someone whose fear and reverence of God so fills his being that he rushes to do every single mitzvah as speedily and as completely as he can, not wanting to miss the slightest opportunity in serving God.

We also find this Haredi quality in Moshe’s great desire to live in the Land of Israel. Moshe wanted to make aliyah more than anything else. This is a sign of a true Haredi Jew – a towering love for the Land of Israel and a passionate desire to live there. As we wrote in a previous blog, our Sages tell us that Moshe begged God again and again, 515 times, to enter the Land of Israel. This was his life’s supreme desire – not merely to long for the Land of Israel, but to go there to perform the commandments of the Torah the very first opportunity he had. This is what being a true Haredi Jew is all about. A person who wants to fulfill the will of God as completely as he can, rushes to perform every mitzvah he can. He doesn’t wait for a mitzvah to come his way – he hurries to be first on line. Loving God and fearing him with a burning reverence and awe, Moshe yearned to fulfill God’s will in everything, especially regarding the mitzvah of living in the Land of Israel, a mitzvah which our Sages tell us is equal in weight to all the commandments of the Torah (Sifre, Reah, 12:29), as it says over and over again in the portion we read on Shabbat:

“Now therefore, hearken O Israel, to the statutes and to the judgments which I teach you to do them, that you may live and go in and possess the Land which the L-rd G-d of your fathers gives you (Devarim, 4:1).

“Behold, I have taught you statutes and judgments, even as the L-rd my G-d commanded me, that you should act accordingly in the Landwhither you go in to possess” (Devarim, 4:5).

“And the L-rd commanded me at that time to teach you statutes and judgments, that you might do them in the Land into which you go over to possess (Devarim, 4:14).

“Thou shall keep therefore His statutes and His commandments which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou may prolong thy days upon the Land which the L-rd thy G-d gives thee, forever” (Devarim, 4:40).

“I will speak to thee all of the commandments and the statutes and the judgments, which thou shall teach them, that they may do them in the Landwhich I gave them to possess” (Devarim, 5:27).

“You shall walk in all the ways which the L-rd your G-d has commanded you, that you may live, and that it be well with you, and that you may prolong your days in the Land which you shall possess (Devarim, 5:30).

“Now this is the commandment, the statutes and the judgments, which the L-rd your G-d commanded to teach you, that you might do them in the Land into which you go to possess it (Devarim, 6:1).

“Hear therefore, O Israel, and take care to do it, that it may be well with thee, and that you may increase mightily, as the L-rd G-d of thy fathers has promised thee, in that Land that flows with milk and honey” (Devarim, 6:3).

Just from a straightforward reading of this Torah portion alone, it is obvious that God wants the Jewish People to keep the Torah in the Land of Israel. After all, the holy Torah is meant to be kept in the Holy Land, not in Egypt, or the Sinai wilderness, not even in America. Because of our sins, when we were exiled from our Land, our Prophets and Rabbis told us to continue to keep whatever mitzvot we could, so we wouldn’t forget them, saying, “Set up waymarks for yourself, make yourselves signposts” (Yermiyahu, 31:20), but the true, intended place for the observance of the commandments is in Eretz Yisrael, as the Torah clearly repeats again and again (See, Sifre, Ekev, 11:18. And Rashi and the Ramban, Devarim, 11:18). So, of course, a true Haredi, in the original meaning of the term, would rush to do everything he could to fulfill the will of God in keeping the commandments of the Torah in the Land of Israel – giving it at least the same passionate effort as he exerts in securing the most glatt kosher food for his family, and in finding the straightest, most perfect lulav for Sukkot.

Tzvi Fishman

Daf Yomi

Friday, August 3rd, 2012

A Hadran On Shas
‘Tam V’nishlam’
(Niddah 73a)

When we complete studying a mesechta, and surely when completing the whole Shas, we say “Hadran alach.” What does “hadran” mean?

Hadran Means To Revisit

Hadran” means “to revisit” and the intention of the person saying it is that he will review the subject matter he just finished studying. A person may think that he already knows the subject matter, but he must review it for there is an explicit verse: “Just be careful and watch yourself very much lest you forget the things” (Devarim 4:9, cited in Menachos 99b). It is interesting that Rishonim write that in the past only people who had already reviewed the tractate would say “hadran” (see Sefer Haeshkol, Hilchos Sefer Torah, 14, p. 160 in the Albek edition).

Chazak, Chazak Venischazek

Eliyahu Rabah states (139, cited in Peri Megadim, ibid.) that the same rationale, of “revisiting,” is why we call out “Chazak” on finishing any of the five Books of Moses in shul. We are wishing the person who received the last aliyah to be strong and review it and not be satisfied that he successfully concluded it.

Many people maintain that “hadran” was not meant to be said at every siyum. In old editions of the Gemara, the words “selika lah maseches” appear at the end of some tractates while the word “hadran” appears at the end of other tractates. It all depended on how the tractate concluded. Generally, one would say “selika lach maseches – the tractate is finished,” but if the last sentence of the tractate dealt with something negative, one would say “hadran.” In other words, the person was declaring that he should learn the tractate again in order not to finish with something negative. Over the years “hadran” replaced “selika lah” in all tractates (Minhagei Yeshurun at the end of the book in the name of Sefer Takanos Utefilos). All the aforesaid is based on the assumption that “hadran” means “to revisit.”

Hadran Means Glory

However, some believe that “hadran” comes from the word “hadar – glory.” In the long version of the siyum, we say “Hadran alach vehadrach alan.” Rabbi Chayim, the Maharal’s brother, explains that the glory of our holy Torah is recognized through us, the Jews, as we are the ones who learn it, and our glory is similarly recognized through the Torah (Sefer Hachayim, Sefer Zechuyos, 1:3). From the version of Sefer Hakeidah for the siyum (Devarim, sha’ar 87), this explanation is plainly evident, as it reads: “Hadrach alan vehadran alach, zivach alan vezivan alach – …your radiance is upon us” (see Minhagei Yisrael, 1:228 et al.).

Meoros Hadaf Hayomi Newsletters are published by the Sochachover Kollel of Bnei Brak led by Rabbi Chaim Dovid Kovalsky. Meoros Hadaf Hayomi Newsletters in Hebrew and/or English are available for simcha and memorial dedications and are distributed by e-mail – dafyomi@hadaf-yomi.com.

Rabbi Yaakov Klass and Rabbi Gershon Tannenbaum

Remembering Har Sinai

Wednesday, August 1st, 2012

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.

Rabbi Raphael Fuchs

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

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