1. Sinai 2.0
The Never-Ending Story
‫א‬ ‫עמוד‬ ‫יא‬ ‫דף‬ ‫מגילה‬ ‫מסכת‬ ‫בבלי‬ ‫תלמוד‬
‫להם‬ ‫שהעמדתי‬ ,‫יוונים‬ ‫בימי‬ - ‫געלתים‬ ‫ולא‬ ... ‫תנא‬ ‫במתניתא‬‫הצדיק‬ ‫שמעון‬‫ומתתיהו‬ ,‫ובניו‬ ‫וחשמונאי‬ ,
In a Baraitha it was taught: …‘neither did I abhor them’ — in the days of the Greeks, when I raised up for
them Simeon the Righteous and Hasmonai and his sons, and Mattathias
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‫א‬ ‫עמוד‬ ‫סט‬ ‫דף‬ ‫יומא‬ ‫מסכת‬ ‫בבלי‬ ‫תלמוד‬
‫מ‬ ‫אלהינו‬ ‫בית‬ ‫את‬ ‫כותיים‬ ‫שבקשו‬ ‫יום‬ .‫למספד‬ ‫דלא‬ ,‫גרזים‬ ‫הר‬ ‫יום‬ ‫וחמשה‬ ‫בעשרים‬‫מוקדון‬ ‫אלכסנדרוס‬
‫את‬ ‫והודיעו‬ ‫באו‬ .‫להם‬ ‫ונתנו‬ ‫להחריבו‬‫הצדיק‬ ‫שמעון‬,‫כהונה‬ ‫בבגדי‬ ‫ונתעטף‬ ,‫כהונה‬ ‫בגדי‬ ‫לבש‬ ?‫עשה‬ ‫מה‬ .
‫עד‬ ‫זה‬ ‫מצד‬ ‫הולכים‬ ‫והללו‬ ‫זה‬ ‫מצד‬ ‫הולכים‬ ‫הללו‬ ‫הלילה‬ ‫וכל‬ ,‫בידיהן‬ ‫אור‬ ‫של‬ ‫ואבוקות‬ ,‫עמו‬ ‫ישראל‬ ‫ומיקירי‬
‫שהגיע‬ ‫כיון‬ .‫בך‬ ‫שמרדו‬ ‫יהודים‬ :‫לו‬ ‫אמרו‬ ?‫הללו‬ ‫מי‬ :‫להם‬ ‫אמר‬ ‫השחר‬ ‫עמוד‬ ‫שעלה‬ ‫כיון‬ .‫השחר‬ ‫עמוד‬ ‫שעלה‬
:‫לו‬ ‫אמרו‬ .‫לפניו‬ ‫והשתחוה‬ ‫ממרכבתו‬ ‫ירד‬ ,‫הצדיק‬ ‫לשמעון‬ ‫שראה‬ ‫כיון‬ .‫בזה‬ ‫זה‬ ‫ופגעו‬ ,‫חמה‬ ‫זרחה‬ ‫לאנטיפטרס‬
‫להם‬ ‫אמר‬ ?‫זה‬ ‫ליהודי‬ ‫ישתחוה‬ ‫כמותך‬ ‫גדול‬ ‫מלך‬‫מלחמתי‬ ‫בבית‬ ‫לפני‬ ‫מנצחת‬ ‫זה‬ ‫של‬ ‫דיוקנו‬ ‫דמות‬ :‫אמר‬ - .
‫להחריבו‬ ‫גויים‬ ‫יתעוך‬ ‫תחרב‬ ‫שלא‬ ‫מלכותך‬ ‫ועל‬ ‫עליך‬ ‫בו‬ ‫שמתפללים‬ ‫בית‬ ‫אפשר‬ :‫אמרו‬ - ?‫באתם‬ ‫למה‬ :‫?להם‬
The twenty-fifth of Tebeth is the day of Mount Gerizim, on which no mourning is permitted. It is the day
on which the Samaritans demanded the House of our God from Alexander the Macedonian so as to
destroy it, and he had given them the permission, whereupon some people came and informed Simeon the
Righteous. What did the latter do? He put on his priestly garments, robed himself in priestly garments,
some of the noblemen of Israel went with him carrying fiery torches in their hands, they walked all the
night, some walking on one side and others on the other side, until the dawn rose. When the dawn rose he
[Alexander] said to them [the Samaritans]: Who are these? They answered: The Jews who rebelled against
you. As he reached Antipatris, the sun having shone forth, they met. When he saw Simeon the Righteous,
he descended from his carriage and bowed down before him. They said to him: A great king like
yourself should bow down before this Jew? He answered: His image it is which wins for me in all my
battles. He said to them: What have you come for? They said: Is it possible that star-worshippers should
mislead you to destroy the House wherein prayers are said for you and your kingdom that it be never
destroyed!
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‫א‬ ‫פרק‬ ‫אבות‬ ‫מסכת‬ ‫משנה‬
‫לנביאים‬ ‫וזקנים‬ ‫לזקנים‬ ‫ויהושע‬ ‫ליהושע‬ ‫ומסרה‬ ‫מסיני‬ ‫תורה‬ ‫קבל‬ ‫משה‬‫הגדולה‬ ‫כנסת‬ ‫לאנשי‬ ‫מסרוה‬ ‫ונביאים‬
‫לתורה‬ ‫סייג‬ ‫ועשו‬ ‫הרבה‬ ‫תלמידים‬ ‫והעמידו‬ ‫בדין‬ ‫מתונים‬ ‫הוו‬ ‫דברים‬ ‫שלשה‬ ‫אמרו‬ ‫הם‬

2. ‫הצדיק‬ ‫שמעון‬‫ועל‬ ‫התורה‬ ‫על‬ ‫עומד‬ ‫העולם‬ ‫דברים‬ ‫שלשה‬ ‫על‬ ‫אומר‬ ‫היה‬ ‫הוא‬ ‫הגדולה‬ ‫כנסת‬ ‫משירי‬ ‫היה‬
‫חסדים‬ ‫גמילות‬ ‫ועל‬ ‫העבודה‬
Moses received Torah from Sinai and transmitted it to Joshua, Joshua to the Elders, the Elders to the
Prophets, and the Prophets transmitted it to the Men of the Great Assembly. The latter used to say
three things: be deliberate with justice, establish many disciples and make a fence around the Torah.
Simeon the Righteous was one of the last of the Men of the Great Assembly. He used to say: the world is
based upon three things: The torah, divine service, and the practice of kindliness.
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‫א‬ ‫עמוד‬ ‫יב‬ ‫דף‬ ‫בתרא‬ ‫בבא‬ ‫מסכת‬ ‫בבלי‬ ‫תלמוד‬
:‫חיפה‬ ‫דמן‬ ‫אבדימי‬ ‫רבי‬ ‫אמר‬‫לחכמים‬ ‫וניתנה‬ ‫הנביאים‬ ‫מן‬ ‫נבואה‬ ‫ניטלה‬ ,‫המקדש‬ ‫בית‬ ‫שחרב‬ ‫מיום‬‫אטו‬ .
‫ניטלה‬ ‫לא‬ ‫החכמים‬ ‫מן‬ ,‫הנביאים‬ ‫מן‬ ‫שניטלה‬ ‫פי‬ ‫על‬ ‫אף‬ :‫קאמר‬ ‫הכי‬ ?‫הוא‬ ‫נביא‬ ‫לאו‬ ‫.חכם‬
:‫אמימר‬ ‫אמר‬‫מנביא‬ ‫עדיף‬ ‫וחכם‬‫בגדול‬ ‫נתלה‬ ‫קטן‬ :‫אומר‬ ‫הוי‬ ?‫במי‬ ‫נתלה‬ ‫מי‬ ,‫חכמה‬ ‫לבב‬ ‫ונביא‬ :‫שנאמר‬ ,
R. Abdimi from Haifa said: Since the day when the Temple was destroyed, prophecy has been
taken from the prophets and given to the wise. Is then a wise man not also a prophet? — What he
meant was this: Although it has been taken from the prophets, it has not been taken from the wise.
Amemar said: A wise man is even superior to a prophet, as it says, And a prophet has a heart of
wisdom.Who is compared with whom? Is not the smaller compared with the greater?
‫א‬ ‫עמוד‬ ‫יב‬ ‫דף‬ ‫בתרא‬ ‫בבא‬ ‫מסכת‬ ‫הרמב"ן‬ ‫חידושי‬
‫ז"ל‬ ‫פרש"י‬ .‫נטלה‬ ‫לא‬ ‫החכמים‬ ‫מן‬ ‫הנביאים‬ ‫מן‬ ‫נבואה‬ ‫שנטלה‬ ‫פי‬ ‫על‬ ‫אף‬ ‫המקדש‬ ‫בית‬ ‫שחרב‬ ‫מיום‬ '‫דאמרי‬ ‫הא‬
‫הקדוש‬ ‫אין‬ ('‫א‬ ‫)ל"ח‬ ‫נדרים‬ ‫במסכת‬ '‫אמרי‬ ‫דהא‬ ‫בה‬ ‫להשיב‬ ‫ויש‬ ,‫חכמים‬ ‫שאינן‬ ‫הנביאים‬ ‫מן‬ ‫שנטלה‬ ‫פי‬ ‫על‬ ‫אף‬
‫שהוא‬ ‫הנביאים‬ ‫נבואת‬ ‫שנטלה‬ ‫פי‬ ‫על‬ ‫אף‬ ‫קאמר‬ ‫הכי‬ ‫אלא‬ ...‫ועשיר‬ ‫גבור‬ ‫חכם‬ ‫על‬ ‫אלא‬ ‫שכינתו‬ ‫משרה‬ ‫הוא‬ ‫ברוך‬
,‫והחזון‬ ‫המראה‬‫החכמה‬ ‫בדרך‬ ‫שהיא‬ ‫החכמים‬ ‫נבואת‬‫אלא‬ ,‫נטלה‬ ‫לא‬‫שבקרבם‬ ‫הקדש‬ ‫ברוח‬ ‫האמת‬ ‫יודעים‬ .
Ramban: This is what it means - even though the prophecy of prophets which is that of visions has been
taken away, the prophecy of sages which is in the way of wisdom has not. Rather, they know the truth
through the holy spirit which is within them.
‫ל‬ ‫פרק‬ ‫רבה‬ ‫עולם‬ ‫סדר‬
‫הוא‬ ,(‫ג‬ ‫יא‬ /‫/דניאל‬ ‫)שם‬ '‫וגו‬ ‫תשבר‬ ‫וכעמדו‬ '‫וגו‬ ‫גבור‬ ‫מלך‬ ‫ועמד‬‫מקדון‬ ‫אלכסנדרוס‬,‫שנה‬ ‫י"ב‬ ‫שמלך‬‫כאן‬ ‫עד‬
‫חכמים‬ ‫דברי‬ ‫ושמע‬ ‫אזנך‬ ‫הט‬ ,‫ואילך‬ ‫מכאן‬ ,‫הקדש‬ ‫ברוח‬ ‫מתנבאים‬ ‫הנביאים‬ ‫היו‬‫יז‬ ‫כב‬ ‫)משלי‬
Alexander the Macedonian ruled for 12 years. Until now, the prophets were
prophesying…from now on, “Lean your ear and listen to the words of the wise.”

3. ‫לב‬ ‫דף‬ ‫קידושין‬ ‫מסכת‬ ‫בבלי‬ ‫תלמוד‬
‫הכי‬ :‫רבא‬ ‫אמר‬ .‫יומם‬ ‫לפניהם‬ ‫הולך‬ '‫ויי‬ :‫שנאמר‬ ,‫מחול‬ ‫כבודו‬ - ‫כבודו‬ ‫על‬ ‫שמחל‬ ‫הרב‬ '‫אפי‬ :‫אמר‬ ‫יוסף‬ ‫ורב‬
‫ליקריה‬ ‫ליה‬ ‫מחיל‬ - ‫היא‬ ‫דיליה‬ ‫ותורה‬ ‫הוא‬ ‫דיליה‬ ‫עלמא‬ ‫ב"ה‬ ‫הקדוש‬ ‫התם‬ ,‫,השתא‬
‫אין‬ :‫רבא‬ ‫אמר‬ ‫הדר‬ ?‫היא‬ ‫דיליה‬ ‫תורה‬ ‫הכא‬‫היא‬ ‫דיליה‬ ‫תורה‬ ,‫ולילה‬ ‫יומם‬ ‫יהגה‬ ‫ובתורתו‬ :‫דכתיב‬ , .
R. Joseph ruled: Even if a Rabbi renounces his honour, it is renounced, for it is said: And the
Lord went before them by day. Said Raba: How compare?! There, with respect to the Holy One,
blessed be He, the world is His and the Torah is His; [hence] He can forego His honour. But here,
is then the Torah his [the Rabbi's]? Subsequently Raba said: Indeed, the Torah is his [the
scholar's], for it is written, and in his law doth he meditate day and night.
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‫א‬ ‫עמוד‬ ‫יט‬ ‫דף‬ ‫זרה‬ ‫עבודה‬ ‫מסכת‬ ‫בבלי‬ ‫תלמוד‬
‫הוא‬ ‫ברוך‬ ‫הקדוש‬ ‫של‬ ‫שמו‬ ‫על‬ ‫נקראת‬ ‫בתחילה‬ :‫רבא‬ ‫אמר‬‫שמו‬ ‫על‬ ‫נקראת‬ ‫ולבסוף‬
‫ולילה‬ ‫יומם‬ ‫יהגה‬ ‫ובתורתו‬ ‫חפצו‬ '‫ה‬ ‫בתורת‬ :‫שנאמר‬
Raba said: At the beginning the Torah is ascribed to the Holy One, blessed be He, but at the end it is
ascribed to him [who studies it], for it is said, Whose desire is in the Law of the Lord and in his [own]
Law doth he meditate day and night.
‫א‬ ‫עמוד‬ ‫יט‬ ‫דף‬ ‫זרה‬ ‫עבודה‬ ‫מסכת‬ ‫רש"י‬
‫]אותו‬ ‫של‬ - ‫שמו‬ ‫על‬ ‫נקראת‬‫בה‬ ‫שטרח‬ ‫תלמיד‬ [‫אדם‬ ‫כל‬ ‫של‬ ‫דמשמע‬ ‫ובתורתו‬ ‫כדכתיב‬
Rashi: “ascribed to him” – to that student who toiled in it, as it says “and in his Torah” which implies [the
Torah] belonging to every person.
Blessing after reading of the Torah:
‫ברוך‬‫אתה‬‫אשר‬ ... '‫ה‬‫בחר‬‫בנו‬‫מכל‬‫העמים‬‫ונתן‬‫לנו‬‫את‬‫תורתו‬
‫ברוך‬‫אתה‬'‫ה‬‫נותן‬‫התורה‬ .
‫מז‬ ‫סימן‬ ‫חיים‬ ‫אורח‬ ‫ט"ז‬
‫לחתום‬ ‫שתקנו‬ ‫ונ"ל‬‫התורה‬ ‫נותן‬‫הכוונה‬ ‫אלא‬ ‫עבר‬ ‫בלשון‬ ‫נתן‬ ‫ולא‬ ‫הוה‬ ‫לשון‬ ‫במשמעותו‬ ‫שיש‬‫יתברך‬ ‫שהוא‬
‫חדשים‬ ‫טעמים‬ ‫בה‬ ‫יתברך‬ ‫הוא‬ ‫לנו‬ ‫וממציא‬ ‫בה‬ ‫עוסקים‬ ‫שאנו‬ ‫דהיינו‬ ‫תורתו‬ ‫יום‬ ‫בכל‬ ‫תמיד‬ ‫לנו‬ ‫.נותן‬

4. We end the blessing with “Giver of the Torah” instead of “who gave the Torah” because
in truth G-d is constantly each day giving us His Torah, meaning that we engage
ourselves in the study of it and G-d provides us within it new understandings.