ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 88
(a) 'Berich Rachmana, de'Yahav Uryan Telisa'i, le'Am Telisa'i, Al Yedei
Telisa'i, be'Yom Telisa'i be'Yarcha Telisa'i' - means 'Blessed Be Hashem,
who gave the triple teaching (Torah, Nevi'im and Kesuvim), to a triple
nation (Kohanim, Levi'im and Yisraelim), to the third-born (Moshe, who was
born after Miriam and Aharon), on the third day (of separation), in the
(b) This statement follows the opinion of the Rabbanan, who hold that the
Torah was given on the third day of Hafrashah, not like Rebbi Yossi, in
whose opinion it was given on the fourth.
(a) We learn from "va'Yisyatzvu be'Sachtis ha'Har" that Hashem lifted the
mountain above their heads, and gave them the ultimatum of accepting the
Torah or of having the mountain dropped on them.
(b) 'Moda'a Rabah le'Oraysa' - means that, if, at any time, they had been
taken to task for breaking the Torah, they could have argued that they were
forced to accept it, and should therefore be considered 'Ones'.
(c) And we learn from "Kiymu ve'Kiblu ha'Yehudim" that the Jews in Persia
accepted willingly what they had until then, been forced to accept. This is
because, according to the Medrash Tanchuma, it was on account of Torah
she'be'Al Peh, that they had to be forced. But when they realized that it
was thanks to Mordechai and Esther that they had been saved, they willingly
accepted the yoke of the Chachamim - in the form of Torah 'she'be'Al Peh.
(d) The earth shook in trepidation, because, at the creation, Hashem had
stipulated that the world's continuity would depend upon Yisrael's
accepting the Torah on the sixth day (Yom *ha*'Shishi) - so it was afraid
that Yisrael would decline, and it would come to an abrupt end. But when
Yisrael proclaimed 'Na'aseh ve'Nishma', it was tranquil.
(a) When Yisrael proclaimed 'Na'aseh' before 'Nishma', 600,000 angels
descended; each one placed *two* crowns (taken from the Glory of the
Shechinah) on the head of one Jew, one for 'Na'aseh' and one for 'Nishma'.
(b) When they sinned by the Golden Calf, 1,200,000 destructive angels
descended; each one removed *one* crown from the head of one Jew.
(c) We learn from the juxtaposition of "u'Moshe Yikach es ha'Ohel" to the
removal of the crowns, that Moshe received all their crowns. In fact, that
is one of the explanations of Moshe's shining face.
(d) And from the Pasuk "u'Feduyei Hashem Yeshuvun, u'Va'u le'Tzi'on
be'Rinah, ve'Simchas Olam Al Rosham" - we learn that in the times of
Moshi'ach, Yisrael will get the crowns back.
(a) When Yisrael proclaimed 'Na'asah' before 'Nishma', a Heavenly voice
announced 'Who revealed this secret to My children, to make use of an
expression which the administering Angels use when they serve Hashem'?
(b) From the Pasuk "Borchu Hashem Mal'achav ... *Osei* Devaro *Lashmi'a*
be'Kol Devaro" we learn that the angels first accept to *do* what they are
told to do, and then they *listen* (Na'aseh before Nishma).
(a) Yisrael are compared to an apple-tree, whose fruit grows before its
leaves (unlike other fruit-trees, whose leaves grow first) - According to
Tosfos, the Gemara is referring to an Esrog-tree. Likewise Yisrael, said
'Na'aseh' (the fruit of one's learning - because it is the main purpose of
one's learning - Agados Maharsha), before 'Nishma' (the leaves, which one
would normally expect to come first).
(b) That Tzedoki accused Yisrael of being a hasty nation, who accepted to
observe the Torah before they knew what it contained (inferring that it was
really too difficult for them - that they bit of more than they could
chew); and he added that they (referring to Rava personally) had not really
changed, and that they were still struggling with a Torah that was beyond
their ability to comprehend.
(c) So Rav answered him that the simple faith of the righteous ones, who
with blind faith, lovingly accepted Hashem's word, in the firm knowledge
that Hashem would not give them a Torah that was beyond their scope to
handle, guides them along the right path. Whereas the crookedness of the
traitors (people like that Tzedoki, who had given up their faith for their
own convenience), will destroy them.
(a) "Libavtini Achosi Chalah, Libavtini me'Achas me'Einayich". Hashem was
saying to Yisrael that, at first, when they said 'Na'aseh ve'Nishma', they
brought Hashem close, accepting Him as the *One* G-d, but then, when they
worshipped the Golden Calf, they adopted a second god, and served *two*.
(b) The Pasuk "Ad she'ha'Melech bi'Mesibo, Nerdi Nasan Reicho" refers to
Yisrael, who had the Chutzpah to commit adultery whilst they were still
under the Chupah.
(c) By using the milder word 'Nasan' rather than 'Hisri'ach' (which means
turned bad - permanently, Shlomoh teaches us that Hashem still loves us and
that He has not 'divorced' us.
(d) "ve'Ohavav ke'Tzeis ha'Shemesh bi'Gevuraso" - refers to people who are
shamed by others but who do not shame others, not even in return; and they
are even happy to be put to shame. They are like the sun, who heard the
moon's claim against him, but remained silent.
(a) We learn from the Pasuk "u'che'Patish Yefotzetz Sela" - that every
Dibur that Hashem spoke at Har Sinai, split up into seventy languages, like
a hammer splits a rock into many pieces (see Tosfos DH 'Mah', who learns
that it is the hammer which breaks up into many fragments).
(b) The words of Torah are compared to rulers, because, just like rulers
have the power to condemn to death and to reprieve, so it is with Torah: it
is a balm of life for those who learn with all their strength (or
Lish'mah), and a death-sentence for those who study it half-heartedly (or
she'Lo Lish'mah) - see above 63a.
(c) "Tzeror ha'Mor Dodi Li, Bein Shadai Yalin" - are the words of Yisrael
to Hashem: 'You may well send us troubles,' they say, 'but we will still
sleep between your breasts!' This refers to Yisrael, who immediately made
amends for the sin of the Golden Calf by building Hashem a Mishkan. The two
breasts is a reference to the two poles, between which the Shechinah
rested, and which protruded from the Paroches 'like a woman's breasts'.
(d) "Eshkol ha'Kofer Dodi Li, be'Karmei Ein Gedi". 'Eshkol' is the acronym
of 'Mi she'ha'Kol Shelo' (Hashem) atoned for my sin of the kid (young
animal - a calf), which I gathered (hinting to Yisrael's desire for many
gods, not just one, as we learn from their announcement (in Ki Sisa) "These
are your gods, Yisrael!"
(a) We learn from ...
1. ... "Lechayav ka'Arugas ha'Bosem" - that every Dibur that left Hashem's
mouth (Kevayachol), filled the world with spices.
(b) We learn from ...
2. ... "Sifvosav Shoshanim, Notfos Mor Over" - that a wind from Hashem's
treasury carried the spices into Gan Eden, to make room for the next Dibur.
1. ..."Nafshi Yatz'ah be'Dabro" - that after each Dibur, Yisrael's Soul
(c) Each time that Hashem spoke one of the Dibros, Yisrael moved back (out
of fear) twelve Mil - the entire length of the Camp of Yisrael.
2. ... "Geshem Nedavos Tanif" - that each time that that happened, Hashem
sent some of the dew that He intends to use for Techi'as ha'Mesim, to
(d) It was the Angels who returned Yisrael back into position, as the Pasuk
in Tehilim writes "Mal'achei Tzeva'kos Yidodun, Yidodun".
(a) 'Ribono shel Olam!' the Angels protested, 'What is a mortal doing in
(b) The Angels then objected to the precious object which Hashem kept
hidden for 974 generations - before He created the world - being given to
flesh and blood.
(c) David wrote in Tehilim "Davar Tzivah le'Elef Dor". The Torah was meant
to be given after one thousand generations. However, when Hashem saw that
the world could exist without Torah, He brought the event forward by 974
generations, and gave it after 26. The Neshamos of those generations, who
were Resha'im, He cast into Gehinom (Rashi in Chagigah - see Hagahos
ha'Bach here), or He scattered them over the twenty-six generations. They
are the brazen people that exist in every generation - see Gilyon ha'Shas.
(d) 'Were you in Egypt'? Moshe asked the Angels, Did you serve Par'oh? So
how will you explain the Pasuk "Anochi Hashem Elokecha, Asher Hotzeisicha
The Torah also writes "Lo Yihye Lecha Elohim Acherim". Do you live amongst
people, who serve idols - and who might attract you to worship them?
And the Torah also writes "Zachor es Yom ha'Shabbos Lekadsho". Do you work
during the week, that you should need to rest on Shabbos?
And how do you understand "Lo Sisa"? Do you enter into business deals,
which will result in your having to swear?
"Do not murder, do not commit adultery, do not steal"! What does that mean
to Angels, who do not have a Yetzer ha'Ra?'
(a) The Pasuk - quoting the Angels - continues "Hashem Adonenu, Mah Adir
Shimcha be'Chol ha'Aretz"! - 'be'Chol ha'Aretz', but not 'al ha'Shamayim'.
(b) "Alisa la'Marom, Shavisa Shevi, Lakachta Matanos ba'Adam" - teaches us
that Moshe took a captive in Heaven (i.e. the Torah, which he captured from
the Angels with his arguments), and that all the Angels presented him with
(c) The Angel of Death presented him with the secret of the Ketores'
ability to stop him from putting plagues into effect. Moshe put this gift
to good use, when, just after the episode with Korach, he instructed Aharon
to scatter Ketores and to stop the plague, that had already begun to