Rabbi's Blog

Stadiums, arenas, theaters, shuls share some common areas and design. Among the items they all have in common are seats or benches, lighting, restrooms, and, of course, the staging area and or playing field, in other words where the action takes place. Beth Jacob of San Diego shares all of the necessary components to qualify for this list.

Most of today’s Shuls function both for davening and learning. For the most part the areas designated for anything related to Tefilla is fixed. On the other hand when it comes to Torah anywhere, it is extremely important to daven/pray in Shul even with a minyan once in a while. Learning and teaching of Torah does not have that ‘restriction’; it can be anywhere, anyplace, any time (almost any for these). The main sanctuary of Beth Jacob uses three different platforms while delivering a class or a drasha. Speeches usually take place at the pulpit or main podium on top, some talks are delivered standing on the Bimah, and the last area is setting a shtender/lectern immediately in front of the pews, which I refer to as field level.

Since the beginning of time, communication has been central to the existence of man. In today’s world we have technology that allows us to communicate from the furthest distances with speed and clarity. Whether it is by e-mail, text, twitter, or phone, its reach is far in both physical distance and the number of people it affects at one time. Nevertheless, the most effective means of communication is face-to-face.  I speak differently to people in person and may express my thoughts in a different manner to different people;  one message is not for all. On the other hand speaking from a distance isn’t as intimate as speaking in close proximity, and the message is typically more generic.

A speaker has a unique perspective when giving a talk. A speaker feels ‘safe’ by speaking from a distance, either physically in person or electronically. As the distance becomes less, anxiety tends to increase.  Nevertheless, the closer people are when presenting ideas and concepts, the  greater the form of communication. Therefore, speaking at ‘field level’ a person will communicate more effectively than from the pulpit itself.

The Torah being given on Har Sinai is the communique of the relationship between God and the Jews. The desert was the place of this communication and specifically was used because of the effectiveness which that venue offered. There are many different channels that Hashem could have used, but ultimately Hashem felt the best place to teach and give the Torah was in the Midbar, the desert.

The Medrash explains that the Midbar was chosen as the place the Torah would be given because it is truly no man’s land. The  desert is hefker, no one owns it. It is open, devoid  of distraction unlike the city or our within the confines of our homes where we are drawn to a myriad of distractions. The desert is a place to think, to process, to concentrate, making it ideal for Torah learning. The Midrash Rabbah teaches that whoever does notmake themselves ‘Hefker (ownerless) like a desert is not able to acquire wisdom and the Torah. The Gemara in Nedarim 55a states: If a person makes himself like a desert, in an ownerless state, then the Torah will be given to him as a gift. Furthermore, the Midrash states the Torah was given with fire as stated in Shmos 19, water as taught in Shoftim perek 5 , and earth (like the desert floor) here in the very first verse of Bamidbar. Just as these elements are free in the world and no one owns them, so, too, the Torah is ownerless and whoever wants to take it can do so.

*Rabbeinu Bachya ben Asher in his classic commentary Rabbeinu Bachya on Chumash describes the different levels and areas of communication Hashem had with Moshe, beginning with a broad and public address to the ultimate private meetings. The very first Passuk of Bamidbar 1:1 states: “Vayidabair Hashem El Moshe B’Midbar Sinai B’Ohel Moed B’Echad LaChodesh HaSheini BaShana HaSheinis L’Tzeisam Mei’Eretz Mitzrayim Laymore”: “And God spoke to Moshe in the Sinai Desert in the tent of meeting on the first day of the second month in the second year since the going out from Egypt thus saying…” Another Midrash on the words ‘Tent of Meeting’ states that the first place Hashem spoke to Moshe was at the burning bush, open for all to hear. Following that, Hashem spoke to Moshe in Egypt and from there He spoke to him in Midian. Later on, Hashem spoke to Moshe at Har Sinai. The final  platform that is noted was when Hashem spoke to Moshe in the Tent of Meeting. Once the speaking and communication took place in the Tent of Meeting, such communication would no longer occur anywhere else. The intimacy and privacy that Hashem had with Moshe was the highest degree of communication possible.

The greatest place of influence takes place in a holy setting. Not only is the setting important,  it is the venue that lends a sense of caring,  allowing an openness from one to another. To impact someone and make a difference in your relationship with them requires a very direct face-to-face interaction with no beating around the bush. Speaking with an individual in public or speaking to an audience in public does not afford the speaker to be very open and direct. Openness and directness is better served in privacy and in a holy place.

These days prior to Shavuos, everyone speaks about preparing for Matan Torah, for receiving the Torah. I ask for what reason? Obviously, there are many answers, but I would like to suggest that the most important lesson to take from Shavuos, fromreceiving of the Torah is:  1. Consider from where it has come  and 2.  Go meet with Hashem in today’s tent of meeting, the Beis Hakneses and Beis HaMedrash to strengthen the bond and strengthen the communication between our Maker and us.

Ah Gut Shabbos & Yom Tov

Rabbi Avraham Bogopulsky

*Bahya ben Asher ibn Halawa, also known as Rabbeinu Behay1340 – 1255 was a rabbi and scholar of Judaism.

He is considered by Jewish scholars to be one of the most distinguished of the Biblical exegetes of Spain. He was a pupil of Rabbi Shlomo ben Aderet (the Rashba). Unlike the latter, R' Bahya did not publish a Talmud commentary. In his biblical exegesis, R' Bahya took as his model Rabbi Moses ben Nahman who is known as Ramban, the teacher of Rabbi Solomon ben Adret, who was the first major commentator to make extensive use of the Kabbalah as a means of interpreting the Torah. He discharged with zeal the duties of a darshan ("preacher") in his native city of Zaragoza, sharing this position with several others, and on this account received a small salary, which was scarcely enough to support him and his family; but neither his struggle for daily bread nor the reverses that he suffered (to which he referred in the introduction to his commentary on the Torah) diminished his interest in Torah study in general, and in Biblical exegesis in particular.