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    The purpose of
    mattan Torah is to
    believe in Hashem.
    As the Vilna Gaon zt’l (Mishlei 19:22)
    עיקר נתינת- התורה לישראל- הוא ,writes
    was Torah The “, בכדי שישימו -’בטחונם בה
    given, primarily, so that they will place
    their trust in Hashem.” Similarly, the
    Ramban (end of parashas Bo) writes,
    “If one doesn’t believe that everything
    that happens to us is miraculous and
    that the concept of nature doesn’t exist,
    he doesn’t have a portion in the Torah.”
    The Aseres HaDibros begin with וידבר
    אלקים -את כל- הדברים האלה – לאמר, אנכי ה‘
    אלקיך- Rebbe Elimelech of Lizhenzk
    zt’l translates it as follows: “Hashem

    taught – כל הדברים האלה ,the entire To-
    rah, so a Yid will be able to believe in

    אנכי- ה‘ אלקיך“ say and Hashem

    The Degel Machanah Efraim (begin-
    ning of parashas Ekev) writes, “The

    main thing is emunah. My grandfather,

    the Baal Shem Tov zt’l, would empha-
    size the importance of emunah. Emu-
    nah is the basis of avodas Hashem and

    the foundation of the Torah. As Dovid
    HaMelech said (Tehillim 119:86)
    אמונה -מצותיך כל ’ , All your mitzvos are
    about emunah.’”
    The commentaries ask, why does the
    Aseres HaDibros begin with, ’ה אנכי
    am I, ” אלקיך – אשר הוצאתיך – מארץ מצרים
    Hashem your G-d Who took you out of
    Mitzrayim”? Why doesn’t it say ’ ה אנכי

    וארץ שמים ברא אשר – אלקיך , I am Hash-
    em your G-d Who created heaven and

    To answer, we quote the Rosh who
    writes, “Trust in Hashem with all your
    heart and believe in His hashgachah

    pratis… Believe that Hashem sees ev-
    erything you do and examines your

    heart and your thoughts. Whoever
    doesn’t believe in yetzias Mitzrayim
    [which showed us that Hashem leads
    the world with hashgachah pratis], also
    doesn’t believe in “ אלקיך‘ ה אנכי “ and
    [belief in hashgachah pratis] is the
    foundation of the entire Torah.”
    The Rosh is saying that – אלקיך‘ ה אנכי
    two us teaches אשר הוצאתיך – מארץ מצרים
    aspects of emunah. אלקיך‘ ה אנכי teaches
    us that there is G-d, the creator. אשר
    that us teaches הוצאתיך -מארץ מצרים
    Hashem controls the world and leads us
    with hashgachah pratis, as He did when

    He took us out of Mitzrayim. This sec-
    ond lesson ‘ would be lacking if it stat-
    ed ’ וארץ – שמים ברא אשר – אלקיך ה אנכי –

    “I am Hashem your G-d who created
    heaven and earth.”

    Everything is for the Good Another as-
    pect of emunah, which we acquire with

    mattan Torah, is the belief that every-
    thing is for the good. When Naomi left

    Beis Lechem to live in Moav, she was a
    wealthy woman; she was married and
    had two sons. When she returned to
    Beis Lechem, Eretz Yisrael, more than
    ten years later, she was a poor, childless
    widow. The women of Beis Lechem
    were shocked to see her so distraught
    and broken. Naomi told them (Rus
    1:20), “Don’t call me Naomi (pleasant).
    Call me bitter because Hashem made
    my life very bitter.” The Chasam Sofer

    zt’l (Drashos vol.2, p.299.) writes an-
    other reason Naomi felt so bitter. When

    Noami returned to Eretz Yisrael, she

    hoped that her husband’s wealthy neph-
    ew, Boaz, would help her settle down in

    Eretz Yisrael. Noami didn’t want to
    speak with Boaz directly. As the
    Chasam Sofer writes, “It isn’t the way
    of tzanuah women to meet with men.
    And, indeed, we never find Naomi
    meeting or speaking to Boaz.” Naomi
    planned to approach Boaz’s wife and
    ask her to speak to her husband on her

    behalf. “However, when Naomi arrived
    in Beis Lechem, the levayah of Boaz’s
    wife was taking place (see Bava Basra
    91.).” Naomi’s plans and hopes were
    dashed. But ultimately, it was all for her
    benefit, as the Chasam Sofer writes.
    “The petirah of Boaz’s wife was for
    Naomi’s benefit because Rus came and
    took her place [Rus married Boaz]. And
    from this marriage, Rus bore a child,
    which Naomi raised as her own. So, it
    was Hashem’s plan, and for the good.
    But at the time, Naomi didn’t realize

    that. She thought it was bad for her [be-
    cause she relied on Boaz’s wife to be

    her contact]. Therefore, she said , המר כי

    מאוד לי – י‘שד ,Hashem made it very bit-
    ter for me.’”

    “ המר שד‘י -לי מאוד of teivos roshei The
    ,Hashem made it very bitter for me”
    spell שלמה .This hints that although
    Naomi thought matters were bitter for
    her, it was all for the good, preparing

    the way for the birth of Dovid HaMel-
    ech and Shlomo HaMelech [who were

    descendants of Boaz and Rus].
    אמונה זה סדר – ,say) 31 shabbos (Chazal
    זרעים emunah hints to Seder Zeraim
    (which discusses the halachos related to
    agriculture, such as the halachos of
    terumah and maasar).

    Why is it called אמונה ? What is the con-
    nection between agriculture and emu-
    nah? Perhaps we can explain it this

    way: Agriculture reminds us that when
    everything seems lost, good things will
    sprout from it. One plants seeds in the
    earth, they rot, and it looks like nothing
    will come from it. But these seeds will

    sprout, and soon the field will be cov-
    ered with produce. Similarly, we must

    believe that even when we go through a

    difficult period, something extraordi-
    nary will sprout from it. Aharon’s chil-
    dren Elazar and Isamar were greater

    than the seventy zekenim of the Sanhe-
    drin. The

    proof is

    the Gema-
    ra (Eiruvin

    54:) that
    t e a c h e s
    t h a t
    M o s h e

    taught To-
    rah to

    A h a r o n ,
    then to
    Elazar and
    I s a m a r ,
    and then to

    the seventy zekeinim. Elazar and Isa-
    mar were taught before the Sanhedrin,

    which indicates that Elazar and Isamar
    were on a higher level.
    Furthermore, the Gemara explains that
    Torah study requires review, and Elazar
    and Isamar would teach the Sanhedrin,
    to repeat what they heard from Moshe
    rabbeinu. So, Elazar and Isamar taught
    the seventy zekenim, which that means
    Elazar and Isamar were greater. Yet, by
    mattan Torah, the seventy elders of
    Sanhedrin were permitted to go on Har
    Sinai, but Elazar and Isamar had to

    stand at a distance. As the Torah (Sh-
    emos 24:1) says,

    Hashem said to
    Moshe, ‘Go up on
    the mountain, you,
    Aharon, Nadav and

    Avihu, and the sev-
    enty elders of Yis-
    rael.’” Elazar and

    Isamar aren’t mentioned. Nadav and
    Avihu were Aharon’s older children.
    They were permitted to go up on Har
    Sinai. Moshe, Aharon, and the seventy
    zekenim were also allowed to ascend

    the mountain, but not Elazar and Isa-
    mar. Why? Why were they denied this

    privilege? They were greater than the

    elders of the Sanhedrin! If the Sanhe-
    drin could be on the mountain, why

    couldn’t they? In retrospect, the reason

    was understood. The Tur (in his com-
    mentary on Chumash) teaches that Na-
    dav and Avihu and the seventy elders of

    Sanhedrin were punished because they
    didn’t have the proper yiras Shamayim
    when they were on Har Sinai. As the
    Midrash (Tanchuma, Behalascha 16)
    states, “They were lightheaded when
    they went up to Har Sinai and saw the
    Shechinah. As it states (shemos 24)
    ‘They saw Hashem, and they ate and
    drank.’ This analogous to a slave who
    eats his lunch as he serves his master. It
    isn’t respectful. [Similarly, they
    watched Hashem on Har Sinai without
    the proper respect, and] they deserved
    to be punished for this. But Hashem
    didn’t want to punish them on the day

    He gave the Torah to Bnei Yisrael be-
    cause the day of mattan Torah is special

    to Hakadosh Baruch Hu. Therefore, it

    states (Shemos 24), Bnei Yisrael, Hash-
    em didn’t put forth His hand.’ This

    means Hashem refrained from punish-
    ing them, and the punishments were

    postponed for a later date. Nadav and
    Avihu received their punishment when

    they entered Ohel Moed with their ke-
    tores (and fire came out and burnt

    them), and the seventy elders were

    burned when they had the taavah (temp-
    tation for meat). As it states,. Who were

    the אספסוף ? were the seventy elders of
    Sanhedrin. What does it say about
    fire s’Hashem’ ‘- ותבער בם – אש ה ?them
    burned them’”

    So, in retrospect, Elazar and Isamar un-
    derstood that it was for their benefit that

    they were banned from ascending the

    mountain. Had Elazar and Isamar as-
    cended the mountain and gaze at the

    Shechinah without the required respect,
    they too would die, and Aharon would
    be left without Children.