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The story of Matan Torah parallels that of Rus in many ways . Both culminate at a wedding1

experience , though with Rus it is one achieved through yibum, and both necessitate giyur. In2 3

fact gierim seem to play pivotal roles throughout the history of klall yisroel. Yisro joins us at Har

Sinai and helps to institute the court system. Rebbi Akiva, the offspring of converts, is seen as

the foundational transmitter of the oral torah. King David, paradigm for malchus, is a descendant

of the convert Rus.

MOAVI

Who can or cannot join Judaism undergirds much of megillas Rus. At their meeting, Boaz4

indicates to Rus that her timing is immaculate, had she returned any earlier she would have

been barred from conversion because of the pasuk ,- ' . Luckily the5halacha had since been formulated to allow for the conversion of female Moabites. The gemarah

explains that, surprisingly, the Jews themselves went through the conversion process prior to6

receiving the torah. What this would seem to indicate is that Judaism was already extant, Jews

just hadnt joined yet. All this casts the converts in a warm and positive light.

However, there is a startling statement by chazal that converts are difficult for Yisroel like a7

tzaras lesion. How do we understand this in context of Matan Torah in general and as

applicable the concept to tzaras specifically ?8

1 A curious thing occurred to me. Much of the song Yom Shabbason describes kabbalas hatorah and the

refrain is about a bird finding her resting place. Rus and Naama are referred to as two good birds (Bava

Kama 38b) and Naomi tells Rus she is a - - ...2 Last mishna in Taanis based on Shir HaShirim 3:113 Though the term yibum is not used per se, and though there is seemingly no necessity for yibum in this

instance, it is clear from the text that a pseudo-yibum is Boazs intent and what ends up transpiring.The

reason for this will hopefully be clarified infra.4 CF Yerushalmi Yevamos 8:3 in contrast with the Bavli 76b which seems to indicate this was an extant

halacha lMoshe miSinai that was established by the beis din of the navi Shmuel.5 Devarim 23:4-7 see the explanation of the Ramban as he is one of the only major commentators who

addresses both the lack of greeting the Jews with food and the hiring of Bilaam. There are several opinions

as to when exactly Rus converted see Rashi on Rus 1:12, Zohar Chadash,Alshich, and others.6 Yevamos 46b. CF Kli Chemdah (R Meir D. Plotzki), parshas Vayigash. It is worth noting that much of the

source material for our discussion comes from mesechta Yevamos. Rav Tzadok HaKohen aptly delineates a

klall that aggadic material is found in a particular mesechta (and even a particular perek) for a good reason.7 Yevamos 47b8 There are myriad explanations of this chazal. For one popular example see Maharal, Chiddushei Aggadot

to Yevamos 63a where both tzaras and converts are essentially seen as add-ons to an already completed

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Tzaras occurs multiple times in connection with Har Sinai. We know that Moshes hand was

afflicted with tza'ras as one of the signs provided by God at the burning bush. Chazal also

explain the pasuk ,- to indicate that after worshipping the golden calf,9the nation was punished with tza'ras. I believe there is a commonality between geirim and

metzoraim which is related to matan torah and to Klal Yisroel as a whole and that is their ability10

to present a unique perspective.

Unlike Sukkot where we are taken out of our homes and each individual is given an opportunity to

gain a new perspective of our own, the ability to integrate a convert into Yisroel reflects our

national need to assimilate someone elses new perspective into the klall, which is infinitely

more difficult. The metzorah too has this new perspective, but it is forced upon him . Bdad11

yeishev. Chutz lmachane. These two types of people have been outsiders. They enter our world

and see things with a lens that insiders are not familiar with. However, it is only with that apercuthat a full appreciation of hashgachat shomayim is attained.

-,-,,,- .12The gemarah details a part of the Jews journey in the midbar where miraculous salvation was13

seen specifically and only by the mtzorim who were cast out of all three machanot and traveled

outside the clouds of glory . The same is true of the famed four lepers who find the14

encampment of the army of Aram that had come to besiege the Jews, abandoned and rush to15

tell all of the nes.

What we can see from here is that there is a need for the association of the concept of geirus

system. He then applies the rule all who add [in fact] detract. The one I personally found interesting was

that it is known that we will not accept converts in the time of Moshiach, hence with each new accepted

convert we are acknowledging that the era of Moshiach is not yet upon us, which is saddening. However

most pshatim I have seen are essentially treating the term tza'ras as lav davka any bad thing could be

substitu, tted and the drasha would remain the same.9 Shemos 32:25, cf pesikta rabbasai 7, tanchuma metzorah (4), vayikra rabba 17, panim yafos who identifies

the mtzoraim here as the eiruv rav. See further Shemos Rabba 3:13 where the skin of the Nachas in gan

eden is associated with tza'ras.10 It is ineresting to note that the Mishna (negaim 3:1, 11:1, 12:1) expressly removes goyim from the parsha

of tza'ras.11 note the aspect of the Jews being forced at har sinai12Yishaya 14:113 brachos end of 54a14 See the MHarsha there for why the clouds of glory didnt flatten those mountains. cf. Bnei Yissachar who

notes that these people were the eiruv rav who were not included in the protection of the ananei hakavod see

Zohar 2:191b. Note the clouds of glory came in the merit of Aron HaKohen.15 Melachim2 Chapter 7. cf. Sota 47a Yerushalmi Sanhedrin 10:2

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with matan torah in order to incorporate a foreign approach into yiddishkeit. As we have said,

before all the Jews converted at Har Sinai, yiddishkeit was shrir vkayam, what need to happen

was a melding of these new people, each with their unique individuality. We have further seen

that at times a Jew himself is forced out in order to be able to look at things anew. I believe with

this we can gain a fresh insight on the tzivuy of ,- the overwhelmingly16powerful question is simply why? What did these two nations do that is worse than, sayMitzrayim, or Edom (or even Amalek )?17

I believe the answer is found in tracing the origins of these two nations. Amon and Moav are

descendents of the incestuous relationship between Lot and his daughters. The survival of

whom was due to Lots hospitality to two visiting angels who entered Sodom . Lot is praised for18

two actions there. Firstly his hospitality and second, when an angry mob approaches looking to

sodomize his guests, he presents his daughters as a less vile alternative.

Amon and Moav seem to have forgotten their ancestry. Lot shows a modicum of concern for

feeding and caring for those in need as well as a sense of sexual propriety and these two nationsabrogate the middos that allowed them to exist in the first place. The do not greet the Jews who

are in need of hospitality and they hire Bilaam, the sexual deviant, of all people to curse the Jews.

That is why they can never convert. Klall Yisroel can and do assimilate all kinds of converts. This

allows us to expand our nationhood while still being whole. Yet the one thing we cannot integrate

is a nation that has no sense of self. By their actions Amon and Moav demonstrate a lack of

self-integration (at least the men), and that is not something that can be homogenized with

Yisroel. Imagine marrying someone with multiple personalities, how could you possibly relate to

the person as a whole?

YIBUM AND CHALITZAH

But I believe this idea goes beyond the need to simply incorporate a fresh vantage. Because, in a

bizarre twist, there is an inkling of chalitzah at Har Sinai as well, much in the way Rus goes

through the chalitzah process with Ploni Almoni. Moshe, when approaching the burning bush is

told to remove his shoes . The Ramchal (in his commentary to Devarim) links Moshes19 20

removal of his shoes with the ritual of chalitzah.

() - "", " , , ' ." " , , , - ", "

16 ibid.17 Yes, there are those who hold an Amaleiki can convert to Judaism. CF Rambam Issurei Biah 12:1718 I believe this is related to Hashems question as Moshe ascends the mountain- Moshe, ain Shalom

biracha? Do you not greet and offer to help? This is exactly what Amon and Moav are held accountable for19 Shemos 3:520Excerpted from Rabbi Ari Kahn

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.This may be unconvincing until we see the ingenious explanation of Rebbi Nachman on the21

parsha where Miriam contracts tza'ras. Miriam speaks lashon hara about Moshe and becomes

a mtzorah. Aron makes an unusual plea to Moshe on her behalf. ,,-, - Let her not, I pray, be as one who is dead, of whom the flesh is half

consumed when he cometh out of his mother's womb . Here Rebbi Nachman sees Miriams22

tza'ras as a type of yibum-like punishment. A soul that dies without children has no continuity

unless yibum is performed. But when yibum is accomplished that soul inhabits the body of the

offspring. As such he is one who is dead. Furthermore that soul has lost his zivug, his other

half, for he has been reborn as the child of his former wife, hence of whom the flesh is half and

he cometh out of his mothers womb. Arons fear was that the tza'ras would leave Miriam

hopelessly disconnected, much in the way that a soul who has gone through yibum can be. This

gives us a reason to reexamine that marriage aspect of Har Sinai.

I believe the only way to have clarity in this is to understand the nature of two malachim -Metatron and Sandalphon. For those not wishing to delve into Angelology this may be a good

point to disembark.

SANDALPHON AND METATRON

There are sparse references to the malach Sandalphon outside of kabbalistic literature.23

Metatron may suffer from just the opposite there is so much information that it is hard to find24

reliable sources amongst the overwhelming fallacious material. Some things we do know are

that the two often seem to be paired, either as two components of a single concept or as two

layers (Sandalphon always being lower than Metatron) within one idea.

The reason they are nogeah our discussion is that the Zohar tells us that Metatron and25

Sandalphon are the malachim associated with yibum and chalitzah respectively. We are further

told that these malachim are the Mem and Samach that were suspended in the luchos .26 27

There are two ways to experience the shechina. To be disconnected or to become whole. These

21 Likutei Moharan 21:622 Bamidbar 12:1223

chagigah 13b. For a fuller treatment of these angels see the encyclopedic Rabbi Reuven MargoliotsMalachei Elyon. CF Megaleh Amukos 71 and 250. It is interesting to note some other references to sandal

including a type of miscarriage (Niddah 24b, 25b) precious stones that would have been brought by the

un-cursed Nachash (Sanhedrin 59b) and the shoes that Enoch stitched.24 For a comprehensive overview of this malach see http://rchaimqoton.blogspot.com/2006/07/metatron.html25 Zohar Ki Tezheh 281a and Zohar Chadash Rus 72b26 Shabbat 104 - Mem forMetatron and Samach forSandalphon27 The Tikkunei Zohar (tikkun 6 pg 23a) also states that Sandalphon is the malach in charge of birds. See

note 1 above.

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are reflected in the galut/geulah duality represented by chalitzah/yibum and

Sandalphon/Metatron. In the end both are needed and achieved. The first stage of being a Goel,

a redeemer, is to go through chalitzah. As Ploni Almoni and Rus do, and just as Moshe does.

Remove your shoe . Separate yourself from the comfort and protection youve known. Go into28

exile. Then, return. Perform yibum. Integrate that newness. Marriage. Reconcile what was

foreign. Female - Male . The Jewish people were sent into exile only to amass converts .29 30

This is brought into dramatic relief when you contrast how we experienced geulah originally: ,,-- - And thus shall you eat [the korban31

pesach]: with your loins girded (wearing a belt), yourshoes on your feet, and yourstaffin your

hand. Compare this with how we are told to be oleh lregel, where we are once again face to32

face with Hakadosh Baruch Hu. The mishna explains that we cant come to the mikdash33

bearing ourstaff(Metatron ), money belt orshoes (Sandalphon). Furthermore we cant spit34 35 36

(chalitzah) and everyone must greet each other like, of all people, Boaz!, bshem Hashem. This

is our paradigm for interfacing with the Shechina.

The ultimate redeemer will gather Yisroel from the far flung reaches of the world and unite us37 38

as a people. Shivim panim but Roeh achas. Such a person must issue from Dovid and Peretz,

products of these yibum-like relationships. On Shavuos may we be zoche to unify the disparate

parts of our own life and may our avodah prompt the arrival of the Goel Tzedek. Amen.

28 cf Yehoshua 5:15. Note that Sandalphon is associated with the moon and nightime as is Yehoshua. See

further Siddur HaShelah Sod Aravit. Rahav and Yehoshua / Imagination and Intellect in Orot: A

Multidisciplinary Journal of Judaism Vol. 1 199129 Seen in this way Miriam in fact has a strong claim against Moshe, by separating from his wife he is

proceeding in the wrong direction. However in reality Moshe had advanced well beyond and had begun thisprocess anew.30 Pesachim 87b. This idea may underlie much of likutei moharan 36 and likutei halachos, birchas hatorah 131 Shemos 12:1132 Note that a metzorah is not even allowed to enter Yerushalayim. Cf Rambam Bias Mikdash 3:833 Brachos 62b34 Megaleh Amukos ofen 10035 I have not yet figured out how this fits into our discussion, however see the discussion in Yerushalmi

Kilyahim 9:3 where R Yirmiyah dresses in this same manner before death to properly prepare for the

resurrection36 I believe this casts the famous story of the woman who spit in R Meirs face in order to reunite husband

and wife in a new light. See Bamidbar Rabba 9:2037 Not to mention the converts. See Yishaya 56:3, 6-8 and Rashi there on how converts will come en masse.

See especially Shemos Rabba 19:4. Discussing the pasuk in Iyov 31:32 - (note how thisparallels the story of Lot) R Berachiya asserst that converts will be the Kohanim serving in the beis

hamikdash in yemos haMoshiach. Remarkably the proof there is from a play on the word which wehad seen previously as referring to tza'ras. The undertones of the Kohanic element here, who are integral for

the metzorah process, should not go unnoticed. I believe this is a direct outgrowth of our discussion of the

role of the Kohen in Lag BOmer. See note 13 above.38 See Tehillim 60 for chalitzah laden ramazim for how the nations will be dealt with latid lavo

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