QUESTION: The Gemara expounds the verse, "How beautiful are your footsteps in sandals... daughter of the generous one" (Shir ha'Shirim 7:2), and says that the verse is praising the Jewish people who go up to Yerushalayim three times a year. The verse calls them "the daughter of the generous one" ("Bas Nediv"). "Nediv" refers to Avraham Avinu, who is called "Nediv" (see Tehilim 47:10) because he was the first person to "convert," to generously dedicate his heart to recognize his Creator (RASHI).

Why is the praise, "Bas Nediv," applied to the Jewish people specifically when they are Oleh l'Regel? What is the relationship between the accolade of "the daughter of Avraham Avinu" and the Jewish people's ascent to Yerushalayim at the time of the festival? Also, why does the verse refer to Avraham Avinu specifically in this context as "Nediv," the first to generously give his life to the service of Hash-m?

(a) The MAHARSHA explains why the Jewish people are praised as "the daughter of Avraham Avinu" when they are Oleh l'Regel. Avraham Avinu was not only the first convert, he was also the first to ascend to Har ha'Moriyah, the place of the Beis ha'Mikdash, in order to offer a Korban (his son, Yitzchak). The Jewish people follow in his ways when they ascend to Yerushalayim to offer Korbanos in the Beis ha'Mikdash during the festival.

The Maharsha does not explain why the Gemara refers specifically to Avraham Avinu as "the first of converts." The ETZ YOSEF explains that dedicating his life to serve Hash-m entailed for Avraham Avinu the necessity to leave his homeland and his father's household in order to travel to a distant land (see Bereishis 12:1). The Jews who are Oleh l'Regel are similar to converts in that sense. They separate themselves from their households and leave everything behind in order to go to the Beis ha'Mikdash in Yerushalayim.

(b) The CHIDA (in Pesach Einayim) suggests that the words of the Gemara here are based on the Midrash (Bereishis Rabah 43:9). The Midrash teaches that as reward for his refusal to accept from Malki-Tzedek even "a thread (Chut) or a sandal-strap (Seroch Na'al)" (Bereishis 14:23), Avraham Avinu was blessed that his descendants would offer Korbanos on the Mizbe'ach (which was encircled with a "Chut," a painted strip of red dye) and would be given the Mitzvah of Aliyah l'Regel. The Midrash then quotes the verse cited by the Gemara here, "Ma Yafu... ba'Ne'alim" -- "How beautiful are your footsteps in sandals," an allusion to the reward that Avraham Avinu received for his refusal to accept even "a thread or a sandal-strap" from Malki-Tzedek.

(This answer explains the association of the Mitzvah of Aliyah l'Regel with Avraham Avinu, but it does not explain why Avraham is referred to as "the first of converts" specifically in this context.)

(b) The Gemara in Berachos (17b) relates that shortly before the festivals of Pesach and Sukos, the Jews in Bavel gathered together to learn Torah at the "Yarchei Kalah" in preparation for the festival. At that time, a great Kidush Hash-m occurred. When members of the foreign nations saw the immense glory of Hash-m as the Jews gathered together in a large assembly to learn Torah, they experienced a tremendous inspiration to come and convert.

This byproduct of the Jews' assemblage is mentioned in other Midrashim. The Midrash (Midrash Rabah to Shir ha'Shirim 1:15) says that the Jewish people are comparable to a Yonah (dove) in several ways (see Insights to Sukah 50:3). One way in which the Jewish people are comparable to a Yonah is that one type of Yonah, when fed, emits a scent that attracts other doves to its nest. Similarly, when the Chachamim teach Torah to the people, the nations who hear them come and convert.

In a similar vein, Rashi explains that in the blessing given to the tribe of Zevulun, "Amim Har Yikra'u" -- "Nations will gather at the mountain" (Devarim 33:19), "nations" refer to the Jewish people who gather at "the mountain" of Har ha'Moriyah and offer Korbanos to Hash-m during the festivals. The verse also refers to the nations of the world who travel to Eretz Yisrael to do business and who gather at Har ha'Moriyah where they witness the Jewish people serve Hash-m. The visiting nations become so impressed that they convert.

These two sources together imply that the nations come to Yerushalayim at the time when the Jews are Oleh l'Regel. At that time, the great assembly of Jews who perform the will of Hash-m in unison impresses the nations and inspires them to convert.

When the Jewish people conduct themselves in a way which inspires the nations to convert, they are referred to as "the daughter of Avraham," who was the first to convert and to inspire others to follow him (see Bereishis 12:5). This is why the Gemara quotes the verse, "The noblemen of the nations gathered [to join] the nation of the G-d of Avraham" (Tehilim 47:10) -- they gathered in order to become part of the Jewish people (as the Maharsha explains) and to follow the ways of Avraham. Therefore, when the Jewish people are Oleh l'Regel and inspire the nations to convert, they are called "Bas Nediv," for they are following the ways of Avraham Avinu who led the way for converts. (M. Kornfeld. This approach is also proposed by RAV YOSEF SHAUL NATANSON in DIVREI SHAUL on Agados ha'Shas.)

QUESTION: The Gemara (3a-3b) relates that two Talmidim came to greet Rebbi Yehoshua on the festival. He asked them what Chidush was taught in the Beis Midrash that day. They demurred and did not tell him, excusing themselves with the claim that "we are your students and from your waters we drink."

He asked them again and said that it is not possible that no Chidush was said in the Beis Midrash. The Talmidim remained silent, and thus Rebbi Yehoshua asked them who lectured in the Beis Midrash that week. They answered him that it was Rebbi Elazar ben Azaryah's week to lecture, but they told him nothing more. Finally, he insisted that they tell him what was said in the Beis Midrash, and they consented. They related the three teachings that were taught in the Beis Midrash:

First, they told him that Rebbi Elazar ben Azaryah taught that the reason why the Torah commands that children must be brought to hear the Torah reading during the Mitzvah of Hakhel is in order for those who bring them to receive reward.

Second, they told him that Rebbi Elazar ben Azaryah expounded a verse that describes how Hash-m designated the Jewish people to be a unique and singular nation in the world.

Third, they related the explanation of Rebbi Elazar ben Azaryah (according to Rashi) for the verse in Koheles (12:11). His explanation concludes with a directive for a person to "make his ear like a funnel" and absorb all of the different teachings of the Chachamim, even when the Chachamim seem to disagree and their teachings seem to conflict, for "they are all given by one Master" and they are all "Divrei Elokim Chayim."

Why did the Talmidim choose to relate to Rebbi Yehoshua only these specific teachings?

ANSWER: It is clear from the Gemara's narrative that Rebbi Yehoshua did not attend the lecture in the Beis Midrash. Presumably the reason he did attend was because of the incident described in Berachos (27b-28a). The Gemara there relates that Rebbi Yehoshua disagreed with Raban Gamliel, the head of the Yeshiva, concerning a certain Halachah, and Raban Gamliel harshly censured Rebbi Yehoshua for arguing. The Chachamim, displeased by Raban Gamliel's treatment of Rebbi Yehoshua, dismissed him from his position and appointed Rebbi Elazar ben Azaryah in his place. Raban Gamliel subsequently apologized to Rebbi Yehoshua and was reinstated as the head of the Yeshiva. However, Rebbi Elazar ben Azaryah also remained as the head (because of "Ma'alin b'Kodesh v'Lo Moridin"). In order to accommodate two heads of the Yeshiva, it was decided that they would alternate weeks during which they lectured. Raban Gamliel would lecture for two weeks and Rebbi Elazar ben Azaryah for one.

Perhaps Rebbi Yehoshua did not resume his attendance in the Beis Midrash after the incident. He did not attend when Raban Gamliel was the lecturer, because he considered himself to be a greater authority than Raban Gamliel and did not accept his opinion, or perhaps because he feared further censure from Raban Gamliel. He did not attend when Rebbi Elazar ben Azaryah was the lecturer, because -- as the Gemara in Berachos says -- Rebbi Elazar ben Azaryah was only eighteen years old when he was appointed as the head, and Rebbi Yehoshua -- who far surpassed him in age and knowledge -- understood that there was nothing for him to learn from Rebbi Elazar ben Azaryah. (The Gemara in Berachos clearly implies that Rebbi Yehoshua was superior to Rebbi Elazar ben Azaryah in scholarship. The Gemara says that when Raban Gamliel was removed from his position, Rebbi Yehoshua was the first candidate to replace him. Only when the Chachamim decided not to appoint Rebbi Yehoshua (since he was one of the parties involved in the initial dispute) and not to appoint Rebbi Akiva (who was descended from converts) did they appoint Rebbi Elazar ben Azaryah.)

The Talmidim who visited Rebbi Yehoshua understood that he did not attend the Beis Midrash for those reasons. They sought to convince Rebbi Yehoshua to return to the Beis Midrash, and therefore they related to him these three teachings in particular.

They quoted the teaching that the reason why the Torah instructs parents to bring their children to hear the Torah reading during Hakhel is "in order to give reward to those who bring them." They meant to say that even if Rebbi Yehoshua would learn nothing from the lecturers in the Beis Midrash, he still should attend because one receives reward merely for coming to the Beis Midrash even if he learns nothing.

They then related to him the teaching that Hash-m designated the Jewish people to be a singular nation in the world. This teaching emphasizes that the Jewish people can accomplish their mission in the world only when they are united. The Talmidim were telling Rebbi Yehoshua that by coming to the Beis Midrash even though he would not learn anything from the lecturers, he would increase the Achdus, unity, of the Jewish people.

They gave him one more reason to come to the Beis Midrash. They quoted the teaching of Rebbi Elazar ben Azaryah who derived from a verse that a person is not entitled to assert that his opinion is correct and all of the others are incorrect, because all of the opinions of the Chachamim are based on "Divrei Elokim Chayim." Rather, one should hear all of the opinions expressed in the Beis Midrash before he comes to a conclusion.

According to this explanation, it is clear why the Talmidim were reluctant to say anything to Rebbi Yehoshua outright. They did not want to sound disrespectful by insisting that he return to the Beis Midrash, or by showing him that something was taught in the Beis Midrash that he did not know. They needed Rebbi Yehoshua to insist that they tell him what was said in the Beis Midrash so that they would not sound disrespectful to him. (This may explain why Rebbi Yehoshua emphasized twice in his request that they tell him what "Chidush" was said in the Beis Midrash. He was telling them that he did not believe that any Chidush could be said in the Beis Midrash which he did not already know.)

This approach also explains the next incident in the Gemara. Rebbi Yosi Durmiskis came to visit Rebbi Eliezer in Lud during the festival. (Although the text in our editions is "Rebbi Elazar," the correct Girsa, as recorded by the DIKDUKEI SOFRIM, is "Rebbi Eliezer," who was the Rav in Lud (Sanhedrin 32b).) When Rebbi Eliezer asked Rebbi Yosi Durmiskis what was taught in the Beis Midrash, he answered that the Chachamim concluded that the people in the lands of Amon and Moav must separate Ma'aser Ani during the Shevi'is year for the sake of the poor people. When Rebbi Eliezer heard this, he became very upset with Rebbi Yosi and cursed him. Then, he cried and said that the Chachamim in the Beis Midrash should know that they accurately concluded, in accordance with a very old tradition which extended back many generations, that those areas separate Ma'aser Ani during Shevi'is.

If the Halachah was correct, why did Rebbi Eliezer become so upset? Rashi explains that he became upset because Rebbi Yosi said that the Chachamim in the Beis Midrash "decided today" that Ma'aser Ani should be separated in the lands of Amon and Moav. He erred by saying that it was a new enactment when it actually was an enactment that dated back to the Anshei Keneses ha'Gedolah. That is why Rebbi Eliezer became upset.

Why, though, should Rebbi Eliezer have become so upset simply because Rebbi Yosi made a mistake and thought that the enactment was a novel one?

In light of the above explanation, Rashi may mean to say as follows. Like Rebbi Yehoshua, Rebbi Eliezer did not attend the Beis Midrash because he was aware that he was more knowledgeable than Raban Gamliel and the other Chachamim (see Bava Metzia 59b). When Rebbi Eliezer asked Rebbi Yosi what Halachah was taught in the Beis Midrash, Rebbi Yosi responded immediately, as if to say, "Look at what you missed by not coming to the Beis Midrash. Certainly you did not know about this enactment, because it was decided just today."

Rebbi Eliezer became upset because Rebbi Yosi related the teaching to him in a disrespectful manner. Moreover, Rebbi Eliezer was well aware of the enactment, which was not a Chidush. Because Rebbi Yosi insinuated in a disrespectful manner that Rebbi Eliezer should come to the Beis Midrash because the Chachamim knew more than he, Rebbi Eliezer became upset with him. (M. Kornfeld)