Friday, April 30, 2010


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Rabbi Doniel Staum, LMSW

Rabbi, Kehillat New Hempstead

Social Worker, Yeshiva Bais Hachinuch

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Last week I returned home from a special nine day visit to Eretz Yisroel. I was privileged to be invited to join an Orthodox Union Rabbinic mission to Eretz Yisroel, co-sponsored by “Hachavayah Hayisraelis- The Israel experience.” Along with twenty-five Rabbis from across America (and South Africa) we spent a week touring fascinating places across the country with wonderful tour guides1, who helped us appreciate the historical beauty of everything we were seeing, based on a Torah perspective,.

One of the many places we had the opportunity to visit was the Nevatim air force base in the Negev. Although it is an exclusive army base and off limits to the public we were granted special permission to receive a brief tour of part of the area.

On the wall of one of the rooms at the base was a sign that bore their mantra:

אין מקום רחוק מידי; אין משימה קשה מידי- No place too far; no mission too difficult!”

An inspirational lesson that speaks for itself!

Our tour guide, a wonderful highly-trained experienced soldier named Shakid, allowed us to board a C-130 Hercules fighter jet in order to view the cockpit. These were the types of planes used in missions such as the Entebbe raid and Operation Solomon (Ethiopia). There was an incredible plethora of buttons and dials in the cockpit, which every air-force soldier must be intimately familiar with.

Shakid explained to us that every jet has a minimum of a five man crew: The Captain, Copilot, Flight Engineer, Navigator, and Load Master. Each has his own role that must be executed perfectly for a mission to be successful.

He then added that the most important person on the plane is unquestionably the navigator. All of the expertise and knowledge required to fly the plane is worth nothing if the plane is not directed to where it needs to be!

“G-d said to Moshe: Say to the Kohanim… each of you shall not contaminate himself to a dead person among his people, except for the relative who is closest to him…” (Vayikra 21:1-2)

“The Kohen who is exalted above his brethren – upon whose head the anointment oil has been poured… he shall not come near any dead person… he shall not leave the sanctuary…” (Vayikra 21:10-12)

Rabbi Meir Rubman zt’l2 notes that the discrepancy in halachic status between kohanim and the rest of the nation, and between the Kohain Gadol and the rest of the kohanim, reminds us that every person must serve G-d based on his own level.

The Mesillas Yesharim3 commences with timeless words, “The foundation of piety and the root of complete service is that it be true and clear to every person what is his obligation in this world.” It does not say that one must know ‘man’s purpose in the world’, but ‘his own purpose in the world’. Piety and ultimate Service to G-d is rooted in understanding one’s own uniqueness and mission in life.

The gemara (Shabbos 33b) records the epic saga of Rabbi Shimon bar Yochai and Rabbi Elazar his son. After being forced to flee for their lives from the pursuant Roman forces, they took refuge in a cave where they remained for twelve years. They spent their days completely immersed in Torah and prayer, sustaining themselves from a stream of water and a carob tree that grew miraculously in the cave.

When they finally emerged from the cave and saw people plowing and working the fields, they were aghast. They had reached such transcendent levels of holiness and purity that they could not fathom how one could busy himself with the mundane needs of this world. The gemara records that whatever they looked at immediately became consumed with fire. Whereupon a heavenly voice emanated and said, “Did you leave (the cave) to destroy My world? Return to your cave!”

They returned to the cave for another year. When they emerged Rabbi Elazar again caused everything he gazed at to become consumed with fire, but this time Rabbi Shimon was able to save whatever was consumed by Rabbi Elazar’s gaze.

Rabbi Rubman explained that when Rabbi Shimon and Rabbi Elazar emerged from the cave initially after the twelve years were over, they viewed the world through the perspective of their own lives. Therefore, they could not comprehend that anyone would give of his time to engage in earthly pursuits. They were then instructed to return to the cave so that they could learn to live in G-d’s world without destroying it. This entailed learning to understand that every person has his own distinct mission and path in life. Thus when they emerged the second time, Rabbi Shimon understood that although for him physical pursuits were anathema, for the people in the fields it was a necessity.

The greatness of Rabbi Shimon was that despite his personal extreme greatness, he learned to tolerate and appreciate that every person has his own path in life, and not every person could be expected to live according to his lofty levels.

Before I left Eretz Yisroel last week, I had the privilege to go with my brother Yaakov to visit Rabbi Avrohom Chaim Feuer shlita4, in his home in Yerushalayim.

While there Rabbi Feuer shared with us the following thought:

The Mishna (Avos 3:11) states, “Rabbi Chanina ben Dosa said: Anyone that his fear of sin exceeds his wisdom, his wisdom will endure; but anyone that his wisdom exceeds his fear of sin, his wisdom will not endure.” It is worthy to note that the Mishna does not state, “If one’s fear of sin exceeds wisdom, his wisdom will endure”. Rather it says, “Anyone that his fear of sin exceeds his wisdom, his wisdom will endure.” Rabbi Chanina was teaching us that it is not sufficient for one to be G-d-fearing, but one’s fear of G-d must be commensurately superior to his own level of wisdom. Two people may be equally G-d fearing yet one of them may not merit being called a G-d fearing person because he is wiser than he is G-d-fearing. The more wisdom and insight one is endowed with the greater is one’s obligation to raise his level of fear of G-d to ensure that he not be swept away by his own brilliance.

In regards to the counting of the omer in anticipation of the holiday of Shavuos the Torah commands, “You shall count for yourselves… seven weeks they shall be complete.5

The commentators derive from this verse that to fulfill the obligation of counting one must recite each night’s counting by himself, and cannot rely on the principle of שומע כעונה (hearing is like answering).

Rabbi Nissan Alpert zt’l noted that the Torah exhorts us to count the omer in a personal manner because counting the omer is not about counting days, but about making days count! When we count the days of the omer we are essentially counting the value of our days and how much we invest in our days. Therefore the counting is a very personal experience, and one must count for himself.

The celebration of the holiday of Lag Baomer is inextricably bound to the celebration of the life and legacy of Rabbi Shimon bar Yochai. Part of the greatness of Rabbi Shimon was that despite the fact that he had reached the epitome of holiness and sagacity, revealing the esoteric secrets of kaballah in the Zohar, he was able to tolerate and understand the divergent and unique mission of every Jew.

Stephen Covey once remarked that the most important ingredient for success in life – even more than having a positive attitude – is to have a roadmap.6 To be successful one must know and understand the course and direction that his life must take for him to be successful.

When all is said and done each of us walk our own path in life. For one to achieve personal greatness he must first find that path and then never waver from it as he navigates his way through life.

“You shall count for yourselves”

“That it be true and clear what is his obligation in this world”

1 Ruchama Alter and Shuli Mishkin
2 Zichron Meir, quoted in Yalkut Lekach Tov
3 “The Path of the Just” authored by Rabbi Moshe Chaim Luzzato is one of the greatest works of mussar (Torah ethiucs) ever written
4 Rabbi Feuer was our family’s Rav when he was the Rabbi of Kehillas Bais Avrohom in Monsey, NY.
5 23:15
6 Stephen Covey is the famed author of “The Seven Habits of Highly Effective People”. I thank Rabbi Hershel Becker of Miami, FL for sharing this insight with me.

Friday, April 9, 2010


Rabbi Doniel Staum, LMSW

Rabbi, Kehillat New Hempstead

Social Worker, Yeshiva Bais Hachinuch

If you know anyone interested in receiving Stam Torah via email each

week, send their address to:




A non-religious Jew once approached the Telshe Rosh Yeshiva, Rabbi Mottel Katz zt’l and asked him, “How do you explain all of the religious Jews who lie and cheat on their income taxes?” Rabbi Katz replied, “I have a similar question about all those religious Jews who eat on Yom Kippur, drive on Shabbos, and don’t eat only Kosher.” The non-religious man was perplexed, “But those people are not religious?” Rabbi Katz nodded, “And neither are the ones that you mentioned!”

The Torah details the laws of kosher and non-kosher animals, birds, and fish, noting that adherence to these laws helps strengthen the innate holiness within every Jew.

In order for an animal to be kosher for consumption, it must be a ruminant (cud-chewing) and have split-hooves. Any animal that does not possess both of those traits may not be eaten.

“But this is what you shall not eat from among those that bring up their cud or that have split hooves: the camel, because it brings up its cud, but its hoof is not split - it is unclean to you; and the hyrax for it brings up its cud, but its hoof is not split it is unclean to you; and the hare for it brings up its cud, but its hoof is not split, it is unclean to you; and the pig, for its hoof is split and its hoof is completely separated, but it does not chew its cud – it is unclean to you” (11:4-7).

The vernacular of the verses seems enigmatic. If the Torah wants to delineate why certain animals are not kosher why does it first list the manner in which those animals meet the criteria that would render it kosher? In other words, if the Torah wants to emphasize that the camel, hyrax, and hare are not kosher because their hooves are not split, why first mention that they chew their cud? And if the Torah wants to emphasize that the pig is not kosher because it does not chew its cud, why first mention that it has split hooves?

The Kli Yakar explains that in mentioning the ‘kosher components’ of the animal before listing their ‘non-kosher components’ the Torah is emphasizing a very poignant lesson. The fact that these animals meet certain kosher criteria is not a positive thing but rather is a further deficiency in the purity of those animals.

Eisav is compared to a pig. A pig is wont to stick out its hooves as if to promulgate the fact that it is a kosher animal. The fact that it fails to chew its cud is far less apparent. In that sense the pig is the perfect representation of Eisav who seeks to obscure his enmity towards Yaakov and his descendants. The fact that Eisav shows an external front of love and fraternity does not mitigate his wickedness, but rather increases it. Because of his chicanery and deviousness Eisav is a far more dangerous enemy than one who does not conceal his nefarious intent.

In a similar vein the Torah warns us that the camel, hyrax, and hare are not ‘less impure’ because they possess one of the criteria that would render it kosher. Rather, the fact that it seems to be partially kosher causes those animals to be ‘more impure’.

The Kli Yakar continues that the Medrash notes that the four not-kosher animals mentioned are symbolic of the four major exiles. “The camel refers to Babylonia… the hyrax refers to Persia… the hare refers to Greece… and the pig refers to Edom…1

The reason why these specific animals represent those bitter exiles is because each of those nations contained traits that were alluring and tantalizing to the exiled Jew. That itself was/is the greatest danger. The ‘signs of purity’ within the impure animal pose the greatest threat to our spiritual well-being.

The message of the Kli Yakar is not merely about the dangers we face externally, but perhaps even more so internally. Human beings are by nature subject to weakness and frailty, which includes the paradoxes and contradictions which we all live at times.

A wise man once quipped that human character is like New York weather in April. There can be wintry weather one day and summery weather the next day2.

We are even more badgered and befuddled by those who unabashedly live such contradictions. A man who prays intensely but cheats in business, one who gives generously to charity but is not careful with the laws of kashrus, one who observes Shabbos meticulously but slanders and maligns others freely, one who eats kosher but does not “speak” or “act” kosher, one who acts respectfully and generously to all but is a tyrant within his home, etc.

The Kli Yakar reveals to us the subtle insight that the Torah is teaching us. External piety inextricably connected with internal iniquity is the most dangerous level of impurity. Surely we must be wary of the external danger we face in this regard, and we must undoubtedly not allow our faith to be shaken by our pitiful brethren who live in such a sorry manner3. But the greatest lesson is regarding ourselves. We must ensure that our own actions are as pure as possible.

The parsha concludes with G-d’s message that G-d redeemed us from Egyptian bondage so that we can become holy through adherence to His laws4. The laws of holy eating remind us that in every facet of our behavior we have a responsibility to sanctity the Name of G-d, His holy People, and His holy Torah.

“But this is what you shall not eat”

“And the pig refers to Edom”

1 Egyptian exile is not considered one of the four exiles because it essentially was before the Jews became a nation. It is also viewed as the prototype of all the future exiles and therefore remains in a class of its own.
2 This year we have surely experienced such erratic weather patterns, from blizzard and hurricane-like conditions, to balmy July-like weather in a matter of days.
3 My Rebbe, Rabbi Berel Wein shlita, would always remind us not to confuse Jews with Judaism.
4 See 11:45, and Rashi