Rabbi
Doniel Staum, LMSW
Rabbi,
Kehillat New Hempstead
Social
Worker, Yeshiva Bais Hachinuch/ASHAR
STAM TORAH
PARSHAS TZAV - PARSHAS ZACHOR 5774[1]
“PROUD WITNESS”
A young student, sporting a beard, wearing
a long black coat, and a large brimmed hat boarded a subway train in New York
With passion in his rising voice, the
businessman began. "You know I'm sick and tired of Jews who think that
they are still in the Middle Ages! You are a disgrace! I'm Jewish too, I even
speak Yiddish. Do I wear a long coat? Must I let my beard grow or wear an over
size hat? No! Why do you wear those clothes? It's time people like you realized
that this is the twenty first century and joined the rest of us here in America
The startled student looked at his accuser
in confusion. In a perfect New England accent
he replied:
"Jewish? I'm sorry sir but I'm Amish.
I apologize if my mode of dress had caused you offense, but we keep the
traditions which were passed down to us from our families in Europe .
This is part of our heritage and culture. I'm sorry if I have offended you.”
The business man was stunned. “Please,
please forgive me. I didn't realize. I was insensitive and offensive. I
actually think that it's wonderful that you maintain your traditions and
culture with real pride and enthusiasm. I hope you will forgive me"
The student looked at the business man as a
grin spread across his face. In perfect Chassidic English he asked the reeling
business man one simple question......
"For a Gentile to maintain his
traditions it is wonderful but for a Jew it’s a disgrace?"
The reading of Parshas Zachor, which
recounts Amalek’s savage attack against Klal Yisroel shortly after the Egyptian
redemption, is Biblically mandated[2].
Our custom is to read the three verses on
the Shabbos before Purim after the weekly Torah reading. The reason for the reading
of the Amalek debacle just prior to the holiday of Purim is because Haman, the
instigator of the whole Purim story, was a descendant of Amalek and followed
his ancestor’s example.
The fact that the obligation to read
Parshas Zachor is specifically on Shabbos symbolizes that the eternal battle
against Amalek is inextricably bound to the sanctity of Shabbos. What is the
connection?
Chumash Vayikra commences with a detailed exposition
of the many different Korbanos[3]
brought on the Altar in the Mishkan. Many of the offerings were brought by
individuals to atone for sins they committed inadvertently.
As any educator can attest, when a child is
called to task for hurting another child, he will often excuse his behavior by
claiming that, “it was just an accident”. The fact that an act was committed
without malicious intent is a sufficient excuse to absolve the offender of
considerable guilt.
Why was Klal Yisroel held so accountable
for inadvertent sins as to be obligated to bring an offering to the Mishkan for
atonement?
The entire parsha of Vayikra discusses
different classifications of offerings, i.e. Olah (elevation offering),
Shelamim (Peace offering), Chatas (sin offering), and Oshom (guilt offering).
The parsha concludes with the Oshom-offering brought by one who swears falsely.
“Or anything about which he had sworn falsely – he shall repay its principal
and add a fifth to it…the Kohen shall provide him atonement before G-d, and it
shall be forgiven him for any of the things he might do to incur guilt.”[4]
Sefas
Emes[5]
notes that there is a fundamental difference between the way a Jew and a
non-Jew serve G-d. The nations of the world have a responsibility to subjugate
themselves before G-d, as a servant subjugates himself before his master. G-d is
the Supreme Power of the world and therefore His Will must be adhered to. The
nations possess certain requisite requirements that they are obligated to
fulfill. However, beyond the seven Noachide laws they are free to choose whichever
path of life they desire.
A Jew on the other hand, is more than a
servant of G-d. A Jew has the status of a witness. His very existence, as well
as his conduct and example, bear testimony to the Omnipotence of G-d. This idea
is clearly expressed by the prophet “It is I who foretold, I who saved; I made
it known, not any strange god among you; You are my witnesses, says the Lord. I
am G-d.”[6]
The very survival of Klal Yisroel as a people as well as our continued
uncompromising infallible commitment to Torah and mitzvos is a testimony that,
“נצח ישראל לא ישקר -The eternity of Israel
A witness has far greater responsibilities
than a servant. A witness must have sterling character and a reputable name as
an honest G-d-fearing individual who can be trusted to preserve and uphold the
testimony which he bears. It is for this reason that a Jew is held to such a
high standard that he is even accountable for inadvertent sins. A Jew has a responsibility
to be vigilant that he not falter, even accidentally. If he does he must bring
an offering to make amends for his lackadaisicalness.
It is for this reason that the parsha
concludes by recording the required offering of a witness who swears falsely. The
concept of bearing testimony as a witness is at the core of the entire idea of
korbanos and atonement. It is because we have the status of witnesses that we
are liable even for relatively ‘benign wrongdoing’.
Sefas Emes continues that a Jew’s status as
witness is most manifest during the holy Shabbos. Gemara Shabbos states[8],
“Whoever recites (the paragraph beginning with the word) ‘Vayechulu –
And He finished’[9]
is accompanied by two angels who say to him, ‘Your iniquity will be removed and
your sins will be forgiven’.”
The commentators wonder which sin is
forgiven when one recites ‘Vayechulu’?
Shiltei Hagibborim[10]
explains that when one recites vayechulu it is a testimony of one’s
belief that G-d created the world. For this reason the paragraph is recited
while one is standing and with at least two people, in the same manner as
testimony is stated in a halachic court. “Were one not to recite vayechulu
he would be guilty of withholding testimony and would transgress the sin of not
stating testimony. Therefore, when one does recite vayechulu, the angels
say to him that his iniquity was removed because he did not withhold
testimony.”
Essentially, Shabbos is a day of testimony.
“The Children of Israel shall observe the Shabbos, to make the Shabbos an
eternal covenant for their generations. Between Me and the Children of Israel
it is a sign forever…”[11].
Our very observance of the day is a testimony of our belief that G-d is the
Creator.[12]
Based on this idea from Sefas Emes, we can
understand why Parshas Zachor is specifically read on Shabbos. Amalek, the
great antagonist and nemesis of Klal Yisroel, does not merely seek to destroy
the Jewish religion. Amalek seeks to obliterate and decimate the entire
existence of every Jew, “להשמיד להרוג ולאבד - to destroy, to kill, and to render
obsolete.” Every Jew, by virtue of his pedigree, is a living testimony of the
oneness of G-d. Amalek, whose supreme mission is to destroy all sense of
spiritual existence and divinity, is at complete odds with that testimony. We
bear witness to everything Amalek abhors and detests![13]
Adolf Hitler yemach
shemo wrote in Mein Kampf: "It is true we Germans are barbarians; that
is an honored title to us. I free humanity from the shackles of the soul; from
the degrading suffering caused by the false vision called conscience and
ethics. The Jews have inflicted two wounds on mankind: circumcision on its body
and conscience on its soul. They are Jewish inventions. The war for the
domination of the world is waged only between these two camps alone, the
Germans and the Jews. Everything else is but deception."
On Shabbos, the day
when our testimony is so candid, the perennial war against Amalek comes to the
fore. During the holy day we strive to dedicate our very beings to enhancing
our conscience and connecting with our Creator. If Amalek detests us generally
their enmity reaches unimaginable proportions on Shabbos. On Shabbos the
battleground and the war become even more pronounced, and it is truly, “these
two camps alone… everything else is but deception."
Therefore,
specifically on Shabbos, we read of the attack of Amalek, for ultimately it is
the strength that Shabbos imbues us with that gives us the spiritual courage
and fortitude to continue to fight the war against Amalek.
“Remember what Amalek
did to you on the road when you were leaving Egypt
“Remember the holy day of Shabbos to
sanctify it”
-------------------------------------------------------------
The
following is the conclusion of Stam Torah – Parshas (Vayikra) Zachor as it
appeared in 5768:
In light of the recent traumatic and heinous events of last week’s
savage terrorist attack at Yeshivas Merkaz HaRav, I humbly offer an added
explanation of the connection between Shabbos and the perennial struggle
against Amalek:
At the beginning of the week, Ilana Dayan, a noted Israeli television
personality and reporter, interviewed Rabbi Yerachmiel Weiss, the head of the
Yeshiva High School Division of Yeshivas Merkaz HaRav. Five of the eight
murdered students in last week’s attack were his students.
The interview was very intense with Ms. Dayan asking very pointed
questions about faith, tears, and mourning. Rabbi Weiss’s responses were
impeccable. He answered each question posed with poise, dignity, a measured
level of emotion, and patience.
The following is an excerpt from the interview, as recorded by Hillel
Fendel in an article posted on the Arutz Sheva website:
When Rabbi Weiss said that
he had returned home from a funeral just a half-hour before the Sabbath, Dayan
asked, "What type of Sabbath did you have?"
Rabbi Weiss reflected and
said, "Our Sages taught, 'Shabbat hi mi-liz'ok' - on the Sabbath we
do not cry. We try to take leave of pain and sorrow on the Sabbath.
It may seem artificial, but, in fact, it is very deep and gives much
strength. We don't forget what happened, but - there is some type of
agreement, of acceptance."
Q. Agreement with what,
Rabbi Weiss? With what is there to agree? With the loss of eight young lives?
With the futility of life? With what is there to agree?
A. With the 300 students
who are alive. With Am Yisrael Chai. Agreement with the hopes of life,
with the faith in life, with the health of life, with the progress of life.
Q. Excuse me for
interrupting, but I would truly like to understand: Isn't there something in
this consent that nullifies the sanctity of those who died? Or that minimizes
the importance of the individuals who died?
A. You asked me what I'm happy about on the Sabbath, and I say
that I'm happy with life, with the smiles of my grandchildren, with the fact
that life continues. If you ask me if the fact that I accept G-d's decree
lessens the value of those who were killed - on the contrary. It could be that
they were chosen specifically to atone for the entire nation; can I possibly
know these things? All these Heavenly calculations are totally beyond us, they
are on a different sphere. Our Sages said, in a very picturesque manner,
that the keys to life and death are in G-d's hands; we have no say.
He then proceeded to
discuss the difficult issue of the Red Heifer [Numbers 19], "which is very
complex and deep, but in brief we can say that it comes to purify the impurity
of death. Death harms not only the one who dies, but everyone around
him. This loss is called a type of impurity. King Solomon wished to
understand how the Red Heifer purifies the impurity of death, but was not
granted this understanding. Only Moses was allowed to understand
it. Moses is on a different plane; he could communicate with G-d as if
through a clear crystal, without losing his normal senses. He can
understand how death is purified; we are not there. We know that it
exists, and that we are on the way there, and the world is getting there, and
the world will get there.
Perhaps, part of the reason why
we “remember Amalek” on Shabbos is because the pain and anguish of all that
Amalek has wrought upon us throughout the generations is almost too
overwhelming to recall. But on Shabbos when we are raised to a different
intellectual and spiritual level[14] we are able to view all of
the events in a different light. We still surely cannot make sense of them.
Yet, somehow on Shabbos, “there is some type of agreement, of acceptance."
Shabbos is a window into the blissful future world when all questions will be
answered.
When
we hear the words read “Remember
what Amalek has done to you…” we must remember ALL that he has done. Some of
the most striking recent tragedies that we vividly and painfully recall,
Ø
Rosh Chodesh Adar II 2008 massacre at Yeshivas Mercaz HaRav
Kook
Ø
Sbarros Pizzeria bombing, August 19, 2001
Ø
Egged #2 bus bombing August 19, 2003
Ø
September 9, 2003, Nava Appelbaum- the night before her
wedding
Ø
Chevron Massacre, August 23-24, 1929 (last week’s attack is
most reminiscent of that attack)
Ø
The Toulouse, France massacre in which R’ Yonason Sandler was
murdered along with two of his children outside their school
Ø
every rocket, terrorist, bomber, and enemy of our people
Perhaps this all seems too somber
to be included in a pre-Purim thought. I feel that the opposite is true. Klal
Yisroel survives and thrives based on our national collective memory. We never
forget Amalek – and we never forgive! More importantly, G-d in Heaven does not forget!
“Why should the nations say, "Where is their
God?" Let there be known among the nations in our sight, Vengeance for the
blood of Your servants which has been shed.”[15]
As we recall the brutality and wickedness of Amalek, we include all of the
savagery of Amalek throughout the generations.
On Purim we witnessed the destruction of our enemy and the
nullification of his nefarious plots. In that sense, Purim is a window into the
Messianic era. Purim gives us the strength and resolve to transcend all of our
pain and anguish with the knowledge that just as then “For the Jews there was
light, joy, gladness, and honor”, so it will be for us!
"נצח ישראל לא ישקר"
[1] In 5768
when this essay was originally written, the reading of Parshas Zachor coincided
with Parshas Vayikra. Although there is much overlap in the topics discussed in
parshas Vayikra and Tzav (many of the offerings related in Vayikra are repeated
in greater detail in parshas Tzav) the actual verses discussed here are from
parshas Vayikra.
[2] See
Tosafos, Berachos 13a; Rosh, Berachos 7:20; Terumas Hadeshen 108.
[3] sacrifices/offerings
[4] Vayikra
5:24-26
[5] Vayikra
5646
[6] Yeshaya
43:2
[7] Shmuel I, 15:29- see Radak
[8] 119b
[9] which
discusses G-d’s cessation from work at the conclusion of the six days of
creation thereby sanctifying the seventh day
[10] 44b
dafei haRif
[11] Shemos
31:16-17
[12] See
Pachad Yitzchak, Shabbos, chap. 13 who explains the depth and beauty of the
bi-faceted testimony of Torah and Shabbos.
[13] Heard
from Rabbi Avrohom Chaim Feuer - Adar 5757
[14] See Stam Torah, Ki Sisa 5768
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