Rabbi Doniel Staum, LMSW
Rabbi, Kehillat New Hempstead
Rebbe/Guidance Counselor – ASHAR/ Yeshiva Bais
Hachinuch
STAM
TORAH
PARSHAS
BEHAR 5774
“A
PRICE TO PAY”
In one of the European shtetlach
(villages) in days of yore, there was one particularly rambunctious youth who
was causing an uproar in his cheder (school). He was a sharp child but he was
also vivacious and impulsive, with little interest in listening to what his melamed
(school-teacher) was teaching. Finally, in desperation, the young boy was
brought before the sagacious Dayan (judge) of the town.
The Dayan began by giving the young boy a
harangue about the importance of time, the holiness and immeasurable value of
Torah study, and the detriment of not studying adequately. The Dayan quickly
noticed that his words were falling on deaf ears and he would have to utilize a
novel approach if he had any hope of imparting any message to the boy.
“You know, I am the Dayan of this town,” he
began again, “and I would like to solicit your advice about a pending case
awaiting my adjudication.” When the young boy heard that the Dayan wanted his
opinion he perked up. The Dayan continued, “It’s a most unusual case. The
litigants are the shoes of the village versus the Sifrei Torah (Torah scrolls).
Not too long ago the shoes approached me and voiced a strong complaint. They
explained that there were a group of ten cows who were raised together on a
farm. All the cows ate the same food and engaged in the same labor. There was
absolutely no difference in value, robustness, or quality between any of the
ten. Then one day, a distinguished looking Rabbi with a long coat and a sparkling
white beard appeared on the farm. The Rabbi informed the farmer that he wished
to purchase five cows; he needed their hide so that he could produce parchment
in order to write a Sefer Torah.
“The first five cows were selected to go
along with the Rabbi. After a few months they were indeed transformed into
Torah scrolls. From that point onward they led a regal life. When they would
enter a room, every person would jump to his feet and stand with silent
reverence. The people would kiss the Torah as it was lovingly carried to the
special lectern made for its reading. For decades to come people will embrace
it, occasionally even sing and dance with it, according it the utmost respect. Then
when it falls into disrepair it will be laid to rest respectfully.
“The remaining five cows however, were
purchased by a shoemaker. They were sliced into bits of leather and made into
shoes. They are trampled on and they wallow in the mud and debris of the
streets. When people arrive at home, they throw off the smelly shoes at the
door and leave them there until it is time for their next excursion. When the
shoes wear out they are haphazardly cast into the garbage.
“The shoes complained that they had the
same right to become Sifrei Torah as their comrades. It was unfair that they
had become lowly shoes while their friends had been elevated into holy scrolls.”
As he concluded his narrative, the
Dayan asked the young boy how he would rule in this case?
The young boy quickly responded that he
ruled in favor of the shoes. “Their complaint is justified. Collect all the
shoes and transform them into Torahs and transform the Torahs into shoes!”
The Dayan gently replied, “I hear what you
are saying. But as the Dayan of this city I want to tell you how I ruled. I
explained to the shoes that although perhaps they have the same right to become
Torah Scrolls, they must understand the arduous process involved in creating
Torah Scrolls. When the hide is stripped off the cow it is beaten repeatedly
until it becomes a relatively thin sheet. The different parts of the hide have
different names, statuses, and laws (e.g. duchsusya, klaf, etc.) When the hide
has been sufficiently processed and prepared the scribe uses a razor to
painstakingly etch thin lines across every single column. The laws of the
writing are extremely complex and it is a slow meticulous process before the Torah
is finally completed.
“I told the shoes that they can become
Sifrei Torah if they are willing to endure the travails and pain necessary for
that transformation to occur!”
The Dayan smiled, “When the shoes heard my proposition
they rescinded their argument. They agreed that it was far easier for them to
remain lowly shoes than to have to suffer through the process of becoming holy
Torah scrolls.”
The Dayan looked poignantly into the eyes
of the youngster sitting enraptured before him. “You – my young friend - must
decide what you want to become in life. Do you want to take the path of least
resistance and become a pair of shoes, or are you ready to undergo the process necessary
to transform yourself into a living Sefer Torah?!”
The young boy was so moved by the Dayan’s
innovative message that he dedicated himself to his studies with incredible
gusto and enthusiasm. He later became a beloved Rebbe in the noted Eitz Chaim
Yeshiva in Yerushalayim for over sixty years.
The Torah instructs that every seventh year
“shall be a complete rest for the land, a Sabbath for G-d; your field you shall
not sow and your vineyard you shall not prune.” This requirement to observe the
laws of shemitah - the sabbatical year - is challenging, to say the least. For
a farmer whose chief livelihood comes from the production of his land, to allow
his fields to remain fallow and uncultivated for an entire year requires
tremendous conviction.
The Torah prefaces its directive regarding
shemitah by stating that, “G-d spoke to Moshe on Mount
Sinai ”[1].
Rashi wonders why the Torah points out that this commandment was issued on Mount Sinai . “What is the connection between shemitah and Mount Sinai ; weren’t all the mitzvos commanded at Sinai?
(This reference teaches us that) just as the general laws as well as the finer
details regarding the laws of shemitah were instructed at Sinai, so too all of
the general laws as well as the finer details of all the mitzvos were
instructed at Sinai.”
What is the inherent lesson
of shemitah? Why was shemitah chosen as the mitzvah that represents this vital concept
that, not only the general commandment, but even the details involving every
commandment, were instructed at Sinai?
The Medrash[2]
quotes the verse “The mighty ones with strength who fulfill His Word”[3],
and offers two explanations: “To what is this verse referring? Rabbi Yitzchok
said it refers to those who observe shemitah.” The Medrash explains that most
mitzvos entail performing an action for a day, a week, or a month. But shemitah
is a far greater challenge. The farmer must not work his field for an entire
year. His protective fences must be left open and he must overcome his
natural tendency to say anything in protestation to those trampling his field
and freely taking its produce.
The second explanation
of the verse is quoted in the name of Rav Huna b’shem Rabbi Eliezer. “(To what
is this verse referring?) To Klal Yisroel at the time that they stood at Sinai
and prefaced “doing” to “hearing”, i.e. when they stated una voce, “All
that G-d has commanded we will do and we will hear.”[4]
[This was an unprecedented declaration of obedience and subjugation. In effect,
they agreed to “do” whatever was demanded of them, even before “hearing” the
explanation and the reason for it.]
Rabbi Gedaliah Schorr
zt’l explained that according to the Medrash the most salient aspect of shemitah
involved the self-control of the farmer. It particularly refers to the farmer’s
silence as he watched others aimlessly parading across his field.
Rabbi Schorr adds that
the Medrash does not refer to a farmer who watches agonizingly while biting his
lip. Rather, it refers to the farmer who is completely calm and collected, at
peace with the entire situation. The fact that he has allowed the source of his
livelihood to be open to all does not faze him. It is the Sabbatical of G-d and
he has complete faith that G-d will compensate and provide all his needs.
The purpose of
Shemitah was to infuse the farmer with this sense of faith that would carry
over to the other years as well. The message of Shemitah had to resonate within
the farmer so that his faith in G-d would never waver.
How could a farmer be
expected to reach such an incredible level of faith? That ability was infused into
every Jew at the time of the revelation of Sinai! At the moment when Klal
Yisroel unflinchingly and devotedly agreed to accept the Torah sine qua non,
they displayed an unprecedented level of desire to connect with G-d. They understood
that accepting the Torah entailed accepting a rigid way of life, replete with
laws and higher expectations. Yet, they were excited to undertake the yoke of
Torah in order to become the elite Nation of G-d.
This is
the meaning of the two explanations of the Medrash. “The mighty ones with
strength who fulfill His Word” refers to Klal Yisroel at Sinai as well as to
the farmer who observes Shemittah. Both required a certain level of
self-abnegation and a desire to place the Will of G-d before personal desires.
This is also what Rashi refers to when he explains the inextricable connection between
Shemittah and Sinai. Sinai represents the epitome of spiritual strength,
overcoming personal motives and desires, and complete subjugation to G-d’s
Word. The observance of Shemittah is only possible if the farmer is able to
draw inspiration from the example set by his forbearers at Sinai. To fulfill
not only the general law, but also all the details and minutiae associated with
the mitzvah, required unyielding devotion.
Pesach
Sheni was the day when the second offering of the Korbon Pesach was offered in
the Bais Hamikdash. Those who were ritually impure when the Korbon Pesach was
offered just prior to the holiday of Pesach were granted an opportunity to
offer it thirty days later, on the fourteenth of Iyar.
Rabbi
Yaakov Emden zt’l (Siddur Ya’avetz) explains why the second offering of the
Korbon Pesach was specifically offered on the fourteenth of Iyar. “It was
revealed to me from the heavens that on this day the matzos which the Jews had
baked as they were departing Egypt
Why did
the inspiration from the miracles of Pesach only last thirty days?
The Shem
MiShmuel, quoting his father, the Avnei Nezer, explains that the official time
period for preparation for the holiday of Pesach begins thirty days prior.[5]
The effect of
something is equal to the magnitude of preparation done beforehand. The more
one readies himself and prepares himself for any event, the more he will
appreciate the event and the longer it will continue to resonate within him. Since
the preparation for Pesach is thirty days, the effect of the holiday lingers
for thirty days as well.
In this
world nothing of value can be achieved without sweat, effort, and toil. A
healthy marriage, positive relationships, raising good children, being good at
a trade, the ability to educate others, and most importantly, becoming a Torah
scholar and a Servant of G-d, requires consistent devotion and dedication. The
more one invests the more he will reap its benefits.
The
mitzvah of Shemittah - which symbolizes all the mitzvos given at Sinai - serves
as a reminder that accepting the yoke of Torah requires self-sacrifice and a
genuine desire to fulfill the word of G-d.
“A pair of shoes…or a living Sefer Torah”
“All were instructed
at Sinai”
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