Rabbi Doniel Staum, LMSW
Rabbi, Kehillat New Hempstead
Rebbe/Guidance Counselor – ASHAR
Principal – Ohr Naftoli- New Windsor
STAM
TORAH
PARSHAS
MISHPATIM/
PARSHAS
SHEKALIM 5775
“THE
UNQUANTIFIABLE HALF”
Rabbi Yisroel Ba’al Shem Tov[1],
the founder of the Chassidic movement, was legendary as a holy man who had
‘vision’ beyond physical confines.
On one occasion[2]
the Ba’al Shem Tov was traveling with his young grandson, Reb Boruch of Mezhbizh[3]. When they entered a certain town, the Ba’al Shem Tov
announced to the townspeople that he wished to meet with the town’s poritz
(landowner). The Jews of the city countered that the poritz was a virulent
anti-Semite and would never agree to meet with a Jew. Nevertheless, the Ba’al
Shem Tov was insistent that the meeting be arranged. Surprisingly, the poritz
agreed to meet with the Ba’al Shem Tov. The townspeople were unaware that the
young poritz had become ill and feeble. He had heard that the Ba’al Shem Tov
could procure miracles and, out of desperation, he agreed to meet with the
venerable sage.
The Ba’al Shem Tov told the poritz that, even
though he was a relatively young man, he had become sick because of his
hedonistic lifestyle. Chasing after his desires without inhibition had
enfeebled his body causing it to deteriorate. The Ba’al Shem Tov told the
poritz that if he would exercise restraint and self-control he would recover.
The incredulous poritz responded, “What about you Rabbi? How do you deal with
desires?” The Ba’al Shem Tov replied, “I’m already an old man. Why are you
asking me about desires?” With that the meeting ended and the Ba’al Shem Tov
and his grandson left.
When they were back on the coach leaving
the village, young Brouch turned to his grandfather, “Zeide, why did you tell
him that you’re an old man? Why didn’t you tell him the truth; that you fight
your desires and inclinations, and have mastered them?”
The Ba’al Shem Tov shook his head and
poignantly replied, “Gay zug tzu a goiy vos iz ah yid- Go tell a non-Jew
what a Jew is!”[4]
Years later, when Reb Baruch himself became
a leading Chassidic Rebbe, he would relate this story. But, after repeating his
grandfather’s quip, he would add, “Oon ich zugg, gay zug tzu a yid vos iz a
yid- And I say, go tell a Jew what a Jew is!”[5]
“G-d spoke to Moshe saying: When you take a
census of the Children of Israel
The commentators wonder why every Jew was
instructed to donate a half-shekel to the Temple
Rabbi Avrohom Schorr[7]
offers a novel explanation: Our Sages relate that there were certain unique individuals
who were ‘equal’ to many others[8].
That is something only one who possesses Divine Spirit can know. Our finite
senses only allow us to see a limited amount of a person’s greatness and,
therefore, we can never measure the internal value of an individual. In heaven
however, they are privy to things that we cannot see. They can realize the true
measure of a person, a value that far exceeds what we attribute to others in
this world.
Every individual is part of a greater
collective group, on two levels. On a quantitative level, he is another body,
no different than anyone else in the group. But on a deeper level he plays a distinct
role which grants him certain uniqueness. For example, when deciding how many
settings are needed at a corporate dinner, the CEO requires a place setting
just as the company’s receptionist does. But when establishing the hierarchy of
the company and divvying out tasks, the CEO is undoubtedly far more crucial to
the company than the receptionist.
When taking a census of the Jewish nation,
G-d wanted us to realize that it is merely a quantitative tally. It is a
calculation of the physical members of Klal Yisroel. But the other ‘half’ of
the nation, i.e. their qualitative value, is immeasurable. No census could
possibly reveal the intrinsic value of a Jew, or the Jewish people as a whole.
Our Sages explain[9]
that giving the half-shekel tax served as atonement for their participation in
the sin of the Golden Calf. The root cause of that sin stemmed from feelings of
despondency, inadequacy, and hopelessness. They panicked and declared, “For
this man Moshe that has brought us up from the land of Egypt
Therefore, when they contributed the
half-shekel, it served as atonement for them because it rectified the root of
the sin. The half-shekel symbolized that they could not contribute anything
toward their qualitative value, because that aspect was simply incalculable.
The greatness of a Jew can never be measured in quantifiable terms.
The Gemara[11]
explains that man contains ‘six similarities’ - three similarities with the
ministering angels and three similarities with animals. The half-shekel allows
for a count of the ‘half’ of man which is tantamount to quantifiable animals.
But our better half, our souls which connect us to the Divine, cannot be
calculated.
The Zohar[12]
writes that whoever feels pained about the tragic and untimely deaths of the
sons of Aharon[13]
will have his sins forgiven.
How can one be expected to genuinely cry over a tragedy that occurred
over 3000 years ago? Even had they not died in such a tragic manner, they would
be long gone by now?
Rabbi Chaim Shmulevitz zt’l answers that when a righteous person dies,
the world suffers irreplaceable loss. The reason we cry about the deaths of the
two sons of Aharon is because the entire world lost out because of it. Had they
lived longer they could have had a greater effect on the world. That loss is so
great, that it continues to have a negative effect even after 3000 years. Although
it may not be discernable to us, the world would be a different place had they
not died when they did. That is certainly something to cry about!
Building on
this point, we can add that we ourselves do not realize the extent of the
heinous evils perpetrated by the Nazis during World War II (as well as all the
other myriad tragedies we have suffered throughout exile). When it is said that
they murdered ‘six-million’, in a sense, that is only half the damage. On a
deeper and more tragic level, they destroyed six million worlds, each greater
than the next. That loss is far more painful and irreplaceable.
-------------------------------------------------
“Moshe wrote all the Words of G-d… and they
brought up elevation offerings, and they slaughtered bulls…. Moshe took half
the blood and placed it in basins, and half the blood he threw upon the altar.
He took the Book of the Covenant and read it in earshot of the people, and they
said, “Everything that G-d has spoken (na’aseh v’nishma) we will do and we will
hear”. Moshe took the blood and threw it on the people, and he said, ‘Behold
the blood of the covenant that G-d sealed with you concerning these matters’.”[14]
The Jews’ unconditional acceptance of G-d’s
commands has become immortalized as the greatest testament of our acceptance of
the Yoke of Heaven. Whenever children are taught about the giving of the Torah
they are taught to repeat the hallowed refrain, “We will do and we will hear.”
The burgeoning Jewish nation pledged to adhere to the Word of G-d, even before
fully comprehending the rationale and logic for each commandment.
In a homiletical fashion, we can explain
that their commitment to ‘do’ and ‘hear’ refers to two different aspects of our
connection with G-d’s Word.
“We
will do” refers to the actions that the nation was obligated to perform, and
the prohibitions that they had to be wary of. That component is quantifiable -
613 commandments, and many added Rabbinic precautionary laws.
“We will hear” refers to the internal
commitment within the heart of each Jew. In regards to actions everyone is
equal and must perform the commandments in basically the same manner. Within
one’s heart however, every person serves G-d, and connects with Him, in his own
way and on his own level. That vital component of Judaism is not quantifiable.
Both components are necessary. One who is
merely a ‘Jew at heart’ is as remiss as one who performs all requirements
mechanically, without feeling or emotion. The binding Covenant at Sinai
included both aspects.
We can add that this was part of the
significance of the fact that Moshe divided the blood. Half the blood was cast
on the altar to symbolize the requisite service that had to be followed as
commanded. But the other half was sprinkled on the people to symbolize that
each of them had to develop their own inner connection with G-d.
The half-shekel, the division of the blood,
and the two aspects of “we will do and we will hear”, all symbolize the fact
that serving G-d entails a quantitative collective connection, as well as a
personal qualitative inner connection. Together they make up the perfect Jew!
“We will do and we will hear”
“This shall they give…a half shekel of the
sacred shekel.”
[1] 1698-1760
[2] I heard
this story from the Mashgiach, Rabbi Mordechai Finkelman shlita, Staff
Orientation, Camp Dora Golding, summer 5764
[3] 1753-1811
[4] In other
words, the Ba’al Shem Tov felt that the crass poritz could never comprehend the
concept of vanquishing one’s desires and being in total control, something
every Torah Jew strives to attain. The most the poritz could understand was to
keep his desires somewhat in check.
[5] In other words, we ourselves do not appreciate our
greatness and immeasurable value.
[6] Shemos
30:11-16
[7] Halekach
V’halibuv
[8] For
example, the Medrash states that Moshe was equal to all of Klal Yisroel
(Tanchuma, Beshalach, 10). Also, gemara Bava Basra (121) states that Yair ben
Menashe was as great as most of the members of the Sanhedrin (Jewish Supreme
Court).
[9] See
Yerushalmi Shekalim 2:3; see also Tanchuma, Ki Sisa 10.
[10] Shemos 32:1
[11] Chagiga 16a
[13] See
Vayikra, chapter 10
[14] Shemos 24:4-8
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