Rabbi Doniel Staum, LMSW
Rabbi, Kehillat New Hempstead
Rebbe/Guidance Counselor – ASHAR
Principal – Ohr Naftoli- New Windsor
STAM
TORAH
PARSHAS
NASO 5775
“TO
INFINITY AND BEYOND”
At the Siyum HaShas[1]
in March 2005, Rabbi Yissochar Frand related a story about a Jewish boxer who was
very far removed from Judaism. Although his son didn’t even have a Bar Mitzvah,
he became interested in his roots, and eventually ended up in a yeshiva
studying with great diligence. When he came home each night, he continued to
engage in his studies, reviewing what he had learned that day.
His father spent his evenings glued to the television and couldn’t fathom what
could be so stimulating about ancient texts. Eventually, the father’s curiosity
overcame him and he asked his son to teach him some Talmud. The son dismissed the
request, explaining to his father that if he didn’t even know Hebrew he
certainly couldn’t understand a page of difficult Aramaic. The father pressed
his son to at least teach him one daf (folio) of the Talmud. After a great deal
of pestering the son finally relented. They began the long and arduous project
of studying one page. Line by line they continued, explaining, reviewing, forgetting,
and plodding forward until - after a full year - they completed an entire page.
The father was ecstatic and wanted to make
a siyum to celebrate their accomplishment.
The son explained that in order to make a bona-fide siyum, one must
complete an entire tractate of Talmud. But the father was insistent. The son
finally agreed to ask Rabbi Moshe Feinstein zt’l if they were permitted to make
a siyum. Rabbi Feinstein ruled that under the circumstances it was permissible
to make a siyum.
The siyum was arranged for a few nights
later. As they were about to recite the siyum, Rabbi Feinstein himself walked
in to participate in the celebration. That night, after the siyum, the father died
in his sleep. Eulogizing the man, Rabbi Feinstein quoted the Talmud[2]
which states that some people acquire their portion in the World to Come
through one deed. He then added, “This man acquired his portion in the World to
Come through one folio.”
Rabbi Frand continued with a second story
involving Rabbi Moshe Feinstein zt’l: On one occasion, Rabbi Feinstein called
his nephew, Rabbi Michel Feinstein zt’l.
Rabbi Moshe: We need to make a l’chaim; I’m making a Siyum on
Shas.
Rabbi Michel: Uncle, if you make a l’chaim every time you
finish Shas, you’ll be a shikker
(a drunk).
Rabbi Moshe: No, this is special, it’s the second time.
Rabbi Michel: Uncle, you’ve finished Shas many more than two
times. What do you mean that it’s the second time?
Rabbi Moshe: No, I mean this is the second time that I’m
fulfilling [Rebbe Meir's statement in the Talmud that] “One who learns
something one hundred times is not comparable to one who learns it one hundred
and one times.”[3]
------------------------------
Rabbi Frand concluded with a powerful thought:
“It’s never too late; it’s never too little; and it’s never
enough.”
“It was on the day when Moshe (kalos)
finished erecting the Tabernacle that he anointed it and sanctified it and all
its utensils…”[4]
Rashi explains that the word “kalos” is written as if it should be read
“kalas” which means ‘the bride of’. This teaches us that, “On the day of
the erecting of the Tabernacle, Klal Yisroel was analogous to a bride entering
beneath her marriage canopy.” Maharal explains that the Tabernacle was like a
marriage canopy, under which Klal Yisroel joined G-d.
What is the significance of the fact that the Tabernacle was like
a bride entering her marriage canopy?
Rabbi Elazar Shach zt’l explained that the word “kallah”
connotes completion and conclusion. When a bride enters her marriage canopy she
is not only commencing a new chapter of her life, but she is simultaneously
concluding the previous chapter of her life. Until this point she was single
and primarily responsible for herself; now she is beginning a life of
partnership, altruism, and giving. It is both an end and a beginning.
Here too, Moshe Rabbeinu was concluding the ‘practice period’ for
the Service in the Tabernacle. But at the same time, the first day of Nissan
marked inauguration and beginning of the actual Service. Like marriage, the end
of one stage marked the beginning of another.
Essentially, this is the manner in which one must always view life.
The conclusion of one period must always segue into, and initiate, a new period
of growth. In Judaism, as long as one is alive, he has never really ‘finished’.
Regardless of how much one has accomplished, he must always strive for higher
levels. Every accomplishment must be viewed as another rung on the never-ending
ladder of spiritual growth.
Parshas Naso is invariably read at the beginning of “graduation
season”. ‘Commencement speeches’ will often speak about the idea that “graduation
is not only a time of reflection but also a time for anticipation.” In our
lives we must view everything in that light.
When we complete the reading of a Book of Torah our immediate
response is, “Chazak – Let us be strong”; we must have strength to forge
on! At that moment when one wishes to celebrate his accomplishments and rest on
his laurels he must strengthen himself to immediately continue. Similarly, when
one completes the study of a chapter or tractate of Talmud he immediately
begins the subsequent chapter/tractate, symbolizing the never-ending mandate to
continue striving for greatness.
In Shir Hashirim the verse states, “מה יפו פעמיך
בנעלים בת נדיב –
How beautiful are your footsteps in your shoes, daughter of the beneficent
one.”[5]
The gemara[6] expounds the verse, “’How
beautiful are your footsteps in your shoes’ – how beautiful are the feet of the
Jews at the time that they ascend for the holiday[7]; ‘Daughter of the beneficent
one’ – daughter (i.e. descendants) of our patriarch Avrohom who was termed ‘the
beneficent one’.”
Rabbi Shimon Schwab questions the gemara’s explanation. The law is
that one was not permitted to enter the Temple Mount
In the holiday Mussaf prayer we beseech G-d “Return the Priests to
their Service, and the Levites to their song and instruments, and the
Israelites[10]to
their homes.” What is the meaning behind this prayer? Why do we ask that the nation
return to their homes after asking for the Priests and Levites to return to
their posts in the Temple
Rabbi Schwab explains that the verse in Shir Hashirim is not
referring to the actual pilgrimage at all. Rather, it refers to the nation’s
returning home after the holiday is over. They had spent the holiday in
the holy confines of the Temple
Any spiritual experience can not be allowed to conclude when the
actual event is over. If that does happen then, in a sense, the fleeting
experience was an exercise of profligacy. The most important aspect of the
experience is how much of a lasting impression it leaves upon one’s soul.
After the conclusion of the inauguration feast after the
completion of the construction of the first Bais Hamikdash the pasuk states
“They returned to their tents happy and good-hearted.”[11] The defining factor of the
greatness of the event was that they returned home still inspired and uplifted.
The same was true in regards to the holiday pilgrimage. The true measure of the
greatness and extent of any spiritual experience can only be determined in
retrospect. The same is true in regards to the holiday pilgrimage. In what
frame of mind did the masses leave? If they left in a state of joy then we can
be confident that it was truly a spiritual experience[12].
This is the meaning behind the verse: ’How beautiful are your
footsteps in your shoes’. It refers to the appearance of the nation, when they put
their shoes back on in order to take leave of the Temple
The seven weeks of nightly counting with a special blessing have
concluded, and the holiday of Shavuos has passed. It would seem that the
previous period is over and now we can move on and look forward to the summer.
This is a mistaken notion. At this point the more difficult work begins,
because now will be determined just how successful Shavuos and the previous
weeks were. Our task is to take the growth of the previous weeks and make it
part of our inner reality.
Shavuos celebrates our betrothal to G-d with Mount
Sinai being our wedding canopy. Just as a bride enters the canopy
she concludes her previous life to begin a more glorious and greater stage of her
life, so must every Jew view his own process of growth.
Shavuos has ended, but in truth it has only begun!
“It was on the day when Moshe finished
erecting the Tabernacle”
“How beautiful are your footsteps in your
shoes”
[1] Celebration
of the completion of the Talmud every seven and a half years
[2] Avodah Zara
17a
[3] In other words, Rabbi Moshe had learned the entire
Talmud over two hundred and two times.
[4] Bamidbar7:1
[5] 7:2
[6] Chagiga 3a
[7] This refers
to the tri-annual pilgrimage to Yerushalayim for the three major festivals.
[8] Berachos
64a
[9] It cannot
be assumed that the verse refers to the journey itself because the whole point
of the journey was to arrive there.
[10] i.e. non-Kohanim/Leviim
[11] Melachim I
8:66
[12] The
same idea can be gleaned from the vernacular of the prayer recited on Yom
Kippur. “True! How beautiful was the Kohain Gadol when he emerged from the Holy
of Holies in peace and without any damage!” It was only when he left that the
profundity of what he had accomplished became apparent.
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