Rabbi Doniel Staum, LMSW
Rabbi, Kehillat New Hempstead
Rebbe/Guidance Counselor – ASHAR
Principal – Ohr Naftoli- New Windsor
STAM
TORAH
PARSHAS
EIKEV 5775
“STERLING
CHARACTER”
A number of years ago, I read an
interview in which Rabbi Dovid Feinstein shlita discussed some recollections
about his father, Rabbi Moshe Feinstein zt’l. The interviewer asked Rabbi Dovid
what aspects of his father’s noble life he wished to share. Rabbi Dovid replied
that he didn’t feel there was much benefit in talking about his father’s Torah
study. His father’s diligence, devotion, and incredible Torah scholarship was
uncanny. The average person would be completely intimidated when hearing about
Rabbi Moshe’s erudition. He cannot relate to a man who completed the entire
Talmud each year and was familiar with every aspect of Torah with complete
mastery. Rather, Rabbi Dovid felt there would be more benefit in discussing
Rabbi Moshe’s interpersonal acumen; his extreme love for every person, his
sensitivity for the feelings of others, and his tireless efforts on behalf of
Klal Yisroel.
“It was at the end of forty days and
forty nights that G-d gave me the two stone Tablets, the Tablets of the
covenant.[1]”
Rabbi David Lapin[2]
makes a poignant observation about the Luchos[3]:
If one analyzes the text of the Luchos he will note that there were far fewer letters on the left-hand side of the
Luchos than on the right! Although there were five commandments inscribed upon
each side, the commandments on the right-hand side dealing with a person’s
responsibilities to G-d are much longer and detailed than those on the left,
which involve one’s interpersonal obligations. The commandments listed on the left
are curt and concise, merely stating the imperative to be adhered to. The
commandments on the right however, include a lengthy exposition about the law
being commanded.
Although
the wording on the left should logically have taken up much less space than the
wording on the right, the Mabit notes that the words on the shorter, left-hand
side were written larger than the words on the right. Thus, while the format
was the same, i.e. the margins were the same width and height on both sides,
the size of the letters were very different. It stands to reason then, that the
large letters on the left-hand side could be read from a much greater distance
than the smaller letters on the right-hand side.
With
this in mind, Rabbi Lapin depicts the following scenario: We can only imagine
Moshe descending from Sinai (the second time when the people were not otherwise
preoccupied with the sin of the Golden Calf!). There was a tremendous feeling of
anticipation among the Nation. They wondered, “What will this covenant that
Moshe is bringing from G-d, say? What will it demand?” They had already
committed themselves to it, and therefore, it is conceivable that they were
somewhat apprehensive about what they had committed themselves to.
“Imagine
the almost palpable wave of excitement growing in the People as Moshe appears.
They tentatively step forward, then more quickly. They strain to see what is
written on these large stones Moshe bears high in his arms. There is the
silence of awe: the same silent questions in the hearts of every person.
Curiosity. Wonder. Anticipation. Finally he is close enough for those of them
with better eye-sight to read. It is as if the Headlines are all listed on the
left-hand side, and the articles are on the right! They can read the headlines,
but not yet the articles.
“What?
No mention of G-d? No ritual? No ceremony? No formal worship? Just a list of
worthy moral principles to govern the relationships between people? What
religion is this? Is it a religion at all? Did that take forty days to receive?
“And
much later, as Moshe steps lower and lower down the mountain, cautiously
avoiding the rocks and obstacles that must have littered his way, they can read
the writing on the right: I am Hashem your G-d; There shall be no other G-d;
Take not My Name in vain; Shabbos. Honor your parents.
“The
Nation’s first impression of the Torah was a code of interpersonal behavior and
ethics. Only later, when they read the small print, did they see that there was
a requirement of a vibrant relationship to G-d as well.
“That
is how great Jewish people appear to the world. From the distance all you
notice about them is their dignified conduct, their sensitive human
interactions, their compassion and empathy, their extreme cautiousness not to
damage others physically or emotionally. From the perspective of first
impression and appearance, it is their humanity and morality that so radically
differentiates them and sets them apart: Princes among nations. Only when you
get closer, when you become more intimate, do you notice the “ritualistic” side
of their religiosity. But it is not the external uniform and extent of their
religious affiliation and commitment that first strikes your eye.
“Why then, if the interpersonal laws are the
more important ones, did G-d not place them first on the Luchos? The Headline
usually begins the newspaper; but in this case the small print preceded the
Headlines! The reason is because the interpersonal is not more important than
the laws that govern Man’s relationship with G-d. Our Torah lives start with
Emunah and Bitachon, (belief and faith). Our precious and ever growing
relationship with G-d drives everything else we do, including our interpersonal
behavior.
“Our
standards and expectations of interpersonal conduct need to be way beyond those
of a secular moralist or humanist. To us, the prohibition of murder includes
killing a person’s dignity. Theft includes the theft of time, reputation or
even sleep. These demanding definitions of our moral standards stem from the
very fact that they originate in our relationship with G-d. Our connection to
our fellow man is premised on the fact that our souls share a common root.
“Internally
and in process, the man-G-d laws precede the interpersonal laws. However in the
way we project ourselves to the world, our religious observance (while never
really hidden) is always part of our very private lives. It is our majestic
dignity in interpersonal conduct that defines us and differentiates us in the
eyes of our communities and the world.”
Rabbi
Lapin’s beautiful thought has important implications for every Jew. What makes
our leaders great is not only their scholarship and vast knowledge in Torah. In
fact, when one encounters a Torah leader it is not his scholarship that is
striking at all. Rather, it his persona and countenance; the patience he
displays and the love he exudes for everyone he encounters.
Often
people walk away from a meeting with a Torah leader with a noticeable sense of
elevation. “It was like I was the most important person in the world and he
had all the time for me, despite the fact that I know he has tens of people
waiting to speak with him.” That ‘external greatness’ is the first aspect
of a leader that is noticeable.
Then,
when one becomes closer with a Torah leader and begins to know him more
intimately, he realizes that his sterling character and uncanny humility is the
product of his incredible Torah study and erudition.
Those
qualities are not only for the elite and holy. It is incumbent upon every Jew
to strive to perfect his character so that is resonates with every person he
encounters. One must also realize that the root of that perfection, which is
not discernable to the naked eye, stems from one’s devotion to G-d.
Rabbi
Lapin notes that his great-uncle, Rabbi Eliyahu Lopian zt’l, related that when
he was a young child he once saw Rabbi Yisroel Salanter zt’l. Rabbi Lopian mentioned
that what most impressed him at that moment was the majesty of Rabbi Yisroel’s
bearing, and the fact that in appearance and dress, he resembled an ordinary
businessman. In that sense, Rabbi Yisroel epitomized the Luchos: From the
distance he appeared like a person who was differentiated only by his personal majesty,
not by his rabbinic clothes. It was only later did his piety become evident.
In
fact, to the masses the greatness of Rabbi Yisroel’s Torah scholarship was not
well known. He is remembered as the founder of the Mussar Movement, always completely
devoted to thinking about others and living a life of complete selflessness.
But Rabbi Yisroel was also an unbelievable scholar with an incredible breadth
of Torah knowledge and a razor-sharp mind. That hidden aspect of Rabbi
Yisroel’s persona was in reality the source of his greatness and
accomplishments.
For
many years in camp there was a ‘tradition’ to kick off Visiting Day each summer
by repeating the old bad joke: “What is the difference between a Jew and a
canoe? A canoe tips!”
The
Mashgiach, Rabbi Mordechai Finkeman, would often note that the fact that there
is truth in that joke is not very funny. We have an obligation to be examples to
the world and to be a People who live a more noble and elevated lifestyle. When
non-Jews (and surely Jews!) muse that Jews are aggressive drivers, lousy
tippers, rude, or cheap it is a terrible desecration of G-d’s Name.
The
media never minces words when they have an opportunity to malign Jews,
especially religious Jews with long beards. Recently, there has been much
written about Jewish dishonesty and involvement in financial shams. It is an
egregious reflection upon all of us.
We have a responsibility to do
our part to alter those negative stereotypes and to show that Jews are indeed a
regal nation. That often entails giving an extra dollar as a tip, driving a bit
more cautiously, and being more patient on lines. But that is our responsibility
as the Chosen Nation. After all, although our true greatness is that we are the
Torah Nation and are incredibly devoted to G-d’s Torah and have built
tremendous yeshivos, it is our interpersonal interactions that are immediately
apparent.
“The words on the left were
larger than the words on the right”
“G-d
gave me the two stone Tablets, the Tablets of the covenant”
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