Rabbi
Doniel Staum, LMSW
Rabbi,
Kehillat New Hempstead
Rebbe/Guidance
Counselor – ASHAR
Principal
– Ohr Naftoli- New Windsor
STAM
TORAH
PARSHAS TERUMAH
5776
“THE UNDERLYING TRUTH”
“Papa’s
favorite expression was, “I am a soldier of the Boss, and I obey His commands.[1]”
“He
was concerned with every phase of Jewish religious life in America
“I
recall when Papa came home from shul one Shabbos morning with the familiar
gleam in his eye that spelled a fighting mood. “Aidel, I will be back soon,” he
told Mama. “See that the guests start eating.”
“Mama
gave Papa a worried look and quickly motioned to me, “Ruchoma, go with Papa and
see where he is going. If anything happens to him, at least I will know.”
“I
hurried after Papa and soon caught up with him. He smiled at me. “I see
Ruchama, that Mama has sent you after me.”
“I
could hardly keep pace with Papa as he strode down East Broadway. At the Young Israel
“Curiosity
impelled me to follow Papa. I entered the corridor and peeked inside. The
synagogue was packed to capacity. The reading of the Torah had just finished.
“Papa
stood for a moment at the rear of the synagogue. Then he suddenly ran over to
the pulpit, banged his hand on the table, and called out loudly, “You have a
sign outside that advertises, ‘Young Israel Israel
“There
was an uproar, and someone yelled, “Throw him out.” Two husky young men picked
up Papa bodily and unceremoniously set him down in the street.
“Papa,
don’t you feel ashamed that you were thrown out of a shul?” I cried.
“Not
at all Ruchama,” Papa said calmly. “I do not know if they will take heed of
what I said, but I had to register my protest.”
“Papa
straightened his shoulders and clutched my hand tightly as we marched home to
Mama and the guests.”
The Torah had been given and the Nation had
accepted it selflessly. The time had come to construct a Mishkan (Tabernacle),
i.e. a symbolic abode for G-d, as it were, in the center of the Jewish camp.
The Mishkan would continue to be used until the Bais Hamikdash would be
constructed atop the Temple Mount in Jerusalem
G-d instructed Moshe exactly how to build the
Mishkan, which materials were required, how they were to be used, and the exact
dimensions of each vessel and garment.
One of the required materials was Shittim wood.
Rashi comments, “From where did they get Shittim
wood in the desert? Rabbi Tanchuma explained: Our forefather Yaakov foresaw
through Divine Inspiration that Israel Egypt and planted them there, and he commanded
his sons to take them with them when they would depart from Egypt
There is another Medrash[4] which notes that those trees
have an even profounder history. Yaakov Avinu was not the original planter of
those trees. When the Torah states regarding Avrohom Avinu[5], “He planted an aishel in
Be’er Sheva, and there he proclaimed in the Name of Hashem, G-d of the
universe.” it is referring to these Shittim trees.
Before Yaakov descended to Egypt he cut down the trees which his
grandfather planted and had them transported and replanted in Egypt
There was deep symbolism invested in the wood
which composed the planks which surrounded the Mishkan. Avrohom Avinu was the
paragon of chessed (kindness). He dedicated his life to altruistic
loving-kindness, thereby making others feel special and valued. Despite being
challenged and tested repeatedly Avrohom never abandoned his path of
selflessness and love which he espoused to the world.
Yaakov Avinu was the paragon of Emes (truth). He
lived his life with tenacious and steadfast integrity, even in the face of
adverse challenges and personages who represented the antithesis of all he
stood for. Yaakov was resolute and steadfast in his faith and conviction. The
myriad vicissitudes he endured did not shake him as he remained the man of
truth throughout his life[6].
The verse[7] states “Through kindness and
truth, iniquity will be forgiven.” Similarly, the prophet[8] stated, “Grant truth to
Yaakov, kindness to Avrohom, as You swore to our forefathers from days of old.”
When we follow the footsteps of our patriarchs who
dedicated their lives to the pursuit of truth and the fulfillment of good
deeds, we merit forgiveness and transcendence over our sins. The Mishkan
afforded the nation the opportunity to feel an elevated sense of closeness with
G-d. One of the greatest detriments to that feeling of connection is sin.
Therefore, it was specifically on the altar in the Mishkan where one offered
sacrifices to atone for sins he committed. The walls surrounding that structure
were constructed from the wood planted by Avrohom and transported by Yaakov to
symbolize the attributes they dedicated their lives to – truth and
kindness.
Perhaps there is a deeper significance of the fact
that the Shittim wood which Avrohom planted was transported specifically by
Yaakov.
When G-d first appeared to Moshe during the
Egyptian exile and informed him that he was destined to be the emissary to lead
the Jews out of Egypt
The gemara[10] notes that whenever the
Torah records ‘burning with anger’ it denotes an anger that left a mark, by
expressing itself in some form, i.e. as rebuke, curse, or a blow. The gemara
quotes Rabbi Shimon ben Yochai who explained that by not accepting his role
right away Moshe forfeited his rights to the Priesthood. Originally Moshe who
was supposed to be the High Priest while Aharon was to be the Levite. Because
G-d became angry with Moshe here the roles were reversed.
Rambam[11] additionally notes that
whenever burning with anger is mentioned in the Torah it connotes some level of
idolatry. Where was there any idolatry here?
When Moshe finally returned to Egypt Aharon went
out to greet him. Despite the fact that his younger brother was given the role
of leader over him, Aharon was genuinely happy for Moshe. The Medrash states[12], “About this (encounter) was
written[13], “Kindness and truth met,
righteousness and peace kissed.” ‘Kindness’ refers to Aharon… ‘truth’ refers to
Moshe… ‘righteousness’ this is Moshe… ‘peace’ this is Aharon…”
Rabbi Shimon Schwab zt’l explained[14] that the Medrash is saying
that when Aharon kissed Moshe it was far more than a physical kiss. That kiss
symbolized the connection of peace and truth, and that is why the Torah records
it. Moshe was the transmitter of the Torah, he was the leader who possessed an
indomitable spirit and relentless effort to transmit the unadulterated Word of
G-d. Aharon was the champion of love and peace, with a penchant for promoting
brotherhood and unity among his brethren. When they embraced it was symbolic of
the fusing of the character traits they embodied.
Rabbi Schwab continues that Truth and Kindness are
the hallmarks of the Jewish People. However, there are situations when the two
conflict, and one must decide which path to follow - the path of truth or the
path of peace and love. For example, at times one may be faced with a situation
which is in contrast with the dictates of halacha. The path of peace requires
one to look the other direction and smile. But the path of truth requires him
to stand up for his beliefs and cause a ruckus to defend the honor of the
Torah.
The Torah teaches that truth must prevail. The
greatness and importance of peace cannot be overstated. However, “peace must be
subservient to truth, like a Levite is subservient to the Priest.” Thus, the
verse[15] states that “Love truth and
peace”; truth is mentioned first because it must be granted supremacy.
Originally, G-d wanted Aharon – the lover and the
pursuer of peace - to be the Levite, while Moshe – the man of truth whose Torah
is truth – was to be the High priest. But when G-d became angry with Moshe it
had a lasting effect, in that Moshe became the Levite while Aharon became the
High Priest.
That role reversal had a dramatic, if not
catastrophic, result. Soon after the Torah was given, when the nation panicked
because they thought Moshe would not be returning from Sinai, they aggregated
around Aharon and demanded, “Get up and make for us a god”. Because Aharon was
the champion of peace and because he was indeed the High Priest he could not
detain them. The egregious sin of the golden calf resulted, which was
tantamount to idol worship.
Had Moshe still been the High priest Aharon would
have been able to detain them because he would not have possessed the authority
to make such a decision. Thus there indeed was a form of idolatry that resulted
from G-d’s anger with Moshe when he did not immediately accept his role.
According to Rashi, G-d authorized the
construction of the Mishkan to serve as atonement for the sin of the golden
calf. The sin resulted from the fact that there was a subtle prioritization of
peace over truth. Perhaps that is why the perimeter of the Mishkan was
constructed from wood planted by Avrohom – the champion of peace and kindness,
but cut down and hauled away by Yaakov – the champion of truth. We are a nation
that must live and personify both kindness and truth. But ultimately truth must
lead[16].
“Righteousness and peace kissed”
“Love truth
and peace”
[1] This story is excerpted from
Mrs. Ruchama Shain’s exemplary book, “All for the Boss” about her saintly
father Rabbi Yaakov Yosef Herman zt’l.
[2] In fact, there were five
different Mishkans constructed during that time until the Bais Hamikdash was
built as a permanent structure.
[3] Arazim is commonly translated as
Cedar wood. However, the Gemara (Rosh Hashanah 23a) notes that there are ten
varieties of the tree that are referred to as arazim.
[4] Bereishis Rabbah 94:4
[5] Bereishis 21:33
[6] The commentaries explain that
‘truth’ refers primarily to the study of Torah, where truth is to be found. It
is for that reason that Yaakov is also the symbol of intense Torah study, as
the verse (Bereishis 25:27) states,
“Yaakov was a wholesome man, abiding in tents,” i.e. the tents of Torah.
[7] Mishle 16:6
[8] MIchah 7:20
[9] 4:14-16
[10] Zevachim 102a
[11] Moreh Nevuchim 1:36
[12] Shemos Rabbah 5:10
[13] Tehillim 85:11
[14] I am grateful to R’ Menny Schwab
for sharing this insight from his Zayde with me this past Shabbos. Menny noted
that throughout his grandfather’s insights, he almost universally demonstrates
how an event/encounter mentioned in the Torah which seems critical and negative
really has a very positive twist. The following thought seems to be a rare
exception to that approach.
[15] Zechariah 8:19
[16] As Rabbi Schwab once quipped on
another occasion, “99% truth is 100% falsehood.”
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