STAM
TORAH
PARSHAS
VAESCHANAN/SHABBOS NACHAMU 5777
“WHOLEHEARTEDLY”
During a lecture given on Tisha
B’av a number of years ago, Harav Matisyahu Salomon shlita, the Lakewood
Mashgiach, related the following personal story:
“When I was a young man I was a student in the Gateshead Yeshiva. The
yeshiva had a hundred and twenty-five students; not large quantitatively, but
qualitatively tremendous. The building was fairly small and we were packed onto
the benches. The tables were so narrow that the volumes of gemara before us all
overlapped each other. If a student wanted to turn the page he had to ask
everyone around him to lift their gemaras first. Yet despite it all we sat and
studied with tremendous diligence.
“One day a Dayan from London
came to visit the yeshiva. When he addressed the student body he explained that
he did not wish to deliver a lecture. Rather he wanted to read to us a page
from an American journal that he had read the week prior.
“The article was written by an obviously irreligious Jew, albeit who
possessed an appreciation for Jewish history. In the article the author explained
that, along with a group of journalists, he was invited on a European tour.
When they arrived in England
one of the places they visited was a village in Northeast
England called Wallsend.
“Wallsend is an ancient village that dates back almost two millennia. When
the Romans invaded and conquered England
they constructed a wall to serve as a barrier to keep the mighty Scottish Picks
out of England .
The wall was called Hadrian’s Wall after the
Roman Emperor. The village where the wall ended was aptly called Wallsend.
Today there is nothing left of the wall except for a few moss-covered stones in
the village of Wallsend . It is nothing more than a
tourist attraction[1].
“The day the journalist arrived at Wallsend he recalled that he had
yahrtzeit for his mother and he wanted to recite kaddish in her memory. When he
asked the tour guide if there were any Jewish Services in the area, the guide
replied that there was a school in the village of Gateshead
ten miles away. There he would be sure to find any religious service he needed.
“The journalist wrote that he arrived at the yeshiva in the middle of
the afternoon. He had never been in a yeshiva before and the sight that greeted
him was extraordinary. There were tens of young men huddled together on small
benches studying, debating, and arguing with passion and vibrancy. The
journalist did not comprehend anything they were saying, but he stood and
watched spellbound. But then he overheard something which caught his attention.
One student called out to his friend, “But Rabbi Akiva says…!” Those words
reverberated in his ears.
“Even after they destroyed the Temple in Jerusalem, the Romans
understood that their job was incomplete. In order to destroy the Jewish
People, they had to stop the public study and teaching of Torah. Rabbi Akiva’s
execution was commissioned by the Roman Emperor Hadrian. His crime was that he
taught Torah publicly. Hadrian ordered Rabbi Akiva to be killed in a most
barbaric and heinous fashion to serve as an example of the severe consequences
for teaching Torah. Yet today, centuries later, Hadrian and the Roman Empire are long gone, relegated to the history
books and symbolized by a few moss-covered stones. Rabbi Akiva, on the other
hand, is alive and well. His teachings and legacy are still being promulgated and
studied today![2]
Rabbi Salomon concluded that the story gave him so much encouragement
because it serves as a powerful representation of G-d’s Promise, “But despite
all this[3], when
they will be in the land of their enemies, I will not have been revolted by
them nor will I have rejected them to obliterate them, to annul My covenant
with them – for I am Hashem, their G-d[4].”
Rashi explains that a Jew must never think that the atrocities of exile prove
that G-d no longer loves and favors Klal Yisroel. His love for us is boundless,
and even in exile the covenant remains in full force.
All of the empires and countries that have sought to vanquish and obliterate
us are gone. Yet we remain. That is the greatest sign of His love for us.
The verses of Shema, recited thrice daily, form the cornerstone of our
faith, responsibility, and devotion to G-d. A Jew is obligated to state with
conviction, “You shall love Hashem, your G-d, with all your heart, with all
your soul, and with all your “Me’od”[5].”
The gemara[6]
offers two explanations of the word ‘me’od’: The first explanation is that
me’od means “with all of your resources”; one must prioritize G-d over his money
and physical resources. The second explanation is that one must love G-d
despite whatever “middah” - Character Trait/Divine Attribute - G-d employs
towards him. At times G-d may act toward a person with the attribute of
justice, at other times with compassion. But no matter which attribute it is,
one must realize that G-d does all for the good and He must love G-d for that.
A Jew must love G-d on Tisha B’av in the same vein as he loves G-d on
Simchas Torah. Even when events are inexplicable and painful, during times of
loss and pain, one must remind himself that G-d loves him and is always with
him. Through that realization one will come to love G-d, regardless of which
‘middah’ He utilizes towards him.
The great Chassidic Master, Rabbi Levi Yitzchok of Barditchev, was renowned
for his extreme piety and passion in his Service to G-d. One night Rabbi Levi
Yitzchok was staying at an inn. At midnight he sat down on the floor to recite Tikkun
Chatzos [7]
as he did every night.
When the innkeeper was awakened by the sounds of weeping coming from
one of his rooms, he was alarmed and went to see what was wrong. Rabbi Levi
Yitzchok gently explained to the ignorant innkeeper that he was reciting
special prayers to mourn the destruction of the Temple and the elongated exile that we are
subject to. The innkeeper replied that those tragic events transpired centuries
earlier. Why cry over spilled milk? The Rebbe gently described to his host the
grandeur and opulence that was Jerusalem .
He described the Kohanim doing the service in the Bais Hamikdash and bringing
the offerings on the altar, while the Levites sang harmoniously. He delineated
the many miracles that were omnipresent in the Bais Hamikdash, and the feeling
of closeness and connection that every Jew felt with his Creator.
When the innkeeper heard the Rebbe’s description he began to cry. In fact,
he cried so intensely that soon Rabbi Levi Yitzchok had to put his arm around
the innkeeper to console him. “Despite what we have lost, we are actually quite
fortunate”, began the Rebbe. “On Tisha B’av afternoon, after spending hours
sitting on the floor and reciting lamentations, recounting all the tragedies
that have befallen us as a people during the exile, we arise and don our Talis
and Tefillin[8].
During Mincha we recite the added prayer “Nachem” which requests G-d to console
us for our losses. How does this drastic transition occur? How can we begin to
accept consolation when moments before we were in a state of inconsolable
grief? Furthermore, most of the Bais Hamikdash burned during the afternoon of
the ninth and the morning of the tenth of Av. Why are we rising from our most
intense state of mourning during the time when the flames were ravaging the
Sanctuary?
The Rebbe continued, “The truth is that we do not comprehend G-d’s
kindness and love for us. Our Sages explain that G-d destroyed the Bais
Hamikdash in order to preserve us. Had He allowed us to receive the retribution
we justly deserved we would have been destroyed. But because He channeled His
anger, as it were, towards the physical structure of the Bais Hamikdash, we
were able to survive the harrowing and traumatic ordeal. Therein lies our
solace! The very fact that G-d destroyed the Bais Hamikdash demonstrates His
love for us, for He destroyed His own home and exiled Himself, as it were,
rather than destroy His Beloved Nation.
“That is why we are able to be consoled at the height of our grief. The
very burning of the Bais Hamikdash symbolizes the reason why we are able to be
consoled. For in that sense the burning Temple
symbolizes G-d’s unyielding love for us.”
When Rabbi Levi Yitzchok concluded his narrative, the innkeeper stopped
crying, and then he got up and began to dance. Rabbi Levi Yitzchok arose to join
him and they sang and danced together. One of the other guests at the inn was
awakened by the noise and went to investigate. The sight that greeted him was
astounding. He asked the innkeeper why he was dancing with the Rebbe in the
middle of the night. The innkeeper smiled and replied, “Why do you think we are
dancing? We are dancing because G-d destroyed the Bais Hamikdash!”[9]
The Shabbos following Tisha B’av is titled Shabbos Nachamu – the
Shabbos of consolation. The opening words of the haftorah read, “Console!
Console My People!” Despite all we have suffered and all of the difficulties
and pains people suffer from, we take solace in the knowledge that G-d’s love
for us is boundless and unconditional. In addition, we wear ‘our yellow stars’
as banners of pride for we know that we are part of an eternal people who will
ultimately prevail and persevere. No other nation can feel consolation in the
tragedy itself, besides Klal Yisroel, for we know that we are part of a Master
Plan.
We await the ultimate consolation when G-d will abolish tears and pain
forever, and the whole world will recognize the undeniable truth, “On that day,
G-d will be One, and His Name will be One.”
“You shall love Hashem, your
G-d”
“Console! Console My People!”
Rabbi Dani Staum, LMSW
Rabbi, Kehillat New Hempstead
Rebbe/Guidance Counselor – Heichal HaTorah
Principal – Ohr Naftoli- New Windsor
[1] In Rabbi
Salomon’s words, “I’m not sure what you do when you arrive at the wall, other
than to have a picnic and a beer next to the wall before leaving.”
[2] Rabbi
Salomon added that, in his opinion, “that is the only reason why there is a
ridiculous place called Wallsend and why people still go to look at those
stones. Because those stones are a testimony that Torah is Min Hashamayim (Divinely Ordained).”
[3] i.e. the harsh curses that will befall Klal
Yisroel when they do not hearken to the Word of G-d
[4] Vayikra
26:44
[5] Devorim 5:5
[6] Berachos
61b, 54b
[7] Special
prayers recited for the destruction of the Bais Hamikdash, to mourn for the
Divine Presence which is in exile. It is customarily recited at midnight.
[8]On Tisha
B’av morning we symbolize the loss of our pride in the exile and so we do not
wear Talis and Tefillin, which represent that pride.
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