‘Parsha Growth Spurts’
Rabbi Dani Staum
Parshas Vaeschanan/Nachamu
“My Lord… You have begun to show your servant Your greatness and Your strong Hand…” (Devorim 3:24)
Rashi explains that ‘the greatness’ of Hashem refers to His goodness. Zohar notes that gadulah (greatness) refers to chesed. What’s the connection?
Rav Shimshon Pincus zt’l (Tiferes Shimshon) explained that true greatness implies defying limitations. For example, if a thirty-foot giant effortlessly uproots a twenty-five foot tree we would unquestionably agree that he is strong. But that act is not in the realm of ‘greatness’, because for someone so large such an act is expected. However, if that giant was somehow able to press himself into an ant hole in the ground, that would be an act of greatness. Natural law dictates that something so large cannot conceivably fit into something so miniscule. The ability to do so transcends normal limitations and therefore is considered greatness.
The incredible world and the miracle of nature do not demonstrate the ‘greatness’ of Hashem, as it were. Rather, it is the fact that despite the fact that Hashem is so great and powerful and yet cares about our every prayer and action, despite our relative insignificance. The fact that Hashem loves every one of us and cares for every facet of our lives is tantamount to the giant who sticks himself into an ant-hole. It defies normal limitations and boundaries, and therefore is demonstrative of true greatness.
Truthfully, whenever one performs an altruistic act of kindness for another, it is a measure of greatness. By nature, man is self-centered caring primarily for his own interests and gratification. When one is willing to put aside his own agenda in order to care for someone else that transcends normal behavior. Therefore, it is an act of greatness.
It is such acts of altruistic greatness which serve as a consolation for us in exile, for they remind us that there is hope for our eventual unification under the banner of Moshiach.
———————————————–
“Hashem, your G-d, you shall fear…” (Devorim 6:13)
The gemara (Bava Kamma 41b; Pesachim 22b) relates that Shimon Ha’amsuni expounded the meaning of every time the word “Es” appears in the Torah. However, when he reached the aforementioned verse “Es Hashem Elokecha tira – Hashem, your G-d, you shall fear”, he retracted all of his previous efforts. That was until Rabbi Akiva explained that the “Es” of this pasuk teaches that we are not only obligated to fear G-d but also to fear and respect Torah scholars.
What was so profound about Rabbi Akiva’s exegetical teaching that Shimon Ha’amsuni didn’t teach it?
The Shai L’Torah explained that Shimon Ha’amsuni could have easily taught the same teaching but he was afraid to. Deriving the obligation to fear and honor Torah scholars from the verse which obliges us to fear and honor G-d equates them. Rabbi Akiva however, felt that indeed we are obligated to demonstrate an extreme level of honor and glory for Torah scholars, just as we owe to Hashem.
This is why twenty-four thousand students of Rabbi Akiva died during the yimei hasfeirah ‘because they did not act respectfully toward each other’ (Yevamos 62b). Surely the students of Rabbi Akiva accorded each other with must respect. But it was not enough! As the students of Rabbi Akiva who taught that the honor and fear of Torah scholars is derived from the honor and fear of Hashem they were obligated to demonstrate a far greater level of respect for each other.
When Bar Kamtza maligned the Jews to the Roman Caesar his first complaint was against the Torah scholars (Gittin 59a). In our efforts to rebuild the Bais Hamikdash we must strengthen ourselves in our kavod Talmedei Chachomim.
—————————————————
“Comfort, comfort My people – says your G-d.” (Haftorah Shabbos Nachamu; Yeshaya 40:1)
What is the source of our national comfort if we are still in exile?
Rav Avrohom Schorr (Halekach V’halibuv) explains that the greatest tragedy of exile is our feeling distant from Hashem. The Bais Hamikdash provided us with the greatest source of connection with Hashem.
Parshas Vaeschanan begins with Moshe’s statement “I implored Hashem at that time (in prayer)”. Despite the fact that the goal of Moshe’s tefilos wasn’t realized, his tefillos demonstrated that even when one feels distant and forlorn tefillah helps a person reconnect with his Creator.
That is the ultimate consolation in exile. Despite how far removed we are from the days of glory of yore we still have our siddur and tehillim, and the knowledge that Hashem hearkens to every sincere tefillah.
——————————————————