Rabbi Doniel Staum, LMSW
Rabbi, Kehillat New Hempstead
Rebbe/Guidance Counselor – ASHAR
Principal – Ohr Naftoli- New Windsor
STAM
TORAH
TORAH
PARSHAS
YISRO 5775
YISRO 5775
“ON
THE ROAD”
THE ROAD”
Rabbi Binny Freedman[1]
related the following personal vignette:
related the following personal vignette:
“Of all the unexpected visitors I have ever
received, none even came close to the surprise I got in the summer of ’94.
received, none even came close to the surprise I got in the summer of ’94.
“I was teaching a course on Jewish values,
deep in the mountains ofPennsylvania
at a camp called Moshava, near Indian Orchard. We were in the middle of an
intense discussion on Jewish ethics, when I noticed three fellows standing at
the entrance to the lodge. Their features were far eastern; Chinese, it seemed,
and they were standing patiently at the door, taking it all in.
deep in the mountains of
at a camp called Moshava, near Indian Orchard. We were in the middle of an
intense discussion on Jewish ethics, when I noticed three fellows standing at
the entrance to the lodge. Their features were far eastern; Chinese, it seemed,
and they were standing patiently at the door, taking it all in.
“You must understand, we were really in the
middle of nowhere… I couldn’t imagine how these three fellows ended up here,
especially as they looked like tourists.
middle of nowhere… I couldn’t imagine how these three fellows ended up here,
especially as they looked like tourists.
““Where are you from?” I asked. “We come
fromTibet , though we are
living inNepal
right now.” But what really shocked me was their next question: “Are you Rabbi
Freedman?” I was amazed. They were actually looking for me, in the wilderness,
having arrived all the way fromTibet
from
living in
right now.” But what really shocked me was their next question: “Are you Rabbi
Freedman?” I was amazed. They were actually looking for me, in the wilderness,
having arrived all the way from
“It transpired that they were followers of
the Dali Lama, who, along with 80,000 followers, had been forced to flee Tibet
in the early 1950’s, when the Chinese had taken over their country and
destroyed the infrastructure of their Tibetan religion.
the Dali Lama, who, along with 80,000 followers, had been forced to flee Tibet
in the early 1950’s, when the Chinese had taken over their country and
destroyed the infrastructure of their Tibetan religion.
“Recently, they had begun to come to terms
with a new challenge. Having lived in exile for nearly fifty years, a new
generation was now coming of age, who had grown up in India, and never even
seen the ‘old country’ of Tibet. So they were trying to figure out how to keep
the dream of Tibet alive, in the hearts of the children who had never seen,
much less experienced, the homeland they still longed for.
with a new challenge. Having lived in exile for nearly fifty years, a new
generation was now coming of age, who had grown up in India, and never even
seen the ‘old country’ of Tibet. So they were trying to figure out how to keep
the dream of Tibet alive, in the hearts of the children who had never seen,
much less experienced, the homeland they still longed for.
“So the Dali Lama decided to consult the
experts. Who better to explain how to stay connected to a land in exile, than a
people that had managed to retain a dream over 2000 years, finally realizing
their goal and coming home after nearly fifty generations?
experts. Who better to explain how to stay connected to a land in exile, than a
people that had managed to retain a dream over 2000 years, finally realizing
their goal and coming home after nearly fifty generations?
“The Dali Lama had then sent over three hundred
students all over the world, to every major Jewish Organization… to ask for
help in learning how to respond to this dilemma. Somehow, after hearing aboutCamp Moshava
they had been given my name, and had sought out our discussion group, literally
in the middle of nowhere.”
students all over the world, to every major Jewish Organization… to ask for
help in learning how to respond to this dilemma. Somehow, after hearing about
they had been given my name, and had sought out our discussion group, literally
in the middle of nowhere.”
The Gemara[2]
quotes the Amora, Rabba Bar bar Channa, who recounted an unusual experience: “One
time we were traveling by ship on the open sea when we noticed trees and sand
on what seemed to be a beautiful island. In reality the ‘island’ was on the
back of a tremendous fish but we could not realize that. We disembarked from
the boat onto the ‘island’ where we began to cook ourselves a meal. After some
time, the fish began to feel hot from the fire on its back, and it turned over,
casting all of us into the sea. Were it not for the fact that our ship was
nearby all of us would have drowned.”
quotes the Amora, Rabba Bar bar Channa, who recounted an unusual experience: “One
time we were traveling by ship on the open sea when we noticed trees and sand
on what seemed to be a beautiful island. In reality the ‘island’ was on the
back of a tremendous fish but we could not realize that. We disembarked from
the boat onto the ‘island’ where we began to cook ourselves a meal. After some
time, the fish began to feel hot from the fire on its back, and it turned over,
casting all of us into the sea. Were it not for the fact that our ship was
nearby all of us would have drowned.”
Rabbi Yosef Dov Soloveitchik zt’l explained
Rabba Bar bar Channa’s story as a fictional analogy for Klal Yisroel’s repeated
experience in exile. Whenever we have been exiled from our homeland we have
looked askance and found new lands where we felt we could settle and be content.
We ‘unloaded’ our possessions and relegated ourselves to the whims and
civilizations of our host countries in our efforts to make ourselves
comfortable.
Rabba Bar bar Channa’s story as a fictional analogy for Klal Yisroel’s repeated
experience in exile. Whenever we have been exiled from our homeland we have
looked askance and found new lands where we felt we could settle and be content.
We ‘unloaded’ our possessions and relegated ourselves to the whims and
civilizations of our host countries in our efforts to make ourselves
comfortable.
After some time however, we realized that
the island was not an island at all, but that we were precariously riding on
the back of a tempestuous fish. As soon as the ‘fish’ sensed that we were
becoming too comfortable on its back, it began to ‘feel the heat’ and promptly
dumped us off, into the abyss of the ocean. “Were it not for the fact that our
ship – the ship of Torah, faith, and the knowledge that we have a distant
homeland – was nearby, all of us would have drowned.”
the island was not an island at all, but that we were precariously riding on
the back of a tempestuous fish. As soon as the ‘fish’ sensed that we were
becoming too comfortable on its back, it began to ‘feel the heat’ and promptly
dumped us off, into the abyss of the ocean. “Were it not for the fact that our
ship – the ship of Torah, faith, and the knowledge that we have a distant
homeland – was nearby, all of us would have drowned.”
Rabba Bar bar Channa was prophetically
depicting a tragic scene that we are all too familiar with. After the
destruction of the first Bais Hamikdash, Klal Yisroel built a vibrant Judaic
infrastructure inBabylonia . Replete with
celebrated Yeshivos and Torah scholars, the Jewish community inBabylonia flourished for 1500 years.
depicting a tragic scene that we are all too familiar with. After the
destruction of the first Bais Hamikdash, Klal Yisroel built a vibrant Judaic
infrastructure in
celebrated Yeshivos and Torah scholars, the Jewish community in
From there the Jews heavily immigrated to
theIberian Peninsula . They remained in Spain
enjoyed a ‘golden age’ for almost one thousand years. Jews maintained positions
of tremendous affluence and political power until their expulsion in 1492[3].
the
enjoyed a ‘golden age’ for almost one thousand years. Jews maintained positions
of tremendous affluence and political power until their expulsion in 1492[3].
Jews were welcomed to Poland
III, to help populate the sparsely settled area. The Jews would wistfully state
that “Poland
was a combination of the Hebrew words, “Poh lin– Here we will sleep”,
i.e. here we will sleep out the exile in comfort and tranquility[4].
III, to help populate the sparsely settled area. The Jews would wistfully state
that “
was a combination of the Hebrew words, “Poh lin– Here we will sleep”,
i.e. here we will sleep out the exile in comfort and tranquility[4].
There was no more cultured and enlightened
country in all of Europe thanGermany
in the early 1900s. Jews had fought valiantly for the fatherland in WWI and had
achieved great prominence and distinction throughout the country.
country in all of Europe than
in the early 1900s. Jews had fought valiantly for the fatherland in WWI and had
achieved great prominence and distinction throughout the country.
Yet, each time, the fish eventually turned
over, leaving us in the vast ominous ocean without recourse, except to find our
way back to our ship. In a sense, our adversaries have ensured that we never
lose sight of our ship and never forget where our true allegiance lies.
over, leaving us in the vast ominous ocean without recourse, except to find our
way back to our ship. In a sense, our adversaries have ensured that we never
lose sight of our ship and never forget where our true allegiance lies.
“Yisro, the father-in-law of Moshe, took
Tzipporah, the wife of Moshe after she had been sent away; and her two sons, of
whom the one was named Gershom, for he had said, ‘I was a sojourner (ger)
in a strange land’; and the name of the other was Eliezer, for “the G-d of my
father came to my aid (ezri), and He saved me from the sword of
Pharaoh.”[5]
Tzipporah, the wife of Moshe after she had been sent away; and her two sons, of
whom the one was named Gershom, for he had said, ‘I was a sojourner (ger)
in a strange land’; and the name of the other was Eliezer, for “the G-d of my
father came to my aid (ezri), and He saved me from the sword of
Pharaoh.”[5]
With the explanation of Rabbi Soloveitchik
in mind, we can explain that Moshe named his children with the future destiny
of Klal Yisroel in mind[6].
Moshe called his first son Gershom to symbolize the fact that Klal Yisroel were
originally strangers inEgypt
But then they became acquainted with their new ‘homeland’. In fact, Moshe was
raised in Pharaoh’s palace. As an infant, Moshe would delight Pharaoh by
frolicking on his knee. Yet when Moshe was apprehended for killing an Egyptian,
all of his ‘connections’ were worthless and, were it not that, “the G-d of my
father came to my aid,” he would have
perished.
in mind, we can explain that Moshe named his children with the future destiny
of Klal Yisroel in mind[6].
Moshe called his first son Gershom to symbolize the fact that Klal Yisroel were
originally strangers in
But then they became acquainted with their new ‘homeland’. In fact, Moshe was
raised in Pharaoh’s palace. As an infant, Moshe would delight Pharaoh by
frolicking on his knee. Yet when Moshe was apprehended for killing an Egyptian,
all of his ‘connections’ were worthless and, were it not that, “the G-d of my
father came to my aid,” he would have
perished.
The gemara[7]
relates that Rabbi Yosi once entered one of the ruins of a synagogue in order to
pray. While he was praying Eliyahu Hanavi (Elijah the Prophet) arrived and waited
for him in the doorway. When Rabbi Yosi completed his prayers, Eliyahu asked
him why he had entered one of the ruins ofJerusalem
Rabbi Yosi replied that he was traveling and needed a place to pray. Eliyahu countered
that he should have prayed along the road. Rabbi Yosi defended himself, “I was
afraid that if I prayed along the road I would be interrupted by passersby.”
Eliyahu replied that he should have prayed an abridged version. Reflecting upon
that incident, Rabbi Yose stated that he learned three things from that
encounter: One shouldn’t enter a ruin; one is permitted to pray along the road;
and one who prays along the road should pray an abridged version.
relates that Rabbi Yosi once entered one of the ruins of a synagogue in order to
pray. While he was praying Eliyahu Hanavi (Elijah the Prophet) arrived and waited
for him in the doorway. When Rabbi Yosi completed his prayers, Eliyahu asked
him why he had entered one of the ruins of
Rabbi Yosi replied that he was traveling and needed a place to pray. Eliyahu countered
that he should have prayed along the road. Rabbi Yosi defended himself, “I was
afraid that if I prayed along the road I would be interrupted by passersby.”
Eliyahu replied that he should have prayed an abridged version. Reflecting upon
that incident, Rabbi Yose stated that he learned three things from that
encounter: One shouldn’t enter a ruin; one is permitted to pray along the road;
and one who prays along the road should pray an abridged version.
Rabbi Yitzchak Kirzner zt’l explained that
their conversation was not simply halachic pondering. It was actually a
philosophical debate that involved the outlook of a Jew and his purpose in
exile. Rabbi Yose lived two generations after the destruction of the second
Bais Hamikdash. The fact that Rabbi Yose decided to pray in a ruin represented
his view of exile as a purposeless endeavor. By choosing to pray in a ruin he
was beseeching G-d to bring His People back home so that they would not atrophy
in exile. Essentially, he was seeking to hold onto the past.
their conversation was not simply halachic pondering. It was actually a
philosophical debate that involved the outlook of a Jew and his purpose in
exile. Rabbi Yose lived two generations after the destruction of the second
Bais Hamikdash. The fact that Rabbi Yose decided to pray in a ruin represented
his view of exile as a purposeless endeavor. By choosing to pray in a ruin he
was beseeching G-d to bring His People back home so that they would not atrophy
in exile. Essentially, he was seeking to hold onto the past.
Eliyahu taught Rabbi Yose that exile is not
G-d’s way of wrathfully casting His People away, Heaven forbid. G-d exiles His
Nation so that they can build and develop themselves through the challenges and
travails of exile, in order that they will be worthy of redemption and
salvation. The proper prayer of a Jew in exile is that G-d should grant him the
wisdom and insight to grow through the exile, and not be impeded by it.
G-d’s way of wrathfully casting His People away, Heaven forbid. G-d exiles His
Nation so that they can build and develop themselves through the challenges and
travails of exile, in order that they will be worthy of redemption and
salvation. The proper prayer of a Jew in exile is that G-d should grant him the
wisdom and insight to grow through the exile, and not be impeded by it.
The fact that Rabbi Yose didn’t want to pray
along the road, symbolized his fear that Klal Yisroel would not be able to withstand
the long bitter exile. He feared that they would be unable to maintain their
connection with G-d if they no longer had a centralizedTemple
nation without a land endure?
along the road, symbolized his fear that Klal Yisroel would not be able to withstand
the long bitter exile. He feared that they would be unable to maintain their
connection with G-d if they no longer had a centralized
nation without a land endure?
Eliyahu countered that one must pray along
the road, even though doing so entails praying an abridged prayer. In exile G-d
allows us to connect with Him ‘with less’.
the road, even though doing so entails praying an abridged prayer. In exile G-d
allows us to connect with Him ‘with less’.
When the Bais Hamikdash stood our
responsibility was to serve G-d by performing its Service. But when we are in
exile our responsibility is to serve G-d utilizing whatever modalities He has
provided. We must learn to pray along the road, even if it is only an abridged
prayer.
responsibility was to serve G-d by performing its Service. But when we are in
exile our responsibility is to serve G-d utilizing whatever modalities He has
provided. We must learn to pray along the road, even if it is only an abridged
prayer.
Moshe gave his children names that
reflected his perseverance and durability in exile. A few generations earlier,
when Yosef Hatzaddik was alone inEgypt
utilizing this same approach. He named his sons, Menashe, because G-d helped
him forget (nashani) his travails and pains, and Ephraim, because he was
fruitful (hifrani) despite his exile. Both Yosef and Moshe were
progenitors and ‘Founding Fathers’ of Klal Yisroel. They demonstrated that a
Jew views exile as an arduous challenge, but one which one can – and must – grow
from.
reflected his perseverance and durability in exile. A few generations earlier,
when Yosef Hatzaddik was alone in
utilizing this same approach. He named his sons, Menashe, because G-d helped
him forget (nashani) his travails and pains, and Ephraim, because he was
fruitful (hifrani) despite his exile. Both Yosef and Moshe were
progenitors and ‘Founding Fathers’ of Klal Yisroel. They demonstrated that a
Jew views exile as an arduous challenge, but one which one can – and must – grow
from.
It is intriguing that the Torah portion
which contains the most seminal event that ever occurred – the giving of the
Torah – is titled parshas Yisro. Yisro, the father-in-law of Moshe, was a world
leader, one of the three top ministers of Pharaoh[8]. He subsequently gave it all up because he
recognized G-d as the true Creator. Amidst ridicule and condemnation, Yisro
publicly proclaimed the veracity of Torah and that Klal Yisroel was the Chosen
People. This was all despite the fact that doing so caused him to be shunned
from his previous posts of prominence.
which contains the most seminal event that ever occurred – the giving of the
Torah – is titled parshas Yisro. Yisro, the father-in-law of Moshe, was a world
leader, one of the three top ministers of Pharaoh[8]. He subsequently gave it all up because he
recognized G-d as the true Creator. Amidst ridicule and condemnation, Yisro
publicly proclaimed the veracity of Torah and that Klal Yisroel was the Chosen
People. This was all despite the fact that doing so caused him to be shunned
from his previous posts of prominence.
Yisro’s legacy includes the ability to
thrive and grow even in exile and after willingly forfeiting greatness. This is
a lesson Klal Yisroel has internalized and personified throughout the ages.
thrive and grow even in exile and after willingly forfeiting greatness. This is
a lesson Klal Yisroel has internalized and personified throughout the ages.
We have retained our identity despite
millennia in exile because we have never wandered too far from our ship. We
know that exile is an integral part of the journey, a part of the circuitous road
that will eventually lead us home.
millennia in exile because we have never wandered too far from our ship. We
know that exile is an integral part of the journey, a part of the circuitous road
that will eventually lead us home.
“I
was a sojourner in a strange land.”
was a sojourner in a strange land.”
“The
G-d of my father saved me from the sword of Pharaoh.”
G-d of my father saved me from the sword of Pharaoh.”
[1] in his
weekly Torah thoughts “A Weekly Byte from Isralight” for parshas Vayechi
weekly Torah thoughts “A Weekly Byte from Isralight” for parshas Vayechi
[2] Bava Basra
73b
73b
[3] This
includes the great sages Rabbi Shmuel Hanaggid and Rabbi Don Isaac Abarbanel.
Rabbi Abarbanel held one of the highest positions in the court of Ferdinand and
Isabella. Abarbanel decided to leave all his wealth and prominence behind to
leave with his brethren in 1492.
includes the great sages Rabbi Shmuel Hanaggid and Rabbi Don Isaac Abarbanel.
Rabbi Abarbanel held one of the highest positions in the court of Ferdinand and
Isabella. Abarbanel decided to leave all his wealth and prominence behind to
leave with his brethren in 1492.
[4] The
beginning of the decline of Polish Jewry was in 1648-1649 (Tach V’tat) with the
egregious Cossack pogroms led and incited by the infamous Bogdan Chmielnicki.
Until then the Jews inPoland
enjoyed relative comfort and protection. Although the decimation of Polish
Jewry didn’t occur until World War II,
the pogroms set that tragic trajectory in motion.
beginning of the decline of Polish Jewry was in 1648-1649 (Tach V’tat) with the
egregious Cossack pogroms led and incited by the infamous Bogdan Chmielnicki.
Until then the Jews in
enjoyed relative comfort and protection. Although the decimation of Polish
Jewry didn’t occur until World War II,
the pogroms set that tragic trajectory in motion.
[5] Shemos
18:2-3
18:2-3
[6] I heard
this thought from Rabbi Alfred Cohn, Rabbi of Congregation Ohaiv Yisroel,
Shabbos Kodesh parshas Yisro 5766
this thought from Rabbi Alfred Cohn, Rabbi of Congregation Ohaiv Yisroel,
Shabbos Kodesh parshas Yisro 5766
[7] Berachos 4a
[8] see Sotah
11a
11a