Rabbi Frand on Parshas Naso
These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher
Frand's Commuter Chavrusah Tapes on the weekly portion: Tape # 241, Yichud
And the Housekeeper. Good Shabbos!
Calling Torah "Shira" Is Allowed; Calling It "Zimrah" Is Not Allowed
A pasuk [verse] at the beginning of Parshas Naso defines the varying
duties of the different families of Levi. The job given to the family of Kehas
was to carry the Aron HaKodesh [the holy Ark] on their shoulders during travel.
The Talmud [Sotah 35] discusses an incident in the book of Shmuel when King
Dovid ordered that the Ark be transported by wagon. This was contrary to
halacha. An incident occurred where the Aron almost fell off the wagon.
Uzza reached up to try and save it from falling, and he was killed on the
spot. The Talmud says that this punishment befell King Dovid because he
referred to the words of Torah as 'Zemiros' (songs), as it is written "Your
statutes were like songs (Zemiros) to me" [Tehillim 119:54]. (Rash"i
explains that when Dovid was fleeing from King Shaul and was leading a
tension-filled existence "on the run", he was able to achieve 'playful
enjoyment' in the words of Torah and they served to calm him down, like a
soothing song.)
G-d responded, as it were, "About my Torah it says 'If you blink your eye in
it, you can lose it' [Mishlei 23:5], and you refer to it as a song and
plaything? I will cause you to err in a matter that even young school
children are aware of -- namely, the explicit verse [Bamidbar 7:9] that the
Aron must only be carried on the shoulders of the family of Kehas (and
not on wagons)." As a result of this 'flippancy' on King David's part he
forgot this halacha, and the unfortunate death of Uzza followed.
Rav Bergman, in his work "Shaarei Orah," asks an obvious question: What is
so wrong with referring to the Torah as "Sha-a-shuai", a pleasant and
uplifting thing (literally, a 'play' thing)? We are all familiar, with the
verse "Lulei Torashcha Sha-a-shu-ai, az avadati b'anyi" [Tehillim 119:92]
(If not for Your Torah which was my plaything, I would have been overwhelmed
with my suffering). We do not find anywhere that Dovid is held accountable
for this statement where he refers to Torah as a plaything.
The unavoidable conclusion is that Dovid's crime in the earlier verse
was not that he referred to Torah as a plaything (Sha-a-shu-ai), but that he
referred to Torah as a song (Zemiros). But what is so terrible about
calling Torah 'Zemiros'? I would have better understood it, if the objection
was that he called Torah a plaything. That might be objectionable. Torah is
not Nintendo -- it is not a game! Why is it a sin to call Torah 'Zemiros'?
Moreover, the Vilna Gaon makes the question stronger: the Torah itself
refers to Torah as a Song: "And you write for yourselves this Shirah [Song]"
[Devorim 31:19].
The Gaon answers that there exists a tremendous difference between
"Zemirah" and "Shirah". Zemirah, like the Zemiros of Shabbos, are finite.
They have a beginning and end. [Kah Ribbon (a Sabbath song) starts with a
Yud, it ends with a Lamed -- and it's over. All Zemiros are similar.]
Shirah represents the infinite. Shirah represents the articulation and
expression of feelings, which have no end and no beginning. When a person
breaks out in Shirah, it is a manifestation of what his essence is all
about. There is no end to that. It is not finite.
Torah can be called Shirah, but Torah can not be called Zimra. To refer to
Torah as Zimra has the connotation that there can be a beginning to Torah
and an end to Torah and then I would be finished with Torah. That is untrue.
Torah can't be finished. Torah is Shirah -- the infinite expression of what
a Jew is all about, his innermost essence. That was King Dovid's sin.
Based on this distinction, the Ponevezher Rav (Rav Yosef Kahaneman, 1886-
1969) once gave a brilliant interpretation to a famous Gemara. The Talmud
[Megilla 3b] mentions that when Yehoshua was encamped during the siege of
Jericho, an angel confronted him with a drawn sword. Yehoshua queried the
angel as to whether he was friend or foe. The angel identified himself as
follows: "I am an angel of the L-rd of Hosts; I have come now." The Talmud
explains that a dialog took place. The angel informed Yehoshua that he
committed two sins of negligence: (a) he did not bring the daily sacrifice
that day and (b) he neglected his study of Torah that night. Yehoshua asked
for which of the two sins he was being held accountable and the angel
responded "I have come now" e.g. -- for the current sin, that of failing to
study Torah.
Tosfos identify the linkage between the words "ATA ba'si" [I have come NOW]
and the failure to study Torah, by quoting the verse "v'ATA kisvu lachem es
haShirah haZos" (and NOW record for yourselves this Song -- referring to
Torah) [Devorim 31:19].
The Ponevezher Rav asks why the Angel used such an obscure reference, rather
than telling Yehoshua outright -- "I have come because of your failure to
study Torah?" The Ponevezher Rav answers that when a person is fighting a
battle and is in the middle of a siege, there are a million excuses not to
learn. "I'm busy", "I'm worried", "I have things on my mind."
What is the reason why a person must continue to learn, regardless of the
circumstances? Because of the phenomenon alluded to in the verse "And now
write for yourselves this Shirah [Song]". Torah is a Shirah that has no
beginning and no end. It has no time. It has to be learned every place and
under all circumstances. It is that endless expression of what a person is
supposed to be all about. Yes you are tired, and worried, and busy, and
fighting a war. But "NOW I have come". There is never an excuse not to
learn. Torah is not confined to time or space. It extends toward infinity,
like a Shirah.
This week's write-up is adapted from the hashkafa portion of Rabbi Yissochar
Frand's Commuter Chavrusah Torah Tapes on the weekly Torah portion (#241),
Yichud and the Housekeeper. The corresponding halachic portion for this tape
is. The other halachic portions for this Parasha from the Commuter Chavrusah
Series are:
Also Available: Mesorah / Artscroll has published a collection of Rabbi Frand's essays. The book is entitled:
and is available through your local Hebrew book store or from Project Genesis, 1-410-654-1799.
