While
the Jewish world was celebrating Shavuot, it just so happened that the second
day of Shavuot coincided with the Memorial Day Holiday in the United
States. During last Monday afternoon
while walking with my children from lunch, I commented that it was Memorial Day
in the United States. Our son asked what Memorial Day was. I explained that
Memorial Day is the day when Americans remember all the soldiers who died while
serving their country. Our son thought for
a moment and said that “I guess if you die for your country that must make you
a hero.” Then he asked the next question. “Do you have to die for your country
in order to be a hero?” I thought about the following Aggadah, (rabbinic
legend) that a teacher once told me about the definition of a hero. One day
Rebbe Yochanan was bathing in the Jordan River. Resh Lakish, who was a
gladiator, also went to bathe in the river. Only seeing Rebbe Yochanan from the
back with his long hair, Resh Lakish mistook him for a woman. When Resh Lakish
called out to Rebbe Yochanan, needless to say, he was a bit surprised. Once the
two men regained their composure, Rebbe Yochanan said, "Your strength
should be devoted to Torah." "Your beauty should be devoted to
women," replied Resh Lakish. Rebbe
Yochanan said, "If you repent, I will let you wed my sister, who is even
more beautiful than I." Resh Lakish
undertook to repent, but the great gladiator was left so weakened by his
decision to repent, he didn't even have the strength to gather up his gear.
Then Rebbe Yochanan had him read Scripture and study Mishnah. Subsequently,
Resh Lakish became a great man, a great scholar, and Rebbe Yochanan's right
hand man (Babylonian Talmud Baba Metziah 84a).
This
week's Parsha is Naso. It covers a variety of topics. First we read that once
again, God commands Moshe to count. This time Moshe takes a census of the
families in the tribe of Levi. Each family has a very specific role concerning
the maintenance of the Mishkan (the Tabernacle). After the census, we are
reminded that anyone in contact with a corpse is considered impure and must be
removed from the camp for a period of time. We are also told that besides
capital punishment, certain crimes towards members of the community are
punishable by fines. We read about Sotah, the bitter waters a woman accused of
adultery must drink. If she survives the ordeal, then she is innocent. On the
day the tabernacle was finally completed, each leader of each of the twelve
tribes brought gifts. Each day, a different tribe brought these gifts.
Of
course, none of these events have anything to do with the Midrash about Resh
Lakish's leaving the gladiator world and entering the world of Torah. However,
before the twelve tribes bring their respective offerings, we read about those
individuals who, if they so choose, can take upon themselves vows of
abstinence. They are called Nazarites. In the Haftorah for Parsha Naso, we read
about the birth of the most famous Nazir, Samson. The Nazir's vow of abstinence
consists of no wine nor grapes, no haircut, no contact with the dead (this
includes parents and siblings). His abstinence is a vow of purity; he shall not
have any contact with death. "All the days of his abstinence he is holy to
God." (Num. 6:8). Interestingly enough, the minimum time frame of this vow
is only 30 days. That is all it takes to be considered heroic within this
community: no grapes, no haircuts, and no contact with death.
Ironically,
when the Nazir's vow expires, sometime after thirty days, he cannot just
re-enter society. Instead, he must bring two offerings to the Kohen: a burnt
offering and a sin offering. A sin offering: imagine that! Here is an
individual who has voluntarily taken on more restrictions. Here is an
individual who has successfully achieved a higher degree of piety. Now, in
order to re-enter society, that individual must bring a sin offering. Is this
the price for greatness? What is the sin? The sin is that the individual, in
his/her attempt to achieve a higher level of piety, must voluntarily cut
him/herself off from the community. This contradicts much of what we read in
the book of Leviticus and even in Numbers. One is separated from the community
when deemed impure by coming into contact with death. Separation from the
community is a means of maintaining the spiritual purity of the community. The
object is to remain in the community and elevate the holiness and purity of the
community. The Nazir's actions contradict the aims of the community. The Nazir
cannot join the community in Kiddush. The Nazir cannot prepare appropriately
for an upcoming holiday with the rest of the community. (According to Halacha,
one prepares for a holiday by cutting hair, washing clothes, and preparing
festive meals.) Nor can the Nazir, along with the community help those who
grieve. As a result, the Nazir must atone for voluntarily separating
him/herself from the community. In a very real sense, there is a bit of a mixed
message. Torah recognizes that there are those individuals who may adopt
certain fanatical love for Mitzvot and God. However, it is quite clear that the
laws regarding the Nazir do not condone fanatic behavior. To the contrary, the
restrictions are quite minimal, the time frame is minimal, and the message is
clearly unmistakable. Fanaticism, voluntarily cutting oneself off from the
community, is a sin. One must atone for this behavior.
So where is
the heroism? Heroism is not found in self-absorbed large actions. Heroism is
not found in a one-shot deal. Heroism is not found in loud rhetoric. Heroism is
found in the humility of small actions. Heroism is found in the constancy of
appropriate behavior. Heroism is found in the quiet improvement of the
community and the world without calling attention to oneself. Heroism was Resh
Lakish. Heroism was coming into the community. Heroism was the acceptance of
the daily Mitzvot of Torah Study, Ethical/Menschlikite behavior, Prayer, and
Gemilut Hasadim (Acts of Loving Kindness). We learn that heroism and greatness
is something we can all achieve. So I explained to my son, that sometimes
Heroism and Greatness does not mean one has to die for one’s country. Sometimes
heroism and greatness is doing the best one and even succeeding in extremely
difficult circumstances. He nodded and said if he behaved, acted like a
mentsch, and grew up to be a good person maybe that would make him a hero. I
nodded my head and smile.
Peace,
Rav Yitz
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