Emor: Can You Make A Difference? A Powerful Lesson from Parshas Emor
Liluei Nishmas Ita bas Chanoch Aharon Bistritzky
In Parshat Emor, a captivating debate unfolds between Rabbi Yochanan ben Zakai and a member of the Baitusim, a group strictly adhering to the written Torah while dismissing oral and rabbinical interpretations. The focal point of their discourse is a verse regarding the counting of the Omer: “And you shall count for yourselves seven complete weeks from the day following the Shabbat.” The Baitusim assert that the counting of the Omer must always commence following a Shabbat, specifically the first Saturday night after Passover, ensuring that Shavuot consistently falls on a Saturday night. Their rationale is to grant an "extended vacation" for Shavuot, portraying Moses' love for the Jewish people. However, Rabbi Yochanan ben Zakai challenges this perspective by presenting the oral tradition's interpretation, which considers "the day after Shabbat" as the day following the first day of Passover. This allows for the counting of the Omer to begin on any day, enabling Shavuot to occur on any day of the week. Furthermore, he questions the notion of Moses providing extended rest for the Jewish people out of his abundant love, citing the forty years of wandering in the desert as evidence against such a notion.
This Talmudic passage poses intriguing questions. The recording of both viewpoints in the Torah (Torah, sharing the Hebrew root with the word hora’a or “instruction ”) suggests validity to each perspective. The Baitusim's argument, seemingly rooted in Moses' love for the Jewish people, appears to contradict Rabbi Yochanan ben Zakai’s interpretation.
The Lubavitcher Rebbe offers profound insights into this perplexing question:
The Baitusim argue that mortal beings, even Jews, are inherently distant from spirituality and godliness. They contend that a human's connection with the Torah, being infinite, necessitates a preceding "Shabbat," a spiritual day of rest from the physical and mundane, as human efforts cannot attain godliness. Their rejection of the oral Torah stems from the belief that human endeavors to grasp the infinite are futile. They propose that godliness is so perfect and infinite that humans cannot reach or comprehend it. Rabbi Yochanan ben Zakai, on the other hand, posits a different perspective. He argues that Shavuot need not rigidly follow a Shabbat. Human counting of the Omer, despite its limitations, is desired by God. Imperfection attracts perfection.
This also sheds light on Rabbi Yochanan ben Zakai’s suggestion that, according to the Baitusim's interpretation, Moses does not exemplify love for the Jewish people. If Moses were solely focused on providing rest, why lead the Jews through the desert for forty years? Moses recognized that humans, through their efforts, can attain a level of spirituality befitting entry into the Promised Land. The forty years in the desert symbolize the transformative journey required for spiritual elevation. Moses' love isn’t about offering leisurely vacations but empowering through challenges. True love challenges individuals, acknowledging their capacity to bring godliness into the world.
This concept resonates in a story involving the Lubavitcher Rebbe. Once, a woman approached the Rebbe, perplexed by the notion of ordinary people ushering in the Messianic age. She questioned why such a monumental responsibility wasn't entrusted to esteemed leaders. The woman's inquiry underscored a common doubt: "Rebbe, how can mere ordinary people like us be tasked with such a monumental responsibility? Shouldn't it be the duty of esteemed leaders like yourself?" The Rebbe responded with gentle wisdom, affirming that it is upon every individual, through their sincere efforts, to contribute to this sacred mission, emphasizing that "If you truly hold my words in reverence, acknowledging my role as the Rebbe, then heed this: it is indeed upon you to bring about the coming of Moshiach." This story mirrors the encounter in the Talmud. Just as the woman questioned why the task of perfection wasn’t assigned to a righteous leader, we, too, may question our ability to bring forth divine perfection. Yet, the Rebbe's response emphasizes that perfection is drawn to and manifested through our humble efforts. The story of the Lubavitcher Rebbe reminds us that each of us, regardless of our perceived stature, plays an indispensable role in the grand tapestry of bringing about the Messianic age. Through our sincerity, dedication, and unwavering faith, we contribute to the realization of a world suffused with divine perfection and redemption.
Adapted from Life Talks on the Parsha