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Parshas Matos/Massei -“Yeah... And Then What?”

By Rabbi Zvi Teichman

Posted on 07/08/21

Parshas HaShavua Divrei Torah sponsored by
Dr. Shapsy Tajerstein, DPM - Podiatry Care.
(410) 788-6633

The forty-two excursions the Children of Israel traveled during their sojourn in the desert, from the time they left Egypt until they set off on the final journey towards the promised land, is recorded for all of posterity. 


We are taught that each one these travels represent a unique challenge we overcame that forged our very character that eventually made us worthy of entering the holy land. 


It is asserted in early sources that this record is a virtual map of what we would yet have to endure and conquer in all our journeys in the course of all our exiles, before we too would be deserving of the final redemption. 


The Forty-Two Letter Name of G-d, embedded in the Prayer of Reb Nechunya ben HaKanah, Anna B’Choach, we are informed, corresponds to these forty-two travels, representing G-d accompanying us during those arduous times. 


Strangely though if one were to count theses מסעות — journeys, one would discover the Torah only reports how ויסעו — they journeyed, forty-one times! 


Where is the missing trek? 


The Vilna Gaon, the Gra, points out this deficiency and avers the following solution. 


It is not written in the portion of Maasei but forty-one journeys, even though it is well known there were forty-two. It does record in its place how they encamped [in Shittim] but the actual reporting of the forty-second journey [from there] is written in the Book of Yehoshua,ויסעו מהשטים (ג א) — ‘and they journeyed from Shittim’, and [although] it does not report how ויחנו — they encamped there, nevertheless it states just וילינו שם טרם יעבורו — ‘that they stayed the night there prior to crossing [the Yarden]. (אדרת אליהו טו א) 


So, there were forty-two journeys in total after all, with forty-one of them reported in Massei, and the last trip in Yehoshua.  


But what does the Gra mean when he states that it records ‘in its place’ how they encamped?  


Indeed, when examining the verse, it makes reference to their encampment at that location twice.  


They journeyed from the mountains of the passes and encamped in the plains of Moav by the Yarden at Yericho. (במדבר לג מח) 


They encamped by the Yarden, from Bais Yeshimos until the plains of Shittim, in the plains of Moav.(שם שם מט)  


The Torah could have described the precise location with one verb. The extra mention, the Gra seems to be intimating, serves as compensation for the lack of ויסעו — and they journeyed. 


What is the significance of this and why is it necessary since we have already discovered the missing ‘journey’? 


Furthermore, why does he mention the fact that it never talks of their (ויחנו) encampment in Yehoshua and only referring to their (וילינו) last night on the bank of the Yarden river? 


How is their one last night of lodging, before traversing the Yarden, relevant to the longer period of encampment they experienced in Shittim? 


With Shittim being the last location, they would occupy before reaching their longed-for goal of entering the land, and in light of the tradition mentioned earlier that these journeys are portents for all future ones, then there must be something within this ‘journey’ that is instructive vis-a-vis ‘our’ last stand in Galus. 


Shittim was the locale where the Jewish nation succumbed to the enticements of the daughters of Moav and Midyan. The Ohr HaChaim HaKadosh sees in the very name of this place of infamy the catalyst for their sin. 


The root שוט is used elsewhere to indicate mindless roaming. (רש"י במדבר יא ח ד"ה ושטו העם)  


When man allows himself to follow his every whim and whimsy in determining his direction in life, he will find himself veering far from the tracks that lead to success. At times it is man’s instinct to relax, that leads him off course. Often it is the distraction of current events that pique his curiosity in delving into matters he has no say or influence. At worst it stems from vying for position and stature, deluding oneself into all sorts of political maneuvering hoping to establish his position in the hierarchy of social standing and order.   


We hopefully travel through life, honing our character as we conquer the challenges that seek to detour us from our purposeful aspirations. But there are lulls, when goals are not yet within our reach, and we must nevertheless remain mindful of who we are and what we represent, finding meaning and purpose in the quiet and modest moments of devotion, remaining consistent and committed even when our objectives are out of sight and intangible. 


It is when we are encamped and withheld from opportunity, as so often our nation found itself frustrated during our long exile. To keep on ‘traveling’ even while we sit ‘still’ is the ultimate ‘journey’ we must perfect. 


It takes a tremendous resolve to persevere and remain vibrant through quiet but persistent personal growth in Torah and Mitzvos, even when hoped for achievements elude us. 


Perhaps this is the idea of ויחנו — encamped, being the replacement for ויסעו — to journey. We must discover new worlds within the realm of our own limited existence because the destinations reached in that journey are so much more thrilling and long lasting than the obvious ones. 


If we cannot find that path, we will inevitably uncover other roads that will lead us astray. 


Might that be the deeper message in the Gra’s noting that it never says ויחנו — they encamped, in Yehoshua, but rather וילינו — to stay the night?  


One must live each day of one’s life as an opportunity of discovery, that has never existed before nor likely to return. There is no entrenching in place for a true servant of Hashem, merely a short respite each night so we may restore our strength with exciting new venues awaiting our discovery and conquering each day. 


I recently had the privilege to officiate at the levaya of one of Jewish Baltimore’s most colorful sons and Rabbis, the indefatigable Rabbi Moshe Shuvalsky, who served during his more than ninety years in many communities throughout the United States, leaving an indelible impact on all whom he encountered. 


One grandson, Shmuli Dinovitz, conveyed a personal memory that sums up his greatness. In Shmuli’s own words. 


One specific story keeps popping up in my head since last night. It seemed so insignificant at the time but now thirty years later I think this sums up my Zaidy. 


My brother, Dovi and I were young boys — probably 5 or 6, and we went to spend Shabbos with our Bubby and Zaidy on Bancroft Rd.  


On Friday night as we were walking towards Rabbi Taub’s Shul, a car pulled up beside us and started screaming anti-Semitic slurs at us, hurtling a glass bottle towards us, before zooming off.  


Zaidy asked if we were ok, and boruch Hashem we were fine, but rattled.  


We said, “But Zaidy, that man was screaming at us and even threw something at us!” Zaidy calmly but lovingly turned to us and said in true Zaidy fashion — “Yeah... and then what? Let's go to Shul boys.” 


Zaidy never let anything ever get to him or slow him down. I think this is a lesson we can all learn from. He was the humblest man who never ever would get distracted by trivialities, nonsense, nor caught up in machlokes. I do not think he would ever answer anyone back. 


In the journey of life, we too often indulge in purposeless reactions, expending valuable time, much energy, and raw emotion, getting absolutely nowhere. 


The next time you encounter a ‘roaming’ experience in life, implement the Shuvalsky method by honestly asking yourself: “Yeah... and then what?”  


Boys (and girls), let us get on with real life, discovering new and thrilling encounters with Hashem, every moment of our lives! 


באהבה, 


צבי יהודה טייכמאן