Derech Eretz Kadma l’Torah[i]

This shiur has two parts. The first part is a beautifuld'var Torah from Rav Nevenzahl shli“ta, and one part of his d'var Torah will lead into the second part of this shiur.

Rav Nevenzahl is discussingParshasYisro.[ii].There is a question whether Parshas Yisro is inorder or out of order. The Torah presents that Yisro comes to Moshe Rabbeinu before Matan Torah. There is amachlokes whether it actually happened this way. Many meforshim say yes, the Torah is in order,and manymeforshim say no, Yisro really came much later but the Torah mentions it earlier[iii]. Either way, whether the Torah is in order or not, one still needs to ask, why is this particular episode the introduction to Matan Torah? We would expect that the parshiyos that precede Matan Torah would somehow introduceand lead into Matan Torah. The end of Beshalach discussesMilchemes Amalek, and the beginning of Parshas Yisro discussesYisro’s arrival to greet Moshe. How do these two stories introduce and lead up to Matan Torah? Rav Nevenzahl raises this question and gives a beautiful answer.

Rav Nevenzahl says that the Torah is teaching us about Moshe Rabbeinu's middos. We are about to experience Matan Torah. Moshe Rabbeinu will have the zechus to bring down the Torah; he is going to be the person closer to Hashem than anyone in history, he is the ultimate mekabel and melamed haTorah. And the Torah here is teaching us about Moshe Rabbeinu's middos. The order of the Torah is supposed to be a lesson of- derech eretz kadma l'Torah. The Torah itself is going to be teaching us the yesod of derech eretz kadma l'Torah.

By Milchemes Amalek, Moshe Rabbeinu is speaking to Yehoshua, and he tells Yehoshua to go choose warriors for the war against Amalek. And Moshe says to Yehoshua, “b’char lanu anashim v’tzei hilachem l'Amalek,” “Choose for us fighters to fight against Amalek.” The key word there is “lanu.” Rashi quotes there from the midrash that Moshe includes Yehoshua with himself in the same breath,“bichar lanu anashim.” What is the significance of “lanu”? Moshe is showing extra special honor to Yehoshua and reflecting his own anavah. A rebbi should treat his student with a lot of respect and love him. A rebbi should find ways to build up his student’s self image. MosheRabbeinu is building up Yehoshua, “lanu,”- with us. So we see an expression of Moshe Rabbeinu's middos tovos. That is example number one.

Example two- Am Yisroel is fighting the war, and Moshe is davening.His hands are raised in prayer, and he gets tired and sits down on a rock. Why does Moshe sit on an uncomfortable hard rock? Why doesn't he sit on a pillow? The Gemara[iv] asks that question and the Gemara says that it was because Moshe was sharing in the pain of Am Yisroel. That is called noseh b'ol im chaveiro- you share your friend's burden. A Jew should have a sensitive soul. If my friend is in trouble, it bothers me, and I am going to try to do things to share my friend's burden. So Moshe Rabbeinu says it would be inappropriate from a middosperspective that hewould sit on a comfortable couch while Am Yisroel is fighting a war. And Moshe Rabbeinu sits on a rock. So we have two examples in Parshas Beshalach of Moshe Rabbeinu's middos.

InParshas Yisro. the Torah tells us that Moshe Rabbeinu goes out to greet Yisro. The midrash tells us that when Yisro came, Moshe was teaching Torah and guidingAm Yisroel. WhenYisro comes to see him, Moshe stops and goes out to greet Yisro. When Moshe goes, Aharon goes; when Aharon goes, the z'keinim go; when the z'keinim go, all of Am Yisroel go. Everyone went out to greet Yisro. Moshe Rabbeinu stops shiur to give kavod to his non-Jewish father-in-law. Why? Because of Hakaras hatov to his father-in-law whohad helped him in Midyan.[v] Moshe interrupts his governing of Am Yisroelto go greet Yisro with all of Am Yisroel following him. That is derech eretz kadmah l'Torah. We are about to have Matan Torah and the Torah tells us this story to teach us to that Moshe Rabbeinu had proper hakaras hatov to his father in law.

Moshe Rabbeinu has tremendous hakaras hatov, and the Torah goes out of its way to emphasize that this is what we see in the Torah right before Matan Torah. You want to be Moshe Rabbeinu? You have to have very good middos first. That is pshat number three.

ThenRav Nevenzahl quotes afourth pshat (in the name of his father). Yisro comes to Moshe and tells him that he is making big mistakes in the judicial system. “Moshe, you should change the whole system- have more judges, have lower level judges, higher judges, etc….” Moshe Rabbeinu is the smartest and holiest person, and he talks to Hashem often, and he is about to experience Matan Torah[vi], but when a non-Jew gives him unsolicited advice, he listens and takes it seriously. Moshe Rabbeinu is lomed mikol adam. He shows his humility and he says, “you know Yisro, that sounds really good. Let me talk about it with Hashem.” He talks to Hashem, and Hashem says yes. The Torah says Moshe listened to everything Yisro told him. Rav Nevenzhal explains that Moshe Rabbeinu thought it was a good idea and decided to accept it. He asked Hashem whether he should accept every detail. This is unbelievable. We are about to have Matan Torah and we see in the chumash a beautiful example of the humility of Moshe Rabbeinu, that he is “lomed mikol adam.” Rav Nevenzahl explains that a normal thing which Moshe could have said to himself is, “I led Am Yisroel out of Mitzrayim with Hashem's help. I did krias Yam Suf with Hashem's help. I am going to be mekabel the Torah with Hashem's help. And I need advice from anyone!?” That could have been a normal response, but no-Moshe listens and is “lomed mikol adam.” This is beautiful[vii].

Rav Nevenzahl shows that derech eretz kadma l'Torah is in the Chumashitself.

In connection with the third pshat, we will move into part two of he shiur. First, Moshe left, then Aharon left; when Aharon left, the z'keinim left; when the z'keinim left, all of Am Yisroel left. When I hear thismidrash,I think of the following person and story. Rav Yisroel Gustman zt”l was a gadol from the previous generation. He was a member of the beis din of Vilna when he was still a young man (in his early twenties). He was caught in Europe during the Holocaust. He spent several years running from the Nazis (yemach shmam). He survived in miraculous ways. He described how when he no food to eat, he would receive nourishment from eating various forms of vegetation in the forest. Rav Gustman opened Yeshivas Netzach Yisroel in Rechavia. He would personally water and take care of the flowers and trees outside the yeshiva. He explained that this was hakaras hatov to the ground[viii]. The forest and ground kept him alive in the forest during the Holocaust, so to show hakaras hatov, he took care of the garden himself.

Rav Gustman came to Israel in the early 70’s. He went to meet the great Chebina Rav zt”l, and he waited there to meet him. The Chebina Rav met with other people for several hours, and then asked his shamash if anyone else was out there waiting. The shamash says there is one more person who was waiting for a while, and he seems to be chazering shas. Rav Gustnman comes in and says,

“My name is Yisroel Gustman.”

The Chebina Rav responded

“I know the name Gustman. There was a Rav Gustman before the war who would help Rav Chaim Ozer zt”l with his teshuvos. Was that your father?”

“No, that was me,” said Rav Gustman.

The Chebina Rav stood up and recited the bracha that one says upon seeing only the very greatesttalmidei chachamim. That is one story they tell of Rav Gustman.

The following is another story of Rav Gustman. Rav Gustman was once ‘caught’ cleaning the floors of the yeshiva on erev shabbos. People said, “Rebbi, this is beneath your kavod.” He said let me tell you a story. I once arrived late to the Beis Din in Vilna, and when I walked in, Rav Chaim Ozer zt”l stood up for me. The Chofetz Chaimzt”l was visiting, and since Rav Chaim Ozer stood up, the Chofetz Chaim stood up as well. Since the Chofetz Chaim stood up, everyone else stood up. That is enough kavod for a lifetime, and I can clean the floors myself. I always think of that story when I think of this midrash- Moshe goes out, then Aharon, then the z'keinim, then all of Am Yisroel.[ix]

Purim sameach,

B. Ginsburg

I am including this beautiful article about Rav Gustman zt”l, written by Rav Ari Kahn.
The Rabbi and the Professor
A true story for Israel Remembrance Day.
by Rabbi Ari D. Kahn
Many years ago when I was a relatively young yeshiva student I had the opportunity to study with one of the great rabbis of the previous generation. His name was Rabbi Yisroel Zeev Gustman and he may have been one of the greatest rabbis of the 20th century. He was certainly the greatest "unknown" rabbi: While he fastidiously avoided the limelight and was therefore unfamiliar to the general public, he was well known to connoisseurs of Torah learning.
His meteoric rise from child prodigy to the exalted position of religious judge in the Rabbinical Court of Rabbi Chaim Ozer Grodzinski at around the age of 20 was the stuff of legend -- but nonetheless fact. Many years later, I heard Rav Gustman's own modest version of the events leading to this appointment: A singular (brilliant) insight which he shared with his fellow students was later repeated to the visiting Rav Chaim Ozer, who invited the young student to repeat this same insight the following day in his office in Vilna. Unbeknownst to Rav Gustman, the insight clinched an argument in a complex case that had been debated among the judges in Rav Chaim Ozer's court -- and allowed a woman to remarry.
One of the judges adjudicating the case in question, Rabbi Meir Bassin, made inquiries about this young man, and soon a marriage was arranged with his daughter Sarah. When Rabbi Bassin passed away before the wedding, Rabbi Gustman was tapped to take his place as rabbi of Shnipishok and to take his seat on the court. Although Rav Gustman claimed that he was simply "in the right place at the right time," it was clear that Rav Bassin and Rav Chaim Ozer had seen greatness in this young man.
While a long productive career on the outskirts of Vilna could have been anticipated, Jewish life in and around Vilna was obliterated by the pain and fear of World War II. Rav Gustman escaped, though not unscathed. He hid among corpses. He hid in caves. He hid in a pig pen. He somehow survived.
For me, Rav Gustman was the living link to the Jewish world destroyed by the Nazis. I never had to wonder what a rabbi in Vilna before the war looked like, for I had seen Rav Gustman, 35 years after the war.
At the head of a small yeshiva in the Rechavia section of Jerusalem, Rav Gustman taught a small group of loyal students six days a week. But on Thursdays at noon, the study hall would fill to capacity: Rabbis, intellectuals, religious court judges, a Supreme Court justice and various professors would join along with any and all who sought a high-level Talmud class that offered a taste of what had been nearly destroyed. When Rav Gustman gave a shiur -- delivering a lecture, Vilna was once again alive and vibrant.
One of the regular participants was a professor at the HebrewUniversity, Robert J. (Yisrael) Aumann. Once a promising yeshiva student, he had eventually decided to pursue a career in academia, but made his weekly participation in Rav Gustman's class part of his weekly schedule, all with many other more or less illustrious residents of Rechavia and Jerusalem .
The year was 1982. Once again, Israel was at war. Soldiers were mobilized, reserve units activated. Among those called to duty was a reserves officer, a university student who made his living as a high school teacher: Shlomo Aumann, Professor Aumann's son. On the eve of the 19th of Sivan, in particularly fierce combat, Shlomo fell in battle.
Rav Gustman mobilized his yeshiva: All of his students joined him in performing the mitzvah of burying the dead. At the cemetery, Rav Gustman was agitated. He surveyed the rows of graves of the young men, soldiers who died defending the Land. On the way back from the cemetery, Rav Gustman turned to another passenger in the car and said, "They are all holy."
Another passenger questioned the rabbi: "Even the non-religious soldiers?"
Rav Gustman replied: "Every single one of them." He then turned to the driver and said, "Take me to Professor Aumann's home."
The family had just returned from the cemetery and would now begin the week of shiva -- mourning for their son, brother, husband and father. (Shlomo was married and had one child. His widow, Shlomit, gave birth to their second daughter shortly after he was killed.)
Rav Gustman entered and asked to sit next to Professor Auman, who said, "Rabbi, I so appreciate your coming to the cemetery, but now is time for you to return to your Yeshiva."
Rav Gustman spoke, first in Yiddish and then in Hebrew, so that all those assembled would understand: "I am sure that you don't know this, but I had a son named Meir. He was a beautiful child. He was taken from my arms and executed. I escaped. I later bartered my child's shoes so that we would have food, but I was never able to eat the food -- I gave it away to others. My Meir is a kadosh -- he is holy -- he and all the six million who perished are holy."
Rav Gustman then added: "I will tell you what is transpiring now in the World of Truth in Gan Eden -- in Heaven. My Meir is welcoming your Shlomo into the minyan and is saying to him 'I died because I am a Jew -- but I wasn't able to save anyone else. But you -- Shlomo, you died defending the Jewish People and the Land of Israel.' My Meir is a kadosh, he is holy -- but your Shlomo is a Shaliach Zibbur -- a Cantor in that holy, heavenly minyan."
Rav Gustman continued: "I never had the opportunity to sit shiva for my Meir; let me sit here with you just a little longer."
Professor Aumann replied, "I thought I could never be comforted, but Rebbi, you have comforted me."
Rav Gustman did not allow his painful memories to control his life. He found solace in his students, his daughter his grandchildren, and in every Jewish child. He and his wife would attend an annual parade where children would march on Jerusalem in song and dance. A rabbi who happened upon them one year asked the Rabbi why he spent his valuable time in such a frivolous activity. Rav Gustman explained, "We who saw a generation of children die, will take pleasure in a generation of children who sing and dance in these streets."
A student once implored Rav Gustman to share his memories of the ghetto and the war more publicly and more frequently. He asked him to tell people about his son, about his son's shoes, to which the Rav replied, "I can't, but I think about those shoes every day of my life. I see them every night before I go to sleep."
On the 18th of Sivan 5751 (1991), Rav Gustman passed away. Thousands marched through the streets of Jerusalem accompanying Rav Gustman on his final journey. As night fell on the 19th of Sivan, exactly nine years from the moment that Shlomo Aumann fell in battle, Rav Gustman was buried on the Mount of Olives. I am sure that upon entering Heaven he was reunited with his wife, his teachers and his son Meir. I am also sure that Shlomo Aumann and all the other holy soldiers who died defending the People and the Land of Israel were there to greet this extraordinary Rabbi.
On December 10th 2005, Professor Robert J. Aumann was awarded the Nobel Prize in economics. I am sure he took with him to Stockholm memories of his late wife Esther, and his son Shlomo. I suspect he also took memories of his Rabbi.
May it be the will of God that the People of Israel sanctify His Name by living lives of holiness which will serve as a light to the nations -- and may no more children, soldiers or yeshiva students ever need to join that holy minyan in Heaven.
(This article is based on a combination of firsthand knowledge and a composite reconstruction of events as retold to me.)

[i] One major theme of Purim is Kabalas Hatorah. There was a national rededication to the Torah on Purim. Therefore, it is appropriate to discuss Kabalas Hatorah on Purim.

[ii] Sichos Vayikra p. 274-278