|
Torah Portion -
Nasso
|
|
Written by Oizer Alport
|
In Shir HaShirim (3:11), Shlomo HaMelech refers to an event which occurred b’yom chasunaso ub’yom simchas libo – on the day of his wedding and on the day of his heart’s rejoicing. The Mishnah in Taanis (4:8) homiletically interprets the wedding day as referring to the giving of the Torah at Mount Sinai, which represents the wedding between Hashem and the Jewish people, and the day of the heart’s happiness as referring to the building of the Beis HaMikdash.
Rav Shach explains the comparison by questioning how Shlomo could refer to the day of his heart’s gladness separately from his wedding day, implying that he didn’t rejoice at his own wedding. He answers that although Shlomo was certainly happy when he married, his joy was limited to the extent that he knew his bride and recognized her positive qualities. Many people get engaged after dating for a few short weeks or months and get married
following an engagement of not much longer.
This may be a sufficient amount of time to determine that one has found his life partner. However, this period, due to its brevity and the unnatural relationship that exists, isn’t conducive to fully appreciating the greatness of one’s fiancé or to form a relationship based on trust and understanding.
It is only through years of living together, raising a family, and jointly confronting life’s challenges that a person comes to a real awareness of the wonderful decision he made in choosing his spouse. While it is unlikely that any event will ever bring the joy that one felt at his wedding, Shlomo is hinting that the lasting period of deep inner happiness resulting from a genuine bond lies in the future.
Similarly, at Mount Sinai the Jewish people demonstrated great faith in their “Groom” (Hashem) by unanimously declaring (24:7) na’aseh v’nishma – we will do and we will listen. They committed themselves to doing His will without even knowing what it is and were rewarded by being selected as His chosen people for all time.
Nevertheless, there was a certain lacking in the closeness of the bond. The bride hadn’t yet recognized the greatness of the Groom. It was only after the wedding, when Moshe taught them the mitzvos and they began to perform them, that a deeper relationship began to develop.
The pinnacle of that closeness came when the bride built a magnificent dwelling place where she could come to draw near to her Groom. This allowed for a full recognition of her tremendous fortune in being selected as Hashem’s bride. As the Ramban writes in his introduction to Sefer Shemos, the Mishkan was the spiritual culmination of the Exodus from Egypt. The relationship which began centuries earlier with Avrohom Avinu and continued through the Exodus and the “marriage” at Mount Sinai was finally consummated with the event which brought true rejoicing to our hearts.
|
