Picture our lives being a matter of public scrutiny. Imagine being followed by paparazzi constantly filming us with our spouses, parents and friends. How diligent, kind, committed and honest would we be if our actions were dissected by a major magazine and we knew the issue would appear in every supermarket in the country the next day?
The Midrash tells us how Reuven, Aharon, and Boaz would have acted if they knew their actions would be a matter of perpetual public record:Rabbi Yitzchak ben Miriam said…if a person performs a mitzvah they should do it with a whole heart, because if Reuven would have known that Hashem would write about him, And Reuven heard and saved him from their hands (Genesis 37:21), he would have brought him (Yosef) on his shoulders to his father. And if Aharon would have known that Hashem would write about him, Behold he is coming to greet you (Exodus 4:14), he would have greeted him with instruments and dancing. And if Boaz would have known that Hashem would write about him, He handed her parched grain and she ate and was satisfied and had some left over, (Ruth 2:14), he would have fed her stuffed calves. (Midrash Rabbah, Ruth 5:6)
Reuven planned to save his brother Yosef from the murderous plot of his brothers. His suggestion to heave him into the pit was a delaying tactic so that he could come back for Yosef and return him to his father. (Rashi, Genesis 37:21)
Aharon was not jealous of his brother Moshe’s leadership. But he only met him with a small exterior act of greeting, even though he was truly happy for Moshe in his heart. (Ha’amek Davar, Exodus 4:14).
Boaz wanted to perform an act of kindness by feeding Ruth. He invited her to join in his meal of bread and vinegar and gave her parched grain. (Malbim, Ruth 2:14)
The Midrash tells us that if these men had been aware that their actions would be recorded for posterity in the best-selling book of all time, they would have acted differently. Their feats of salvation, happiness, and kindness would have been more swift, acute and overt.
There is a peculiar inconsistency in the account of these events. Why would one’s actions be enhanced when in the public eye? Because improved actions receive extra approval. We will be more revered, respected, and appreciated if we look virtuous to others. Such perceptions boost our confidence and our self grandeur.
Asks the Yafeh Anaph (Midrash Ruth 5:6): these individuals were great men on the canvas of history. Certainly, it would be irresponsible to assume that these giants of spirit were motivated by such frivolous doggy bones as honor and prestige. Wouldn’t they act the same way regardless of the audience? He observes brilliantly that the catalyst for our actions in public shouldn’t be the amplification of status; rather it should be a pedagogical opportunity.
Asks the Yafeh Anaph (Midrash Ruth 5:6): these individuals were great men on the canvas of history. Certainly, it would be irresponsible to assume that these giants of spirit were motivated by such frivolous doggy bones as honor and prestige. Wouldn’t they act the same way regardless of the audience? He observes brilliantly that the catalyst for our actions in public shouldn’t be the amplification of status; rather it should be a pedagogical opportunity.
If these men had known that their actions would be documented for perpetuity, they would have performed differently not for honor or prestige but in order to teach future generations the proper way to act.
Reuven crafted a clandestine plan to liberate Yosef because he was concerned that his brothers would be a treacherous obstruction. However, if he knew that he would become the prototype rescuer for all generations, he would have risked their wrath by saving Yosef blatantly.
Aharon was genuinely exhilarated by Moshe’s appointment to leadership. But he wouldn’t have openly expressed his feelings, to avoid the confrontational derision of scoffers. However, if he knew that he would be the example for generations of rejoicing for others, he would’ve risked derision fearlessly with an outright emotional outpouring of gaiety, as one is advised to do in the Code of Law (Orach Chaim 1:1).
Boaz wanted to be kind to Ruth. However, he was worried that the jeerers and mutterers would assume he had ulterior motives of wanting to court this young lady. However, if he would’ve known that his kindness would be the exemplar for generations, he would have disregarded this consideration in order to teach the proper lesson of how one should treat guests.
We learn from this that when one has the opportunity to perform a mitzvah, they should do it to the fullest extent, ignoring all other concerns, distractions and detractions.
Reuven crafted a clandestine plan to liberate Yosef because he was concerned that his brothers would be a treacherous obstruction. However, if he knew that he would become the prototype rescuer for all generations, he would have risked their wrath by saving Yosef blatantly.
Aharon was genuinely exhilarated by Moshe’s appointment to leadership. But he wouldn’t have openly expressed his feelings, to avoid the confrontational derision of scoffers. However, if he knew that he would be the example for generations of rejoicing for others, he would’ve risked derision fearlessly with an outright emotional outpouring of gaiety, as one is advised to do in the Code of Law (Orach Chaim 1:1).
Boaz wanted to be kind to Ruth. However, he was worried that the jeerers and mutterers would assume he had ulterior motives of wanting to court this young lady. However, if he would’ve known that his kindness would be the exemplar for generations, he would have disregarded this consideration in order to teach the proper lesson of how one should treat guests.
We learn from this that when one has the opportunity to perform a mitzvah, they should do it to the fullest extent, ignoring all other concerns, distractions and detractions.
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