Bo - Agency

 

Parshas Bo - Agency

In this week’s Parsha the commentators struggle to explain why Hashem took away Pharaoh’s free will.  

The underpinning motivation for this struggle is the ironclad rule that everyone has free will regardless of the circumstances as the Rambam (Hilchos Teshuva 5:2) explains that any person can be as righteous as Moshe or as evil as Yeravam. 

The Gemara declares this no less than three times in Shas (Brachos 33a, Niddah 16b, Megillah 25a) R’ Chanina said, everything is in the hands of heaven with the exception of the fear of heaven.

Every human is Divinely endowed with agency. Even Pharaoh facing an onslaught of pressure to renege on his resolve to keep the Jews enslaved was able to chose refusal because, according to the Sforno (Shemos 9:12), Hashem gave him the strength to do so. 

It seems like a simple concept. We have agency and are responsible for our actions as the Daas Tevunos says, Hashem created the world in such a way that we earn everything that we have. 

However, in today’s day and age, this concept is not simple at all. If you ask someone if they believe that they have free will they will answer, yes.

But, then they will make a myriad of excuses for their lack of accomplishments. It wasn’t my fault they will say. So and so prevented me from doing this and that. All those types of excuses are a fractional denials of agency.

This is something that is incumbent upon us to inculcate within every fiber of our being, As R’ Elazar Ben Durdia said(Avodah Zara 17a), the matter does not depend on anybody else except for me.

As a matter of fact, the entire world was created for that one impactful choice that we will make some time in our lives the Mishnah declares (Sanhedrin 37a) a person is obligated to say the world was created for me.

Vayigash - Truth

 

Vayigash - Truth

In the epoch of the Messiah veracity will be scarce (TB Sotah 49b). 

This is a pejorative prediction that falsehood will seep into civilization. It’s a message to those inclined to never give up to proliferate truth to the point of it’s insertion into the societal fabric to hinder its fray. 

But, what is the truth that one is encouraged to propagate? Living within the confines of our society it is hard to grasp. Echos jounce of walls declaring that it’s your truth that matters. 

This, of course, presupposes that truth is nonexistent because it’s presence is irreconcilable with multitudinous perspectives that are mutually exclusive.

For example, one says that my truth is that the Sun is in the sky and the other says that my truth is that the Sun isn’t in the sky. They both can’t be right. They are either both wrong or one of them is right. 

The answer is that dearth of truth is tantamount to Godlessness because the signet of God is truth (TB Shabbos 55a). Ipso facto, the pursuit of knowledge of God will yield the unveiling of truth. 

How does one know the truth that there are men and women? That they have different roles? That the familial structure is the foundation of society? That procreation is a value and a Mitzvah? That stealing and murder are wrong? That the struggle between good and evil is what’s weighty? That racial profiles or affiliation with a specific group are insignificant to one’s innate opportunity? Personal accomplishment is the only element that affords one privilege as a matter of consequence. 

Regarding Devorah being a Prophetess and serving as a Justice adjudicating Jewish Law, Tannah Debei Eliyahu (Rabbah Chapter 9) declares, “I attest upon myself with the Heaven and the Earth that whether one is Jewish, non-Jewish, man or woman, servant or maid-servant everything is according to one’s deeds. Proportionate to those deeds will the Divine Presence be manifest in their lives.”

One can only know truth by knowing God. One can only know God by studying His manifesto; The Torah. 

Not only are we to engage in loftiness. But, it is incumbent upon us to instill it in our children (TB Kiddushin 29a). 

If our progeny fails to imbed it in the inner recesses of their consciousness and apply it to their daily lives then we have ceased to live. For one who doesn’t spring forth into the future is reckoned to be dead (see Gur Aryeh, Genesis 30:1). 

This is why this week’s portion informs us that the spirit of Yaakov was enlivened (Genesis 45:27). Yaakov was apprehensive of Yosef’s spiritual state. Living in Egypt must have worn Yosef down. The depravity and dispensation of morals that was prevalent in that society certainly frayed the spirituality of Yosef until he was reduced to shadow of his old self.

That’s what Yaakov thought was the most likely scenario. But, when He heard that Yosef was still studying the Torah (Rashi, Ibid) his anxiety dissipated leaving in its wake the elation one feels when they recognize that they are still alive because their progeny continues to plot forward spiritually. 

Ki Sovo-Suffering Contributes To Our Spiritual Growth

Chief Justice John Roberts, in a commencement speech at Cardigan Mountain School on June 3, said:

“From time to time in the years to come, I hope you will be treated unfairly so that you will come to know the value of justice. I hope that you will suffer betrayal because that will teach you the importance of loyalty. Sorry to say, but I hope you will be lonely from time to time so that you don’t take friends for granted … ”

Overcome with challenge, we ask, “Why are there righteous people and life’s bad for them? Why are there evil people and life’s good for them?” (Berachot 7a). Faced with a quagmire irresolvable in our minds, we write books like “When Bad Things Happen to Good People” (Harold S. Kushner) that postulate unsubstantiated hypotheses.

Then we hear a simple speech from a complex individual, the 17th chief justice of the United States Supreme Court, positing that bad things bear the fruit of life lessons. From that perspective, they are kind of good. It’s an irrefutable truth. The only comment news outlets can muster regarding his speech is “it’s unconventional” to propagate such a view at a commencement gathering.

Yes, we don’t have the right to put our fellow humans through travail for the sake of their success. It’s unethical (Bava Batra 16a).

But God is, so to speak, obliged to do so. He knows everyone’s limits, strengths and weaknesses. To use an idiom, He knows how much weight to put on the bar. If He didn’t, how would we learn?

Therefore, if the challenge is in front of us, we can overcome it because God put it there. If it could be better, it would be better. Our situation is the best it could be. But it’s for us to figure out the approach, the solution.

It could be like in “Tuesdays With Morrie” (Mitch Albom) when professor Morrie Schwartz used his dying moments to fashion the most impactful period of his life. Or it could be like in “Man’s Search for Meaning” (Viktor E. Frankl), when the author conjured an innovative way to repel the Nazis controlling him.

Today, society faces deep fissures in politics. Children’s self-image and relationship capacities are being decimated by the social media epidemic. Schools, public spaces, entertainment venues and arenas are devolving into mistreating females. They are failing to recognize what Ashley Montagu called “The Natural Superiority of Women.”

Instead, focus has shifted to emphasizing external superficiality. Internal life force, spiritual spark, emotional capacity, character and intelligent consciousness have been buried in the abyss of colorful displays and under flamboyant facades.

Faced with this onslaught of issues, there is an inclination to be overcome; to be a victim; to blame others, including God, for our misfortunes. People declare, “I’m embarrassed to be an Orthodox Jew,” “it’s the president’s fault,” “this group is the source of our troubles” or “if only this person wouldn’t be in my way.”

The excuses, justifications and explanations serve to deflect responsibility. Did Candace Lightner self-destruct or lash out when her 13-year-old daughter Cari was killed by a drunk driver? No. Instead, she started Mothers Against Drunk Driving (MADD), an organization that offers education to stop drunk driving. MADD has an office in every state in the United States.

These musings may provide insight into this week’s portion. It’s true that we can’t grasp why the Jewish people have suffered throughout history and that it would be predicted in advance in this week’s portion. But one thing we do understand is that God’s actions have a constructive purpose: to contribute to our growth.

“This ain’t about giving up or giving in. We weren’t born to follow. Come on and get up off your knees. When life is a bitter pill to swallow, you gotta stand up for what you believe. Believe that the sun will shine tomorrow ... ” (Bon Jovi).

Tisha B'Av

Tisha B'Av has crept into my consciousness as a favorite day on the calendar. 

People are ensconced in all kinds of causes, movements, ideals, charities, organizations, and revolutions. 

To show solidarity, they put on bracelets, necklaces, jewelry, same color tee-shirts, and brand themselves with tattoos. 

We are a part of a two thousand year solidarity with Israel, the Temple, and the Almighty. 

It has proliferated into every fabric of our peoplehood in every corner of the planet. 

On this day every type of Jew at some point sits on the floor in a show of mourning for the destruction. 

It is so gratifying to be a part of that; to suffer for a cause, to fast and deny oneself basic pleasures with the goal of accomplishment. 

It's like climbing a mountain. It hurts. But you know the top awaits. That's a journey worth every ounce of its pain. 

I sit there on the floor, recite the special prayers, listen to the Book of Lamentations and can't help it but to smile. 

There is no way that such an effort from so many people for so many years will be for nought. I am proud to be a part of it.  

In the aftermath, the satisfaction of accomplishment is acute. The fulfillment of my part of God's ultimate plan for mankind is real. It's a trophy that I hang on a special wall in my mind's eye.  

Vayaira-Posting Secrets That Stay Forever

Relative to time, in the infancy of our millennial generation, Orwellian foreshadowing seems to be as acute as ever.  When ‘big brother’ surveillance began and how comprehensively it perforated the fabric of our society is somewhat shrouded in secrecy. One thing we are becoming keenly aware of is this; privacy has been reduced to an old relic that resides only on the pedestals of our imaginations. As a smart old man sitting on a proverbial corner on some provincial street might’ve once remarked, “there’s nowhere to run and there’s nowhere to hide.” At any moment, we may be recorded, videoed, or spied upon with a vast array of mediums. 

Should we resigned to the current state-of-affairs that seem to curtail our freedom or is there an empowering message to be gleaned from this situation? 

The Universe is always speaking to us as it says, “The Heavens tell the honor of Hashem (Psalms 19:2).” Assiduous hearkening to the Universe’s message with a little extrapolation will yield a valuable lesson.

“Know what is above you; an eye that sees, an ear that hears, and all your actions are transcribed in a book (Avos 2:1)." If human intelligence can spawn forth technologies with such sophisticated capacities, certainly the Almighty Creator has contrivances at His disposal and even more. 

“On Rosh Hashanah all those that walk the face of the earth pass in front of him one by one as it says, ‘He fashioned the heart of them all and understands all their actions’ (Rosh HaShannah16a)." “This is done with Hashem’s one simple glance (Ibid 18a)." Coupled with technological implements there is an interweaving of psychological motivations that are a part of Hashem’s analysis. Unlike humans, not only does He see the data but He also understands it. 

Hashem’s analysis runs so deep that any hypocritical or contradictory nuances will surface on our final accounting. The justifications of the brothers’ inconsistencies evaporated with Yosef’s rebuke, “I am Yosef. Is my father still alive (Genesis 45:2)?" The Midrash (Bereishis Rabbah 93:10) understands that Hashem’s purview, as that of Yosef’s, must be saturated through every fabric of our actions. Therefore, it declares, “Woe is to us on the day of judgement. Woe is to us on the day of rebuke.”

Hashem is aware of every detail and nuance of our experience. This fact was established with the Plagues, as the Malbim(HaTorah Veha’Mitzva, Shemos 7:14) explains that the first nine plagues were divided into three sets. Each set was meant to prove a fact of reality. The first set proves that there exists a Deity. The second set proves that He watches and is aware of everything that occurs in the Universe. The third set proves that He has unbridled and unmatched capacity to effect anything. 

In each set the first two plagues proved one of the aforementioned facts. The third plague was meant to punish Pharaoh and the Egyptians for not acquiescing to Moshe and Aaron’s request. 

The first plague of the second set was Arov which is the mixture of wild animals that attacked the Egyptians. The miracle was two-fold. Firstly, these animals usually shy away from the populace. Secondly, when they attack, their violence is indiscriminate. Hashem sicced the animals on the Egyptians. However, they didn’t set foot into Goshen where the Jewish People lived. This proved that Hashem is specific in his protection of the Jewish People because He is aware of every situation (ibid 8:17-18).

The second plague in the second set was Dever, pestilence. A paranormal epidemic ensued where the Egyptian owned animals expired. This proved that Hashem was specific in his protection or lack thereof towards animals as well (ibid 9:4).

As privacy dissipates on the pyres of our civilization’s prying technological eyes, a message from Hashem is crystallizing in our psyches. Hashem is aware of all our deeds good and the opposite. Therefore, we will be responsible for them.

The fact that we are aware of this is empowering. It presumes that it's within our capacity to pay attention and make an accounting of myriad of our deeds.  It’s within the scope of our capacity to research, calculate, and organize what we say, do, and conduct during the span of our lives.

In a way, de-privatization in our society exposes us to more tools to be utilized for categorization of our deeds.         

Yisro-True Grit

Our ancestors found themselves on the banks of the Yom Suf with no where to go. The Egyptian army was quickly approaching with ill intent. An argument sparked amongst the people; the waters weren't splitting and no one wanted to jump in. At last Nachshon Ben Aminadov took his chances and hurled himself into the water. He was the catalyst, and the waters split. (Sotah 37a)

Hashem, as is His modus operandi (Ramban, Bereishis 22:1), delayed this miracle to give Nachshon opportunity to actualize his courage.

Perhaps Aharon saw this kernel of potential in Nachshon. Therefore, he married Elisheva, Nachshon’s sister, hoping his sons would be fashioned with congruent genes. (see Bava Basra 110a quoted in Rashi, Shemos 6:23, 'Most sons are similar to the brothers of the mother.')

No stranger to such heroism, Aharon possessed a dauntless force of character. Aharon was an admirer and seeker of peace (Avos 1). He actively pursued it. If two disgruntled folks got into an altercation without aspiration of mending he would intervene. He would approach each individual and inform them falsely that the other fellow wanted to apologize. This action would spur a meeting between them resulting in their making up. (Rav, ibid quoting Avos D'Rebbe Nosson).

Even though perpetuating falsehood for the sake of Sholom is sanctioned (see Tosfos, Bava Metzia 23b), Aharon put himself into a precarious position.  A sense of fear must've riddled his psyche. What if they find out that he was lying? What sort consequences of embarrassment would ensue? Nonetheless, he was courageous. The same trait as his brother-in-law's propelled him forward.

Maharal (Tiferes Yisrael, chapter 36) explains that the Decalogue contains two pairs of five statements that mirror each other. The first set deals with the Creator while the second deals with the created. While Hashem is the pinnacle of creation, the homosapien is at the apex of the Universe. There is nothing that's not affected by Man's actions (Nefesh HaChaim 1:4). The entire Universe is at his disposal and reach. He is the purpose of creation.

Therefore, one of the most hideous crimes that one can perpetrate against humanity is murder. To emphasize this point, 'do not kill' is positioned in the Decalogue at number six, which is the first of the statements to deal with people. To blot out the human being is the worst crime because he is the best of creation. He can overcome any obstacle, even fear. He is dauntless and courageous.

Don't be scared! The fire may seem too hot, the water too cold, the slope too steep, the mountain insurmountable, and people could make fun of us. But we have a mission to serve Hashem. Nothing stands in our way!

-for the Kollel Connection 2/17/17

Vayeitzei-What We All Want

A slogan can be very impactful because it encapsulates an entire philosophy. If it is sculpted correctly it will be embodied with a life of its own and perch on the lips of all who are open to it.

It's not by coincidence that the last two Presidents won their respective campaigns for the office with catchy and meaningful phrases. President Obama's slogan was 'change we need' and President Elect Trump's was 'make America great again'.

Why did these slogans resonate with people in such an acute fashion? Perhaps, because they instill hope in achieving idealistic aspirations. We all want to change and be great. It's in our spiritual DNA; as the pasuk states, Hashem create for me a pure heart. (Tehilim 51:12)

That's why we become so emotional and unreasonable when the topic of politics meanders into our conversations. Our outrage points to a deep-seated desire for things to be right. A person is recognizable by his anger. (Eruvin 65b)

Truth be told greatness is the path that Hashem has prepared for us. Every person is obligated to say, 'the Universe was created for me'. (Sanhedrin 37a) That is to say that even if every single person in the world would not be born except for us Creation would still be justified. (Ohr Hatzafon, Midas HaChesed #1) The first man is not unique in that the Universe was created for him. If we would be in his place the universe would be created for us just the same.

Therefore, a person is obligated to say, 'when will my actions be like Avraham, Yitzchak, and Yaakov? (Tanah D'bei Aliahu Rabbah(chapter 25). The combination of these three great people is akin to the level of the first man. That is the kind of person we are supposed to be if we are to take full advantage of what the world has to offer.

We should never give up on our endeavors to improve. Chizkiyahu said, 'I have a tradition from my family. Even if a sharp sword is on a person's neck they shouldn't stop themselves from believing in mercy.' (Brachos 10a)

This responsibility of achievement is on us and no one else. Rebbi Elazar Ben Durdaya said, 'the matter depends only on me.' (Avodah Zara 17a)

My Rebbe, Rabbi Tzvi Berkowitz, taught us that Leah was supposed to be, at best, a picture of mediocrity. She was to marry the pernicious Esav and have a family. Being one of the Foremothers and a progenitor of Hashem's people wasn't a part of her destiny. She knew this. She was determined for it to be otherwise. She cried and davened to Hashem until her eyes swelled from hot painful tears. (Rashi, Bereishis 29:17)

By force of conviction she inserted herself into the process of building Klal Yisrael and illustriousness for perpetuity.

This shows us that the gates of tears are never closed. (Bava Metzia 59a) Nothing stands in the way of our will. (See Megilla 6b)

The utopia that we dream of is in our hands. Believe it, say it, and do it. And it will be.

Pekudei-Never Give Up

Never Give Up

"These are the reckonings of the Mishkan, Mishkan of Testimony etc." (Exodus 38:21) The extraneous repetition of the word Mishkan which usually means Tabernacle or, more precisely, a dwelling place for Hashem's presence is puzzling. Rashi(ad loc) cites a homiletic interpretation of this discrepancy. Mishkan can be read as mashkon which means collateral. Hence, the textual repetition of Mishkan is to hint to the two Temples that would be built in the future and that Hashem would confiscate them as collateral for our iniquities. 

Rabbeinu Bechai(ad loc) adds that the verse encompasses more intimation of this prophecy in the numerical values of the words. The word HaMishkan including it's five letters has a numerical value of 420 which hints to the the expanse of years that the second Temple stood(Yuma 9a). The word Mishkan has a numerical value of 410 which is the amount of years that the first Temple stood. 

This cataclysm in the form of eventual decimation of both Temples was also foreshadowed way before the Tabernacle was even envisioned. Yosef cried when he hugged his brother Binyamin because he saw that both Temples would stand in his portion of inherited land and subsequently be destroyed. (Rashi, Genesis 45:14)

There are numerous examples of such predictions of commencements of future events in different contexts. A case in point is the story of the spies. After they returned from the Land and gave an unfavorable report the people cried(Numbers 14:1). That night was the 9th of Av. Hashem declared that their cries were for nought because the Land was good. Therefore, as castigation, there would be a reason to cry in the future because both Temples would be destroyed on that date. (Ta'anis 29a)

These future predictions evoke conflict with free-will which is an undisputed fact. (Brachos 33b, Megilla 25a, Nidda 16b, Rambam, Hilchos Teshuva chapter 5) Rambam himself deals with this difficulty(ibid #5). How can one predict the future if it is contingent upon the choices that we make? If our choices are one way the consequences which is the future will follow. If our choices are another way then a different set of consequences will follow. The first Temple was destroyed because of the three cardinal sins and the second Temple because of baseless hatred(Yoma 9b). The drama of this type of hatred burgeoned to its full ugliness in the story of kamtza bar kamtza( Gittin 55b). Additionally the destruction was caused by the failure to attribute proper honor to Torah study(Ran on Nedarim 81a s.v. davar zeh). The presumption of the aforementioned is that if we would not commit these inequities and there would be no hatred that the Temples wouldn't be destroyed. Then, how can their destruction be predicted in the future before the people's choices that caused that future to come about? Are their choices just a figment of their imagination and the future is really determined?

Perhaps we can suggest that the answer to this question is found in the story related in  Brachos(10a). Isaiah visited Chizkiyahu the king when he was deathly ill. Isaiah told him that he would die both here and in the World to Come. Chizkiyahu asked him, what did I do that deserves such sever reprisal? Isaiah responded, because you failed to fulfill the Divine command of procreation. Chizkiyahu explained that he purposely reneged from having children because he saw with Divine Inspiration that his offspring would be unfavorable. Isaiah rebuked him by explaining that it is not his concern about future events but, rather, Hashem's. Your obligation is to fulfill the Divine command. When Chizkiyahu understood his mistake he requested that Isaiaih give him his daughter in marriage so that they can have children. Perhaps, your merit and mine will cause the offspring to be upstanding. Isaiah retorted that the decree has already been meted out. Chizkiyahu responded that he knows now that Isaiah's prophecy has ended and that from this point on he is opining. I have a tradition from my family that even if a person has a sword on his neck that should never give up from Hashem's mercy.

The message of this story is that when a decree is set it can be changed. Chizkiyahu was supposed to die as it was predicted in Isaiah's prophecy. If he would have had children they would be bad as was predicted in his Divine Inspiration. Nevertheless, that future was contingent upon his choices. If he would choose differently he may not have children. Or, if he would have children they would be good. No prophecy is set in stone even if it's a good one unless the prophet acts it out in some way. (Ramban, Genesis 12:6)

We can illustrate this point with the game of chess. The grand master may calculate his opponent's multiple choices of moves and plan his counter moves based upon those choices. So to, predictions of the future that are found in the Torah are mere illustrations of the consequences that will ensue as results of the choices that we will make. But, if we choose differently the set of consequences will be commensurate with those choices which are not enumerated in the Torah. 

Therefore, the word Mishkan and Yosef's prophecy may communicate that in the future the Temples will be destroyed. But, that is contingent on our choices. It is true that Hashem knows the future. But, He knows many futures. Which future will we live? That depends on what future we want to live. 

Actually, this idea is explicit in the Midrash. Pharaoh seems to recant his resolve. After the seventh Plague he seems to tell Moshe that he will allow the people to go. However, 'I see evil in front of you'. (Exodus 10:10) Pharaoh saw with his magic that a star of blood which is a sign of death was going to meet the people in the desert. This was supposed to happen after the sin of the Golden Calf. Hashem would expire them as chastisement. However, this decree was changed as a result of Moshe's prayers for the people. The star of blood instead became a good tiding for them because it represents the blood of circumcision( Rashi, ad loc). 

As Chizkiyahu declared, one should never give up. We never know what the future may bring. 

Metzora-The Right Path

Having the carpet pulled out from under oneself is very disconcerting. One's feet are steadily planted on the ground. One habituates to a sense of stability. Suddenly, those sensations vanish. 

Figuratively, this may happen to us on a daily basis. When we don't judge a situation favorably performing due diligence regarding proper investigation we may concoct a fictitious occurrence in our minds. This occurrence with the surety of the fallacious facts is like the carpet under our feet. Surfacing of real facts will shatter what we thought to be true. This is like the carpet has been pulled from under our feet. 

Yes, Malcolm Gladwell writes in Blink that first impressions are usually correct. But, the Torah instructs us otherwise. "With justice you shall judge your friend." (Vayikra 19:15) Ian Pears weaves an intriguing tale in An Instance of a Fingerpost where a murder mystery is told from the perspectives of four individuals. The reader discovers the true murderer only when the last person tells his tale. There are many such stories. See Rabbi Hanoch Teller's Courtrooms of the Mind for numerous examples of entrapment in such folly.  

Not having our facts straight may have much more dire consequences. In this week's Parsha we have the metaphysically deceased Metzora. The cause of Tzoras is well known: Loshon Harah-evil speech. (Erchin 16a) But, loshon harah is a catalyst for something more hideous. It spurs the talebearer to lie and fabricate eventually leading to scoff at all serious matters which leads to assassination of every righteous character. (Mishnah Torah, Hilchos Tumas Tzoras 16:10).

In other words, engagement in wrong doing causes more wrong doing. No one is ever stagnant. The evil inclination endeavors to deprave our behavior ad infinitum. (Kiddushin 30b) Colluding in loshon harah even if it's true leads to making up the stories all together. Involvement in such activities may be so immersing that we may not even realize it until the truth hits us like a brick wall, (Mesilas Yisharim chapter 3) like a carpet being pulled out from under us.

A priori the inverse is true as well. When we curtail negativity in all its manifestations and introduce positivity into our lives good will happen. In the way the a person wants to go they will lead him. (Makkos 10b) Angels are created to help him go in the right path. (Maharsha, ad loc) One who comes to purify they help him. (Shabbos 104a) Open for me...an opening like the sharpness of a needle and I will open for you opening thru which calfs and wagons fit. (Shir Hashirim Rabba 5:2) One mitzvah causes another mitzvah. (Avos Chapter 4) The reward for a mitzvah is unfathomable because it's expanse of delight is beyond the boundaries of physicality. Therefore, Hashem only gives further opportunities to perform mitzvos to earn more of this same reward. (Michtav M'Eliahu 1:2) All physical rewards such as comforts, financial flexibilities, and health are opportunities to perform more mitzvos given that we demonstrated the wherewithal to perform them in the first place. (Mishnah Torah, Hilchos Teshuva 9) The matter is very close to you. It is in your mouth and heart to do. (Devarim 30:14) Goodness is close to us, meaning easy. All we have to do is engage our mouths and hearts in it. The rest will follow with the shower of Divine support. 

Vayeishev-Bridge to the World to Come

Torah's sobriquets of greatness and commoners are criticized and we learn lessons. Avraham shouldn't have exited Eretz Yisrael during the famine. (Ramban, B'reishis 12:10) Yaakov shouldn't have engaged Esav upon his return(B'reshis Rabbah 75:2) or played favorites among his children. (Shabbos 10b) The brothers shouldn't have contrived to rid themselves of their brother Yosef. (Yom Kippur Machzor, Mussaf) 

Aren't such mundane improprieties common to all people? Fratricide, sibling rivalry, favoring one's children, spousal strife, familial discord, and miscalculated enemy engagement, are the building blocks of historical progression and intriguing novels. How could such tales constitute a spiritual engagement which propels us to the World to Come?

Maharal(Tiferes Yisrael, 11) answers that the difference between Hashem and the rest of Creation is that He is perfect and they are not. Therefore, any secular wisdom such as math, science, or psychology is study of imperfection. Engagement in such study can only yield achievement commensurate with its own identity which, ultimately, is imperfection. In contrast Torah study is Hashem's decrees upon Creation. By definition, since Hashem is perfect, His interface with Creation is the essential expression of that perfection. Therefore, when one studies a topic of insignificance and triviality in the Torah it is transformed into the most lofty of insights elucidating Hashem's perfection. 

Torah study is really a discernment of Hashem's thoughts. Insight into Hashem's thoughts forges a connection with Him. Connection to Hashem hoists one beyond the temporal Universe of their sojourning. Thus, the Torah is the only device by which to achieve Olam Habah. It is our pathway beyond our own corporeal existence. 

In With All My Heart, With All My Soul by B.D. Da'Ehu the author writes that the Greeks worshiped humans. This worship promulgated them to oppose davening because it necessitated dependence on others. Dependence engenders weakness. This, he explains, is a fallacious argument because davening allows one to connect with something beyond oneself which makes one greater. 

With this insight we may understand Nedarim (39b) and Shabbos (88b) that the Torah's creation preceded the Universe's. The difficulty of this proclamation is striking. How can the Torah which contains stories of people's decisions that were commenced in the future exist before creation? Doesn't the Torah's existence at that point in time presuppose determinism and retard the free will of those individuals recounted in its record. Isn't that the question that the Ramban( Hilchos Teshuva 5:5) poses? Knowledges of the future is determinism of that future? 

According to Maharal this query isn't an issue. The Torah existed before the Universe in the form of Hashem's perfection but not necessarily in its current expression. At Har Sinai Hashem choose to form the Torah's lessons and teachings with the past experiences of those that lived following the Universe's creation. 

Vayeitzei-Purpose of Beauty

We are inundated with beauty, grandeur, and majesty. Social media facilitates access to breathtaking landscapes, grand vistas, majestic visions, and gorgeous people. Our eyes feast upon exquisitely appealing veneers seemingly as deep as the blue ocean. When the sun shines on these displays of pulchritude they seem to sparkle with an alluring message that says, "this is what matters".

But we know better. We saw The Beauty and Beast and read The Hunchback of Notre Dame. Idioms like 'beauty is in the eyes of the beholder' and 'don't judge a book by its cover' are intertwined in the lexicon of Western Culture. We studied the Ethics Of Our Fathers(4:27) statement, "don't look at the flask but what is in it". Also, Rabbi Yehoshua said that ugliness is the best container for wisdom. (Taanis 7a) Proverbs(31) states, "Beauty is vanity. A woman who fears heaven is praiseworthy". 

But is that really true? Don't the words of Billy Crystal, 'it's not how you feel but how you look', ring genuine in our ears? Doesn't it feel good to receive the ultimate compliment from Zsa Zsa Gabor, 'darling, you look marvelous'?

In fact the Torah places beauty on a pedestal. "And Yosef was of handsome form and handsome appearance". (Genesis 39:6) The Egyptian girls would scale the walls to look at him. (Rashi, Ibid, 49:22) Avsholom had Godly hair and Shaul a Godly neck. (Sotah 10a). All the ladies were jealous of Miriam's beauty. (ibid 12a) Rabbi Yochanan's handsomeness shone like a light (Brachos 5b) which left his student, Reish Lakish, stunned. (Bava Metzia 84a) The wicked ruler's daughter wanted to flay Rabbi Yishmael's facial skin and stuff it so that she can gaze upon his beauty at her leisure. (Yom Kippur Machzor, Mussaf) His son's and daughter's beauty were unparalleled on the entire planet. (Gitten 58a) Avraham said to Sarah, "you are a woman of beauty". (Genesis 12:11) Regarding Rivka the Torah states, "the maiden was very fair to look upon."(Ibid 24:16) Ten measures of beauty trickled down into the world with nine going to Jerusalem. (Kiddushin 49b)

This week's portion is no exception. "The eyes of Leah were soft(pretty-Targum). Rachel was beautiful of form and appearance."(Ibid 29:17) To ratchet up the accolades and veneration the Talmud( Megilla 15a) makes a list of the most beautiful women in history. Bava Basra(58a) compares the looks of Adam and Chava to a host of people. 

Preoccupation with beauty seems incongruous with the lofty spirituality promoted in the religious ideals of Judaism? How do we resolve this oddity?  

The answer is as follows. Divine commands are to provide people with a medium to propel themselves beyond the natural world; to achieve a supernatural state which is consistent with the essence of their souls. (Tiferes Yisrael, chapter 6) To that end the world which we find ourselves in is designed to be used to achieve this goal. 

All of its components are intermediaries to be used to perform God's commandments. (Path Of The Just, chapter 1) Therefore, all of the rewards, gifts, and blessings mentioned in the Torah are opportunities to achieve purpose. (Mishnah Torah, Laws of Teshuva, chapter 9)

The attribute of beauty is also a tool in our hands to be used to achieve purpose. When it is used in this fashion it is praiseworthy. One example is Jerusalem's beauty. Since it the spiritual center of the planet it needs to be an aesthetically pleasant place so that it's visitors should be able to focus and not be distracted by other elements. (Bear Mechokek, Chaya Sarah)

Leviticus-A Theme of Repentance

The purport of the present aeon YA(Young Adult) genre of literature is a struggle with self-definition. 

In Hogwarts Harry Potter's House was Gryffindor but he exuded Slytherin traits. Tris Prior belonged to the Abnegation Faction but joined Dauntless being divergent. Mia Hall struggled continuing to live in If I Stay clouded about her identity without family. The children in A Series of Unfortunate Events discovered that their unique proclivities were tools with which to navigate their lives. Artemis Fowl resolved that you don't have to be evil. Clary Fray in the Mortal Instruments Series realized that she wasn't who she thought she was. Katniss Everdeen was from District 12 in Panem in the Hunger Games. But she sparked a revolution not only in deed but in blurring of lines demarcating district members. #4 and his companions grow with disparate powers etching their identities in the Lorien Legacies Series. Jonas struggles in a futuristic society that has forged sameness in The Giver. 

These stories may be contra-distinct but they share a common theme; struggle for self-definition. This struggle is appropriate for young adults. Their physical maturation is concomitantly accompanied with spiritual, emotional, and intellectual blossoming.  

As adults we should be beyond that life-stage. We should be aware of our identities, strengths and weaknesses. However, that is not always the case. Rabbi Chaim Voloziner, Nefesh HaChaim(1:6), writes that since the first infraction was committed our malevolent inclination is internalized no longer a distinct entity exterior to our being. Rather, it's interwoven with our essence manifesting geminated qualities of our own ourselves . Therefore, occasionally we identify with our lusts, desires, selfish thoughts, hatreds, and beliefs. We declare ubiquitously, "This is who I am and can't change". 

Repentance, the process of return to G-d, is meant to extricate us from these fallacious thoughts. One pervading theme in Leviticus is repentance. The animal offerings are supposed kindle feelings of self-sacrifice as explained by the Nachmanides(Commentary Ibid 1:9). The day of inauguration of the Tabernacle was designed to procure atonement for the sin of the Golden Calf(Rashi ibid 9:2). The leprosy-like spiritual decease called Tzaras is meant to encourage us to to repent as codified by Maimonides( Mishnah Torah, Hilchos Tumas Tzaras 16:10). The Yom Kippur Temple Service coupled with repentance is meant to achieve atonement as well(Talmud,Tractate Yoma 86a).

One of the ways to embark upon the path of repentance is to study. Because when we study classic works of Jewish ethics such as The Path of the Just, The Way of God, The Gates of Repentance, The Duties of the Heart, and The Ethics of Our Fathers, we are engendered toward introspection and self analysis. This gives the opportunity to weed out the imperfections in our psyches that don't define who we are. 

This sort of change can only be accomplished with our own personal efforts. The Talmud, Tractate Avoda Zara (16a), tells us a story of a Elazar Ben Durdia who was deeply stooped in the netherworld of licentious behavior. He was inspired by a carelessly vicious comment by a harlot, no less, to repent. At first his quest to find his way was recruitment of others to help him. In the end he concluded that, "the matter depends only on me". 

Perhaps this is what Robert Frost meant in Stopping By The Woods On a Snowy Evening, "And miles to go before I sleep". Before his life concludes he has to traverse miles of self introspection and repentance to sprout his identity to fruition.  

  

Elements of Greatness

The ubiquitous question. Where does greatness stem from? The comfortable answer: we don't have an answer. It comes from a God-given talent combined with circumstance.

The true answer: greatness is a result of hard work. Constant persistence with tenacious fervor yields results regardless of one's background or identity. But, perhaps there is more?

In the Talmud we find a pattern that is difficult to ignore. A pattern that reveals some insight into this allusive dilemma.

"And he(Cesar Nero) converted. R' Meir descended from him." (Gitten 56a)

"The descendants of Sisro studied Torah in Jerusalem. The descendants of Sanherev taught Torah in public. Who were they? Shamaya and Avtaleon(They, in turn, were the teachers of Hillel and Shamai. See Pirchei Avos(1:12 "Hillel and Shamai received from them etc."), Yuma(35b "And he(Hillel) lay on the mouth of the skylight in order to hear the words of the living God from the mouths of Shamaya and Avtaleon etc."), and the Rambam in his introduction to the Mishnah Torah where he counts Shamaya and Avtaleon amongst the scholars to be in line of the Oral Tradition-Torah Shel Baal Peh.) The descendents of Haman studied Torah in Bnei Brak. And the decedents of that evil person(Nevuchunetzar-Rashi) God wanted to bring under the wings of the Divine Presence."
 
(Sanhedrin 96b)

"Balak merited that Rus was his decedent." (Ibid 105b)

The dredges of human historical record have a dichotomous propensity to produce greatness. At first glance this is puzzling. We strive so hard to provide a positive experience, a meaningful education, and a stable background for our children. Alas, the key element, of evil, is lacking. Make no mistake we don't condone evil action for the purpose of a positive results. Subscription to the motto of Van Bismark that the ends justify the means is erroneous because at any given moment we follow the dictates of the Torah. The inter-play between conflicting interests and order of precedence is a fascinating topic in itself that, with God's help, we be able to write about in the future.

But the question that we posit is what is it about evil that sometimes yields such wonderful results?

The answer can be found in the following statements of the Talmud.

"Be careful with the uneducated because the Torah comes from them." (Ibid 96a)

"Be careful with the poor because the Torah comes from them." (Nedarim 81a)

It's  basically common knowledge that diamonds are formed as a result of tremendous pressure of about 400,000 pounds per square inch(PSI) under the earth's surface between 80 and 100 miles deep.

Also the Zohar is quoted as stating that from the deepest darkness come the greatest light.

The pressure of being poor and the darkness of being evil are sometimes the cauldrons that produce the greatest success stories. When one's back is against the wall, when the challenge knocks us down to the mat, then the opportunity to fight back and persevere presents itself.

Hard work and circumstances play a large role in the achievement of greatness. But, perhaps, the greatest contribution is with your 'everday ordinary challenge.'







 

Yisro-Perspective; An Antidote to Jealousy

Imagine having a six point simultaneous perspective on any object. Seeing something from the front, back, right, left, top and bottom and computing the visions instantaneously gives one a superhero-esk understanding.

Certainly, a general grasp of any situation carries with it knowledge of its specifics even without the particular awareness of their existence (The Way of God by Ramchal, Introduction) even more so when the details are laid out in front of us with a panoramic view.

To our great chagrin the Homo sapiens have only a three-dimensional view at any specific moment. Therefore, we fail to see some obvious realities that may exist concurrently with our experience.

A case in point is the argument that the Orchas Tzadikkim (Sha’ar Hakinnah #14) posits in order to inspire us not to be jealous of our fellow persons. After alarming the reader with the fact that jealousy can lead to the transgression of all the Ten Commandments he writes as follows.

“Jealousy is due to the malevolence of the soul. If he is jealous of the beauty, strength, or affluence, he doesn’t want what the Creator has decreed upon him. This is similar to a slave who complains about the actions of his master etc.”

In part the cause of jealousy is the failure to see ourselves when we look at others. We see beauty and strength of others and ignore our uniqueness. But in reality, God has given us ours and theirs theirs (Niddah 16b) and never the twain shall meet. The possibility that theirs could be ours is a product of our imagination unrelated to the reality.

Another example is the observation of the Chidah (Avodus Hakodesh, Tziporen Shamir 13:210). Astutely, he ponders the obvious fact that no person exists even for a moment without the support of God. That fact leads us to conclude that even at the precise moment that a person commits the vilest and most despicable acts God gives them the strength to do so. The hands that stab, the feet that kick, and the eyes that see are not abandoned by the God from whom they are directed to rebel!

Certainly, the miscreant is unaware of this reality at the time of their infraction as the Talmud (Sotah 3a) tells us that one doesn't sin unless they are filled with the spirit of foolishness.

Naturally, we can’t see with our physical eyes from all perspectives. However, if we put some thought into our situations before we proceed our imagination will provide the proper all-angle perspective to make the right decisions.

This is the message of our Mishnah (Ethics of Our Fathers 3:7) R’ Elazar Ish Barbusa said, Give from His because you and yours is from Him. Realize that all is from God and that whatever we give away we give on His behalf. Whatever, was decreed for us will remain ours. Whatever was meant for others they will receive.

Lech Lecha-God's Patience Sprouts Avraham Into Existence

The common lexicon is abundant with lofty platitudes. The tips of our tongues shower all who are willing to listen to such banalities as honesty being a lonely word and patience a virtue. It is true that Chaucer is most probably the promulgator of the latter which lends certain authenticity to the proverb. But the query places itself like an elephant in the room of our brains. Why is patience such a valuable trait?

Of course to answer this question more contexts are required. In our terse perusal of the issue we shall focus only from the perspective of God. Perhaps, as a tertiary benefit any leader will be able to glean from the ensuing insight kernels of wisdom that they can employ to be more effective in their leadership.

Rabbi Moshe Chaim Luzzatto (Path of the Just, chapter 4) asks. The Jewish conception of God necessitates the perspective that He is perfect. Therefore, his perfection does not allow Him to overlook infraction as the Talmud (Bava Kama 50) states, ‘Whoever, says that God overlooks, his live will be overlooked.” That being the case, just as it was in the olden days with human monarchs, any sin against God’s will should be met with immediate strict justice in the form of a well aimed lighting bolt that strikes the perpetration in his tracks. Why then does that not happen? Furthermore, the conception of teshuva should be an anathema? If one engages in licentious acts or kills someone how can they take it back? To employ the cliché, what’s done is done.

The answer that Rabbi Luzzatto offers to this question unveils a diamond-esk idea. In such circumstances God exercises patience to give the sinner time to ponder his ways. When the would-be Baal Teshuva considers the ramifications of his actions and the personality that he has become as a result, a stupendous transformation occurs. Deep regret sets in the psyche which yields a true desire to be someone else; someone more refined and better. That desire effects change in the personality contriving a committed servant of God.

God’s patience is a virtue. For instead of extirpating a person it allows a formation of resplendent servitude.

With this insight the Mishnah in the Ethics of Our Fathers (5:2) is clear. Ten generations separate between Adam and Noach and ten generations between Noach and Avaraham showing God’s patience that yield the righteous pillars of all mankind.

Noach: The Flooding of Humanity

Apocryphal imaginations of world destruction, domination and conquest gnaw at our consciousness. Doom and apocalypse strum the emotions into a kind of shocking awe that mesmerizes with fascination of what may occur next. Scaremongers masquerading as prophets of doom capitalize on the opportunity to stand on top pedestals declaring that black clouds of peril are soon upon us.

Yet fatal diseases that ravage humanity, earthquakes that destroy cities and tsunamis that wash away large populations are difficult to wrap one’s hands around. The seeming gargantuan quirks in the natural progression of life that leave catastrophic repercussions force us to throw up our hands in utter abandon of any explanation. Such experience according to the Ramban (Iyov, Introduction) is the main cause amongst our people for abdication of religion.

Only God Himself can provide the answer as the Talmud relates, ‘This matter (destruction of the first Temple) was asked of the Sages and the Prophets yet they could not explain it until the Holy One Blessed Be Himself explained it.’(Nedarim 81a)

Therefore, when we read in this week’s portion about the drowning of humanity concomitantly we scour the text for answers. Only God can provide an explanation for this anomalous deluge.

Of course when we look at the story of that generation we see that their deeds had such a profound affect on the universe that their actions spread like a cancer beyond their own confines. As a result, the ensuing flood was a matter of consequential recourse.

The Torah states, ‘And God saw the earth and behold it was corrupted for all the flesh had corrupted its way upon the earth.’(Genesis 6:12) Rashi (ad loc) explains that the reference to ‘all flesh” is also to the animal kingdom. That is to say that they too were involved in aberrant copulations. Animals of different species were mating with each other.

The Beis Halevi (ad loc) asks that this explanation poses a philosophical dilemma. It is axiomatic to Jewish belief that people have free will as the Talmud declares in Brachos (33b). The centrality of this idea is expounded upon and emphasized by all the Torah scholars especially the Rambam (Laws of Teshuva 5, 6). However, animals don’t have such capacity. They can’t build or destroy with the thrust of their volition. They act with instinct. If that is the case how can they become corrupt? They don’t choose between right and wrong.

The answer is that there are holy places in the world and irreverent places. There are venerable places such as Jerusalem and the Temple Mount. And there are disreputable places such as some cities in the shinier areas of the United States.

One with sensitivity can feel the spiritual purity of the holy sights even when they don’t come in contact with any residents. This is true in vice versa. The reason is that these areas are actually holy and the opposite. How do they become that way?
Our actions not only influence us they also affect the physical inanimate environment around us. If we act in a righteous way we uplift all those that are in the radius if our surroundings.

Therefore, the state of the generation of the flood was so depraved it caused the animal kingdom to become corrupt. Not because they have free choice but because they were soiled with the liquid of vile impunity of the depraved society around them.

Netzavim-Real Living

"See that I have placed in front of you today life and good..."(Deuteronomy 30:15)

What does it mean to live? From an incidental Halachic perspective the matter is really clear. When the appropriate confluence of the metaphysical and the universal is dismantled life ends. As the Code of Law (YD 339) articulates it is the moment the soul exits the body. A priori, the soul’s presence in the body is life.

Of course, technical mechanics for the aforementioned reality is not the exclusive prerequisite for being alive.

The Midrash (Tanchuma, V’zos Habracha) unveils the secret to being alive. “An evil person during their life time is like he is dead because he sees the sun shine and doesn’t bless…eats and drinks and doesn’t bless. However, the righteous recite a blessing on everything that they eat, drink, see and hear.” (Also see Brachos 18a) Hence, the difference between being alive and dead is the recitation of blessings.

Rabbi Meir Reiss (Ohr Lenisivasi, introduction) enlightens us to the meaning of this Midrash.

Life is awareness. When one’s senses are awake to the radiance of the shining sun, the blossoming of beautiful flowers, the scent of stirring aroma of a myriad of spices, the taste of succulent foods, the enrapturing panoramic views of the planet’s wonders, and fantastic intricacies of the inner contrivances of organisms, he is alive. On the contrary, drifting through life without attentiveness to one's surroundings is to be as lifeless as a rock. Constant recitation of blessings connected to the vicissitudes of life is emblematic of one’s life-force’s vibrancy.


For example, veterans of war remember every detail of their exploits while they might not recall their experiences a few years past. The reason for this is elementary. In midst of the battlefield every move can be the difference between life and death. They were forced to be aware of every decision. They were alive. Now in mundane existence of common life each decision is not as weighty. Their actions are not of as much import. Therefore, they don’t feel as alive.



Truthfully, the Torah is the ultimate source of awareness, of life as it states in Proverbs (3:18), “It is a tree of life.” It is taught in the Ethics of Our Fathers (6:7) and we declare it in the morning and Torah reading blessings (Siddur).

Understanding, this idea helps us to cope with the almost scandalous and dramatic declaration of Rabbi Dostai bar Yannai in the name of Rabbi Meir in the Ethics of Our Fathers(3:10). “Whoever forgets anything of his Torah learning, Scripture considers it as if he liable for the death penalty.”

Rabbi Meir’s declaration is not a matter of penalty rather of consequence. Certainly, one who forgets his Torah study is not going to be executed by a tribunal but he has severed his connection with Living God (Tiferes Yisrael, ad loc) which is life itself.

Mattos-Massai Integrity

The sculpture of pristine character is chiseled by the blade of integrity. Individuals who keep their word are a sturdy foundation upon which the edifice of any endeavor stands. In their presence we are instilled with an inner tranquillity that is the center of our ability to function. However, a breach in the dam of trust thrusts the waters of instability spiraling out of control.

One's word is sacred (im-plied in Rashi, Numbers 30:3). It is as solid as a rock. Therefore, one must adhere to it. This is a ubiquitous viewpoint among all ethicists.

The Torah takes the concept of one's word a step further. It impresses upon us that one's word actually metamorphoses into Jewish law. What one says transforms into a real obligation enforced by the law of God as is stated in this week's portion: "If a man vows a vow to the Lord, or swears an oath to bind his soul with a bond, he shall not break his word, he shall do according to all that proceeds out of his mouth" (Numbers 20:3).

Furthermore, one's word can change the status of objects. For example, one who vows to become a Nazirite is prohibited to drink wine and all of its derivatives (Numbers 6:3-4). That means that wine that was kosher for this person before his vow has been transformed by his word into a nonkosher substance. The very essence of this item has been reconfigured on a spiritual level to become unfit for a Nazirite.

Not only is one's word real in the physical universe, but in the spiritual one as well. The famous Kabbalist Rabbi Chaim Vital (quoted in Sha'arei Aharon ad locum) informs us that every word that we say makes an impression in the spiritual realm.

One's word is of such import that it could be the difference between life and death as it says in Proverbs 18:21 - death and life are in the power of the tongue. Since such sway is imbedded in the spoken word, it is incumbent upon us to consider what we say before the words exit our mouths. As it says in the Ethics of Our Fathers (1:9), be careful with your words.

In addition, it is important not to speak too much. As it says, "In the multitude of words sin is not lacking, but he who restrains his lips is wise" (Proverbs 10:19).

Rabbenu Yonah in his commentary (ad locum) explains that our thoughts are not always generated deliberately. Once these thoughts surface in our consciousness they have to be evaluated for their substance. Then, these thoughts can be discarded or kept accordingly. One who speaks profusely obviously states whatever comes to mind. This can cause infraction because not all that we think we should say. Therefore, one should exercise wisdom to restrain their lips until they become aware what effects their words will generate.

God weighs every word we say (Orchas Chaim Leharosh, No. 61) because those words are representative of what is inside of us (Rabbi Yerucham Levovits, ad locum).

Unfortunately, the media is inundated with delinquency in this area. Of course, there is no better story than the spectacular unraveling of the tower of trust.

Lately, there have been accusations and derisive judgments amongst the Jewish nation in the public eye. Since the spoken word wields an unpredictable power, such behavior can have drastic consequences.

We have such potential to show tolerance, understanding, unity and majestic character in the public arena. It would be so beautiful to seize that opportunity in these difficult times.

Balak-Never Too Tired

When the thick cloud of lethargy saturates our organism we crumple beneath its weight. No task is menial and no deed facile. We are beleaguered with the feeling of dragging our feet through the mud or pushing through water. The overwhelming enormity of this sheer black cloud of lassitude forces us to spurt out excuses for every responsibility at hand. Clichés such as I can’t or I am too tired, which are apt to describe our temporary disability to perform, smoothly roll off our tongues with the expertise of a laureate poet.

Then some good news, such as an opportunity to consume our favorite food, engage in a hobby or meet a good friend, washes away the bogged-down sensation. Suddenly, our mood shifts to euphoric rapture ─ imagined bells ringing, music playing. With our countenances shining, we are invigorated by vivid rays of energy that assuage the heaviness of our limbs. We seem to effortlessly fly and glide to the task at hand.

Such was the experience of Yaakov our Forefather. “And Yaakov lifted his feet and came to the land of the people of the east” (Genesis 29:1). Once he was informed of good news, that he was promised to be protected (by God), his heart lifted his feet and it became easy to walk (Rashi, ad loc.).

In this week’s portion, Rabbi Chaim ben Atar in his monumental Torah commentary asserts that such is the experience of righteous people.

This is the meaning of the verse, He has not seen iniquity in Jacob, nor has he seen weariness in Israel (Numbers 23:21).

The intent is that even though the righteous perform mitzvos and all their toil is in the study of Torah, they do not feel weariness…rather the opposite; like a person who profits…delights…it gives them strength (Ohr HaChaim Hakodosh, ad loc).

Rabbi Atar articulates a universal intuitive concept. Not all feelings of stupor or alertness stem from an existing physiological status. Rather, the pendulum swings with psychosomatic influence. Simply put, those things that we love we have an easier time doing while those we don’t love we have a harder time doing.

Therefore, if we would love performance of mitzvos and study of Torah, we would accomplish more and most of our excuses would evaporate.

The question is, how do we develop this love? The Rambam (Sefer Hamitzvos, asei #3) and the Sefer Hachinuch (Mitzvah 418) provide the answer.

There are two ways. One is to ponder the creation. When we observe the multiple systems in the universe ─ how they are interrelated and function in their own spheres ─ we are imbued with amazement. Whether it is the solar system or the circulatory system, the intricacy, high level of function and consistency is astounding.

The other way to develop this love is to ponder the Torah. I was once told by a former minister that the Torah differs from all other religious works in that it is consistent with all of its different categories of subjects. When one studies other works, one is disturbed by a low level of anxiety due to nonsensical ideas that are borne from inconsistent thought.

In addition, the depth and breath of wisdom contained in the Torah is unparalleled.

Encountering the creation and the Torah this way infuses us with the love of God. This love is described by the Rambam (Mishnah Torah, Hilchos Teshuva 10) as an obsession that can only be compared to the deep seated feelings that lovers can manifest for each other, as expressed in the Shir HaShirim/ The Song of Songs.

When one achieves this love, no hill is too high, no road is too long, no task is too hard and nothing stands in the way.

This is what Bilaam saw with his fortuitous prophetic vision.

Korach-Yes We Can

The story of Korach is not just about him. It is about the ravages that ensued because of him. The conflagration of quarrel that he incited is so intense that it smolders even the innocent children. Hardly anyone escapes it gripping force. It is a Rip current that sweeps its victims into the open sea of decimation.

Liability in the earthly courts begins at Bar Mitzvah while in the heavenly courts at age of twenty. However, in our Parsha, even nursing children were lost (Rashi, Numbers 16:27).

Yet in every bleak situation beauty can emerge. Beauty, thy name is the children of Korach. They managed to abscond at the proverbial buzzer. If there ever was a last possible moment this was it.

In Parshas Pinchas we are informed that the children of Korach didn’t die (Ibid 26:11).

The clash between Korach and Moshe reached its climax, Hashem’s decree unleashed. A horrific scene unfolded in front of the perpetrators eyes. At first, there was a small tremor. Slowly, it magnified into a rumble. Quicker then their minds could grasp the small cracks became a gapping hole to a seeming abyss. With lighting speed the children of Korach were drawn in with an unstoppable force screaming in terror.

Abruptly, they ceased to fall landing on a plateau saved from the ensuing travail. They had escaped. Why?

Rashi (ad loc) explains. They were involved first. At the time of the altercation they repented in their hearts. Therefore, a tall place emerged for them in the abbadon and they sat on it.

The Divine Inspiration hovered upon them and they prophesized about the exiles, the destruction of the Temple, and the monarchy of David. (Rashi, Psalms 42:1)


They didn’t give up. One should never give up even if a prophet who is on the highest echelon of human accomplishment (Rambam, Yesodei HaTorah 7:1) tells us that it is too late.

This is what King Chizkiyahu told Isaiah.

Isaiah informed him that he had lost his portion in the World to Come because he refused to have children knowing they would be vile.

Isaiah said there was no hope and he shall suffer the fate pronounced upon him regardless of his efforts.

Chizkiyahu responded, Son of Amotz, end your prophesy and go. I have a tradition from my grandfather. Even if a sharp sword rests upon a person’s neck, he should not refrain from mercy. (Brachos 10a)

The resolve not to abjure from achieving one’s objectives is the driving force behind greatness.

Greatness is the expectation.

Consistent with that reality the Rambam writes that every person can be as righteous as Moshe our teacher (Hilchos Teshuva 5:2).

Therefore, a person is obligated to say, when will my actions be like the actions of my forefathers Avraham, Yitzchak and Yaakov? (Tanna Debei Eliahu Rabbah 1:25).

One may have the itch to say, I can’t. It’s not for me. That’s false.

Yes we can (Bob the Builder) be great. We can understand the Torah, change our character traits, relate to Hashem through prayer, and to keep the mitzvos.

We can soar to the ethers that transcend the realm of our mediocrity. We can burst open the gates of our imagination of what we can accomplish and dwell beyond the scope of our perceived aspirations and capabilities.



Shel Silverstein’s artistic flair manifested by the grace of his pen captured the emotional expression of this idea.

Listen to the MUSTN’T child,
Listen to the DON’TS.
Listen to the SHOUDN’TS, the IMPOSSIBLES, the WON’TS.
Listen to the NEVER HAVES,
Then listen close to me –
Anything can happen, child,
ANYTHING can be.