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. 

Bamidbar - Identity

The Israelites shall camp each with his standard, under the banners of their ancestral house; they shall camp around the Tent of Meeting at a distance. (Bamidbar 2:2) 

In today’s society prevalence of succumbing to indulgence has become an epidemic. Objective speculation from an observational standpoint would conclude that this practice is due to a fallacious belief that one can eschew any pernicious affect upon their stellar character even if they periodically dabble in a some minuscule deviance. 

Imagination may conjure some rosy portrait of one’s impeccable moral standard declaring, I’m good person. But Elijah the prophet’s cry reverberates throughout the generations, “How long will you keep hopping between two opinions? (Kings 1 18:21)

The colloquialism mimicking this query is true. One cannot straddle the fence. A side has to be chosen. This is the lesson of the novel, A Strange Case of Dr. Jekyll And Mr. Hyde by Robert Louis Stevenson. In my review of the book I commented the following. 

“This is a fantasy about a researcher that has developed a drug that can catalyze a transformation in people such that their evil part becomes the dominant character to the point where even the physical features are reflective of that persona. 

He then switches to that character to facilitate his own unbridled indulgence in every desire. 

What he fails to realize is that one can’t compartmentalize evil and, at will, retract to his sensible self. 

Eventually, the drug fails to be efficacious and he rebounds to his evil self without conscious purpose or the drug. His evil self emerges to the fore and submerges his sensible side. 

He doubles the dose of the drug and forcibly conquers his evil self. 

But, eventually his resolve falters. Then he is forced to take extreme measures which spiral his doom…

If one permits dominance of one’s inclinations it will not be a momentary indulgence. But, rather his entire being will become subsumed in it’s parasitic consumption.”

That is to say that if one straddles the fence, the evil side will eventually ravage all opposition. As the indulgence compounds less space is left for the sensible side until there’s no room at all. This is the meaning of the Talmud’s statement, “Rav Asi said: Initially, when it begins to entice someone, the evil inclination is like a strand of a spider’s and ultimately it is like the thick ropes of a wagon.” (Succah 52A)

We humans possess the capacity to identify this issue, diagnose its exact catalyst and employ our faculties to overcome these formidable invasions of our psyche. 

That’s why identity is paramount. When one is able to isolate the framework of their identity they become cognizant that urges, desires, impulses, and lusts are tertiary to who they are. 

This is why the Torah, in this week’s portion, according to the Haamek Davar, stresses that identify is essential. The Haamek Davar states that each Tribe, in their encampment, had a flag that was specific to their identity. The Tribe of Reuven had mandrakes, the tribe of Yehuda had a lion, etc. (Bamidbar 2:2) 

Presumably the standard’s purpose was to emblazon one’s identity upon the mind. That there was an Avraham, Yitchak, Yaakov, and the Tribes. That there was a historical development of mind, spirituality, and monotheistic belief that eventually set the groundwork for the development of a people that would be ready, deserving, and qualified to receive the Torah on Mount Sinai from God Himself. 

It gave license for one to say as a famous singer once sang, “It’s all a part of me. That’s who I am”. 

Vayetzei- The seat of power is with the people

PARSHAH VAYETZEI | GENESIS 28:10-32:3

Continents have been ravaged by tyrants. Countries have been decimated by despots. People have been led like sheep to slaughter. They have been tortured, maimed, executed and controlled in a cruel, phlegmatic manner — all so that someone could garner power.

One can be born in a country that’s free with equal rights or in a dictatorship where all do as they are told. It seems that for the 7.5 billion people on this planet it’s a

matter of chance, a roll of the dice. And there’s nothing that they can do about it. One can be born in North Korea or in the United States. The choice isn’t theirs.

But the Torah teaches us differently.

Pharaoh was the absolute ruler of ancient Egypt. He made himself into a god-like figure (Rashi, Shemos 7:15). The Egyptian empire was the most powerful at the time.

He was a true king in every sense of the word. Whatever he said was law — period. Dissent was impracticable.

Egypt owed a prodigious debt of gratitude to Yosef. As the viceroy he single-handedly saved the kingdom. As we know, at that time the planet was stricken by an excru-

ciating famine. Mass starvation and economic calamity was the unavoidable fate.

Yosef devised a plan putting together an operation that was executed smoothly with precise logistics and organization. As a result of his efforts not only did the Egyptians

survive but they also thrived in the face of this famine. They became the provider of all necessities in that difficult time.

So, many years later, when the Egyptian people approached him requesting that he subjugate the Jews, because of his gratitude, he emphatically refused. In his blood and

bones Pharaoh internalized that Egypt as they knew it would be — a collapsed heap of rubble without Yosef. Therefore, he wasn’t willing to be an ingrate and subjugate his people. And when Pharaoh, the king of the entire civilized world, refuses, that is the end of the conversation.

Not so, in this case, because the people weren’t interested in that gratitude and etiquette. Au contraire, the Jews had to be corralled, the danger that they presented, eradicated. He refused so they deposed him from his reign for three months until he reneged. Only when he agreed was he reinstalled. “A new King arose that didn’t know Yosef” (Shemos Rabbah 1:8).

In other words, it was it was the same king, the same Pharaoh. But, Pharaoh acted as if he didn’t know Yosef. As if he felt no gratitude for what he did.

No matter who is in charge. No matter what type of government it is — a dictatorship, autocracy, democracy, or a republic — the governing class can’t do anything without the people’s consent. John Lennon once remarked: “People have power. They don’t even know it.” This is why in this week’s portion Yaakov consults his family before leaving Lavan. He presents an entire campaign outlining his reasoning (Bereishis 31:4-13). One would think that their departure was a fait accompli. Lavan was manipulative, ghoulish, intrusive and duplicitous. Separation from this abusive relationship was a no-brainer. Nevertheless, Yaakov understood that without the acquiescence of his family it wasn’t going to happen.

One should always make sure that the people are on their side because that is where the true power lies.

What does it mean to be alive? Version 2

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

What constitutes being alive? This matter is crystallized from an incidental Halachic perspective describing the dismantling of the appropriate metaphysical and universal confluence of elements in terms of end of life. 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 lifetime 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 the deeper 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. 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 lifeforce’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 each decision is not as weighty. Therefore, they don’t feel as alive.

This is true in an intellectual sense as well. Awareness of all legitimate ideas engender vibrancy. Ensconcing oneself in an echo chamber of like-minded perspectives eradicates proportionality deadening awareness. This is because opposing view points help to concretize our opinions. If we don’t clarify our positions they can become extreme. This is why R’ Yochanan didn’t want to live without Reish Lakish as a colleague. He said, “whenever I said something he would ask me twenty-four questions ...” ( Bava Metzia 84a).

Therefore, it’s important to embrace debate. Instead of blocking folks on social media or refusing to debate them, it would be constructive to consider their opinions and deal with the issues honestly.

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)

It’s study facilitates awareness with presentation of all possible perspectives in a Socratic dialogue.

Understanding this helps us to cope with the 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 is 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 the Living God (Tiferes Yisrael, ad loc) which is life itself. 

http://m.jewishaz.com/religiouslife/what-does-it-mean-to-be-alive/article_499af544-b119-11e8-bb02-8bbf4ba1836d.html?mode=jqm

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).

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

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)

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.

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.

Tzav-The Original Thanksgiving

King Solomon declared, “To everything there is a season, and a time to every purpose under the heaven; a time to be born, and a time to die… a time to love, and a time to hate; a time of war, and a time of peace.” (Ecclesiastes 3:1-8).

Publicity is no different. It has its time and place. Ostentatious exhibition of oneself is unbecoming and contrary to proper Jewish conduct.

Modesty is a virtuous trait, as it says, “What does the Lord require of you… and to walk modestly with your G-d" (Michah 6:8). Also, modesty is the partition between us and the animal kingdom (Pele Yoetz, Volume 2).

However, when it comes to thanking G-d, publicity is an indispensable component. This is true on a macro level, such as drinking the four cups on Passover and lighting candles on Chanukah to publicize and thank G-d for the miracles that occurred in those respective times. (Maggid Mishnah, Laws of
Chanukah 4:12)

It is also true on a micro level, when one realizes salvation from a constricting or perilous predicament (Brachos 54b). Such an individual is required to publicly recite a special blessing of acknowledgement and thanksgiving for G-d’s salvation (Code of Law, Orach Chaim, 219).

In this week’s portion, Rashi (Leviticus 7:12) explains that these people have the option to vow a sacrifice called The Meal Offering of Thanksgiving to the Temple.

Regarding this sacrifice the Torah (Ibid, 12-15) states,

“Then he shall offer with the sacrifice of thanksgiving unleavened cakes mixed with oil, and unleavened wafers anointed with oil, and cakes mixed with oil, of fine flour,
fried… he shall offer for his offering leavened bread…. And the meat of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning.”

Rashi (ad locum) explains that this sacrifice had four different types of bread, as is clear from the verse; ten loaves of each type, totaling forty loaves. Four loaves (one loaf from each type), in addition to the thigh and the breast of the animal were offered to the kohen. This left the owner with thirty-six loaves of bread and the rest of the meat that had to be eaten in one evening.

The Netziv (Rav Naftali Tzvi Yehuda Berlin, in Ha’emek Davar, ad locum) and Sforno raise an obvious peculiarity in the Torah’s dictum. Similar sacrifices had a two-night timetable for consumption. How can the Torah compel anyone to eat almost an entire animal and thirty-six loaves of bread in one evening?

The Netziv and Sforno explain that the Torah distinctively required the consumption of large amounts of food in a small amount of time so that this individual will be compelled to invite guests to his meal. Once a person invites people to this meal, he will be encouraged to share the reason for his sacrifice, which is the deliverance he experienced.

The sharing of this incident will inevitably lead to a public thanksgiving to G-d for his escape, because it will indeed be a thanksgiving offering that they will be eating. Therefore, when one emerges from severe travail as a survivor it is a mitzvah to make a meal of thanksgiving (Pri Megadim, Orach Chaim 452:9), invite friends and relate the story.

I recall the horrific incident of my father being hit by a car and flying through the street. With G-d’s help he fully recovered. A while later my parents made a thanksgiving meal that was like a wedding or bar mitzvah. I remember having a deep sense and awareness that we are all in G-d’s hands and under His careful watch.

Truma-To Become a Tabernacle

We live in a simple world. That is, as long as we don’t gaze beyond the veneer.

A closer inspection reveals that the world is immeasurably complex.

For example, an iceberg that is four hundred feet high above sea-level and weighs one million tons can be nine million tons beneath the ocean surface.


An ordinary desk appears to be a solid mass of matter. Actually, it is mostly empty space. Its constitution is of atoms. The gap between each nucleus of an atom and its electrons can be compared to the following. If you could scale up the nucleus of an atom to the size of a baseball and place it in the center of the fifty yard line of a football field, the electron cloud that orbits the nucleus would be all the way at the goal posts.


Above us we see the sky. But beyond that mesmerizing blue plane is a Universe that has more stars than the grains of sand on every beach and desert on our planet.

Similarly, the outer appearance of the Tabernacle is that of a sanctuary. But the homiletic and kabbalistic sources reveal that there are deeper layers.

-Rabbi Chaim of Volozhin (Nefesh HaChaim, gate 1, chapter 4, note)
writes that the Tabernacle is a crucible that encapsulates reality which contains the energies of all the spiritual and physical universes.

In addition, Rabbi Yehoshua Heller (Ohel Yehoshua, drush 1, chapters 26-28) writes that the Tabernacle is a model of a human being.

Simply put, the Tabernacle is a sanctuary, a spiritual container of the universe and a simulation of humans.

Rabbi Heller brilliantly opines that a closer look at the Tabernacle’s structure and its vessels reveals the image of a face. The Holy of Holies is the forehead that surrounds and protects the brain which is the ark containing the Tablets of G-d. In the next chamber is the candelabrum which is the right eye and the showbread table which is the left eye. The incense altar in the middle is the nose which relates to scent. Outside of the main building is the sacrificial altar which is the mouth. Just as the mouth consumes victuals, so does the altar consume sacrifices.

The message of this representation is that we should model ourselves after the Tabernacle as we see in this week’s portion, ‘And you shall make for me a sanctuary and I will dwell in each of you.’(Exodus 25:8).

How do we make ourselves into a sanctuary of G-d?

The answer can be inferred from the Talmud (Bava Basra 25b)
which states: Rabbi Yitzchak said, (when one prays) if they want to become wise they should face the south. If they want to become rich they should face the north. And your symbol (to remember this) is that the showbread table was in the north and the candelabrum was in the south.

This signifies that the candelabrum represents the wisdom of the Torah while the table represents the physical bounty that G-d funnels into the world.

Thus, we can employ transitive logic. If our eyes are represented by the candelabrum and table, and they, in turn, represent Torah wisdom and G-d’s bounty, it follows that our eyes need to become Torah wisdom and G-d’s bounty. This is the way we can make ourselves into the Sanctuary of G-d.

We should control what our eyes see and our mouths ingest. We should see the wisdom of the Torah with our right candelabrum eye. We should understand what rightfully belongs to us with our left table eye. We should eat the right foodstuff with our sacrificial altar mouths.

From this perspective we are empowered by the idea that our every action constructs the tower of our spirituality and affects the world around us.

Vayaishev: The Life of the Bartender and the Death of the Baker

In this week’s Parsha we encounter Yosef’s experience with two apparently significant folks on the totem pole of the Egyptian monarchy.



One was the chief expert of fine baking and pastry arts on the planet who was the minister of the Tartlet cabinet providing all the delicacies for Pharaoh’s dining encounters. The other was the world’s foremost expert in wine, spirits and beverage science who personally
tended to the kings alcohol hankerings.


These fine gentlemen committed infractions whose repugnant nature resulted in their incarceration in the same penal colony as Yosef. As the story unfolds they both experience rather daunting dreams. Yosef who is a budding expert in dream analysis employs his talents to decipher the perplexities inherent in their visions.

Methodically, Yosef posits that the dreams foretell the eminent death of the baker and the reinstitution of the mixologist to his illustrious post. Yosef’s prognostications turn out to be correct as the events unfold with precise exactitude.

Yosef’s relationships with the two ministers result in his liberty from detention as is told in next week’s Parsha.

Aside from the main thrust of this story a tertiary query arises. Why did the bartender live and baker die? Is there a distinction in their behavior which is apparent in the text of the Torah that reveals the source of their fates?

Truth be told such questions are beyond our comprehension and not within the realm of our judgment as is eloquently elucidated by Rabbi Lipshitz in his commentary on Ethics of Our Fathers (Tiferes Yisrael 4:9).

The Mishnah states, “Rabbi Yonason said, ‘Whoever fulfills the Torah in midst of poverty will fulfill it with wealth. Whoever spurns the Torah in wealth will spurn it in poverty.’”

Rabbi Lipshitz inquires that experience demonstrates that the assurance of the Mishnah is simply not true. There are righteous people who remain poor even though they study Torah and there are evil people who remain rich even though they don’t study Torah?

He answers that the promise of this Mishnah can’t be greater then the pledge of the Almighty in his Torah in the Ten Commandments, “Honor your mother and father in order that you should have long life.”(Exodus 20:12)

The quandary with this pledge is identical to that of the Mishnah? Rabbi Lipchitz answers that we are not privy to all the reckonings of the Almighty. A specific outcome might be generated from a myriad of different variables.

Yes, it is true that honoring one’s parents yields life longevity and studying Torah a change in financial status. However, that is in a binary vacuum. In reality a good child or scholar might not live a long life or gain pecuniary bounty because of some previous infractions or destiny that is their lot.

Therefore, we can’t really authoritatively declare why the bartender lived and baker died. We can only speculate what might have been one of the reasons or contributing factors to their fates.

With that presumption I heard that following explanation to the aforesaid question. In 1992 someone told taught me that a careful analysis of the text will expose the rejoinder.

The Torah states that each of the ministers saw the interpretation of the other’s dream (see Rashi, Genesis 40:5).

That means that the bartender saw that the baker would die. The baker saw that the bartender would live. The bartender didn’t tell the baker that he would die. That was a considerate act of kindness to spare an individual physiological turmoil of his imminent demise.

The baker didn’t tell the bartender that he would live. That was an act of cruelty to leave the bartender in a state of anxiety, travail and worry about his future. Because of the manifest malice of the baker his termination was sealed.

Shelach-Splendid Chutzpah

In this week’s Parsha we encounter the story of the spies. When the Jewish people reached the border of Israel Moshe sent a reprentative of each tribe to spy the land. They came back with a negative report. This report stirred a rebellion against Moshe.

Yehoshua and Calev’s courage stemmed the tide of this rebellion. As the winds of insurgence blew with ferocious fury they stood like reeds (see Ta’anis 20a) stalwartly committed to truth by declaring the following.

“And they said to the entire Congregation of Israel saying, ‘the land in which we have passed to spy is very very good.’” (Numbers 14:7)

The Chafetz Chaim (ad locum) explains that even though they had distinct personalities they were bastions of resilience.

Yehoshua candidly and brazenly opposed the campaign. This is why Moshe prayed for him (Rashi, Ibid 13:16) before they commenced the journey. His hard-nosed stance mandated extra protection in case the spies attempted to eliminate him.

Calev, however, pretended to join the libel. Consequently, he had to stop to pray in Hebron (ibid 13:22) to thwart his inner conviction from faltering to his exterior persona. (See Book of Education (Mitzvah #16) that external behavior can change inner psyche) This strategy imbued him with capacity to stop the chatter of the spies upon their return. The spies allowed him to address the public because they believed Calev would plead their cause (Rashi Numbers 13:30).

Such chutzpah wasn’t unique to them. The Talmud (Beitzah 25b) informs us that Jews’ predilection towards chutzpah is unparalleled. Rabbi Yehuda Kahana (Trumas Hakri, Introduction) elucidates that even though this trait may manifest itself in hideous fashion its source is good.

Resolve without conciliation is indicative of spiritual stature. Physicality is subject to influence such as decay and change. Spiritual elements that aren’t part of the universe are not affected by it. They remain themselves regardless of the largest raging tempest. Therefore, one who is stubborn educes a spiritual aura.

He observes that because of this trait the Jewish people experienced their deliverance from the golden-calf debacle. Moshe entreated God, “let my Lord go among us for they are a stiff-necked people.” (Exodus 34:8) I.e. they can be trusted because their tenacity will safeguard the Torah.

This is the meaning of Proverbs (4:2), ‘For I have given you a good teaching. Do not forsake my Torah.’ Homiletically the verse is communicating that God expresses confidence that the Jews people will not forsake His Torah because of their obstinacy.

Maharal (Netzach Yisrael chapter 25) remarkably purports the same idea with which he explains a peculiar phenomenon. Many Jews do not get along. That is why Masonesk jokes are funny. Every Jew needs two synagogues. One to pray in and not to attend.

Maharal sagaciously observes that part of the exile decree is that Jews can’t get along. Not only are they pronounced to live in the proverbial four corners of the earth but they also can’t be unified. If they would be united, they would live in one place which is their homeland. Therefore, to facilitate their exile their stubborn nature must be expressed to the point where a rift between them causes them to live in different places.

Maharsha (Beitza 25b, Nedarim 20a) makes it clear that Jewish character is dynamic in nature. On the one hand the Talmud (Yevamos 79a) declares, ‘There are three identifying marks of this nation. They are merciful, bashful, and they perform acts of kindness.’ On the other hand Ethics of Our Fathers (2:6) professes, “one who is bashful can’t learn.’ That statement presupposes that one needs to be brazen to study Torah.

This is not an incongruity. Duality of character is required. A well balanced Jewish citizen of God’s nation needs to achieve the perfect confluence of bashfulness and brazenness. One needs to be sturdy and unrelenting within the context of the fear of God in their psyche.