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

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.