Thursday, October 28, 2010
JHI Dvar Torah on Parshat Chaye Sarah
REGRETABLE REGRETS
The end of the previous week’s Parsha describes the ‘almost sacrifice’ of Yitzchak (Isaac). Parshat Chayeh Sarah begins with a description of the death of Sarah and her burial. Why were the two incidents juxtaposed? It was because the first events led to the second ones. Sarah heard that her son Yitzchak was brought by his father Avraham (Abraham) upon an alter as a sacrifice to G-d. This caused an instant reaction of profound sadness. Sarah was then told that an angel intervened at the last moment and that Yitzchak was alive and well. The sudden and massive emotional ‘down and up’ was so intense that Sarah died as a result (Commentary of Rashi, Parshat Chaye Sarah 23:3).
The Torah writes that after eulogizing Sarah, Avraham (Abraham), “Rose from before his dead one” (Parshat Chyeh Sarah, ibid.). The meaning of these words is unclear. In what way did he ‘rise,’ and why was it significant? The Midrash (Midrash Rabbah, Chayeh Sarah 23:6) explains that the Torah is alluding to an unusual event that occurred at that moment. Avraham saw the Angel of Death hovering over Sarah. For that reason, he quickly took leave of Sarah’s body and proceeded to the next step of the process which was to acquire Sarah’s burial plot.
The Midrash itself, however, requires explanation. Why is it important to know that Avraham saw the Angel of Death and that he therefore went elsewhere? (Presumably, anyone seeing that dreaded angel would attempt to do the same.)
The Commentary of the Matnat Kehunah explains the meaning of the Midrash. The Angel of Death was not there on its ‘usual business’, which would have been to end Avaraham’s life. Rather, the angel came to convince Avraham that he had erred in proceeding with the sacrifice. Its proof was that, as a result, Sarah died. Had Avraham not attempted to sacrifice Yitzchak, Sarah would have still been alive. Avraham was being enticed to regret the great act he had done. Rather than engaging in dialogue with the angel, Avraham, “Rose from before his dead one.”
The issue of how people should relate to ‘deeds gone by’ - actions already performed - is an important study. Teshuva (repentance), which is so basic to Judaism, is all about reexamining past deeds in order to improve upon them in the future. Yet, it is also true that at times, fretting and wallowing in guilt about that which has already taken place is counterproductive. When focusing on past mistakes leads to improving one’s future conduct, it is then a praiseworthy exercise in teshuva. But pointless angst over past actions that cannot be undone should be avoided. (At times, it is difficult to ascertain whether one’s focus on the past is wholesome or not. That, however, is a separate topic.)
Very possibly, the most harmful and lamentable form of regret is that which focuses on mitzvot (commandments of the Torah) and good deeds that were already performed. A mitzvah done is like an accumulated treasure. It yields enormous rewards in this world and the next. Yet, in the 11th chapter of the great work Orchot Tzaddikim (probably 13th century – author unknown) we find that regretting having done a Mitzvah causes the forfeiture of its reward. It is akin to throwing away one’s treasure.
There is also another loss that one sustains when feeling sorry for having performed a mitzvah. The Vilna Gaon (1720-1797) taught that when a person does a mitzvah, a sacred and heavenly spirit descends upon his or her soul and calls for a further performance of good. That Holy Spirit remains unsated until additional good deeds are performed. Conversely, upon sinning, a profane and evil spirit envelops the soul and calls for further sinning. The greater the good or evil performed, the greater the resultant urge for a repeat of the mitzvah or transgression (Even Shlaima 7:6). Regretting past mitzvot presumably neutralizes this spiritual force that would have otherwise led to a life of greater refinement and holiness.
This explains why the Angel of Death appeared to Avraham at this time. The merit accumulated by Avraham through this act was incalculable. To this day, we Jews invoke the memory of the sacrifice of Isaac in our daily prayers, as we ask for G-d’s mercy. Throughout the High Holy Day period, we repeatedly mention the merit of this great act to help tip the Scales of Judgment in our favor. The Angel of Death was seeking to have Avraham feel badly about his attempted sacrifice of Yitzchak. This would have cancelled much, if not all, of the merit earned.
It is nevertheless hard to understand how the angel could have gotten Avraham to regret what he had done. In part, people worry about their past actions because it is often difficult to be absolutely sure that one acted properly. For example, “Did I…honor my parents correctly - apply myself sufficiently in school - study enough Torah last month? Are the religious beliefs that I have espoused correct? Am I raising my children properly?” In Avraham’s case, he sacrificed Yitzchak because of a specifically enunciated command of The Almighty. Furthermore, the rectitude of his actions was later doubly confirmed. After being stopped at the last moment from actually killing Yitzchak, an angel miraculously called out several praises and blessings that Avraham had earned through his faithful devotion to G-d’s command (Parshat Vayerah 22:12, 16, 17, 18). Why then would Avraham ever feel badly about his attempt to sacrifice Yitzchak? Clearly, it was the proper thing to do.
This teaches a valuable human insight. To a greater or lesser extent (depending on the person), all of us are born with a tendency to regret our past actions for reasons that are totally disconnected from objective reality. Even the most refined, intelligent, learned and psychologically robust of individuals (i.e. Avraham) could fall prey to second-guessing praiseworthy deeds for reasons that are totally ungrounded. Left unchecked, this predisposition could develop into a powerful psychic ‘downer’ that can itself give rise to a host of other secondary problems – psychological, social, and even physical.
Unfounded and anxiety-produced regrets can also undermine one’s spiritual being. Regretting mitzvot already performed can rob one of the Eternity that was already earned through those actions. It furthermore diminishes the sacred yearning of the human soul for a more exalted existence. People should therefore always recognize and remember the greatness and merit inherent in the mitzvot and good deeds that they have already performed.
To help defray the cost (in time) of its production, and as a way of supporting our Jewish outreach organization in Cambridge, we are asking people to consider sponsoring this weekly email Dvar Torah. It is a meaningful way to note an occasion such as a graduation, birthday, anniversary, yahrzeit, etc.
The “cost” is $120, but amounts greater than $120 will of course be gladly accepted. The sponsorship will be noted in the Dvar. Thank you in advance!(Should the situation arise, we consider it acceptable to have more than one sponsor per Dvar. If you would like to be sole sponsor, please let us know.)
Thursday, October 21, 2010
JHI Dvar Torah on Parshat Vayerah
This week's Dvar Torah was sponsored by Debra Wekstein and David Kravitz in honor of their 10th anniversary.
PARSHAT VAYERA – MARITAL BLISS
Parshat Vayerah describes how, after many years of a childless marriage, Avraham (Abraham) and Sarah were blessed with their son Yitzchak (Isaac). The Torah portion read on the first day of Rosh Hashana begins with the sentence, “And The Almighty remembered Sarah as He said” (that she would conceive – Rashi, Parshat Vayerah 21:1).
At the time of this event, Avraham was 99 years old and Sarah was 90. When Hashem (G-d) first informed Sarah that she would become pregnant, she reacted by saying, “After I have withered would I again have delicate skin? And (also) my husband is old” (ibid. 18:12). She was saying that both she and her husband were beyond the age of natural conception.
Hashem later related to Avraham that Sarah said, “Can I truly give birth as I am old” (ibid. 1:13)?
The Commentary of Rashi points out that when speaking to Avraham, Hashem altered what Sarah actually said. Sarah said that both she and her husband were old. Yet, when relating Sarah’s words Hashem only revealed that she said “I am old.” Rashi explains that the purpose of this omission was to maintain peace between the couple. It was to spare Avraham the awareness that his wife referred to him as “old.”
Avraham is often referred to in the Torah as the exemplar of kindness to others. He had to have been that way in every area of his life because genuinely praiseworthy traits must be practiced outwardly and internally. He was not only kind and loving when in the public eye, he was that way at home, both with his wife and with household members. Sarah was an equally outstanding person. Rashi in Parshat Vayerah (21:12) mentions that her level of prophecy exceeded that of her husband. The Talmud (Megilla 15a) also writes that she was one of the four most beautiful women who ever lived. Avraham and Sarah’s marriage was therefore no doubt exceptional and rock solid. It was the product of two selfless, loving, kind, intelligent and spiritual individuals. If the quality of a marriage were graded on a 1 to 100 scale, their marriage would likely score 110.
The Almighty nevertheless amended Sarah’s actual words in the interests of their marital bliss. Why would knowing that his wife referred to both of them as being old have affected their marriage? Avraham was then 99. He was old! And he knew it! If anything, hearing that Sarah spoke these words would have made a slight and almost indiscernible difference in their marital happiness. Perhaps it might translate into a tiny fraction of one point on the 1-100 scale.
This demonstrates the Torah’s standard for marital bliss is exceptionally lofty. And if this almost sublime level of bliss is compromised to an even infinitesimal degree, it is considered a very serious matter. The Almighty took the unusual measure of compromising His Standard of Truth to prevent this minute diminution in their bliss from occurring. It isn’t enough to merely work toward a ‘decent’ marriage – or a ‘good’ marriage – or even a ‘great’ marriage. The Torah calls upon people to strive for the most perfect marriage possible - like that of Avraham.
. . . .
When hearing this and other such lofty ethical Torah thoughts, people might react by saying, “This is totally irrelevant to my situation. My marriage is very far from perfect; the struggle I face is to keep it intact. Why should it matter to me if the Torah wants my marriage to be like Avraham’s? Such lofty notions of what marriage should be do not relate to people with marriages like mine.”
The story of Noach (Noah) contains another example of this general concept. After describing the depravity of the generation that would later be inundated by the Flood, the last sentence in Parshat Bereishit writes that, “Noach found favor in the Eyes of G-d.” The Commentary of Sforno explains that Noach’s merit was only partial. It was sufficient to save himself and his immediate family, but it could not save others. Noach had a failing. Although he rebuked the members of his age over their sins, Noach did not teach them about the Lofty Ways of G-d so that they would know Him. Noach therefore did not have the merit to save others.
Why would the sinners of that era care about “The Ways of G-d?” How would speaking of such spiritual and sublime values impact upon such depraved wrongdoers?
The author’s Rebbe (primary teacher of Torah), Rabbi A. H. Liebowitz explained that that all people, even those most involved in sin, have a G-dly soul. Despite a lifetime of malfeasance, the exalted soul pulsates within man and calls out for a comparably exalted lifestyle. When someone speaks of G-dly and dignified behavior, there is a receptivity within the soul. For this reason, had Noach spoken more of G-d’s Ways and not just about abstaining from sin, some of the terrible sinners of that age might have been affected favorably and Noach’s merit would have been greater.
The same principle applies to marriage. It helps all people to be aware that the Torah’s basic imperative is to have the most ideal marriage imaginable. Once that lofty ethic interfaces with the soul, it can motivate an upgrade of the quality of every marriage on every level.
[It should however be noted that not all marriages should be worked at. The Torah contains a provision for divorce. This indicates that some marriages should be terminated.]
To help defray the cost (in time) of its production, and as a way of supporting our Jewish outreach organization in Cambridge, we are asking people to consider sponsoring this weekly email Dvar Torah. It is a meaningful way to note an occasion such as a graduation, birthday, anniversary, yahrzeit, etc.
The “cost” is $120, but amounts greater than $120 will of course be gladly accepted. The sponsorship will be noted in the Dvar. Thank you in advance!(Should the situation arise, we consider it acceptable to have more than one sponsor per Dvar. If you would like to be sole sponsor, please let us know.)
PARSHAT VAYERA – MARITAL BLISS
Parshat Vayerah describes how, after many years of a childless marriage, Avraham (Abraham) and Sarah were blessed with their son Yitzchak (Isaac). The Torah portion read on the first day of Rosh Hashana begins with the sentence, “And The Almighty remembered Sarah as He said” (that she would conceive – Rashi, Parshat Vayerah 21:1).
At the time of this event, Avraham was 99 years old and Sarah was 90. When Hashem (G-d) first informed Sarah that she would become pregnant, she reacted by saying, “After I have withered would I again have delicate skin? And (also) my husband is old” (ibid. 18:12). She was saying that both she and her husband were beyond the age of natural conception.
Hashem later related to Avraham that Sarah said, “Can I truly give birth as I am old” (ibid. 1:13)?
The Commentary of Rashi points out that when speaking to Avraham, Hashem altered what Sarah actually said. Sarah said that both she and her husband were old. Yet, when relating Sarah’s words Hashem only revealed that she said “I am old.” Rashi explains that the purpose of this omission was to maintain peace between the couple. It was to spare Avraham the awareness that his wife referred to him as “old.”
Avraham is often referred to in the Torah as the exemplar of kindness to others. He had to have been that way in every area of his life because genuinely praiseworthy traits must be practiced outwardly and internally. He was not only kind and loving when in the public eye, he was that way at home, both with his wife and with household members. Sarah was an equally outstanding person. Rashi in Parshat Vayerah (21:12) mentions that her level of prophecy exceeded that of her husband. The Talmud (Megilla 15a) also writes that she was one of the four most beautiful women who ever lived. Avraham and Sarah’s marriage was therefore no doubt exceptional and rock solid. It was the product of two selfless, loving, kind, intelligent and spiritual individuals. If the quality of a marriage were graded on a 1 to 100 scale, their marriage would likely score 110.
The Almighty nevertheless amended Sarah’s actual words in the interests of their marital bliss. Why would knowing that his wife referred to both of them as being old have affected their marriage? Avraham was then 99. He was old! And he knew it! If anything, hearing that Sarah spoke these words would have made a slight and almost indiscernible difference in their marital happiness. Perhaps it might translate into a tiny fraction of one point on the 1-100 scale.
This demonstrates the Torah’s standard for marital bliss is exceptionally lofty. And if this almost sublime level of bliss is compromised to an even infinitesimal degree, it is considered a very serious matter. The Almighty took the unusual measure of compromising His Standard of Truth to prevent this minute diminution in their bliss from occurring. It isn’t enough to merely work toward a ‘decent’ marriage – or a ‘good’ marriage – or even a ‘great’ marriage. The Torah calls upon people to strive for the most perfect marriage possible - like that of Avraham.
. . . .
When hearing this and other such lofty ethical Torah thoughts, people might react by saying, “This is totally irrelevant to my situation. My marriage is very far from perfect; the struggle I face is to keep it intact. Why should it matter to me if the Torah wants my marriage to be like Avraham’s? Such lofty notions of what marriage should be do not relate to people with marriages like mine.”
The story of Noach (Noah) contains another example of this general concept. After describing the depravity of the generation that would later be inundated by the Flood, the last sentence in Parshat Bereishit writes that, “Noach found favor in the Eyes of G-d.” The Commentary of Sforno explains that Noach’s merit was only partial. It was sufficient to save himself and his immediate family, but it could not save others. Noach had a failing. Although he rebuked the members of his age over their sins, Noach did not teach them about the Lofty Ways of G-d so that they would know Him. Noach therefore did not have the merit to save others.
Why would the sinners of that era care about “The Ways of G-d?” How would speaking of such spiritual and sublime values impact upon such depraved wrongdoers?
The author’s Rebbe (primary teacher of Torah), Rabbi A. H. Liebowitz explained that that all people, even those most involved in sin, have a G-dly soul. Despite a lifetime of malfeasance, the exalted soul pulsates within man and calls out for a comparably exalted lifestyle. When someone speaks of G-dly and dignified behavior, there is a receptivity within the soul. For this reason, had Noach spoken more of G-d’s Ways and not just about abstaining from sin, some of the terrible sinners of that age might have been affected favorably and Noach’s merit would have been greater.
The same principle applies to marriage. It helps all people to be aware that the Torah’s basic imperative is to have the most ideal marriage imaginable. Once that lofty ethic interfaces with the soul, it can motivate an upgrade of the quality of every marriage on every level.
[It should however be noted that not all marriages should be worked at. The Torah contains a provision for divorce. This indicates that some marriages should be terminated.]
To help defray the cost (in time) of its production, and as a way of supporting our Jewish outreach organization in Cambridge, we are asking people to consider sponsoring this weekly email Dvar Torah. It is a meaningful way to note an occasion such as a graduation, birthday, anniversary, yahrzeit, etc.
The “cost” is $120, but amounts greater than $120 will of course be gladly accepted. The sponsorship will be noted in the Dvar. Thank you in advance!(Should the situation arise, we consider it acceptable to have more than one sponsor per Dvar. If you would like to be sole sponsor, please let us know.)
Thursday, October 14, 2010
JHI Dvar Torah on Parshat Lech Lecha
This Dvar Torah was sponsored by Philippe Bloch, Jonathan Cohen and Bradley Saenger to express their hakarot hatov to Rabbi Ganz for teaching them Sefer Chesbon Hanefesh in a weekly class that lasted over a year at the Young Israel of Brookline. Parshat Lech Lecha is also the anniversary of Philippe's bar mitzvah.
PARSHAT LECH LECHA - HOW TO BE ADMIRED AND LOVED
Parshat Lech Lecha begins with a momentous revelation to Avraham (Abraham). The Almighty commanded him to take leave of the land where he always lived and to move permanently to the Land of Israel. G-d then enumerated several blessings that would accrue to Avraham as a result of his move.
One of the blessings bestowed was that, “In you will be blessed all of the nations of the world” (Parshat Lech Lecha 12:3). When read alone and without commentary, these words are hard to understand. What is being said? What is meant by, “In you will be blessed…?” The Commentary of Rashi (ibid.) explains that the text is saying that when a person comes to bless his son, he will say, “May you be like Avraham.”
Hashem (G-d) was bestowing a comprehensive blessing upon Avraham. This, however, can be a complicated and (for humans, a) tongue-tying experience. To illustrate with an example from the mundane let us imagine a small town high school basketball star who was going off to a college with a nationally famous basketball team. The local coach, who had worked for years with his star player, wanted to wish him much success. He might have therefore said, “I hope that you will develop into a great team player and a great defensive player with terrific shot-blocking, rebounding, and ball-stealing skills. In addition, I hope that you will become an outstanding offensive player, a great ball-handler, passer, outside shooter, and inside shooter.” These are clumsy and very long-winded best wishes.
A more concise and elegant way to make the same point would be to simply say, “I hope that you will develop into the next Michael Jordan.” Because Michael Jordan was one of the greatest players of all time, he is the paradigm of an expert basketball player.
Rashi’s words can now be understood. The Almighty’s actual blessing was that instead of attempting to bless their children in a long and complicated fashion, all people, Jew and Gentile alike, will simply say, “May you be like Avraham.” This is how people will bless their children. In order to evoke this blessing , Avraham would, by necessity, be so outstanding a person that he would embody and represent the aspirations of all people for their own beloved children. This was the essence of Hashem’s blessing. It was G-ds way of expressing the Avraham would become the kind of person who would command this respect and admiration from all who came in contact with him.
When further contemplating these words of Rashi, a most interesting observation emerges. It is easy to see why a Torah-observant Jew would desire a child like Avraham. Avraham was the great forefather whose merit Jews still invoke in their daily prayers 3,700 years after passing. But would a unobservant Jew desire a child like Avraham? Seemingly, when Jews chose a different lifestyle and are successful at what they do, they aspire for their children to be like them. Happy and highly regarded professionals or businesspersons would therefore likely encourage their children to pursue similar careers. Experientially, Jewish outreach workers report that many secular Jewish parents strongly object when their children chose a more observant lifestyle. How then can it be said that these people would want their children to be like Avraham?
What makes this even harder to understand is that the blessing was that all peoples would desire children like Avraham – even Gentiles. This is indicated by the words of the Bible itself: “In you will be blessed all of the nations of the world.” According to Rashi, this means that people from all nations will bless their children by wishing that they will be like Avraham. However difficult it is to explain why non-observant Jews would want ‘Avrahams’ for children, it is even harder to imagine that this could be true of Gentile parents.
In Pirkei Avot 2:1 it is written, “All of your actions are written in a book.” The explanation of many commentators is simply that G-d records all human actions, and they are before Him. One of the classical commentators (the author does not remember which one and does not have access to a library at the moment of this writing) explains this to mean that one’s actions are etched into one’s own heart, i.e. one’s personality. This is not an esoteric concept. In fact, the face of a G-dless person who lives a depraved life is very different from that of one who is honest with money, faithful to spouse and family and who attends regular religious services. The latter has a certain ‘glow’ or wholesomeness of appearance that the former will never have and will never be able to imitate.
Just as a wholesome lifestyle leads to a wholesome countenance, a ‘super-wholesome’ or sanctified lifestyle begets an ever greater aura of appearance. The author had the privilege of speaking on a number of occasions with Rabbi Moshe Feinstein, of blessed memory, who died in 1986. Rabbi Feinstein was considered by many Torah observing Jews to be the preeminent Torah scholar of his time. He radiated extreme friendliness and kindness toward all humans, humility, knowledge of Torah, and fear of G-d - all at the same time. One was irresistibly drawn to him with feelings of love, admiration, and a certain measure of awe. One can only imagine that Avraham evoked the same response from others – but infinitely more so.
In all likelihood, anyone who knew Rabbi Feinstein personally would want the same for their own child, irrespective of their own lifestyle. In fact, it would have been almost impossible to NOT wish the same for one’s own child.
This explains the words of Rashi. Avraham was blessed by G-d that he would be consummately refined, accomplished, and sanctified. As a result, all human beings who knew him personally, Jew and Gentile alike, would bless their own progeny that they turn out that way.
The extent to which people pursue the sincere and wholesome observance and study of Torah and fear of G-d will correlate directly to the extent that their personalities are truly respected, admired, and loved by all people of the world.
These ideas also say a great deal about what the Torah considers to be a ‘holy man.’ One often hears descriptions of ascetic ‘holy people’ who deny themselves earthly pleasures and spend their time communicating with The Almighty. Many would likely react to such types by thinking, “They may indeed be truly holy. But I would not be pleased if my child ended up that way.”
The Torah is teaching that the sign of truly sanctified individuals is when ALL people respond when meeting them by thinking, “I wish that my own beloved children would turn out that way.” And to repeat, ALL PEOPLE includes observant and non-observant Jews and Gentiles as well.
PARSHAT LECH LECHA - HOW TO BE ADMIRED AND LOVED
Parshat Lech Lecha begins with a momentous revelation to Avraham (Abraham). The Almighty commanded him to take leave of the land where he always lived and to move permanently to the Land of Israel. G-d then enumerated several blessings that would accrue to Avraham as a result of his move.
One of the blessings bestowed was that, “In you will be blessed all of the nations of the world” (Parshat Lech Lecha 12:3). When read alone and without commentary, these words are hard to understand. What is being said? What is meant by, “In you will be blessed…?” The Commentary of Rashi (ibid.) explains that the text is saying that when a person comes to bless his son, he will say, “May you be like Avraham.”
Hashem (G-d) was bestowing a comprehensive blessing upon Avraham. This, however, can be a complicated and (for humans, a) tongue-tying experience. To illustrate with an example from the mundane let us imagine a small town high school basketball star who was going off to a college with a nationally famous basketball team. The local coach, who had worked for years with his star player, wanted to wish him much success. He might have therefore said, “I hope that you will develop into a great team player and a great defensive player with terrific shot-blocking, rebounding, and ball-stealing skills. In addition, I hope that you will become an outstanding offensive player, a great ball-handler, passer, outside shooter, and inside shooter.” These are clumsy and very long-winded best wishes.
A more concise and elegant way to make the same point would be to simply say, “I hope that you will develop into the next Michael Jordan.” Because Michael Jordan was one of the greatest players of all time, he is the paradigm of an expert basketball player.
Rashi’s words can now be understood. The Almighty’s actual blessing was that instead of attempting to bless their children in a long and complicated fashion, all people, Jew and Gentile alike, will simply say, “May you be like Avraham.” This is how people will bless their children. In order to evoke this blessing , Avraham would, by necessity, be so outstanding a person that he would embody and represent the aspirations of all people for their own beloved children. This was the essence of Hashem’s blessing. It was G-ds way of expressing the Avraham would become the kind of person who would command this respect and admiration from all who came in contact with him.
When further contemplating these words of Rashi, a most interesting observation emerges. It is easy to see why a Torah-observant Jew would desire a child like Avraham. Avraham was the great forefather whose merit Jews still invoke in their daily prayers 3,700 years after passing. But would a unobservant Jew desire a child like Avraham? Seemingly, when Jews chose a different lifestyle and are successful at what they do, they aspire for their children to be like them. Happy and highly regarded professionals or businesspersons would therefore likely encourage their children to pursue similar careers. Experientially, Jewish outreach workers report that many secular Jewish parents strongly object when their children chose a more observant lifestyle. How then can it be said that these people would want their children to be like Avraham?
What makes this even harder to understand is that the blessing was that all peoples would desire children like Avraham – even Gentiles. This is indicated by the words of the Bible itself: “In you will be blessed all of the nations of the world.” According to Rashi, this means that people from all nations will bless their children by wishing that they will be like Avraham. However difficult it is to explain why non-observant Jews would want ‘Avrahams’ for children, it is even harder to imagine that this could be true of Gentile parents.
In Pirkei Avot 2:1 it is written, “All of your actions are written in a book.” The explanation of many commentators is simply that G-d records all human actions, and they are before Him. One of the classical commentators (the author does not remember which one and does not have access to a library at the moment of this writing) explains this to mean that one’s actions are etched into one’s own heart, i.e. one’s personality. This is not an esoteric concept. In fact, the face of a G-dless person who lives a depraved life is very different from that of one who is honest with money, faithful to spouse and family and who attends regular religious services. The latter has a certain ‘glow’ or wholesomeness of appearance that the former will never have and will never be able to imitate.
Just as a wholesome lifestyle leads to a wholesome countenance, a ‘super-wholesome’ or sanctified lifestyle begets an ever greater aura of appearance. The author had the privilege of speaking on a number of occasions with Rabbi Moshe Feinstein, of blessed memory, who died in 1986. Rabbi Feinstein was considered by many Torah observing Jews to be the preeminent Torah scholar of his time. He radiated extreme friendliness and kindness toward all humans, humility, knowledge of Torah, and fear of G-d - all at the same time. One was irresistibly drawn to him with feelings of love, admiration, and a certain measure of awe. One can only imagine that Avraham evoked the same response from others – but infinitely more so.
In all likelihood, anyone who knew Rabbi Feinstein personally would want the same for their own child, irrespective of their own lifestyle. In fact, it would have been almost impossible to NOT wish the same for one’s own child.
This explains the words of Rashi. Avraham was blessed by G-d that he would be consummately refined, accomplished, and sanctified. As a result, all human beings who knew him personally, Jew and Gentile alike, would bless their own progeny that they turn out that way.
The extent to which people pursue the sincere and wholesome observance and study of Torah and fear of G-d will correlate directly to the extent that their personalities are truly respected, admired, and loved by all people of the world.
These ideas also say a great deal about what the Torah considers to be a ‘holy man.’ One often hears descriptions of ascetic ‘holy people’ who deny themselves earthly pleasures and spend their time communicating with The Almighty. Many would likely react to such types by thinking, “They may indeed be truly holy. But I would not be pleased if my child ended up that way.”
The Torah is teaching that the sign of truly sanctified individuals is when ALL people respond when meeting them by thinking, “I wish that my own beloved children would turn out that way.” And to repeat, ALL PEOPLE includes observant and non-observant Jews and Gentiles as well.
Thursday, October 7, 2010
JHI Dvar Torah on Parshat Noach
This Dvar Torah was sponsored by Dr. David Broniatowski in commemoration of the 26th Yahrzeit of his grandfather Chaim Andre Broniatowski, which was on the 2nd of Tishrei.
PARSHAT NOACH – PEACE AND BROTHRHOOD
Parshat Noach describes the downfall of two different civilizations. The Bible (Parshat Noach, 6:11-12) relates that the people of Noach’s time were destroyed because robbery and ‘sins of the flesh’ were pervasive. As a result, G-d obliterated the entire generation in the Great Flood. Only Noach, his wife and children, and representatives from the animal kingdom survived aboard the ark that Noach built. The second civilization that colapsed was the society that built the Tower of Babel. They set out to build “A tower with its top in the heavens” (ibid. 11:4). The Commentary of Abarbanel explains that those people understood the rudiments of gravity. Being idolatrous, they thought that G–d was a finite being that resided in the heavens. They therefore assumed that if they could build a tower high enough, they could use it to escape gravity and jump off into space to do physical battle with The Almighty. Though the plan could have never succeeded, its intention to destroy The Divinity was nonetheless sinful. That generation was first a single unified entity. G-d’s punishment was to scatter them across the face of the earth.
The Commentary of Rashi (ibid. 11:9) raises a question. We often assume that those who lived in Noach’s time were the most evil people who ever walked the face of the Earth. Yet, the sin of the second group was seemingly far more serious. They sought to destroy The Divinity Itself. Why then was their punishment less severe than that of Noach’s era? Rashi explains that quarrelling and discord was rampant in the time of Noach. This is evident from the fact that they were stealing from each other. However, there was love and brotherhood among those who set out to build the Tower. Rashi concludes that this teaches that, “(before G-d) Quarrelling is detested and peace is great” (ibid.).
To more fully appreciate the words of Rashi, it would be helpful to first consider the following theoretical question. When a normally praiseworthy character trait is utilized to facilitate wrongdoing, should that trait be viewed (A) as something good that was unfortunately diverted to the service of wickedness, or (B) something that is entirely immoral? For example, we normally praise the trait of alacrity. As the Talmud writes, “Those who move quickly will be first in the performance of Mitzvot” (Tractate Pesachim, 4a). Consider, though, an example of a Nazi guard that pursued his mass murder with great diligence. Can this alacrity be disassociated from its context and be viewed in a positive light, or is it altogether evil?
The Midrash Rabbah (a Talmudic work) at the beginning of Parshat Pikudei in the Book of Shemot sheds light on this issue as it pertains to the trait of being generous with money. The Midrash (51:6) discusses the case of a wealthy but profligate young man who gave generously to support lewd and depraved theatre productions. Unexpectedly, he changed course and gave money to support Torah education. He then reverted to his former self and resumed his support of decadence. The Midrash (as explained by the Commentary of the Etz Yosef) indicates that the young man’s giving to the two very different types of causes emanated from two entirely different facets of his personality. In other words, there was not one trait of generosity with money that was common to both acts of giving. Rather, the financial support for licentiousness stemmed from his proclivity to depravity. The donation to support Torah, however, stemmed from his neshama - the sacred and G-dly soul. Accordingly, being generous to one of these two causes does not predispose one to support the other. Both activities involved the act of giving however they eminated from two entirely different character traits.
It would seem that the same concept probably applies to the case of the Nazi guard. His trait of diligence when killing people is a component of the profane act of killing. This trait is altogether different from the diligence that is required for a sacred task (lehavdil) such as studying Torah. Hence, alacrity when killing would not predispose one to alacrity when studying Torah or doing other good deeds - and visa-versa.
Rashi’s words now take on a deeper meaning. The people who built the Tower acted with brotherhood toward each other. But in truth, it was that very camaraderie that enabled them all to band together in a unified attempt to build the Tower in order to wage war against The Divinity - a wrongdoing that was deemed worse than the sin of Noach’s generation. If so, why were they rewarded for such brotherhood? This good will should have been viewed like the generosity of the young man giving money to support depravity or like the alacrity of the German when committing mass murder.
This teaches that the trait of being at peace with others occupies a special pedestal in the ethics of the Torah. It retains its sanctity and remains laudable, even when facilitating terribly nefarious activity.
An illustration of this concept can be seen in the sailing ships that are discovered hundreds of years after they sank. Almost everything will have been destroyed by the salt water, even the massive steel cannons. Gold, however, remains undamaged, despite being a very soft metal. So too, other normally fine human traits are poisoned when they enable wrongdoing. However, the ability to live in harmony and ‘shalom’ with others is so commendable that even when facilitating the worst of iniquities, it remains exemplary before G-d.
If living with good will toward others is so laudable even when associated with sin, friendship that is not associated with sin is altogether more praiseworthy. If so, according to the Torah, the ongoing ability to live in peace and good will with friends, co-workers, spouses, and family is among the most exalted ‘characteristics of the soul.’
PARSHAT NOACH – PEACE AND BROTHRHOOD
Parshat Noach describes the downfall of two different civilizations. The Bible (Parshat Noach, 6:11-12) relates that the people of Noach’s time were destroyed because robbery and ‘sins of the flesh’ were pervasive. As a result, G-d obliterated the entire generation in the Great Flood. Only Noach, his wife and children, and representatives from the animal kingdom survived aboard the ark that Noach built. The second civilization that colapsed was the society that built the Tower of Babel. They set out to build “A tower with its top in the heavens” (ibid. 11:4). The Commentary of Abarbanel explains that those people understood the rudiments of gravity. Being idolatrous, they thought that G–d was a finite being that resided in the heavens. They therefore assumed that if they could build a tower high enough, they could use it to escape gravity and jump off into space to do physical battle with The Almighty. Though the plan could have never succeeded, its intention to destroy The Divinity was nonetheless sinful. That generation was first a single unified entity. G-d’s punishment was to scatter them across the face of the earth.
The Commentary of Rashi (ibid. 11:9) raises a question. We often assume that those who lived in Noach’s time were the most evil people who ever walked the face of the Earth. Yet, the sin of the second group was seemingly far more serious. They sought to destroy The Divinity Itself. Why then was their punishment less severe than that of Noach’s era? Rashi explains that quarrelling and discord was rampant in the time of Noach. This is evident from the fact that they were stealing from each other. However, there was love and brotherhood among those who set out to build the Tower. Rashi concludes that this teaches that, “(before G-d) Quarrelling is detested and peace is great” (ibid.).
To more fully appreciate the words of Rashi, it would be helpful to first consider the following theoretical question. When a normally praiseworthy character trait is utilized to facilitate wrongdoing, should that trait be viewed (A) as something good that was unfortunately diverted to the service of wickedness, or (B) something that is entirely immoral? For example, we normally praise the trait of alacrity. As the Talmud writes, “Those who move quickly will be first in the performance of Mitzvot” (Tractate Pesachim, 4a). Consider, though, an example of a Nazi guard that pursued his mass murder with great diligence. Can this alacrity be disassociated from its context and be viewed in a positive light, or is it altogether evil?
The Midrash Rabbah (a Talmudic work) at the beginning of Parshat Pikudei in the Book of Shemot sheds light on this issue as it pertains to the trait of being generous with money. The Midrash (51:6) discusses the case of a wealthy but profligate young man who gave generously to support lewd and depraved theatre productions. Unexpectedly, he changed course and gave money to support Torah education. He then reverted to his former self and resumed his support of decadence. The Midrash (as explained by the Commentary of the Etz Yosef) indicates that the young man’s giving to the two very different types of causes emanated from two entirely different facets of his personality. In other words, there was not one trait of generosity with money that was common to both acts of giving. Rather, the financial support for licentiousness stemmed from his proclivity to depravity. The donation to support Torah, however, stemmed from his neshama - the sacred and G-dly soul. Accordingly, being generous to one of these two causes does not predispose one to support the other. Both activities involved the act of giving however they eminated from two entirely different character traits.
It would seem that the same concept probably applies to the case of the Nazi guard. His trait of diligence when killing people is a component of the profane act of killing. This trait is altogether different from the diligence that is required for a sacred task (lehavdil) such as studying Torah. Hence, alacrity when killing would not predispose one to alacrity when studying Torah or doing other good deeds - and visa-versa.
Rashi’s words now take on a deeper meaning. The people who built the Tower acted with brotherhood toward each other. But in truth, it was that very camaraderie that enabled them all to band together in a unified attempt to build the Tower in order to wage war against The Divinity - a wrongdoing that was deemed worse than the sin of Noach’s generation. If so, why were they rewarded for such brotherhood? This good will should have been viewed like the generosity of the young man giving money to support depravity or like the alacrity of the German when committing mass murder.
This teaches that the trait of being at peace with others occupies a special pedestal in the ethics of the Torah. It retains its sanctity and remains laudable, even when facilitating terribly nefarious activity.
An illustration of this concept can be seen in the sailing ships that are discovered hundreds of years after they sank. Almost everything will have been destroyed by the salt water, even the massive steel cannons. Gold, however, remains undamaged, despite being a very soft metal. So too, other normally fine human traits are poisoned when they enable wrongdoing. However, the ability to live in harmony and ‘shalom’ with others is so commendable that even when facilitating the worst of iniquities, it remains exemplary before G-d.
If living with good will toward others is so laudable even when associated with sin, friendship that is not associated with sin is altogether more praiseworthy. If so, according to the Torah, the ongoing ability to live in peace and good will with friends, co-workers, spouses, and family is among the most exalted ‘characteristics of the soul.’
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