This Dvar Torah was previously emailed April 15th 2010. Though significantly edited, this is fundamentally the same Dvar.
PARSHAT TAZRIA – POSITIVE AND PRE-EMPTIVE DISCIPLINE
The belief in G-d rewards and punishments is a fundamental tenet of Toraic Judaism. Since the destruction of the Temple in Jerusalem, this belief focuses primarily on outcomes that will play out in the afterlife. Will we immediately bask in the glories of G-d’s Eternal Paradise or will we have to first endure a painful cleansing process to expiate wrongdoings from our souls?
When the Temple stood, however, there were instances when G-d openly and immediately reacted to human misconduct.
Parshat Tazria describes that after people committed certain types of sins (especially slander), they were stricken with “Tzoraat.” This was a non-contagious leprous skin sore that rendered people spiritually impure. When something resembling this type of affliction was seen, a specially trained kohain (member of the priestly family) was summoned. His job was to determine whether it was a Miraculous Sign from G-d or a conventional disease. If it was the former, the afflicted person had to be distanced from the other Jews for a fixed period of time.
The Midrash Rabbah (Tazria, 15:4) relates that when the Jews became aware of the Torah’s laws of Tzoraat, they grew fearful. The Almighty then reassured them that the afflictions of Tzoraat were not intended for them. The Midrash compares this interaction between G-d and the Jews to a woman of rank who was invited to dine with the King. Upon entering the palace, she noticed implements of punishment on the walls, and she was terrified. The King then reassured her that those instruments were for rebellious slaves…but that her invitation to the palace was to eat, to drink and to rejoice. So too, Tzoraat was never meant as a punishment for the Jews.
The Commentary of the Etz Yosef observes that the Midrash appears to be saying that in both cases, there was never even the slightest expectation of actual punishment. Regarding the king’s guest, this is true – she was assured by the king himself that what she saw was only meant to be used on others. Tzoraat, however, did afflict Jews who sinned.
The Etz Yosef explains that the very real suffering associated with Tzoraat was indeed meant for the Jews. Yet, G-d’s intention in establishing Tzoraat was for it to act as a preventative measure. The Etz Yosef compares it to a father who showed his son a punishment rod to demonstrate the consequences for misbehavior. The father never meant to use the rod to strike the child. Rather, his loving intention was to create a threat that would ensure that his son would not act improperly. The child would thus be spared all future punishment. The showing of the rod was therefore, in essence, an act of unadulterated kindness without any aspect of harshness.
So too, The Almighty instituted the laws of Tzoraat to create a threat that would keep Jews on “the straight and narrow.” It was an act of pure kindness whose purpose was to assure that they would always act in an exemplary manner, thus never warranting G-d’s punishments.
LiAs this Midrash is a part of the Revealed Torah, all Jews are able to relate to this explanation behind the ritual of Tzoraat. If so, Jews are capable of assimilating these two seemingly contradictory feelings: G-d will indeed punish us if we transgress. Yet, His Tender and Caring Aim is to preclude our sinning so that we will never suffer His Punishments.
Furthermore: The Midrash’s example of the woman was included to explain what Hashem was communicating to the Jews about His Punishments. In that case, she did not merely theoretically understand that the king did not intend to punish her. Rather, the king told her to rejoice. The implication is that people have the capacity to be terrified of G-d’s punishments while simultaneously rejoicing over that very same fact. In fact, the Midrash is teaching that to properly serve The Almighty, Jews should embrace this duality.
In an interpersonal setting, instituting discipline can be a tricky matter. Parents and teachers of young children and bosses in a workplace must have some guidelines that are enforced. Exercising too much authority, especially when punishing improper conduct, can foster counterproductive ill will. Exercising too little authority, however, can be equally harmful to the children or the business.
This Midrash provides those in positions of authority with two general and attitudinal guidelines:
As a rule, reasonable expectations should be insisted upon. Overlooking these demands is ill advised. Nevertheless, when exercising authority, it must be made abundantly clear to those involved that the intention is high-minded and for everyone’s benefit. In this spirit, Hashem explained to the Jews that the laws of Tzoraat were not instituted in order to punish the Jews. Rather, the very opposite was true. The purpose was so that Jews would not suffer punishment. (Accordingly, when one’s exercise of authority is prompted by ego or insecurity, it is a far from ideal situation – to say the least.)
The Torah is also indicating that authority must be exercised very cleverly. On one hand, it must contain real and effective threats of what might occur if expectations are not met or rules not followed. Yet, it should be applied intelligently and in a fashion that is almost entirely pre-emptive in nature. If, however, the threats have to ever be actually carried out, much will be lost.
Please 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. The sponsorship will be noted in the Dvar. Thank you in advance!
Thursday, March 31, 2011
Thursday, March 24, 2011
JHI Dvar Torah on Parshat Shemini
PARSHAT SHEMINI - RECOGNITION OF SELF AND HUMILITY
Parshat Shemini begins by describing the first time that Aaron the Kohain Gadol (High Priest) actually performed the service in the Mishkan (Tabernacle). The Parsha (9:7) relates that Moshe (Moses) called to Aaron saying: “Come near to the Alter and perform the service of your sin-offering and your elevation-offering and provide atonement for yourself and the people…
Why did Aaron have to be called to “Come near?” The Commentary of Rashi explains: “Aaron was embarrassed and afraid to come close. Moshe (then) said to him, “Why are you embarrassed? You were chosen for this.” Aaron knew he was chosen to be the Kohain Gadol and perform this service. Numerous references to this fact had previously been mentioned in the Torah. Furthermore, there were special garments that only the Kohain Gadol wore. The very fact that Moshe called Aaron to step forward to perform the service of the Kohain Gadol indicates that Aaron was already wearing those garments. (Otherwise, he could not have been permitted to step forward to perform this service.) It was therefore glaringly apparent that Aaron was chosen for this task and that Aaron was very aware of this.
How then can Rashi’s words be understood? Moshe’s words to Aaron were, “You were chosen for this.” This indicates that on some level, Aaron had to be reminded that he was actually chosen to be the Kohain Gadol.
The Yetzer Hora (Evil Inclination) within man may cause people to lose sight of their potential and greatness. Evidently, to a slight extent, Aaron was partially in denial of the reality of his exalted position. The implication is that Aaron had to be coaxed by Moshe into doing that which Hashem (G-d) chose him to do. Had this not happened, to some extent, Aaron’s would not have fulfilled his service to Hashem. This demonstrates just how important it is for people to be aware of their own stature and capabilities. A deficiency in this awareness might beget a diminishment of performance – even of that which is obligatory. In the case of Aaron, it could have seemingly led him to somehow fall short of his responsibilities in the Mishkan, the Sanctum of The Almighty.
It should also be pointed out that Aaron was supremely righteous – even by biblical standards. He was as wise and psychologically perfect as humans can be. Yet, even Aaron, to some extent, could have failed to perform the service of Hashem due to a lack of awareness of his own greatness. Certainly, all other people can easily fall prey to the psychological ravages brought on by limited recognition of their own stature. To serve The Almighty maximally, people must be fully cognizant of their own greatness. Without question, this failing can hamper one’s performance in almost any area of life. The failure to recognize one’s own strengths will give rise to the failure to perform to as successfully as possible.
It is interesting to note that in numerous texts, the Torah calls upon people to be extremely humble. For example, in Pirkei Avot (4:4) it is written: “Be exceedingly humble in spirit, for the anticipated end of mortal man is worms.” How does one reconcile the call to extreme humility with the call to be fully aware of one’s own potential?
An answer to this question can be found in the Sefer Mesillat Yesharim by Rabbi Moshe Chaim Luzzatto (1707-1746). In the 11th chapter of that great work the author writes: “The overall essence of arrogance is that a person thinks highly of himself and imagines in his heart that he is deserving of praise.” This teaches that arrogance is not a function of recognizing one’s attributes. Rather it is linked to the feeling of being deserving of praise.
One could theoretically be the wisest, most accomplished and best looking person ‘in the land’ – and be fully aware of it - while remaining extremely humble. This type of person can avoid arrogance by thinking: “I am indeed the wisest of people, but that is because I was born that way…ditto for why I am the best looking. I am the most accomplished because my wonderful parents and teachers encouraged me to utilize my G-d given gifts. Unlike many others, I was also born with the trait of self-confidence and with the inner drive to excel. Once I began tasting success that served to further motivate me. If, however, almost anyone else on the planet was born with my talents and opportunities, they would perform as well or perhaps even better than me. If so, I am not deserving of praise nor am I in any way superior to people who did not have these gifts.”
The Torah calls upon people to rise in their lifetimes to the exalted level of morality where they fully synthesize the outwardly dissonant virtues of extreme humility and total recognition of one’s own gifts and capabilities.
Please 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. The sponsorship will be noted in the Dvar. Thank you in advance!
Parshat Shemini begins by describing the first time that Aaron the Kohain Gadol (High Priest) actually performed the service in the Mishkan (Tabernacle). The Parsha (9:7) relates that Moshe (Moses) called to Aaron saying: “Come near to the Alter and perform the service of your sin-offering and your elevation-offering and provide atonement for yourself and the people…
Why did Aaron have to be called to “Come near?” The Commentary of Rashi explains: “Aaron was embarrassed and afraid to come close. Moshe (then) said to him, “Why are you embarrassed? You were chosen for this.” Aaron knew he was chosen to be the Kohain Gadol and perform this service. Numerous references to this fact had previously been mentioned in the Torah. Furthermore, there were special garments that only the Kohain Gadol wore. The very fact that Moshe called Aaron to step forward to perform the service of the Kohain Gadol indicates that Aaron was already wearing those garments. (Otherwise, he could not have been permitted to step forward to perform this service.) It was therefore glaringly apparent that Aaron was chosen for this task and that Aaron was very aware of this.
How then can Rashi’s words be understood? Moshe’s words to Aaron were, “You were chosen for this.” This indicates that on some level, Aaron had to be reminded that he was actually chosen to be the Kohain Gadol.
The Yetzer Hora (Evil Inclination) within man may cause people to lose sight of their potential and greatness. Evidently, to a slight extent, Aaron was partially in denial of the reality of his exalted position. The implication is that Aaron had to be coaxed by Moshe into doing that which Hashem (G-d) chose him to do. Had this not happened, to some extent, Aaron’s would not have fulfilled his service to Hashem. This demonstrates just how important it is for people to be aware of their own stature and capabilities. A deficiency in this awareness might beget a diminishment of performance – even of that which is obligatory. In the case of Aaron, it could have seemingly led him to somehow fall short of his responsibilities in the Mishkan, the Sanctum of The Almighty.
It should also be pointed out that Aaron was supremely righteous – even by biblical standards. He was as wise and psychologically perfect as humans can be. Yet, even Aaron, to some extent, could have failed to perform the service of Hashem due to a lack of awareness of his own greatness. Certainly, all other people can easily fall prey to the psychological ravages brought on by limited recognition of their own stature. To serve The Almighty maximally, people must be fully cognizant of their own greatness. Without question, this failing can hamper one’s performance in almost any area of life. The failure to recognize one’s own strengths will give rise to the failure to perform to as successfully as possible.
It is interesting to note that in numerous texts, the Torah calls upon people to be extremely humble. For example, in Pirkei Avot (4:4) it is written: “Be exceedingly humble in spirit, for the anticipated end of mortal man is worms.” How does one reconcile the call to extreme humility with the call to be fully aware of one’s own potential?
An answer to this question can be found in the Sefer Mesillat Yesharim by Rabbi Moshe Chaim Luzzatto (1707-1746). In the 11th chapter of that great work the author writes: “The overall essence of arrogance is that a person thinks highly of himself and imagines in his heart that he is deserving of praise.” This teaches that arrogance is not a function of recognizing one’s attributes. Rather it is linked to the feeling of being deserving of praise.
One could theoretically be the wisest, most accomplished and best looking person ‘in the land’ – and be fully aware of it - while remaining extremely humble. This type of person can avoid arrogance by thinking: “I am indeed the wisest of people, but that is because I was born that way…ditto for why I am the best looking. I am the most accomplished because my wonderful parents and teachers encouraged me to utilize my G-d given gifts. Unlike many others, I was also born with the trait of self-confidence and with the inner drive to excel. Once I began tasting success that served to further motivate me. If, however, almost anyone else on the planet was born with my talents and opportunities, they would perform as well or perhaps even better than me. If so, I am not deserving of praise nor am I in any way superior to people who did not have these gifts.”
The Torah calls upon people to rise in their lifetimes to the exalted level of morality where they fully synthesize the outwardly dissonant virtues of extreme humility and total recognition of one’s own gifts and capabilities.
Please 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. The sponsorship will be noted in the Dvar. Thank you in advance!
Thursday, March 17, 2011
JHI Dvar Torah on Parshat Tzav
PARSHAT TZAV – SUBJECTIVE COGNITION
Parshat Tzav describes many details regarding the sacrifices were brought by Aaron and the kohanim (priests), first in the Mishkan (Tabernacle) and later in the Temple in Jerusalem.
At the conclusion of Parshat Tzav (8:36) it is written that “Aaron and his sons carried out all the matters that Hashem commanded through Moshe (Moses).” The Commentary of Rashi (ibid.) adds, “This came to show their praise that they did not deviate, either to the right or to the left.” How does this explanation of Rashi in any way change the plain meaning of the text?
The commentary of Siftei Chachamim explains that at first glance, the sentences of the Torah indicate that Aaron was praised for simply obeying The Almighty’s commands. Seemingly, almost all observant Jews would have obeyed G-d’s command – they would not dare disobey an overtly stated commandment of Hashem (G-d). Rashi therefore wondered: Why did the Torah heap praise upon Aaron for what even Jews of lesser devotion would have also done?
Rashi therefore explained that Aaron was not being praised for simply obeying Hashem’s (G-d’s) commands. Rather, he was lauded for “not deviating, either to the right or to the left.” In other words, despite adhering in principle to the commands on how to bring the sacrifices, Aaron might have nonetheless ‘editorialized.’ He might have injected his own biases that would have somewhat changed the original intent of Hashem’s commands. If he was a ‘righty,’ he might have piled on some of his own ill-advised stringencies. If he was left-leaning, he might have gravitated toward unallowable leniencies. It was for avoiding these slight ‘adjustments’ that Aaron was praised. Aaron remained faithful to every nuance of Hashem’s directives.
One might nevertheless ask how did Rashi answer his initial question? Rashi could not understand why Aaron merited such praise for obeying Hashem. Rashi answered that Aaron was praised for not making ‘slight adjustments’ to Hashem’s words. But why would Aaron dare to do that either? ‘Slight adjustments’ to Hashem’s words are also a defiance of the Divine Will. Hence, the question of why Aaron’s absolute compliance was so deserving of praise remains.
This text is revealing an insight into how people relate to their acknowledged religious obligations. To some extent, all people view the world through their own personal prism. This begets the tendency to unwittingly inject one’s own personality, style of logic, and social agenda into one’s Torah obligations – even to the point of distorting G-d’s Words. “Unwittingly” is the key word here, because this distortion takes place subliminally. People sincerely presume, “If I see it that way, it must be that it is that way.”
The dangerous predisposition to unconsciously distort reasoning in this manner is universal. Thus, even a supremely righteous and learned person such as Aaron the High Priest might have succumbed to this very human vulnerability. Aaron would have never willingly and consciously disobeyed The Almighty. Yet, even he might have fallen prey to unwittingly redefining the dictates of the Torah – so much so that it would have constituted a defiance of G-d and a distortion of His Will. Aaron was eternally praised for resisting this inclination.
The community of Torah observant Jews is like a wide tent that encompasses many different types of people and observances. There are major groupings among Jews such as Sephardim and Ashkenazim as well as many subdivisions and ongoing ‘subdivisions within the subdivisions.’ Very often, even students of the same great Rabbi develop spiritually in very different styles and ways. Yet, even this all-accommodating tent has an outer boundary. Crossing that line of demarcation, ever so slightly, can constitute an outright defiance of The Almighty’s Will.
This text teaches that personal biases and predispositions can render this line very difficult to detect – even for the greatest of people. Successfully navigating this problem requires great integrity. One important safeguard to prevent this dynamic is to maintain contact with a rabbi of notable erudition, integrity and sincerity who can offer objective and unbiased guidance.
Please 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. The sponsorship will be noted in the Dvar. Thank you in advance!
Parshat Tzav describes many details regarding the sacrifices were brought by Aaron and the kohanim (priests), first in the Mishkan (Tabernacle) and later in the Temple in Jerusalem.
At the conclusion of Parshat Tzav (8:36) it is written that “Aaron and his sons carried out all the matters that Hashem commanded through Moshe (Moses).” The Commentary of Rashi (ibid.) adds, “This came to show their praise that they did not deviate, either to the right or to the left.” How does this explanation of Rashi in any way change the plain meaning of the text?
The commentary of Siftei Chachamim explains that at first glance, the sentences of the Torah indicate that Aaron was praised for simply obeying The Almighty’s commands. Seemingly, almost all observant Jews would have obeyed G-d’s command – they would not dare disobey an overtly stated commandment of Hashem (G-d). Rashi therefore wondered: Why did the Torah heap praise upon Aaron for what even Jews of lesser devotion would have also done?
Rashi therefore explained that Aaron was not being praised for simply obeying Hashem’s (G-d’s) commands. Rather, he was lauded for “not deviating, either to the right or to the left.” In other words, despite adhering in principle to the commands on how to bring the sacrifices, Aaron might have nonetheless ‘editorialized.’ He might have injected his own biases that would have somewhat changed the original intent of Hashem’s commands. If he was a ‘righty,’ he might have piled on some of his own ill-advised stringencies. If he was left-leaning, he might have gravitated toward unallowable leniencies. It was for avoiding these slight ‘adjustments’ that Aaron was praised. Aaron remained faithful to every nuance of Hashem’s directives.
One might nevertheless ask how did Rashi answer his initial question? Rashi could not understand why Aaron merited such praise for obeying Hashem. Rashi answered that Aaron was praised for not making ‘slight adjustments’ to Hashem’s words. But why would Aaron dare to do that either? ‘Slight adjustments’ to Hashem’s words are also a defiance of the Divine Will. Hence, the question of why Aaron’s absolute compliance was so deserving of praise remains.
This text is revealing an insight into how people relate to their acknowledged religious obligations. To some extent, all people view the world through their own personal prism. This begets the tendency to unwittingly inject one’s own personality, style of logic, and social agenda into one’s Torah obligations – even to the point of distorting G-d’s Words. “Unwittingly” is the key word here, because this distortion takes place subliminally. People sincerely presume, “If I see it that way, it must be that it is that way.”
The dangerous predisposition to unconsciously distort reasoning in this manner is universal. Thus, even a supremely righteous and learned person such as Aaron the High Priest might have succumbed to this very human vulnerability. Aaron would have never willingly and consciously disobeyed The Almighty. Yet, even he might have fallen prey to unwittingly redefining the dictates of the Torah – so much so that it would have constituted a defiance of G-d and a distortion of His Will. Aaron was eternally praised for resisting this inclination.
The community of Torah observant Jews is like a wide tent that encompasses many different types of people and observances. There are major groupings among Jews such as Sephardim and Ashkenazim as well as many subdivisions and ongoing ‘subdivisions within the subdivisions.’ Very often, even students of the same great Rabbi develop spiritually in very different styles and ways. Yet, even this all-accommodating tent has an outer boundary. Crossing that line of demarcation, ever so slightly, can constitute an outright defiance of The Almighty’s Will.
This text teaches that personal biases and predispositions can render this line very difficult to detect – even for the greatest of people. Successfully navigating this problem requires great integrity. One important safeguard to prevent this dynamic is to maintain contact with a rabbi of notable erudition, integrity and sincerity who can offer objective and unbiased guidance.
Please 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. The sponsorship will be noted in the Dvar. Thank you in advance!
Thursday, March 10, 2011
JHI Dvar Torah on Parshat Vayikra
PARSHAT VAYIKRA – SAICHEL (GOOD SENSE)
The posuk (sentence in the Torah), “And G-d spoke to Moshe (Moses) saying” appears throughout the last four books of the Torah. The sentence, introduces the communications from Hashem (G-d) to Moshe about a specific topic.
The first sentence of Parshat Vayikra contains a different version of this same introductory sentence. It writes that Hashem first called out to Moshe. Afterward He spoke to him. The Commentary of Rashi (ibid.) explains that Hashem always spoke to Moshe this way. Wherever the Torah writes, “And G-d spoke to Moshe saying,” a part of the ‘scene’ was in fact omitted. Before addressing Moshe, Hashem first called out to him.
The very first step of the protocol surrounding G-d’s revelations to Moshe is discussed at the end of Parshat Pekudei (40:35). As explained by Rashi, normally, a cloud covered the Mishkan (Tabrenacle) that prevented Moshe from entering. When the Almighty wished to address Moshe, the cloud would lift. Moshe then came to the Mishkan where Hashem would speak to him privately. Parshat Vayikra continues that after Moshe was at the Mishkan and ready to be spoken to, Hashem would first call him. Moshe would then step forward to a certain spot in the Mishkan (the Parochet) from where Hashem addressed him.
The Midrash (Vayikra Rabbah 1:15) elaborates on the matter further. It praises Moshe for not stepping forward before being first called. These are the words of the Midrash: “From here (from the fact that Moshe waited to be called by Hashem) the Rabbis said: Any scholar of Torah who does not have good sense (wisdom) is utterly worthless. Go and learn from Moshe who was the father of wisdom, the father of the prophets who brought the Jews out of Egypt and through whose hand were performed many miracles in Egypt and awesome events at the Red Sea. He went up to the heavens above and brought down the Torah, and he was involved with the construction of the Mishkan. Yet, he did not enter within until He (Hashem) called him.”
The Midrash is praising Moshe for his good sense or wisdom. Seemingly, what Moshe exhibited was ‘respect’ rather than wisdom - he waited to be called. Why then does the Midrash praise Moshe’s wisdom? It should have instead praised him for being respectful.
The Midrash is saying that it was indeed wisdom that Moshe demonstrated. Because Moshe already knew that Hashem wished to address him, perhaps the proper approach was to enter promptly. Waiting to be called might be deemed officious - as if Moshe was in effect declaring, “I deserve the respect of only being spoken to after I am first called.” Moshe correctly understood that it was nevertheless more appropriate to wait to be called. It was thus a mental acuity that Moshe exhibited. It was a combination of wisdom, being alert to ‘what is happening,’ and common sense. In Yiddish, the combination of these qualities is often referred to as “saichel.” Moshe was praised by the Midrash for having the saichel to understand that the most respectful approach was to wait to be called by Hasem and to only come forward after that.
Having explained the Midrash this way, there are now (at least) two very intriguing thoughts that emerge from the words of this text.
It is evident that the emotional/behavioral trait of derech eretz (respect) alone would not have enabled Moshe to navigate this situation properly. He had to have saichel as well. This therefore teaches that in order to act with derech eretz, it isn't sufficient to merely be respectful. One must have the supporting saichel as well.
Without question, the same holds true for all other human attributes that come into play in human interactions. For example, to act with consummate kindness, one must have saichel and an understanding of kindness. People whose hearts overflow with kindness but who lack saichel often embarrass and offend people while in the very act of attempting to help them.
Parents often fall prey to this pitfall. They correctly assume that they love their children more than all other people. This awareness can beget the incorrect conclusion that they therefore always know what is best for their children – more so than all of the ‘experts.’ This conclusion can, in turn, can lead to directing their children toward very harmful choices. The parents need to understand, that parental love (like all other praiseworthy character traits) is only truly an attribute when it is supported by the requisite wisdom and saichel.
The posuk (sentence in the Torah), “And G-d spoke to Moshe (Moses) saying” appears throughout the last four books of the Torah. The sentence, introduces the communications from Hashem (G-d) to Moshe about a specific topic.
The first sentence of Parshat Vayikra contains a different version of this same introductory sentence. It writes that Hashem first called out to Moshe. Afterward He spoke to him. The Commentary of Rashi (ibid.) explains that Hashem always spoke to Moshe this way. Wherever the Torah writes, “And G-d spoke to Moshe saying,” a part of the ‘scene’ was in fact omitted. Before addressing Moshe, Hashem first called out to him.
The very first step of the protocol surrounding G-d’s revelations to Moshe is discussed at the end of Parshat Pekudei (40:35). As explained by Rashi, normally, a cloud covered the Mishkan (Tabrenacle) that prevented Moshe from entering. When the Almighty wished to address Moshe, the cloud would lift. Moshe then came to the Mishkan where Hashem would speak to him privately. Parshat Vayikra continues that after Moshe was at the Mishkan and ready to be spoken to, Hashem would first call him. Moshe would then step forward to a certain spot in the Mishkan (the Parochet) from where Hashem addressed him.
The Midrash (Vayikra Rabbah 1:15) elaborates on the matter further. It praises Moshe for not stepping forward before being first called. These are the words of the Midrash: “From here (from the fact that Moshe waited to be called by Hashem) the Rabbis said: Any scholar of Torah who does not have good sense (wisdom) is utterly worthless. Go and learn from Moshe who was the father of wisdom, the father of the prophets who brought the Jews out of Egypt and through whose hand were performed many miracles in Egypt and awesome events at the Red Sea. He went up to the heavens above and brought down the Torah, and he was involved with the construction of the Mishkan. Yet, he did not enter within until He (Hashem) called him.”
The Midrash is praising Moshe for his good sense or wisdom. Seemingly, what Moshe exhibited was ‘respect’ rather than wisdom - he waited to be called. Why then does the Midrash praise Moshe’s wisdom? It should have instead praised him for being respectful.
The Midrash is saying that it was indeed wisdom that Moshe demonstrated. Because Moshe already knew that Hashem wished to address him, perhaps the proper approach was to enter promptly. Waiting to be called might be deemed officious - as if Moshe was in effect declaring, “I deserve the respect of only being spoken to after I am first called.” Moshe correctly understood that it was nevertheless more appropriate to wait to be called. It was thus a mental acuity that Moshe exhibited. It was a combination of wisdom, being alert to ‘what is happening,’ and common sense. In Yiddish, the combination of these qualities is often referred to as “saichel.” Moshe was praised by the Midrash for having the saichel to understand that the most respectful approach was to wait to be called by Hasem and to only come forward after that.
Having explained the Midrash this way, there are now (at least) two very intriguing thoughts that emerge from the words of this text.
It is evident that the emotional/behavioral trait of derech eretz (respect) alone would not have enabled Moshe to navigate this situation properly. He had to have saichel as well. This therefore teaches that in order to act with derech eretz, it isn't sufficient to merely be respectful. One must have the supporting saichel as well.
Without question, the same holds true for all other human attributes that come into play in human interactions. For example, to act with consummate kindness, one must have saichel and an understanding of kindness. People whose hearts overflow with kindness but who lack saichel often embarrass and offend people while in the very act of attempting to help them.
Parents often fall prey to this pitfall. They correctly assume that they love their children more than all other people. This awareness can beget the incorrect conclusion that they therefore always know what is best for their children – more so than all of the ‘experts.’ This conclusion can, in turn, can lead to directing their children toward very harmful choices. The parents need to understand, that parental love (like all other praiseworthy character traits) is only truly an attribute when it is supported by the requisite wisdom and saichel.
_______________________________________
Another point that can be inferred from this text is the fact that a ‘fatal’ lack of saichel can theoretically beset even the most intellectually and morally superior of people. Who was greater that Moshe in every which way? As this Midrash writes, Moshe was: “The father of wisdom, the father of the prophets who brought the Jews out of Egypt and through whose hand were performed many miracles in Egypt and awesome events at the Red Sea. He went up to the heavens above and brought down the Torah, and he was involved with the construction of the Mishkan.”
Yet, regarding Moshe the Midrash writes, “Any scholar of Torah who does not have good sense (wisdom) is utterly worthless. Go and learn from Moshe…” The implication is that theoretically, the great Moshe himself could have been afflicted by a lack of saichel that was so damaging that it could have rendered him, “Utterly worthless.” All people need to realize that however accomplished or erudite they might be, they must be careful of acting with a lack of saichel. Doing so can devastate the most noble of deeds…and the greatest of people.
I (B. Ganz) was once discussing his Midarsh with my late Rebbe (primary teacher of Torah) Rabbi Henach Liebowitz, z”l, and I asked him, “If a person was born with a deficiency of saichel, what hope is there for him? When one has difficulty with other areas of cognition, the problem can often be overcome with diligent study. In this case however, that would seemingly not help - for even if one studied enough to become as wise as Moshe, he would still be felled by his lack of saichel.”
My Rebbe answered that if a one recognizes his own lack of saichel, the science of how to act with saichel can itself be isolated, studied, and thereby acquired. But if one who lacks saichel does not undertake this highly introspective and specialized study, this terribly destructive failing will endure within him. And no amount of intelligence or academic accomplishments will make it go away.
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Thursday, March 3, 2011
JHI Dvar Torah on Parshat Pekudei
PARSHAT PEKUDEI – TZNIUT (MODESTY)
The Torah in Bamidbar, Naso (7:89) writes that Hashem (G-d) spoke to Moshe from within the Mishkan (Tabrenacle). Yet, in Parshat Pekudei (40:35), the Torah writes that a cloud covered the Mishkan and prevented Moshe (Moses) from entering. The Commentary of Rashi (ibid.) explains that normally, there was a cloud over the Mishkan that prevented Moshe from entering. However, when The Almighty wished to address Moshe, the cloud would lift. Moshe then entered the Mishkan where the Divine Presence spoke to him privately.
Communicating with the Jews through Moshe was a change from the way Hashem had previously spoken to them. When the Jews were in
The Midrash (Bamidbar Rabbah, 12:4) explains that Hashem's more private approach to communicating did not reflect a deterioration of His relationship with the Jewish people. To the contrary, the change was a consequence of their spiritual growth. After accepting the Torah at Sinai and proclaiming, "We will do and we will listen" (Shemot 24:7), the Jews acquired a more exalted status. It thus became appropriate that their dealings with Hashem be conducted in a more modest fashion. This is why Hashem’s communications were suddenly confined to the Mishkan and related privately to Moshe only. The Jews were ultimately apprised of everything that Hashem meant for them to hear, but only via the transmission through Moshe.
It is normally assumed that more open revelations of Hashem are in the best interests of the world in general. We therefore constantly pray that Hashem should openly reveal Himself. For example in the prayer of Alenu (recited thrice daily) contains the words, "…We put our hope in you Hashem our G-d that we may soon see Your Mighty Splendor." In the oft-repeated prayer of Kaddish we say, "May His Great Name grow exalted and sanctified in the world that He created as He willed…May He give reign to His kingship during your lifetimes and in your days and in the lifetimes of the entire family of Israel." The prayers of Rosh Hashanah and Yom Kippur are replete with yearning for the Almighty to visibly establish His Kingship and Dominion over the entire world.
In light of these prayers, one could assume that it would be preferable for Hashem to address the Jews publicly. In this way, there would be repeated and high-profile reminders of His presence. Yet, this Midrash states that due to the enhanced spirituality of the Jewish people, only Moshe was privy to what was actually said - most of humanity was not even aware that Hashem was speaking at all. This represented a diminution of awareness of The Almighty’s presence for the rest of the world. Why then was this new approach of Hashem deemed preferable?
The words of this Midrash illuminate a largely unrecognized aspect to the trait of modesty and the extent of its application. Many assume that the Torah’s stress on modesty is primarily limited to the attire and activities of women. In fact, modesty should govern the activities and demeanor of all people. Ideally, a praiseworthy deed should be pursued in a circumspect manner. This may even hold true in cases where privatizing the act means that the Divine Presence is also being privatized, thereby loosing an opportunity to enrich the lives of others.
There is yet a further insight into this concept that can be gleaned from the words of the Midrash. Modesty typically refers to the demeanor and behavior of a person performing an act. In the case of the Midrash, however, the Jews were not acting in a fashion that was in any way immodest. In fact, they were not acting at all. Hashem was addressing them, and they were simply listening. They were not in any way calling attention to themselves. Yet, their communications with Hashem required greater privacy due to their heightened spirituality. Is a listener’s modesty compromised by being spoken to more publicly?
Evidently, the imperative to be modest is not confined to overt deeds. Even one’s passive involvement in praiseworthy activities should also be downplayed when possible. Thus, it was appropriate and fitting considering the exalted spiritual level of the Jews that Hashem address them in a private manner. Furthermore, this additional aspect of modesty of the Jews (who were inactive throughout) was deemed a higher priority than the benefit that would have accrued to the world from a more public revelation of G-d’s Presence.
The notion that people should strive to conceal their attributes and good deeds is largely unknown in contemporary society. Politicians, athletes and celebrities often appear to be seeking every opportunity available for a news-op. The practice of publicizing one’s self and one’s activities on public forums such as Facebook is now ubiquitous. It almost seems that the extent to which one’s personal life is public knowledge has become a major measure of success. Very sadly, many also see public ‘fame and acclaim’ as the true gauge of a Torah Scholar.
Desiring or actively endeavoring to make one’s good deeds known in the hope of attracting the attention and praise of others is the diametric opposite of the Torah’s ideal. (An even greater violation of the Torah’s morality occurs when one who seeks to be lauded for virtues that he or she may not even truly possess.) The Midrash of this Dvar teaches that one should be as retiring about one’s own stature and activities as possible.
When people give charity, the gifts are very often publicized. Synagogue prayer books typically contain the names of those who donated them, and plaques that attest to contributions can be found in virtually any yeshiva or synagogue. A similar form of public acclaim takes place when one is honored at a fund raising event for a worthwhile tzedakkah (charity). Do such practices conflict with the idea of this Midrash?
In fact, the issue of plaques etc. is discussed in Hilchot tzedaka (the Laws of Living Charity) (Yoreh Deah 249:13). At least two explanations of the practice of advertising gifts are mentioned. The Commentary of the Taz explains that an organization should publicize its charitable gifts because it is a safeguard. By doing so, the community is prevented from utilizing the funds for anything other than the purpose intended by the donor. It is thus a special exception the idea of the Midrash which would otherwise suggest that the donor not be revealed.
There is another explanation of the practice mentioned in the Nekudat Hakesef (ibid.) in the name of the Teshuvat HaRashbah: Publicizing that an individual made a gift to charity “opens the door (offers encouragement) to those who would do mitzvot.”
This too does not dispute the idea of the Midrash. Announcing someone’s charitable gift makes people aware of that which they did not know – that ‘so-and-so’ gave charity. Broadcasting this heretofore unknown information might inspire others to do the same.
In the case of the Midrash however, it was already abundantly clear that the Jews were unique. Very publicly, they were miraculously liberated from slavery, led through the Red Sea, and given the Torah at
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