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.
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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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